Translation Of Qur Research Articles

Semantic decomposition of four Quranic words

In this paper, the author proposes Natural Semantic Metalanguage (NSM) semantic decompositions of four difficult-to-translate quranic Arabic words using Natural Semantic Metalanguage (Goddard Wierzbicka 2014, Wierzbicka 2021). This is the first study to propose an explicit semantic explication of these core Islamic lexical items, which are foundational for the spiritual worldview of the almost two billion followers of Islam in the world today. The first word considered is rasūl , which refers to intermediaries sent by Allah to humans and is used in the Quran alongside nabī , which has almost the same meaning. An NSM semantic explication of rasūl is contrasted with explications of biblical Hebrew nābā’ ‘prophesy’ and nabī’ ‘prophet’. In English translations of the Quran, rasūl is usually rendered as ‘messenger’ and nabī as ‘prophet’, yet these translations are misleadingly inadequate. Three further quranic concepts are examined, which have received the most diverse and unsatisfactory renderings in English translations of the Quran: shirk ‘association’ and kāfir ‘disbeliever’ refer to two dimensions of disbelief, and ittaqā , a difficult-to-translate verb, refers to cautious piety. The use of Natural Semantic Metalanguage overcomes the resistance of these terms to translation into English, by means of fine-grained semantic explications using semantic primes. These explications are designed to be readily accessible to speakers of languages other than English.

K.D. Balmont and the Culture of Islam

The purpose of our research is the work of the great symbolist poet of the Silver Age K.D. Balmont through the prism of the culture of Islam. The topic of the culture of Islam in the poet's work has been little studied, which is the relevance of this study. Islam is a traditional religion and the cultural and spiritual life of a Muslim is inextricably linked with Islam. All literature, architecture, science, philosophy of Muslims is based on the teachings of Islam and its holy book the Koran. K.D. Balmont became interested in Arabic and translations of the Koran, melodic Arabic script. Subsequently, his essays, poems and travel notes will be filled with religious and cultural images. The methodology of the work is based on synchronic, structural and functional, biographical, historical and cultural methods. The novelty of the article lies in a new look at the work of K.D. Balmont within the framework of the culture of Islam. In the course of our work, we examined Balmont's religious poems of 12 suras: "I swear", "Merciful", "Great News", "Blow", "Oh, Prophet", "Rich People", "Trumpet sound", "Then", "Smoke", "Al-Hotama", "Event", "Don't forget." There were also many translations from Arabic, travel notes, essays, and the epistolary legacy of Balmont. The poet traveled a lot and visited Muslim countries, made translations from Arabic, wrote essays and travel notes about the culture of Islam. As a result, the main conclusions of the study were formulated, the culture of Islam was shown, the religious poems of K.D. Balmont were studied, and further prospects for studying this problem were outlined.

Integrating Al-Qur'an translation Texts in the Development of Teaching Materials

Improving the quality of education needs collaboration between school principals, teachers, and researchers. One form of collaboration is between universities and religious educational bodies such as Aisyiah, Madrasah Ibtidaiyah Muhammadiyah, Madrasah Tsanawiyah Muhammadiyah. The purpose of this activity is to improve the knowledge and skills of teachers in developing teaching materials based on Quran translation text. The methods applied in this activity are lectures, question and answer, assignments/practices, and clinics. The workshop activities were carried out with presentation of material by the resource person to provide knowledge, examples of developing teaching materials, showing the relevance of basic competence, material, and Quran translation text. The activity was continued by carrying out an exercise in the preparation of teaching materials by integrating Quran translation text and a clinic to provide input. The results showed that this activity was beneficial for the participants as they acquire knowledge and skills in developing teaching materials by integrating Quran translation text. Participants get numerous insights and knowledge obtained to be applied in the world of education and teaching - learning process.

The Miraculous Nature of the Qura’n Defies Imitability and hence Translatability

The Quran in Arabic is unmatched and irreplaceable due to cross-cultural gaps as well as linguistic differences between the Arabic language, in which the original Quranic text is expressed, and some European languages into which the Quran is translated. It is expected, for these reasons, that there will be a considerable loss and hence possible misunderstanding of the main message of the Quran. Nevertheless, translation of the Quran into languages other than Arabic is consensually appreciated by the majority of Muslim scholars as translations are indispensable for those who want to know about the basic rules of Islam, whether they are Muslims or not. This paper will therefore discuss issues related to some aspects of Qur'an translations by analysing selective translated Qur'anic verses that render the miraculous aspects of Quranic text, particularly those of linguistic and scientific nature. It will review some Quranic verses and compare their different English translations, showing, where possible, the general factors governing the systematic mechanism that helps to understand the miraculous nature of the original Quran. The polysemous nature of Quranic terms, the comprehensiveness, and the constantly used techniques of generalization make Qura’nic text resistant to any deficiency that might be caused by the passage of time. The generality of wording is one of the key elements for being time-resistant, so any new sense that occurs in the future should be included in the translation rather than excluded.

Penerapan Metode Tamyiz Dalam Meningkatkan Menerjemah Al-Quran di Sekolah SMK Informatika Utama Krukut Depok


 
 This Islamic education is taught by parents to children from the Koran. Because the Qur'an is a symbol of the very essence of Islamic teachings, the Qur'an was revealed by means of the Arabic language so that it is known that Arabic is the only wasilah for understanding the Qur'an and Sunnah. In understanding the contents of the Koran we must be able to know the translation of the Koran. The Tamyiz method is a practical and easy way to understand Arabic with the specific purpose of translating the Quran. The purpose of this study is to find out the systematic improvement of the translation of the Qur'an after the implementation of the Tamyiz Method. The research was conducted in class XII B with a total of 29 students. Data analysis used in this study used two types of data, namely; 1.) Quantitative Data Analysis is used to answer research problems related to data in the form of numbers and statistical programs. 2.) Qualitative Data Analysis is made to describe, describe and determine the improvement of the learning process, especially the various actions taken by the teacher. The results of this study indicate that the study of the application of the tamyiz method in learning to translate the Koran at SMK Informatika Utama Krukut increased. The increase in learning after the application of the Tamyiz Method, from pre-cycle by 68%, increased in the first cycle by 75.09% and in the second cycle to 81.15%. 
 Keywords: Al-Quran Translation, Tamyiz Method, Islamic Religious Education

Записи на алхамиадо в Толедском Коране (Ms. Т 235, Государственная библиотека Кастилии-Ла-Манча)

The aim of the study is to determine the reason for using the text in Spanish in the Arabic script (in Alhamiado) in the notes to the Spanish translation of the Quran (Ms. T 235). The scientific novelty of the study lies in the analysis of using the Arabic script to write the Spanish words in a manuscript known as Toledo’s Quran. As a result, it was established that the scribe of the manuscript used the Arabic alphabet to record the words of the Spanish language as an attempt to prove his own competence in deciding to use the Latin script for writing the Spanish translation of the Quran instead of the Arabic script (Alhamiado) adopted in the Quranic manuscripts.

PROSES REDUPLIKASI PADA TEKS TERJEMAHAN AL-QUR’AN SURAH AL -WAQIAH

The Process of Duplication of the Quranic Translation Text Surah Al -Waqiah. This study aims to describe the process of duplication in the translated text of the Quran Surah Al Waqiah. Qualitative type of descriptive research. The results of this study there are four types of duplication that occur, namely the repetition of all basic forms, partial repetition, repetition with affixing, and repetition of phoneme changes. Themeaning of duplication found is the meaning of 'many', the meaning of 'the deeds which are in the basic form of being done over and over again', the meaning of 'mutual', the meaning of 'level', expressing the meaning of 'very', expressing the meaning of 'resembling', and expressing the meaning of 'the highest level'. The conclusion of this study is that the discovery of the duplication process in the translation text of the Quran Surah Al Waqiah implies that the learning material for the duplication process in students and students can be taken from the translation text of theQuran.

The underlying esoteric Ismaili doctrine in Abdullah Yusuf Ali’s translation of the Quran

Some researchers have identified doctrinal errors in Yusuf Ali's translation of, and commentary on, the Holy Quran. Ali's unconventional views have been attributed mainly to secondary reasons that do not fully account for his consistent departure from mainstream Islamic views on several issues such as prophethood, revelation and eschatology. It was hypothesized that Ali's Bohra affiliation informed his choices in the work under scrutiny. The interpretative qualitative approach is used. Select Ismaili/Bohra doctrines are used as a frame of reference. Representative examples of these doctrines were purposively identified in several suras (chapters) in Ali's work and examined for consistency. The extracted examples were analyzed in light of the selected Bohra doctrines. Results show that Ali's work is based on the esoteric Ismaili/Bohra doctrine and departs from mainstream Quranic exegesis he claimed to have relied on. The study further finds that Ali's work belongs to the ta'wil (interpretation) genre of Ismaili literature. At best, Ali's work needs to be thoroughly revised and expurgated of the esoteric content in future editions.

The Influence of Translators’ Cultural Backgrounds on their Performance: Translation of the Quran as a Case-study

It is in the nature of central religious scriptures to be open to endless interpretations and to be utilised to justify all shades of opinion. The Quran, in this regard, is no exception. In order to cope with the progress of time and avoid place constraints, the Quranic text relies on the technique of generality. Unfortunately, this generality has left the door open for different interpretations, some correct but many wrong, which in turn leads to extremist groups twisting the Quranic text to suit their own beliefs and attitudes, especially since the openness and comprehensiveness of Quranic wording give translators the chance to interpret the same Quranic passage differently and, hence, sometimes to ideologically manipulate the text in a way that suits their misguided beliefs. This paper deals with Quranic discourse according to translators' cultural profiles and their intentions when translating the Quran, in terms of whether those dealing with such an authoritative text remain invisible (as required) or whether they have fallen victim to the influence of their cultural ideologies. In a larger context, it will focus on translators’ variables, such as the degree of professionalism (loyalty in particular) employed from a cultural perspective; religious background, and ideological attitudes, in order to discover to what extent the cultural background of translators, in terms of whether their religious background has influenced their translational works. This hypothesis is based on the view of Lefevere's (1992: 15) patronage patterns issue and his ideas on ideology. Of particular relevance to this study are the constraints of translators’ cultural backgrounds and hence their ideologies, i.e., the translators’ personal set of values and attitudes.

A Note on Conception of Aurangzeb Alamgir Religious Policy

Aurangzeb was the sixth Mughal emperor. Shah Jahan and Mumtaz Mahal's son was born at Dahod, Gujarat, on November 3, 1618. He was a leader that was harsh and conservative, as well as ambitious. Some believe he is the last surviving Mughal emperor. The Mughal Empire's territory grew to its largest extent ever under his almost 49-year reign. In his tenure, the Indian subcontinent as a whole was practically completely subsumed under the Mughal Empire. Mohi-ad-Din Muhammad was the real name of Aurangzeb's father, although he went by Alamgir in court. The name Aurangzeb, which means "Ornament of the Throne" in Persian, is the inspiration for the name. Under his leadership, the Mughal Empire experienced significant economic growth. Aurangzeb's strict and bloody religious practises and beliefs are well-known. There are conflicting interpretations of Aurangzeb's religious beliefs; although a wealth of historical evidence suggests that he was a devout, conventional Muslim. The Quran, Islam's holy book, is said to have been memorized by him. After studying Hadiths, he was well-versed in Islamic practises. Additional translations of the Quran were done by him as well. According to some studies, Akbar was the most anti-Hindu monarch in Mughal history. Although his great-grandfather was a proponent of secularism and religious tolerance, his grandfather had rewritten Islam's established creed in order to accommodate his own preferences. For similar reasons as Shah Jahan, Aurangzeb sought to increase his political and religious influence throughout India. His religious policies reveal more about his conservative leanings. In this section, we'll take a look at a couple of his religious beliefs. As previously said, there are two groups of scholars with conflicting opinions and beliefs that present their own evidence to support the historical record of Aurangzeb's activities. We'll take a look at both perspectives.

The Language of Command in Various English Quran Translation

The Language of Command in Various English Quran Translation

Generalized Conversational Implicature in the Indefinite Noun "Nafs نفس": Some Selected Quranic Texts with Reference to Translation

This study investigates the generalized conversational implicature in the indefinite noun Nafs (نفس) as mentioned in the Glourious Quran together with its counterpart identified in the three selected translations of the Glorious Quran (Shakir,2005; Ali,1989; and Al-Hilali & Khan2020). Throughout the careful studying of this word as it is found in the Quranic verses along with its translated versions, it has been found the word Nafs (نفس) caries different meanings in different contexts. Upon examining the translated versions, the analysis shows variations to some extent; however, these translations also show a close resemblance to the meaning of the source text. When rendering the source text to the target text, translators sometimes alter the type of implicature identified in the original text. It is important to mention that in some cases the meaning stated clearly and consequently no implicature is identified in order to stay as close as possible to the meaning in the source text.

Manifestasi Ideologi dalam Terjemahan Item Taksa Al-Quran oleh Abdullah Basmeih

Abstract Tafsir Pimpinan Al-Rahman (TPA) is the official Malay translation of the Quran. The government has worked on the translation ever since Malaya gained independence. Among the roles of TPA is to unite the Muslims in this country with one true belief. However, the Quran contains two types of meaning; the clear, direct verses as well as the ambiguous verses which are open for interpretations based on the translators’ ideologies. As such, the TPA is also subject to ideology-based interpretations of the translator. At the same time, the Muslims in Malaysia officially follow the Ahli Sunnah wal Jamaah and the Shafii School of belief. Therefore, this article reports on the findings from research carried out to examine the influence of the Ahli Sunnah wal Jamaah and Shafii School ideologies on the TPA translation of the Quran into Malay. Research data consists of ambiguous homonyms known as mushtarak. The research found that the TPA translation is in line with the belief and practice of the Malay Muslims in Malaysia who follow the Ahli Sunnah wal Jamaah and Shafii School of belief, through the selection of meanings consistent with the thought of the Shafii School, and the use of meaning interpretation approach to avoid resembling Allah with any creatures. This conforms to the Malaysian government’s policy on Islam.

Foreignization Strategy in the Quranic Translation by MoRA: Study of Surah Al-Baqarah

This study aims to find out in-depth about the application of foreignization strategies in translating the Quran into Indonesian. The application of foreignization strategies in terms of meaning accuracy in the source language (SL) and target language (TL) as well as its suitability with the cultural context. The research method used is content analysis adapted from Krippendorff (1980). Based on an analysis of the foreignization strategy implemented by the Quran Translation Team of the Ministry of Religious Affairs (MoRA) of the Republic of Indonesia, it was found that 94 words and phrases were foreignized in the translation of Surah Al-Baqarah. Judging from the aspect of the accuracy of meaning, equivalence, and its use in Indonesian, the vocabulary is still accurate in meaning, as intended by the SL text and its users. However, some absorption vocabularies experience a shift in meaning, broad, narrow, general, and specific, as well as those containing good and bad values. Two factors influence the translator in implementing the foreignization strategy in the translation of the Quran, namely (a) the condition of the Quranic text, which is difficult to translate into Indonesian, and (b) the translator’s belief that foreign vocabulary retention (foreignization) can give the nuances of the authenticity of Arabic culture (Quran).

A Note on Conception of Aurangzeb Alamgir Religious Policy

Aurangzeb was the sixth Mughal emperor. Shah Jahan and Mumtaz Mahal's son was born at Dahod, Gujarat, on November 3, 1618. He was a leader that was harsh and conservative, as well as ambitious. Some believe he is the last surviving Mughal emperor. The Mughal Empire's territory grew to its largest extent ever under his almost 49-year reign. In his tenure, the Indian subcontinent as a whole was practically completely subsumed under the Mughal Empire. Mohi-ad-Din Muhammad was the real name of Aurangzeb's father, although he went by Alamgir in court. The name Aurangzeb, which means "Ornament of the Throne" in Persian, is the inspiration for the name. Under his leadership, the Mughal Empire experienced significant economic growth. Aurangzeb's strict and bloody religious practises and beliefs are well-known. There are conflicting interpretations of Aurangzeb's religious beliefs; although a wealth of historical evidence suggests that he was a devout, conventional Muslim. The Quran, Islam's holy book, is said to have been memorized by him. After studying Hadiths, he was well-versed in Islamic practises. Additional translations of the Quran were done by him as well. According to some studies, Akbar was the most anti-Hindu monarch in Mughal history. Although his great-grandfather was a proponent of secularism and religious tolerance, his grandfather had rewritten Islam's established creed in order to accommodate his own preferences. For similar reasons as Shah Jahan, Aurangzeb sought to increase his political and religious influence throughout India. His religious policies reveal more about his conservative leanings. In this section, we'll take a look at a couple of his religious beliefs. As previously said, there are two groups of scholars with conflicting opinions and beliefs that present their own evidence to support the historical record of Aurangzeb's activities. We'll take a look at both perspectives.

Malay Language As A Vehicle of Preaching among Muallaf in Malaysia

In Malaysia context, the term ‘muallaf’ is referring to a community that embraces Islam and is not from the Malay race. They also have their own mother tonguewhich is the language of communication in their families or relatives. Based on the literature, the Malay language is rich with Islamic terms from Arabic such as ‘fardu’, ‘wajib’, ‘halal’, ‘haram’ and the like. Therefore, the question of the Malay language as a means of preaching among the muallaf community needs to be given special attention and thoroughly studied. This study aims to identify the use of Malay language and the characteristics of Malay language used by new-becoming muallaf. The approach of this study is entirely qualitative by using interviews as the data collection method. To determine an inclusivity of the participants, four zones were involved namely the southern zone, west coast zone, northern zone and east coast zone with a total of 20 participants. All participants are from various races such as Chinese, Indians, Ibans, Orang Asli and Filipinos. The interview protocol was developed with a construct containing semi-structured question items that gave the participants the flexibility to understand and provide feedback. These interviews were recorded, transcribed and edited according to themes that could answer the questions and objectives of the study. The findings of the study show that the Malay language is used by muallafs with different levels of fluency. Even so, the choice of Malay language is a priority as a medium of oral and written communication. Most participants chose to study Islam by using Malay language such as listening to lectures, reading Islamic-related materials and translation of the Quran although they have the ability to obtain information about Islam in English or their mother tongues such as Mandarin and Tamil. Thus this study has proven the function of national language within muallaf community and further research might be carried out to understand sociolinguistic evolution among the community before implementation of any regulation and guidelines based on evident from empirical analysis.

The ideology of translators in Quranic translation: lessons learned from Indonesia

The ideology of translators in Quranic translation: lessons learned from Indonesia

KHAWAS AL-QURAAN SEBAGAI ELEMEN PELENGKAP DALAM PENGKARYAAN TERJEMAHAN AL-QURAN: KAJIAN TERHADAP KEARIFAN ‘TAFSIR AL-RAWI’

The endeavour to translate the meaning of the Quran is part of a long line of outstanding contributions made by Islamic scholars, dating back to the dawn of Islam. It is consistent with the Quran’s status as dustur al-hayah (constitution of life) for everyone who utters the words of shahdah (testimony), regardless of where they are. Researchers who are looking into the evolution of the Quranic translation will discover a variety of creativity and innovation that add value to readers, particularly in terms of increasing their understanding and appreciation of the verses' literal and implicit meanings, as well as their desire to interact with the noble book. Based on this point, this study is an attempt to investigate and evaluate the suitability of Khawas al-Quran (‘theory and practicality' of the Quran) as one of the potential aspects to be used as part of the complementary components in the Quranic translation. Alike to Fadail al-Quran, Khawas al-Quran appeals to the Muslim community to be committed and perform good deeds in accordance with particular surahs and verses in the al-Quran since it has a reward factor in the form of certain rewards or benefits to its practitioners. Thus, based on Tuan Guru Haji Yusof Bin Abdullah al- Rawi's unique contribution through his work Tafsir al-Rawi, this study will assess and evaluate the prospective application of Khawas al-Quran elements as part of the complementary components of the Quranic translation. This is a literature review that employs text analysis on relevant sources, with the book Tafsir al-Rawi serving as the primary source, followed by the main books of Ulum al-Quran, tafsir, and the most recent research materials such as journal articles, theses, research reports, and other related materials. The wisdom of the author of this book in the field of study linked to Khawas al-Quran is one of the key findings from this study. He was constantly able to present this feature in the majority of the surahs interpreted, earning Khawas al-Quran priority position as a component of complementary elements in Quranic translation.

Translation of Imperative Verbs in Chapter Al-Baqaratt: A Comparative Analysis

The translation of the Quran has been an uneasy task to perform. The process of translating the Quran demands a level of precision and target-language skills so that the outcome of the translation can be fully benefited by the target audience. Imperative verbs in the Arabic language, for instance, have their own importance in terms of religious practice. Hence, it is sensible to conduct a comparative study to gauge the accuracy of the translation of the imperative verbs used in the Quran. This study aims to highlight the comparison between two (2) works of translation of the imperative verbs in Arabic, namely the Translation of Tafsir Pimpinan Ar-Rahman and the Translation of Tafsir FI Zilal al-Quran, and identify the level of accuracy of those imperative verbs which have been translated into the Malay language by the translators of the said interpretation manuscripts. To attain these objectives, two (2) research approaches have been employed, which are text analysis and field studies. The latter has been participated by ten (10) linguists who have examined the level of accuracy of the translations. The findings show that there are fifty-two (52) imperative verbs which have been correspondingly translated and seventy-five (75) verbs differently translated. Meanwhile, the results based on surveys denote that many respondents have agreed that the translation of the imperative verbs by Tafsir FI Zilal al-Quran has achieved a higher level of accuracy compared to that of Tafsir Pimpinan Ar-Rahman.

Паназіатизм та образ ісламу в Японії II половини XIX – XXI cт.

The article is devoted to the analysis of the formation of the image of Islam in Japan during the period from the second half of the 19th to the 21st century. The image of Islam is considered on the basis of research publications, translations and philosophical works of Japanese Muslims and followers of the Pan-Asian ideology (including the texts of Okawa Shumei, Tanaka Ippei, Ariga Bunpachiro, Wakabayashi Han, Izutsu Toshihiko). The article provides the first analysis of the latest translation of the Quran into Japanese, completed by Mizutani Makoto and Sugimoto Kyoichiro in 2019. The modern image of Islam in Japan is considered through memoirs of Japanese Muslims and collections of interviews with the Japanese Muslim community. An additional source of research of the media image of Islam in Japan was the first manga by Hamed Nuri on Islam’s subject called “Satoko and Nada”. The author separates three periods of formation of the image of Islam in Japan. In the first period, from the second half of the 19th to the first half of the 20th century, the sparked interest in Islam is associated with the development of Pan-Asian ideology. At this time, a positive image of Islam as a religion that can contribute to the implementation of the Pan-Asian project and the fight against the West is being formed. Starting from the second half of the 20th century and until the beginning of the 21st century, Islam began to be perceived as one of the foreign religions, which has no essential connection with Japanese culture. Since 11 September 2011, a gradual transformation of the image of Islam can be observed. On the one hand, the image acquires negative connotations. On the other hand, the work of the Japanese Muslim community contributes to the image of Islam as a religion that is not contradicting the Japanese culture and ways of daily life.