Translation of the Meaning of Holy Quran

Translation of the Qur’an is still a problematic issue for each translator in the Islamic theology, because the Quran has numerous Islamic terms/words that hold multiple or double meanings, which cause problems in translation. These problems are due to the dissimilar translations of puns (tawriyah) and the misinterpretations between the intended meanings of puns with their inherent notions, which could result in a certain amount of ambiguity. and end up translating in superficial sense. This research deals with the challenges of translating the meanings of puns (tawriyah) from the Quran into English. The research corpus is based on several verses (Ayat) selected from the Holy Quran. The objectives of the study are to determine the types of English puns in the Quranic text to identify causes for misunderstanding the meanings of puns in the Holy Quran from Arabic into English.Keywords: The Holy Quran, puns misunderstanding, delabastita strategies, reasons for misinterpreting the Quran.

There is too much literature about the untranslatability of the Quran from its Arabic text into another language. Most Muslims: Arab and Non-Arab, and almost everyone with Arabic language background, will not find any difficulty to prove the untranslatability of the Holy Quran into another language. The Quran is the Word of Allah Almighty to his messenger Mohammed (PBUH) in Arabic . It was intentionally revealed in Arabic to serve specific purpose: To defy the Arabs in their own trade and craftsmanship of producing highly rhetorical and poetic composition in their literature. Although all the scientific, geographical and historical facts mentioned in the Quran have been found true, nevertheless, the Quran remains a book of miracles, but its miraculous ability is in its inimitability (as no one has made similar sura the like of it since its revelation) and untranslatability into another form of reproduction in other languages (as hundreds of translations were made and are still made, but would not come to the absolute final perfect form of translation. These translation are incomplete, as they are mere human efforts). This paper aims to shed some light on the opinions of some Islamic scholars on this issue, as well as to suggest some strategies to help in coming out with some sound translations to help Non-Arab Muslims and other Non-Arabic speakers to understand the truth about the Quran as a true WORD from Allah to all human beings on Earth.

My First Quran: Storybook is an adaptation of the holy book of Islam written specifically for children. The present dissertation aims to explore whether it can be categorised as a target-oriented translation that conforms to the norms of the intended target readership, rather than prioritising the language and culture of the original Arabic text like most, if not all other existing translations. This will be done by examining the text, using a descriptive-explanatory framework as advocated by Gideon Toury, and finding answers to the following questions: which strategies have been adopted by the translator of My First Quran: Storybook and how do these strategies conform to the expectations of the intended target readership? The typical translation strategies and norms in the translation of children’s literature are discussed. Toury’s notion of norms and more specifically his distinction of acceptability versus adequacy is used in order to establish which category My First Quran: Storybook belongs to.

The analysis shows that the strategies used in My First Quran: Storybook conform to the norms of translating for children rather than those of the source language and culture. Instead of replicating the original Arabic text, the translator manipulated the text in such a way that it meets the needs and expectations of the intended target readership. It can therefore be classified as a target-oriented translation. However the question of whether this is a unique case within the context of Quran translation, due to the low status of children’s literature within the literary polysystem remains unanswered and will be used to prompt further research in this area.

This article reports the findings of a research that aimed basically at examining the loss in denotative meaning in the translation of the Holy Quran, and how these losses can be reduced. It also identified the causes of the identified losses. Five ayahs were purposefully selected to address the research questions. The research results showed that loss in denotative meaning occurred due to many factors such as lack of equivalence and the translation strategies employed. This research also suggests solutions for the identified problems.

Translation of the Qur’an is still a problematic issue for each translator in the Islamic theology, because the Quran has numerous Islamic terms/words that hold multiple or double meanings, which cause problems in translation. These problems are due to the dissimilar translations of puns (tawriyah) and the misinterpretations between the intended meanings of puns with their inherent notions, which could result in a certain amount of ambiguity. and end up translating in superficial sense. This research deals with the challenges of translating the meanings of puns (tawriyah) from the Quran into English. The research corpus is based on several verses (Ayat) selected from the Holy Quran. The objectives of the study are to determine the types of English puns in the Quranic text to identify causes for misunderstanding the meanings of puns in the Holy Quran from Arabic into English.
Keywords: The Holy Quran, puns misunderstanding, delabastita strategies, reasons for misinterpreting the Quran.

The present study aimed to test the applicability of Nida’s theory of translation to an English translation of surah Ash-Shams of the Holy Qur’an. Towards that general aim, the study provided an overview of Nida’s theory of translation and the aspects whose applicability to the English translation of surah Ash-Shams would be tested. In addition, the study examined the Editor’s Preface to the English translation of the Holy Qur’an from which surah Ash-Shams was selected. A contrastive analysis was also devised and provided to help match the source text with the target text and measure the applicability of Nida’s theory of translation to both texts. The study revealed that, in general, Nida’s theory was applicable with the exception of one aspect related to word order. It is, therefore, recommended that large-scale research be conducted on the applicability of Nida’s theory to an English translation of the whole Holy Qur’an to either confirm the findings of this study or challenge them.

This Master's Degree thesis, whose full title is “Figurative Imagery in Chapter Two (The Cow) of the Noble Quran (in Arabic): between the English Translation of the Chapter’s Meanings and the Semantics of the Rhetorical and Stylistic Devices Used in the Original Arabic Text”, deals with figurative imagery used in the Quran and the translation of their meanings into the English language. This topic was chosen for its importance, on one hand; its subtleness on the other; the lack of proper attention paid to it by the majority of translators, on another; and finally for the purpose of highlighting the significance of recognizing the rhetorical and stylistic aspects of the Arabic language, and taking them into account when translating the meanings of the Noble Quran into English in specific, and when translating Arabic literature in general.
       
                                                                                                                      ملخص لرسالة الماجستير
تناولت هذه الرسالة التي عنوانها: "الصورة البيانية في سورة البقرة بين الترجمة الإنجليزية لمعاني السورة وبين دلالاتها البلاغية"، الصور البلاغية في القرآن الكريم وترجمة معانيها إلى اللغة الإنجليزية؛ لأهميتها من جانب، ولدقتها من جانب آخر، ولإغفال أغلب الترجمات هذا الأمر من جانب ثالث؛ ومن جانب رابع، لإبراز أهمية إدراك الجوانب البلاغية وأخذها بعين الاهتمام في ترجمة معاني القرآن الكريم على الوجه الخاص، وترجمة الأدب العربي على الوجه العام.

Published between 1934 and 1937 in installments, Abdullah Yusuf Ali’s Holy Quran translation and commentary is perhaps one of the most informed and authentic twentieth century English translations of the Quran with an inclusive language. Stressing the ethical and spiritual dimensions of the Quran and simultaneously using his deep linguistic and historical insights, Yusuf Ali, in his translation, tries to convey the universal message of the Quran by appealing to human reason, however, without going beyond any of the foundational belief systems of Islam. The translation of the Quran is backed up by over six-thousand commentary notes and thirteen appendices, thus making the work indispensable for anyone seriously interested in studying the Quran for gaining an objective understanding of its message.
The present edition of Yusuf Ali’s translation, in three volumes, with a new introduction, prepared by Dr Sabrina Lei, an insightful European Muslim philosopher who previously produced its translation in Italian, and published by Tawasul Europe Centre for Research Dialogue, Rome,  an independent Muslim think tank and publishing venture,  seeks to present the universal  message of this twentieth century classic in front of the general public in  the interest of building bridges across different religions and cultures.  The reissuing of Yusuf Ali’s work, in a new form and style, while fully remaining loyal to the original text of the translation and commentary, is a monumental achievement, as Islamophobia and erroneous projections of the Quran are currently  growing in many parts of the world.

RESUMEN El paradigma orientalista ha sido, hasta el momento, la única fórmula que Occidente ha perfilado para la recepción del Islam. Ello condiciona el conocimiento que se tiene de su realidad ideológica y de civilización. Y también, por supuesto, la traducción de los textos autoritativos del Islam, en particular el Corán. En estas condiciones, la asunción de los presupuestos orientalistas puede llevar no a la traducción de dichos textos, sino a su des-traducción, en el sentido de sustituir el significado real de los textos originales por el significado que el traductor de dichos textos (en especial el Corán) pretende darles con base en sus propias creencias y elucubraciones. Esta des-traducción se observa en el caso del término coránico amr, en el contexto de un estudio de marcado carácter orientalista. ABSTRACT The orientalist paradigm has been, up to the present moment, the only pattern that western society has adopted for the reception of Islam. That determines the knowledge that the West has of the Islamic ideological reality and civilisation. Furthermore, it also determines the translation of the authoritative Islamic texts, particularly the case of the Koran. In this sense, what is assumed about the orientalist ideas may lead to the not translating of those texts but to their dis-translation. In the sense that the real meaning of those original texts might be sometimes modified by the translators' own beliefs and their lucrubrations. This can be observed in many instances with the Koranic term amr (subject or command), in the context of a study with a strong orientalist approach. SUMARIO: 1. El paradigma orientalista: fórmula única de recepción del Islam en Europa. 2. La actitud del traductor orientalista ante el Corán. 3. Descubrir o inventar: Dos enfoques y una sola traducción. 4. Amr: un " asunto " entre la realidad lingüística y la interpretación orientalista.

This study investigates the meaning of the Qur'ānic near-synonyms الإفك  al-'ifk and الكذب al-kadhib (lie) and their English translation. It aims to identify the contextual meaning of these Qur'ānic near-synonyms based on the exegeses of the Holy Qur'ān. Then, it explains the nuances that exist between these two lexical items in terms of denotative meaning. This study also examines how the semantic differences between these Qur'ānic near-synonyms are reflected in the English translation of the Holy Qur'ān by Ali (2006). This study adopts the RC-S approach by Murphy (2003) as a theoretical framework for data analysis. It also employs the qualitative approach to collect and analyze the data of the study. The exegeses of the Holy Qur'ān are consulted to identify the semantic differences between the Qur'ānic near-synonyms. The findings reveal that there exist some differences in meaning between these Qur'ānic near-synonyms in terms of denotative meani...

Translation of the Qur’an is still a problematic issue for each translator in the Islamic theology, because the Quran has numerous Islamic terms/words that hold multiple or double meanings, which cause problems in translation. These problems are due to the dissimilar translations of puns (tawriyah) and the misinterpretations between the intended meanings of puns with their inherent notions, which could result in a certain amount of ambiguity. and end up translating in superficial sense. This research deals with the challenges of translating the meanings of puns (tawriyah) from the Quran into English. The research corpus is based on several verses (Ayat) selected from the Holy Quran. The objectives of the study are to determine the types of English puns in the Quranic text to identify causes for misunderstanding the meanings of puns in the Holy Quran from Arabic into English.Keywords: The Holy Quran, puns misunderstanding, delabastita strategies, reasons for misinterpreting the Quran.

This sura takes its name from the Family of Imran, who, along with the House of Ibrahim (mentioned in Aya 33), are cited as moral, virtuous paragons chosen by Allah because of their devotion to His worship. They are to be emulated by all humans.
Merit: the meritorious status of this sura is on a par with that of al-Baqarah. In fact, they are both known as al-Zahrawin (lit. The Two Luminous Suras). These two suras will, along with the rest of the Qur’anic, come to intercede on behalf of the one who claims them as his own on the Day of Judgement; yet they are set apart from the other suras of the Qur’an. An-Nawwas Ibn Sam’an narrated that the Prophet said: “The Qur’an, along with the people who used to adhere to its commandments, will be brought on the Day of Judgement, with al-Baqarah and al Imran at the front… as if they were two dark clouds, or two shades between them is light, or two huge flocks of birds, flying closely together arguing on behalf of he who owns them”. (Muslim: 805)
Theme: the main theme of this sura is to further nurture the Believing spirit and bring it to maturity. It encourages holding fast to the teachings and dictates of Islam, by proving Allah’s Oneness with Signs and evidences. All this is coupled with a refutation of the doubts cast on Islam and its precepts.
Key: the sura is an answer to the Believers’ Prayer, found at the very end of al-Baqarah; to prevail over the Deniers. It begins with the ultimate declaration of Faith, “Allah, there is no god but Him”, which constitutes the same words found in the Qur’an’s greatest aya, the Aya of al-Kursi; the very word over which the epic battle of Belief and Denial is fought. Here, Belief and Denial come head to head in the battles of words and arguments against the People of the Book, and that of taking up arms against the Arab pagans. In both confrontations, Belief emerges victorious and establishes itself firmly on the world stage. In order to win this victory, Believers are repeatedly and strongly encouraged to remain steadfast and be Mindful.
The overall milieu in which al-Baqarah is set carries over here and is expounded upon with further illustrations and more details. In the same vein, it takes the early Madinan period as the background against which it plays out its themes and characters: the People of the Book, the Deniers, the Battles of Badr and Uhud, building the desired Muslim character and introducing new laws for the community. Moreover, it is useful to realize that the reason for the revelation of a number of passages of al Imran is to refute and rebut the arguments of the learned Arabian Christians, better known as the Christians of Najran, who came to Madinah to debate with the Prophet regarding matters related to Faith. The Jews of Madinah are also addressed at length.

The holy Quran is the divine message sent to all humanity by Allah (SWT). This message concerns not only the owners of the language from which it descended but all humanity. So it is necessary to translate this message into those languages for people from different cultures to understand. However, whether the Quran will be translated into other languages has been discussed throughout history and positive and negative opinions about the issue continue. As a Muslim-dominated country, Bangladesh has been working on the translation of the Quran since the 18th century. This article, firstly, discussed the historical process of the translation of the Quran into Bengali and then the translation of the Quran by Gholam Azam is examined as an example, who worked to understand and explain the Quran and reflect the effect of the Quran in social life.

This study investigates the meaning of the Qur'ānic near-synonyms ‫ااااا‬ al-'ifk and ‫ا‬ ‫اااا‬ alkadhib (lie) and their English translation. It aims to identify the contextual meaning of these Qur'ānic near-synonyms based on the exegeses of the Holy Qur'ān. Then, it explains the nuances that exist between these two lexical items in terms of denotative meaning. This study also examines how the semantic differences between these Qur'ānic near-synonyms are reflected in the English translation of the Holy Qur'ān by Ali (2006). This study adopts the RC-S approach by Murphy (2003) as a theoretical framework for data analysis. It also employs the qualitative approach to collect and analyze the data of the study. The exegeses of the Holy Qur'ān are consulted to identify the semantic differences between the Qur'ānic near-synonyms. The findings reveal that there exist some differences in meaning between these Qur'ānic near-synonyms in terms of denotative meaning and that the semantic differences between these Qur'ānic near-synonyms are not reflected in Ali's English translation of the Holy Qur'ān. The study provides recommendations for readers and translators especially the translators of the Holy Qur'ān.

Bilindiği üzere Kur’an-ı Kerim, 610-632 yılları arasında Hz. Muhammed’e nazil olan son ilahi kitaptır. Kur’an’ın kendisinden önceki vahiylerden temayüz ettiği bazı özellikleri vardır. Kur’an vahyinin en belirgin özelliklerinden birisi de yirmi üç sene içerisinde sözlü hitap olarak nazil olmasıdır. Buna bağlı olarak birçok Kur’an ayetleri ancak nazil olduğu bağlamla değerlendirildiğinde anlaşılabilmektedir. Bundan dolayı Kur’an vahyinin anlaşılmasında o günkü muhatabı ve bağlamı dikkate almak gereklidir. Nitekim muhatap ve bağlamın dikkate alınmadan Kur’an’a anlam verilmesi birçok yanlış algıların oluşmasına sebep olabilecektir.
Kırgızistan’da yayımlanan mealler arasında incelemeye aldığımız “Iyık Kuran Cana Kırgızça Kotormosu” isimli mealin diğerlerinden farklı birkaç önemli özelliği bulunmaktadır. Bu çalışmamızda söz konusu olan meali dikkate alarak anlam-bağlam ilişkisine ne kadar riayet edilip edilmediği üzerinde duracağız. Bu bağlamda en yaygın yanlış anlaşılan ayetler örnek olarak seçilecektir. Yanlış algılanan ayetlerin icap ettiği bağlamını tespit etmede en otorite tefsirler esas alınacaktır. Çalışmamızın neticesinde birçok ayet-i kerimenin bağlamının dışında yorumlanması nedeniyle bazı ayetlere yanlış anlam verildiğini ve yanlış yorumlar yapıldığını örnekle ortaya koymaya çalışacağız.
As known, the Holy Qur'an is the last divine book revealed down to Prophet Muhammad between the years 610 and 632 A.D. The Qur'an has some characteristics that distinguish it from the previous revelations. One of the most prominent features of the Qur'an is its revelation in the duration of twenty-three years in oral form. Accordingly, many Qur'anic verses can be understood only when they are dealt with in the context of their revelation background. Therefore, to understand the Qur'an, it is necessary to consider the context in which it was revealed down and the first people it addressed to. Otherwise fixing the meaning for some Quranic verses without keeping in mind the context and people it was meant for initially, may lead to many wrong perceptions.
The under-review translation of Quran namely “Iyık Kuran Cana Kırgızça Kotormosu” possesses some distinctive features among the Quranic translations published in Kyrgyzstan. In this work, by taking the above-mentioned translation as sample, we will try to find out that to which extent the principle of Meaning-Context Relationship is taken into consideration while translating the Quran.  In this regard, we will select some most commonly misunderstood verses as examples. We will rely on most authentic exegesis for determining the right context of misunderstood verses. And thus, our work will hopefully result in pointing out some misinterpreted verses with examples and consequent misconceptions due to overlooking the rule of Meaning-Context relationship at the time of interpretation of those verses.

{إِنَّا نَحْنُ نَزَّلْنَا الذِّكْرَ وَإِنَّا لَهُ لَحَافِظُونَ}
نحتسب هذا العمل عند الله بخير الجزاء إلى علمائنا الأفاضل، وكل من ساهم في ترجمة معاني القرآن الكريم إلى اللغة اليونانية، ممن نعلمهم، وممن نجهل أسمائهم، ونخص بالذكر المغفور له بإذن الله العالم الجليل الدكتور أحمد عتمان
هذا وقد تم تنفيذ هذا المشروع بعد قرابة عام كامل من الإعداد بآخر ما توصلت إليه تكنولوجيا الحاسوب، وانتهى في غرة ذي القعدة 1434 هجريا - سبتمبر 2013، معتمدًا على ترجمة مجمع الملك فهد لطباعة المصحف الشريف - المدينة المنورة لعام 1998, وقد عانيا فحصه وتمحيصه من بعض الأخطاء الواردة فيه والتى وفقنا الله لإدراكها قدر استطاعتنا. ومن هذا المنطلق نرجو ممن فتح الله عليهم بالفهم الصحيح واللغة القويمة فى حالة إدراك أى خطأ يرجى المراسلة على بريدنا الاليكترونى ليتم تصحيحه.
والله الموفق والمستعان.
حقوق الطبع الكتابية محفوظة إلى ::مجمع الملك فهد لطباعة المصحف الشريف::
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Copyright©Yasser Eldeghidy 2013. All Rights Reserved
[email protected] 
ΤΟ ΙΕΡΟ ΚΟΡΑΝΙΟ - Quran in Greek
και μετάφραση των Εννοιών Του στην Ελληνική Γλώσσα
Μέρος: 30ο
Η Σούρα: 78 Σούρα ελ-Νέμπε'ε (Το-Μεγάλο-Νέο) εως (114) Σούρα ελ-Νας (Οι Άνθρωποι) - جزء عم
Σεΐχης: Mohammed Sedik El Minshawy
E.mail: [email protected]
Εκπόνηση και υλοποίηση: Yasser Eldeghidy
Copyright © Yasser Eldeghidy 2013. All Rights Reserved
ΠΑΝΕΠΙΣΤΗΜΙΟ ΑΛ-ΑΖΧΑΡ
Επιμέλεια και υπό την αιγίδα: Dr. Tarek M. Radwan
Url Channel: http://www.youtube.com/user/QuraninGreek
إعداد وتنفيذ: ياسر الدغيدي- جامعة الأزهر
مراجعة وإشراف عام: دكتور طارق رضوان- جامعة الأزهر
::هذا العمل وقف لله تعالى::
5/12/2013 تم هذا العمل بحمد الله تعالى وتوفيقه اليوم الخميس
فجزى الله خير الجزاء كل من ساهم في إنجازه، سائلين الله عز وجل
                      ،أن يكون في ميزان حسناتهم يوم أن يلقوا ربهم
                                      ......وأن ينفع به الناس أجمعين
::هذا المشروع وقف لله تعالى::