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Marriage is one of many important topics discussed in the Qur’an and is a vital component of the customs and traditions of every community. This study aims to qualitatively investigate the procedures employed by classical and recent translators in rendering Qur’anic marriage expressions into English and see whether there has been improvement in tackling them. The collected data consists of a set of marriage expressions that are critically analyzed from a translational perspective. Eight famed English translations from 1930 to 2015, which are trustworthy and easily accessible, are examined, along with three exegesis. They are unlike other earlier translations of the seventeenth and eighteenth centuries that were done by non-Muslims who had little knowledge or no background Islam and were often criticized for biased and erroneous content. The results reveal that both classical and recent translators offer successful renditions in some cases, but they fail to do so in several cases due to hurdles involving lexical and cultural gaps, as well as figurative usage. Although workable formal equivalence should remain a priority, paraphrase, transliteration, footnoting, or combinations of them need to be considered when formal equivalence falters. Further, the results show that there has not been any noticeable improvement in this area from classical to recent translations. The differences between them mainly involve lexical variation only, apart from conceptual emendations. The study recommends that Qur’an translation be conducted by an expert team, rather than one individual, whose members must have high language and cultural competence in both languages, have solid religious and cultural background in Qur’anic discourse, consult authoritative exegeses, and have adequate knowledge of translation strategies and procedures.

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This study has investigated the Divine Attribute (DA, henceforth) 'istiwā' استواء in three English translations of the Holy Qur’an, namely, Pickthall’s (1930), Abdel Haleem’s (2004), and Hilālī and Khān’s (1434 AH/2013 AD). This DA is highly controversial among Islamic exegetists, as it is loaded in the Holy Qur’anic text with meanings that need to be carefully studied. By adopting Mona Baker’s (1992) Equivalence Typology, this study has examined how the DA 'istiwā' is rendered into English using an analytical comparative approach. Baker (1992) has discussed the types of non-equivalence problems and presented some strategies for dealing with such challenges. The present study seeks to identify the problems of rendering the DA and the strategies used by the translators to overcome them. The three significant translators are selectively from different linguistic and cultural backgrounds so that their translations could be analyzed in the light of these respective differences. Based on the theoretical framework of analysis, the study results have accordingly circled out the semantic and cultural differences among the three translations in rendering 'istiwā'. تتناول هذه الدراسة ترجمة صفة الله تعالي "الاستواء" لُغويًّا إلى اللغة الإنجليزية في ثلاث ترجمات للقرآن الكريم، وهي ترجمة بيكتول (1930م)، وترجمة عبد الحليم (2004م)، وترجمة هلالي وخان (1434هـ/2013م) في إطار تطبيق نموذج الترادف لدى منى بيكر (1992م). ومن خلال هذا النموذج، تطرح منى بيكر المشكلات التي يواجهها المترجمون في ترجمة النصوص باختلاف أنواعها من لغة إلى أخرى في شكل تطبيقي، كما تقترح بعض الاستراتيجيات التي يمكن للمُترجِم الاستعانة بها للتعامل مع تلك المشكلات. تهدف هذه الدراسة إلى تحديد المشكلات والتحديات التي واجهت المترجمين الثلاثة عند نقل صفة الاستواء من اللغة المصدر إلى اللغة الهدف فضلا عن الوقوف على الاستراتيجيات التي استخدمها المترجمون للتغلب على هذه المشكلات أو التحديات. وقد تضمنت هذه الدراسة ثلاثة مترجمين من خلفيات مختلفة من حيث الأصل والثقافة واللغة الأم لدراسة الاختلافات في عملية الترجمة ونقل المعنى المصدر. وفي ظل الإطار النظري وتحليل عينات الدراسة، أظهرت النتائج وجود عدد من الاختلافات والفروق الدلالية بين الترجمات الثلاثة.

Syeda 'Āyesha Ṣiddiqa (May Allah Be Pleased with Her) was the most beloved wife of the Prophet (PBUH). The level of her character, dignity, status and knowledge was very high that is narrated and described in the books of Sīrah and history. She was taught and trained directly by the Prophet Muhammad (PBUH).Although she was a great scholar in every field of Islamic sciences, aspects and knowledge, but as a woman scholar and Prophet's (PBUH) companion, her expertise and depth in Qurānic exegeses (Tafsīr) was remarkable. Her method of Qurānic Interpretation is a role model and provided the researched bases to the earlier as well as the contemporary interpreters. She clarified the misunderstandings in exegeses and condemned the irresponsible interpretive behavior and unauthentic interpretation of Qurān. She interpreted Qurānic verses in the very easy and simple ways, according to the context and coherence and introduced to interpret Qurān with the authentic and researched way of interpretation. She used the basic and authentic sources for explaining Qurānic verses. In this research article, it is focused on the salient features of her exegetical (Tafsīr) Methodology to find and follow the noble examples of Exegeses from her interpretations. [ABSTRACT FROM AUTHOR]

The first source of Islamic teachings is the Holy Qur'an. The scholars of Islam have been interpreting it and make it comprehensible for the people of their eras. The Sufis (mystics) of the Chisht chain have been preaching the message of Islam in easy understandable way to the people on the basis of Holy Qur'an and Sunnah. They taught the Qur’anic verses to wide audience and used to interpret them in a traditional way. In this study, the exegeses of Mashaikh Chisht have been analyzed along with the interpretations of their books. Exegeses of Khwaja Usman Haruni, Khwaja Moinuddin Chishti, Khwaja Fariduddin Masood Chishti and Khwaja Nizamuddin Auliya are analyzed in the light of selected books of Tafsir. These books of Tafsir include Tafsir Al Tabari, Tafsir Rooh Al Maani, Tafsir Kshaf Zamakhshri, Tafsir Qurtubi, Tafsir Rooh Al Bayan, Tafsir Qashiri, Tafseer al-Razi, Tafseer Baghwi, Tafseer Bayzawi, Tafseer Dar al-Manthor, Tafseer Nasafi, Tafseer Al-Shafi'i and Tafseer Al-Mawardi. This is an analytical study. Data is gathered from secondary sources; books, articles and online sources. The study suggests that the exegetical evidences described in the appendices of Mashaikh Chisht are similar to the books of tafaseer.

Copyright of Al-Ameed Journal is the property of Republic of Iraq Ministry of Higher Education & Scientific Research (MOHESR) and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Translating collocations is one of the problematic areas in translation studies, which becomes even more complicated when translating Qur'anic text is involved. The uniqueness of Qur'anic linguistic features, special context of the Qur'anic text, and stylistic differences between English and Arabic are barriers to accurate and natural rendition. Along these veins, this study attempts to investigate seven translations of the Qur'anic noun-noun collocations (Sarwar 1981; Al-Hilali and Khan 1996; Arberry 1996; Pickthall 1997; Sahih International 1997; Shakir 1999; Ali 2001) to unfold the degree of accuracy and naturalness of their translations. The present article follows the approach of corpus-based research to study seven prominent translations of the Noble Qur'an taken from The Qur'anic Arabic Corpus, using lexical, exegetical, and frequency-based analyses, which reveal that integrated lexical and exegetical analyses are perquisites for adequate rendition and prevent deviation in meaning and translation loss. Frequency-based approach in translation of collocations could assist in maintaining naturalness of rendition to some extent. [ABSTRACT FROM AUTHOR]

One of the questions propounded in the society is whether the evil eye is factual or imaginary. This study aims to review the evil eye form Sunni and Shi'ite perspectives. Since many people are concerned with this issue, it seems essential to discuss and analyze this subject. This research has been accomplished by descriptive analysis and data collection through library method and note taking. The results of the study show that according to what has been stated in Sunni and Shi'ite exegetical books, the evil eye is not only superstition but also it is confirmed by some verses in the Qur'an and various narrations. It means that some people have a sort of power which is supernaturally effective; and the extent of which depends on those people. Moreover, some guidelines have been suggested to ward off and dispel this negative energy. Received: 10/8/2018 | Accepted: 2/11/2018

Qur’ān is the Words of Allah (SWT). Its interpretation is very difficult job because of the concept that how one can understand the will of Creator. Prophet Muhammad (SAW) was the first exegete of Qur’ān. His companions were the next one. This chain is continuously running till now. In subcontinent, translations of Qur’ān and its exegesis work started in third century Hijrah. Hundreds and Thousands of Qur’ānic exegeses exist in subcontinent in Arabic, Persian, English and Urdu languages. In subcontinent Sir Syed, Modūdī, Farahī, Shabir Uthmānī, are the big names of the field. Everyone has chosen a secluded methodology/principle to interpret the Qur’ān. These principles are known as Usūl-e-Tafsīr. There are many differences among these Usūl, due to personnel mindset and social scenario of different era. The questions that why much diversity exists in these and what are its causes, are being addressed here in this article. On the basis of analytical study, it is found that reason behind this diversity is the concept that exegesis of Quran is based on verbal traditions instead intellectual. Secondly, no one compiled these principles/methods for interpretation of Qur’ān in early centuries. In ninetieth century, due to the challenge of science and Orientalism, some scholars compiled Usūl-e-Tafsīr according to their own understanding and some insisted on traditional continuity.

Quran is the Words of Allah (SWT). Its interpretation is very difficult job because of the concept that how one can understand the will of Creator. Prophet Muhammad (SAW) was the first exegete of Quran. His companions were the next one. This chain is continuously running till now. In subcontinent, translations of Quran and its exegesis work started in third century Hijra. Hundreds and Thousands of Quranic exegeses exist in subcontinent in Arabic, Persian, English and Urdu languages. In subcontinent Sir Syed, Mudoody, Farahi, Shabir Usmani, are the big names of the field. Everyone has chosen a secluded methodology/principle to interpret the Quran. These principles are known as Usool-e-Tafseer. There are many differences among these Usool, due to personnel mindset and social scenario of different era. The question, that why much diversity exists in these Usool-e-Tafseer and what are its causes, are being addressed here in this article. On the basis of analytical study, it is found that reason behind this diversity is the concept that exegesis of Quran is based on verbal traditions instead intellectual. Secondly, no one compiled these principles/methods for interpretation of Quran in early centuries. In ninetieth century, due to the challenge of science and orientalism, some scholars compiled Usool-e-Tafseer according to their own understanding and some insisted on traditional continuity. [ABSTRACT FROM AUTHOR]

When government statements talk about a secret deal with a multi- national consortium that will see more than A$250 million spent on a town with a population of around 1000 people, questions need to be asked. Basic maths equates the spend to around $250,000 a person and yet many people in the town are unhappy about the whole deal. Tracking Onslow was a collaboration between a university and a local government that used journalism as a methodology to document and interrogate the interaction between Chevron, the state and local governments and the Onslow community over a three-year period. This article focuses on the production of the lead feature of the final edition. It presents the published article and a reflexive exegesis that uses Foucault's ideas about power and knowledge to frame and evaluate the journalistic endeavour. Keywords: Australia, collaborations, community media, exegeses, investigative journalism, journalism as research, mining, reflexivity, research methodologies, resource curse, student press [ABSTRACT FROM AUTHOR]

Objective: This paper seeks to investigate the rational and logical ways of social influence in the exegesis of the Qur'an. Methods: This is possible through qualitative content analysis of the exegeses of the Quran, obtained by coding and classification of concepts. Results: The findings show that, by referring the respondent to his intellect, we can impress him and change his attitudes and opinions over several stages. Results: the social influence is facilitated by making the respondent think through one-sided reasoning and two-sided reasoning, highlighting weak points of opinions and beliefs, raising question against weak points of opinions and beliefs and dubious questions associated with the message