The Holy Qur’an

It is not possible to get the desired thought of the text without considering the discourses of social actors. Using sociological-semantic categories, Van Leeuwen's discourse-oriented theory (2008) can explore the hidden layers of language in oral and written texts by stressing the importance of social actors of discourse. Hence, this theory can reveal the underlying relationships of each discourse. Due to the mysterious and discourse-oriented structures of the Holy Qur’an, one can find that the hidden ideology behind them is approximately the same. Therefore, discourse analysis can find a special status in Qur’anic studies. This study has examined the discourse system of the narrative of Prophet Solomon (AS) in Surah An-Naml with descriptive-analytical and statistical approaches using Van Leeuwen’s discourse-oriented model. The findings suggest that the inclusion components (134 cases) have a much higher frequency compared to the exclusion components (38 cases). On one hand, this means that God pays the most attention to the meaning, but on the other hand, in stylistic creativity, He introduces the audience, the names of individuals, groups, places, and times in which social actors play an active role. Besides, the components of reference allocation (98 cases), role allocation (20 cases), and type allocation (16 cases) have the most representation in all types of social actors included in this narrative, respectively.

The issue of literal versus free translation has always been a controversial matter in the translation of the Holy Scriptures, including the Holy Qurʼān. Explicitation, as a translation universal, has received increasing attention in the area of translating religious texts. The aim of this paper is to investigate the effects of explicitation on the translation of coherence in the first 13 surahs of Part (Juz) 30 of the Holy Qurʼān. In doing so, the model proposed by Vinay and Darbelnet (1995), along with coherence aspects in Sherman’s (2010) framework were used. To this end, the first 13 surahs of Part (Juz) 30 of the Holy Qurʼān in Arabic and their five English translations by Asad, Shakir, Pickthal, Yusufali and Saffarzadeh were examined. The overall goal of the analysis was to find whether explanatory coherence was used in the English translation and how explicitation affected the coherence of the content in all translations. Findings show that explicitation not only resolved ambiguity but also strengthened the coherence of the text. However, translators, in some translations, preferred to be loyal and faithful to the original and did not add anything to their translation. Additionally, in a few cases, the addition of more words to the translation turned it into redundant mess, leading to an incoherent translation.

The translation of cultural items from the Qur’ān and Islam can be challenging. This study investigated the strategies used by male and female translators to translate Qur’ānic cultural items, as well as the consistency of these strategies. The researchers first identified Qur’ānic cultural items from the preface to Ali Quli Qara'i's English translation of the Qur’ān. They then searched the Qur’ān for these items and extracted the verses that contained them. The researchers found that the most common strategy used to translate Qur’ānic cultural items was to replace them with a more general word. The second most common strategy was to paraphrase the item using a related word. None of the translators used the strategies of cultural substitution or illustration. The researchers also found that the three translators used similar strategies that were similar to other. Ali Quli Qara'i was the most consistent translator, using a single strategy in 82% of the cases. Tahereh Saffarzadeh was the second most consistent translator, using a single strategy in 80% of the cases. Muhammad Ahmed and Samira Ahmed were the least consistent translators, using a single strategy in 62% of the cases. The findings of this study suggest that there are a limited number of effective strategies for translating Qur’ānic cultural items. Translators are advised to be aware of these strategies and could use them consistently in order to produce accurate and faithful translations.

The translation of proper nouns, such as Allah’s attributes of acts, has consistently been a contentious issue in the translation of Qur’ānic exegesis. This research aimed to investigate the frequency and types of strategies employed in the English translations of Allah’s attributes of acts in the Holy Qur’ān. The study sought to explore the strategies used by translators in the translation of Qur’ānic exegesis and to determine if significant differences existed among the translators in the application of the strategies proposed by Chesterman (1997). The corpus comprised six English translations of the Holy Qur’ān by Asad, Pickthall, Saheeh, Arberry, Khan and Hilali, and Mubarakpuri. Both descriptive and inferential statistics were utilized to analyze the data, based on a revised version of Chesterman’s (1997) model. The descriptive data revealed that only six out of ten strategies were used in translating Allah’s attributes of acts. Only two strategies, transposition and emphasis change, were not used significantly differently, while the other four strategies, synonymy, paraphrase, transliteration, and expansion, were employed significantly differently. The inferential statistics revealed significant differences in the application of each strategy by each translator. However, no significant differences were found among the translators in the application of the same strategy when rendering Allah’s attributes of acts.