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Dissertations / Theses on the topic 'Quran translation'

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

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1

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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2

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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3

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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4

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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5

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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6

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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7

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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8

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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11

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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Al-Azzam, Bakri H. S. "Certain terms relating to Islamic observances : their meanings with reference to three translations of the Qur'an and a translation of Hadith." Thesis, Durham University, 2005. http://etheses.dur.ac.uk/1775/.

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13

Jumeh, Mohammed S. A. "The loss of meaning in translation : its types and factors with reference to ten English translations of the meaning of the Qur'an." Thesis, University of Wales Trinity Saint David, 2006. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.504403.

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This work examines ten English translated versions of the meaning of the Qur'an chosen in considerations of different factors. The date of the version and the background of the author represent the main factor behind the selection process. The aim of this study is to provide a theoretical analysis of the main trends of the translation theory, which was applied on the practical parts of the work. As for the practical parts, the study aims to analyse the source language and the target language texts in order to identify the loss of meaning in translating the Qur'an into English so that the translatability of the Qur'an could be assessed. The study adopts text analysis to find out the linguistic characteristics of both source language and target language texts. It also makes comparison between the different target texts on the one hand and between them and the original text on the other hand. The study, however, tries to base its findings on a more general linguistic framework. The study consists of five chapters. The first one is the introduction. The second one is the theoretical setting in which many theoretical issues related to the scope of this study have been analysed to set up a theoretical frame work to be used in approaching the practical parts of this thesis. The third chapter is the lexical meaning where the loss of meaning is discussed in terms of the linguistic, cultural and phonic levels. Some aspects of the loss of meaning, as found out in this chapter, are related to linguistic factors, but other aspects are related to issues beyond language. The fourth chapter is the syntactic meaning where the loss of meaning is dealt with on the syntactic/grammatical level. The fifth chapter in this thesis, however, is the conclusion in which the results and the recommendations of this work are presented. The study results were all related to the main results, which are that the Qur'an is an untranslatable text; it could not be reproduced adequately into any other language. That is to say that the loss of meaning in the English translated versions of the Qur'an is inevitable and this, in fact, supports the Issue of the Qur'an untranslitibilty. The main recommendations in this regard are that the translation of the Qur'an should be carried out by more than one translator; a committee or an organisation should stand for this more important task. The existing English translated versions of the Qur'an should also be revised from time to time for many reasons could be related to new views in understanding the Qur'anic text or in relation to the interpretation, or changes in the language into which the translation is done, or new ideas regarding the communication and translation theory.
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Rahab, Nadia. "Translating the Qur'an into English : problems of discourse." Thesis, University of Edinburgh, 1996. http://hdl.handle.net/1842/20743.

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This thesis investigates the problems of discourse in translating the Qu'ran into English. More specifically, it focuses on the discovery and analysis of problems relating to the macro-textual level and occurring in both stages of the translation process i.e. source-text analysis and transfer. Source-text analysis problems encountered by the Qu'ran translator are extracted from the processing of the source-text. Transfer problems, on the other hand, are isolated via (a) the comparison of eight English translations with the original text; (b) the identification and analysis of 'shifts of translation' displayed in the target text(s); (c) the isolation of the transfer problems per se from the shifts. Proceeding on these bases, the research examines the discourse problems: 1. problems caused by the structure (or internal organization) of the Qu'ranic text; 2. problems relating to texture in the text of the Qu'ran and considered firstly in terms of cohesion and, secondly, coherence. Cohesion problems are investigated at the level of the two cohesive relations: inter-sentential connection and pronominal reference. Coherence problems focus on the problem relating to the use of implicit information in the text of the Qu'ran. The problems confronted by the Qu'ran translator at the level of discourse have received little attention from researchers in the field. The present research attempts to remedy this neglect and to pave the way for adequate strategies to deal with such problems.
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Al-Tarawneh, Alalddin T. "Towards a new methodology for translating the Quran into English : a hybrid model." Thesis, Queen's University Belfast, 2016. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.705637.

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The belief that the Quran is the literal word of God (Allah) in Arabic is fundamental to every Muslim. It is also a frightening notion that haunts many Quran translators. It often drives them to translate the Quran literally, in a way, thinking that this is the best way to maintain faithfulness to the sacred text, despite the fact that they are aware that the translation itself is not sacred. As a result, many of the Quran translations are stained by this excessive literalness to a degree that they are quoted and effectively used against Islam and Muslims. Consequently, this research project is concerned with developing a new methodology for undertaking Quran translation that brings together a variety of techniques to represent the Quran in a way that may be considered more communicative and favourably received by the target readers. First, two factors are introduced to guide the process of translation: the need to set a target - skopos - that shapes the output of the overall process, and the need to consult existing Quran exegesis for interpretation so as to limit, as far as possible, individual translator influence. The methodology used to translate the Quran is presented in a hybrid model whose ultimate aim is to convey the meaning of the source text (ST) as it is generated within its context - that is, not in terms of its surface semantics - and to provide a target text (TT) that serves native speakers of English, regardless of their faith backgrounds. 1 chose one chapter of the Quran - “Mary” - as a sample translation. A reception study that supplied positive feedback from the intended audience of this research confirmed the validity and reliability of the model. The research has also confirmed that the translation is more informative than the original text to its proposed target readership. The research is indeed prescriptive in that it seeks to propose a translation through a systematic and organised treatment of the very special text that is the original. The ultimate concern is that the language of the translated text be domesticated according to target language norms, at the same time leaving intact the distinct foreign elements located in the ST because their distinctiveness is crucial to its identity.
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Alkroud, Eman. "Renarrating the Berbers in three Amazigh translations of the Holy Quran : paratextual and framing strategies." Thesis, University of Manchester, 2018. https://www.research.manchester.ac.uk/portal/en/theses/renarrating-the-berbers-in-three-amazigh-translations-of-the-holy-quran-paratextual-and-framing-strategies(5f711541-691d-4530-ad2c-31b4c93a3dac).html.

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In the aftermath of the independence of Morocco and Algeria in the second half of the twentieth century, each sought to create one homogeneous nation-state, defining themselves as Arab, declaring Arabic language as the only official language and embarking on Arabisation campaign that attempted to eliminate any ethnic, cultural and linguistic diversity. The Berber community which comprised 40% of the Moroccan population (Madani 2003, Silverstein and Crawford 2004, Maddy-Weitzman 2006) and 25% of the Algerian population (Ennaji 2009) appeared to be relegated to an inferior position and pushed back to the peripheries. This situation gave rise to what is generally referred to as ‘the Berber question’; the Berbers became increasingly aware of their minority status and began to demand certain linguistic and cultural rights. Translation, most importantly the translation of the Holy Quran, became an important means of asserting these rights and the identity of the Berber as a distinct nation. Drawing on paratext theory as proposed by Genette (1997) and framing theory as put forward by Goffman (1974) and elaborated by others (e.g. Entman 1993, Snow and Benford 1988, 2000 and Asimakoulas 2009), the study investigated the role that three Berber translations of the Holy Quran have played in renegotiating the political landscape of Berber communities in the past eighteen years (1999-2017). Analysis of the three translations have shown that the translators, while being faithful to the text, managed to signal their difference, foreground their language and culture and question, challenge and even undermine widespread official claims, through subtle, counter-hegemonic moves, using framing strategies and a toolbox of paratextual devices.
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Nassimi, Daoud Mohammad. "A thematic comparative review of some English translations of the Qur'an." Thesis, University of Birmingham, 2008. http://etheses.bham.ac.uk//id/eprint/263/.

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This thesis provides a thematic comparative review of some of the English translations of the Qur'an, including the works of Abdullah Yusuf Ali, Muhammad Asad, Taqiuddin Hilali and Muhsin Khan, and Zafarlshaq Ansari/Sayyid Mawdudi. In this study, a new and unique approach is used to review and compare these translations along with their commentaries. They are reviewed based on the following four Qur'anic themes: Injunctions, Stories, Parables, and Short Chapters. These are some of the key themes where the Qur'an translations, especially the ones with commentary, often differ from each other and can be assessed objectively. For each theme, three to four examples are taken as samples from the Qur'an, and they are studied from different points of view. For example, the translation of the verses with injunctions will be reviewed for their relative emphasis over the letter versus the spirit of the law, consideration of jurisprudence knowledge, overall objectives of Islamic law, issues of this age, and impact of the translator's environment. This approach is intended to identify further requirements for offering more accurate and more communicative translations of the Qur'an in the English language.
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El, Mallah Fuzi. "Arabic-English translational crossover viewed from a linguistic/cultural perspective : with special reference to the major principles involved in translating the metaphorical language of the Quran." Thesis, University of Edinburgh, 2008. http://hdl.handle.net/1842/27976.

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This work provides an analytical critique of some selected English translations of the Original Quran. This research tries to demonstrate (1) whether the cultural convergence of English and Arabic, due to globalisation, is leading to any further linguistic intermingling and (2) whether the cultural backgrounds of translators, in terms of their native languages, religion and place of origin/residence have any influence on the quality of their translational works. The first chapter builds up a theoretical base, by reviewing thematically the available literature upon which translational strategies are established. The second chapter discusses the differences between the two cultures concerned and the translation of the main features of culture. This chapter concentrates on cultural factors from an Arabic/English translational perspective, i.e. their impact on the rendition of cultural features such as the ecological, religious, social, political, and material aspects. Chapter three is concerned with the literal linguistic differences. More specifically, literal language will be looked at on a grammatical basis. The fourth chapter will cover the figurative level of linguistic differences, as it is more cultural based. It will view the most important traditional tropes but will concentrate on the figures of speech that are most commonly used in the Quran and those than are stylistically useful and effective. Metaphor will be dealt with separately in chapter five. The analysis of chapter seven will be linguistically based on text patterns by examining and tracing chronologically the figurative language of the Quran through metaphorical discourse and to find out whether cultural convergence through temporal constraints has an effect on the way translators treat the Quran. Chapter eight focuses culturally on the profiles and cultural backgrounds of the translators of the Quran and their intentions in terms of whether they see the Quran as the word of God or whether they deal with it as a literary text.
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Rapp, Kristin F. "Tobit a notated translation of the major Greek recensions and the Qumran texts /." Theological Research Exchange Network (TREN), 2006. http://www.tren.com/search.cfm?p090-0329.

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20

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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Almisned, Othman A. "Metaphor in the Qur'an : an assessment of three English translations of Suurat Al-Hajj." Thesis, Durham University, 2001. http://etheses.dur.ac.uk/1663/.

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Ali, Ahmed Abdel-Fattah Mohammed. "Measuring and weighing terms in the Qur'an : their meaning with reference to six English translations." Thesis, Durham University, 1998. http://etheses.dur.ac.uk/1057/.

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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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Abu-Milha, Khalid Yahya. "Scientific issues in the Holy Qur'an : the meaning and translation of verses relating to the creation of the universe." Thesis, Durham University, 2003. http://etheses.dur.ac.uk/1733/.

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Salim, Huda Yaseen Ali. "Collocation and other lexical relationships in translations of the Quran : a corpus based application of lexical priming theory to a unique theological text." Thesis, University of Liverpool, 2012. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.632426.

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Ip, Chi-yin. "Translating America : cultural interpretations in George Kao's Chinese translations of modern American literature = Qiao Zhigao Zhong yi xian dai Meiguo wen xue dui mei guo wen hua mian mao de quan shi /." Hong Kong : University of Hong Kong, 2001. http://sunzi.lib.hku.hk/hkuto/record.jsp?B24729930.

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28

Al-Malik, Fahad M. "Performative utterances : their basic and secondary meanings with reference to five English translations of the meanings of the Holy Qur'an." Thesis, Durham University, 1995. http://etheses.dur.ac.uk/973/.

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H, Samsom Ridder. "‘Hammatbihi wahammabiha’: fasihi ya Kiswahili na kisa cha Yusuf." Universitätsbibliothek Leipzig, 2012. http://nbn-resolving.de/urn:nbn:de:bsz:15-qucosa-100770.

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The story of Joseph (in the Bible), Yusuf (in the Quran), has inspired literatures in many languages. This paper explores how some Swahili writers and translators have dealt with this inspiration, the implications for their language use and the way they have interpreted Yusuf as a theme for their writings. After a brief introduction on the importance of the story itself and putting the focus on a major theme of the plot, the following works are discussed: the new Quran translation by Sh Ali Muhsin (1995), a short novel by Mzee Salim A. Kibao (1975), two short stories by Amur bin Nasur il-Omeiri (1894), the utenzi Qissat-il Yusuf (l913) and Abdulrazak Gurnah\'s English written novel Paradise (1995). The paper concludes with the observation that in analyzing how these Swahili writers have integrated the story of Yusuf in their writings, prose as well as poetry, it becomes clear that attempts in defining what is ‘foreign’ (or ‘Oriental’) and what is ‘indigenous’ (or ‘African’) are bound to fail.
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Al-Sahli, Abdullah S. "Non-canonical word order : its types and rhetorical purposes with reference to five English translations of the meanings of the Holy Qur'an." Thesis, Durham University, 1996. http://etheses.dur.ac.uk/1514/.

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31

Gold, Sally Louisa. "Understanding the Book of Job : 11Q10, the Peshitta and the Rabbinic Targum. Illustrations from a synoptic analysis of Job 37-39." Thesis, University of Oxford, 2007. http://ora.ox.ac.uk/objects/uuid:039b549f-3491-4f98-869a-33eba9d04f5a.

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This synoptic analysis of verses from Job chapters 37-39 in 11Q10, the Peshitta version (PJob) and the rabbinic targum (RJob) aims to identify the translators’ methods for handling the Hebrew text (HT) and to assess the apparent skills and knowledge brought by them to their task. Additionally, the study engages with recent discussion which challenges the nature of 11Q10 as targum. To this end, PJob and RJob provide accepted models of ‘translation’ and ‘targum’ alongside which to assess 11Q10. The following translation methods are identified, described, compared and contrasted in the three versions: selection,extension, alternative translation, expansion, substitution, adjustment of the consonantal HT, adjustment of the Hebrew word order or division, omission, and conjecture. PJob is confirmed as an attempt to transpose the difficult Hebrew of Job into Syriac. RJob is confirmed as a conservative translation with clear underpinnings in allusion to scripture and to rabbinic traditions attested elsewhere. Significant observations are made regarding an interpretative quality in 11Q10, and new light is cast on its richness and subtlety as an allusive translation. It is proposed that the translation displays deep knowledge of scripture and skill in applying this knowledge. It is further proposed that careful comparison with methods which have been identified in Onqelos is warranted. 11Q10 is identified as an important early witness to scripturally-based motifs which are also found in other intertestamental and rabbinic sources. It is argued that 11Q10’s nature suggests that its purpose was not simply to translate but to understand and subtly explicate the HT, and that it was intended for use alongside it, not as a replacement. The study refutes the categorization of 11Q10 as ‘translation’ rather than ‘targum’, and agrees with its orginal editors that its value lies in its unique witness to the early nature of targum.
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Liang, Wanru. "Shen yi "Fa hua jing" de quan shi guan : zhong tu fang bian si xiang yan jiu = The interpretation of Kumãrajĩva's translation of Lotus Sutra : a study of the thought of Fang Bian in Chinese /." click here to view the abstract and table of contents click here to view the fulltext, 2005. http://net3.hkbu.edu.hk/~libres/cgi-bin/thesisab.pl?pdf=b18517274a.pdf.

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Abdel, jalil Mohamed ali. "Approche polysémique et traductologique du Coran : la sourate XXII (Al-Hajj [le pèlerinage]) comme modèle." Thesis, 2017. http://www.theses.fr/2017AIXM0348/document.

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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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Wilson, Michael Brett. "The Qur'an after Babel: Translating and Printing the Qur'an in Late Ottoman and Modern Turkey." Diss., 2009. http://hdl.handle.net/10161/1296.

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This dissertation examines the translation and printing of the Qur'an in the late Ottoman Empire and the early years of the Republic of Turkey (1820-1938). As most Islamic scholars deem the Qur'an inimitable divine speech, the idea of translating the Qur'an has been surrounded with concern since the first centuries of Islam; printing aroused fears about ritual purity and threatened the traditional trade of the scribes. This study examines how Turkish Muslims challenged these concerns and asserted the necessity to print and translate the Qur'an in order to make the text more accessible.

With the spread of the printing press and literacy in the nineteenth and twentieth centuries, Qur'an translations have become increasingly important as means of transmitting the meaning of the text to expanding audiences. I investigate the rise of Qur'an translation through a historical survey of Ottoman and Turkish language translations and an examination of the debates surrounding them waged in periodicals, government archives, and monographs. While Turkish translations have often been construed as a product of nationalism, I argue that the rise of translation began with a renewed emphasis on the Qur'anic theme of intelligibility bolstered by the availability of printed books, the spread of state schools, and increased knowledge of European history and intellectual currents. Turkish nationalists later adopted and advocated the issue, reconstruing the "Turkish Qur'an" as a nationalist symbol.

Over the course of the nineteenth and twentieth centuries, the meaning of Qur'an translation itself has changed and incorporated a variety of new concerns. Asserting translation of the Qur'an in the late Ottoman Empire became synecdoche for a new vision of Muslim authority and modernity that reduced the role of the ulama and created space for interpretive plurality on an unprecedented scale. Meanwhile, some Turkish intellectuals came to appreciate the symbolic value of Turkish renderings for the assertion of national identity in the Islamic sphere. While the notion of translation as replacement has withered, in practice, translations have come to play a robust role in Turkish Muslim life as supplement and counterpoint to the Qur'anic text.


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Farouk-Alli, Aslam. "A translation of Shaykh Muhammad Alghazālī’s study on bid’ah (heretical innovation) with an introduction on the author and his thought." Diss., 2010. http://hdl.handle.net/10500/4882.

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The boundaries of normative Islam are critically explored in this thesis, which presents a translation of the most important aspects of a modern study on bid‘ah (heretical innovation), by the late Egyptian Reformist Scholar, Shaykh Muhammad al-Ghazālī (1917 – 1996). The translator’s introduction contextualizes the life and work of the author and also briefly locates this particular study within the broader framework of classical and contemporary writings on the subject of bid‘ah. Only the book’s introduction, first three chapters (constituting the theoretical spine of the original work), and conclusion are translated. The first chapter is an introductory excursus into Islamic law, necessary to enable the reader to grasp the legal debate on bid‘ah. The second chapter casts a wider net, examining the influence of foreign elements upon Islamic thought, while the third chapter deals specifically with the topic of bid‘ah. The short conclusion reaffirms the importance of normative Islamic practice.
Religious Studies and Arabic
M.A. (Arabic)
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