Quran translation and commentary an uncharted relationship

quran translation and commentary an uncharted relationship

Since the first translation of the Holy Qur'ān into English in , there have appeared more than 60 other . like seafarers on an uncharted sea without compass or guidance, the Qur'ān offers a delivering vision of life and .. and ill- treat your blood relations 8 (); Ali, Abdullah Yusuf, The Meaning of the Holy Qurʾān. 'Qur'ān Translation and Commentary: an Uncharted Relationship?' Islam World Bibliography of Translations of the Meanings of the Holy Qurʾan: Printed. Associate Professor of Translation Studies, Taibah University, KSA Marked Loss in Qur'an Translation The Translatability of Sound-Meaning Conflation‏.

Sites of encounter and rivalry between Islam and Christendom were the hotbeds of this transla- tion activity. As Thomas Burman puts it: Brill Academic, However, besides fragmentary translations of this kind no con- certed efforts were made by Muslims in this field until a much later date. They took their place in the robust Syriac tradition of polemics.

The aim of Barsalibi in making use of these quotations is threefold: His putative readers, who were Syriac Christians as well as Muslims, were not left to fend for themselves.

{SOUL MOVING QUR'AN} Recitation With English Audio Translation - Chapter Al Baqarah (The Cow)

Their reading is closely controlled and monitored by his ever-present almost paternal! The Manchester University Press, Mingana, An Ancient Syriac Translation, 3. Waleed Bleyhesh al-Amri n 95 through contextualizing comments, such as: Although there were complete Latin translations, the motivations behind production were almost as polemic as their Syriac counterparts, but with notable differ- ences.

He gives the example of 2: For a discussion of these translations, see S. The Latin trans- lators will have none of this, however, all of them translating this verse rather soberly. It was the patrons who supra-imposed the frames that directed the reading. Comments and annotations were therefore strongly of an exegetical nature. Having said that, one must concede that for intrinsic reasons the relation- ship between translation and exegesis cuts deeper than supra-imposed forced interpretations.

This was just as well, for the language of the Koran is difficult and within Islam has given rise to a specialist literature of glossaries and commentaries, and this information was largely out of reach for Robert and for Hermann. No doubt it was to cope with these difficulties that the Abbot of Cluny engaged a Muslim to help the two translators.

Bibliography on Qurʾān translation — Orientalisches Seminar

Waleed Bleyhesh al-Amri n 97 Just how closely interwoven were exegetical views in Latin translations is highlighted by Burman. However, Marracci goes a step further by directly quoting from the Muslim exegetical corpus, first in Arabic and then translated into Latin. Often he provides more than one explana- tion. A notable difference in approach however is that Robert tried to superimpose exegetical views in the body of this translation, while Marracci opted for a literal translation supplemented by accompanying exegetical notes and comments.

Early European transla- tions were often the verbatim or spiritual offspring of certain Latin transla- tions particularly those of Robert of Ketton and Ludovico Marracci.

The Islamic creed of Mohammed, the false prophet, son of Ab- dalia, i. It was supplemented by his remarks and by the remarks of oth- ers and elucidated by their notes.

quran translation and commentary an uncharted relationship

It was supplemented by a short introduction, containing the whole faith-creed of Mohammedan religion, gathered from al-Koran… And it was supplemented by an explanation providing that the Islamic faith has deviated from the True Religion, presented by Reinekczius M. A Short Historical and Bibliographi- Waleed Bleyhesh al-Amri n 99 This long title shows just how much the polemical framing culture loomed large well into the nineteenth century. This period, largely unlike its predecessor, is characterized by a systemic study of indigenous Islamic literature.

A notable feature is that exemplars of this period, in no small measure, favoured either picking and choosing from the exegetical literature what was in line with their own preconceived views, not adhering to a certain exegetical school in particular, or that their own readings found their way into their translations, irrespective of it being supported by any par- ticular Muslim exegete. Oddly, with the increased engagement with texts of Islamic tradition came a disinclination toward using these texts consistently in explaining its central text.

That is, the Samaritan. Seldon de diis Syr. Many Arabians identify him with the Micha of Hudges xvii. Geiger suggests that Samiri may be a corruption of Samael… But it is probable that the name and its application in the present in- stance, is to be traced to the old national feud between the Jews and Samaritans.

Qurʾān Translation and Commentary: An Uncharted Relationship? | Waleed Al-Amri - guiadeayuntamientos.info

See De Sacy, Chrestom. Sale also mentions a similar circumstance of a tribe of Samaritan Jews dwelling on one of the islands in the Red Sea. The Dissemination of the Koran in the West Leiden: This is in accordance with the Talmudic legend. But with the same tongue that he sinned he did penance: Who is like thee, o Lord, among the Gods?

quran translation and commentary an uncharted relationship

The Holy One, Blessed be He, delivered him from the dead…so that he should not die ix. Dawood, which is much more sparse and economical but no less elaborate. For instance, in Muslim exegetes differed on the nature of what exactly the Prophet was hiding, however, Dawood jumps to conclusions, adding a foot- note: Some Spanish translations were equally manipulative in their approach. There are however European translations of this period notable for their familiarity with the Muslim exegetical corpus.

Dawood, The Koran Middlesex: Penguin Books,n. Jacques Berque, Le Coran Paris: He is on record as saying that he relied heavily on exegetical sources Cf. Rudi Paret, Der Koran Stuttgart: However, this does not mean that such translations exercised no exegetical influence.

This is not to say that the whole interpretive framework of this period is manipulative. Some researchers have it that early Turkish translations were either copies of this or were greatly affected by it.

This is a credible thesis, for both languages prevailed in Central Asia, which at the time was a hub of intellectual activity. This translation exhibits the interlinear-exegesis technique. The pedagogical approach corre- sponding to this effort may be demonstrated by the employment of a double- pronged interpretative technique combining interlinear translation, to get the gist of the text and make it somehow accessible, with either oral69 or less often written exegesis.

This technique held sway for a long time. Translation in the modern sense of the word was to become a necessity particularly as Muslims came into increasing contact with non-Muslims. To his right sat the Arabs and to his left the Persians. To get an idea of how deeply- seated this reservation is, and which gave rise to the coupled inter- linear-exegesis interpretive technique, see Mustafa N.

Waleed Bleyhesh al-Amri n instance, the first English translation by a Muslim was undertaken by Moham- mad Abdul Hakim Khan and came out ina time near the apogee of missionary activity in India. In general, much as discussed in the polemical context above, the agendas to which the translators or their patrons subscribe define the works they draw on and cite as authoritative. The Shiite texture of this translation is unmistakable.

For instance, in a comment on King Fahd Quran Printing Complex, brings a fresh update to this effort. The translation of 3: Abdel Haleem translates it thus: If one seeks a religion other than complete devotion to God [islam], it will not be accepted from Him. One further cause for misinterpretation is the lack of awareness of the different meanings of a given term in different contexts…. Thus for example, in [N. He further comments on his choice: All italics are in the original.

Hammad, The Gracious Quran, vol. Waleed Bleyhesh al-Amri n this into an accurate phrase is such that it would not encompass these essential aspects. Unlike the latter two, whose commitment to a certain interpretation is left implicit, Abdel Haleem and Hammad explicitly prefer readings based on their own life-long studies and experiences. These are not new thoughts to me, born of out the spiralling crises of our intensifying times.

They are deep-rooted intuitions formed in the humbling crucible of forty years of serious study of revela- tion and the sacred. They are the gathering insights that led me more than fifteen years ago now to begin a re-examination in my native Arabic, and re-interpretation into my adopted English, of the Quran.

This is pronounced in, for instance, her translation of 4: This prompted some public debate among Muslims, as it was taken to be a far cry from prior exegetical and juristic views of the matter82—so much so that New York Times reported the issue in its national copy.

Translated and Explained by Muhammad Asad. This issue is strictly defined and demarcated in the writings of premod- ern Muslim jurists, who set the scope and limits of this corporal disci- plinary procedure. New York Times, March 25,p. The tale of how she found her exegesis, in an unlikely secondary source, is curiously fitting for the modernist idiosyn- cratic approach to tradition and historical method of which her translation is exemplary.

This word proved problematic for translators of different persuasions. Of the seven which have appeared, four openly address the issue of context and interpretation and how these bears on translation. Another translation is produced by the Monotheist Group, which professes to belong to no denomination and instead comprise a group of peo- Jasser, The Holy Koran: Waleed Bleyhesh al-Amri n ple seeking to live their lives focussing on God Alone.

The cover provides the following rationale: The answer to this question lies in the current structure of the Islamic faith itself, and the fact that, for many centuries, Islam has been primarily sub-categorized as either Sunni or Shia or one of the many other denominations that have emerged over the years.

As such, all translators have belonged to one school of thought or an- other which clearly comes across in the interpretation of and choice of translation for specific words or verses. Also, while many translators have been sincere in their rendering of the Ara- bic meaning of the words, they have been unable to refrain from adding comments in the form of parenthesis within the text of the translation or in the form of footnotes and appendices to reflect their views on certain verses or the views of the denomination they adhere to.

But is it history that muddies the originary clarity of the revelation? Or does the text itself invite such multiple interpretations? These questions are addressed by the other two translations. Belief in intercession is a mythology…. We are instructed to glorify and praise God, not His Messengers who are only human beings like us. Sunni and Shiite clerics try hard to find an excuse to continue this form of Muhammad worship. In another verse of the Quran, Allah SwT compares the husband and wife to garments for one another: Not only does our dress act as a beautification for ourselves, but it also covers any defects that we may have on our physical body - thus, if a person has a scar or burn mark on his body, the clothing will cover this from others around him and thus, they would not know that he has such a physical 'defect'.

The husband and wife are to play the same role in relation to one another. If the wife has spiritual defects or lacks something in her character, then the husband must cover these up and not expose her shortcomings to others.

Marriage in The Quran And Sunnah of The Prophet (S)

The wife too, must cover up and hide her husband's deficiencies and weaknesses and protect her mate. Not only has Allah SwT commanded the believers not to make fun of one another and not to mock or ridicule others, but they are also supposed to protect the honour and integrity of one another. In this there is surely evidence of the truth for the people who carefully think. Not only has Allah SwT created these two individuals, but in order for there to be peace and harmony between the two of them, He himself has placed love and mercy between them so that they can live a life of tranquility.

Have consciousness of your Lord who has created you from a single soul. From it He created your spouse and through them He populated the land with many men and women. Have spiritual awareness of the One by whose Name you swear to settle your differences and have respect for the wombs that bore you.

Without doubt, Allah SwT keeps watch over you all. It goes without saying that it is only through the natural act of marriage between a man and woman that children can be brought into this world as all others forms of "marriage" are deviations that can never produce a child and thus, an increase in the population. The noble ahadith are also replete with traditions narrated from the Prophet S and his immediate successors, some of which we present below.