A Comparative Study in English Translations of the Meanings of the Noble Qur'an

This study examines the application of vernacularization in Al-Amin's translation of the Qur'an, aiming to understand how the adaptation of the Sundanese language influences the comprehension and reception of sacred texts within the local cultural context. The research focuses on the use of both buhun (ancient) and kiwari (modern) languages in the translation, with the goal of aligning the Qur'anic text with Sundanese cultural wisdom. Employing content analysis and Sally Engle Merry's theory of vernacularization, the study investigates how language adaptation reflects the interaction between the Qur'anic text and Sundanese culture. The findings indicate that Al-Amin's translation effectively integrates local cultural elements through the use of buhun language to preserve cultural identity and contemporary language to ensure relevance for modern readers. This balance between tradition and modernity facilitates greater understanding within the local community. Additionally, the research reveals that vernacularization not only addresses linguistic issues but also enhances the understanding of the sacred text by aligning its meaning with the social realities of Sundanese culture. This contributes significantly to translation and cultural interaction studies, demonstrating how Qur'anic translation can act as a bridge between source and target cultures and expand our understanding of how sacred texts are adapted to local contexts.

This study addresses the lack of a comprehensive synthesis of translation strategies in Arabic–Malay religious texts despite the growing body of research. Guided by the PRISMA framework, it systematically reviews 15 Scopus-indexed studies published between 2011 and 2025 to identify recurring patterns, strengths, and gaps. The findings reveal that explicitation is the most frequently applied strategy, followed by functional equivalents, which together ensure cultural clarity and acceptability. Other strategies such as transference, calque, and literal translation are also used to maintain cultural and linguistic identity. Qur’anic translation, however, requires greater sensitivity to rhetorical devices, euphemisms, and lexico-semantic nuances. Although machine and neural-based translation tools show potential, they still require human post-editing to safeguard theological accuracy. Overall, this review maps the evolution of strategies from traditional to technology-assisted approaches and underscores their pedagogical and practical implications. It also highlights directions for future research, including expansion beyond Qur’anic texts, integration of cognitive and reader-response perspectives, and critical evaluation of AI-assisted translation in balancing accuracy with cultural fidelity.

Normal 0 false false false MicrosoftInternetExplorer4 /?al-?aDdaad/ 'contronyms' represent a linguistic phenomenon that manifests the resourcefulness of the Arabic language. It means the encapsulation of two opposite meanings in one lexical item. It encourages and activates the role of context in decoding the intended meaning on the part of the speaker or the producer of the utterance. The present study explores the use of the lexical item /Zann-a/ 'to surmise' in the Glorious Qur'an. This item is an apparent example of contronyms because it simultaneously implies both doubt and certainty and it is only by the help of the context that its meaning is made clear. The study also examines the rendering of four Qur'anic Translations of this lexical item and how far these translations succeeded in presenting the exact meaning intended in the Qur'anic text. The study concludes that sense relations are very complicated and that every Qur'anic translation has its own touches in clarifying the various shadows of meaning encapsulated in the Qur'anic verses discussed. /* Style Definitions */ table.MsoNormalTable {mso-style-name:"Table Normal"; mso-tstyle-rowband-size:0; mso-tstyle-colband-size:0; mso-style-noshow:yes; mso-style-parent:""; mso-padding-alt:0cm 5.4pt 0cm 5.4pt; mso-para-margin:0cm; mso-para-margin-bottom:.0001pt; mso-pagination:widow-orphan; font-size:10.0pt; font-family:"Times New Roman"; mso-ansi-language:#0400; mso-fareast-language:#0400; mso-bidi-language:#0400;}

Montgomery Watt and Patricia Crone are two figures who are concerned to examine the emergence of Islam in Mecca, whether the trigger is socio-economic, trade, or socio-political, power. Watt states that Mecca from the beginning, which was already a center of pilgrimage, in the next process became an important trading center, giving birth to master traders. In the process, these conditions gave rise to Islam there. Crone, on the other hand, says it was Arab nationalism that determined the development of Islam in Mecca and the Arabian peninsula.This research will re-examine the two theses by trying to reveal through the approach of the Qur'anic texts, because according to the author, the revelation of the Qur'anic text cannot be separated from the situation that occurred at that time. This means that the Qur'an is a response to the situation and conditions according to what happened in Mecca.In searching for existing texts, the author found evidence that Mecca, which developed international trade, had changed the attitudes and behavior of its citizens. In Mecca, the attitude of capitalistic materialism was widespread, so the verse that was revealed gave another warning to the citizens of Mecca to return to the true religion, by conducting relationships with God and building harmony with others in accordance with ethical morality. So Watt's thesis is closer to the truth that it was the trade factor that triggered the emergence of Islam. Unlike Watt, Crone's opinion, according to the author, is not in accordance with the text of the Qur'an. In Mecca there is no text that talks about political power, because Islam is still weak with few followers. Texts related to power only appeared after the hijrah, where it was needed to protect and defend the state of Medina from outside attacks, or even to expand power because of welfare needs, where financial resources were not found in Medina. However, the two opinions can be synergized and one synthesis, that the Mecca factor is indeed very strong as a trigger for the emergence of Islam, of course through trade and through the hands of Mecca residents who were honorable from the beginning and had relations with nations outside the peninsula

This article focuses on contemporary scientific exegesis of the Qur'an, analysing ʿAbd al-Majīd al-Zindānī's unique model of embryonic development derived from Q. 23:12–14. Since the majority of Muslim legal scholars consider the three main stages of embryonic development mentioned in Q. 23:12–14 to take place within 120 days, this view has been considered as the majority Muslim view in academic research. However, I claim that since the 1980s al-Zindānī has successfully disseminated the perception that the embryonic stages mentioned in the Qur'anic text take place over 40 days. An examination of al-Zindānī's work and publications by the Commission on the Scientific Miracles in the Qur'an and Sunna (CSMQS) demonstrates that al-Zindānī uses an iʿjāz ʿilmī approach (i.e. seeking to establish harmony between the Qur'an and modern natural science) to advocate a new interpretation of the Qur'anic stages of embryonic development in order to validate the connection between modern science and the Qur'an. I argue that his model rests on three hermeneutical strategies: first, the reformulation of Ibn al-Qayyim's (d. 751/1350) model of embryonic development; second, the modification of the last Qur'anic stage from khalq to nashʾa; and third, his preference for the variant of the so-called Ibn Masʿūd ḥadīth canonised in Ṣaḥīḥ Muslim. Accordingly, he does not follow the fiqh tradition and excludes the stage of the embryo's ensoulment from his model. It is this exclusion of the ensoulment and the reformulation of the developmental stages that enables al-Zindānī to align his model with both the Qur'anic text and modern scientific findings.

English has become the first foreign language taught at schools in the Czech Republic and the whole European Union. In comparison with other foreign languages taught at Czech schools, English seems relatively easy at the early stage of learning. Problems can arise when German, whose grammar system is much more complicated, is taught and learnt as the second foreign language. The text of the paper is based on previous research conducted at the Faculty of Education, University of Hradec Králové (Czech Republic), whose main objective was to find ways how to improve the effectiveness of teaching and learning English and German in the Czech educational environment. In the authors´ point of view, it is necessary to make pre-service foreign language teachers aware of the fact that the knowledge, skills and experience which their learners acquired during the process of learning their first foreign language can be effectively used in the process of teaching and learning other foreign languages. This approach is nowadays taken not only by the authors of the text. The paper presents and comments on similarities and differences occurring in the system of Czech, English and German verb forms. The comments focus both on potential positive transfers and on negative impacts of language interference.

Qira'ats present a very significant study of the Qur'an in terms of understanding and interpreting the Qur'anic text. They are not only exotic styles of voice variations and modulation, but an integral part of the language of the Qur'an, its lexical, morphological and syntactic structure. Understanding that aspect is a prerequisite for a correct interpretation of the greatest part of the Qur'anic text. The Qur'an is the first source of Islamic law. Based on its text, general and specific Sharia norms were derived. This aspect of the Qur'an has always been a subject of interest for numerous Islamic scholars in the context of the interpretation of normative ayats – ayat al-ahkam. The Exalted Allah orders Muslims to keep their prayers, perform them at a certain time, and in particular, the middle prayer. There are different opinions of Islamic scholars regarding the dilemma: which is the middle prayer? Following the Hadith of the Prophet of Allah, s .a.w.s., we find out it is the Asr prayer. Furthermore, the hazrat Aisha 's narration and the Qira'at Ubejj ibn Ka'ba confirmed the attitude of the majority of Islamic scholars that the middle prayer is the Asr prayer. This paper presents the Sharia-legal comments of well-known Islamic scholars about prayer regulations, but only from the aspect of Qira'ats. In addition, the paper shows how and to what extent Islamic scholars relied on Qira'ats while establishing, deriving and presenting Sharia norms, starting from the fact that Mezhep- legal dispute, to a certain extent, arouse from different Qira'ats, as well as from different morphological, grammatical and stylistic analyses.

Qira'ats present a very significant study of the Qur'an in terms of understanding and interpreting the Qur'anic text. They are not only exotic styles of voice variations and modulation, but an integral part of the language of the Qur'an, its lexical, morphological and syntactic structure. Understanding that aspect is a prerequisite for a correct interpretation of the greatest part of the Qur'anic text. The Qur'an is the first source of Islamic law. Based on its text, general and specific Sharia norms were derived. This aspect of the Qur'an has always been a subject of interest for numerous Islamic scholars in the context of the interpretation of normative ayats – ayat al-ahkam. The Exalted Allah orders Muslims to keep their prayers, perform them at a certain time, and in particular, the middle prayer. There are different opinions of Islamic scholars regarding the dilemma: which is the middle prayer? Following the Hadith of the Prophet of Allah, s .a.w.s., we find out it is the Asr prayer. Furthermore, the hazrat Aisha 's narration and the Qira'at Ubejj ibn Ka'ba confirmed the attitude of the majority of Islamic scholars that the middle prayer is the Asr prayer. This paper presents the Sharia-legal comments of well-known Islamic scholars about prayer regulations, but only from the aspect of Qira'ats. In addition, the paper shows how and to what extent Islamic scholars relied on Qira'ats while establishing, deriving and presenting Sharia norms, starting from the fact that Mezhep- legal dispute, to a certain extent, arouse from different Qira'ats, as well as from different morphological, grammatical and stylistic analyses.

Orthodox Muslim scholars are in general agreement that women are not entitled to hold the leadership or the topmost public office of a nation. Many scholars hold even a more restrictive view on the issue as to whether it is due to Qur’anic texts and Prophetic traditions (ahadith) that women are barred from key positions, or it is largely due to socio-cultural and economic settings of a society. The Qur’an urges the Prophet’s wives (nisa an-nabiyy) to stay quietly at their homes and not to make dazzling displays like that of the time of primitive ignorance (33:33). It is also commonly cited from the Qur’an that men are the caretakers/guardians in charge (qawwamun) of women (4:34). The only Prophetic tradition regarding women’s leadership is that the Prophet (S) is reported to have said, “Never will succeed such a nation as lets their affairs carried out by a woman” (Sahih al-Bukhari, 4425; Sunan of An-Nasai, 8/227). On the other hand, the Qur’an also affirms that the believers, both men and women, are guardians (awliya’) of one another (9:71). Also, since the Qur’an acclaims the Queen of Sheba for her just rule, such prominent scholars as Imam Abu Hanifa, Imam al-Tabari and Ibn Hazm support that women could hold the topmost judicial position. Ibn Hazm also asserts that there is no theoretical prohibition for women to carry out the mission of Prophethood. Naturally, if they could be Prophets, they could also be the leaders, for the Prophets are the leaders. This chapter aims to explore these issues and examine by primarily analyzing the Qur’anic verses, Prophetic traditions, the heritage of the Rightly- Guided Caliphs and the rulings of Muslim jurists. In modern times, the quest for women empowerment is integrally related to the issue of leadership. This chapter will critically evaluate the validity of the quoted hadith, and examine its contexts in order to understand how and why the Prophet (S) would have stated as such. This analysis is crucial to address present-day realities, as a significant number of Muslim women have competently led their nations by holding topmost offices. Finally, this presentation hopes to shed light on what the real political status of Muslim women should be today in light of the Qur’an, Sunnah and juristic discourse. Resolution of the issue of leadership can significantly impact the women empowerment from Islamic perspectives.

The research presents the issue of context in the Holy Qur’an, and sheds light on Surat AlFath. The fact that context is one of the most prominent pieces of evidence that aids in understanding texts and interpreting them correctly reveals what is meant by it. The research presented the definition of context, clarification of its status and areas, and showed that many interpreters of the Holy Qur’an meant it in ancient and modern times, and gave it its status in relation to other clues, and a small other group may have neglected it. , or exceeded in its use, resulting in a defect in understanding the text, and he explained all of that with examples from the Qur’an. The interpreters have taken great care to establish a set of rules and parameters that help in the correct interpretation of texts, and to serve as a scale by which one can determine which interpretation is acceptable from another. These rules have borne fruit and their effects have become apparent, so they have become a famous presence among the interpreters of the Qur’anic text, who have meant by them From an early time; In detail, rooting and application, they gained the credit for being the first in all of that..

When Frantz Fanon described the Algerian struggle for independence (1954–62), he predicted that women would emancipate themselves by participating in the violence.2 The Algerian experience remains ...

This paper examines cultural and semantic challenges in translating Qur’anic dialogue from Arabic to English. Using Arthur Arberry’s translation as a case study, this study aims: to find Arberry's translation strategies to render Qur’anic dialogue between God and Moses from Arabic into English, and assess whether these strategies are successful in revealing the intended message. This study compares Arberry’s translation with al-Hilālī and Khān's to examine the differences in translation between a non-Muslim Arabist translator of English origin and Muslim translators of Arabic and non-Arabic origin. The study assumes that the cultural background of the translators affects the accuracy of the translation. Arberry’s translation is amongst the most credible Qur'anic translations, while al-Hilālī and Khān’s translation is the most widely available translation in English-speaking countries. This paper considers Venuti’s domestication and foreignization strategies as a standard in the analysis of the cultural differences between the source text (ST) and the target text (TT). Newmark’s translation strategies are used to determine the frequency of domestication and foreignization in the translation of Qur’anic dialogue. The findings provide a more accurate guide for translation of Qur’anic texts to uncover the intended meaning and reduce cultural and semantic loss in the TT.

Vocabulary learning is basic for mastering a foreign language. Many students learn foreign language (FL) vocabulary via instructional videos outside of traditional classrooms, as there is no limit to time or space. Cues (e.g. coloring, highlighting, arrows, and text) are design features in instructional videos that not only guide learners’ attention, but also facilitate the organization and integration of information. However, little is known about how visual cues and text cues influence FL vocabulary learning from instructional videos. In Experiment 1, we tested the effects of synonym text cues presented before the instructional video and visual cues during the video. Effects were measured in terms of participants’ judgments of learning and objective measures of learning performance (indicated by accuracy on immediate and delayed tests). Learners showed highest accuracy in the text cues condition, followed by the visual cues condition, and finally the no cues condition. In Experiment 2, we tested the neural oscillatory correlates of cues in FL vocabulary instructional videos based on electroencephalogram (EEG) evidence of frontal theta and frontal-parietal alpha power. Compared to visual cues during the video, text cues before the video elicited higher frontal theta power, suggesting higher working memory processing, at the early stage of learning from instructional videos. The results of this study have implications for designing effective FL vocabulary instructional videos with cues.

Learning to read the text of the Qur'an and hadith at the initial level is to sound the letters of the Qur'an and the hadith itself. Learning to read the Qur'an means learning to pronounce written symbols (letters). The Qur'an and hadith are revealed in Arabic and become a foreign language in learning. Especially in reading the Qur'an, Allah has set rules in reading the Qur'an such as laws and rules. This study aims to describe the problems experienced by students in reading the texts of the Qur'an and hadith. This study uses a qualitative approach with descriptive-analytical methods and data collection techniques are observations. The subjects of this study were grade 3 students of MI Walisongo Semarang, totaling 45 people consisting of 6 men and 39 women. The results of the study explain the problem of reading the Qur'anic text and hadith, including: pronunciation of the sounds of the letters hijaiyah (makhorijul letters), short length of charity, and the law of reading (tajwid). And in terms of the environment, namely: students lack focus on learning materials, teacher teaching skills, lack of interest and activities of students in learning to read the Qur’an and hadith, lack of time, facilities and infrastructure for student learning, both at school and at home, and not supporting the community environment.

Lobe-generating centres in the simple leaves of Myriophyllum aquaticum: evidence for KN1-like activity