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1
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.
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Ushama, Thameem. "ISSUES IN TRANSLATION OF THE QURĀN." Al-Bayān – Journal of Qurʾān and Ḥadīth Studies 9, no. 1 (April 26, 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 of the obstacles and impediments confronting a translator, includes some of the views of the selected translators and a brief assessment of some of the translations of the Qurān into English.
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Aghajani, Mojtaba, and Goldis Seyedi Jalali. "A Comparative Study of Three English Translations of Yasin Surah Regarding Vinay and Darbelnet Strategies." International Journal of English Language Teaching 6, no. 1 (January 20, 2019): 36. http://dx.doi.org/10.5430/ijelt.v6n1p36.
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Over the past few years, the Persian and English translations of Quran have been studied from different standpointsThroughout the centuries, Muslim and non-Muslim translators have been very concerned to convey the meaning ofthe Quran into languages other than Arabic. The holy Quran is a divine book and its translation into other languagesmust be done meticulously. In this regard, Persian and English translation of one of the surahs of this magnificentbook was selected to be compared. the present study has gone through the investigation of the Persian translation ofone of the surahs of this holy book “Yasin” by Dr. Elahi Ghomshei (1361) and its English translation by threefamous translators Yusuf Ali (2000), Pickthall (1930) and Sarwar (2011) to see discrepancies. Also, this study triesto find out the unit of translation and classify different kinds of Vinay and Darbelnet’s procedures used by theEnglish translators.
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Farah, Lubna. "Translation of the Qur'an Between Text and Ideology." ĪQĀN 4, no. 01 (December 22, 2021): 01–14. http://dx.doi.org/10.36755/iqan.v4i01.302.
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Translation of the Qur'an between text and ideology
Orientalism starts as a religious and cultural movement searching in the Arab world to know about Islam, culture, history, and tradition. They tried hard to dig deeply into Islam through the Quran, Sunnah, all these efforts were due to the strategic geographical position of the Arab world. Orientalists became very fluent in Arabic,
The Article is investigating translations of the Quran into English with a focus on the intervention of the ideological factor taking into account the influence of Orientalist ideology. The ideology as in the case of manipulation school in translating Islamic texts by orientalists. The research seeks to examine the relation between ideology and translation. It is true that the Orientalist scholars, although not altogether free from biased thinking, have contributed a lot, so far as their intellectual endeavors are concerned. The paper highlights the features of the Orientalist translation, objectives, sources, motives, structure, and methods. The paper concludes that most orientalist translators are consciously or unconsciously influenced by religious, cultural, social ideologies when they translate Quranic text. The study shows that we need to develop more studies in the field of an ideological factors in the translation of the Quran.
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Oubiri, Saber. "Translation, Rewriting and the Manipulation of The Holy Qur’an." Journal of Translation and Language Studies 3, no. 2 (July 17, 2022): 81–99. http://dx.doi.org/10.48185/jtls.v3i2.420.
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This paper examines Translation, Rewriting and the Manipulation of the Holy Qur'an, with specific reference to the translated Quran from Arabic into English by Bakhtiar, namely The Sublime Quran. The study focuses on the translation of Surat Al Kafirun, the term Kafirun in some ayat in Surat Al Baqara, Al Imran, Al Nissa, Fusilat, and Qaf using the same translations of the Holy Quran by the translators stated below. The researcher looks at the process of translation used by Bakhtiar and examines whether we may consider the translation of the concerned Surat as a translation, a rewriting, or a manipulation for specific purposes. The study is a comparative one. The researcher compares the translation of the Surat in question with three women translators. The concerned translators are known under the name of Saheeh International, the translation of King Fahd Complex, M. Taqi-ud-Din Al-Hilali & M. Muhsin Khan, J.A.Arberry, Abdullah Yusuf Ali as well as M.A.S. Abdel Halim. Based on the findings of the study, the researcher concludes that Bakhtiar has rewritten and did not translate the term kafirun, but has manipulated its translation through rewriting it probably for Ideological Reasons.
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Bangulzai, Abdul lateef. "Translation Studies in Brahui literature." Al-Burz 14, no. 1 (July 1, 2022): 14–25. http://dx.doi.org/10.54781/abz.v14i1.285.
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Translators should have a broad understanding of the languages being used in translation i.e. the language of the original text and the target language wherein the translation will be made. Thus, it is necessary that the translator should have sound knowledge and understanding of the language of the text and the translator's complete knowledge of his target language including educational, technical, practical, and linguistic skills at a mastery level. Similarly, the translator should be capable of making translation interesting and charming without losing the original essence. This article presents Maulvi Allah Bakhsh Zehri's the Handbook of Brahui Language in the 19th century with a Brahui translation of several Persian anecdotes followed by a translation from English into Brahui, titled "Brahui Reader". However, the art of translation in Brahui literature was first introduced by religious scholars and esteemed people with Arabic and Persian translations. For example. scholars of the Durkhani school of thought have been the source of many religious books, essays, commentaries, and valuable translations of the Holy Qur'an and Hadith in Brahui literature. This study discusses how the people benefited from the translations and commentaries of the Quran Majeed Furqan Hameed.
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Mounadil, Tounssi. "Problems in Translating Culturally Specific References in the Holy Quran Surat “Nissaa” as a Case Study." Arab World English Journal For Translation and Literary Studies 7, no. 2 (May 28, 2023): 197–207. http://dx.doi.org/10.24093/awejtls/vol7no2.14.
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Quranic translations are hard to come by and remain an essential subject for translators and scholars in language translations. Nonetheless, translating the Quran is difficult, considering it has culturally bound terms and other linguistic devices that require understanding both the source and target languages. The current study aims to evaluate Culturally Specific References of the two famous translations of the Holy Quran. The first translation that will be considered is the English version of the Quran translated by Arberry (1986), and the second translation will be that of Khan 1998. The researcher extracted verses from Suran Nissaa from the two versions of the Quran. Using a comparative analysis technique, the researcher determined that both translators failed to correctly render and translate the culturally specific references. From the analysis, it is evident that most of the references needed to be correctly rendered. The study concludes that the cultural nature of the Quran calls for translators to understand the cultural contexts of both Source text and Target text properly. Besides, translators must have a nuanced understanding of Arabic culture and terminologies.
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Najjar, Ibrahim II, Soh Bee Kwee, and Thabet Abu Abu al-haj. "Mode in Arabic-English Translation: with Reference to the Quran." Russian Journal of Linguistics 23, no. 2 (December 15, 2019): 509–22. http://dx.doi.org/10.22363/2312-9182-2019-23-2-509-522.
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A rhetorical question has the form of a question but does not perform its function, i.e. does not seek any information but rather, is used to give a specific or rhetoric function such as denial, assertion, testing, equalization and negation. The present study investigates the two English translations that were used in the translation of the Quranic rhetorical questions. In a nutshell, this is a comparative study that aims to discover if the grammatical shifts that had occurred in the two English translations would have an effect on the denial, assertion, testing, and equalization and negation modes of the Quranic rhetorical questions. For this purpose, we had adopted the register theory of Halliday and Hassan (1985) as well as the translation shifts of Catford (1965) in the comparison of the two English translations, namely the Koran Interpreted that was authored by Arberry (1955) and the Noble Quran: English translation of the meanings and commentary as transcribed by al-Hilali and Khan (1996). According to the analyses, the occurrence of grammatical shifts between the two translations had in fact affected the mode of the ST rhetorical questions, their rhetorical meanings and consequently, issues on mode sustenance. Therefore, it can be said that the register theory of Halliday and Hassan (1985) had been a beneficial tool used in the analysis of the translation process.
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Maula, Aizul. "A METAPHOR TRANSLATION OF THE QUR�AN: A Comparative Analytical Study between Abdullah Yusuf Ali and Marmaduke Pickthall." Indonesian Journal of Islamic Literature and Muslim Society 1, no. 2 (December 31, 2016): 129. http://dx.doi.org/10.22515/islimus.v1i2.424.
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The metaphor is one of the main problems in translation because it covers the whole figurative language uses. It also includes the most figurative language used in the Quran. Different theories and approaches have been proposed with regard to metaphor translation. In this paper, I favor using a lexicological metaphor concepts that proposed by Dickin, where the dictionary becomes the main source of the analysis. This paper is analyzing and comparing the translation of metaphor in Quran and their corresponding translated English versions through the two selected translations. The data analyzed consists of ten examples representing two types of metaphor in this paper; both are lexicalized and nonlexicalized metaphor. The findings obtained from the analyses of the related data show that there are some techniques of metaphor translation of the Quran, although every translator does not constantly translate metaphor with the same technique in the same type.
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Mohammed, Adyan Abdul-Munim, and Basim Jubair Kadhim. "Pragma-Translation Strategies of Emphasis Constructions in the Holy Quran." European Journal of Language and Culture Studies 2, no. 3 (June 6, 2023): 6–14. http://dx.doi.org/10.24018/ejlang.2023.2.3.93.
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This study examines the emphasis constructions used in the Holy Quran and the strategies used to translate them into English. While the Quran's emphasis constructions are considered miraculous, there is a shortage of English-language resources on this topic. The study's goals are to demonstrate the purpose behind the use of emphasis in the Quran and to identify the strategies used to translate emphasis constructions accurately. The analysis of five representative verses in the Quran reveals that Arabic has a stronger emphatic power than English, resulting in potential losses during translation. The study highlights the importance of context in interpreting emphasis devices and offers insights into the training of Quranic translators. Overall, this research sheds light on the translation of emphasis construction in the Holy Quran and emphasizes the need for accurate translations to fully understand Allah's original message.
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Bin-Hariz, Musa Abdulqawi. "PROBLEMS OF TRANSLATING SYNONYMS AND HOMONYMS IN THE HOLY QURAN: A COMPARATIVE STUDY OF TWO QURANIC TRANSLATIONS BY YUSUF ALI AND AHMED ALI." Electronic Journal of University of Aden for Humanity and Social Sciences 4, no. 1 (March 31, 2023): 129–36. http://dx.doi.org/10.47372/ejua-hs.2023.1.239.
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The semantic phenomena of synonymy and homonymy are considered a problem in translation since the translators have to choose between more than one equivalents taking into consideration the exact nuances in meaning. Regarding the translation of the Holy Quran, synonymy and homonymy also remains a controversial issue among Arab scholars who did not agree about the existence of these two semantic phenomena in the Holy Quran, therefore, translators most of the time fail in translating synonyms and homonyms in The Holy Quran. This study focused on the problems that faced the two translators Yusuf Ali and Ahmed Ali during their translations of some synonymous and homonymous words in The Holy Quran. The main problem was that the two translators depended on the literal translation method to translate synonymous and homonymous words in many cases. The second problem that this study focused on that the two translators ignored the similarity in pronunciation between Arabic language and English language. It focused on one of the main reasons behind these difficulties, which is the translator's ignorance of the exegeses of The Holy Quran.
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Momani, Islam Al, Nibal Malkawi, Mona Smadi, and Raed Khasawneh. "Debate in Translating Nouns in the Holy Quran." International Research in Education 6, no. 2 (July 18, 2018): 26. http://dx.doi.org/10.5296/ire.v6i2.11908.
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The purpose of this paper is to investigate the semantic issues and problems related to nouns that some translators in their translation of the Holy Quran, couldn't translate it successfully such as Abdullah Yusuf and Souleymane Kanté. Although they did a great effort and their translation is successful but they fail to convey the meaning to some nouns. The researcher tried to introduce some suggestions to improve translation of nouns in the Holy Quran by explaining some of these issues, and not to undermine these translations.As the terminology of the Quran reflects the history of the rise of a monotheistic religion in Arabia, the terminology of its translation into Maninka reflects the long history of islamization of the Manding-speaking peoples, Souleymane Kanté's translation as an example. On the other hand, some Arabic translations to English are also available, Abdullah Yusuf's translation as an example.The researcher investigated troubles these two translators face in translating the Holy Quran by providing some examples. It was clear that Yusufs' translation based on finding equivalent of nouns of the Quran in the target culture which is not always available, while Kante's translation based on that there are many words in the target language which can stand for any noun in the Holy Quran.The researcher concludes that Kante's translation is better and more professional because languages develops and translators must always find equivalent words in the target culture to convey the meaning they are seeking to explain.
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Davary, Bahar. "The Study Quran: A New Translation and Commentary." Horizons 43, no. 2 (November 8, 2016): 397–401. http://dx.doi.org/10.1017/hor.2016.108.
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The Study Quran is an impressive volume intended for scholars and teachers in various fields, as well as for students and general readers, both Muslim and non-Muslim. It is a vital addition to the existing translations of the Quran and to the not-so-vast body of commentaries on the Quran in the English language. The volume contains a comprehensive English translation and an extensive commentary on the entire Quran, as well as several essays on a range of topics, including Quranic ethics and law, branches of theology, death and dying, and art in the Quran. It includes useful appendices on hadith citations, a timeline of major events specified in the Quran, biographies of the commentators and the authors, a solid index, and a number of maps illustrating the ancient world and Arabia in the early years of Islam.
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Al Salem, Mohd Nour, and Shaimaa M. H. Almommani Almommani. "Is Reverso A Good Translation Tool? Evidence from Translating Antonyms in Surat al-Raᵓd to English." Dirasat: Human and Social Sciences 50, no. 6 (November 30, 2023): 1–9. http://dx.doi.org/10.35516/hum.v50i6.158.
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Objectives: This study aims at evaluating the accuracy and acceptability of Reverso, a translation tool particularly used by Arabic-speaking university students who major in English, when translating religious texts from Arabic into English. Methods: To achieve the objectives of the study, the translations of the antonyms in Surat al-Raʕd (Thunder) as suggested by Reverso were located, studied and analyzed from a semantic perspective. These translations were checked against two translations of the Holy Quran, namely: Yosef Ali’s and Hilali-Khan’s. Ibn Kathir’s Exegesis in Arabic was also used to check the common meaning of the verses where the words appeared. In addition, two Arabic-Arabic dictionaries (Əlwɑsi:t and əlmɑʕæni:) and one English dictionary (Cambridge Online Free Dictionary) were consulted. Results: Reverso may work well in translating single words but fails in translating sentences that have antonyms. In addition, Reverso database lacks many religious terms, particularly those used in the Holy Quran. Conclusions: The study found that Reverso is not a guaranteed tool for translating religious texts. The findings of the study may be of value for translators who use this application in Islamic discourse.
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Badr Hassan, Hassan, and Karim Menacere. "Demystifying Phraseology: Implications for Translating Quranic Phraseological Units." Advances in Language and Literary Studies 10, no. 1 (February 28, 2019): 28. http://dx.doi.org/10.7575/aiac.alls.v.10n.1p.28.
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This paper examines phraseology as a lexical feature from a Quranic perspective. It explores the importance of demystifying the phraseological theoretical base in order to facilitate the task of translators and second language learners and deal more efficiently with the challenging language aspects of phraseology. Despite prolific publications and the growing interest that research on phraseology generates, too many grey areas still prevail, and many questions remain unanswered. There is a degree of inconsistency and stalemate in the phraseology debate, often yielding fragmented literature and inconclusive evidence. Research on phraseology remains stuck at the level of description and prescription. Similarly, research on translation studies seldom moves beyond comparative analysis of language pairs, examining cross linguistic and cultural differences. The literature does not have a strong theoretical base and is largely anecdotal, lacking empirical data from which to draw clear-cut conclusions on the key issues of translating phraseology. This paper focuses on five selected English translations of the Quran to assess the degree of faithfulness and accuracy in rendering the Quranic phraseology into English. Findings suggested that the five selected translators of the Quran fell short of checking exegesis of the Quranic text. The findings revealed that translations of the Quranic phraseological units gave an echo at best. Results showed the literal translation method was frequently used for translating phraseology; however, this often led to inaccurate and stilted English. The findings suggest that the translation of the Quran in English is still a work in progress, and it needs to be periodically evaluated and updated to address the flaws identified by researchers from different perspectives. Findings are polarised between those who advocate as close a rendering of the Quranic text as possible and those who believe in a ‘natural style’ in the target text. This study is pertinent because it has several practical implications. Firstly, it will benefit translators of the Quran by providing fresh insights on how to deal with some of the challenges of translating Quranic phraseology. Secondly, it will provide a platform for further research on translating Quranic phraseological units and addressing the current shortcomings. This study has also expanded the extant literature on translating Quranic collocations to benefit future researchers.
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Hawamdeh, Mohammad Amin. "Explicitation by Textual Addition in Parentheses in Translating the Quranic Text into English." International Journal of Applied Linguistics and English Literature 7, no. 7 (December 1, 2018): 202. http://dx.doi.org/10.7575/aiac.ijalel.v.7n.7p.202.
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This study aims at exploring new norms as to the textual addition in parentheses (=TAiP) strategy in translating the Quran into English and improving the target text. In such a controversial yet officially approved English version of the Quran as the Hilali-Khan Translation (=HKT), it is to identify binary categories under which the TAiPs can fall and, accordingly, propose a possible corpus-based improvement of the same. Based upon a descriptive approach, this goal mainly concerns itself with the issue of explicitation in pursuance with Klaudy’s (1998/2008) typology. Hypothetically, the TAiPs in such a translation of the Quran are not normatively explicitative, and they only interrupt the flow of attention of a potential TL reader. Six small-sized Surahs/chapters of the Quran in sequence were selected; this sample was to equally represent the Makki and Madani types of Quranic revelation and the whole conceptual story narrated by the Quran. Encountered in the HKT, the TAiPs were classified to be: linguistically explicitative (=LinE) as obligatory or optional, and referentially explicitative (=RefE) as pragmatic or technical. However, they were found to be either filling-out or specifying—or, say, to either continue or interrupt the flow of attention of a reader. Eventually, several binary translational norms of TAiPs were determined and an improved version of the HKT was accordingly proposed.
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Alhaj, Ali Albashir Mohammed, Majda Babiker Ahmed Abdelkarim, Dina Ali Abdalla Ali, and Eman Mahmoud Ibrahim Alian. "Semantic and Stylistic Problems Encountered in Translating Qur'anic Digression “Iltifât” into English: A Contrastive Linguistic Study." International Journal of Linguistics, Literature and Translation 5, no. 2 (February 1, 2022): 09–15. http://dx.doi.org/10.32996/ijllt.2022.5.2.2.
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This research paper aims to explore the digression ''Iltifât'' as one of the effective rhetorical devices used generally in the language of the Holy Quran. The purposive sample of the study was selected randomly from Qur’anic verses containing Iltifāt or digression and their renditions by three translators, namely, Abdel Haleem, Khan Hilali, and Pickthall. The study's findings revealed that the translations of the three translators adopted several translation strategies such as literal translation, couplet translation to render the Qur'anic digression, or shifting (Iltifat) expressions into English. Moreover, the study also indicated that both literal translation and couplet translation are not always adequate for translating the Qur’anic digression or shifting (Iltifat) expressions because they have not successfully maintained the meaning of the Qur’anic Arabic digression ''Iltifât'' (ST) into the Qur’anic digression ''Iltifât'' English version (TT).
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Rumman, Ronza N. Abu, and Mohd Nour Al Salem. "The Translation of Quranic Metaphorical Expressions From Arabic Into English." Journal of Language Teaching and Research 14, no. 3 (May 1, 2023): 646–55. http://dx.doi.org/10.17507/jltr.1403.12.
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The current study aims at assessing the translation of metaphors in three English translations of the Holy Quran, namely, Al-Hilali & Khan (2000), Y. Ali (2004), and Abdel Haleem (2005). In particular, it investigates the translation strategies adopted by the three translators to render ten Quranic metaphorical expressions into English based on Newmark’s (1988) metaphor translation strategies. Each Quranic metaphor is examined in its context based on the two tafsir (exegesis) books: Tafsir al-Jalalayn and Tanwir al Miqbas min Tafsir Ibn Abbass. The translation strategies employed in the three English translations are assessed in terms of their suitability. The results indicated that the most frequently used strategies to render Quranic metaphors are reproducing the same image in the TL literally, converting metaphor into sense, translating metaphor by simile keeping the image, converting metaphor into simile plus sense, and reproducing the same metaphor combined with sense, respectively. The study concluded that the most efficient translation is the one provided by Al-Hilali & Khan (2000) as they tried to retain the metaphorical image.
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Algifari, Rizki, and Riski Lestiono. "Translation Shifts in English-Indonesian Versions of Holy Quran Surah Az-Zalzalah." JURNAL SCHEMATA Pascasarjana UIN Mataram 9, no. 1 (June 30, 2020): 73–86. http://dx.doi.org/10.20414/schemata.v9i1.1818.
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Translation shift is a part that is not far from what is referred to the notion of translation and constitutes a process in translating which aims to find the equivalent meaning between SL and TL. It is caused by the rules that every language has. Translation shifts are divided into 2 types that are category shift and level shift. Furthermore, category shifts fall into 4 categories which are structure shift, unit shift, class shift, and intra system shift. This current study aimed 1) to investigate the types of translation shift which are found in the English and Indonesian translation versions of the Holy Quran of Surah Az-Zalzalah and 2) to discover the most dominant shift appearing in the English and Indonesian translation versions of the Holy Quran of Surah Az-Zalzalah. To answer the quest, the design used in this study was qualitative. This study has affirmed that, except structure shift, there are 3 types of shifts belonging to the category shift found namely: class shift, unit shift, and intra-system shift. To wrap up, this study has revealed that not all category shifts and level shift are found in the Indonesian-English translation version of surah Az-Zalzalah.
Pergeseran bentuk (translation shift) merupakan bagian tidak terpisahkan dari proses penerjemahan dan bertujuan untuk menemukan bentuk yang paling sesuai untuk memadankan makna dari bahasa sumber ke bahasa sasaran. Fenomena pergeseran ini disebabkan adanya perbedaan tata bahasa. Translation shift dibagi menjadi dua tipe, yaitu pergeseran kategori (category shift) dan pergeseran tingkat (level shift). Lebih lanjut, pergeseran kategori dibagi menjadi 4, yaitu pergeseran struktur (structure shift), pergeseran unit (unit shift), pergeseran kelas kata (class shift), dan pergeseran intrasistem (intra system shift). Penelitian ini bertujuan untuk 1) menemukan bentuk-bentuk translation shift dalam versi dwibahasa (Bahasa Inggris dan Bahasa Indonesia) Al-Quran Surat Az-Zalzalah, serta 2) menemukan pergeseran yang paling dominan dalam proses penerjemahan versi dwibahasa Al-Quran Surat Az-Zalzalah. Penelitian ini menggunakan desain penelitian kualitatif. Temuan penelitian ini adalah 3 bentuk pergeseran kategori yaitu: class shift, unit shift, dan intra system shift. Tidak ditemukan adanya pergeseran kategori berjenis pergeseran struktur. Kesimpulan penelitian ini adalah bahwa tidak semua bentuk translation shift ditemukan dalam versi dwibahasa Al-Quran Surat Az-Zalzalah.
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Al-Awd, Mubarak. "Some Defective Aspects of Lexis Translation in the Holy Quran into English." International Journal of Linguistics, Literature and Translation 7, no. 5 (May 25, 2024): 96–109. http://dx.doi.org/10.32996/ijllt.2024.7.5.12.
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Translating the meanings of the Holy Qur’an, particularly the lexical terms, into English are one of the most challenging tasks. The present study aims to reveal the importance of translating the lexical terms and its challenges for translators and experts in the field by offering a 6-sample example to highlight the difficulties lying with Qur’anic Texts and the challenges its translation involves. The study attempts to answer three main research questions related to (i) the specificities of the Qur’anic Text and the lexical items challenges its translation poses; (ii) the difficulties and challenges and to overcome them; and (iii) the extent to which translators developed efficient approaches. These challenges are grounded within a body of corpora from the Holy Qur’an in the form of Ayat (verses) by offering a 6-sample example, which are translated into English according to Hilali & Khan and Haleem. Under this token, we scrutinize each translation and identify the challenges faced during their process. Our technique relies on back-translation to reveal these challenges. The study adopts an eclectic approach in its methodology. The findings revealed that translating the meanings of lexical items was an added value for the translators, who realized that awareness of Arabic rhetoric and Islamic exegetical works is crucial for a faithful translation to the meanings of the Holy Qur’an.
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Abd Rahman, Lubna, Sulhah Ramli, Hishomudin Ahmad, and Robiatul Adawiyah Mohd. "Kerelevanan Optimum dalam Terjemahan Sifat Allah dalam Al-Quran ke Bahasa Inggeris: Analisis Baseer dalam Surah Al-Isra’." ‘Abqari Journal 23, no. 1 (September 29, 2020): 250–66. http://dx.doi.org/10.33102/abqari.vol23no1.307.
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Al-Quran adalah teks suci yang mengandungi ciri-ciri linguistik dan retorik yang adakalanya menjangkau kemampuan aspek semantik untuk menerangkannya. Sifat Allah merupakan istilah khusus Al-Quran yang tidak dapat diterjemahkan hanya dengan melihat makna semantik semata-mata, kerana mengandungi makna khusus yang merujuk kepada sifat Ketuhanan. Dalam fenomena seperti ini, penterjemah disaran menggunakan pendekatan pragmatik yang menafsirkan makna ujaran dan menyampaikan maklumat berdasarkan konteks ayat untuk memberi pemahaman yang jelas tentang makna sebenar ujaran tersebut kepada pembaca bahasa sasaran, agar dapat mencapai tahap kerelevanan optimum. Kajian ini bertujuan mengkaji terjemahan salah satu sifat Allah dalam Al-Quran, Baseer untuk melihat sama ada terjemahannya mencapai kerelevanan optimum atau sebaliknya. Teori Relevan (TR) yang lazimnya diaplikasi dalam bidang komunikasi dijadikan landasan teori untuk menganalisis terjemahan perkataan Baseer dalam surah al-Isra’ untuk melihat bagaimana makna Baseer dinyatakan dalam teks terjemahan al-Quran yang dipilih iaitu teks terjemahan Al-Quran terkenal dalam bahasa Inggeris oleh Abdel Haleem, Pickthall dan George Sale. Kajian ini menunjukkan bahawa terdapat perbezaan dalam terjemahan sifat Baseer antara tiga teks sasaran. Sekiranya dilihat dari sudut Teori Relevan pula, kebanyakan terjemahannya tidak mencapai kerelevanan optimum, kerana makna yang diberikan oleh penterjemah tidak menyokong makna yang dimaksudkan oleh sifat Allah. This study aims to investigate the translation of one of the Devine Attributes in Quran, the word Baseer whether its translation achieves optimal relevance or otherwise. It employed a qualitative method using content analysis technique based on Relevance Theory, which is basically applied in communication field, in analyzing the translation of the word 'baseer' in surah al-Isra’ to investigate how the meaning of Baseer is rendered in in three well-known Quran translations in English language by Abdel Haleem, Pickthall and George Sale. This study shows that there are differences in the translation of Baseer among the three target texts. If viewed from the point of Relevance Theory, most of its translations do not achieve optimal relevance, because the meanings given by the translators do not support the meaning meant by the nature of Allah. This indicates that absolute equivalence could never been achieved when translating specific words of the Quran and in this study, the translation of Devine Attributes sometimes does not achieve optimal relevance. Therefore, the translator may select the closest natural equivalence of the meaning of the attribute.
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El Mallah, Fuzi. "The Miraculous Nature of the Qura’n Defies Imitability and hence Translatability." International Journal of Linguistics, Literature and Translation 5, no. 10 (October 1, 2022): 18–29. http://dx.doi.org/10.32996/ijllt.2022.5.10.3.
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The Quran in Arabic is unmatched and irreplaceable due to cross-cultural gaps as well as linguistic differences between the Arabic language, in which the original Quranic text is expressed, and some European languages into which the Quran is translated. It is expected, for these reasons, that there will be a considerable loss and hence possible misunderstanding of the main message of the Quran. Nevertheless, translation of the Quran into languages other than Arabic is consensually appreciated by the majority of Muslim scholars as translations are indispensable for those who want to know about the basic rules of Islam, whether they are Muslims or not. This paper will therefore discuss issues related to some aspects of Qur'an translations by analysing selective translated Qur'anic verses that render the miraculous aspects of Quranic text, particularly those of linguistic and scientific nature. It will review some Quranic verses and compare their different English translations, showing, where possible, the general factors governing the systematic mechanism that helps to understand the miraculous nature of the original Quran. The polysemous nature of Quranic terms, the comprehensiveness, and the constantly used techniques of generalization make Qura’nic text resistant to any deficiency that might be caused by the passage of time. The generality of wording is one of the key elements for being time-resistant, so any new sense that occurs in the future should be included in the translation rather than excluded.
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Tughral, Amna, Huma Hasan, Muhammad Wasim, and Naveed Ahmad Khan. "A Comparative Study of the English Translations of Four Selected Surahs of Qur’an." Journal of Asian Development Studies 13, no. 1 (February 28, 2024): 229–41. http://dx.doi.org/10.62345/jads.2024.13.1.20.
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The main objective of the research is to gain a greater comprehension of Allah's message, which He has revealed in the form of the Holy Quran. The purpose of this research is to investigate which translation has succeeded in presenting the most accurate interpretation of the meaning of the verses. In this research, three different translations of 4 selected Surahs of the Qur'an, also known as the four Quls, are analyzed by using a comparative approach. The selected translators are Abdullah Yusuf Ali, Muhammad Marmaduke Pickthall, and Muhammad Asad. Qualitative and quantitative methodologies have been employed. The verses are first evaluated qualitatively. To be more accurate, the total amount of words in every translation is compared to the total number of words in the target language's surah. The study shows that Pickthall's translation is "formal correspondences," while M. Asad's translation is "dynamic." The translation of Yusuf Ali follows both paths. In the case of Surah Ikhlas and Surah Falaq, it is more "formal", and in the case of the other two surahs, it is "dynamic translation".
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Albashir Mohammed Alhaj, Ali. "The Phenomenon of (Un)translatability Dilemma of Translating the Qur’anic Heart Words into English in( Repentance) Sūrat Al-tawbah." Arab World English Journal For Translation and Literary Studies 6, no. 3 (August 24, 2022): 99–112. http://dx.doi.org/10.24093/awejtls/vol6no3.7.
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Translating the Qur’anic heart words into English has always been a strenuous and immense challenging task. Being the most rhetorical text, the Quranic heart words operate with clear-cut intent and cannot be replaced by what may be reflected as the corresponding word. The recent research paper mainly studies the (un)translatability phenomenon and the dilemma of translating the Qur’anic heart words into English in Sūrat Al-tawbah(Repentance) and investigates their rendition losses The key significance of this study is how the translators had attempted to attain cultural equivalence when rendering implied meaning and hidden meaning of Quranic heart words into English in Sūrat Al-tawbah. The main question of this study is: what is the phenomenon of (un)translatability dilemma of translating the Qur’anic heart words into English in Sūrat Al-tawbah? Moreover, three selected English translations of the Holy Qur’an are used by the researcher to accomplish this purpose: Marmaduke Pickthall’s (1996), Muhammad Muhsin Khan’s, Muhammad Taqiudin Al Hilali’s (1996), and M. A. S Abdul Haleem’s (2004). Furthermore, the research purports to identify the apt translation procedures and methods manipulated in translating these intended words. The study evinces that persistent, existing challenges and untranslatability dilemma, and translation loss were found. The study also reveals that translation of untranslatable Qur’anic heart words into English may cause translation losses which is a common occurrence and prevalent in the English translation of the Holy Quran in general and Sūrat Al-tawbah in particular.
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Darmawan, Hendra. "THE UNTRANSLATABILITY IN ALFATIHAH OF THE ENGLISH TRANSLATION OF THE QUR’AN." Humanities & Social Sciences Reviews 7, no. 3 (April 28, 2019): 293–97. http://dx.doi.org/10.18510/hssr.2019.7344.
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Purpose: The purpose of this article is to show that the Cultural background of the translator influences very much the result of the translation. It also takes place in the English translation of the Quran. The tasks of the translator one of them were nearing the source language to the target language.
Methodology: The writer found notes in order to study the distance between the source and the target language. The untranslatability can be viewed as linguistically and culturally.
Results: The result of this article is that the notion of the sentence in the Alfatihah which sometimes is only translated into phrase interchangeable. It can be a convention of the practice of translation.
Implications: Through the article, the writer wants to bridge a better understanding of native speakers learning Arabic and it’s vice versa, minimize inaccuracies and uncouthness. This study helps minority Muslim countries that are emerging Muslim communities in Europe, Australia, and many others to learn the Quran.
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Rezvani, Reza, and Peyman Nouraey. "A Comparative Study of Shifts in English Translations of The Quran: A Case Study on “Yusuf” Chapter." Khazar Journal of Humanities and Social Sciences 17, no. 1 (April 2014): 70–87. http://dx.doi.org/10.5782/2223-2621.2014.17.1.70.
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Long since Translation Studies emerged as a nascent academic discipline, it has seen a considerable number of descriptive theories and models, among which, Catford’s (1965) translation ‘shift’ approach has garnered particular attention within the realm of translational comparative studies. Quranic texts have constantly been the center of attention, as the Quran has established itself as the most famous and sublime text in Arabic. As such, the present comparative study aimed at investigating the frequencies of different types of translation shifts occurring in translations form Arabic into English drawing on Catford’s (1956) shift typology. To this end, seven translations of the first thirty verses of the Chapter ‘Yusuf’ rendered by Sarwar, Arberry, Irring, Pickthall, Saffarzade, Shakir and Yusef Ali were selected to be studied. First, each element was compared for any probable shift(s). Then, the Chi-square procedure was applied in order to establish the existence of any statistically significant differences in shift frequencies. The results indicated that there was a statistically significant difference between five types of shifts. The results also revealed that the most frequent translation shifts from Arabic into Persian were Unit shifts and Level shifts with a mean of 83 and 49 respectively.
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Whissell, Cynthia. "Emotion and Style in an English Translation of the Quran." Psychological Reports 94, no. 2 (April 2004): 523–44. http://dx.doi.org/10.2466/pr0.94.2.523-544.
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An English translation of the Quran was studied in terms of word use patterns, emotionality of words, and style. Variables were assessed with the help of computer programs and the Dictionary of Affect in Language. On the basis of words used at unusually high frequencies, the translation of the Quran was seen to be emphatically about Allah, his Prophets and Message, and believers. The translation of the Quran was slightly less Pleasant and Active in emotional tone than everyday English and also less concrete. It contained an unusual number of negatives and was repetitive but did not contain many rare or long words. Significant differences were noted between chronologically Early and Late suras (chapters) in terms of emotion, style, and word use. An inflection point was identified in the time-line partway through the Meccan suras of the Quran.
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Obeidat, Adham, and Tengku Sepora Binti Mahadi. "The English Translation of Idiomatic Collocations in The Noble Quran: Problem and Solutions." Issues in Language Studies 9, no. 2 (December 3, 2020): 78–93. http://dx.doi.org/10.33736/ils.2246.2020.
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The purpose of this study is to investigate the ability of translators to translate idiomatic collocations in Quranic text. Quranic collocations have the features of containing figurative or idiomatic meaning that is different from the literal meaning of the components. It is a rhetorical feature that distinguishes Quranic ones. The methodology of this study is descriptive-qualitative. An interpretive analysis is used to examine the data. The authors rely on Baker’s (1992) model which indicates that cultural-specific collocations constitute a problem in translation. The findings of the study show that not all translators were aware of the idiomatic meaning of collocations. This non-awareness results in the inability, by some translators, to translate such collocations equivalently. The study also reveals that literal translation is not a functional strategy to translate idiomatic collocations. Therefore, translators should support their translations by a functional strategy. The findings of the present study have pedagogical implications for the translators in general, translators of Quranic texts and translation students and teachers. Such findings present an essential resource for researchers of Quranic translations, idiomatic meaning of the Quran and problems of Quranic translation between Arabic and English.
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Hassan, Hassan Badr. "A Pragmatic Analysis: Implications of Lexical Choices in Translating Quranic Rhetoric." Advances in Language and Literary Studies 11, no. 3 (June 30, 2020): 1. http://dx.doi.org/10.7575/aiac.alls.v.11n.3p.1.
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An increasing interest in the translation of the meaning of the Quran has recently been developed due to the various conflicts in the name of religion that dominate mass and social media. The Quran features amongst the most read books in the world. However, roughly all the existing translations contain flaws in terms of content, style and culture. This study addresses the challenges of achieving pragmatic equivalence of five English translations of the Quran by comparing them with their original one to determine the degree of faithfulness of the overall message, focusing on the Quranic phraseology that alludes to something or someone without directly stating it. The study is mainly concerned with assessing the degree of accuracy and fidelity in conveying the meaning of some Arabic literary devices into English. The question of whether figurative Quranic words or phrases are pragmatically mistranslated is still debatable. This article contributes to the debate of accuracy and fluency of the selected versions of the Quran in English by shedding light upon specific pragmatic features that create a special effect in the Quranic text by assessing the degree of deviation from SL message if any. Analysis revealed that the five selected English versions of the Quran have fallen short of accurately conveying the non-literal use of Quranic expressions such as Metonymy, Synecdoche, Allusion, Nonverbal signals, Euphemistic phrases, and Hyperbolic form. The findings suggested that translating the Quran requires more than acquiring linguistic skills to create the same impact and maintain the same spirit in the target language. The results also indicated that inconsistency of conveying the meaning of the Quranic rhetoric is due in parts to non-success in checking authentic exegesis as a source of elucidation, explanation or interpretation for clear understanding. This study serves as a platform for further research on translating Quranic rhetorical tools through highlighting the shortcomings and the strengths of some samples from the Quran.
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Mohammed Alhaj, Ali Albashir. "The Translatability of Some Qur’anic Verbal Irony into English: A Comparative Stylistic and Pragmatic Analytical Study." International Journal of Applied Linguistics and English Literature 9, no. 5 (September 29, 2020): 11. http://dx.doi.org/10.7575/aiac.ijalel.v.9n.5p.11.
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The current study aims to examine through lexical stylistic analysis and comparison, the differences and the disparateness of meaning and style in rendering the Quranic verbal irony into English, in the work of Mohammed. A.S Abdel Haleem, Mohammed. M Pickthall and Mohammed Khan and Mohammed Taj Al-Din Al-Hilali . Also, the study aims to investigate how the three translators deal with the Quranic verbal irony in their translations into English. This has its powerful consequence in attaining a better understanding on the part of the Holy Quran translators and subsequently of English language receptors in general and for non- Arabic Muslims in particular, where the Qur’anic verbal irony concerned. Also, the study aims to identify the translation strategies employed by the three translators in rendering the Quranic verbal. irony Moreover, the study revealed that the Qur’anic verbal irony is conspicuous occurrence in the Holy Quran and that the process of rendering them into English is generally problematic for the reasons such as linguistic and cultural divergences and discrepancies. Finally, the study gives two ideas; firstly, the equivalence in translation should be examined as a concept that holds a place on a scale that can begin very equivalent to inequivalent. Secondly, better translation of the Holy Quran should bear intelligibility in terms of a total impact of the Message on the language receptor.
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Mamdouh, Muhammad Maan, and Muhammed Ibrahim Hamood. "Translating Sarcasm as Glad Tidings and Threat in Some Verses of the Holy Quran Into English." International Journal of Linguistics 13, no. 4 (July 7, 2021): 1. http://dx.doi.org/10.5296/ijl.v13i4.18842.
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The present study focuses on translating the rhetorical meanings of sarcasm in the Holy Quran and the translated texts in an attempt to find a kind of compatibility between the two languages. It sheds light on the method of sarcasm in some verses of Holy Quran in an attempt to understand its purpose, meaning and clarify the differences involved in its translation into the English language. The study aims to present some conceptions of sarcasm and take them into consideration in observing the original texts for the purpose of showing whether the translators are able to properly translate the implicit meanings of sarcasm, based on Newmark’s Model (1988), “semantic and communicative translation”. Qualitative analysis is appropriate for the purpose of the study, as it is suited for exploring people’s attitudes, opinions, beliefs, perceptions, interactions and behaviors in various settings and where the approach is interpretative and the data are presented subjectively rather than statisticallyThe study hypothesizes that translating sarcasm leads to some potential problems for translators; one of the conclusions obtained from this study is the diversity of translations depending on the translator’s understanding of the meaning of the original text. The main findings that the translators have produced different translations depending on their understanding of the verse's meanings. In addition, in most cases, the renderings of the three translators sound appropriate (why) because they show the sarcastic function as it is in the (ST). So, the three translators in general success to express the intended ironical meaning as it is in the source text (The Holy Quran), and also, they manage to convey the sarcastic message implied.
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Mamdouh, Muhammad Maan, and Muhammed Ibrahim Hamood. "Translating Sarcasm as Killing the Prophets and Making Fun of Them in Some Quranic Verses Into English." International Journal of Linguistics 13, no. 4 (July 19, 2021): 36. http://dx.doi.org/10.5296/ijl.v13i4.18872.
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The current study concentrates on translating the rhetorical meanings of sarcasm in the Holy Quran and the translated texts in an effort to find a sort of compatibility between the two languages. It focuses on the method of sarcasm in some verses of Holy Quran in an endeavour to understand its intended meaning and clarify the variations involved in its translation into the English language. The study aims to produce some conceptions of sarcasm and take them into consideration in observing the original texts for the purpose of showing whether the translators are able to accurately translate the implicit meanings of sarcasm, based on Newmark’s Model (1988), “semantic and communicative translation”. Qualitative analysis is suitable for the purpose of the study, as it is suited for exploring people’s attitudes, opinions, beliefs, perceptions, interactions and behaviors in numerous settings and where the approach is interpretative and the data are presented subjectively rather than statistically.The study hypothesizes that translating sarcasm leads to some prospect problems for translators; one of the deductions obtained from this study is the variety of translations depending on the translator’s understanding of the meaning of the original text. The major findings that the translators have produced distinct translations depending on their understanding of the verse's meanings. In addition, in most cases, the renderings of the three translators look unsuitable because they did not display the sarcastic function as it is in the source text (ST). Consequently, the three translators broadly, failed to express the intentional ironic meaning as it is in the source text (The Holy Quran), and also could not manage to transfer the sarcastic message implied.
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Vasheghani Farahani, Mehrdad, and Hossein Vahid Dastjerdi. "Metadiscourse Features in two English Translations of the Holy Quran: A Comparative, Corpus-based Inquiry." Lebende Sprachen 64, no. 2 (November 5, 2019): 378–98. http://dx.doi.org/10.1515/les-2019-0020.
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Abstract The main objective of this study was to make a corpus-based comparison between two English translations of the Holy Quran in terms of metadiscourse features application and distribution. For this purpose, two English translations of the Holy Quran by Itani (2012) and Yousef Ali (1992) were selected as the corpus of the study. For the theoretical framework, the model of metadiscourse features proposed by Hyland (2005) was utilized. In order to check the distribution of metadiscourse features, Sketch Engine corpus software was used. The quantitative analysis of the data revealed that interactive metadiscourse features were higher in frequency than the interactional ones. Also, it was observed that within the interactive metadiscourse features, transitions were the most frequent type as compared with hedges which were the most frequent among the interactional ones. Finally, while in Yousef Ali’s translation, interactive metadiscourse features were the main trend, in Itani’s translation, the interactional metadiscourse features were the dominant attribute. The findings of this study have useful implications for researchers in translation as well as contrastive and corpus-based studies.
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Al-Ahmad, Rahaf, and Adel Awadh Alharthi. "Interpretation of Euphemism in the Holy Quran." International Journal of Language and Literary Studies 5, no. 3 (September 30, 2023): 100–116. http://dx.doi.org/10.36892/ijlls.v5i3.1290.
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The translation/interpretation of sacred texts is a thorny issue in translation studies as this type of translation involves dealing with words that represent real beliefs whose conveyance should be done accurately and adequately. The interpretation of the Holy Quran, which is the literal word of Allah, is no exception. This paper discusses the problematic issues and challenges in translating/interpreting sacred euphemistic expressions in the Holy Quran. It examines and analyzes these problems in terms of accuracy and quality. The data selected for this study comes from two different interpretations of two suras: Al-Nisa and Al-A'raf by Mustafa Khattab and Muhammad Mahmud Ghali. The taxonomy of translation techniques proposed by Vinay and Darbelnet (1995) is used as a theoretical framework in the current study. The study revealed that there were some interventional strategies used by the translators to transfer Quranic euphemistic expressions into English. These strategies include literal translation, modulation, equivalence, and adaptation. It is also found that literal translation was the most used technique, followed by modulation and equivalence. In some cases, literal translation of Euphemism in some Quranic verses didn't work because the intended meaning couldn't be achieved in the TL. The study contributes to our understanding of the problems posed by euphemistic expressions in religious texts and the possible strategies that can be adopted to solve these problems.
Keywords: adequacy, euphemism, Holy Quran, translatability, Vinay and Darbelnet.
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Mir, Mustansir. "Towards Understanding the Qur'an Translation of Mawdudi's Tafhim al-Qur'an." American Journal of Islam and Society 7, no. 2 (September 1, 1990): 257–58. http://dx.doi.org/10.35632/ajis.v7i2.2794.
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Sayyid Abul A'la Mawdudi's multi-volume Tafhim al-Quran is a majorQur'an commentary of the twentieth century. Written over a period of aboutthirty years, the work runs the gamut of Qur'anic-and Islamic-thought anddoctrine, and is the magnum opus of a writer called by Wilfred CantwellSmith "the most systematic thinker of modern Islam." As such, Tafhim isan important work. An English translation exists, but clearly there was aneed for a new translation, and that is what Zafar Ishaq Ansari attemptsto provide in Towards Understanding the Qur'an, of which two volumes,covering the first six surahs of the Qur'an, have so far been published.Ansari's translation may be called "authorized" in that it was the author'swish that Ansari render Tafhim into English. The translation reads quite well.Being intimately familiar with Mawdiidi's style, and being a writer of reputein his own right, Ansari has done a good job of rendering Tafhim into English.Besides possessing a high degree of readability, the work has other notablefeatures. The translator has furnished complete documentation for thequotations in the original work, including all ahadith, and, while retainingand translating the highly useful subject index of the Urdu original, has addeda glossary of terms, biographical notes, a bibliography, and a general index.On occasions, alternative interpretations, offered by other scholars, are noted(e.g. of the object pronoun in ya'rifanahu in the Qur'an, 2:146 [TowardsUnderstanding the Quran, 1:125), or of alladh'ina yakhafana in 5:23 [ibid.,2:151, n. 451), the reasons for the use of certain Islamic terms by Mawdudi(e.g. "caliphate" for pre-Islamic kingships, etc. [2:153]) are given, and termsand expressions which an Urdu reader would understand because of hisparticular cultural background are explained for the English reader. The amountof such notes and explanations seems to increase in Volume 2.A few problems may be noted. Here and there certain portions of theoriginal text are not translated. From the author's Preface and Introductionespecially, several paragraphs have been left out. While every attempt is madeto convey the general meaning of the parts omitted, the omissions in somecases are not indicated. Unlike the Biographical Notes, the Glossary of Terms,found in each volume, is not meant to be cumulative. There are, however,some repetitions in the Glossary of Vol. 2 (e.g. Ahl al-Dhimmah, Din, Hadith, ...
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Aziz, May Mokarram Abdul. "Translating the Glorious Quran: Arberry’s approach as a Case in Point." International Journal of English Literature and Social Sciences 7, no. 4 (2022): 064–73. http://dx.doi.org/10.22161/ijels.74.10.
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The paper is an investigation into the approach to translating the Quran adopted by the English orientalist A.J. Arberry. This study aims to follow his soul which is felt to be squeezed into this work while living hard personal experience he referred to in the closing paragraph of his preface to the 1964 edition of the 'Koran Interpreted'.The study hypothesizes that Arberry’s approach is appropriate to a large extent since he believes that to understand the Quran, appreciate it, one has to take it as a whole, and that for its translation to be successful depends on the translator because the reader's role in comprehending the Quran is fundamental. The study has come up with the conclusion that Arberry's rendering of the glorious Quran differs from others in the spirit and motive, and demonstrates a serious attempt at reflecting a glimpse of the captivating beauty found in it.
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M.Jawad, Najat. "Rendering of ‘La'ala’ & ‘Asaa’ in the Holy Quran." Al-Adab Journal, no. 146 (September 15, 2023): 1–14. http://dx.doi.org/10.31973/aj.v2i146.3985.
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The object of the study is to look at the English (TT) translation of لعل la’ala and عسى ‘asaa in Arabic Text (ST) of the Holy Quran. They have the same meaning with little differences. Their renderings are investigated and analyzed semantically according to contextual and cohesive meaning of certain texts, i.e. the aayas (verses). The question is: do the translators (al-Hilali &Khan and Irving) succeed in rendering the meanings of the two items from Arabic (source text) into English (target text)? Are there differences between the two translations, or the two items? The study is drawn out that the translators have relatively succeeded in rendering l’ala and ‘asaa. However, it is shown that Arabic (SL) is semantically more precise than English, and the latter has limited expressions compared to the much meanings of the Quranic expressions. Moreover, the two translations are not different in rendering them though Irving’s is more adequate than al-Hilali &Khan’s.
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Mohammed Alhaj, Ali Albashir, and Majda Babiker Ahmed Abdelkarim. "Pragmalinguistic Problems Encountered in Rendering some Qur’ānic Satirical Expressions into English, with Special Reference to Surrat Al-Masad: A Comparative Study." International Journal of Applied Linguistics and English Literature 11, no. 1 (January 31, 2022): 71–77. http://dx.doi.org/10.7575/aiac.ijalel.v.11n.1p.71.
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The present study aims at investigating pragmalinguistic problems encountered in rendering Qur’ānic satirical expressions into English, with special reference to Surrat Al-Masad, that is in English translations of Abdel-Haleem, Khan, and Mohammed Taj Al-Din Al-Hilai and Pickthall. Also, the study aims at exploring how the three translators deal with these problems and constraints in their renderings. The three renditions of Qur’ānic satirical expressions from Surrat Al-Masad were purposively selected and analyzed. Various pragmalinguistic problems and pragmatics losses in the three translations explored by the two researchers were found. The study reveals that there are some pragmalinguistic problems in the translation of the meaning of Qur’ānic satirical expressions into English in Surrat Al-Masad rendered by Abdel-Haleem, Khan and Mohammed Taj Al-Din Al-Hilai and Pickthall. Moreover, the types of pragmalinguistic and pragmatics losses problems are attributed to lack of knowledge of contexts for example context of situation by some translators such as Pickthall. The study also aims at identifying the translation strategies adopted by the three translators in rendering Qur’ānic satirical expressions into English, in Surrat Al-Masad. The study also recommends that translators of the Holy Quran must adopt footnotes, transliteration, and other translation strategies to avoid a probable pragmatic loss and semantic loss of the intended meaning of the Holy Quran in general and rhetorical tropes such as satire in particular.
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., Muhsinin. "The Language of Command in Various English Quran Translation." International Journal of Scientific and Research Publications (IJSRP) 12, no. 7 (July 24, 2022): 302–5. http://dx.doi.org/10.29322/ijsrp.12.07.2022.p12736.
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Al-Mawla, Fida Muhsin Matter. "A Linguistic Assessment of the Translation of ' Surat al-Fatiha ' into English." لارك 1, no. 14 (May 23, 2019): 581–602. http://dx.doi.org/10.31185/lark.vol1.iss14.804.
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The present study is a linguistic assessment of the translation of Surat al-Fatiha.The researcher has chosen the translation of Surat al-Fatiha because of its importance to all Muslims around the world. This significance comes from its existence in every prayer Muslims do five times a day. Besides, Muslims opt to recite this holy sura whenever they start doing something whether it is simple or complicated seeking Allah's approval. Non-Arab Muslims as well as non-Muslims have to know the meaning of this significant sura through its translation into English. In fact, many translators managed to translate not only this sura but the whole Glorious Quran centuries ago. However, the present study tackles the translation of four prominent translations, i.e., those of Abdullah Yusuf Ali(1968) [first appeared in 1939], Arthur Arberry (1955), Shakir (2002), and al-Hilali and Khan (2007)[first appeared in 1974]. The study tries to show how different translators have applied translation strategies to arrive at a satisfactory target text in the hope of communicating the message to the largest possible number of receptors. It aims at describing the ways different translators follow in handling their translation as well as analyzing the lexical, structural, stylistic problems involved in translating Surat al-Fatiha.
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Mohamed, Entesar Alsir Abu-ALgasim. "Semantic Problems of the Usage of Archaic Morphological Features: Surat Al-Humza (Traducer) as a Model." International Journal of Linguistics, Literature and Translation 4, no. 2 (February 27, 2021): 138–45. http://dx.doi.org/10.32996/ijllt.2021.4.2.17.
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This study presents a comparative analysis of the translation of the holy Qur'anic verses by Pickthall and Yusuf Ali from one hand, and the translation of Sahih International from the other. By tracing the first translation style, it had been found that they tend to use archaism or old words to a large extent as they trying to make their translation sound like 'scripture' to an English- speaking audience, and this results in loss of meaning pose semantic difficulty in translating the Holy verses. Abdalati M. Ali in his paper (Lexical and Semantic Problems in Translating Quran) proves that Pickthall and Yusuf Ali tend to use archaism in their translation, as he puts that ‘'the translations of Pickthall and Ali appear to be written in an archaic form of English''. In contrast to the first style the Sahih International translation aims to provide a literal rendering of the Arabic of the Qur’an into “plain” English. It has become popular as a more contemporary translation, but focuses more on providing a literal meaning of the Arabic than on providing smooth English. This makes it a useful resource for students who are seeking to learn the literal meaning of the Arabic of the Qur’an. Being a text at the highest degree of eloquence, the Qur’ān, as a whole, poses a serious challenge for translators and linguists alike. The challenging areas within the Qur'anic text are indeed too numerous to count. This paper investigates one of the major problem areas when translating the Qur’ān, namely, archaic words. This linguistic feature is intrinsic to the Qur'anic text and, in turn, has an impact on its translation leading to ambiguity. In this regards the rendition of qur'anic verses is considered as a difficult mission, this is due to Quran is written in a highly symbolic and classical form of the Arabic language, therefore, rendering it requires a deep knowledge and grasping of its meanings in addition to that translators should be able to reflect those meanings into the target language. Based on the mentioned facts usage of archaic and old words will constitute obstacle because it increases the complexities of target text, thus, it will distort the implicit meaning, and confuse target readers. Analytical descriptive method of data collection has been followed which comprises tools, samples, procedures.