Relevant bibliographies by topics / Quran in english

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Academic literature on the topic 'Quran in english'

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Published: 4 June 2021
Last updated: 4 February 2022

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Journal articles on the topic "Quran in english"

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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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Hammood, Sufyan Mahdi, and Raneen Waleed Khalid. "Emotional Metaphors in the Glorious Quran with Reference to Their Realizations in English." Journal of University of Human Development 5, no. 3 (August 19, 2019): 182. http://dx.doi.org/10.21928/juhd.v5n3y2019.pp182-189.

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Metaphors are an essential part of human experience. Each person depends on their everyday experience in relation to the linguistic system so that an image is created in their mind. The purpose of this study is to investigate metaphors of emotions in the Glorious Quran from a cognitive perspective. Throughout conceptual metaphors, readers structure and understand the abstract concepts in terms of more concrete ones. They perform more significant functions when they are used in the language of the Glorious Qur’an which has intellectual, psychological and aesthetical significances. Using a three-dimensional model to analyze the data which consists of the following; First, Lakoff and Johnson's Metaphors We Live By in its two editions (1980) and (2003). Second, Arabic data depends on Al-Hayani (Metaphor in The Glorious Qur'an: Its Patterns and Rhetorical Meanings) (2016) who classifies meanings into three types; intellectual, psychological and aesthetic. Third, Newmarks' (1988) model of translation is also adopted. In this study, six Ayahs contain different types of emotions from the Glorious Quran are analyzed. The miraculous nature of the Glorious Qur'an is represented by its language which, unlike ordinary language, underlies variety of meanings. As a result, three translations are chosen; Pickhtall (1930), Ali (1987) and Hilali and Khan (1996). This study concludes that metaphors of emotions have a decisive role in our daily experience.
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Hidayat, Ara, and Rizka Dwi Seftiani. "Strategi Pengembangan Kurikulum dan Sarana Prasarana Ma’had Aly Pondok Quran Bandung." MANAGERIA: Jurnal Manajemen Pendidikan Islam 3, no. 2 (January 17, 2019): 313–33. http://dx.doi.org/10.14421/manageria.2018.32-06.

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This research is a follow-up study from previous research on strategic planning to establish Ma’had Aly Pondok Quran in Bandung. This research focused on the curriculum and facilities in Ma’had Aly Pondok Quran in Bandung. Using descriptive qualitative field research, the data is collected through documentation, observation, and interviews. The data is analyzed utilizing strategic factors analysis summary. The subject of the research is the head of Ma'had Aly Pondok Quran, the Muhafizh, the person in charge of the development of human resources and infrastructure of Ma'had Aly Pondok Quran, also twenty Ma’had Aly students. The results showed that the standard content of the material in Ma'had Aly curriculum still needed to be added and adjusted to support the legality of Ma'had Aly. The material that needs to be added in Ma'had Aly Pondok Quran is Manhaj Da'wah, Tafsir, Ulumul Qur'an and its branches of knowledge, Tauhid, Worship Fiqh, Computers, English, and Research Methodology. Whereas the infrastructure facilities of Ma'had Aly Pondok Quran which are the priority in development are pesantren dormitories for man and classes to support learning.
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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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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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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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Bakhtiar, Laleh. "The Sublime Quran: The misinterpretation of Chapter 4 Verse 34." European Journal of Women's Studies 18, no. 4 (November 2011): 431–39. http://dx.doi.org/10.1177/1350506811415206.

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For over 14 centuries, Muslim men have misinterpreted a verse of the Quran (4:34) to allow themselves to beat their wives. The Sublime Quran, the first critical English translation of the Quran by a woman, corrects this error and shows how it has created a contradiction not inherent in the Quran itself.
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Tajuddin, Shafruddin. "PRINSIP NORMA-NORMA BERTUTUR YANG BERETIKET DAN BERETIKA DALAM AL-QURAN." Al-Ma'rifah 12, no. 01 (May 8, 2017): 1–17. http://dx.doi.org/10.21009/almakrifah.12.01.01.

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ABSTRACT In linguistic norms, the language of the Quran consists of words, sentences, and paragraphs which are full of meaning. Therefore, based on this aspect, it can be approximated as the other text that can be studied and researched through linguistic elements, as expressed in the form of linguistic structure, both textual and contextual. The language of the Quran is no longer just words, phrases, and sentences as a reading routines Muslims, but also as a sign and message and also information to communicate our Mankind that in the texts of the Quran contained linguistic discourse strands of substitutions. Therefore, this research is an ethnographic study of communication that is qualitative descriptive, and the problem is focused directly to the principles of spoken norms as the main observation variable or formal object, and can be formulated "How are tagged spoken norms and ethics in the Quran?". The purpose of this study was to reveal concretely about the principles the ethical norms and tagged speak contained in the Qur'an. The data contains the discourse of substitutions on the linguistic text of the Quran, searched and analyzed using the ethnographic instrument of communication. This means that this study is based on the theory of speech ethnography or the ethnography of communication with the concept of the English acronym "SPEAKING". The data from the language text of the Quran are discussed in this study showed the disclosure principles of tagged spoken norms and ethics in the Qur'an. This means that the discussion proved that the verses that speak of substitutions are principles, beliefs, attitudes, doctrines, and guidelines for how to speak with etiquette and ethical speech principles. This principle is universal for anyone and in any language. This is so that communication can take place with a good and harmonious. Keywords: The language of the Quran, Principle, Norms of speak, Etiquette and Ethics ABSTRAK Secara norma linguistik, bahasa Al-Quran terdiri dari kata, kalimat, dan paragraph yang sarat makna. Maka dari itu, dilihat dari aspek ini, ia dapat didekati sebagaimana teks-teks lainnya yang dapat dikaji, ditelusuri dan diteliti melalui unsur-unsur linguistiknya, karena diutarakan dalam bentuk struktur kebahasaan, baik secara tekstual maupun kontekstual. Bahasa Al-Quran bukan lagi sekedar kata-kata, frasa, dan kalimat yang menjadi bacaan rutinitas umat Islam, tetapi juga sebagai tanda dan pembawa pesan dan informasi untuk dikomunikasikan kepada umat manusia bahwa di dalam teks-teks kebahasaan Al-Quran terdapat untaian wacana pertuturan mengenai norma-norma bertutur. Oleh karena itu, Penelitian ini merupakan kajian etnografi komunikasi yang bersifat kualitatif deskriptif, dan masalahnya difokuskan langsung kepada prinsip norma-norma bertutur sebagai variabel pengamatan utama atau objek formal, dan dapat dirumuskan “Bagaimana norma-norma bertutur yang beretiket dan beretika dalam Al-Quran”. Tujuan penelitian ini untuk mengungkapkan secara konkret tentang prinsip norma-norma bertutur yang beretiket dan beretika atas dasar teks kebahasaan Al-Quran, Data-data yang mengandung wacana pertuturan pada teks bahasa Al-Quran, dicari dan ditelaah dengan menggunakan instrument etnografi komunikasi. Artinya penelitian ini dilandasi oleh teori etnografi wicara atau etnografi komunikasi dengan konsep akronim bahasa Inggris “SPEAKING“. Data-data dari teks bahasa Al-Quran yang dibahas dalam penelitian ini menunjukkan kepada terungkapnya prinsip norma bertutur dalam Al-Quran. Artinya pembahasannya membuktikan bahwa ayat-ayat yang berbicara mengenai pertuturan adalah azas, keyakinan, sikap, ajaran, dan pedoman bagaimana cara bertutur yang beretiket dan beretika. Prinsip ini bersifat universal bagi siapa saja dan dalam bahasa apa saja. Hal ini agar komunikasi dapat berlangsung dengan baik dan harmonis. Kata Kunci: Bahasa Al-Quran, Prinsip, Norma Bertutur, Etiket dan Etika
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Kidwai, A. R. "The Sublime Qur'an and Orientalism." American Journal of Islam and Society 8, no. 1 (March 1, 1991): 167–68. http://dx.doi.org/10.35632/ajis.v8i1.2651.

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The Qur'an, being central to both the Islamic faith and its practice, hasbeen studied in a plethora of orientalist writings-ranging from such a crudelypolemical one as Alexander Ross's English translation of the Qur'an entitledThe Alcoran of Mahomet . . . for the Satisfaction for all those who Desireto look into the Turkish Vanities (1649) to those with scholarly pretensionsand claiming to be "objective" studies, such as Noldeke's Geschichte des Qorans(1860), Goldziher's Die Richtungen der islamischen Koranauslesung (1920),Bell's The Quran translated with a Critical Rearrangement of the Surahs(1937-39), Wansbrough's Quranic Studies (1977), and Burton's The Collectionof the Quran (1977).The book under review, first published in 1983, recounts the full tockof the orientalists' misconceptions, down the ages, about the Qur'an-theiroutlandish theories about its authorship (pp. 7-18), their assaults on its textualhistory and its arrangement (pp. 52-63), their brazen attempts at twistingits meaning in their Qur'an translations (pp. 64-92), and their bizzare viewson abrogation in the Qur'an (pp. 93-104). Khalifa deserves every credit forassembling so much information. What is more remarkable is that it is followedby a stout refutation of these allegations about the form and contents of theQur'an and an extensive, authentic exposition of the Qur'anic teachings,concepts, and morals, all of which constitutes the second part of the book(pp. 111-205). In elucidating the Qur'anic worldview, Khalifa's discussion issubtle, in large part persuasive, tenaciously pursued, and well presented.Appended to the book are two highly informative appendices on the orderof the Qur'an's surahs.This well-intentioned and detailed scholarly study, however, does notreally succeed in delivering what its title promises. In discussing the orientalists'ventures into establishing the chronology of Qur'anic surahs, Khalifa sayslittle about Gustav Fli:lgel's Corani Textus Arabiscus (1834) and the theoriespropounded by Grimme and Hirschfield's New Researches in the Compositionand Exegesis of the Quran (1902). More serious is the lack of any referenceto a host of orientalists' writings on the philological and lexical aspects ofthe Qur'an, namely Baljon's Modern Muslim Quran Interpretation (1961),Torrey's The Commercial-Theological Terms in the Quran (1892), Watt's ...
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Ali Mohammed Ibrahim Shihab, Ali Mohammed Ibrahim Shihab. "Quran Style in the Wisdom of Human Mind (English Abstract)." journal of king abdulaziz university arts and humanities 27, no. 1 (January 1, 2019): 1–31. http://dx.doi.org/10.4197/art.27-1.1.

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Praise be to Allah, Lord of the Worlds, and prayers and peace be upon Muhammad and his family and companions. The research question is Quran Style in the Wisdom of Human Mind Structure. By its nature, the research has been divided a preface, an introduction, four chapters and a conclusion and an appendix for resources, references, and table of content. The introduction tackles the question, its importance, reasons for its choice, research plan and approach. The preface contains a brief presentation on human expected role on earth according to Holy Quran. The study aims at exploring the Quran style and its role in human mind's structure and safety.
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Dissertations / Theses on the topic "Quran in english"

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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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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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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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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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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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Al, Ghamdi Saleh A. S. "Critical and comparative evaluation of the English translations of the near-synonymous Divine Names in the Quran." Thesis, University of Leeds, 2015. http://etheses.whiterose.ac.uk/9592/.

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Despite the fact that many problematic areas in the English translations of the Qurān have been thoroughly investigated, no substantial work has so far been devoted to critically evaluating the translation of the Divine Names, which pose paramount challenges for all translators. Critical and evaluative studies of Qurān translations seem to avoid investigating and assessing the Divine Names, which are the most sensitive and delicate Qurānic terms. This study critically and comparatively investigates how accurate and consistent are the English renderings of these Divine Names; al-Asmā al-Ḥusnā, The Most Beautiful Names (MBNs) which are recurring terms in the Qurānic text. The complexity of meanings and morphological features of these Divine Names is evidently reflected in so many cases of inaccuracy as well as inconsistency in their English translations, particularly in the renderings of the near-synonymous root-sharing Names. Translators of the Qurān have unjustifiably used different corresponding terms for the very same Divine Name when it appears on more than one occasion, and sometimes in similar Qurānic contexts. Most Qurān translators have also inaccurately used the very same English corresponding terms to translate two, if not three, near-synonymous Divine Names, whether they share the same linguistic root or otherwise. For the purpose of this evaluative study, hundreds of occurrences of the root-sharing Divine Names in five well-known English translations, namely Pickthall (1930), A.Y. Ali (1936/1986), Arberry (1955), Hilali-Khan (1985) and Abdel-Haleem (2004), have been collected, analysed and critically and comparatively evaluated. The comparative evaluation of the English renderings of the Divine Names has revealed that all the five translations not only fall short in their attempts to distinguish between the near-synonymous Names, particularly the root-sharing ones, but prove unsuccessful in rendering them accurately and consistently. The study has also revealed that the translation of Arberry shows much better quality, in terms of accuracy and consistency, in rendering the root-sharing Divine Names than other translations do. In addition to critically revealing shortcomings, inaccuracies and inconsistencies of the renderings of the Divine Names, the study suggests the use of translation technology solutions (or computer-assisted tools), such as translation memory and bilingual concordances, to improve the quality and consistency of future Qurān translations in general, and the renderings of the recurring Divine Names in particular.
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Eweida, Sara. "The realization of time metaphors and the cultural implications : An analysis of the Quran and English Quranic translations." Thesis, Stockholm University, Department of English, 2007. http://urn.kb.se/resolve?urn=urn:nbn:se:su:diva-6853.

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The aims of this paper were to contrast English usages of 'time' metaphors with Quranic Arabic realizations and their representations in three English Quranic translations. Three noted translations of the Quran were used, namely, those done by, Pickthall, Yusuf Ali and Asad ('Quran Search,' 2007). Using the cognitive theory of metaphor as a framework (Lakoff & Johnson, 1980), these translations were examined and contrasted, in order to distinguish the version that corresponded the most accurately with the conceptual metaphors found in both languages. If the examined conceptual metaphor was not realized in either language, changes to the meaning of the Quran were taken into consideration. Finally, historical, social and religious aspects were examined in order to determine the cause of certain conceptual metaphor realizations in both or one of the languages.

Materials taken from Lakoff & Johnson (1980b), Lakoff (1994), Kövecses (2002), and Kövecses (2006) gave insight into the social-historical reasons behind the metaphor realizations in English while Quranic references and hadiths, or Prophetic narrations, were considered when examining the Quran.

Two conceptual metaphors were tentatively concluded to be universal and two other metaphors were realized differently on the basis of differing cultural values. Culture in this context referred to the 'mental representations' of certain phenomena of a culture through the language (Kövecses, 2006, p.135).

The translations done by Yusuf Ali and Pickthall were considered to be more literal and thus more accurate renderings of metaphors in the Quran, within the cognitive theory of metaphor framework, while Asad's translations were considered to be less accurate, containing, on the whole, more paraphrasing and individual interpretation. It was pointed out, however, that this is a sample study that cannot entirely represent the complete works of the authors mentioned. It was suggested that more studies need to be conducted in order to conclusively establish these findings.

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Al-Jabari, A. R. Y. "Reasons for the possible incomprehensibility of some verses of three translations of the meaning of the Holy Quran into English." Thesis, University of Salford, 2008. http://usir.salford.ac.uk/14918/.

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Translations of the meaning of the Quran in English are becoming amongst the most read books in the world. Unfortunately, almost all the existing renditions fail to transfer the original clearly into the target language. They suffer from serious shortcomings that cause incomprehensibility in parts of the text. These renditions contain some elements that make the target reader struggle to understand the meaning. This research aims to contribute to overcoming the shortcomings of existing translations. It discusses the reasons why the English target reader of the Quran struggles to follow and comprehend the meaning of some of its verses, and attempts to find a workable methodology for translating the meaning of the Quran. It tries to find new methods to help tackle the weaknesses in the translations of the meaning of the Quran and provides suggestions for improving them. It is hoped this methodology will lead to producing a more accurate and comprehensible translation of the meaning of the Quran in which the meaning is transferred clearly in a natural-sounding targetlanguage text, and that will improve comprehensibility for both Muslim and non- Muslim native speakers of English. This research also studies the role and importance of the translator in achieving a good translation, and tries to establish a set of criteria for the attributes and conditions of the translator of the Quran.
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Books on the topic "Quran in english"

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Penrice, John. Dictionary & glossary of Quran: Arabic - English. Tihran: Ittela Publications, 2008.

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Khalifa, Rashad. Quran: The final testament : authorized English version. Tucson [Arizona]: United Submitters International, 2007.

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Ḥammād, Aḥmad Zakī Manṣūr. The gracious Quran: A modern-phrased interpretation in English. Lisle, IL: Lucent Interpretations, 2007.

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The gracious Quran: A modern-phrased interpretation in English. Lisle, IL: Lucent Interpretations, 2008.

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Usmani, Muhammad Adil. Islamic studies: Literature on Quran in English language : a bibliography. Karachi, paksitan: islamic Documentation and Information Centre, University of Karachi Campus, 1985.

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Kareem, Fazale. The Holy Quran Transcribe In Telugu, Arabic & English Transcribe by Fazale Kareem: The Holy Quran Transcribe In Telugu, Arabic & English Transcribe by Fazale Kareem. Karachi, Pakistan: Falcon Publishing House, 2021.

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Wasti, Syed Munir. The Quran: The book free of doubt : exporatory essays into Iʼjāz al-Qurān and other topics. Gujrat: University of Gujrat Press, 2010.

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Ali, Abdullah Yusuf. The meanings of the illustrious Quran: Without Arabic txt. Houston, TX: Alminar Books, 1997.

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Aziz, Zahid. English translation of the Holy Quran: With explanatory notes : from the English translation and commentary of Maulana Muhammad Ali. Edited by Ali Mohamed 1878-1931. 2nd ed. Wembley: Ahmadiyya Anjuman Lahore, 2011.

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The Qur'an: English translation and parallel Arabic text. Oxford: Oxford University Press, 2016.

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Book chapters on the topic "Quran in english"

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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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"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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Khatun, Samia. "The Book of Books." In Australianama, 1–26. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190922603.003.0001.

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Examining past ‘misreadings’ of a copy of Kasasol Ambia in the Australian mining town of Broken Hill that has long been mislabeled a Quran in Australian history books, this chapter challenges one of the central problems of English language historiography today: The systematic subjugation of colonised knowledges to produce dead objects and artifacts. Examining the Indian Ocean geography that the Kasasol Ambia circulated I piece together the contours of colonial-modern historical storytelling in South Asia and Australia. Placing Australia within histories of the Indian Ocean world, I approach this arena as a key terrain of Anglo empires and a site of ongoing epistemic struggle. Showing that the Kasasol Ambia can offer clues for how to use colonised people’s knowledge traditions to think, theorise and understand the Indian Ocean world, this chapter develops a framework for producing anti-colonial knowledes about the region.
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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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"The Qur’an in English writings, 1543-1697." In Christian-Muslim Relations. A Bibliographical History. Volume 6 Western Europe (1500-1600), 11–24. BRILL, 2014. http://dx.doi.org/10.1163/9789004281110_003.

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"Approximating Sajʿ in English Renditions of the Qur’an." In The Bruce B. Lawrence Reader, 353–69. Duke University Press, 2020. http://dx.doi.org/10.1215/9781478012825-028.

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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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"‘A witch, a quean, an old cozening quean!’: Image Magic and Shakespeare’s The Merry Wives of Windsor." In Magical Transformations on the Early Modern English Stage, 197–214. Routledge, 2016. http://dx.doi.org/10.4324/9781315593197-20.

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Sanyal, Usha. "Student Narratives." In Scholars of Faith, 339–54. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190120801.003.0010.

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In Chapter 9 I focus on the students of Al-Huda classes, both onsite and online. Most of the students who spoke to me were young adults—some married with children, some college students, and some professionals. Whether living in North America, Europe, or South Asia, they were drawn to Al-Huda for a variety of reasons, and all of them reported deriving strength from deepening their engagement with the Qur’an. Bilingual in English and a South Asian language, they were educated middle-class women discovering the Qur’an through Al-Huda classes. All of them had chosen to live a more orthoprax lifestyle in accordance with what they learned in the Al-Huda classes. But in order to succeed, I argue, they had to get their families’ support. They had to do da‘wa. In this chapter, I examine their life stories in light of the concepts of ‘precarity’ and gendered Islamophobia as articulated by Attiya Ahmad and Jasmin Zine, respectively.
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Alnajjar, Marwa, and Billy Brick. "Utilizing Computer-Assisted Vocabulary Learning Tools in English Language Teaching." In Computer-Assisted Language Learning, 1038–58. IGI Global, 2019. http://dx.doi.org/10.4018/978-1-5225-7663-1.ch049.

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This study explores five in-service teachers' perceptions with regards to the technical and pedagogical usability of digital flashcards in English language teaching. All the teachers were enrolled in a one-year Masters of Art in English Language Teaching program at Coventry University and had previous teaching experience ranging from elementary to university level. The study adopted a quan→QUAL mixed-method research design, combining elements of surveys and case studies, to examine the factors that affected the teachers' perceptions in addition to how they view three specific websites: Cram, Quizlet, and StudyStack. Participants explored these websites and created sets of flashcards in a computer lab, then completed a survey and participated in a focus group interview. Findings suggest that although the teachers were willing to integrate digital flashcards in their future teaching, it is dependent on several factors, including: learners' age, the quality of graphics in the websites, and the teachers' prior experience as students on their MA program. Nonetheless, the “wow” factor seemed to influence their perceptions of the usability of these websites, which can either be extreme positive or negative initial reactions as a result of the websites' presentational scheme.
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Conference papers on the topic "Quran in english"

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Ismail, Rohana, Nurazzah Abd Rahman, and Zainab Abu Bakar. "Identifying concept from English translated Quran." In 2016 IEEE Conference on Open Systems (ICOS). IEEE, 2016. http://dx.doi.org/10.1109/icos.2016.7881987.

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Lubis, Siti Isma Sari, and Rizqy Khairuna. "Taxonomic Relation in the Quran." In Proceedings of the Sixth of International Conference on English Language and Teaching (ICOELT 2018). Paris, France: Atlantis Press, 2019. http://dx.doi.org/10.2991/icoelt-18.2019.23.

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Alqahtani, Mohammad M., and Eric Atwell. "Developing Bilingual Arabic-English Ontologies of Al-Quran." In 2018 IEEE 2nd International Workshop on Arabic and Derived Script Analysis and Recognition (ASAR). IEEE, 2018. http://dx.doi.org/10.1109/asar.2018.8480237.

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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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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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Aliabbas Jabirali Petiwala and S. Siva Sathya. "A multi-agent system to learn literature ontology: An experiment on English Quran corpus." In Multi-Agent Systems (IAMA 2011). IEEE, 2011. http://dx.doi.org/10.1109/iama.2011.6049002.

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Tiun, Sabrina, Hamed Zakr, Masnizah Mohd, Norazlinda Zainal Abidin, and Ahmad Irfan Ikmal Hisham. "Word Sense Disambiguation for English Quranic IR System." 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.2013.49.

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