Relevant bibliographies by topics / Quran translation

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters
  5. Conference papers

Academic literature on the topic 'Quran translation'

Author: Grafiati
Published: 4 June 2021
Last updated: 12 February 2022

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Journal articles on the topic "Quran translation"

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Muhammad, Muhammad. "Dinamika Terjemah Al-Qur'an (Studi Perbandingan Terjemah Al-Qur'an Kemenerian Agama RI dan Muhammad Thalib)." Jurnal Studi Ilmu-ilmu Al-Qur'an dan Hadis 17, no. 1 (May 8, 2018): 1. http://dx.doi.org/10.14421/qh.2016.1701-01.

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This paper compares two translations of the Qur’an: Al-Quran dan Terjemahnya by the team of the Ministry of Religious Affairs/MORA and Al-Quran Tarjamah Tafsiriyah by Muhammad Thalib. Scholars argue differently as to whether the Qur’an is translatable or not. Several classical and contemporary scholars argue that translating the Qur’an is forbidden (haram), while others allow it. Muhammad Thalib claims that Al-Quran dan Terjemahnya includes literal (harfiyah) translation, which is forbidden by scholars, and contains 3400 errors. On that basis, he composed Al-Quran Tarjamah Tafsiriyah as a correction of the former translation. I compare Al-Quran dan Terjemahnya’s translations of several verses on theological doctrine, syari’ah and mu’amalah, of which Thalib considers as containing errors, and those of Thalib’s translation himself to look for similarities and differences. The research shows that there is no significant difference between the two translations. The difference was limited to their respective method and purpose. MORA’s translation was oriented to translate the Qur’an faithfully, while Muhammad Thalib’s translation was oriented to provide an interpretive translation. For some verses, Thalib’s translation provides clearer meaning than that MORA’s. I argue that while translation errors are found in Thalib’s translation, none is found in MORA’s translation.Key words: Al-Quran Terjemahnya, Tarjamah Tafsiriyah, comparison, strength, weakness.
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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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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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Hussein El-Omari, Abdallah. "Lexical Meaning Translation of the Root Word in the Holy Qur’an; the Word “KATABA” an Example." World Journal of Educational Research 7, no. 4 (October 19, 2020): p30. http://dx.doi.org/10.22158/wjer.v7n4p30.

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This study aims at investigating the translation of the lexical meaning of the root word verb in the Holy Quran. A relatively old and a contemporary translations of the meaning of the Holy Quran are employed to investigate the meaning of the word verb “KATABA”. These are George Sale’s and King Fahd Complex for the Printing of the Holy Quran’s translations of its meaning. The word appears eight times in six chapters (“suras” in Arabic) in the Holy Quran. The two translations give six synonyms for the word through the eight different contexts. The study finds that understanding the context, environment, and reason of revelation guide the translator find the proper equivalent of the Holy Quran word. It is also found that translating the Holy Quran with its miraculous and high linguistic style is not easy. Similarly, translating a word isolated out of its context will turn into a literal distorted text. Furthermore, it is also found that using footnotes and explanations is inevitable.
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Rizal, Efri Arsyad, and Mohamad Sobirin. "Translating the Transcends of God's World in the Arabic-Quran into Balinese." ESENSIA: Jurnal Ilmu-Ilmu Ushuluddin 22, no. 1 (May 29, 2021): 63. http://dx.doi.org/10.14421/esensia.v22i1.2651.

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The development of Quranic translation in Indonesia generally showed the total adoption of the fixed theological words and phrases of the Arabic-Qur’an as loanword in the translation work. For some local communities, it does not make them easier in understanding the messages of the Quran through its “untranslated” words and phrases. So, some parties within Muslim communities tried to translate them using the local language. Cakepan Suci Al-Qur'an Salinan Ring Basa Bali by I Wayan Rupa Mengwi is one of the Qur’an translation into local languages, it is the first Balinese translation of the Qur’an, which prefer to translate them rather than to borrow them in translation. But it remains questions how the author vernacularized some “fixed theological terms and phrases” of the Arabic-Qur’an into Balinese and why did he chose to “translate” them rather than to “borrow” them in his translation work? The result showed that (1) it used terminological approach to vernacularize some fixed terms and phrases, (2) The special appeal of using Balinese words and phrases when translating selected Qur'anic words and phrases is to reflect typical local beliefs (Balinese), as well as to carry out da'wah through a socio-cultural approach. Even though, this pattern reflects the platform and strategy of international Ahmadiyya movement through the translation of the Qur'an, but this work is not connected formally under the organization program of Ahmadiyya.
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Ahmad Hilmi, Ahmad Bazli, Zulkifli Mohd Yusoff, and Selamat Amir. "Terjemahan Makna Kalimah Al-Muzn Dan Yasbahun: Satu Penilaian Semula Berdasarkan Kaedah Tafsir Ilmi." Ulum Islamiyyah 16 (May 16, 2019): 141–67. http://dx.doi.org/10.33102/uij.vol16no0.125.

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Some of the problems found in the translation of the meaning of the Holy Qur’an cause a word or verse of Qur’an to not be translated accurately. The major factor contributing to the problem is the limited skills in the fields related to the Qur’an. Therefore revaluation of the existing translations of the Qur’an become a necessity in view of the Qur’an is a miracle that lasted until the end of time. This study aims to review the translation of the meaning of the words Al-Muzn dan yasbahun based on the scientific exegesis. Using library research methodology, the study was conducted by analyzing the translation of the meaning of the Holy Qur’an (Tafsir Pimpinan ar-Rahman dan Terjemahan al-Hidayah al-Quran al-Karim) regarding the creation of the sky focused on rainfall and the movement of objects in the sky by scientific exegesis. Analysis of the samples showed that the existing translations of the Qur’an didn’t make difference for some words related to the rainfall and make exegesis for word yasbahun related to movement of objects in the sky. Results showed that the value addition is applied to the existing translations of the meaning of Qur’anic verses related to the creation of the sky; the specialization of the general translation of the meaning of the word Al-Muzn and the use of the translation of the original meaning for the word yasbahun without exegesis in the sky creation. Abstrak Beberapa permasalahan yang terdapat dalam penterjemahan makna al-Quran menyebabkan sesuatu perkataan atau ayat al-Quran tidak diterjemahkan dengan tepat. Faktor utama yang menyumbang kepada permasalahan tersebut ialah terbatasnya kemahiran dalam ilmu-ilmu yang berkaitan dengan al-Quran. Oleh yang demikian penilaian semula terjemahan al-Quran sedia ada adalah satu keperluan memandangkan al-Quran merupakan mukjizat yang kekal hingga ke akhir zaman. Kajian bertujuan menyemak kembali terjemahan al-Quran Bahasa Melayu sedia ada yang memfokuskan terjemahan makna kalimah al-muzn dan yasbahun seiring dengan perkembangan ilmu pengetahuan dan kemajuan teknologi dewasa ini. Kajian yang menggunakan metodologi penyelidikan perpustakaan ini dijalankan dengan menganalisis terjemahan makna ayat Al-Quran (Tafsir Pimpinan ar-Rahman dan Terjemahan al-Hidayah al-Quran al-Karim) berkaitan penciptaan langit yang memfokuskan kejadian hujan dan pergerakan objek di langit berdasarkan kaedah tafsir ‘ilmi. Analisis terhadap sampel kajian menunjukkan terjemahan al-Quran sedia ada tidak memberikan perbezaan terhadap beberapa kalimah berkaitan kejadian hujan dan mentakwilkan kalimah yasbahun bagi pergerakan objek di langit. Hasil kajian menunjukkan terdapat penambahan nilai diterapkan kepada terjemahan makna ayat al-Quran sedia ada berkaitan penciptaan langit; pengkhususan terjemahan makna yang umum bagi kalimah al-muzn dan penggunaan terjemahan makna asal bagi kalimah yasbahun tanpa takwil.
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Abdulhakeem Abdullah, Jamal. "The term (كلمة) in the Holy Quran Between Translation and interpretation." Al-Adab Journal 1, no. 136 (March 15, 2021): 21–42. http://dx.doi.org/10.31973/aj.v1i136.1103.

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There is no doubt that the correct and accurate translation of religious terms and concepts is of the utmost importance for those who seek to be precise in their translations and strive to convey the meanings to the readers of the language transmitted with extreme precision. and linguistic proficiency, taking into account the linguistic and cultural stock of the transmitted language, as this is a major condition for its successful Translation. This research seeks to highlight the rhetoric of the Koran by touching on the polysemy of a term in the translation. In this research, the term "word" is treated because it is mentioned in 22 verses in different surahs of the Quran. After clarifying what translation and interpretation are, we give an overview of the history of Quran translation and mention the first to translate the Quran into French and identify the three corpuses on which the research depends (translations of the Quran in French). In order to obtain the exact result of these translations, two versions of the interpretations of these verses are consulted. To clearly show the results of this research are represented in tabular and graphical form. The conclusion of the research which was reached is that the use by the translator of the Quran interpretation books of the Quranic verses is very necessary in order to follow the rhetoric of the Quran and get an accurate translation. In conclusion, it is hoped that this simple research will help support research efforts on translation in general and Quran translation in particular.
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Al-Tamari, Emad Ahmed, and Eyhab Abdulrazak Bader Eddin. "Lexical Asymmetry as a Translation Problem Arising in the Holy Quran." Arab World English Journal For Translation and Literary Studies 5, no. 2 (May 15, 2021): 2–17. http://dx.doi.org/10.24093/awejtls/vol5no2.1.

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Coupled with copious evidence and cogent illustrations, this article charts an important development in the field of translating the Holy Quran. It breaks new ground in a new type of problems inherent in the translation of the Quran. It is designed to catch translators’ alert senses to look beyond the traditional approach to translation, i.e. looking for the superficial equivalent. It critically discusses the long-standing proclivity for the deeply-held belief in the existence of absolute synonyms in the Quran. Although the examples given are not very exhaustive due to space constraints, the author’s unbridled reason pushes him to how far semantic propinquity exists in the Quran, developing a plethora of new checklists which will definitely act as a springboard to lay groundwork to any translator. The paper draws a conclusion that the seemingly verb and noun synonyms in the Quran are not so, resulting in a lexical asymmetry in translation. This paper zooms in on a new type of sense relationships, which involve a pair of words with similar meaning, but are made up of the same root morphologically. The paper takes three very popular and mesmerizing translations of the Quran as a point of reference. This paper shatters the fervent belief that one word can be a full equivalent to seemingly synonymous words in the Quran. This is a strong call on translators to start looking at new issues in the translation of the Quran from different standpoints, an arresting fact we need to grasp.
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Gumaa Siddiek, Ahmed. "Linguistic Precautions that to be Considered when Translating the Holy Quran." Advances in Language and Literary Studies 8, no. 2 (April 30, 2017): 103. http://dx.doi.org/10.7575/aiac.alls.v.8n.2p.103.

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The present study is an attempt to raise some points that should be considered when translating the Quranic Text into English. We have looked into some samples of translations, selected from well known English translations of the Holy Quran and critically examined them. There were some errors in those translations, due to linguistic factors, owing to the differences between the Arabic and the English Language systems. Some errors were due to the cultural background of the translator which intentionally or unintentionally has affected the translation. Many samples were discussed and suggestions for corrections were made. Then further recommendations were given to be used as guidelines for similar future attempts. We concluded that the simulation of old words in drafting a translation does not fit with the English language as a target language. As this use of archaic stylistics would lead to further complications, which makes the language of translation look strange and complicated
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Nurbayan, Yayan. "Metaphors in the Quran and its translation accuracy in Indonesian." Indonesian Journal of Applied Linguistics 8, no. 3 (January 31, 2019): 710. http://dx.doi.org/10.17509/ijal.v8i3.15550.

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Metaphors (majaz in Arabic) are an important part of language style. In the Quran, they play a vital role in different interpretations of the Quran. The use of metaphors in Quranic verses may often cause semantic problems and varied interpretations for translation. The study of metaphors pertaining to the Quran aims to investigate accuracy issues in its translation. Previous studies on the translation of the Quran into Indonesian suggest that some metaphors are translated word-for-word. To some extent, the literal translation is an oxymoron leading to reduced nuances of meaning. The present study seeks to address two issues in relation to the use of metaphors: the actual translation product of Quranic metaphorical verses and translation techniques for Quranic metaphorical verses produced by the Ministry of Religious Affairs. In doing so, this study examines the metaphors of 15 verses in the Quran. Findings show that containing metaphors (13 verses containing lexical metaphors, and 2 verses containing sentential metaphors). Regarding the techniques, in the translated Quran published by the Ministry of Religious Affairs, 13 verses were translated by a literal technique and 2 verses by a non-literal technique. The findings of this suggest that when translating Quran verses, metaphorical features should be taken into account. It is also imperative for future research to scrutinize the implications of different translations on the construction of meaning in the Quran.
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Dissertations / Theses on the topic "Quran translation"

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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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Alasfour, Alaa Mohammed. "Translating Women in the Quran: A Corpus-Based Analysis." Kent State University / OhioLINK, 2021. http://rave.ohiolink.edu/etdc/view?acc_num=kent1619165912215171.

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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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Sjödin, Louise. "Nytolkning av sura 4:34 : En undersökning om receptionen av Laleh Balhtiars The Sublime Quran." Thesis, Södertörns högskola, Institutionen för genus, kultur och historia, 2010. http://urn.kb.se/resolve?urn=urn:nbn:se:sh:diva-3580.

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This study looks at Laleh Bakhtiar´s ambitions when it comes to The Sublime Quran, her English translation of the Quran. It also contains a look at how it was received in English and American media, and how Bakhtiar and her like-minded defend her interpretation and translation against critics, focusing on verse 4:34.
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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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Sesanti, Andiswa Theodora. "Translating the Arabic Qur’an into isiXhosa." Thesis, Stellenbosch : Stellenbosch University, 2013. http://hdl.handle.net/10019.1/80138.

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Thesis (MPhil)--Stellenbosch University, 2013.
ENGLISH ABSTRACT: This study investigates the feasibility of translating the Arabic Qur’an into isiXhosa. The Qur’an has not yet been translated into isiXhosa and Xhosa-speaking Muslims who are unable to read and understand Arabic are facing a void in practising their faith. Xhosa-speaking Muslims also pray in a language that they do not understand and this robs them of close contact with the Almighty and as a result, the number of Muslims who speak isiXhosa does not increase. Through literature reviews and interviews it has been found that there is a great need for Muslims, who are target language speakers, to be able to communicate with Allah in their mother tongue, isiXhosa. Furthermore the study indicated that isiXhosa-speaking Muslims who, years ago, have converted to Islam are still struggling with the Arabic language. This study also investigates the view that the Arabic Qur’an cannot be translated into other languages because the Qur’an is the word of God delivered in Arabic to Prophet Muhammad (PBUH). This view is not based upon the assumption that an Arabic Qur’an is untranslatable, but rather on the views of some Arabic scholars. There are also fears that meaning will be lost when the Qur’an is translated. However, the study showed that when translating the Qur’an, one is not seeking to translate only the meaning but also the message of the Qur’an. A conclusion was reached that all human beings, thus all nations and languages, are created by Allah. Therefore, it is acceptable for human beings to communicate and listen to Allah’s message in their own language. This study suggests that culture and language are inseparable and that both must be taken into consideration when translating. The Qur’an has already been translated into other languages and the translations are used without any problems, for example into English and KiSwahili. The Qur’an is available in other African languages as well. Therefore, this study suggests that the Qur’an can be translated into isiXhosa. The linguistic challenges can be addressed in the target language by a body consisting of translators of laypersons, translation experts and linguists specialising in both Xhosa and Arabic. However, the study shows that the title of the Xhosa Qur’an should indicate that the Qur’an is a translated text.
AFRIKAANSE OPSOMMING: Die studie ondersoek die vertaling van die Arabiese Koran na Xhosa. Die Koran is nie tans in Xhosa beskikbaar nie en Xhosa-sprekende Moslems wat nie Arabies magtig is nie, ervaar dit as ’n struikelblok in die beoefening van hul geloof. Xhosa-sprekende Moslems bid ook in Arabies, selfs al verstaan hulle nie die taal nie. Dit beroof hulle van noue kontak met die Almagtige en veroorsaak dat die Moslem-geloof nie by Xhosa-sprekers in townships inslag vind nie. Aan die hand van ’n literatuurstudie en onderhoude is bevind dat daar ’n groot behoefte onder Xhosa-sprekende Moslems is om in hul moedertaal met Allah te kommunikeer. Die studie het ook getoon dat Xhosa-sprekende Moslems wat hulle reeds jare gelede tot die Islam bekeer het, steeds met die Arabiese taal worstel. Die studie ondersoek ook die siening dat die Koran nie vertaal mag word nie, omdat die Woord van God in Arabies aan die profeet Mohammed (mag vrede oor hom heers) geopenbaar is. Dié siening berus nie op die aanname dat die Koran onvertaalbaar is nie, maar eerder op die uitsprake van Arabiese geleerdes. Daar word ook gevrees dat die Koran se betekenis verlore sal gaan tydens die vertaalproses. Die studie toon egter dat die vertaling van die Koran sal fokus op die oordrag van die boodskap en nie net die betekenis van woorde nie. Die gevolgtrekking van die ondersoek is dat alle mense, en dus alle volke en tale, deur Allah geskep is. Dit is dus aanvaarbaar vir mense om Allah se boodskap in hul eie taal te kommunikeer en aan te hoor. Die studie kom tot die gevolgtrekking dat taal en kultuur onskeidbaar is en dat albei in ag geneem moet word tydens die vertaalproses. Die Koran is reeds in ander tale vertaal en word sonder enige probleme gebruik, byvoorbeeld in Engels en Swahili. Die Koran is ook in ander Afrika-tale beskikbaar. Die studie bevind dus dat die Koran ook in Xhosa vertaal kan word. Die taalkundige uitdagings kan in die doeltaal hanteer word deur ’n vertaalspan wat bestaan uit leke, opgeleide vertalers en taalkundiges wat spesialiseer in Xhosa en Arabies. Die studie toon egter dat die titel van die Xhosa Koran moet aandui dat dit ’n vertaalde teks is.
I-ABSTRAKTHI: Olu phando luphande ukuba nako kokuguqulelwa esiXhoseni kweKurani yesi-Arabhu. Uphando lubangelwe kukuba kungekho Kurani iguqulelwe esiXhoseni okwangoku kwaye kuqwalaseleke ukuba aMaslamsi athetha isiXhosa, angayiqondiyo nangaluvayo ulwimi lwesi-Arabhu, nokuba afundile okanye awafundanga, ajongene nomngeni wokuba nokungoneliseki kwinkolo yabo. Inyaniso yokuba kufuneka athandaze ngolwimi angaluqondiyo, ibenza bangakwazi ukufikelela kuQamata kwaye ngenxa yoko, inani laMaslamsi alandi kwiilokishi apho aMaslamsi athetha isiXhosa. Uphando, ngokuphonononga iincwadi nangokubamba udliwano-ndlebe, lufumanise ukuba kukhona isikhalo esikhulu esisuka kuMaslamsi athetha ulwimi okujoliswe kulo ukuze akwazi ukunxibelelana noQamata ngolwimi aluqonda ngcono, olusisiXhosa. Uphando lubonise ukuba aMaslamsi athetha isiXhosa awaguqukelanga kwinkolo ye-Islamu kutsha nje kwaye umzabalazo wolwimi kudala uqhubeka. Uphando luxoxe ngoluvo lokuba iKurani yolwimi lwesi-Arabhu ayinakuze iguqulelwe kwezinye iilwimi njengoko iKurani ililizwi likaQamata eladluliswa ngolwimi lwesi-Arabhu kuMprofeti uMuhammada (uxolo malube naye). Uphando lungqine ukuba uluvo lokuba iKurani yolwimi lwesi-Arabhu ayinakuguqulelwa kwezinye iilwimi alusekelwanga ekungaguqulweni kombhalo kodwa kwizimvo zezifundiswa zama-Arabhu. Uphando kananjalo luxoxe ngomba wokuba uloyiko lokuguqulela iKurani yolwimi lwesi-Arabhu kwezinye iilwimi lubangelwa yinyaniso yokuba xa kuguqulelwa, kuye kubekho ukulahleka nokulahlekwa kwentsingiselo pha naphaya. Uphando slubonise ukuba xa kuguqulelwa iKurani, ubani akasobe efuna ukuguqulela intsingiselo kodwa umyalezo weKurani. Uphando lufikelele kwisigqibo sokuba abantu bazizidalwa zikaQamata kwaye badalwe bazizizwe ngezizwe nokuba bathethe iilwimi ngeelwimi. Ngoko ke, kwamkelekile ukuba abantu banxibelelane ze bamamele umyalelo kaQamata kulwimi olulolwabo. Uphando lufikelela esigqibeni sokuba inkcubeko nolwimi azohlukani kwaye ngexesha lokuguqulela, zombini (inkcubeko nolwimi) kufuneka zibe ziyaqwalaselwa. Uphando lubonise ukuba iKurani yaguqulelwa kwezinye iilwimi kwaye iinguqulelo zisetyenziswa ngaphandle kwengxaki. Imizekelo yeenguqulelo ziiKurani kwisiNgesi nakwisiSwahili. Uphando lubonise kananjalo ukuba zikhona ezinye iinguqulelo zeKurani kwiilwimi zase-Afrika. Ngoko ke, uphando lufikelele kwisigqibo sokuba iKurani ingaguqulelwa kulwmi lwesiXhosa kwaye nayiphina imingeni yenzululwazi yolwimi engathi ivele ingasonjululwa kulwimi ekujoliswe kulo luphando, ukuba kunokuthi umntu ongathi aguqulele ingabi nguye nawuphi na umntu ontetho isisiXhosa owazi ulwimi lwesi-Arabhu kwaye eliSlamsi, koko ibe yibhodi yokuguqulela eya kuthi ibe nabantu abohlukeneyo ngokwamanqanaba abo, ukusuka kulowo ungafundanga, iincutshe zokuguqulela, iingcali zolwimi kwiilwimi zombini. Nangona kunjalo, kuphando kuye kwaqwalaselwa ukuba iKurani eguqulelweyo ayinakubizwa ngokuba yiKurani kodwa mayibizwe ngegama elibonisa nelicebisa ukuba umbhalo lowo yinguqulelo.
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Bergenfalk, Edvin. "ʾillā i svensk översättning : Undantag och växlande polaritet i Koranen översatt från arabiskan." Thesis, Stockholms universitet, Avdelningen för mellanösternstudier, 2020. http://urn.kb.se/resolve?urn=urn:nbn:se:su:diva-190619.

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This study examines how the word ʾillā is treated in the Swedish Qur’ān translation from 1917 by Karl Vilhelm Zetterstéen. The analysis is based on Swedish and Arabic grammar and translation theory, and considers the fact that this Qur’ān translation is considered to be quite faithful to the source text. The study finds that the textual equivalent of ʾillā varies greatly in the target text, and further that it is not limited to exclusive conjunctions nor exceptives; rather, it often consists of a restrictive adverb in an affirmative clause, when ʾillā in the source text is in a negative clause. This points to a unique problematic of translation where ʾillā is concerned, which warrants further examination in future studies.
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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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Abdel, Jalil Mohamed ali. "Approche polysémique et traductologique du Coran : la sourate XXII (Al-Hajj [le pèlerinage]) comme modèle." Thesis, Aix-Marseille, 2017. http://www.theses.fr/2017AIXM0348.

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La tradition musulmane rapporte que l’une des caractéristiques les plus fondamentales du Coran est qu’il est un texte polysémique par excellence (ḥammāl dhū wujūh, porteur de plusieurs visages). Si le Coran est polysémique et que ses exégèses ne sont que des lectures possibles, il s’ensuit que ses traductions en sont également autant de lectures possibles et complémentaires. L’accumulation des traductions contribue ainsi à exprimer la polysémie du texte d’origine, même si ces traductions, dans leur diversité, restent en deçà de la diversité des exégèses.La thèse prend la sourate Al-Ḥajj comme exemple de cette problématique. Elle est articulée autour de deux axes de recherche :I. une étude de la polysémie du texte de départ.II. une étude de la polysémie du texte d’arrivée qui montre comment la traduction réduit et/ou modifie la polysémie.Le corpus est constitué de 18 traductions représentatives de toutes les tendances et de toutes les périodes de l’histoire de la traduction française du Coran depuis 1647 jusqu’à 2010.Constituant un espace clos qui évolue indépendamment de l’exégèse vers plus de littéralité, les traductions se rejoignent, se complètent, reflètent dans leur diversité avec légère modification une grande partie de la polysémie réunie et concentrée dans le texte de départ mais sporadique, éparse et dispersée dans les traductions
According to Islamic tradition, one of the core characteristics of the Quran is that it is a polysemic text par excellence (ḥammāl dhū wujūh, bearer of several faces). To say that the Quranic text is polysemic implies that its various exegeses are as many possible readings of it, which implies in turn that its translations are also as many readings that complete each other. The accumulation of translations is thus another expression of the polysemy of the original text, even if the diversity of these translations does not match that of the exegeses.The thesis deals with the analysis of the Surah of Al-Ḥajj and it is based on two research axes:I. a study of the polysemy of the original text (Surah of Al-Ḥajj).II. A study of the polysemy of the final text (18 French translations) to show how translation reduces and/or modifies polysemy. The corpus of translations (18 translations) covers all the periods of the history of the translation of the Koran from 1647 until 2010 in order to see the evolution of the translation of the Koranic text.As a closed space that evolves independently from exegesis to more literality, the translations meet and complement each other, reflecting in their diversity with slight modification a large part of the polysemy united and concentrated in the original text but sporadic, sparse and Dispersed in the translations
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Books on the topic "Quran translation"

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1933-, Asad Muḥammad Samīʻullāh, ed. Translation of Holy Quran in Urdu Verse - Islam & Religion Qurān-i manẓūm maʻ farhang va tafsīr: Holy Quran Translation in Urdu Poem - Manzoom e Quran. Kolkata: ʻIrfān Pablīkeshanz, 2004.

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The Quran: A new translation from the original. 5th ed. Hyderabad: Wakf Baitul Madina, 2002.

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Maḥmūd, Sult̤ān Bashīr. Spirit of the holy Quran: Translation and scientific interpretation of the last 41 Suras of the Holy Quran. Islamabad: Dar-ul-Hikmat International, 2009.

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Chaudhry, Muhammad Sharif. Meanings of the magnificent Quran: Text and translation with introduction of Surahs. Lahore: S.N. Foundation, 2010.

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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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Jalāl al-Dīn Rūmī, Maulana, 1207-1273, ed. Mawlānā va tarjumah-yi āyāt-i Qurʼān: Molana and translation of verses Quran [sic]. [Karaj]: Najm Kubrá, 2007.

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

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Shaḥnah, S̲urayyā. Tabyīn al-Qurʼān fī tafsīr al-Qurʼān: Qurʼān-i Karīm kā lafz̤ balafz̤ āsān Urdū tarjumah aur āyāt kī tafsīr ṣaḥīḥ aḥādīs̲-i mubārkah se = Tabyeen-ul-Quran : a word by word translation of meanings of Quran with related authentic Ahadess. Ḥaidarābād: Shāhid Aḥmad Caudhurī, 2012.

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Hoque, Zohurul. The translation and commentary on the Holy Qur-an. Centerville, OH: Holy Qur-an Pub. Project, 2000.

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Ali, Ahmed. Al-Qur'an: A contemporary translation. 3rd ed. Karachi: Akrash, 1995.

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Book chapters on the topic "Quran translation"

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Hassen, Rim. "From a Slave to a Translator: Conflicts and Mediation in Fatma-Zaïda’s Translation of the Quran." In Literary Translation and Cultural Mediators in 'Peripheral' Cultures, 211–34. Cham: Springer International Publishing, 2018. http://dx.doi.org/10.1007/978-3-319-78114-3_8.

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Mazrui, Alamin. "Qur’an (Koran) translation." In Routledge Encyclopedia of Translation Studies, 463–70. 3rd ed. Third edition. | London ; New York, NY : Routledge, 2019.: Routledge, 2019. http://dx.doi.org/10.4324/9781315678627-99.

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Pink, Johanna. "Translation." In The Routledge Companion to the Qur'an, 364–76. New York: Routledge, 2021. http://dx.doi.org/10.4324/9781315885360-36.

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Abdul-Raof, Hussein. "Theory and practice of Qur’an translation." In New Horizons in Qur'anic Linguistics, 261–337. Milton Park, Abingdon, Oxon; New York: Routledge, 2017. | Series: Culture and civilization in the Middle East; 56: Routledge, 2017. http://dx.doi.org/10.4324/9781315670911-7.

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Abdul-Raof, Hussein. "CHAPTER 8. The Qur’an: Limits of Translatability." In Cultural Encounters in Translation from Arabic, edited by Said Faiq, 91–106. Bristol, Blue Ridge Summit: Multilingual Matters, 2004. http://dx.doi.org/10.21832/9781853597459-010.

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Elimam, Ahmed S., and Alysia S. Fletcher. "Translating the Qur'an in the Press Media." In The Qur'an, Translation and the Media, 22–60. New York: Routledge, 2021. http://dx.doi.org/10.4324/9781003155232-2.

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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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Elimam, Ahmed S., and Alysia S. Fletcher. "Discussion." In The Qur'an, Translation and the Media, 152–61. New York: Routledge, 2021. http://dx.doi.org/10.4324/9781003155232-7.

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Elimam, Ahmed S., and Alysia S. Fletcher. "Spanish Press Media Coverage of Islam." In The Qur'an, Translation and the Media, 128–51. New York: Routledge, 2021. http://dx.doi.org/10.4324/9781003155232-6.

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Elimam, Ahmed S., and Alysia S. Fletcher. "Narrative Theory and Methodology." In The Qur'an, Translation and the Media, 61–80. New York: Routledge, 2021. http://dx.doi.org/10.4324/9781003155232-3.

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Conference papers on the topic "Quran translation"

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Hizbullah, N., and Z. Mardiah. "Al-Quran Translation Parallel Corpus for the Development of Al-Quran Translation Studies in Indonesia." In Proceedings of the 2nd International Conference on Quran and Hadith Studies Information Technology and Media in Conjunction with the 1st International Conference on Islam, Science and Technology, ICONQUHAS & ICONIST, Bandung, October 2-4, 2018, Indonesia. EAI, 2020. http://dx.doi.org/10.4108/eai.2-10-2018.2295536.

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Raharjo, Suwanto, and Khabib Mustofa. "Visualization of Indonesian translation of Quran Index." In 2014 International Conference on Smart Green Technology in Electrical and Information Systems (ICSGTEIS). IEEE, 2014. http://dx.doi.org/10.1109/icsgteis.2014.7038735.

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Hutami, Amalia Asti, Moch Arif Bijaksana, and Arie Ardiyanti Suryani. "Paraphrase Construction of Al Quran in Indonesian Language Translation." In 2019 7th International Conference on Information and Communication Technology (ICoICT). IEEE, 2019. http://dx.doi.org/10.1109/icoict.2019.8835303.

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Putra, Syopiansyah Jaya, Khodijah Hulliyah, Nashrul Hakiem, Rayi Pradono Iswara, and Asep Fajar Firmansyah. "Generating weighted vector for concepts in indonesian translation of Quran." In iiWAS '16: 18th International Conference on Information Integration and Web-based Applications and Services. New York, NY, USA: ACM, 2016. http://dx.doi.org/10.1145/3011141.3011218.

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Putra, Syopiansyah Jaya, Teddy Mantoro, and Muhamad Nur Gunawan. "Text mining for Indonesian translation of the Quran: A systematic review." In 2017 International Conference on Computing, Engineering, and Design (ICCED). IEEE, 2017. http://dx.doi.org/10.1109/ced.2017.8308122.

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Putra, Syopiansyah Jaya, Yuni Sugiarti, Galuh Dimas, Muhamad Nur Gunawan, Tata Sutabri, and Agung Suryatno. "Document Classification using Naïve Bayes for Indonesian Translation of the Quran." In 2019 7th International Conference on Cyber and IT Service Management (CITSM). IEEE, 2019. http://dx.doi.org/10.1109/citsm47753.2019.8965390.

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Putra, Syopiansyah Jaya, Ria Hari Gusmita, Khodijah Hulliyah, and Husni Teja Sukmana. "A semantic-based question answering system for indonesian translation of Quran." In iiWAS '16: 18th International Conference on Information Integration and Web-based Applications and Services. New York, NY, USA: ACM, 2016. http://dx.doi.org/10.1145/3011141.3011219.

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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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Putra, Syopiansyah Jaya, Muhamad Nur Gunawan, and Agung Suryatno. "Tokenization and N-Gram for Indexing Indonesian Translation of the Quran." In 2018 6th International Conference on Information and Communication Technology (ICoICT). IEEE, 2018. http://dx.doi.org/10.1109/icoict.2018.8528762.

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Sudarmini, Sudarmini. "Phrases Containing Adverbial Aspect In Quran Translation Text: A Structural Study." In Proceedings of the International Conference on Language, Literature, and Education (ICLLE 2018). Paris, France: Atlantis Press, 2018. http://dx.doi.org/10.2991/iclle-18.2018.63.

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