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

The Holy Qur’ān, considered a miracle of the Prophet Muhammad (peace be upon him and his family), is rich in stylistic and rhetorical structures, figures of speech, and cultural references that convey its profound concepts in the Arabic language. This sacred scripture employs a distinctive rhetoric, specifically proverbial expressions, which can present challenges in translation. This study aimed to examine various English translations of proverbial verses from the Qur’ān based on Baker’s (1992) model. Out of 245 proverbial expressions in the Qur’ān, 100 were randomly selected and analyzed along with their English translations by Pickthall (1930), Irving (2011), Saffarzadeh (2010), Asad (1980) and Shakir (1980). The findings indicated that the most commonly used translation strategy was the omission of idiomatic play (literal translation), while translating an idiom with a similar meaning and form to the source language was the least frequent. Additionally, it was found that a literal translation with added explanatory notes was the most suitable strategy for translating proverbial verses. However, overall, the study revealed that due to various factors, including cultural disparities, the translators struggled to capture all the aesthetic and captivating elements of the Qur’ānic proverbial verses in their translations

Linguistic issues are important in the textual analysis of translated texts. Among the most sensitive and significant texts translated into different languages, the Holy Qur’ān stands out. The text and texture of the Qur’ān are so unique that one cannot easily understand it without prior knowledge of its linguistic and extralinguistic aspects. One of the most challenging linguistic issues in the Qur’ān is proverbs, especially hidden proverbs that carry culture-specific meanings. The translator’s role in explicating the meanings of these culture-specific items is crucial. This research aims to identify and analyze Qur’ānic hidden proverbs using a technical reference (Esmaeeli, 1986) and to assess translation quality with Na Pham’s (2005) translation quality assessment model. In this study, two translation forms, AI and human (Qarai), were compared for their treatment of Qur’ānic hidden proverbs. Data collection and analysis followed a descriptive-qualitative design. Twenty-one verses containing hidden proverbs and their translations by GPT 3.5 and Qarai were analyzed. The study results indicated that, in terms of translation quality, GPT 3.5 performed better than Qarai.

Rhetorical questions in the Holy Qur’ān serve as powerful devices in argumentation and persuasion. This study investigates the translation strategies employed by Arberry and Asad in translating rhetorical questions from the Holy Qur’ān into English, utilizing the techniques suggested by Molina and Albir. The research adopts a descriptive-analytical method and is based on library research. The sample includes thirteen rhetorical questions selected from different Surahs, analyzed for their rhetorical functions as identified by classical Arabic rhetoric, including refutation, reproach, explanation, negation, astonishment, encouragement, reconciliation, unlikeliness, and magnification. The analysis reveals that both translators employ a range of techniques, with Asad favoring adaptation (42%) and amplification (33%), and Arberry showing a higher frequency of literal translation (50%) and modulation (25%). While both translators effectively convey the rhetorical functions of the questions, Asad’s translations often include additional explanatory phrases, making them more interpretive and accessible to readers unfamiliar with the original context. In contrast, Arberry’s translations maintain closer adherence to the original structure and wording, which can require more interpretive effort from the reader. The study concludes that while both translators succeed in maintaining the rhetorical essence of the questions, their approaches differ significantly, highlighting the complexities and nuances involved in translating the rhetorical questions in the Qur’ān.

Translation of the Holy Qur’ān has always been a challenging and contentious issue due to the presence of cultural terms. While some translators advocate for a literal word-for-word translation, there have been numerous interpretational versions of the Holy Qur’ān in various languages. This study examines the Persian and English translations of cultural-specific terms in the Holy Qur’ān from the perspective of accurate translation to compare them with the original Arabic version. Additionally, two interpretational books and a Qur’ānic dictionary were consulted to support the research. Seventy cultural terms were randomly selected from different parts of the Holy Qur’ān for analysis and comparison. The findings suggest that when translating such significant texts into a target language, the dominant language (Arabic) does not significantly influence translators’ strategies; rather, it is the cultural context that plays a crucial role in determining translation strategies. Furthermore, the study revealed that both Persian and English translators tended to prioritize accurate translation over non-adequate translation, indicating their commitment to remaining faithful to the original text.

Discourse analysis, a linguistic approach within the social sciences, investigates the relationship between writers' works and their social environments, as well as the impact of these environments on their methods and styles. This research reviews the translation of Imam Ali’s discourse, specifically examining the sermons addressed to the Kufis, through the lens of Fairclough’s (1980) critical discourse analysis model. The study assesses the effectiveness of a selected English translation in conveying the original discourse. The importance of accurately translating the discourse in these sermons cannot be overstated; when translating significant texts, particularly holy texts, a translator’s inability to convey the discourse effectively can result in a loss of the original message, meaning, and spirit. The translation analyzed in this research is Seyyed Ali Reza’s (1980) version of Nahj al-Balagha, recognized as the most accessible and comprehensive translation. By applying Fairclough’s (1980) discourse analysis, the study found that Imam Ali’s discourse features the highest frequency in the description stage at 65%, while the explanation stage has the lowest frequency at 9%. Using Berman’s (2010) translation model, the researchers found that clarification was the most frequently employed strategy in the analyzed translations, occurring 33% of the time. In contrast, the rationalization and qualitative impoverishment strategies were the least used, each at 8%.

This study examined the impact of argumentation on learning approach and critical thinking (inference and interpretation) in English for Specific Purposes (ESP) classes among Islamic studies or seminary students in Mashhad. It was conducted in two classes: an experimental group and a control group, each with 12 female students. Data for the study were collected using pretest and posttest assessments of the Critical Thinking Appraisal (CTA) and a learning approach questionnaire. The Farsi version of Watson-Glaser’s Critical Thinking Appraisal (CTA) was used to measure participants’ inference-making and deduction. Bigg’s Study Process Questionnaire (SPQ) was employed to assess participants’ learning approaches, measuring two broad approaches: deep approach and surface approach, with four subscales: surface strategy (SS), surface motive (SM), deep strategy (DS), and deep motive (DM). The experimental group received instruction based on logical argumentation as the treatment. The results demonstrated the effectiveness of the argumentation method in improving participants’ learning approach and critical thinking (inference and interpretation). Specifically, the results of the independent samples t-test indicated a statistically significant difference between the two groups in the degree of their Inference (t = 2.33, p = .03), Interpretation (t = 2.25, p = .03), Deep Approach (t = 2.88, p = .01), and Surface Approach (t = -2.16, p = .04) after the treatment. The findings of this study can be beneficial for teachers of Islamic propagators in enhancing their students’ learning approach and critical thinking through the use of argumentative instruction.