Understanding the Qur’an: Themes and Style
... In the middle of these positions are those who argue that polygyny may be permissible in specific and limited circumstances. These exceptional circumstances include illness or infertility on the part of the first wife, or as a way to provide for women who may otherwise face financial hardship (Abdel Haleem, 2001;Baker, 2023;Kumedi Ja'far et al., 2019;Syramsuddin, 2018). In these cases, polygyny is an exception and remains subject to ethical imperatives including unequivocal consent of all women involved, equality between wives, and consideration of the social justice of vulnerable groups. ...
... Another argument participants made against the practice of polygyny was that the conditional requirements were impossible to adhere to for many-if not allmen, particularly in contemporary times. Participants referenced both Qur'ān 4:129, which states that husbands will 'never be able to treat [their] wives with equal fairness' (Abdel Haleem, 2001), as well as the Prophet Muhammad's own difficulties practicing polygyny and equality between wives: ...
... Lastly, like other scholars who cite polygyny as a solution to specific issues such as infertility and illness (Abdel Haleem, 2001;Kumedi Ja'far et al., 2019;Syramsuddin, 2018) some participants believed that polygyny is only relevant in these contexts, and not something that is an automatic right for all men. ...
The permissibility of polygyny in Islam is a contentious topic both within and outside of Muslim communities. Various scholars and jurists have engaged with the Qur’ānic verses pertaining to polygyny to determine the permissibility of the practice and the conditions under which it can be ethically practiced. Feminist Islamic scholarship has predominantly focused on polygyny in relation to women’s rights and wellbeing in light of contemporary gender norms. What is less known is how Muslim women personally view the practice and its applicability in their own lives. This study explores this topic. A total of 49 Australian Muslim women who believe in gender equality were interviewed to discuss their views on and understanding of polygyny and the associated Qur’ānic verses. The data was thematically analyzed to draw out common interpretations. Results showed that participants believed that polygyny is best understood in the socio-historical context of the revelation of Qur’ān 4:2–3; that polygyny has conditions attached; and that polygyny can be a solution in specific and limited circumstances, such as infertility or illness. However, polygyny was not something that participants were open to adopting in their own lives, and the vast majority of participants believed that polygyny should not be practiced in contemporary Australia due to the lack of contextual relevance. In addition to outlining common interpretations of polygyny, this study highlights Australian Muslim women’s agency in directly engaging with and performing exegesis on their religious texts to determine applicability within their own lives.
... In the context of Qur'anic sciences, KPIs can provide a structured framework for assessing interpretations, ensuring they meet specific criteria such as accuracy, relevance, and consistency. Accuracy involves measuring how precisely interpretations align with the original Arabic text, considering grammar and syntax (Abdel Haleem, 2010). Relevance assesses the applicability of interpretations to contemporary ethical, social, and global challenges (Esposito & Voll, 2001). ...
... A custom KPI framework was developed to systematically evaluate Qur'anic concepts, focusing on three primary indicators: accuracy, relevance, and consistency. Accuracy measures the precision of interpretations based on linguistic, historical, and theological contexts (Abdel Haleem, 2010), ensuring that interpretations align closely with the original Arabic text and established exegeses. Relevance assesses the applicability of Qur'anic teachings to contemporary ethical, social, and global challenges (Esposito & Voll, 2001), evaluating whether interpretations address modern issues while maintaining fidelity to Islamic principles. ...
... Data collection and analysis procedures involved compiling verses related to selected concepts using Qur'anic concordances and digital databases. The KPI framework was applied by assessing accuracy through cross-referencing interpretations with classical Arabic grammar and established exegeses (Abdel Haleem, 2010). Relevance was evaluated by examining the applicability of interpretations to current issues, supported by contemporary scholarly works (Esposito & Voll, 2001). ...
This study introduces the application of Key Performance Indicators (KPIs) within Qur'anic sciences to enhance understanding and interpretation of the sacred text. Traditional Qur'anic studies, while rich in depth and theological insight, often lack standardized frameworks for systematic evaluation. By integrating KPIs—specifically accuracy, relevance, and consistency—this research bridges classical exegesis with modern analytical methods, fostering a more precise and applicable approach to Qur'anic interpretation. The methodology involves selecting key concepts such as justice (‘adl*), compassion (rahmah), and wisdom (hikmah), which are central to Islamic teachings. These concepts are analyzed using the KPI framework, incorporating interdisciplinary methods from linguistics and data analytics. The analysis reveals that applying KPIs enhances analytical precision, ensures consistency across interpretations, and increases the relevance of Qur'anic teachings to contemporary issues such as social justice, ethical governance, and humanitarian efforts. The findings demonstrate that KPIs effectively facilitate a harmonious alignment between classical and contemporary interpretations without compromising theological integrity. The study discusses the implications for researchers, educators, and Islamic scholars, highlighting the potential for KPIs to modernize Qur'anic studies and make them more accessible and actionable. Challenges such as theological sensitivity and methodological constraints are acknowledged, and recommendations are provided for expanding KPI application, leveraging technology like artificial intelligence, and promoting interdisciplinary collaboration. The integration of KPIs into Qur'anic sciences offers a promising pathway for revitalizing Islamic scholarship, ensuring that the timeless teachings of the Qur'an continue to guide and inspire in an ever-changing world.
... The analysis shows that epistemic modality was frequently combined with various intensifiers in emphatic statements to indicate the speakers" certainty and self-righteousness. Employment of epistemic meaning in this manner is a common feature in the Qur"anic text (Abdul Haleem, 2011). Examples can be found in Sisi"s speech ("I am sure that is the course we are going to take; we know what we are doing"), in Saddam Hussein"s declaration of war ("Your enemies are surely in disgrace and shame"), in Maliki"s televised speech regarding the protests in Anbar province ("Yes, it is surely sedition"), and in Essebsi"s speech addressing the Bardo National Museum attack ("Surely, the way we take toward democracy will be victorious"). ...
... At the more global level of discourse, the dynamic style of the Qur"an, known as iltif¯at, is a common feature in Arabic public speaking. The iltif¯at, according to Abdul Haleem (2011), refers to change in addressee, in person or number (when using pronouns), and in tense or case shift. It has been argued by scholars that the iltif¯at has several pragmatic functions related to information packaging, indication of addressivity shift, and maximization of text vibrancy (Abdul Haleem, 2011). ...
... These techniques aim to balance the logo-based arguments provided with more affective features that can be very appealing to the audience"s emotions. Generally speaking, the alternation between reason (i.e., logos) and appeal to emotions (i.e., pathos) is constantly brought into play in the Qur"anic text (Abdel Haleem, 2011). ...
This chapter explores the extent to which Islamic values representing the core of Arab culture, and Qur’anic rhetoric, influence public political discourse in the Arab world. It specifically examines the influence of Qur’anic themes, stylistic techniques and discursive practices on public speaking in three Arab countries. To that end, it analyzes how six political leaders in Egypt, Iraq and Tunisia strategically employ Qur’anic rhetoric to legitimize their public policies and advance their political agendas. From a theoretical perspective, the chapter draws on the concept of linguaculture (Risager, Language and culture: Global flows and local complexity, Multilingual Matters, 2006; The Routledge handbook of language and intercultural communication. Abingdon, UK: Routledge, pp. 101–115, 2012a) which focuses on the cultural dimension of language use, namely the semantic-pragmatic dimension, poetic dimension and identity dimension. From a methodological perspective, the study employs both discourse analytical and stylistic frameworks to elucidate how public speaking in the Arab world is heavily influenced by Qur’anic elements. The corpus is composed of public speeches delivered by six heads of state (Egypt, Iraq and Tunisia) during times of crisis across pre- and post-Arab Spring eras. When supplemented with empirical evidence and insights on Islamic values and Qur’anic rhetoric, the three-tiered conceptualization of linguaculture proved adequate to identify striking similarities between the Qur’anic text and the political speeches analyzed.
... Muhammad Abdel Haleem's Understanding the Qur'an: Themes and Style shed light on the Qur'an, guiding us in understanding the concept of time and the importance of its respect in Islam. Haleem reviews verses relating to time as a test and a gift, providing a relevant contemporary perspective (Haleem, 2010). It is also worth looking at Jonathan A. C. Brown's Hadith: Muhammad's Legacy in the Medieval and Modern World, which presents a critical analysis of hadith and the development of thought in the early Islamic tradition. ...
... Hadiths recording the Prophet's practices are the primary references for understanding the way time is honoured in the early Islamic tradition. These scholars highlighted the importance of performing acts of worship at the appointed time, such as prayer, fasting and other acts of worship (Haleem, 2010). Early scholars' understanding of the honouring of time was not only ritualistic but also holistic. ...
This research addresses the genealogy of early Islamic traditions with a focus on the study of hadith traditions which refer to a collection of traditions containing utterances of the prophet Muhammad which, along with accounts of his daily practice (the Sunna), comprise the main source of guidance for Muslims other than the Qur’an, on the notion of time honouring. The background of this research involves an in-depth understanding of the role and authority of the companions of the Prophet in modelling the practice of time honouring. The research questions led to the scholars' understanding of the concept and an in-depth analysis of critical traditions related to the idea of the respecting of time. The research method employed was a qualitative approach, analysing primary sources in the form of verified traditions. The results revealed that respect for time is not just a functional obligation but rather a spiritual dimension inherent in daily worship practices and morality. The conclusion of this study confirms that time honour in the early Islamic tradition is not merely a routine obligation but a call to build a meaningful and moral quality of life, reflect Islamic values in daily life and forge a profound intellectual and spiritual legacy.
... interpreting Qur'ānic verses tied to religious freedom and criminal law 14 , suggesting that a contextual perspective may yield different results compared to literal interpretations 15 . Faraz and Asiya (2020) underscore the necessity of acknowledging the Qur'ān's historical, cultural, and social contexts for an accurate translation 16 . ...
... The paper delves into various forms of context and their impact on the interpretation of words, phrases, and the organization of content in the Qur'ān 23 . 14 His emphasis aligns with a broader trend in religious scholarship that advocates for context-based interpretations, especially when ancient religious texts address modern issues. Considering the specific socio-cultural circumstances of the time when the text was written can offer more nuanced and relevant interpretations for contemporary audiences. ...
This paper presents a detailed comparative analysis of Sura An-Nisā', Verse 58 in the Qur'ān, as interpreted by Marmaduke Pickthall, Muhammad Abdel Haleem, and T.B. Irving. It explores how cultural contexts shape their translations and the consequent interpretations of 'Adl (justice) within Islamic doctrine. Employing translational paradigms such as equivalence, Skopos theory, and the cultural turn, the research reveals significant nuances in each translator's approach, reflecting their distinct cultural backgrounds. The findings illustrate the complexity of translating Qur'ānic verses and underscore the impact of cultural influences on interpreting key Islamic concepts. This study contributes to a deeper understanding of the role of translation in shaping perceptions of social justice in Islam and highlights the need for culturally informed translations to facilitate accurate comprehension of religious texts.
... Religious translation conveys the meaning of a certain sacred text from one language into another by using the nearest possible equivalents. However, Haleem (1999) and Ghazala (2008) believe that there seems to be no full equivalence between Arabic and English languages with reference to the Qur"an. For the meaning of the word, "Qur"an", indicates that it is publicized as an oral recitation and not as a written book to its audience. ...
... That is the belief of the traditional Sheikhs and of the present writer." Haleem (1999) states that at the center of Qur"anic untranslatability lies its continual thematic and syntactic alternations known as (iltifat) as well as the ambivalence of the Qur"anic language. The following is a review of some semantic and syntactic difficulties in translating the Qur"an into English. ...
Qur’an is highly multifaceted not only because of its syntactic deviations but also because of its semantic choices and has therefore always been exceedingly problematic to translate. For though that the Qur’an is often described as “an Arabic recitation,” a great majority of Muslim and non-Muslim translators face a great difficulty in understanding and translating its verses believing that its language is not of this world or does not belong to a specific human being. Still, some translators have internally or externally motivated deviations in its meanings and in its syntactic mechanism when rendering some of its verses. This article teases out such syntactic and semantic shifts and reinforces this argument with examples from two classical translations of the Qur’an: Arberry and Hilali and Khan. The aim is to further examine and find out how the lexical and semantic choices of the two translators manipulate the original text of the Qur’an. The findings reveal that the use of different syntactic and semantic choices of the two translators has changed the ideological stance of the Qur’an. This paper is expected to contribute to both Qur’an translation studies and religious translation.
... Abdel-Wali (2007) remarked that the Quran is a linguistic miracle and is characterised by semantic, syntactic, rhetorical, cultural, and phonetic features which no text of Arabic prose is equivalent to. As stated by Abdel Haleem (2010), the Quran has a distinct style that sets it apart from other speech. Abdel Haleem (2010) suggests that "a grasp of certain features of the Quranic style is essential for proper understanding" (p. ...
... As stated by Abdel Haleem (2010), the Quran has a distinct style that sets it apart from other speech. Abdel Haleem (2010) suggests that "a grasp of certain features of the Quranic style is essential for proper understanding" (p. viii). ...
This study addresses the use of hyperbole in the Quran at the word level and its English translation. It investigates the morphological shift of hyperbolic patterns such as ‘Fa’uul (فعول), Fa’eel (فعيل) and Fa’aal’ (فعال) and their corresponding English translations. We attempt to determine the implications underlying the translation strategies for the translation quality of the data under study. Under this circumstance, the translator applied a series of translation strategies, such as literal translation, paraphrase, transposition, and morphological strategies, with transposition being the most employed strategy. Such strategies were in some cases a problem for the functions of the Quranic hyperboles. As such, the translation quality was occasionally poor.
... Craig (1986) confirms that the unique literary form of the Quran is beyond the scope of human production. Abdel Haleem (2010) mentions that the Quran has a distinct style that sets it apart from other speech. Abdel Haleem (2010) thus suggests that "a grasp of certain features of the Quranic style is essential for proper understanding" (p. ...
... Abdel Haleem (2010) mentions that the Quran has a distinct style that sets it apart from other speech. Abdel Haleem (2010) thus suggests that "a grasp of certain features of the Quranic style is essential for proper understanding" (p. viii). ...
Quranic Stylistic Shift occurs at the micro and macro levels. Focusing on Quranic micro stylistic shift, the present study investigates the translation adequacy of sustaining the semantic functions of “wa, fa, thumma” conjunctive particle shift in the English translation. Thus, it works on three scales being adequate, semiadequate and inadequate translation. To measure the translation adequacy, the Quranic conjunctive particles and their translations are analysed based on componential analysis. The results reveal that semiadequate translation dominates the translation of Quranic conjunctive particle shift, with “fa” being inadequately translated more than “wa” and “thumma”.
... The most authentic of all books are those which contain the book(s) in Islam and were compiled with very strict criteria to verify both Isnad (the chain of narrators) up the line until it reaches to one of the Sahaba or Prophet Muhammad, and the Matn (the content of the narration). Among the most significant compilations are Sunan Abu Dawood, Jami' al-Tirmidhi, Sunan al-Nasa'i, and Sunan Ibn Majah [5] ...
The Hadith, which contains the sayings, actions and approvals of the Prophet Muhammad (PBUH) is considered to be the second primary source of Islamic jurisprudence. This editorial discusses the main sources, collection and construction of Hadith explaining how it has a crucial bearing on interpreting Islamic law, ethics and everyday activities. The dilemmas of Hadith interpretation through the ages and its relevance to modern ethical areas such as social justice, environmental stewardship, and human rights are examined. The editorial also shows that scholarly work to conserve and interpret the Hadith for current day is ongoing. Digital delivery improves access to Hadith Databases in continuing the circle of progress related to Islamic scholarship through technology. This paper makes a case for re-engaging with Hadith to help sustain its guidance among individuals and communities.
... Seen from a different angle, in his book, Understanding the Qur'an: Themes and Styles, Abdel Haleem (2001) states that the degree refers to the role of qiwama, which he defines as "the husband's responsibility to maintain and look after his wife" (p. 50). ...
... In addition to these more general approaches, researchers have also focused on specific religious traditions and languages. For instance, studies on the linguistic features of the Hebrew Bible (Alter, 1985) and the Quran (Abdel Haleem, 2004) have shed light on the literary qualities and rhetorical strategies employed in these sacred texts. Similarly, research on religious discourse in various languages, such as English (Cameron, 2017), Arabic (Al-Mahadin, 2013), and Chinese (Chau, 2011), has illuminated the diverse ways in which language is used to convey religious messages and engage audiences. ...
This study explores the linguistic features and persuasive strategies employed in Islamic sermons, aiming to deepen our understanding of the role of language in religious discourse. By examining lexical choices, grammatical structures, rhetorical devices, emotional appeals, logical reasoning, religious authority, and storytelling, the research highlights the various elements that contribute to the persuasive power of these sermons. A comparative analysis of different contexts and speakers reveals variations in linguistic features and persuasive strategies. The findings of this study contribute to both the fields of linguistics and Islamic Studies by offering a comprehensive analysis of language use in Islamic sermons and demonstrating the importance of interdisciplinary collaboration in understanding religious discourse. The research encourages further exploration of linguistic aspects of religious discourse across various contexts and religious traditions, ultimately shedding light on the role of language in shaping beliefs and attitudes in religious settings.
... This of course requires people who want to understand the contents of the Qur'an to understand Arabic linguistics (Haleem, 2010), including syntax ('Ilm an-Nahw), morphology ('Ilm ash-Sharf), stylistics ('Ilm al-Balaghah), and semantics ('Ilm ad-Dilalah). 'Ilm ad-Dilalah or semantics is one of the fields of study of Arabic linguistics which is very important to study to understand the contents of the Qur'an. ...
Qur'an is the holy book of Muslims that contains religious teachings and serves as a guide to the life of all Muslims who demand to be studied and understood. One way to understand the meaning of the verse of the Qur'an is to check it from the point of view of semantics, especially the lexical and contextual meaning of the words that compose the verse. One of the words that is important to study its meaning is the word "Zauj" which is mentioned a lot in the Qur'an and has dimensions of meaning that vary depending on the context of the sentence. This paper aims to examine the dimensions of the contextual meaning of the word "Zauj" in the Qur'an from the point of view of semantics, determine what meanings the word "Zauj" has, and prove that the word is polysemous. By relying on literature studies related to studies on the meaning of the word "Zauj" in the Qur'an, the dimensions of the linguistic and contextual meaning of this word can be mapped out well. After examining the word "Zauj" which is mentioned 70 times in the Qur'an, it can be noted that there is a polysemy of meaning. The results showed that the word "Zauj" has several meanings, they are 1) Husband, 2) Wife, 3) Type or Group, 4) Male and Female Pair, and 5) Allies or Partners. This result implies that one word in Arabic (al-Quran) can have several meanings based on the context of the verse or sentence that accompanies it, so it is necessary to consider the context of the speech accurately when translating a word or sentence.
... Ilmu tafsir penting, karena al-Qur'an disamping mengandung lafal-lafal yang mudah dan terperinci (Haleem, 2011), juga memuat ayat-ayat yang sulit dipahami lafal dan maknanya (Haleem, 2005), serta ayat-ayat yang hanya merupakan prinsip-prinsip (Mokhtari & Shafitabar-Samakoosh, 2018;Ghernaout, 2017). Dengan keadaan seperti ini, tentu sulit bagi kaum Muslimin untuk dapat memahami dan mengamalkan al-Qur'an (Gent & Muhammad, 2019). ...
This study aims to analyze the methods and patterns of interpreting of Ath-Thabari in the Book of Tafsir Ath-Thabari. The focus of this research is important to analyze because to understand the meaning of the verses of the Qur’an requires a good interpretation, and the results of a good interpretation require a good method. In addition, in order to bring the Qur’an to life, its verses must be interpreted so that it is easy for Muslims to understand and practice, so with this, the goal of the revelation of the Qur'an was achieved. This research is qualitative research through a literature study. The stages of the research were carried out by collecting library sources, both primary and secondary. The research data is taken from the work of Ath-Thabari and another relevant research. This research finds that Ath-Thabari’s interpretation is included in the interpretation of bil ma'tsur because most of the verses refer to the hadiths of the Prophet and atsar which are based on Companions and tabiin. The method of tahlili (analysis) is the main method used by Ath-Thabari in his interpretation, namely interpreting the Qur’an by explaining its verses from all the aspects contained therein in detail
... The Quranic ayahs are paraphrased utilising Quranic translations from Arberry (1955), Pickthall (1999), Maududi (1979) and Haleem and Haleem (2001). 2 The Arabic epithet Subhanahu wa ta'ala (swt) is added honorifically after the mention of the name Allah and is translated as "Glory to Him, the Exalted" or "Glorious and Exalted Is He". ...
The aim of this paper is to discuss the practice of Islamically informed liberatory pedagogical practice within a MIHEUK, through a ‘self-reflective’ dialogue. As the former course leader for Education Studies at the Markfield Institute of Higher Education, the paper examines the derived reflections and experience of the author teaching the BA degree program in Islamic studies with Education and the MA Post-Graduate Degree program in Islamic Education (2019–2022). In contributing to the discussion, the paper adopts a critically reflective interpretivist–hermeneutical methodology, whereby Fazlur Rahman’s double hermeneutical model is utilised to contextualise core educational principles from the Islamic weltanschauung (1982). The paper cites an example exercise study utilised to analyse the adoption of Islamically informed liberatory pedagogical practices. The findings from this exercise reveal that the students’ general ability to critically reflect upon the Islamic educational tradition reflect the influence of the teacher. However, the increased ability of the students to act independently and think critically to challenge the limits to their own potential or understanding of the sources dictating their religiosities and subjectivities is from a place of authenticity, thereby demonstrating the transformative nature of self-realisation as conscientization (critical consciousness) and its realisation of latent potentialities.
... Abdul Haleem (2005). ...
یسلط البحث الضوء على بعض الأسالیب البلاغیة المستخدمة فی سورة الفاتحة من خلال تقدیم عرض لهذه الأسالیب وترجمتها إلى الانکلیزیة. یهدف البحث إلى التقصی عن استخدام هذه الأسالیب وإمکانیة ترجمتها بشکل مناسب إلى الانکلیزیة.لغرض تحقیق هذا الهدف، یفترض البحث أن الأسلوب المؤثر للبلاغة یؤدی إلى صعوبة ترجمتها بشکل دقیق وکذلک یفترض عدم وجود تطابق شکلی بین هذه الأدوات فی العربیة والانکلیزیة، ولاختبار صحة الفرضیة تم استخدام سبعة تراجم.یستنتج البحث عدم وجود مکافئ ترجمی لتراجم سورة الفاتحة إلى اللغة الانکلیزیة إضافة إلى وجود تعدد المعانی للکلمة الواحدة فی الأسالیب البلاغیة ومعانی الآیات فی سورة الفاتحة وأفضل ترجمة تکون عن طریق استخدام نقل المعنى ولیس باستخدام المکافئ الترجمی
... A reader might struggle to follow or figure out some of its meanings (Jabari 2008), which requires new schemes to tackle any weaknesses so it is no longer incoherent. The Quran does not merely adopt the assertive, discursive or expressive styles in books of science, history or literature (Haleem 2010); it accepts all of these styles (Aziz 2011). ...
The present study aims at observing how bracketed insertions in translation elicit mutual cooperation with receptors. As a survey-based study applying to an officially approved English interpretation of the Quran, it seeks to examine whether any insertions in brackets hinder the SL message from being well-conveyed and for what reasons they may be left out of it. Methodically, a multifaceted, self-administered questionnaire including two text-types of the Quran with an identical set of questions per each was completed by 73 potential English-speaking readers. Found to be generally cooperative, the subject insertions were agreed to be true (78.8%) and informative (74.7%) in favor of the Madani text but not to be relevant (72.6%) nor perspicuous (76.9%) in favor of the Makki one. They were helping to those having any knowledge of Arabic, translating and the Quran yet hindering to those having no knowledge of Arabic, translating or the Quran. The technical insertions depending on the translator’s view of an appropriate relationship between the author’s text and the TL version were the most frequent ones to be left out in favor of the Madani text for ‘saying irrelevant, unimportant things’. Eventually, an improved interpretation is recommended as many TAiPs could be included, adapted, modified or excluded.INTRODUCTION
... The size and growth rate of the Muslim community has some observers speculating if the potential change in demographics might result in conflict (El-Bassiouny, 2014;Ferguson, 2011). However, the events of September 11, 2001, underscore the relevance of such inquiry (Cole, 2009;Haleem, 2011). Misperceptions can certainly lead to a risk of polarization and global divides (El-Bassiouny, 2014;Nederveen Pieterse, 2009). ...
This study aims to analyze service quality of Islamic Banking in Jakarta. Data were randomly obtained from metropolitan customers with the CARTER approaches, which comprises of Compliance, Assurance, Reliability, Tangibles, Empathy, and Responsiveness used to determine customer satisfaction index and importance performance analysis. Although the overall result showed that metropolitan customers of Islamic banks are satisfied, gaps were found on attributes of the services provided. Therefore, continuous improvement is needed to ensure the proper use of information technology (e-Banking), the ability of banks in responding to problems and complaints quickly, and the hospitality of employees while attending to customers.
... These steps should be followed in the right order as al-Shāfi'ī remarked, 'Start with what God has started with'. 45 This is stressed by 'Abd al 'Aṭī who is of the opinion that it is impermissible and legally punishable for the husband to start with the second or third step, where the first one is enough. The husband who is fearful of his wife's recalcitrance should start with the first step of exhortation and then allow adequate time before resorting to the second or the third measure. ...
... The Qurayshi tribe were astonished by the Arabic found in the Quran and were incapable of matching its unique discourse. According to Abdel-Haleem (1999), the Quran, therefore, was recited first to those Arabs whose paramount gift was the eloquence of their speech, who possessed a rich and elaborate literature, and who were especially famed for their poetry. Mohammed's followers and opponents alike recognised the Quran's literary supremacy and inimitability. ...
The following thesis presents an investigation into the problems of rendering the Arabic collocational phrases in the Quran into English. The research reveals that literal translation may sometimes deform the meaning of the collocations found in the source text, while free translation is able to convey a better sense of their implicit meaning. The thesis studies three translations of the Quran-those of Muhammad Pickthall (1930), Abdullah Ali (1934) and Al-Hilali and Khan (1974)-and undertakes an in-depth comparison of their translations of a selection of collocations. It explores the advantages and disadvantages of the methods adopted by the translators with the aid of the Quranic exegeses of Al-Tabari (839-923 CE), Al-Razi (544-604 CE), Al-Qurtubi (1214-1273 CE), and Ibn Kathir (1300-1373), and relevant works by prominent Muslim theologians such as Al-Damaghany (1007-1085: 1983) and Ibn Al-Jawzy (510-597: 1987), as well as a number of established Arabic-English dictionaries, such as the Arabic-English Dictionary of Quranic Usage (DAEQU) (Abdel-Haleem and Badwi,2008), the Dictionary of the Contemporary Arabic Language (DCAL) (Omar,2008) ,and the Lisān Al-Arab (DLA) (Ibn Manzur,1955). This research is the first of its kind to examine collocations in the Quran from the perspective of translation theory. It adopts the methodology of Peter Newmark's (1988) semantic and communicative translation theory and James Dickins' exegetic translation model (2002). The application of these theoretical approaches is intended to act as a guide for future translators of the Quran, particularly when faced with the problem of providing English translations of collocations that successfully convey the implicit meaning of the Arabic text. In addition, it recommends the use of some translation techniques suggested by Newmark (1995) and Vinay and Darbelnet (1958: 1995), such as paraphrases, footnotes, transpositions, cultural borrowing, additions, compensation and descriptive equivalents, which give the target readers a broader contextual knowledge and provide them with the tools they need to grasp the deeper meanings of these collocations.
... He argued that the Quran does not provide any philosophical and other divine proofs to convince the man (Rahman, 1980). Same are the views of Abdel Haleem (Abdel-Haleem, 1999). That Quran Sharif is a book of guidance for humanity rather than any academic thesis. ...
The subject of the Quran is a man, and all its teaching is to give guidance to human beings on the right path. It is impossible to get real guidance without understanding the message of Allah existing in its rich text. The Quran is the richest and authentic book regarding its style, and it is abundant with rhetorical devices and other forms of language and literature. No book can even compete with the Quran with its choice of words and rhetorical devices. This present study attempts to throw light on some of the rhetorical devices employed in Surah An Naba, the 78th Surah of the Quran of the English translated version by Muhammad Marmaduke Pickthall. This study aims to determine the rhetorical devices used in its English translation, so understand the real and true lessons lying between the texts. For this purpose, the major rhetorical devices as persuasive words. Amplification, hyperbole, simile, metaphor, parallelism, etc. were found. This study is qualitative. A content analysis technique is used to complete the objective of the study. The analysed data and findings are presented in the descriptive form. This study further recommends the researchers to research the other Surah of the Quran as well.
... Very few studies tackled the problems translators encounter in translating religious texts. Abdel- Haleem (1999) pointed out that none of the translations of Qurʾān is the'Qurʾān' that is, "the direct word of God". Khalifa (2005) Al-Fakhri (2005) conducted a study aimed at translating of the meaning of some verses in a cognitive semantic perspective that is concerned with the concept of interpretation. ...
The current study aims at exploring the pragma-stylo-semantic obstacles encounter the translators of the meaning of the Holy Qura'n into English and challenging task in translating Surah Al-Saffat into English as well ; that is in three selected translations of Mohammed A.S. Also, the study aims at investigating how the three translators deal with the linguistic, cultural and stylistic, pragmatic difficulties in their translations of Surah Al-Saffat into English.. Ten ayahs from the intended Surah were purposefully selected to address the research questions. The study results reveal that loss in a pragma-stylo-semanitc meaning of Surah Al-Saffat into English occurred due to many factors such as lack of equivalence and the translation strategies employed by the three translators. As far as the strategies adopted in the translations of Surah Al-Saffat is concerned, it is clear that between the two, Abdel-Haleem's translation is better than Pickthall's in the sense that it is more informative. Moreover, the study also showed that literal translation poses problems on different levels. These are; word, idiom, style and culture. This study also suggests solutions for the identified pragma-stylo-semantic problems and also recommend for further studies.
... Very few studies have tackled the problems translators encounter in translating religious euphemistic expressions. Abdel-Haleem (1999) pointed out that none of the translations of the Holy Quran is the Quran, that is '' the direct word of God''. Khalifa ( 2005) ...
This paper provides an editorial reflection on the enduring relevance of the Holy Quran as a foundational text in Islam. The Quran, which is believed to be the word of God as revealed to the Prophet Muhammad, serves as a comprehensive guide for Muslims in both spiritual and worldly matters. It addresses ethical dilemmas, social justice, governance, and personal conduct, offering timeless wisdom for modern society. The paper explores the structure of the Quran, its literary and linguistic excellence, and its profound impact on Islamic civilization. Furthermore, it delves into the various interpretations of the Quran and discusses its continued relevance in addressing contemporary global issues such as social justice, environmental ethics, and interfaith dialogue.
Introducing students to the similarities and connections among the Hebrew Bible, New Testament, and Qur'an is a means to introduce students to a shared source of humanity, beauty, wisdom, and solace. This article outlines a literature class that uses comparatist strategies to introduce these three foundational religious texts as literary works. Figural and thematic strategies reveal the development of stories, characters, ideas, and values. Cultural studies strategies demonstrate the profound effects that the texts have had on our notions about our relationships and responsibilities to ourselves, our families, and our world. Students report a better understanding of their own spiritualties, a greater acceptance of their own identities, and an increased appreciation of the diversity of their communities.
Penelitian ini membahas peran penting "tawazun" (keseimbangan) sebagai prinsip "wasatiyah" (moderasi) dalam kehidupan Muslim kontemporer. Konsep-konsep ini memiliki relevansi yang signifikan dalam menghadapi tantangan dan kompleksitas dalam era modern. Dalam kajian ini, kami menguji bagaimana prinsip tawazun tidak hanya menjadi pondasi etika Islam, tetapi juga menjadi panduan praktis bagi individu Muslim dalam menghadapi berbagai aspek kehidupan sehari-hari mereka. Kami juga menganalisis implementasi praktisnya dalam berbagai aspek kehidupan, termasuk agama, sosial, ekonomi, dan budaya. Hasil penelitian ini akan memberikan pemahaman yang lebih dalam tentang konsep tawazun sebagai prinsip wasatiyah dalam Islam dan relevansinya dalam mengejar keseimbangan dalam kehidupan sehari-hari masyarakat Muslim kontemporer. Penelitian ini juga memberikan wawasan tentang bagaimana konsep-konsep ini dapat membantu individu Muslim menghadapi tantangan modern dan mencapai moderasi dalam berbagai aspek kehidupan mereka. Dengan demikian, penelitian ini memberikan kontribusi penting untuk pemahaman tentang prinsip-prinsip dasar Islam dan bagaimana mereka dapat diimplementasikan dalam konteks zaman kita.
The death of George Floyd at the hands of law enforcement agents in 2020 and the racial tensions that followed it have again reignited the contentious debate about racism and society’s inability to find an enduring solution. This article is a novel effort to situate the debate in an interreligious context and contribute meaningfully to the search for a solution. Drawing from the Joseph and Potiphar’s wife story in Genesis 39 and Surah 12 of the holy Qur’an, the article shows the intersections of this patriarchal material with the axes of identity and marginality. Drawing from the multiple junctures of this intersectionality that include race, ethnicity, identity, and microaggressions, the article identifies in the scriptural texts seven resonances of contemporary racism that are often ignored or poorly understood in race discourse. Taking into consideration some meaningful solutions suggested by legal luminaries and behavioral scientists in their respective fields, the article augments these with a religious solution, pointing in the direction of a true penitential spirit, like the one demonstrated by Potiphar’s wife in the Qur’an. The suggestion is that a genuine turnaround (conversion) is also in the spirit of the ecclesial repentance that was practiced in the early church before some medieval abuses crept in. The article concludes that human agencies aside, ultimately it is God’s ability to bring good out of evil, the way God did with Joseph, that can bring an enduring solution to victims of racism.
هذا البحث محاولة لمعرفة كيفية ترجمة الأسماء الإلهية القرآنية إلى اللغة الإنجليزية من قبل ثلاثة مترجمين هم غالي وشاكر وداريابادي وإظهار الاستراتيجيات التي يستخدمها كل مترجم. يتم إجراء مقارنة بين الترجمات الثلاث من أجل توضيح الاختلافات والتشابه. وخلصت الباحثة إلى تشابه ترجمات بعض الأسماء فيما اختلفت ترجمات البعض الآخر في المعنى باستثناء اسم الله الذي يظهر فيه جميع المترجمين نفس معاني هذه الكلمة.
The understanding of the Shia groups majority is considered too literal as the ideology that the caliph after the Prophet Muhammad is ‘Ali ibn Abi Talib, which has an indirect impact on the rejection of his controversial exegesis, including al-Mi>za>n fi> Tafsi>r al-Qur’a>n written by Thabathabai. Thabathabai's credibility in al-Mizan is still often doubted for its validity to be used as a reference for the Qur'an reviewers because it includes a lot of Shia ideology, eventhough Quraish Shihab used it as a reference in his exegesis. This study aims to analyze the contextual form of Thabathabai’s exegesis in al-Mi>za>n fi> Tafsi>r al-Qur’a>n . This research is qualitative research with a normative-linguistic approach. The data used is the book of al-Mi>za>n fi> Tafsi>r al-Qur’a>n in the letter al-An'am verse 82, which discusses related to understanding the word za>lim which is interpreted as syirk , and is supported by scientific articles and books. Collecting data using documentation techniques, then the data were analyzed using descriptive qualitative analysis. This study proves that the contextualization efforts carried out by Thabathabai used linguistic analysis and also a comparative study between the Companions and Ulama after the Companions period, so the assumption that the Shia group is considered a literal and textual group needs to be re-examined.
یتناول البحث موضوعا وهو الواصفات من الجانب النحوی فی اللغة الانکلیزیة بالإشارة إلى الترجمة العربیة. ویهدف إلى دراسة کیفیة تعامل المترجمین مع معانی هذه الأدوات فی ترجماتهم، إذ إنَّ استعمال هذه الواصفات استعمالاً دلالیاً إذ إن هذه الواصفات تختلف معانیها قلة وکثرة تبعا لورود اداة التنکیر(a) مع الأداة بمعنى أن few و a few یختلفان من ناحیة المعنى ، وکذلک القول ینطبق على littleو a little. یفترض البحث أنه مالم یتم التفریق بدقة بین معانی السلبیة والایجابیة فی استعمالات هذه الواصفات ستکون الترجمة غیر دقیقة. وبتحلیل ترجمات مختلفة لجمل الاستبانة التی تحتوی هذه الواصفات توصلت الدراسة إلى استنتاج مفاده أن أخذ هذه المعانی بنظر الاعتبار یؤدی دوراً مهماً فی تحقیق فهمٍ متبصر أفضل لدى القارئ الهدف .
This study aimed to find scientific evidence of success for parents in preparing Hafiz Al-Quran for an excellent birth or pregnancy period. The authors believe that education in preparing hafid of the Qur'an can be done before birth. For this reason, many published reviews in the form of evidence of scientific studies have been carried out on many national and international publications that discuss the issue of prenatal education for the success of the Hafiz Al-Quran cadre. Data analysis begins with a study of data coding, in-depth evaluation, and drawing conclusions based on evidence that can answer this study question. This study relies entirely on secondary data that we searched electronically. Based on the analysis and criticism of the data, we can conclude that it is true that the study evidence states that education in producing Hafiz Qur'an cadres can also be started when the baby is still in the womb. Thus, these findings should serve as supporting data for similar studies in the future.
The Qur’an speaks frequently of victims and the need to defend them—whether they are the marginalized, the oppressed, those who bring God’s word to a resistant people, or the early community of believers. However, the obligation to defend victims leads to the question of whether force can be used in their defense (including self-defense). Too often, this question is addressed by isolating passages that allow for the use of force, trying to identify their occasions of revelation, and considering whether later passages abrogate earlier ones. This approach suggests that the use of force or violence is an identifiable theme in the Qur’an, detachable from its broader message. However, the question of how and when force may be used is inseparable from the important Qur’anic notion of God-consciousness (taqwa), which ifs presupposed in the Qur’an when considering whether the use of force is justified. God-consciousness serves both as a source of restraint for those who would resort to violence out of anger or indignation, as well as a critical standard for those who find themselves conflicted over the possible use of force. Considering the question of the use of force in the defense of victims in light of God-consciousness shifts the focus away from isolated passages and arguments about abrogation to a more open and adaptable approach that calls into question the use of force as one option among others, and leaves open up the possibility of a non-violent response as entirely keeping with the spirit of the Qur’an.
In Reading the Qur'an: The Contemporary Relevance of the Sacred Text of the Qur'an, Ziauddin Sardar etches his worldview as a progressive traditionalist. In order to map his own in-betweenness, someone perpetually moving between tradition and modernity, using the one to redefine the other, he relies on scripture. His distinctive strategy for reading an alluring yet complex sacred text reflects his own self-definition as a cultural critic who engages post-modernism but also espies its limits. Uniquely Zia charts how the template for reading the Qur’an as a moral guidebook is already evident in the second and longest chapter, Sura Al-Baqara.
Al Qur`an dan umat Islam adalah dua hal yang tidak bisa dipisahkan. Bagi umat Islam, ajaran etis Al Qur`an bersifat mutlak dan bisa diaplikasikan di segala ruang dan waktu (shâlih li kull zamân wa makân) Tapi fenomena dewasa ini telah menunjukkan sebaliknya, relevansi Al Qur`an mulai digugat dan dipertanyakan. Bahkan dalam beberapa kasus, ajaran etis Al Qur`an dijadikan sebagai justifikasi terhadap tindakan yang bersifat destruktif. Polemik ini kemudian menggugah para intelektualis muslim untuk lebih intens pada pengkajian Al Qur`an. Penyimpangan, dalam arti perbedaan, sebenarnya tidak dapat dihindarkan, tetapi mengikuti secara mutlak otoritas pendapat tradisionalis yang sangat tekstualis dalam memahami suatu teks juga tidak akan menjawab persoalan. Bagaimana Al Qur`an dipahami saat ini untuk memenuhi kebutuhan masyarakat? Abdullah Saeed, seorang cendekiawan Muslim terkemuka, mengeksplorasi penafsiran isi etika-hukum Al Qur`an, sambil mempertimbangkan sifat perubahan dunia modern. Saeed mengeksplorasi perdebatan terkini seputar interpretasi Al Qur`an dan dampaknya terhadap pemahaman kontemporer tentang teks suci ini. Membahas relevansi teks dengan isu-isu modern tanpa mengkompromikan keseluruhan kerangka Al-Qur'an serta keyakinan dan praktik intinya, ia mengusulkan pendekatan baru, yang mempertimbangkan konteks penafsiran historis dan kontemporer. Menginspirasi debat yang sehat, buku ini adalah bacaan penting bagi siswa dan cendekiawan yang mencari pendekatan kontemporer untuk penafsiran teks Al Qur`an.
When studying textuality in the codification1 of Islamic legal maxims (qawā‘id fiqhīyah), it is worth researching how intertextuality and hypertextuality can be used as linguistic mechanisms to help understand Qur’anic texts and how such texts cohere to form legal maxims in Islamic criminal law. An in-depth study of medieval Qur’anic exegetes reveals the length to which Muslim scholars have gone to link texts to extract contextual meanings from the Qur’an and, perhaps, to codify Islamic legal maxims. Two such approaches are intertextuality and hypertextuality. This article examines how the linguistic mechanisms defined herein complement juristic methodology in codifying Islamic legal maxims from Qur’anic exegesis. It explores several relevant exegeses, illustrates that maxims codified through intertextuality and hypertextuality are more far-reaching than those codified through textuality alone, and emphasizes these legal maxims’ application to
aspects of criminal law. I conclude that were it not for juristic methodologies, many objectives of Islamic law would have been misconstrued in the process of identifying the texts’ meanings.
The current research paper intends to explore some multifarious linguistic, semantic and syntactic challenges in translating Surah Yassin into English, in the translation work of. Also, the study aims to identify the translation strategies employed by the three translators in translating Surah Yassin into English. The findings of the study revealed there are some multifarious linguistic, semantic and syntactic challenges that lead to semantic losses in the English renditions of Surah Yassin which take place either wholly or in part. Markedly, this study shows that morphosyntactic losses arise mostly because of cultural diversity, and lexical complexity of Quranic Arabic items. Moreover, in the Quranic renditions, most of the linguistic problems are culture-bound.
Inclut la transcription d'un commentaire de langue bambara sur la Sura 55 du Coran ainsi que sa traduction anglaise.
Khairu Ummah appears in surah 3:110 associated to the society on which Prophet Muhammad lived. This term shows that there is a supreme concept of the highest level of civilization since the society of that period is considered as an excellent civilization. There are several requirements to fulfil in order to reach the status of khairu ummah, those are the promotion of virtue, prevention of vice, and Iman in Allah. However, those requirements are very general thus it is necessary to decipher specific aspect to reach one of them. In another surah, Al-Hujuraat (49), Allah detailly explains the major features of the Mu’minun (those who believe). Of the features is Tabayyun, appears in the sixth verse in the context of incoming information. Examining the semantic concept of Tabayyun is a step to reveal the specific aspect to gain the status of the ideal Ummah. This work is deciphering the concept of Tabayyun according to the Qur’an through two main approaches: Semantic analysis and Composition examination. These both methods are conducted by two distinguished contemporary scholars, Toshihiko Izutsu and Hamiduddin Al-Farahi, to find the philosophical meaning of a particular term from the Qur’an. Eventually, it is concluded that the Tabayyun definition is an important high-level social ethics that only true believer can perform it. The absence of Tabayyun leads not only to a wrong decision but to a major conflict in society even the disintegration of it.
The current study aims to examine through lexical stylistic analysis and comparison, the differences and the disparateness of meaning and style in rendering the Quranic verbal irony into English, in the work of Mohammed.. Also, the study aims to investigate how the three translators deal with the Quranic verbal irony in their translations into English. This has its powerful consequence in attaining a better understanding on the part of the Holy Quran translators and subsequently of English language receptors in general and for non-Arabic Muslims in particular, where the Qur'anic verbal irony concerned. Also, the study aims to identify the translation strategies employed by the three translators in rendering the Quranic verbal. irony Moreover, the study revealed that the Qur'anic verbal irony is conspicuous occurrence in the Holy Quran and that the process of rendering them into English is generally problematic for the reasons such as linguistic and cultural divergences and discrepancies. Finally, the study gives two ideas; firstly, the equivalence in translation should be examined as a concept that holds a place on a scale that can begin very equivalent to inequivalent. Secondly, better translation of the Holy Quran should bear intelligibility in terms of a total impact of the Message on the language receptor.
The current study aims at exploring some morphosyntactic, lexical and semotactic
errors in three Western and Eastern Translations of the meanings of Surat Al-Baqara
into English; that is in translations of George Sale, and Arthur John Arberry and Khan
and Mohammed Taj Al-Din Al-Hilai. Also, the study aims at investigating how the three
translators deal with the morphosyntactic, lexical and semotactic difficulties in their
translating of. the meanings of Surat Al-Baqara into English. Four Ayahs of Surat AlBaqara were purposefully selected to address the research questions and categorized
into lexical errors, morphological errors, syntactic Errors and semantic errors. The
study shows that there are some syntactic, morphological, lexical, and semantic errors
in the translation of the meaning of Surat Al-Baqara into English rendered by George
Sale, and Arthur John Arberry. Moreover, syntactic, morphological, lexical and
semantic errors occurred due to many factors such as lack of equivalence and the
translation strategies employed. The study also suggests some solutions for the
identified morphosyntactic, lexical, and semotactic difficulties and gives correct
translations for the incorrect translation of the purposive Ayahs. The study also
recommends that translators must employ footnotes (see example 1 and other
translation strategies to avoid a probable loss of the intended meaning.
Previous literature either deciphered the literary and rhetorical aspects of metaphor or focused on its conceptual basis in the interpretation of the Quran. No attempt has so far been made to harness the linguistic and conceptual metaphor approaches to provide a comprehensive interpretation of the metaphors in the Quran. This paper reviews the existing literature on the interpretation of metaphor in the Quran from different theoretical perspectives. The review reveals that the application of different theoretical approaches has led to the dissociation of language and thought in the interpretation of metaphors. The linguistic approaches miss the bulk of conventional metaphors, while the cognitive approaches ignore the linguistic aspects of metaphor. The findings also reveal that the linguistic studies of metaphor concern themselves with the rhetorical beauty of the Holy Quran, while the conceptual metaphor studies explore the generic categorization of concepts. This paper calls for a more elaborate mechanism, which can account for both the linguistic and conceptual aspects of metaphor, to fill the gap between the linguistic and conceptual knowledge in the existing literature for a comprehensive interpretation of metaphors in the Quran.
The Translatability of some Qur'anic Verbal Irony into English: A Comparative Stylistic and Pragmatic Analytical Study
Ali Albashir Mohammed Alhaj
King Khalid University
Saudi Arabia.
Email: dr_abomathani@yahoo.com
Abstract
The current study aims to examine through lexical stylistic analysis and comparison, the differences and the disparateness of meaning and style in rendering the Quranic verbal irony into English, in the work of Mohammed. A.S Abdel Haleem, Mohammed. M Pickthall and Mohammed Khan and Mohammed Taj Al-Din Al-Hilali . Also, the study aims to investigate how the three translators deal with the Quranic verbal irony in their translations into English. This has its powerful consequence in attaining a better understanding on the part of the Holy Quran translators and subsequently of English language receptors in general and for non- Arabic Muslims in particular, where the Qur'anic verbal irony concerned. Also, the study aims to identify the translation strategies employed by the three translators in rendering the Quranic verbal. Irony Moreover, the study revealed that the Qur'anic verbal irony is conspicuous occurrence in the Holy Quran and that the process of rendering them into English is generally problematic for the reasons such as linguistic and cultural divergences and discrepancies. Finally, the study gives two ideas; firstly, the equivalence in translation should be examined as a concept that holds a place on a scale that can begin very equivalent to inequivalent. Secondly, better translation of the Holy Quran should bear intelligibility in terms of a total impact of the Message on the language receptor.
Keywords: Qur'anic, equivalence, verbal irony, lexical stylistic, translation, rendering.
The current study aims at comparing and assessing three selected translations of the meanings of Qur'anic euphemisms through analysis and comparison, in the work of Mohammed. . Also, the study aims at exploring and describing how the three translators deal with the linguistic and stylistic difficulties in their rendition of euphemisms in the Holy Quran. This has its crucial significance in achieving a better understanding on the part of the Holy Quran translators and subsequently of English readers in general and for non-Arabic Muslims in particular, where the Qur'anic euphemisms are concerned. The main trust of the current study is identifying and accounting for differences in the three intended translations of Qur'anic euphemisms and the reasons behind these differences how far the three translators are accurate in rendering them. In addition, the study is concerned with assessing the criteria and strategies adopted by the three translators in rendering Qur'anic euphemisms. The study has revealed that different translation strategies could lead to different translated versions of the same Qur'anic euphemisms. Also, cultural and stylistic differences between Arabic and English languages seem to give rise to mistranslations as far as the religious text of Qur'anic euphemisms. It is hoped that the study will cast light on two important ideas; firstly, the translator should consult the main exegetical when he/she tries to render the Qur'anic euphemism. Secondly, translators of the Holy Quran have to translate Qur'anic euphemisms more accurately, therefore, gives priority to the faithfulness of the ST message.
The current study aims to investigate the possible inconsistencies and incongruities that exist in the translation of metaphoric expressions of Qur'anic verses in the English. The analysis has been conducted through the comparison of prominent English translators of Quran such as Mohammed A.S Abdel Haleem, Mohammed. M Pickthall and Mohammed Khan and Mohammed Taj Al-Din Al-Hilal. Also, the study aims to explore how the three translators deal with the metaphoric expressions in their renditions of the Holy Quran. This endeavor is crucial for a comprehensive understanding of English translations of the Quran, particularly in the context of English readers for non-Arabic Muslims in particular, where euphemisms are concerned. The primary purpose of the present study is to examine the extent to which the three translators are accurate in translating the Qur'anic metaphors into English based upon the contexts and the interpretive meaning. It is hypothesized in this paper that Qu'ranic metaphors are rhetorical, aesthetic devices, but have unfortunately remained unattended by the majority of Holy Quran translators. The study has revealed that metaphors are used profusely throughout the Holy Quran, although translating these metaphors accurately is a difficult process owing to cultural and linguistic barriers that exist between Arabic and English cultures. It is expected that the study will cast light on two important ideas. The first is that the translators are fully aware of the existence of metaphoric expressions in the Qur’an. Secondly, it is essential that translators of the Holy Qur’an must translate these metaphors accurately to preserve the original meaning of the Qur’anic text.
This article presents a theory of how the consumption of Islamic products may promote morally consistent behavior over time. We identify and examine three unique meta-characteristics (MCs) of Islamic ethics: ubudiyah (subservience to God), akhirah (focus on the hereafter or the long-term), and tawado (being modest while doing an ethical act). In four experiments, we show that after consumption of an Islamic banking product, MCs produce moral consistency or repeat ethical behavior, which is one major objective of an ethical system. We also show that the absence of MCs results in moral inconsistency, that is, unethical behavior follows earlier consumption of an Islamic banking product due to the mediating psychological mechanism of moral licensing. Hence, it is not only the enactment of general ethical practices, rather the enactment of ethical practices in the specific context set by the MCs through which Islamic ethical system promotes ethical conduct and prevents unethical conduct. The findings have implications for Islamic ethical system and Islamic banking.
The current study aims to study of the stylistic and communicative dimensions in rendering some selected Ayahs of Surrat Saad into English, through comparative analysis, in the work of Mohammed ,A,S,Abdel Hakeem, Mohammed M.Khan and Mohammed Taj Al-Din Al-Hilali. Also. the study aims to explore and describe how the three translators deal with stylistic difficulties in their rendition Surrat Saad into English. The study found that different translation methods could lead to different translated versions of the same text of Surrat Saad. Also, cultural and stylistic differences between Arabic and English seem to give rise to mistranslations as far as the religious and holy text of Surrat Saad. The study ends with a conclusion and recommendation, together with bibliographic references.
The current study aims at exploring some morphosyntactic, lexical and semotactic errors in three Western and Eastern Translations of the meanings of Surat Al-Baqara into English; that is in translations of George Sale, and Arthur John Arberry and Khan and Mohammed Taj Al-Din Al-Hilai. Also, the study aims at investigating how the three translators deal with the morphosyntactic, lexical and semotactic difficulties in their translating of. the meanings of Surat Al-Baqara into English. Four Ayahs of Surat AlBaqara were purposefully selected to address the research questions and categorized into lexical errors, morphological errors, syntactic Errors and semantic errors. The study shows that there are some syntactic, morphological, lexical and semantic errors in the translation of the meaning of Surat Al-Baqara into English rendered by George Sale, and Arthur John Arberry. Moreover, the syntactic, morphological, lexical and semantic errors occurred due to many factors such as lack of equivalence and the translation strategies employed. The study also suggests some solutions for the identified morphosyntactic, lexical and semotactic difficulties and gives correct translations for the incorrect translation of the purposive Ayahs. The study also recommendsthat translators must employ footnotes (see example 1 andother translation strategies to avoid a probable loss of the intended meaning
ResearchGate has not been able to resolve any references for this publication.