Abstract
The main question raised in this paper is: Is it possible to translate the ‘genre’
of Quran? And if this ‘genre’ is Quran specific, a ‘genre’ of its own, i.e. a unique one,
how can the Quranic text be translated from Arabic into English or any other
language? This question has been raising a lot of controversy among translation
theorists, linguists, philosophers and scholars of Islam and specialists in the sciences
of Arabic language let alone Quran exegetes. Scholars of the Arabic language and
scholars of Islam have argued that because of the genre of Quran is the genre of (ijaz),
translatability can never be possible. Equivalence, thus, cannot be achieved especially
if we know that so far there has been no unanimous definition of the term.
Therefore, what translators of the Quranic text are involved with is transferring
meaning of the Quranic text. But meaning (content) is encapsulated in the Form
which is distinctly and uniquely rhetorical in Quran. In other words, such an
inextricable content-form relationship should make the process of transferring
meaning not an easy one at all, especially as we know that the Quranic text is sacred
and sensitive.
Thus, the periphrastic way which has already been put forward by Raof
(2001: 6) can be seen as a convenient solution to achieve a degree of approximation
between the source text and the target text.
Having supported the notion of approximation, I opted to choose certain
verses with certain syntactic and lexical aspects from the Quran. The point is to
compare three versions of translations of each verse to see which version is most
approximate to the Quranic text of the verse. The three versions are by Abdullah
Yusuf Ali (non Arab Moslem), Marmaduke Pickthall ( a British national who
converted to Islam) and Ahl-lul-Bait institution ( a Moslem Assembly with Arabic as
mother tongue).
To support my argument, I relied on Al-Mezan Fi-Tafseer Al-Quran (Al-
Mezan Exegesis) by the Moslem scholar Mohammed Hussein Tabatabae (2006) and
the authentic monolingual Arabic Dictionary Lisan Al-Arab (Ibn Manzur: 2005 ed.4).
One main conclusion made in this paper is that the task of translating the meaning of
Quran cannot be rightfully carried out by translators on individual basis. Rather, it
must be institutionalized. There is a need for setting up a special institution entrusted
with such a meticulous job.
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Summary of the jurisprudence research
Praise be to God, Lord of the Worlds, and prayers and peace be upon the Master of the Messengers, our master Muhammad, and upon his pure family, and his ignorant and ignorant companions, and those who followed them in goodness until the Day of Judgment.
Then:
The many jurisprudential aspects that the Shafi’i imams said are of great importance, because these aspects are nothing but the opinions of venerable jurists who have reached a high degree of knowledge until they have become among the owners of faces. And among them are the Shafi’i jurists, the jurists may differ among themselves, either because there is no text about their imam in a
... Show MoreThe existence of succession system has appeared in Arab Islamic state after the death of the prophet Mohammed (peace be upon God and peace), So there was caliphate, then the Umayyad dynasty in Syria , until 132 AH , the date o the emergence of the Abbasid state adopted a system ministry formally , hafs bin sulaiman ( Abu salamah Khallal ) was the first minister emerged on the political scene. He was killed at the time of the first Abbasid caliph , Abu Albbas , incest 132-136 who had put Khalid bin barmak as a minister instead of Hafs bin Sulaiman . During the reign of AL-Mansur 136-158 , there was an importance and a place for the ministry , despite of AL-Mansur strength personality that covered on his ministers personalities
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