To see the other types of publications on this topic, follow the link: Quran translation.
Journal articles on the topic 'Quran translation'
Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles
Consult the top 50 journal articles for your research on the topic 'Quran translation.'
Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.
You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.
Browse journal articles on a wide variety of disciplines and organise your bibliography correctly.
1
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.
Full textAbstract:
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.
2
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.
Full textAbstract:
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.
3
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.
Full textAbstract:
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.
4
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.
Full textAbstract:
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.
5
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.
Full textAbstract:
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.
6
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.
Full textAbstract:
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.
7
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.
Full textAbstract:
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.
8
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.
Full textAbstract:
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.
9
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.
Full textAbstract:
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
10
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.
Full textAbstract:
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.
11
Muchammad Zahrul Anam. "MARJI‘ ḌAMĪR AYAT YAHDĪ MAN YASHĀ` DAN YUḌILLU MAN YASHĀ`." AL ITQAN: Jurnal Studi Al-Qur'an 6, no. 1 (February 20, 2020): 103–32. http://dx.doi.org/10.47454/itqan.v6i1.720.
Full textAbstract:
The distribution of the Quran Muṣḥaf in Indonesia is monitored by an institution called Lajnah Pentashihan Muṣḥaf al-Qur'an (LPMQ - Mushaf Quran Confirmation Committee). They are tasked with researching and preventive safeguarding of the Mushaf Quran. Apart from these duties, LPMQ also carries out activities related to the Quran in the form of translation and interpretation and matters related to other Quranic verses. Many people eagerly welcomed it, even the majority used LPMQ works to ease the understanding of the Quran because the redaction this Quran tends to be brief, dense yet has broad meaning. and often it use ḍamīr in order to be more concise, so it needs a deep knowledge till there is no misinterpretation. In addition to adding insight, this article also emphasizes that interpretation and translation activities must not be based on the subjectivity of the interpreter and translator, but through a process based on mu'tabar principles or agreed legal rules. This research uses the theory of marji ḍamīr of Khālid Uthman Thabt to see the consistency of the Kemenag (Ministry of Religion translator team) in terms of marji ḍamīr. Based on data analysis, it is concluded that both in translation and interpretation, LPMQ remains consistent with existing procedures regarding the legality of activities related to Quranic verses both in terms of linguistic and naḥwu (grammatical) principles, besides that this work is the piece of result of moderate thinking, the collective work of various brilliant thinkers. Keywords: Marji‘ ḍamīr, Translation of Quran, LPMQ, Consistency.
12
BOULAOUALI, TIJANI. "Quran Translation: A Historical-Theological Exploration." International Journal of Islamic Thought 19, no. 1 (June 1, 2021): 120–32. http://dx.doi.org/10.24035/ijit.19.2021.202.
Full textAbstract:
The traditional prohibition on translating the Quran into other languages is considered to be one of the discussable issues within Islamic theology and jurisprudence. From the eleventh century, when the Islamic state extended politically and geographically, a need arose to understand the Quran, which isthe essence of the Islamic religion. Most non-Arab converts were unable to understand the original Quran text. As a result, they could not understand the true message of their new faith and perform the prescribed worship and practices. This article deals with the topic translating the Quran from a historical and theological point of view. Firstly, some historical factors that lead to the realization of the Quran translation are examined, including the need to understand the Quran both by the new Muslim generations and the People of the Book to defend their own faith against the Islam. Secondly, attention is paid to the theological consensus on prohibiting translation of the Quran into other languages because of its inimitable nature and style. Finally, the problem of the Quran translation is discussed with a focus on the current need for understanding the universal message of the Quran that can only be achieved through translation.
13
Musa, Muhammad Arif, Abd Muhaimin Ahmad, Muhammad Hafiz Saleh, Norazman Alias, Hayati Hussin, and Zainora Daud. "Terjemahan Ayat Amthal di dalam al-Quran: Kajian Terhadap Tafsir Pimpinan al-Rahman." Maʿālim al-Qurʾān wa al-Sunnah 14, no. 2 (December 1, 2018): 162–71. http://dx.doi.org/10.33102/jmqs.v14i2.141.
Full textAbstract:
Among the miracles of the Quran is the high eloquence it posesses. On this matter, the Quran consist of parables (amthal verses). The role of the amthal verses is to provide a clear picture on the meanings of the Quran. They also leave a deeper impression to the listeners should they choose to meditate on these verses. Muslim scholars have studied the amthal verses and they have produced a number of literatures. This shows the importance of the amthal verses towards understanding the contents of the Qur'an. The translation of the Quran to Malay language began since the 17th century. The Quranic translation requires the translators to master the knowledge of Quranic interpretations which also include the knowledge on amthāl Quran. Therefore, the purpose of this study is to analyze the translation of amthal verses to Malay language. This study relies on Malay Quranic translation by Sheikh Abdullah Basmeih. The study compares between Basmeih’s translation and the understanding of the amthāl verses according to Abd al-Nāṣir al-Sa'di through his book Taisīr al-Karīm al-Rahmān. This study is qualitative in nature with descriptive methods. The study found that there are two categories of amthal verses; 1- verses which can be easily understood and translated to Malay, 2- complex verses that require further interpretations. The translation of Sheikh Abdullah Basmeih in the first category provide a clear understanding of the verses, however on the second category, Basmeih’s translations are insufficient.
14
Hussin, Mohamad, and Muhammad Hakim Kamal. "Translation of al-Quran into Malay Language in the Malay World." IJISH (International Journal of Islamic Studies and Humanities) 4, no. 1 (April 1, 2021): 32. http://dx.doi.org/10.26555/ijish.v4i1.3322.
Full textAbstract:
The spread of Islam in the Malay Archipelago (henceforth Nusantara) contributed to the activity of al -Quran translation in Malay civilisation. The society started to learn about Islam and the syariah that encouraged them to be close to al-Quran and translate it into the local language. Al-Quran was translated into Malay language in many ways. This study is a study of text aimed at identifying the translated works of al-Quran in Malay language beginning from the 17th century to the 20th century and to investigate its design and chronology. This qualitative study takes a descriptive approach and inculcates the historical method involving heuristics, critique of sources, interpretation and historiography in data collection and data analysis. The research findings show that 21 al-Quran translations into Malay language have been produced since the 17th century in Nusantara. Most of the al-Quran translated works were approached by interpretive translation rather than literal translation. The design of al-Quran translation into Malay language had developed in line with the times, beginning with classical Malay language using the jawi (Arabic) script, until the modern Malay language using romanised script. The concise translation style was seen to dominate the layout of al-Quran translations into Malay language. The al-Quran translation activity was not without controversy, until it led to several works being banned from publication. The rapid translation activity shows the enthusiastic efforts by society in Nusantara in transferring religious knowledge into guidance for daily life.
15
Momani, Islam Al, Nibal Malkawi, Mona Smadi, and Raed Khasawneh. "Debate in Translating Nouns in the Holy Quran." International Research in Education 6, no. 2 (July 18, 2018): 26. http://dx.doi.org/10.5296/ire.v6i2.11908.
Full textAbstract:
The purpose of this paper is to investigate the semantic issues and problems related to nouns that some translators in their translation of the Holy Quran, couldn't translate it successfully such as Abdullah Yusuf and Souleymane Kanté. Although they did a great effort and their translation is successful but they fail to convey the meaning to some nouns. The researcher tried to introduce some suggestions to improve translation of nouns in the Holy Quran by explaining some of these issues, and not to undermine these translations.As the terminology of the Quran reflects the history of the rise of a monotheistic religion in Arabia, the terminology of its translation into Maninka reflects the long history of islamization of the Manding-speaking peoples, Souleymane Kanté's translation as an example. On the other hand, some Arabic translations to English are also available, Abdullah Yusuf's translation as an example.The researcher investigated troubles these two translators face in translating the Holy Quran by providing some examples. It was clear that Yusufs' translation based on finding equivalent of nouns of the Quran in the target culture which is not always available, while Kante's translation based on that there are many words in the target language which can stand for any noun in the Holy Quran.The researcher concludes that Kante's translation is better and more professional because languages develops and translators must always find equivalent words in the target culture to convey the meaning they are seeking to explain.
16
Abd Rahman, Lubna, Sulhah Ramli, Hishomudin Ahmad, and Robiatul Adawiyah Mohd. "Kerelevanan Optimum dalam Terjemahan Sifat Allah dalam Al-Quran ke Bahasa Inggeris: Analisis Baseer dalam Surah Al-Isra’." ‘Abqari Journal 23, no. 1 (September 29, 2020): 250–66. http://dx.doi.org/10.33102/abqari.vol23no1.307.
Full textAbstract:
Al-Quran adalah teks suci yang mengandungi ciri-ciri linguistik dan retorik yang adakalanya menjangkau kemampuan aspek semantik untuk menerangkannya. Sifat Allah merupakan istilah khusus Al-Quran yang tidak dapat diterjemahkan hanya dengan melihat makna semantik semata-mata, kerana mengandungi makna khusus yang merujuk kepada sifat Ketuhanan. Dalam fenomena seperti ini, penterjemah disaran menggunakan pendekatan pragmatik yang menafsirkan makna ujaran dan menyampaikan maklumat berdasarkan konteks ayat untuk memberi pemahaman yang jelas tentang makna sebenar ujaran tersebut kepada pembaca bahasa sasaran, agar dapat mencapai tahap kerelevanan optimum. Kajian ini bertujuan mengkaji terjemahan salah satu sifat Allah dalam Al-Quran, Baseer untuk melihat sama ada terjemahannya mencapai kerelevanan optimum atau sebaliknya. Teori Relevan (TR) yang lazimnya diaplikasi dalam bidang komunikasi dijadikan landasan teori untuk menganalisis terjemahan perkataan Baseer dalam surah al-Isra’ untuk melihat bagaimana makna Baseer dinyatakan dalam teks terjemahan al-Quran yang dipilih iaitu teks terjemahan Al-Quran terkenal dalam bahasa Inggeris oleh Abdel Haleem, Pickthall dan George Sale. Kajian ini menunjukkan bahawa terdapat perbezaan dalam terjemahan sifat Baseer antara tiga teks sasaran. Sekiranya dilihat dari sudut Teori Relevan pula, kebanyakan terjemahannya tidak mencapai kerelevanan optimum, kerana makna yang diberikan oleh penterjemah tidak menyokong makna yang dimaksudkan oleh sifat Allah. This study aims to investigate the translation of one of the Devine Attributes in Quran, the word Baseer whether its translation achieves optimal relevance or otherwise. It employed a qualitative method using content analysis technique based on Relevance Theory, which is basically applied in communication field, in analyzing the translation of the word 'baseer' in surah al-Isra’ to investigate how the meaning of Baseer is rendered in in three well-known Quran translations in English language by Abdel Haleem, Pickthall and George Sale. This study shows that there are differences in the translation of Baseer among the three target texts. If viewed from the point of Relevance Theory, most of its translations do not achieve optimal relevance, because the meanings given by the translators do not support the meaning meant by the nature of Allah. This indicates that absolute equivalence could never been achieved when translating specific words of the Quran and in this study, the translation of Devine Attributes sometimes does not achieve optimal relevance. Therefore, the translator may select the closest natural equivalence of the meaning of the attribute.
17
Abdelaal, Noureldin Mohamed. "Faithfulness in the Translation of the Holy Quran: Revisiting the Skopos Theory." SAGE Open 9, no. 3 (July 2019): 215824401987301. http://dx.doi.org/10.1177/2158244019873013.
Full textAbstract:
Faithfulness and equivalence are two issues that gained the attention of many scholars in the translation field. It has always been presumed that a faithful translation is the one that could achieve equivalence at its maximum level. However, one theory of translation, namely, the Skopos theory, suggests that the aim or Skopos of a translation should be the target of a translator. Adopting such a theory, equivalence does not mean sameness; it rather means achieving the least dissimilarness. In relation to this, a translation of the Holy Quran is supposed to target conveying the primary meaning of the source text (ST) and its function rather than unachievably aiming at rendering its stylistic features. This study aims to highlight the problems faced in the translation of some verses of the Holy Quran and how they can be handled from a different theoretical and practical perspective and in regard to the Skopos theory. To this end, six verses ( ayahs) from the Chapter of the Heights and the Chapter of Cattle were purposively selected and analyzed. Frequent problems and loss in translation were found in the translations of Abdel Haleem, Pickthall, Shakir, and Sarwar. This study, guided by the Skopos theory with some modifications, suggests a new perspective in the translation of the Holy Quran. It also provides a more applicable definition of faithfulness in the translation of the Holy Quran.
18
Maula, Aizul. "A METAPHOR TRANSLATION OF THE QUR�AN: A Comparative Analytical Study between Abdullah Yusuf Ali and Marmaduke Pickthall." Indonesian Journal of Islamic Literature and Muslim Society 1, no. 2 (December 31, 2016): 129. http://dx.doi.org/10.22515/islimus.v1i2.424.
Full textAbstract:
The metaphor is one of the main problems in translation because it covers the whole figurative language uses. It also includes the most figurative language used in the Quran. Different theories and approaches have been proposed with regard to metaphor translation. In this paper, I favor using a lexicological metaphor concepts that proposed by Dickin, where the dictionary becomes the main source of the analysis. This paper is analyzing and comparing the translation of metaphor in Quran and their corresponding translated English versions through the two selected translations. The data analyzed consists of ten examples representing two types of metaphor in this paper; both are lexicalized and nonlexicalized metaphor. The findings obtained from the analyses of the related data show that there are some techniques of metaphor translation of the Quran, although every translator does not constantly translate metaphor with the same technique in the same type.
19
Ahmad Hilmi, Ahmad Bazli, Zulkfli Mohd Yusoff, Selamat Amir, and Zulkarnin Zakaria. "THE REVIEW OF THE WORDS ADNA AL-ARD AND AL-‘ANKABUT IN MALAY TRANSLATION OF HOLY QURAN: ANALYSIS GUIDED BY SCIENCE-ORIENTED EXEGESIS METHODOLOGY." Journal of Nusantara Studies (JONUS) 2, no. 1 (June 30, 2017): 146. http://dx.doi.org/10.24200/jonus.vol2iss1pp146-158.
Full textAbstract:
The idea for the translation of the meaning of the Holy Quran in Malay Archipelago had appeared since the middle of 17th century. However, some problems in the translation of its meaning had resulted in a non-accurate translation of Quranic words or verses. A major factor contributing to this problem is the limited skills among the translators in the various fields and topics covered in Quran. Thus, a Review Committee for the Translation of the Meaning of Al-Quran consisting of experts in various field of knowledge related to Quran such as Arabic language, the target language, Quran interpretation and other disciplines such as history, geography, chemistry, biology, medicine and others that have been proposed. This article analyses two Malay translations of Holy Quran; Tafsir Pimpinan ar-Rahman and Tafsir Quran Karim guided by science-oriented exegesis (tafsir ‘ilmi) to find out whether the translation of meaning matches modern scientific facts. The accurate translation of the verse will then be proposed. The result revealed limitation in the translation of the meaning for the word adna Al-Ard to “nearest place”, while the word has various meaning. With regard to the interpretation of the mufassir and modern science fact, the suggested meaning for the word adna Al-Ard is supposed to be “the nearest place with lowest altitude”. Cite as: Hilmi, A.B.A., Mohd Yusoff, Z., Amir, S., & Zakaria, Z. (2017). The review of the words adna al-ard and al-‘ankabut in Malay translation of holy Quran: Analysis guided by science-oriented exegesis methodology. Journal of Nusantara Studies, 2(1), 146-158.
20
Bilmauidhah, Bilmauidhah. "Puitisasi Terjemahan Quran: Studi Analisis Terjemahan Quran Bersajak Bahasa Aceh." JURNAL INDO-ISLAMIKA 1, no. 1 (July 20, 2011): 41–62. http://dx.doi.org/10.15408/idi.v1i1.1485.
Full textAbstract:
This article discusses the poetic style of the Qur’anic translation. It demonstrates that the poetic style of the Qur’anic translation has become an instrument in revealing the beauty of the Qur’an. Showing that poem or poetry is one aspect of literature which posses a lofty esthetical value, it argues that Mahjiddin’s technique of translation is truly concerned with writing style, lexical choice, structure, tone and voice as found in poem or poetry, and that the poetic style or form of translation will not change the accuration of meaning and comprehension of texts in the Qur’an.
21
AL Qahtani, Osama. "Translation Techniques applied in the Translation of Euphemisms for Hardship in the Quran." Advances in Language and Literary Studies 11, no. 6 (December 31, 2020): 31. http://dx.doi.org/10.7575/aiac.alls.v.11n.6p.31.
Full textAbstract:
Most sacred texts are filled with denotative and connotative meanings, thus making theses texts holy and sacred. This results in making these texts sensitive when dealing with the original text or the translated text. The reason for this sensitivity can be due to the content of the taboo or hidden message within the text. Euphemism is one of the used and evident linguistic features of many holy and sacred texts. This paper investigates and compares three different translations of the Quran with special focus on euphemisms for hardship in the Quran. It aimed at answering the question of what translation techniques and euphemism types are used to translate euphemism for hardship in the Quran. The paper argues that literal translation is the most applied technique in the translation of such euphemism.
22
, Rika Astari, Arif Rahman, Yusroh. "Affecting Factors Differences Between the Quran Translations (Soedewo and Mahmud Yunus’ Versions)." HIKMATUNA : Journal for Integrative Islamic Studies 4, no. 1 (June 15, 2018): 125. http://dx.doi.org/10.28918/hikmatuna.v4i1.1266.
Full textAbstract:
The aims of this research to describe the different concepts of meaning in two translation of Qur’an in Ducth and Indonesian versions, and explain the factors that influence concept of meaning in both works. The formal object of this research is the differences in the meaning concept of the Qur'an. While the object material is al-Qur'an translation in Dutch version De Heilige Qoer-an and Indonesian translation of Qur’an by Mahmud Yunus. This research is comparative descriptive, while the method used in this research is padan and agih methods. The example of the different of meaning as seen in Q.S al-Baqarah: 60, which has different meaning. In Indonesian version interpreted the word بعصاك اضرب directly, 'hit the rock', while the Dutch version interpreted "go or walk with your people", where اضرب is interpreted to mean other words, 'walk' and عَصَا is also interpreted by the meaning of another word, 'a large group of people'. The difference in interpreting the word, of course, affects the understanding of the verse as a whole. The conclusion of this research that the translation of the Quran in Indonesia Dutch and Indonesian versions in 1930s, more likely to show different of meaning concept in sorting out the equivalent of the word meaning, especially in the verses of the prophetic miracle.
23
Al-Tarawneh, Alalddin. "The Role of Quran Translations in Radicalizing Muslims in the West and Misrepresenting Islam." Journal of Religion and Violence 9, no. 1 (2021): 101–22. http://dx.doi.org/10.5840/jrv202142587.
Full textAbstract:
There is considerable evidence that many translations of the Quran constitute fertile ground for the radicalization of a large number of Western Muslims, particularly those who do not speak Arabic as their mother tongue. While a handful of previous studies have addressed the factors engendering terrorism, more remains to be said regarding the roots thereof. Therefore, this article employs the narrative theory of translation studies (TS) to highlight how these texts are manipulated through their translation, in order to deceive and brainwash young Muslims in the West. It argues that terrorist groups are successful in creating a radicalized discourse by injecting their violent ideology into Quran translations and by framing the facts to serve their objectives. This discourse is masked by the holiness of the Quran that is not questionable for Muslims. The article concludes that many translations of the Quran are dangerous and instantiate a supportive tool for terrorist groups in their attempts to brainwash Muslims and secure recruits within Western communities. The article recommends the engagement of Western governments in monitoring the circulation of Quran translations and even in undertaking a role in institutionalizing the process of translation, rather than leaving it in the hands of unqualified individuals.
24
Lutfianto, Lutfianto. "Tarjamah Ayat-Ayat Al-Quran dengan Tembang Macapat dalam Wayang Kekayon Khalifah Yogyakarta." AT-TURAS: Jurnal Studi Keislaman 7, no. 1 (June 30, 2020): 52–61. http://dx.doi.org/10.33650/at-turas.v7i1.1005.
Full textAbstract:
The Qur'an is kalamullah which contains great teachings and is conveyed in beautiful Arabic. This beauty can be approached by the beauty of the local language. For example in Java, the beauty of language in the Qur'an can also be felt when translated with a literary approach. One of them is literature that developed in Java, namely the art of song macapat. This macapat song art is used in the performance of Wayang Kekayon Khalifah Yogyakarta when translating the Qur'an. The author wants to present the translation of the Qur'an with macapat song that is in Wayang Kekayon Khalifah Yogyakarta. Macapat song in question is masumambang and pangkur. It aims to help readers understand the translation of the Qur'an with macapat song. The results showed that the translation of the Qur'an with the song of macapat presents the beauty and nuances of regionalism. Puppet Kekayon Khalifah Yogyakarta which presents a translation of the Qur'an with the song of macapat gives a new color to the universe of wayang. So that the Qur'an as a source of Islamic teachings can be delivered with wisdom.Keywords: Wayang Kekayon Khalifah Yogyakarta, Al-Qur’an Translation, and Tembang Macapat
25
Yu Long, Ma. "أثر الخلفيات العقدية والثقافية للمترجم في ترجمة معاني القرآن الكريم إلى لغات أخرى (الترجمات الصينية لمعاني القرآن الكريم نموذجا)." Maʿālim al-Qurʾān wa al-Sunnah 14, no. 2 (December 1, 2018): 61–73. http://dx.doi.org/10.33102/jmqs.v14i2.129.
Full textAbstract:
When we talk about the role of interpreting the meanings of the Holy Quran for non-Muslims, we should not confine our discussion on the translation per se, but we should cover all aspects that related to it, includes the conditions of the translator, the fulfillment of the translation requirements, the translator educational background etc. It is in this sense; this research highlights the impact of the belief and cultural background of the translator through a critical study of several Chinese translations. The translations which have been carried out by some Chinese translators either non-Muslims or Muslim, some of them were found translated the meanings of the Qur'an out of their enthusiasm for Islam without having any proficiency in Arabic language and knowledge of Sharia and, some of them were related to the strayed Islamic group i.e. Qadianiyyah. Among the most important findings of this research is: the translations of non-Muslims to the meanings of the Qur'an are full of fraught and serious mistakes. It includes the ignorance of the Arabic language methods, the neglection of precise meanings of the Arabic words and the deviation of the Quranic text from its real intention. Furthermore, it mixed the beliefs of other religions in the translation. In the other hand, the weakness of Muslims translations, who were motivated by religious fervor, is they did not study Arabic language and the Sharia, their translation has relied on secondary references and their translations were full of with errors in both the faith and linguistic aspects. Eventually, the translations which made by the deviant Muslims are regarded as a tool for the destruction of Islam from within. The danger of it no less than the danger of orientalist translations which intend to distort Islam.
26
Aghajani, Mojtaba, and Goldis Seyedi Jalali. "A Comparative Study of Three English Translations of Yasin Surah Regarding Vinay and Darbelnet Strategies." International Journal of English Language Teaching 6, no. 1 (January 20, 2019): 36. http://dx.doi.org/10.5430/ijelt.v6n1p36.
Full textAbstract:
Over the past few years, the Persian and English translations of Quran have been studied from different standpointsThroughout the centuries, Muslim and non-Muslim translators have been very concerned to convey the meaning ofthe Quran into languages other than Arabic. The holy Quran is a divine book and its translation into other languagesmust be done meticulously. In this regard, Persian and English translation of one of the surahs of this magnificentbook was selected to be compared. the present study has gone through the investigation of the Persian translation ofone of the surahs of this holy book “Yasin” by Dr. Elahi Ghomshei (1361) and its English translation by threefamous translators Yusuf Ali (2000), Pickthall (1930) and Sarwar (2011) to see discrepancies. Also, this study triesto find out the unit of translation and classify different kinds of Vinay and Darbelnet’s procedures used by theEnglish translators.
27
Burhani, Ahmad Najib. "Sectarian Translation of the Qur’an in Indonesia: The Case of the Ahmadiyya." Al-Jami'ah: Journal of Islamic Studies 53, no. 2 (December 10, 2015): 1. http://dx.doi.org/10.14421/ajis.2015.532.1-32.
Full textAbstract:
Ahmadiyya’s translations of the Quran have some distinctive characteristics compared to the translations from Sunni Muslims. However, these translations, particularly Soedowo-Dutch translation of Muhammad Ali’s The Holy Quran, have been influential in Indonesian Sunni community in the first half of the 20th century. Against the opposition from the Muhammadiyah and the fatwa from Muhammad Rashid Rida of Egypt, which prohibited the use of Ahmadiyya’s translation, the Soedewo-Dutch translation was widely used by Dutch-educated intelligentsia as a main source to know about Islam. This article specifically answers the following questions: Why did Ahmadiyya’s translations of the Quran have a significant place in Indonesia? What was the appeal of these translations to Indonesian intelligentsia? What is the contribution of these translations to the study of the Quran in this country? This paper argues that the success of Ahmadiyya’s translation, particularly the Dutch version, during the revolution era is based on three reasons: language (Dutch is the language of intelligentsia), content (which fit with the need of intelligentsia who seek a harmonious understanding between religie and wetenschap), and form (the only available rendering of the Quran in modern form of publication). In the context of ideology, the reception of Muslim intelligentsia was mainly for their contribution in defending Islam against the penetration of Christian mission and the coming of anti-religion ideologies, particularly materialism and atheism, by strongly challenging their doctrines. <br />[Terjemah al-Quran versi Ahmadiyah memiliki beberapa karakteristik yang berbeda jika dibandingkan dengan terjemah versi Islam sunni pada umumnya. Namun demikian, terjemah seperti di atas, khususnya terjemah al-Quran dalam bahasa Belanda --yang dialih-bahasakan dari The Holy Qur’ān karya Muhammad Ali oleh Soedowo-- cukup berpengaruh di masyarakat muslim Indonesia pada paruh pertama abad ke-20. Bertentagan dengan fatwa dari Muhammadiyah maupun dari Muhammad Rashid Rida yang melarang penggunaan terjemah versi Ahmadiyyah, terjemha Soedewo ini justru menjadi rujukan bagi kalangan terdidik untuk memahami Islam. Tulisan ini secara khusus menjawab pertanyaan: mengapa terjemah al-Quran versi Ahmadiyyah ini cukup berpengaruh di Indonesia, apa yang menarik dari tterjemah ini bagi mereka, serta apa sumbangan pemikiran terjemah ini pada perkembangan keilmuan al-Quran di negeri ini. Menurut penulis, terjemah versi Ahmadiyyah, khususnya yang berbahasa Belanda, mengalami kesuksesan pada masa revolusi dipengaruhi oleh tiga hal: (1) bahasa Belanda yyang dipakai adalah bahasa kalangan terdidik, (2) isinya sesuai dengan kebutuhan kalangan terpelajar yang ingin mencari pemahaman yang harmonis antara agama dan ilmu pengetahuan, dan (3) terjemah ini merupakan satu-satunya bentuk publikasi modern dari terjemah al-Quran yang ada pada masa itu. Dalam konteks ideologi, penerimaan kaum intelektual ini terutama terkait dengan upaya perlawanan Islam terhadap tekanan misi Kristen dan masuknya ideologi-ideologi anti agama, khususnya materialisme dan atheisme.]
28
Burhani, Ahmad Najib. "Sectarian Translation of the Qur’an in Indonesia: The Case of the Ahmadiyya." Al-Jami'ah: Journal of Islamic Studies 53, no. 2 (December 10, 2015): 251. http://dx.doi.org/10.14421/ajis.2015.532.251-282.
Full textAbstract:
Ahmadiyya’s translations of the Quran have some distinctive characteristics compared to the translations from Sunni Muslims. However, these translations, particularly Soedowo-Dutch translation of Muhammad Ali’s The Holy Quran, have been influential in Indonesian Sunni community in the first half of the 20th century. Against the opposition from the Muhammadiyah and the fatwa from Muhammad Rashid Rida of Egypt, which prohibited the use of Ahmadiyya’s translation, the Soedewo-Dutch translation was widely used by Dutch-educated intelligentsia as a main source to know about Islam. This article specifically answers the following questions: Why did Ahmadiyya’s translations of the Quran have a significant place in Indonesia? What was the appeal of these translations to Indonesian intelligentsia? What is the contribution of these translations to the study of the Quran in this country? This paper argues that the success of Ahmadiyya’s translation, particularly the Dutch version, during the revolution era is based on three reasons: language (Dutch is the language of intelligentsia), content (which fit with the need of intelligentsia who seek a harmonious understanding between religie and wetenschap), and form (the only available rendering of the Quran in modern form of publication). In the context of ideology, the reception of Muslim intelligentsia was mainly for their contribution in defending Islam against the penetration of Christian mission and the coming of anti-religion ideologies, particularly materialism and atheism, by strongly challenging their doctrines. <br />[Terjemah al-Quran versi Ahmadiyah memiliki beberapa karakteristik yang berbeda jika dibandingkan dengan terjemah versi Islam sunni pada umumnya. Namun demikian, terjemah seperti di atas, khususnya terjemah al-Quran dalam bahasa Belanda --yang dialih-bahasakan dari The Holy Qur’ān karya Muhammad Ali oleh Soedowo-- cukup berpengaruh di masyarakat muslim Indonesia pada paruh pertama abad ke-20. Bertentagan dengan fatwa dari Muhammadiyah maupun dari Muhammad Rashid Rida yang melarang penggunaan terjemah versi Ahmadiyyah, terjemha Soedewo ini justru menjadi rujukan bagi kalangan terdidik untuk memahami Islam. Tulisan ini secara khusus menjawab pertanyaan: mengapa terjemah al-Quran versi Ahmadiyyah ini cukup berpengaruh di Indonesia, apa yang menarik dari tterjemah ini bagi mereka, serta apa sumbangan pemikiran terjemah ini pada perkembangan keilmuan al-Quran di negeri ini. Menurut penulis, terjemah versi Ahmadiyyah, khususnya yang berbahasa Belanda, mengalami kesuksesan pada masa revolusi dipengaruhi oleh tiga hal: (1) bahasa Belanda yyang dipakai adalah bahasa kalangan terdidik, (2) isinya sesuai dengan kebutuhan kalangan terpelajar yang ingin mencari pemahaman yang harmonis antara agama dan ilmu pengetahuan, dan (3) terjemah ini merupakan satu-satunya bentuk publikasi modern dari terjemah al-Quran yang ada pada masa itu. Dalam konteks ideologi, penerimaan kaum intelektual ini terutama terkait dengan upaya perlawanan Islam terhadap tekanan misi Kristen dan masuknya ideologi-ideologi anti agama, khususnya materialisme dan atheisme.]
29
Ayubi, Sholahuddin Al. "AL-QUR'AN: A CONTEMPORARY TRANSLATION." ALQALAM 24, no. 3 (December 31, 2007): 438. http://dx.doi.org/10.32678/alqalam.v24i3.1667.
Full textAbstract:
Ahmed Ali adalah salah seorang penerjemah al-Qur'an ke dalam bahasa Inggris. Beliau merupakan salah seorang sastrawan terkemuka Asia Selatan yang produktif menulis. Salah satu karyanya yang cukup dikenal adalah penerjemahan al-Qur'an dalam bahasa Inggris, yaitu Al-Qur'an: A Contemporary Translation.Karya terjemahan dan tafsir al-Qur'an yang ditulisnya ini dimaksukan untuk mendekatkan umat Islam dan memperkenal al-Qur'an kepada non-Muslim di Barat. Tafsir ini berisi tentang penjelasan Islam secara filosofis yang diperuntukan bagi para pembaca yang ingin berdialog dengan al-Quran, sesuai dengan kebutuhan dan permasalahan yang dihadapinya. Karya terjemahan ini tergolong salah satu yang istimewa dari karya-karyanya yang lain. Karena itu, karya ini, selain memiliki bahasa yang mudah dan indah, corak tafsirnya juga lebih banyak menggunakan tafsir bil ma'tsur dan tafsir ilmy.
Kata Kunci : Metode Penerjemahan al-Qur'an, tafsir al-Qur'an, Ahmed Ali
30
Davary, Bahar. "The Study Quran: A New Translation and Commentary." Horizons 43, no. 2 (November 8, 2016): 397–401. http://dx.doi.org/10.1017/hor.2016.108.
Full textAbstract:
The Study Quran is an impressive volume intended for scholars and teachers in various fields, as well as for students and general readers, both Muslim and non-Muslim. It is a vital addition to the existing translations of the Quran and to the not-so-vast body of commentaries on the Quran in the English language. The volume contains a comprehensive English translation and an extensive commentary on the entire Quran, as well as several essays on a range of topics, including Quranic ethics and law, branches of theology, death and dying, and art in the Quran. It includes useful appendices on hadith citations, a timeline of major events specified in the Quran, biographies of the commentators and the authors, a solid index, and a number of maps illustrating the ancient world and Arabia in the early years of Islam.
31
Pentkovskaya, Tatiana. "Russian Translation of the Quran, Printed in 1716: Problems of Studying." Stephanos Peer reviewed multilanguage scientific journal 44, no. 6 (December 30, 2020): 43–52. http://dx.doi.org/10.24249/2309-9917-2020-44-6-43-52.
Full textAbstract:
The paper deals with key issues related to the study of the Russian translation of the Quran, printed in St. Petersburg in 1716. The article provides information about the French and Dutch editions of the Du Ryer translation of 1647. Their structure is compared with the structure of the Russian translation. The possibility of obtaining a French edition from both France and the Netherlands is considered. The question is raised about the possibility of the Russian translator acquaintance with the Dutch version made by J.H. Glazenmaker. However the presence of chapter numbering and correct transmission of the description of the mythical animal Burak in the Dutch translation show that the Dutch translation was not used by the Russian translator. Three stages of working on the Russian translation are differentiated. This raises the problem of identifying the nature of the original Russian translation and the method of work of an anonymous translator on the French text.
32
Mohamed, Entesar Alsir Abu-ALgasim. "Semantic Problems of the Usage of Archaic Morphological Features: Surat Al-Humza (Traducer) as a Model." International Journal of Linguistics, Literature and Translation 4, no. 2 (February 27, 2021): 138–45. http://dx.doi.org/10.32996/ijllt.2021.4.2.17.
Full textAbstract:
This study presents a comparative analysis of the translation of the holy Qur'anic verses by Pickthall and Yusuf Ali from one hand, and the translation of Sahih International from the other. By tracing the first translation style, it had been found that they tend to use archaism or old words to a large extent as they trying to make their translation sound like 'scripture' to an English- speaking audience, and this results in loss of meaning pose semantic difficulty in translating the Holy verses. Abdalati M. Ali in his paper (Lexical and Semantic Problems in Translating Quran) proves that Pickthall and Yusuf Ali tend to use archaism in their translation, as he puts that ‘'the translations of Pickthall and Ali appear to be written in an archaic form of English''. In contrast to the first style the Sahih International translation aims to provide a literal rendering of the Arabic of the Qur’an into “plain” English. It has become popular as a more contemporary translation, but focuses more on providing a literal meaning of the Arabic than on providing smooth English. This makes it a useful resource for students who are seeking to learn the literal meaning of the Arabic of the Qur’an. Being a text at the highest degree of eloquence, the Qur’ān, as a whole, poses a serious challenge for translators and linguists alike. The challenging areas within the Qur'anic text are indeed too numerous to count. This paper investigates one of the major problem areas when translating the Qur’ān, namely, archaic words. This linguistic feature is intrinsic to the Qur'anic text and, in turn, has an impact on its translation leading to ambiguity. In this regards the rendition of qur'anic verses is considered as a difficult mission, this is due to Quran is written in a highly symbolic and classical form of the Arabic language, therefore, rendering it requires a deep knowledge and grasping of its meanings in addition to that translators should be able to reflect those meanings into the target language. Based on the mentioned facts usage of archaic and old words will constitute obstacle because it increases the complexities of target text, thus, it will distort the implicit meaning, and confuse target readers. Analytical descriptive method of data collection has been followed which comprises tools, samples, procedures.
33
Rahman, Mizanur. "The History of the Translation of the Holy Quran in Bengali: The Translation Example of Gulam Azam." International Journal of Social, Political and Economic Research 8, no. 1 (April 9, 2021): 152–72. http://dx.doi.org/10.46291/ijospervol8iss1pp152-172.
Full textAbstract:
The holy Quran is the divine message sent to all humanity by Allah (SWT). This message concerns not only the owners of the language from which it descended but all humanity. So it is necessary to translate this message into those languages for people from different cultures to understand. However, whether the Quran will be translated into other languages has been discussed throughout history and positive and negative opinions about the issue continue. As a Muslim-dominated country, Bangladesh has been working on the translation of the Quran since the 18th century. This article, firstly, discussed the historical process of the translation of the Quran into Bengali and then the translation of the Quran by Gholam Azam is examined as an example, who worked to understand and explain the Quran and reflect the effect of the Quran in social life.
34
Najjar, Ibrahim II, Soh Bee Kwee, and Thabet Abu Abu al-haj. "Mode in Arabic-English Translation: with Reference to the Quran." Russian Journal of Linguistics 23, no. 2 (December 15, 2019): 509–22. http://dx.doi.org/10.22363/2312-9182-2019-23-2-509-522.
Full textAbstract:
A rhetorical question has the form of a question but does not perform its function, i.e. does not seek any information but rather, is used to give a specific or rhetoric function such as denial, assertion, testing, equalization and negation. The present study investigates the two English translations that were used in the translation of the Quranic rhetorical questions. In a nutshell, this is a comparative study that aims to discover if the grammatical shifts that had occurred in the two English translations would have an effect on the denial, assertion, testing, and equalization and negation modes of the Quranic rhetorical questions. For this purpose, we had adopted the register theory of Halliday and Hassan (1985) as well as the translation shifts of Catford (1965) in the comparison of the two English translations, namely the Koran Interpreted that was authored by Arberry (1955) and the Noble Quran: English translation of the meanings and commentary as transcribed by al-Hilali and Khan (1996). According to the analyses, the occurrence of grammatical shifts between the two translations had in fact affected the mode of the ST rhetorical questions, their rhetorical meanings and consequently, issues on mode sustenance. Therefore, it can be said that the register theory of Halliday and Hassan (1985) had been a beneficial tool used in the analysis of the translation process.
35
Musa, Muhammad Arif, Adnan Mohamed Yusoff, and Ahmad Sanusi Azmi. "Terjemahan Ayat Amthal di dalam al-Quran: Kajian Terhadap Tafsir Quran Karim Karya Prof. Dr. H. Mahmud Yunus." Maʿālim al-Qurʾān wa al-Sunnah 15 (November 1, 2019): 12–24. http://dx.doi.org/10.33102/jmqs.v15i0.180.
Full textAbstract:
Eloquence is one of the miracles the Qur’ān possesses. Among the type of verses in the Qur’ān are metaphorical verses or amthāl verses. The amthāl verses provide readers with a clear picture on the Qur’ānic understanding. Islamic scholars have produced numerous writings specifically on amthāl verses which displays their importance in Quranic exegesis. As for the Malay world, especially in Quranic scholarship, translation of the Qur’ān in Malay language began in the 17th century. This expertise of Quranic translation requires a translator to master the knowledge of Quranic exegesis including the knowledge on amthāl in the Quran. The purpose of this study is to analyze the translation of amthāl verses in Malay Indonesian language based on Quranic translation written by Prof. Dr. Mahmud Yunus. The study is conducted by comparing Mahmud Yunus's translation of amthāl verses with exegeses of Abd al-Nāṣir al-Sa'dī’s Taisīr al-Karīm al-Rahmān and Ibn Ashur’s al-Tahrīr wa al-Tanwīr. This study is a qualitative study using deductive analysis and comparative method. The study suggests that Mahmud Yunus adopted a clear method of explaining Quranic metaphors by using additional interpretations in parentheses as well as additional comments in footnotes. However, there are also places where Mahmud Yunus simply translates the Quranic metaphor without any additional explanation.
36
Rohmana, Jajang A. "Sundanese Translations of the Qur’an in West Java: Characteristics and the Limits of Translation." DINIKA : Academic Journal of Islamic Studies 4, no. 2 (December 19, 2019): 165. http://dx.doi.org/10.22515/dinika.v4i2.1713.
Full textAbstract:
There is no target language can fully represent the source language. This study focuses on the problem of differences, uniqueness and limitations of Sundanese as the target language in accommodating Arabic Quran, using the linguistic approach to translation. I use eleven translations of the Quranic Sundanese asthe mainobject. This study shows that there is a similar structure of Sundanese language in the midst of variations of the translation of the Quran. I confirm that the translation of the Quran in Sundanese has limitations and barriers,such as thechange of lexical, word types and unit of semantic and structure of sentences. The most complicated is translation in the form of Sundanese metrical verse or dangding. The translationsof the Quran in Sundanese, unlike the Bible translationsin Christianity, tend to be fettered by the structure of source language.The Sundanese translators generally difficultto use the structure of target language, because it is bounded by their loyaltiesto the source language. Therefore, there are various compromises were taken by translators to bridge the complexity between both target and source language structures. It is an attempt to show inability of Sundaneselanguage to accommodate Arabiclanguage in the midst of rich and complexity of the language
37
Badr Hassan, Hassan, and Karim Menacere. "Demystifying Phraseology: Implications for Translating Quranic Phraseological Units." Advances in Language and Literary Studies 10, no. 1 (February 28, 2019): 28. http://dx.doi.org/10.7575/aiac.alls.v.10n.1p.28.
Full textAbstract:
This paper examines phraseology as a lexical feature from a Quranic perspective. It explores the importance of demystifying the phraseological theoretical base in order to facilitate the task of translators and second language learners and deal more efficiently with the challenging language aspects of phraseology. Despite prolific publications and the growing interest that research on phraseology generates, too many grey areas still prevail, and many questions remain unanswered. There is a degree of inconsistency and stalemate in the phraseology debate, often yielding fragmented literature and inconclusive evidence. Research on phraseology remains stuck at the level of description and prescription. Similarly, research on translation studies seldom moves beyond comparative analysis of language pairs, examining cross linguistic and cultural differences. The literature does not have a strong theoretical base and is largely anecdotal, lacking empirical data from which to draw clear-cut conclusions on the key issues of translating phraseology. This paper focuses on five selected English translations of the Quran to assess the degree of faithfulness and accuracy in rendering the Quranic phraseology into English. Findings suggested that the five selected translators of the Quran fell short of checking exegesis of the Quranic text. The findings revealed that translations of the Quranic phraseological units gave an echo at best. Results showed the literal translation method was frequently used for translating phraseology; however, this often led to inaccurate and stilted English. The findings suggest that the translation of the Quran in English is still a work in progress, and it needs to be periodically evaluated and updated to address the flaws identified by researchers from different perspectives. Findings are polarised between those who advocate as close a rendering of the Quranic text as possible and those who believe in a ‘natural style’ in the target text. This study is pertinent because it has several practical implications. Firstly, it will benefit translators of the Quran by providing fresh insights on how to deal with some of the challenges of translating Quranic phraseology. Secondly, it will provide a platform for further research on translating Quranic phraseological units and addressing the current shortcomings. This study has also expanded the extant literature on translating Quranic collocations to benefit future researchers.
38
Hammood, Sufyan Mahdi, and Raneen Waleed Khalid. "Emotional Metaphors in the Glorious Quran with Reference to Their Realizations in English." Journal of University of Human Development 5, no. 3 (August 19, 2019): 182. http://dx.doi.org/10.21928/juhd.v5n3y2019.pp182-189.
Full textAbstract:
Metaphors are an essential part of human experience. Each person depends on their everyday experience in relation to the linguistic system so that an image is created in their mind. The purpose of this study is to investigate metaphors of emotions in the Glorious Quran from a cognitive perspective. Throughout conceptual metaphors, readers structure and understand the abstract concepts in terms of more concrete ones. They perform more significant functions when they are used in the language of the Glorious Qur’an which has intellectual, psychological and aesthetical significances. Using a three-dimensional model to analyze the data which consists of the following; First, Lakoff and Johnson's Metaphors We Live By in its two editions (1980) and (2003). Second, Arabic data depends on Al-Hayani (Metaphor in The Glorious Qur'an: Its Patterns and Rhetorical Meanings) (2016) who classifies meanings into three types; intellectual, psychological and aesthetic. Third, Newmarks' (1988) model of translation is also adopted. In this study, six Ayahs contain different types of emotions from the Glorious Quran are analyzed. The miraculous nature of the Glorious Qur'an is represented by its language which, unlike ordinary language, underlies variety of meanings. As a result, three translations are chosen; Pickhtall (1930), Ali (1987) and Hilali and Khan (1996). This study concludes that metaphors of emotions have a decisive role in our daily experience.
39
Hawamdeh, Mohammad Amin. "Explicitation by Textual Addition in Parentheses in Translating the Quranic Text into English." International Journal of Applied Linguistics and English Literature 7, no. 7 (December 1, 2018): 202. http://dx.doi.org/10.7575/aiac.ijalel.v.7n.7p.202.
Full textAbstract:
This study aims at exploring new norms as to the textual addition in parentheses (=TAiP) strategy in translating the Quran into English and improving the target text. In such a controversial yet officially approved English version of the Quran as the Hilali-Khan Translation (=HKT), it is to identify binary categories under which the TAiPs can fall and, accordingly, propose a possible corpus-based improvement of the same. Based upon a descriptive approach, this goal mainly concerns itself with the issue of explicitation in pursuance with Klaudy’s (1998/2008) typology. Hypothetically, the TAiPs in such a translation of the Quran are not normatively explicitative, and they only interrupt the flow of attention of a potential TL reader. Six small-sized Surahs/chapters of the Quran in sequence were selected; this sample was to equally represent the Makki and Madani types of Quranic revelation and the whole conceptual story narrated by the Quran. Encountered in the HKT, the TAiPs were classified to be: linguistically explicitative (=LinE) as obligatory or optional, and referentially explicitative (=RefE) as pragmatic or technical. However, they were found to be either filling-out or specifying—or, say, to either continue or interrupt the flow of attention of a reader. Eventually, several binary translational norms of TAiPs were determined and an improved version of the HKT was accordingly proposed.
40
Rohmana, Jajang A. "Metrical Verse as a Rule of Qur’anic Translation: Some Reflections on R.A.A. Wiranatakoesoemah’s Soerat Al-Baqarah (1888–1965)." Al-Jami'ah: Journal of Islamic Studies 53, no. 2 (December 10, 2015): 439. http://dx.doi.org/10.14421/ajis.2015.532.439-467.
Full textAbstract:
The paper aims to analyze how literary translations of the Quran can grasp the meaning of the Quran and ‘subordinate’ it to local poetry rules, using R.A.A. Wiranatakoesoema’s Soerat Al-Baqarah as the object of study. It is a Sundanese poetic translation of the Quran in the form of guguritan or dangding and as such this study is focused on the implications of canto rules to the Quranic meaning field in the translation, analyzed using intertextual studies and semantic analysis. This research shows that the use of guguritan in the translation of the Quran might cause a problem of inaccessibility of the translated meaning. There are some implications of subordination of the translation of the Quran following the rules of guguritan. This tradition affected the expansion or constriction of the meaning, which in turn caused modification within the verses (ayat) in translation, and forced the use of loan words, particularly Malay. This study is significant not merely for demonstrating a diglossic ideology on language of the Quran that has affected Sundanese literature, but also for strengthening the thesis that ‘Sundanization’ of the Quran was performed as a form of resistance against Islam and Arabness through cultural impulses—especially Sundanese literature. Wiranatakoesoema’s Soerat Al-Baqarah is a creative effort that should be appreciated, but it must be noted that literary language can never be completely satisfactorily compared and translated.[Tulisan ini menjelaskan bagaimana penerjemahan al-Quran dapat mencapai makna seutuhnya dengan ‘menurunkan’ standarnya sesuai aturan susastra lokal, yang tersirat pada pengkajian Soerat Al-Baqarah karya R.A.A Wiranatakoesoema. Terjemahan surat ini merupakan alih bahasa dalam bentuk susastra Sunda yang disebut dengan guguritan atau dangding. Tulisan ini berfokus pada implikasi aturan pupuh pada medan makna penerjemahan al-Quran dengan menggunakan analisis intertekstual dan semantik. Dalam kajian ini menunjukkan bahwa penggunaan guguritan dalam penerjemahan al-Quran dapat menyebabkan persoalan ketidaksampaian makna terjemahan. Terdapat beberapa implikasi antara lain ‘subordinasi’ pada terjemahan. Hal ini disebabkan oleh perluasan atau penyempitan makna akibat modifikasi dalam penerjemahan ayat dan pemaksaan dalam peminjaman kata, khususnya Melayu. Kajian ini penting karena tidak hanya menunjukkan konsep diglosia dalam terjemahan al-Quran akibat pengaruh bahasa Sunda, tetapi juga menguatkan pendapat bahwa ‘Sundanisasi’ merupakan usaha resistensi terhadap Islam dan Arab melalui susastra Sunda. Karya Wiranatakoesoema layak untuk diapresiasi sebagai usaha kreatif, meskipun perlu dicatat bahwa bahasa susastra tak akan cukup memuaskan untuk dibandingkan atau diterjemahkan. ]
41
Vaivadaitė-Kaidi, Eglė. "Conseptual metaphors of ʽparadiseʼ in the translation of the Quran by Sigitas Geda." Lietuvių kalba, no. 5 (December 28, 2011): 1–11. http://dx.doi.org/10.15388/lk.2011.22800.
Full textAbstract:
The article deals with conceptual metaphors of ʽPARADISEʼ in the Lithuanian translation of the Quran on the basis of the conceptual metaphor theory proposed by George Lakoff and Mark Johnson. The aim is to discover to what extent a translation can reveal the linguistic landscape characteristic of a different culture. The research provides a comparison of the translations of the Quran into the Lithuanian (Geda 2008), Spanish (Asad 2001), and English (Ysuf Ali 1998) languages. It is presumed that in the translations of typologically remote languages the recurrent metaphors have most likely been taken from the original, whereas the differences in translation are present due to the linguistic and cultural peculiarities of the target language. The investigation has revealed that translation may only partially disclose the linguistic world view of another culture because in the text of a translation there is always overlap between two cultures; it is a kind of a product of synthesis between two world views. The comparison of different translations has disclosed that the Lithuanian translation is characteristic of some peculiarities which can be ascribed to the search for creativity and individual poetic expression if we consider a metaphor a rhetorical figure. However, if we treat metaphor as a tool for the cognition and expression of a nation's mentality, such translation does not always perform its key function, i.e. to convey the text of another culture as precisely as possible.
42
Astari, Rika, and Betty Mauli Rosa Bustam. "A SEMANTIC ANALYSIS OF DIFFERENCE LEXICAL CHOICES IN QURAN TRANSLATION OF INDONESIAN AND DUTCH VERSIONS." Arabiyat : Jurnal Pendidikan Bahasa Arab dan Kebahasaaraban 6, no. 2 (December 20, 2019): 302–21. http://dx.doi.org/10.15408/a.v6i2.11456.
Full textAbstract:
This study aims to compare two translations of the Quran, which were known for the first time among Indonesian Muslims around 1930-1950. De Heilig Qoeran, translated into the Dutch language written by Soedewo and Terjemah Quran Karim was translated into the Indonesian language written by Mahmud Yunus. The material object of this study was: De Heilig Qoeran, which was translated Quran into Dutch language, written by Soedewo and Terjemah Quran Karim was translated Quran into Indonesian language written by Mahmud Yunus. The formal object was the difference between these two translations lies not only in the differentiation of language but also the differences in lexical choices given by the two translators in certain verses in their book of translation. This research belongs to a descriptive qualitative. Data were analyzed using the matching method (metode padan). The difference in its meaning was analyzed by lexical decomposition. The results of this study indicate that the lexical choice differences in the two translated books produce significant differences in meaning over the entire verse. De Heilig Qoeran tends to choose lexicon, which has logical meanings while the Tafsir Quran Karim emphasizes supernatural things, especially related to the miracles of the prophets.
43
Tanoto, Fakhri Putra. "Prototype of The Quran and Translation of The Ministry of Religion 2019 Edition in Quran Live Chat on Whatsapp and Telegram Applications." Jurnal Penelitian Ilmu Ushuluddin 1, no. 3 (September 6, 2021): 168–73. http://dx.doi.org/10.15575/jpiu.12674.
Full textAbstract:
This study aims to integrate the Qur'an and its translation in an instant messaging application. The method used This research uses a mixed method, which combines qualitative and quantitative methods. This study resulted in a product in the form of a chatbot named Quran Live Chat and concluded that there were benefits felt by users in searching for the latest verses and translations belonging to the Ministry of Religion for the 2019 edition of the refinement by using instant messaging applications such as Whatsapp and Telegram. This study recommends that further research be carried out related to the integration of the book of interpretation.
44
Rezvani, Reza, and Peyman Nouraey. "A Comparative Study of Shifts in English Translations of The Quran: A Case Study on “Yusuf” Chapter." Khazar Journal of Humanities and Social Sciences 17, no. 1 (April 2014): 70–87. http://dx.doi.org/10.5782/2223-2621.2014.17.1.70.
Full textAbstract:
Long since Translation Studies emerged as a nascent academic discipline, it has seen a considerable number of descriptive theories and models, among which, Catford’s (1965) translation ‘shift’ approach has garnered particular attention within the realm of translational comparative studies. Quranic texts have constantly been the center of attention, as the Quran has established itself as the most famous and sublime text in Arabic. As such, the present comparative study aimed at investigating the frequencies of different types of translation shifts occurring in translations form Arabic into English drawing on Catford’s (1956) shift typology. To this end, seven translations of the first thirty verses of the Chapter ‘Yusuf’ rendered by Sarwar, Arberry, Irring, Pickthall, Saffarzade, Shakir and Yusef Ali were selected to be studied. First, each element was compared for any probable shift(s). Then, the Chi-square procedure was applied in order to establish the existence of any statistically significant differences in shift frequencies. The results indicated that there was a statistically significant difference between five types of shifts. The results also revealed that the most frequent translation shifts from Arabic into Persian were Unit shifts and Level shifts with a mean of 83 and 49 respectively.
45
Kidwai, A. R. "The Sublime Qur'an and Orientalism." American Journal of Islam and Society 8, no. 1 (March 1, 1991): 167–68. http://dx.doi.org/10.35632/ajis.v8i1.2651.
Full textAbstract:
The Qur'an, being central to both the Islamic faith and its practice, hasbeen studied in a plethora of orientalist writings-ranging from such a crudelypolemical one as Alexander Ross's English translation of the Qur'an entitledThe Alcoran of Mahomet . . . for the Satisfaction for all those who Desireto look into the Turkish Vanities (1649) to those with scholarly pretensionsand claiming to be "objective" studies, such as Noldeke's Geschichte des Qorans(1860), Goldziher's Die Richtungen der islamischen Koranauslesung (1920),Bell's The Quran translated with a Critical Rearrangement of the Surahs(1937-39), Wansbrough's Quranic Studies (1977), and Burton's The Collectionof the Quran (1977).The book under review, first published in 1983, recounts the full tockof the orientalists' misconceptions, down the ages, about the Qur'an-theiroutlandish theories about its authorship (pp. 7-18), their assaults on its textualhistory and its arrangement (pp. 52-63), their brazen attempts at twistingits meaning in their Qur'an translations (pp. 64-92), and their bizzare viewson abrogation in the Qur'an (pp. 93-104). Khalifa deserves every credit forassembling so much information. What is more remarkable is that it is followedby a stout refutation of these allegations about the form and contents of theQur'an and an extensive, authentic exposition of the Qur'anic teachings,concepts, and morals, all of which constitutes the second part of the book(pp. 111-205). In elucidating the Qur'anic worldview, Khalifa's discussion issubtle, in large part persuasive, tenaciously pursued, and well presented.Appended to the book are two highly informative appendices on the orderof the Qur'an's surahs.This well-intentioned and detailed scholarly study, however, does notreally succeed in delivering what its title promises. In discussing the orientalists'ventures into establishing the chronology of Qur'anic surahs, Khalifa sayslittle about Gustav Fli:lgel's Corani Textus Arabiscus (1834) and the theoriespropounded by Grimme and Hirschfield's New Researches in the Compositionand Exegesis of the Quran (1902). More serious is the lack of any referenceto a host of orientalists' writings on the philological and lexical aspects ofthe Qur'an, namely Baljon's Modern Muslim Quran Interpretation (1961),Torrey's The Commercial-Theological Terms in the Quran (1892), Watt's ...
46
Bustam, Betty Maulirosa, and Rika Astari. "MEANING DIFFERENCES BETWEEN TWO QURAN TRANSLATIONS IN ACTIVISM ERA IN INDONESIA (IDEOLOGY IN TRANSLATION ANALYSIS)." Analisa: Journal of Social Science and Religion 3, no. 1 (July 31, 2018): 131–47. http://dx.doi.org/10.18784/analisa.v3i1.602.
Full textAbstract:
This article attempts to investigate the influence of ideology concept in Quran translations in Indonesia. The extent to which the ideology can influence the translators’ style and choice of words that will shape the receivers’ worldviews. In the lead up to Indonesian independence, when young Muslim intellectuals began to be moved to understand their religion well, so as not to be regarded as an underdeveloped religion, two translations appear: De Heilige Qoer-an by Maulana Muhamamad Ali and Tafsir Quran Karim by Mahmud Yunus. The two translations have similarities in the writing of a modern style. Both also attempt to translate the Quran in line with the development of science, and assume there is no dispute between revelation and creation, so the works are favored by Indonesian Muslim intellectuals. However, although they have the same concept of translation, many verses are translated differently, especially the verses about the miracles of the prophets and the privileges of Isa (as). The differences are noticeable; this is much related to the ideology background of the two translators. De Heilige Qoer-an brings Ahmadiyya ideology while Tafsir Quran Karim holds to the opinion of the prominentscholars, including the scholars of Indonesia.
47
Algifari, Rizki, and Riski Lestiono. "Translation Shifts in English-Indonesian Versions of Holy Quran Surah Az-Zalzalah." JURNAL SCHEMATA Pascasarjana UIN Mataram 9, no. 1 (June 30, 2020): 73–86. http://dx.doi.org/10.20414/schemata.v9i1.1818.
Full textAbstract:
Translation shift is a part that is not far from what is referred to the notion of translation and constitutes a process in translating which aims to find the equivalent meaning between SL and TL. It is caused by the rules that every language has. Translation shifts are divided into 2 types that are category shift and level shift. Furthermore, category shifts fall into 4 categories which are structure shift, unit shift, class shift, and intra system shift. This current study aimed 1) to investigate the types of translation shift which are found in the English and Indonesian translation versions of the Holy Quran of Surah Az-Zalzalah and 2) to discover the most dominant shift appearing in the English and Indonesian translation versions of the Holy Quran of Surah Az-Zalzalah. To answer the quest, the design used in this study was qualitative. This study has affirmed that, except structure shift, there are 3 types of shifts belonging to the category shift found namely: class shift, unit shift, and intra-system shift. To wrap up, this study has revealed that not all category shifts and level shift are found in the Indonesian-English translation version of surah Az-Zalzalah.
Pergeseran bentuk (translation shift) merupakan bagian tidak terpisahkan dari proses penerjemahan dan bertujuan untuk menemukan bentuk yang paling sesuai untuk memadankan makna dari bahasa sumber ke bahasa sasaran. Fenomena pergeseran ini disebabkan adanya perbedaan tata bahasa. Translation shift dibagi menjadi dua tipe, yaitu pergeseran kategori (category shift) dan pergeseran tingkat (level shift). Lebih lanjut, pergeseran kategori dibagi menjadi 4, yaitu pergeseran struktur (structure shift), pergeseran unit (unit shift), pergeseran kelas kata (class shift), dan pergeseran intrasistem (intra system shift). Penelitian ini bertujuan untuk 1) menemukan bentuk-bentuk translation shift dalam versi dwibahasa (Bahasa Inggris dan Bahasa Indonesia) Al-Quran Surat Az-Zalzalah, serta 2) menemukan pergeseran yang paling dominan dalam proses penerjemahan versi dwibahasa Al-Quran Surat Az-Zalzalah. Penelitian ini menggunakan desain penelitian kualitatif. Temuan penelitian ini adalah 3 bentuk pergeseran kategori yaitu: class shift, unit shift, dan intra system shift. Tidak ditemukan adanya pergeseran kategori berjenis pergeseran struktur. Kesimpulan penelitian ini adalah bahwa tidak semua bentuk translation shift ditemukan dalam versi dwibahasa Al-Quran Surat Az-Zalzalah.
48
Abuissac, Shehda R. S., Ahmed Arifin Bin Sapar, and Ali Gobaili Saged. "Pragmatic Interpretation and Translational Equivalence of Ironic Discourse in the Holy Qurʾan Based on SAT and EAT Theories: Arberry’s English Translation as a Case Study." Al-Bayān – Journal of Qurʾān and Ḥadīth Studies 18, no. 1 (May 5, 2020): 56–73. http://dx.doi.org/10.1163/22321969-12340080.
Full textAbstract:
Abstract This paper discusses and examines intercultural differences between the Arabic use of ironic language in the Quran and its English translation equivalents by Arberry. The data samples of the study are methodologically classified and interpreted in accordance with Haverkate’s “Speech Acts Theory of Irony” (SATI), the “Echoic Account Theory” by Sperber and Wilson, and Nida’s “Theory of Equivalence”. Throughout the application of pragmatic and translation theories, qualitative analysis is used. Analysis and interpretation led to the conclusion that Arabic traditional culture, semantically complex language concepts like polysemy, idiomatic multi-word expressions and, above all, emotive images play fundamental roles that are impeding the translations of ironic speech acts from the Qurʾan into adequate English equivalents. The study also shows how verbal irony intersects with other figures and tropes. Its interface produces a vast range of various functions and dissociative thoughts, while being open to many interpretations. Lastly, the study shows how translational techniques can mitigate, minimize and overcome the problems of corresponding equivalence. The study suggests future research into the role that discourse parameters play for the translational transfer of Qurʾanic ironic speech acts and for all other figurative language types that are interrelated with verbal irony.
49
M. Al Tameem, P. H. D. Ibtihal. "Translating Reduplication in Some Selected Verses of the Glorious Qur’an into English." ALUSTATH JOURNAL FOR HUMAN AND SOCIAL SCIENCES 59, no. 3 (September 15, 2020): 47–56. http://dx.doi.org/10.36473/ujhss.v59i3.1148.
Full textAbstract:
Reduplication can be defined as a morphological process where the root or stem of a word (or part of it) is repeated exactly or with a slight change. It can be found in many world languages with various types and uses. This paper investigates reduplication in terms of phonology, morphology, and semantics in some selected verses of the Glorious Qur’an concerning its kinds and its translation into English. The main problem of the present research is concerned with the way of translating reduplication concerning the Glorious Quran. Different interpretations of reduplication are adopted to show the efficiency and the rhetorical functions of these forms. More specifically, four translations of Pickthall, Yusuf Ali, Shakir, and Arberry are examined to find the strategies and methods used to translate reduplication accurately and appropriately. It is concluded that some translators succeeded in translating reduplication, whereas others could maintain neither the functions nor the impacts of such forms in English. However, it is challenging to render reduplication phonologically and morphologically into English due to the eloquence and inimitability of the Glorious Qur’an.
50
Mir, Mustansir. "Towards Understanding the Qur'an Translation of Mawdudi's Tafhim al-Qur'an." American Journal of Islam and Society 7, no. 2 (September 1, 1990): 257–58. http://dx.doi.org/10.35632/ajis.v7i2.2794.
Full textAbstract:
Sayyid Abul A'la Mawdudi's multi-volume Tafhim al-Quran is a majorQur'an commentary of the twentieth century. Written over a period of aboutthirty years, the work runs the gamut of Qur'anic-and Islamic-thought anddoctrine, and is the magnum opus of a writer called by Wilfred CantwellSmith "the most systematic thinker of modern Islam." As such, Tafhim isan important work. An English translation exists, but clearly there was aneed for a new translation, and that is what Zafar Ishaq Ansari attemptsto provide in Towards Understanding the Qur'an, of which two volumes,covering the first six surahs of the Qur'an, have so far been published.Ansari's translation may be called "authorized" in that it was the author'swish that Ansari render Tafhim into English. The translation reads quite well.Being intimately familiar with Mawdiidi's style, and being a writer of reputein his own right, Ansari has done a good job of rendering Tafhim into English.Besides possessing a high degree of readability, the work has other notablefeatures. The translator has furnished complete documentation for thequotations in the original work, including all ahadith, and, while retainingand translating the highly useful subject index of the Urdu original, has addeda glossary of terms, biographical notes, a bibliography, and a general index.On occasions, alternative interpretations, offered by other scholars, are noted(e.g. of the object pronoun in ya'rifanahu in the Qur'an, 2:146 [TowardsUnderstanding the Quran, 1:125), or of alladh'ina yakhafana in 5:23 [ibid.,2:151, n. 451), the reasons for the use of certain Islamic terms by Mawdudi(e.g. "caliphate" for pre-Islamic kingships, etc. [2:153]) are given, and termsand expressions which an Urdu reader would understand because of hisparticular cultural background are explained for the English reader. The amountof such notes and explanations seems to increase in Volume 2.A few problems may be noted. Here and there certain portions of theoriginal text are not translated. From the author's Preface and Introductionespecially, several paragraphs have been left out. While every attempt is madeto convey the general meaning of the parts omitted, the omissions in somecases are not indicated. Unlike the Biographical Notes, the Glossary of Terms,found in each volume, is not meant to be cumulative. There are, however,some repetitions in the Glossary of Vol. 2 (e.g. Ahl al-Dhimmah, Din, Hadith, ...