Journal of Textual and Translation Analysis in Islamic Studies (TTAIS)

The present study aimed to investigate the translation strategies used in the English renditions of the end-of-the-world saviourship verses of the Holy Qur’ān, from the perspective of the translators' religious backgrounds. For this purpose, the English translations by three translators, Muslim, Christian, and Jewish (namely, Saffarzadeh (2001), Arberry (1957), and Dawood (1956), respectively), on the topic of saviourship in the Holy Qur’ān were collected and examined. To identify the translation strategy or strategies and to support the analysis of the translations and the ideologies underlying them, Newmark’s (1988) translation strategies, as well as a revised model of Larson’s (1998) TQA proposed by Rahimi (2004) (including accuracy, clarity, and naturalness), were employed as theoretical frameworks. Additionally, two Qur’ānic exegeses by Gulam Malik Farid and Tafsir al-Mizan by Allameh Tabataba’I, alongside selected authentic traditions or Hadiths, were consulted to provide a deeper understanding of the Qur’ānic interpretations. The results of the study indicated that ideological factors played a significant role in the choice of translation procedures, the translator’s intentions, and the academic and exegetical references used in each translation. More specifically, the Muslim translator tended toward a more meaning-oriented approach, placing greater emphasis on conveying meaning than the Jewish and Christian translators. Saffarzadeh also made more deliberate efforts to avoid manipulation and distortion compared to the other two translators.

Despite extensive scholarship on texts such as Munajat Sha’baniyah, a systematic translation into a widely spoken international language remains absent. This study seeks to provide an accurate translation of key phrases, particularly those that parallel expressions found in the Holy Qur’an. Employing a qualitative analytical-documentary approach, the research evaluates existing translations using Juliane House’s (1997) theoretical model for translation quality. The original Munajat Sha'baniyah is analyzed within House’s framework, alongside a potentially machine-generated translation, with particular attention to the dimensions of field, mode, and tenor. Based on this analysis, the researcher produces a new translation, informed by various Qur’anic renditions, which is subsequently assessed using the same criteria. The findings highlight significant discrepancies in field, mode, and tenor between the machine translation and the researcher’s version, emphasizing the limitations of current machine translation technologies in handling complex religious texts.

Translating recurring linguistic and rhetorical structures in the Qur’ān presents a significant challenge for English translators, as inconsistencies can disrupt the text’s thematic unity and stylistic coherence. This study investigates how such structures—categorized as expressions, sentences, verses, syntactic patterns, and rhetorical devices—are rendered in three English translations of the Qur’ān: Sahih International (1997), Yusuf Ali (1934), and Abdel Haleem (2004). Employing a descriptive-analytical approach, the research utilizes the frameworks of formal equivalence and dynamic equivalence, supported by classical tafsir and Arabic syntactic sources, to evaluate translation consistency across the five categories. The findings reveal distinct translational strategies: Sahih International emphasizes formal equivalence, demonstrating high consistency in expressions and syntactic constructions; Abdel Haleem strikes a balance between formal equivalence and dynamic equivalence, performing notably well in the translation of verses; Yusuf Ali, on the other hand, adopts a more interpretive style, resulting in greater variability and frequent departures from tafsir-supported renderings. This inconsistency underscores the importance of uniformity in preserving the Qur’ān’s integrity and enhancing clarity for readers, especially in sacred texts where repetition serves a deliberate rhetorical function. The study proposes a hybrid formal equivalence-dynamic equivalence model that prioritizes structural fidelity, such as consistent renderings of recurring phrases like “who ... except”, while incorporating naturalness to improve readability for English audiences. However, the limited sample size of three instances per category constrains the generalizability of the findings, indicating a need for broader analysis. Ultimately, this systematic approach not only promotes greater coherence in Qur’ānic translation but also offers practical guidance for translators and contributes to the broader discourse in translation studies, particularly regarding the balance between fidelity and accessibility in rendering sacred texts.

This study employs a qualitative methodology, drawing on library and documentary sources to conduct a comparative analysis of the Qur’ānic account of the Companions of the Cave in Surah al-Kahf alongside non-Qur’ānic narratives. The primary aim is to challenge Donner’s assertion that the Qur’ānic story was influenced by popular tales. This research further examines how the motif of the Sleepers of the Cave—a recurring theme in Greek, Jewish, and Christian mythology as well as global folklore—is rendered with unique originality in the Qur’ānic narrative. The Companions of the Cave are not only integrally connected to other narratives within the surah but also harmonize with the broader thematic and theological objectives present in other Qur’ānic chapters, reflecting the historical context and prophetic biography. However, due to the extensive influence of exegetical traditions shaped by Isra'iliyyat (Judeo-Christian sources), some Jewish and Christian elements have permeated Islamic literature despite the Qur’ānic account’s distinctive conciseness and internal coherence. A common motif among these various traditions is the exploration of life, death, and resurrection. Yet, in Surah al-Kahf, this motif is intricately intertwined with fundamental Islamic teachings—particularly monotheism ( tawḥīd ), prophethood ( nubuwwah ), and resurrection ( maʿād )—as well as the central themes of the surah itself. Such thematic unity and depth are notably absent in Jewish and Christian versions of the narrative.

This study assessed the quality of two English translations of the Al-Kahf chapter, produced by two prominent translators: Pickthall (1930), a native English speaker, and Qarai (2018), a non-native translator. The evaluation employed the model proposed by Khazaeefar (2012), which emphasizes error analysis. By referencing two commentary texts and two dictionaries of the Quran, the true meanings of the words were established, enabling a comparative analysis of their English meanings against the Arabic terms and identifying errors in the translations. Additionally, errors at the macro level of translation—specifically regarding sentence syntax, coherence, cohesion, and style—were examined. The findings indicated that the non-native translator exhibited fewer errors and produced a higher quality translation than Pickthall (1930). Consequently, it can be concluded that a translator's proficiency in the Arabic language and its structures, along with a contextual understanding, significantly influences the translation of the Quran, and the non-native translator has effectively fulfilled this responsibility.

Verse 21 of Surah Ar-Rum states: “And of His signs is that He created for you spouses from among yourselves so that you may find tranquility in them, and He placed between you affection ( mawaddah ) and mercy. Indeed, in that are signs for a people who reflect”. This verse, which conveys the Qur’ānic philosophy of marriage, notably employs the word mawaddah to express affection, a choice that warrants deeper investigation. Analyzing the semantic evolution of key Qur’ānic terms is a valuable and emerging approach in Qur’ānic studies. The vocabulary of the Qur’ān often draws from the lexicon of pre-Islamic Arab culture, including terms common in tribal discourse and poetic expression. Like many such words, mawaddah retained its semantic core but underwent significant development in its meaning within the Qur’ānic worldview. This paper explores the semantic trajectory of mawaddah and offers a critical analysis of its usage in Surah Ar-Rum, verse 21. It concludes that no other synonymous term would convey the depth and intended meaning as effectively as mawaddah in this context