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Journal articles on the topic 'Quran translation'

Author: Grafiati

Published: 4 June 2021

Last updated: 12 February 2022

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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 (2018): 1. http://dx.doi.org/10.14421/qh.2016.1701-01.

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This paper compares two translations of the Qur’an: Al-Quran dan Terjemahnya by the team of the Ministry of Religious Affairs/MORA and Al-Quran Tarjamah Tafsiriyah by Muhammad Thalib. Scholars argue differently as to whether the Qur’an is translatable or not. Several classical and contemporary scholars argue that translating the Qur’an is forbidden (haram), while others allow it. Muhammad Thalib claims that Al-Quran dan Terjemahnya includes literal (harfiyah) translation, which is forbidden by scholars, and contains 3400 errors. On that basis, he composed Al-Quran Tarjamah Tafsiriyah as a corr

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Al Aqad, Mohammed H., Thabet Ahmad Thabet Ahmad, Ahmad Arifin Bin Sapar, Mohammad Bin Hussin, Ros Aiza Mohd Mokhtar, and Abd Hakim Mohad. "The possible reasons for misunderstanding the meanings of puns in the Holy Quran from Arabic into English." New Trends and Issues Proceedings on Humanities and Social Sciences 5, no. 4 (2018): 90–100. http://dx.doi.org/10.18844/prosoc.v5i4.3708.

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Translation of the Qur’an is still a problematic issue for each translator in the Islamic theology, because the Quran has numerous Islamic terms/words that hold multiple or double meanings, which cause problems in translation. These problems are due to the dissimilar translations of puns (tawriyah) and the misinterpretations between the intended meanings of puns with their inherent notions, which could result in a certain amount of ambiguity. and end up translating in superficial sense. This research deals with the challenges of translating the meanings of puns (tawriyah) from the Quran into E

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Ushama, Thameem. "ISSUES IN TRANSLATION OF THE QURĀN." Al-Bayān – Journal of Qurʾān and Ḥadīth Studies 9, no. 1 (2011): 167–88. http://dx.doi.org/10.1163/22321969-90000025.

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This article analyses the meaning of the terms tarjamah, al-tarjamah al-harfīyyah and al-tarjamah al-ma’nawīyyah which are widely used in Arabic works while discussing the issue of translation of the Quran. It discusses the issue of ṣalāh in translation, as there is a common belief that it is valid with translation of the Quran, elaborates the views of the Muslim jurists in this regard, examines the importance of Arabic language in addition to its benefits and pre-requisites for translation, especially of the Quran. It highlights the uniqueness and genius of the Arabic language, exposes some o

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Hussein El-Omari, Abdallah. "Lexical Meaning Translation of the Root Word in the Holy Qur’an; the Word “KATABA” an Example." World Journal of Educational Research 7, no. 4 (2020): p30. http://dx.doi.org/10.22158/wjer.v7n4p30.

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This study aims at investigating the translation of the lexical meaning of the root word verb in the Holy Quran. A relatively old and a contemporary translations of the meaning of the Holy Quran are employed to investigate the meaning of the word verb “KATABA”. These are George Sale’s and King Fahd Complex for the Printing of the Holy Quran’s translations of its meaning. The word appears eight times in six chapters (“suras” in Arabic) in the Holy Quran. The two translations give six synonyms for the word through the eight different contexts. The study finds that understanding the context, envi

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Rizal, Efri Arsyad, and Mohamad Sobirin. "Translating the Transcends of God's World in the Arabic-Quran into Balinese." ESENSIA: Jurnal Ilmu-Ilmu Ushuluddin 22, no. 1 (2021): 63. http://dx.doi.org/10.14421/esensia.v22i1.2651.

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The development of Quranic translation in Indonesia generally showed the total adoption of the fixed theological words and phrases of the Arabic-Qur’an as loanword in the translation work. For some local communities, it does not make them easier in understanding the messages of the Quran through its “untranslated” words and phrases. So, some parties within Muslim communities tried to translate them using the local language. Cakepan Suci Al-Qur'an Salinan Ring Basa Bali by I Wayan Rupa Mengwi is one of the Qur’an translation into local languages, it is the first Balinese translation of the Qur’

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Ahmad Hilmi, Ahmad Bazli, Zulkifli Mohd Yusoff, and Selamat Amir. "Terjemahan Makna Kalimah Al-Muzn Dan Yasbahun: Satu Penilaian Semula Berdasarkan Kaedah Tafsir Ilmi." Ulum Islamiyyah 16 (May 16, 2019): 141–67. http://dx.doi.org/10.33102/uij.vol16no0.125.

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Some of the problems found in the translation of the meaning of the Holy Qur’an cause a word or verse of Qur’an to not be translated accurately. The major factor contributing to the problem is the limited skills in the fields related to the Qur’an. Therefore revaluation of the existing translations of the Qur’an become a necessity in view of the Qur’an is a miracle that lasted until the end of time. This study aims to review the translation of the meaning of the words Al-Muzn dan yasbahun based on the scientific exegesis. Using library research methodology, the study was conducted by analyzing

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Abdulhakeem Abdullah, Jamal. "The term (كلمة) in the Holy Quran Between Translation and interpretation". Al-Adab Journal 1, № 136 (2021): 21–42. http://dx.doi.org/10.31973/aj.v1i136.1103.

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There is no doubt that the correct and accurate translation of religious terms and concepts is of the utmost importance for those who seek to be precise in their translations and strive to convey the meanings to the readers of the language transmitted with extreme precision. and linguistic proficiency, taking into account the linguistic and cultural stock of the transmitted language, as this is a major condition for its successful Translation. This research seeks to highlight the rhetoric of the Koran by touching on the polysemy of a term in the translation. In this research, the term "w

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Al-Tamari, Emad Ahmed, and Eyhab Abdulrazak Bader Eddin. "Lexical Asymmetry as a Translation Problem Arising in the Holy Quran." Arab World English Journal For Translation and Literary Studies 5, no. 2 (2021): 2–17. http://dx.doi.org/10.24093/awejtls/vol5no2.1.

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Coupled with copious evidence and cogent illustrations, this article charts an important development in the field of translating the Holy Quran. It breaks new ground in a new type of problems inherent in the translation of the Quran. It is designed to catch translators’ alert senses to look beyond the traditional approach to translation, i.e. looking for the superficial equivalent. It critically discusses the long-standing proclivity for the deeply-held belief in the existence of absolute synonyms in the Quran. Although the examples given are not very exhaustive due to space constraints, the a

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Gumaa Siddiek, Ahmed. "Linguistic Precautions that to be Considered when Translating the Holy Quran." Advances in Language and Literary Studies 8, no. 2 (2017): 103. http://dx.doi.org/10.7575/aiac.alls.v.8n.2p.103.

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The present study is an attempt to raise some points that should be considered when translating the Quranic Text into English. We have looked into some samples of translations, selected from well known English translations of the Holy Quran and critically examined them. There were some errors in those translations, due to linguistic factors, owing to the differences between the Arabic and the English Language systems. Some errors were due to the cultural background of the translator which intentionally or unintentionally has affected the translation. Many samples were discussed and suggestions

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Nurbayan, Yayan. "Metaphors in the Quran and its translation accuracy in Indonesian." Indonesian Journal of Applied Linguistics 8, no. 3 (2019): 710. http://dx.doi.org/10.17509/ijal.v8i3.15550.

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Metaphors (majaz in Arabic) are an important part of language style. In the Quran, they play a vital role in different interpretations of the Quran. The use of metaphors in Quranic verses may often cause semantic problems and varied interpretations for translation. The study of metaphors pertaining to the Quran aims to investigate accuracy issues in its translation. Previous studies on the translation of the Quran into Indonesian suggest that some metaphors are translated word-for-word. To some extent, the literal translation is an oxymoron leading to reduced nuances of meaning. The present st

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Muchammad Zahrul Anam. "MARJI‘ ḌAMĪR AYAT YAHDĪ MAN YASHĀ` DAN YUḌILLU MAN YASHĀ`". AL ITQAN: Jurnal Studi Al-Qur'an 6, № 1 (2020): 103–32. http://dx.doi.org/10.47454/itqan.v6i1.720.

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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

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BOULAOUALI, TIJANI. "Quran Translation: A Historical-Theological Exploration." International Journal of Islamic Thought 19, no. 1 (2021): 120–32. http://dx.doi.org/10.24035/ijit.19.2021.202.

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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

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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 (2018): 162–71. http://dx.doi.org/10.33102/jmqs.v14i2.141.

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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 Qurani

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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 (2021): 32. http://dx.doi.org/10.26555/ijish.v4i1.3322.

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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 an

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Momani, Islam Al, Nibal Malkawi, Mona Smadi, and Raed Khasawneh. "Debate in Translating Nouns in the Holy Quran." International Research in Education 6, no. 2 (2018): 26. http://dx.doi.org/10.5296/ire.v6i2.11908.

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The purpose of this paper is to investigate the semantic issues and problems related to nouns that some translators in their translation of the Holy Quran, couldn't translate it successfully such as Abdullah Yusuf and Souleymane Kanté. Although they did a great effort and their translation is successful but they fail to convey the meaning to some nouns. The researcher tried to introduce some suggestions to improve translation of nouns in the Holy Quran by explaining some of these issues, and not to undermine these translations.As the terminology of the Quran reflects the history of the rise of

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Abd Rahman, Lubna, Sulhah Ramli, Hishomudin Ahmad, and Robiatul Adawiyah Mohd. "Kerelevanan Optimum dalam Terjemahan Sifat Allah dalam Al-Quran ke Bahasa Inggeris: Analisis Baseer dalam Surah Al-Isra’." ‘Abqari Journal 23, no. 1 (2020): 250–66. http://dx.doi.org/10.33102/abqari.vol23no1.307.

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Al-Quran adalah teks suci yang mengandungi ciri-ciri linguistik dan retorik yang adakalanya menjangkau kemampuan aspek semantik untuk menerangkannya. Sifat Allah merupakan istilah khusus Al-Quran yang tidak dapat diterjemahkan hanya dengan melihat makna semantik semata-mata, kerana mengandungi makna khusus yang merujuk kepada sifat Ketuhanan. Dalam fenomena seperti ini, penterjemah disaran menggunakan pendekatan pragmatik yang menafsirkan makna ujaran dan menyampaikan maklumat berdasarkan konteks ayat untuk memberi pemahaman yang jelas tentang makna sebenar ujaran tersebut kepada pembaca bahas

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Abdelaal, Noureldin Mohamed. "Faithfulness in the Translation of the Holy Quran: Revisiting the Skopos Theory." SAGE Open 9, no. 3 (2019): 215824401987301. http://dx.doi.org/10.1177/2158244019873013.

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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

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Maula, Aizul. "A METAPHOR TRANSLATION OF THE QUR�AN: A Comparative Analytical Study between Abdullah Yusuf Ali and Marmaduke Pickthall." Indonesian Journal of Islamic Literature and Muslim Society 1, no. 2 (2016): 129. http://dx.doi.org/10.22515/islimus.v1i2.424.

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The metaphor is one of the main problems in translation because it covers the whole figurative language uses. It also includes the most figurative language used in the Quran. Different theories and approaches have been proposed with regard to metaphor translation. In this paper, I favor using a lexicological metaphor concepts that proposed by Dickin, where the dictionary becomes the main source of the analysis. This paper is analyzing and comparing the translation of metaphor in Quran and their corresponding translated English versions through the two selected translations. The data analyzed c

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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 (2017): 146. http://dx.doi.org/10.24200/jonus.vol2iss1pp146-158.

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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 interpreta

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Bilmauidhah, Bilmauidhah. "Puitisasi Terjemahan Quran: Studi Analisis Terjemahan Quran Bersajak Bahasa Aceh." JURNAL INDO-ISLAMIKA 1, no. 1 (2011): 41–62. http://dx.doi.org/10.15408/idi.v1i1.1485.

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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.

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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 (2020): 31. http://dx.doi.org/10.7575/aiac.alls.v.11n.6p.31.

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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 tr

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, 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 (2018): 125. http://dx.doi.org/10.28918/hikmatuna.v4i1.1266.

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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

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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.

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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 g

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Lutfianto, Lutfianto. "Tarjamah Ayat-Ayat Al-Quran dengan Tembang Macapat dalam Wayang Kekayon Khalifah Yogyakarta." AT-TURAS: Jurnal Studi Keislaman 7, no. 1 (2020): 52–61. http://dx.doi.org/10.33650/at-turas.v7i1.1005.

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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. Ma

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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, № 2 (2018): 61–73. http://dx.doi.org/10.33102/jmqs.v14i2.129.

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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-Mu

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Aghajani, Mojtaba, and Goldis Seyedi Jalali. "A Comparative Study of Three English Translations of Yasin Surah Regarding Vinay and Darbelnet Strategies." International Journal of English Language Teaching 6, no. 1 (2019): 36. http://dx.doi.org/10.5430/ijelt.v6n1p36.

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Over the past few years, the Persian and English translations of Quran have been studied from different standpointsThroughout the centuries, Muslim and non-Muslim translators have been very concerned to convey the meaning ofthe Quran into languages other than Arabic. The holy Quran is a divine book and its translation into other languagesmust be done meticulously. In this regard, Persian and English translation of one of the surahs of this magnificentbook was selected to be compared. the present study has gone through the investigation of the Persian translation ofone of the surahs of this hol

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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 (2015): 1. http://dx.doi.org/10.14421/ajis.2015.532.1-32.

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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 spec

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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 (2015): 251. http://dx.doi.org/10.14421/ajis.2015.532.251-282.

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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 spec

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Ayubi, Sholahuddin Al. "AL-QUR'AN: A CONTEMPORARY TRANSLATION." ALQALAM 24, no. 3 (2007): 438. http://dx.doi.org/10.32678/alqalam.v24i3.1667.

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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

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Davary, Bahar. "The Study Quran: A New Translation and Commentary." Horizons 43, no. 2 (2016): 397–401. http://dx.doi.org/10.1017/hor.2016.108.

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The Study Quran is an impressive volume intended for scholars and teachers in various fields, as well as for students and general readers, both Muslim and non-Muslim. It is a vital addition to the existing translations of the Quran and to the not-so-vast body of commentaries on the Quran in the English language. The volume contains a comprehensive English translation and an extensive commentary on the entire Quran, as well as several essays on a range of topics, including Quranic ethics and law, branches of theology, death and dying, and art in the Quran. It includes useful appendices on hadit

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Pentkovskaya, Tatiana. "Russian Translation of the Quran, Printed in 1716: Problems of Studying." Stephanos Peer reviewed multilanguage scientific journal 44, no. 6 (2020): 43–52. http://dx.doi.org/10.24249/2309-9917-2020-44-6-43-52.

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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 transm

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Mohamed, Entesar Alsir Abu-ALgasim. "Semantic Problems of the Usage of Archaic Morphological Features: Surat Al-Humza (Traducer) as a Model." International Journal of Linguistics, Literature and Translation 4, no. 2 (2021): 138–45. http://dx.doi.org/10.32996/ijllt.2021.4.2.17.

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This study presents a comparative analysis of the translation of the holy Qur'anic verses by Pickthall and Yusuf Ali from one hand, and the translation of Sahih International from the other. By tracing the first translation style, it had been found that they tend to use archaism or old words to a large extent as they trying to make their translation sound like 'scripture' to an English- speaking audience, and this results in loss of meaning pose semantic difficulty in translating the Holy verses. Abdalati M. Ali in his paper (Lexical and Semantic Problems in Translating Quran) proves that Pick

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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 (2021): 152–72. http://dx.doi.org/10.46291/ijospervol8iss1pp152-172.

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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, discus

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Najjar, Ibrahim II, Soh Bee Kwee, and Thabet Abu Abu al-haj. "Mode in Arabic-English Translation: with Reference to the Quran." Russian Journal of Linguistics 23, no. 2 (2019): 509–22. http://dx.doi.org/10.22363/2312-9182-2019-23-2-509-522.

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A rhetorical question has the form of a question but does not perform its function, i.e. does not seek any information but rather, is used to give a specific or rhetoric function such as denial, assertion, testing, equalization and negation. The present study investigates the two English translations that were used in the translation of the Quranic rhetorical questions. In a nutshell, this is a comparative study that aims to discover if the grammatical shifts that had occurred in the two English translations would have an effect on the denial, assertion, testing, and equalization and negation

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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.

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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 th

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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 (2019): 165. http://dx.doi.org/10.22515/dinika.v4i2.1713.

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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

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Badr Hassan, Hassan, and Karim Menacere. "Demystifying Phraseology: Implications for Translating Quranic Phraseological Units." Advances in Language and Literary Studies 10, no. 1 (2019): 28. http://dx.doi.org/10.7575/aiac.alls.v.10n.1p.28.

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This paper examines phraseology as a lexical feature from a Quranic perspective. It explores the importance of demystifying the phraseological theoretical base in order to facilitate the task of translators and second language learners and deal more efficiently with the challenging language aspects of phraseology. Despite prolific publications and the growing interest that research on phraseology generates, too many grey areas still prevail, and many questions remain unanswered. There is a degree of inconsistency and stalemate in the phraseology debate, often yielding fragmented literature and

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

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Metaphors are an essential part of human experience. Each person depends on their everyday experience in relation to the linguistic system so that an image is created in their mind. The purpose of this study is to investigate metaphors of emotions in the Glorious Quran from a cognitive perspective. Throughout conceptual metaphors, readers structure and understand the abstract concepts in terms of more concrete ones. They perform more significant functions when they are used in the language of the Glorious Qur’an which has intellectual, psychological and aesthetical significances. Using a three

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Hawamdeh, Mohammad Amin. "Explicitation by Textual Addition in Parentheses in Translating the Quranic Text into English." International Journal of Applied Linguistics and English Literature 7, no. 7 (2018): 202. http://dx.doi.org/10.7575/aiac.ijalel.v.7n.7p.202.

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This study aims at exploring new norms as to the textual addition in parentheses (=TAiP) strategy in translating the Quran into English and improving the target text. In such a controversial yet officially approved English version of the Quran as the Hilali-Khan Translation (=HKT), it is to identify binary categories under which the TAiPs can fall and, accordingly, propose a possible corpus-based improvement of the same. Based upon a descriptive approach, this goal mainly concerns itself with the issue of explicitation in pursuance with Klaudy’s (1998/2008) typology. Hypothetically, the TAiPs

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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 (2015): 439. http://dx.doi.org/10.14421/ajis.2015.532.439-467.

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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

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Vaivadaitė-Kaidi, Eglė. "Conseptual metaphors of ʽparadiseʼ in the translation of the Quran by Sigitas Geda". Lietuvių kalba, № 5 (28 грудня 2011): 1–11. http://dx.doi.org/10.15388/lk.2011.22800.

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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

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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 (2019): 302–21. http://dx.doi.org/10.15408/a.v6i2.11456.

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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

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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 (2021): 168–73. http://dx.doi.org/10.15575/jpiu.12674.

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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

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Rezvani, Reza, and Peyman Nouraey. "A Comparative Study of Shifts in English Translations of The Quran: A Case Study on “Yusuf” Chapter." Khazar Journal of Humanities and Social Sciences 17, no. 1 (2014): 70–87. http://dx.doi.org/10.5782/2223-2621.2014.17.1.70.

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Long since Translation Studies emerged as a nascent academic discipline, it has seen a considerable number of descriptive theories and models, among which, Catford’s (1965) translation ‘shift’ approach has garnered particular attention within the realm of translational comparative studies. Quranic texts have constantly been the center of attention, as the Quran has established itself as the most famous and sublime text in Arabic. As such, the present comparative study aimed at investigating the frequencies of different types of translation shifts occurring in translations form Arabic into Engl

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Kidwai, A. R. "The Sublime Qur'an and Orientalism." American Journal of Islam and Society 8, no. 1 (1991): 167–68. http://dx.doi.org/10.35632/ajis.v8i1.2651.

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The Qur'an, being central to both the Islamic faith and its practice, hasbeen studied in a plethora of orientalist writings-ranging from such a crudelypolemical one as Alexander Ross's English translation of the Qur'an entitledThe Alcoran of Mahomet . . . for the Satisfaction for all those who Desireto look into the Turkish Vanities (1649) to those with scholarly pretensionsand claiming to be "objective" studies, such as Noldeke's Geschichte des Qorans(1860), Goldziher's Die Richtungen der islamischen Koranauslesung (1920),Bell's The Quran translated with a Critical Rearrangement of the Surahs

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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 (2018): 131–47. http://dx.doi.org/10.18784/analisa.v3i1.602.

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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 s

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Algifari, Rizki, and Riski Lestiono. "Translation Shifts in English-Indonesian Versions of Holy Quran Surah Az-Zalzalah." JURNAL SCHEMATA Pascasarjana UIN Mataram 9, no. 1 (2020): 73–86. http://dx.doi.org/10.20414/schemata.v9i1.1818.

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Translation shift is a part that is not far from what is referred to the notion of translation and constitutes a process in translating which aims to find the equivalent meaning between SL and TL. It is caused by the rules that every language has. Translation shifts are divided into 2 types that are category shift and level shift. Furthermore, category shifts fall into 4 categories which are structure shift, unit shift, class shift, and intra system shift. This current study aimed 1) to investigate the types of translation shift which are found in the English and Indonesian translation version

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Abuissac, Shehda R. S., Ahmed Arifin Bin Sapar та 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, № 1 (2020): 56–73. http://dx.doi.org/10.1163/22321969-12340080.

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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, semanticall

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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 (2020): 47–56. http://dx.doi.org/10.36473/ujhss.v59i3.1148.

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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 th

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Mir, Mustansir. "Towards Understanding the Qur'an Translation of Mawdudi's Tafhim al-Qur'an." American Journal of Islam and Society 7, no. 2 (1990): 257–58. http://dx.doi.org/10.35632/ajis.v7i2.2794.

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Sayyid Abul A'la Mawdudi's multi-volume Tafhim al-Quran is a majorQur'an commentary of the twentieth century. Written over a period of aboutthirty years, the work runs the gamut of Qur'anic-and Islamic-thought anddoctrine, and is the magnum opus of a writer called by Wilfred CantwellSmith "the most systematic thinker of modern Islam." As such, Tafhim isan important work. An English translation exists, but clearly there was aneed for a new translation, and that is what Zafar Ishaq Ansari attemptsto provide in Towards Understanding the Qur'an, of which two volumes,covering the first six surahs o

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