The importance of Tafsīr in Qur'ān translation

The aim of this research is to show the importance of tafsīr as a context for the translation of the Qur'ān, in particular regarding the Muslim belief in Allāh and His Prophet . Translators of the Qur'ān are influenced by their own doctrines and interpretations. Fifteen translations of the Qur'ān from different religious and sectarian backgrounds have been selected for analysis in the present thesis. The translators use tafsīr (exegesis) and their opinions to translate the Qur'ān according to their beliefs. This thesis, therefore, fills a gap in Qur'ānic translation research. It focuses on the theological aspect of the differences found in these translations of the Qur'ān that stem from the tug of war of interpretation between the different types of tafsīr. This thesis also explores how and why different translations of verses from the Qur√ān vary specifically regarding the Muslim belief in Allāh and the last Prophet (Peace be Upon him)

Model Pembelajaran Tadabbur Al-Qur'an dalam Kitab At-Tibyan untuk Pondok Pesantren Tahfidz

Tadabur Al-Qur'ān is one of the objectives of the reduction of the Al-Qur'ān. The reality in the field is that there are still many students who find it difficult to translate Al-Qur'ān. In addition, the output in terms of morality and behavior tends not to reflect the Al-Qur'ān. There are still many students who are not morally good. The purpose of this research is to find a learning model of Al-Qur'ān tadabbur from the thought of al-Imām an-Nawawī in his book At-Tibyān Fī 'Ādāb Hamalati Al-Qur'ān and the method of Al-Qur'ān tadabbur in Al-Bassām Islamic boarding school - Sukabumi. This research uses documentary studies on the At-Tibyān book and field data collection at the Al-Bassām Islamic boarding school - Sukabumi by means of observation, interviews and collecting documents. The results of data analysis from the Book of At-Tibyān and field data at the Al-Bassām Islamic boarding school, resulted in a learning model of the Tadabur Al-Qur'ān, namely: 1. Increasing the maximum reading of the Al-Qur'ān within three days of khatam, 2. Getting used to reading Al-Qur'ān at night, 3. Repeating recitation of Al-Qur'ān to avoid forgetting, 4. Trying to cry when reading Al-Qur'ān, 5. Reading Al-Qur'ān with Tartīl. 6. Time to read Al-Qur'ān in the morning and late evening. 7. Recitation of the Al-Qur'ān is memorized, recited at night and done alone. 8. The target of reading muroja'ah memorization is at least 2 sheets per day. 9. The target of reciting Talaqi by memorizing the Al-Qur'ān with a tahsin teacher is at least 1 sheet per day. 10. Giving advice 10 minutes before starting Al-Qur'ān learning. 11. Doing rote repetitions by reading them repeatedly at least 15 repetitions. 12. Train to be the imam of the night prayer.Abstrak                                  Tadabur Al-Qur’ān merupakan salah satu tujuan diturunkannya Al-Qur’ān. Realita di lapangan, masih banyak santri yang sulit untuk mentadabburi Al-Qur’ān. Ditambah lagi, outputnya dari segi akhlak dan perilaku cenderung tidak mencerminkan Al-Qur’ān. Masih banyak santri yang kurang baik akhlaknya. Tujuan penelitian ini mencari model pembelajaran tadabbur Al-Qur'ān dari pemikiran al-Imām an-Nawawī dalam kitabnya At-Tibyān Fī ‘Ādāb Hamalati Al-Qur’ān dan metode tadabbur Al-Qur’ān di pondok pesantren Al-Bassām – Sukabumi. Penelitian ini menggunakan studi dokumenter pada kitab At-Tibyān dan pengumpulan data lapangan pada pesantren Al-Bassām – Sukabumi dengan cara observasi, wawancara dan mengumpulkan dokumen. Hasil analisis data dari Kitab At-Tibyān dan data lapangan di pesantren Al-Bassām, dihasilkanlah model pembelajaran Tadabur Al-Qur’ān, yaitu: 1. Memperbanyak membaca Al-Qur’ān secara maksimal dalam waktu tiga hari sekali khatam, 2. Membiasakan membaca Al-Qur’ān di malam hari, 3. Mengulang-ulang bacaan Al-Qur’ān untuk menghindari lupa, 4. Berusaha menangis ketika membaca Al-Qur’ān, 5. Membaca Al-Qur’ān dengan Tartīl. 6. Waktu membaca Al-Qur’ān di pagi dan petang menjelang malam. 7. Bacaan Al-Qur’ān dihafal, dibaca di malam dini hari dan dilakukan sendirian. 8. Target bacaan muroja’ah hafalan minimal sebanyak 2 lembar per-harinya. 9. Target bacaan Talaqi hafalan Al-Qur’ān dengan guru tahsin minimal sebanyak 1 lembar per hari. 10. Pemberian nasehat 10 menit sebelum memulai pembelajaran Al-Qur’ān. 11. Melakukan pengulangan hafalan dengan membacanya secara berulang minimal 15 kali pengulangan. 12. Berlatih menjadi imam shalat malam

AN EXPOSITION OF ARTHUR JEFFERY AS A METHODIST MISSIONARY ORIENTALIST

Arthur Jeffery (1892-1959), an Australia based missionary Orientalist is a big name among the Western scholarship on the Qur'ān particularly, the Textual Criticism and Qur'ānic Historiography. He took his Bachelor and Master degrees from Melbourne University, Australia and The University of Edinburgh of Scotland conferred on him Ph.D and D.Lit. He could not join British army in World War-I on health grounds so, he joined non-military war service as a Missionary. He was appointed in Solomon Islands, India and Egypt where he served the Mission. Semitic Languages were his chief interest. As a Linguist, he focused the Qur'ānic Text and left some remarkable works such as, ‘Materials for the History of the Text of the Qur'ān’, ‘The Foreign Vocabulary of the Qur'ān’, ‘The Qur'ān as Scripture and The Koran: Selected Suras’. He spent last twenty years of his life at Columbia University New York and Union Theological Seminary. The present study seeks to highlight his contributions to the Mission in Oriental lands as Methodist minister and to expose his academic background as an Orientalist

Ajami in West Africa

West Africans throughout the region have creatively adapted the Arabic script to write non-Arabic languages, a form of literacy known as Ajami which remains widespread today despite little or no government support. The variety of methods used to extend the Arabic script to fit other phonological systems are of particular interest: methods that appear unmotivated from a purely linguistic perspective can readily be explained as rational adaptations to the parallel educational system in which Ajami is typically learned, an issue often not taken into account in orthography planning

Excavating a linguistic category : on the properties of Ism al-Fi‘l and the limits of Kalām al-‘Arab

Examining the occurrence of ism fi‘l murtajal (an obscure lexical class whose words syntactically are verbs, while morphologically resemble irregular nouns) in three early, founding works of Arabic grammar and lexicology, affords analysis of the words’ structures and origins, and informs our understanding of the Classical Arabic linguistic register at whose edges they existed. These works’ terminology for the items differs from modern terms. Said terminology seems furthermore not yet standardized. Many items do not fit into conventional root-pattern morphological analysis, though creative or unprecedented derivational methods render them pliable to Arabic’s triradical morphosyntactic system. Some items do correspond to known roots, and a few are recognizable as basically conventional, if irregular, imperatives. A few times items exhibit archaic or irregular phonetics or morphophonology. This lexeme class’ presence in the performative Classical Arabic (‘arabiyyah) suggests its founding corpus (kalām al-‘arab) was not merely linguistic (i.e., “Arabic language”) but also cultural (i.e., perceptions of ‘urūbah—Arabness—itself).Middle Eastern Studie

KONSEP KESEHATAN MENTAL DALAM AL-QUR’ĀN DAN IMPLIKASINYA TERHADAP ADVERSITY QUOTIENT PERSPEKTIF TAFSIR AL-MISBAH

The objectives of this paper are: (1) How is the concept of mental health in the Qur'an, (2) How is the view of the Qur'ān about psychotherapy on mental health disorders. (3) What are the implications of the concept of al-Qur'ān on mental health against the attitude of the Adversity Quotient from the perspective of Al-Misbah's interpretation. This research is a qualitative study using the theoretical method of text hermeneutics. The results of this study indicate that the al-Qur'ān contains spiritual values so that it can overcome the difficulties of human life. The view of al-Qur'ān about psychotherapy is a model of healing with rukyah in accordance with the surah Al Isra '(17): 82. The essential implications of adversity Quotient Mental health contained in al-Qur'ān surah al-Baqarah (2): 153; al-Baqarah (2): 155; and Adz Dariyat: 56. These verses contain strong values and motivation for adversity quotient, namely patience and optimism. The results of this study are expected to be able to reconstruct a human perspective and a healthy mentality in facing life's problems so that they have a high Adversity Quotient and are not easily discouraged, resilient, abstinence and not easy to commit suicide.Keywords: Mental Health, Adversity Quotient, Tafsir Al Misba

Meanings of near-synonyms and their translation issues in the Holy Qur'ān

The Holy Qur'ān includes near-synonyms which have seemingly similar meanings but convey different meanings upon deeper analysis of the semantic constituents of these words. Such near-synonyms usually pose a challenge that often presents itself to the translators of the Holy Qur'ān. This study investigates the meanings of near-synonyms and their translation issues in the Qur'ān. It aims to identify the contextual meanings of Qur'ānic near-synonyms based on different exegeses of the Qur'ān. Then, it explains the nuances that exist between the pairs of Qur'ānic near-synonyms and how such nuances are reflected in two English translations of the Qur'ān. The study adopts the Relation by Contrast Approach to Synonyms (RC-S) as a theoretical framework for data analysis. It also employs the qualitative approach for collecting and analyzing the data of the study. Besides, it makes use of different exegeses of the Qur'ān to identify the differences in meaning between each pair of the Qur'ānic near-synonyms. The analysis of the data reveals that there exist some nuances between the pairs of Qur'ānic near-synonyms in terms of denotative and expressive meaning. The findings also show that the differences in meaning between the pairs of near-synonyms are not reflected in the English translations. Therefore, the study recommends that readers as well as translators should look for nuances between Qur'ānic near-synonyms whenever they find two words with similar meanings in order to perceive the Qur'ānic text appropriately and translatorsshould makeaneffort to reflect the nuances between the pairs of near-synonyms in their translation

A study of the misuse of Sūratu Yāsīn among Yoruba Muslims

The Glorious Qur'ān apart from serving the purpose of guidance also serves many other purposes to the Muslims, two of which are supplication and healing. Evidences of this assertion abound in both the Qur'ān and the Sunnah. Muslim scholars across the world have explored the Qur'ān with the aim of proffering solutions to all problems ranging from spiritual, physical and psychological. They have always believed that the Qur'ānic passages are quite potent and efficacious. One of such passages of the Qur'an is Sūratu Yāsīn. This study therefore takes a look at the hidden spiritual properties of the sūrah namely its merits, benefits and virtues. The various ways by which contemporary Yoruba Muslims put it to use are equally examined. The study reveals out that while righteous Muslims have always employed it for good ends, the fickle and vicious ones employ it for diabolical ends.Keywords: Qur'ān, Spirituality, Sūratu Yāsīn, Yoruba Muslims, Misus

The Reasons of the Prohibition of the Marriage of the Prophet's Wives after his Demise

Describing the status of the Prophet's (PBUH) wives as Nisā al-nabī (نساء النبی), the Holy Qur'ān considered their remarriage after the Holy Prophet (PBUH) as tormenting, and severely forbids it. The present study aims to examine the reasons of the Prohibition of the marriage of the Prophet's (PBUH) wives after his demise, and explain the philosophy behind this decree of God based on Qur'ānic, narratives, and historical, social and intellectual reasons. In this study, the data were collected through a library research method and were analyzed using a descriptive-analytical method. The detailed study of the data indicated that those willing to marry the Prophet's (PBUH) wives did not respect dignity and status of the Prophet's (PBUH). In addition, after marrying the Prophet's (PBUH) wives, they could politically, socially, morally, and theologically abuse their status out of selfishness and adventure. Therefore, in addition to preserving the Prohibition of the prophecy, Qur'ān limited the possibility of personal identification of some people through affinity with the Prophet (PBUH) and prevented the possible slips. Moreover, his wives' denial of getting divorced after the elevation of the Qur'ānic verse 33: 53, indicates their self-sacrifice, appreciating the honor of continuing their marriage to the Prophet (PBUH) as well as maintaining the spiritual achievements of their matrimonial lives