Anic Style Research Articles

An Ongoing Project on Assessing the English Translation of Complete Taḍmīn (Implication of Meaning) in the Qur’an: The Seventh Sūrah (Chapter) Al-Aʕrāf

This paper is a part of an in-progress project which investigates four English translations of complete taḍmīn in the whole Qur’an. Taḍmīn involves the presence of an explicit verb, noun or adjective, followed by an explicit preposition with which it is not standardly collocated, and the expression of additional meaning through an implicit verb, noun or adjective, which standardly collocates with the explicit preposition. This study is an extension of Nouraldeen (2020; 2021a; 2021b; 2022a ; 2022b), which have investigated six chapters so far. Using the four-element model that was put forward in Nourladeen (2020, p. 240) and modified twice in Nouraldeen (2021a, p. 293; and 2022b, p. 144), this paper proceeds by discussing, analysing and assessing four English translations of complete taḍmīn in the seventh sūrah (chapter) al-Aʕrāf. The importance, and also the challenge, of complete taḍmīn lies in its invisibility to the translator and its absence in English. The theoretical framework of this study is established within the theories of Vinay and Darbelnet (1995, p. 342) and Dickins et al. (2017, pp 48-56), which suggest ‘explicitation’ of the ST, leading to ‘loss’ and ‘gain’ in the TT. Textual analysis is applied to the ST and the TT based on two sources and three dictionaries. None of the four translators are aware of taḍmīn in translating the Qur’an, except for Abdel Haleem, Hammad and Khattab in āyah 1, who translate the four elements of complete taḍmīn, and Abdel Haleem in translating āyah 5. The Qur’anic style should be taken into consideration when translating the Qur’an unless the translation would sound awkward in English.

The Splendid fit Between the Story of Moses "Peace be Upon him" and the Names of the Qur'anic Surahs, Surat Al-Baqarah, Al-A'raf and Al-Qasas as Al Model


 
 
 
 ABSTRACT
 
 Praise be to Allah, and may blessings and peace be upon the Messenger of Allah and his family, companions, and those who follow him. The research includes the study of the story of Moses, peace be upon him, in the Noble Qur’an Verses (Al-Baqarah, Al-A'raf, Al-Qasas) as a model in which it showed the splendor of proportionality between the narrative context and the names of the Qur’anic Verses, because the Qur’anic style of narrative review carries between its folds a splendor and rhetorical splendor that defies human boundaries. Each surah has its own special style and character in presenting the story which is different from the rest of the Verses according to the different connotations of its name due to the rhetorical wisdom and great significance related to the graphic miracle and the piety of proportionality in the Qur’an. Accordingly, the study was divided into an introduction and three sections.
 
 
 

The STYLE of The QURAN in The CHOICE of WORDS (Surat Al - Tarik model) METHODOLOGICAL and EXPLANATORY STUDY


 
 
 
 Praise be to Allah is the one who inherited it from the one who was lined up by our master Muhammad (peace and blessings of Allah be upon him).
 After:
 The delving into the meanings of the Holy Qur'an reveals the secret of the Quranic style in choosing the Quranic words and their precise and nice meanings in the statement of the meanings of the Holy Quran, as it was brought down by the methods followed by the Arabs, which was the cause of their miracles. (The style of the Holy Quran in the choice of words (Surat Al-Tarik model / explanatory study stylistic), and divided into two requirements and explained in the first demand the meanings of the method in language and terminology The second requirement divided it This method came from the tongue of the Arabs themselves because they had a sense of taste and taste on the gloss of Arabic words and the sweetness and originality of the Arabic word as well. The research concluded with the most important results that I have reached. The Qur'anic language has aesthetic values ​​within the Qur'anic texts. It is on two levels, a material level and a technical level connected to the behavior of the word-word. The Qur'anic style is a template in which the linguistic structures are embedded. The style is a mental picture of the structures. Arabs and the statement as expressing the Versa Access.
 The qualities of the letters in most of the letters of this surah are qualities of strength and influence which have a secret in the composition of the linguistic unit, leaving in the same listener the excitement and surprise of the wonderful use of the Koranic words, as these letters are directed by the magnificence and magnificence such as: The words that we mentioned, and the use of the Koran in the words of the mention and detail came to delete here Fazil in phrases and composition.
 
 
 

The Translation of Complete Taḍmīn (implication of meaning) in the Fifth and Sixth Suwar (Chapters) in the Qur'an into English: An Ongoing Project

his paper is a part of an ongoing project which investigates four English translations of complete taḍmīn in the entire Qur’an. It is an extension of Nouraldeen (2020; 2021a; 2021b; 2022) which have studied four chapters so far. This paper proceeds with discussing, analysing and assessing the fifth sūrah (chapter) al-Māʾidah and the sixth one al-Anʕām. The importance, yet the challenge, of complete taḍmīn lies in its invisibility to the translator and its absence in English. The four-element model that was put forward in Nourladeen (2020, p. 240) is used to analyse and discuss the four English Qur’an translations of complete taḍmīn. The theoretical framework of this study is established within the theories of Vinay and Darbelnet (1995, p. 342) and Dickins et al. (2017, pp 48-56), which suggest ‘explicitation’, ‘loss’ and ‘gain’. Textual analysis is applied to the source text and the target text based on two sources and two dictionaries. The four translators are mostly not aware of taḍmīn when translating the Qur’an, except for Abdel Haleem and Khattab in āyah 4 who translate the implicit verb ترك taraka (literally translated as ‘leave’), discounting the translation of the explicit verb طّفر farraṭa (literally translated as ‘neglect’). The Qur’anic style should be taken into consideration when translating the Qur’an unless the translation would sound awkward in English.

The word” light and darkness” in the Holy Quran and their rhetorical secrets

The Noble Qur’an will remain lofty, its miraculousness is great, and will remain until the Day of Judgment. One of the most important reasons for the inimitability of the Qur’an is the order in speech, which does not mean that its words continued in pronunciation, but that their connotations were consistent and their meanings converged in the manner required by the mind. On the basis of this precise and profound aspect, which was manifested in the Qur’anic style, the selection of this study came under the title: “The Word of Light and Darkness in the Holy Qur’an, and Their Rhetorical Revelations.” This study aims to reflect on the verses of light and darkness, understand their meanings, and to reveal the aesthetics of rhetorical overtones according to the words. In this study the subject is dealt with using the descriptive method and the analytical method in order to reach the suggestive connotations affecting the verses of light in the minds of the recipient.

The Difference in the Case Factor and Its Semantic Effect in the Holy Qur’an: A Semantic Grammatical Study

The Holy Qur'an is revealed by Allah Almighty with miraculous and rhetoric style having various characteristics and features. The inimitability of Qur'anic style may be grasped only after an in-depth analytical study of Quran. During my research, I observed that the diversity of agent by the status is profoundly linked to the polysemy of the Qur'anic verses. Hence the current study identifies some of the wonders of inimitable style of the Holy Qur'an. This article comprises of preface and three sections. The preface contains a brief theoretical study about the agent by the status, the first section is about the diversity between two agents in terms of being the noun and verb. The second section is about the diversity between two agents in terms of their existence while the third section is about the diversity of Agents in terms of Grammatical Structure.

Orientalist Studies on Methodology of Repetition in the Holy Quran: A Critical Study

This article is an attempt to critique the Orientalists viewpoint on the qur’anic style of repetition as a deficiency of Language and Literature. It is well-discussed by academicians that the literary grandeur of the Qur’an and its style of expression are firmly inimitable. As a common phenomenon of Qur’anic Literature, repetition plays a significant role in highlighting meaning by creating a harmonious order for better works. Scholars from both Arabic and English literature have also acknowledged the miraculous character of repetition for successful interaction. But in spite of its stunning sublimity, some Orientalists have made groundless criticism to degrade the literary style of the Holy Qur’an; this distortion about the Qur’anic style is mostly due to their misconception towards Islam. Accordingly, this study followed a critical method in order to discuss their false accusation based on historical, literary and psychological groundings. The research finds the repetition as a miraculous character of qur’anic language which is widely known in pre-Islamic Arab society. It is also used as one of the most familiar features in modern Arabic and English literature. Significantly, psychologists have agreed with the importance of repetition in human behaviour for building affiliation between speakers.

Gaya Bahasa Iltifȃt dalam Ayat-Ayat ‘Itȃb dan Pengaruhnya bagi Penafsiran Alquran

Iltifȃt Stylistic Feature in ‘Itȃb Verses and Their Influence on Qur’anic InterpretationThe grammatical shift in theQur’anic style, well-known by iltifat, indicates particular meanings so that the existence of this stylistic feature in verses can influence its interpretation. This paper, then, attempts to explore the influence further it makes by examining verses that contain reprimands (‘itab) in the Qur’an, verses of reprimand that use iltifat or not.The purpose of this study is to determine the extent of iltifat’s influence in the interpretation of the reprimand verses, namely in surah ‘Abasa (80) verses 1-11, compared with other reprimand verses that do not use the iltifat style. This study, then, applies a linguistic interpretation (al-tafsir al-lughawi) approach that analyzes verses based on the meaning of words, word order, and rhetorical aspects. This paper argues that the existence of the iltifat style in the reprimand verses refers to courtesy and exaltation. A sense of gentleness in fostering and educating is found as the influence of iltifat style on these verses

The Role of Rhetoric (balāgha) in Teaching Arabic in Western Universities: An Experience from Britain

Balāgha is an important part of the curriculum of schools and universities in the Arab world because of its vital importance to appreciation of Arabic literature and the Qur'an. This is not the case in the BA Arabic curricula in British universities, where students have only three or four years to not only learn Arabic but also cover areas such as Islam and Arabo-Islamic literature and history. Western scholars have also historically neglected to translate basic Arabic texts on the science of balāgha, especially ʿilm al-maʿānī. As a consequence, important features of Qur'anic style can be perplexing to the western student of Arabic. Conversely, it is suggested that in the Arabic curriculum the teaching of balāgha has tended to stress rules more than appreciation, and methodological approaches have remained largely unchanged for centuries. In view of this some suggestions are made of ways in which ʿilm al-maʿānī might be developed and expanded. Three crucial areas of ʿilm al-maʿānī are selected here for consideration: (i) the requirement that speech should conform to the context; (ii) the ways in which affective sentences in Arabic, which are widespread in the Qur'an, are used to engage the reader; (iii) departure from what is expected, including grammatical shifts and the whole area of the use of pronouns in the Qur'an. This article also addresses some recent trends in western studies on Qur'anic style, in the hope that they might allow the two traditions of scholarship, western and Arabo-Islamic, to engage with, and benefit from, each other.

Surat Al-Infitar in Terms of Qur’anic Style

The Qur’an, which is revealed as a verbal-linguistic address, has revealed a new way of thinking parallel with the language system used by the interlocutor audience and the possibilities of this language. In order to actualize this address-addressee dialectic, it took into account the perceptions and concepts of the society it was revealed to and formed a common world view formed by the values of the society such as language, faith, culture, and history. In addition, it actualized the most beautiful transformation and change of the mindset by using the Qur’anic Style, namely, the Uslubu’l-Qur’an, which is the language’s own style of expression, verse, and language form. This study aims to identify the main subject of Surat Al-Infitar by taking into account the methods special to Uslubu’l-Qur’and offered as a linguistic method of understanding the Qur’an, and the relationship between the interlocutors and the environment they are in and explain the way this subject is expressed. In this sense, our study strives to see the constructional structure that plays a role in manifesting and turning the warning expressions for doomsday ‒like the sky will break apart, the stars will fall‒ into action mostly “here‒now” as a part of the Qur’anic style and deal with the surah in this framework. In this context, the surah talks about the cosmic changes that took place during the events of the doomsday which transforms into kalami action through Allah’s taqwini laws and turns this action into morality. In this sense, the verses ultimately emphasize “the coming of the revelation, its possibility, and its nature” through the reality of the change in the cosmic structure.

Concealed Information About The Future In The Qur’an: The Examples of al-Isra 17/79, ar-Rum 30/1-5 and al-Fath 48/27

Kur’ân’ın cümle yapısında ihbârî ve inşâî olmak üzere iki temel ifade biçimi görülmektedir. Dil otoritelerine göre bu ifade biçimleri nihâî ayrımları ifade etmemekte, zaman zaman birinin bir diğerinin kapsamına dahil olabileceği geçişkenlikleri içinde barındırmaktadır. Süreç içerisinde bu geçişkenlikler göz ardı edilmiş, bunun neticesinde gayb, Kur’ânî bir problem haline getirilmiştir. Bu problemin çözümü için üretilen gayb tasnifleri müşterek bir kanaat oluşturamamış, üstelik vahiy ve Allah tasavvurunda sorunlara yol açmıştır. Çoğu zaman ayetlerdeki üslûp dikkate alınmamış, lafızlardaki gelecek kipleri ve tekidli ifadeler Kur’ân’ın ilahîliğinin ve Rasul’ün risaletinin delili sayılmış, bu durum ilerleyen süreçte İ‘câzu’l-Kur'ân başlıklarının argümanı haline gelmiştir. Bu çalışmada Allah’ın geleceğe dair bilgisi konusuna girilmeden geleceğe yönelik bilgi taşıdığı düşünülen üç ayetin cümle türü üzerinden gaybla ilişkisi ele alınmıştır. Kur’ân’ın gayba ayırdığı yer, birçok yerde aslî bir zeminde değil, muhataplarının gayba ve gaybî bilgi kaynaklarına dair yanlış anlayışlarına cevap üretme zeminindedir. Bu anlamda çalışmamız, gayba dair ihbârî ifadelerin üst formu inşâî bir yapıdan müteşekkil çoğu zaman teselli, teşvik, cesaretlendirme içerikli Kur’ânî bir üslûbun eseri olduğunu temellendirmektedir. Haber formunda fakat inşa nitelikli bu ayetlerin vukuu ise, mucizevî sonuçlar değil, kişilerin kevnî yasalara uygun doğru eylem ve tutumlarının doğurduğu sonuçlardır. Bu anlamda ayetler, nihai olarak bir başarının gerçekleşeceğine işaret etmemekte, “dirayetli olan, sebat gösteren aydınlığa çıkar” minvalinde bir mesajla Allah’ın yaratılış üzerindeki sünnetine vurgu yapmaktadır.

Feeling the words: Sayyid Qutb's affective engagement with the Qur'an in Al‐Taswir al‐Fanni fi al‐Qur'an

AbstractTwentieth‐century Egyptian thinker Sayyid Qutb has been studied most extensively with respect to his political thought. In his early career, however, he published works of literary criticism, poetry, and works on the Qur'an in which he takes a literary approach. Among these is his 1945 work Al‐Taswir al‐Fanni fi al‐Qur'an (Artistic Imagery in the Qur'an), in which he presents a unified theory of Qur'anic style called artistic imagery (al‐taṣwīr al‐fannī). This paper argues that Qutb's engagement with the Qur'an in this work is one that relies on affect as a nondiscursive interpretive framework. In so doing, it suggests that Qutb's early artistic works, particularly those on the Qur'an, deserve more extended scholarly attention than they have received, as well as an extension of affect theory to consider encounters with textual traditions.

Qur’anic Pictures of the Universe: The Scriptural Foundation of Islamic Cosmology

The Qur’an, the divinely revealed scripture of Islam, is not merely a book of commandments and prohibitions. Rather, the bulk of the Qur’an is related to faith: divinely communicated answers to existential questions about the origin of life and universe, the place of humankind in the cosmos, the relation between human, cosmos, and Creator, and more. The Islamic viewpoint regarding the nature, origin, and destiny of the universe in relation with the Creator forms the subject matter of Islamic cosmology, and of this book.This book is part of the author’s larger, yet-unpublished project on the scientific exegesis of the Qur’an. Maintaining that the Qur’an presents multiple pictures of the universe, instead of a single monolithic picture, the author has divided the main content of the book into seven chapters among which the last five elaborate such “pictures”. These include the astronomical picture (chapter three), the architectural picture (chapter four), the picture of the cosmos as a divine kingdom (chapter five), the universe as a world of lights and darknesses (chapter six), and the human microcosm in the Qur’an (chapter seven). The first two chapters are concerned with Qur’anic definitions of the universe (chapter one) and an explanation for the multiplicity of Qur’anic pictures of the cosmos (chapter two). The book also includes an introduction, a bibliography (short but inclusive of the indispensable references), and a helpful index. The author’s method of arriving at a particular picture of the universe consists of a synthetic approach to the related verses dispersed in the different chapters of the Qur’an but unified thematically in a coherent way. The author himself argues that “the Qur’an features the Universe and its numerous pictures and images as one of its most attractive and interesting themes for human reflection and contemplation and scientific study” (4). Preferring the thematic and synthetic approach that is reflective of Islam’s holistic epistemology to the “piecemeal exegesis of one or two so-called cosmic or creation verses” as usually inspired by the reductionist epistemology of modern science, the author has blended revealed metaphysical data with empirical scientific data to portray different harmonious images of the universe. The author’s thematic engagement of the related Qur’anic verses and their synthesis into a coherent portrait of the Universe is intellectually stimulating and spiritually enlightening. In all this, the author has employed, as the central epistemological principle, the concept of “God’s Self Disclosure” as propounded by the celebrated esoteric exegete of Islam, Ibn ‘Arabi. According to this principle, the diversity in creation is actually reflective of God’s numerous attributes. Hence, the multiple pictures of the universe. In the first chapter of the book, the author elaborates Arabic terms (e.g., ‘ālamīn, khalq, kawn) used in the Qur’an in relation to the cosmos.The author engages their linguistic (lexical/semantic) details, their frequency in the Qur’an, and the relation between their first and last occurrence in the Qur’anic text. The chapter is loaded with insightful information on these verses from linguistic, thematic, and theological-philosophical perspectives; he seeks to arrive at metaphysical conclusions from etymological discussions, bridging a simple science with a complex one. In the following chapter, the author grapples with the cosmic unity in diversity, the multiple human visions of the universe despite its single divine vision, and the many subsystems of the universe (the angelic world, the human world, etc.) in order to justify the multiplicity of the Qur’anic pictures of the universe. In my humble opinion, this chapter is too short to satisfy this question; further, the reader may get confused regarding the relationship between the arguments and the conclusion. For example, while the author draws mainly on the Qur’anic word ‘ālamīn—interestingly, a morphological plural—to substantiate the multiplicity of the images of the universe in the Qur’an, he himself accepts that the Qur’an uses this word to mean the entire cosmos (27). The remaining five chapters of the book detail different Qur’anic terms and verses related to the cosmos, yielding the five “pictures” enumerated earlier. The discussion largely comprises thematic treatment of different related verses coupled with linguistic, theological/metaphysical, and scientific explanations. Yet what remains unanswered and intriguing is how far the Qur’anic pictures of the Universe correspond to modern scientific cosmology. What accounts for the Qur’anic style of allusive, cursory mentionof such cosmic terms? Are there layers of meaning in these verses which obtain variously for different audiences? How did the earlier generations of Muslims—especially the Companions of the Prophet, peace and blessings upon him—understand such verses? In sum, the book is a welcome contribution to the genre of scientific Qur’anic exegesis in general, and Qur’anic cosmology in particular. In my humble opinion, it is a must read for the students and scholars of Islamic Studies as well as those of other related fields.
 Gowhar Quadir WaniPhD candida Islamic Studies,ligarh Muslim University

Qur’anic Pictures of the Universe: The Scriptural Foundation of Islamic Cosmology

The Qur’an, the divinely revealed scripture of Islam, is not merely a book of commandments and prohibitions. Rather, the bulk of the Qur’an is related to faith: divinely communicated answers to existential questions about the origin of life and universe, the place of humankind in the cosmos, the relation between human, cosmos, and Creator, and more. The Islamic viewpoint regarding the nature, origin, and destiny of the universe in relation with the Creator forms the subject matter of Islamic cosmology, and of this book.This book is part of the author’s larger, yet-unpublished project on the scientific exegesis of the Qur’an. Maintaining that the Qur’an presents multiple pictures of the universe, instead of a single monolithic picture, the author has divided the main content of the book into seven chapters among which the last five elaborate such “pictures”. These include the astronomical picture (chapter three), the architectural picture (chapter four), the picture of the cosmos as a divine kingdom (chapter five), the universe as a world of lights and darknesses (chapter six), and the human microcosm in the Qur’an (chapter seven). The first two chapters are concerned with Qur’anic definitions of the universe (chapter one) and an explanation for the multiplicity of Qur’anic pictures of the cosmos (chapter two). The book also includes an introduction, a bibliography (short but inclusive of the indispensable references), and a helpful index. The author’s method of arriving at a particular picture of the universe consists of a synthetic approach to the related verses dispersed in the different chapters of the Qur’an but unified thematically in a coherent way. The author himself argues that “the Qur’an features the Universe and its numerous pictures and images as one of its most attractive and interesting themes for human reflection and contemplation and scientific study” (4). Preferring the thematic and synthetic approach that is reflective of Islam’s holistic epistemology to the “piecemeal exegesis of one or two so-called cosmic or creation verses” as usually inspired by the reductionist epistemology of modern science, the author has blended revealed metaphysical data with empirical scientific data to portray different harmonious images of the universe. The author’s thematic engagement of the related Qur’anic verses and their synthesis into a coherent portrait of the Universe is intellectually stimulating and spiritually enlightening. In all this, the author has employed, as the central epistemological principle, the concept of “God’s Self Disclosure” as propounded by the celebrated esoteric exegete of Islam, Ibn ‘Arabi. According to this principle, the diversity in creation is actually reflective of God’s numerous attributes. Hence, the multiple pictures of the universe. In the first chapter of the book, the author elaborates Arabic terms (e.g., ‘ālamīn, khalq, kawn) used in the Qur’an in relation to the cosmos.The author engages their linguistic (lexical/semantic) details, their frequency in the Qur’an, and the relation between their first and last occurrence in the Qur’anic text. The chapter is loaded with insightful information on these verses from linguistic, thematic, and theological-philosophical perspectives; he seeks to arrive at metaphysical conclusions from etymological discussions, bridging a simple science with a complex one. In the following chapter, the author grapples with the cosmic unity in diversity, the multiple human visions of the universe despite its single divine vision, and the many subsystems of the universe (the angelic world, the human world, etc.) in order to justify the multiplicity of the Qur’anic pictures of the universe. In my humble opinion, this chapter is too short to satisfy this question; further, the reader may get confused regarding the relationship between the arguments and the conclusion. For example, while the author draws mainly on the Qur’anic word ‘ālamīn—interestingly, a morphological plural—to substantiate the multiplicity of the images of the universe in the Qur’an, he himself accepts that the Qur’an uses this word to mean the entire cosmos (27). The remaining five chapters of the book detail different Qur’anic terms and verses related to the cosmos, yielding the five “pictures” enumerated earlier. The discussion largely comprises thematic treatment of different related verses coupled with linguistic, theological/metaphysical, and scientific explanations. Yet what remains unanswered and intriguing is how far the Qur’anic pictures of the Universe correspond to modern scientific cosmology. What accounts for the Qur’anic style of allusive, cursory mentionof such cosmic terms? Are there layers of meaning in these verses which obtain variously for different audiences? How did the earlier generations of Muslims—especially the Companions of the Prophet, peace and blessings upon him—understand such verses? In sum, the book is a welcome contribution to the genre of scientific Qur’anic exegesis in general, and Qur’anic cosmology in particular. In my humble opinion, it is a must read for the students and scholars of Islamic Studies as well as those of other related fields.
 Gowhar Quadir WaniPhD candida Islamic Studies,ligarh Muslim University

Residual-based approach for authenticating pattern of multi-style diacritical Arabic texts.

Arabic script is highly sensitive to changes in meaning with respect to the accurate arrangement of diacritics and other related symbols. The most sensitive Arabic text available online is the Digital Qur’an, the sacred book of Revelation in Islam that all Muslims including non-Arabs recite as part of their worship. Due to the different characteristics of the Arabic letters like diacritics (punctuation symbols), kashida (extended letters) and other symbols, it is written and available in different styles like Kufi, Naskh, Thuluth, Uthmani, etc. As social media has become part of our daily life, posting downloaded Qur’anic verses from the web is common. This leads to the problem of authenticating the selected Qur’anic passages available in different styles. This paper presents a residual approach for authenticating Uthmani and plain Qur’an verses using one common database. Residual (difference) is obtained by analyzing the differences between Uthmani and plain Quranic styles using XOR operation. Based on predefined data, the proposed approach converts Uthmani text into plain text. Furthermore, we propose to use the Tuned BM algorithm (BMT) exact pattern matching algorithm to verify the substituted Uthmani verse with a given database of plain Qur’anic style. Experimental results show that the proposed approach is useful and effective in authenticating multi-style texts of the Qur’an with 87.1% accuracy.

A Pragmatic Analysis of Some Qur'anic Verses: A Gricean Approach

The study highlights the implicature in the Holy Qur'an that mainly leads to misconception. To achieve the purpose of this study, seven Qur'anic verses are analyzed adopting Grice's theory of implicature. Undoubtedly, using metaphorical language has been difficult to be understood, as what it is metaphorically said is different from what it is intentionally meant. Consequently, the study tries to shed light on the importance of the Qur'anic rhetorical style when addressing people. The study has shown that floating one or more of Grice's maxims does mean that these verses are misunderstandable; however, it reflects the highly elevated style of the Holy Qur'an’s eloquence. The study has also found that floating more than one maxim enriches the Qur'anic verse and enables the reader figures out the implied meaning.

Translating aspects of lexical-semantic opposition from Qur’anic Arabic into English: a cross-linguistic perspective

ABSTRACTThe issue of Qur’anic (un)translatability has been the subject of much debate among scholars over the ages. Based on the analysis of a selected sample of Qur’anic antonyms, this article explores some limitations of Qur’anic (un)translatability at a lexical-semantic level, by investigating some of the challenges faced by a translator of the Qur’an when rendering ‘al-ṭibāq’ (antonymy) and ‘al-muqābala’ (opposition) into English. The purpose is to examine whether these aspects add to or detract from the (un)translatability of the Qur’an. The study shows that Qur’anic antonyms and/or oppositions give rise to multifaceted nuances that remain unrendered during the translation process. Due to the intricacies of Qur’anic style and unexploited exegetical polemics, a plethora of losses and voids tend to occur in Qur’anic translation. Syntactic losses include alteration of the syntactic frameworks housing the co-occurring antonyms. Lexical losses include lexical choices which are Arabic-specific and appear to have no equivalents in a target language. Semantic losses comprise semantic, not lexical, concepts borne paradigmatically by items in the source text but untranslated in the target text. Hermeneutic voids involve a translatorial choice of one strand of multiple interpretations of an antonymous pair over the others.

ʿudūl in the Qur'an and its Effects on tafsīr

This study examines aspects of ʿudūl (linguistic and stylistic departure for rhetorical purposes) in the Qur'an alongside its use in tafsīr to help ascertain the deeper meanings of the Qur'an. It highlights the precedence of the mufassirūn in considering this aspect of Qur'anic style, and the ways in which scholars of rhetoric benefitted from their findings. To this end, it first studies the term ʿudūl and its development, and then discusses the relationship between it and related terms, demonstrating how the features of ʿudūl give it a semantic capacity that give it priority over other related aspects of Qur'anic style. The article then discusses the classification of types of ʿudūl in the Qur'an in terms of their application to both individual words and larger structures, and gives practical examples illustrating its effects in elucidating meaning in the Qur'an.

KONFIGURASI KATA SAM’, BASHAR, DAN FU’AD DALAM AL-QUR’AN MENURUT TINJAUAN ILM AL-MA’ANIY

In language and literature perspective, the Qur′anic style has uniqueness because it has specific characteristic, model, and configuration in its style, word, and structure. Al-Qur′an as a miracle of the God revealed to Muhammad peace be upon him is a miracle text of language and literature, although it can not be categorized as literary text, but it uses literary approach in delivering God ideas about world life and hereafter. In this article, the writer tries to discover Qur′anic uniqueness to observe tree words that are always mentioned in a series; sam’ (hear), bashar (see), and fu′aad (heart). In this case, the writer uses al-ma’aaniy, one of al-balaghah branches to analyze Qur′anic verses. The aim is to explain uniqueness of its specific characteristic, model, and configuration used in Qur′anic style in order to explain those tree words. The findings are that the expression of those three words expressed in a series, are revealed in six verses. (1) Surah al-Nahl (16) ayat 78; (2) Surah al-Isra′ (17) ayat 36; (3) Surah al-Mu’minun (23) ayat 78; (4) Surah al-Sajdah (32) ayat 9; (5) Surah al-Ahiqaf (46) ayat 26; dan (6) Surah al-Mulk (67) ayat 23. The sense expressions have reached the perfectness, fashahah or the harmony and compactness among one phrase and the next phrase. In other word the fashahah and balaghah of the Al Quran is incomparable.

Duality, Opposition and Typology in the Qur'an: The Apocalyptic Substrate

This article highlights two features of Qur'anic style and content: duality/opposition and typological figuration, which can be seen as providing a continuous and consistent ‘narrative stream’ through the Qur'an. It is of some interest that both of these features have been singled out as distinctive of apocalypse as a genre in the study of numerous religious and cultural traditions. As debate on whether or not the Qur'an is a bona fide example of apocalyptic literature quietly continues, the interplay of conceptual and substantive oppositions and dualities is discussed in order to highlight the importance of this prominent feature to both the form and contents of the Book. It is suggested that its function is profoundly related to the typological figuration indispensable to the Qur'anic depiction of, for example, the character of the prophets and therefore prophethood. Whether or not this represents a genuine instance of apocalyptic literature, it nonetheless remains that the prominence of the motif renders the Qur'an susceptible of a reading expressive of something called an apocalyptic imagination. It is hoped that this article succeeds in demonstrating that in fact these apparently familiar subjects are stimulated to new life by considering them as defining, interlocking, structural elements of a distinctive Islamic apocalypse.