Download Qur'an Translation: Discourse, Texture and Exegesis by Hussein Abdul-Raof PDF

By Hussein Abdul-Raof

The Qur'an is learn by way of hundreds of thousands of Muslims every day, but there's no ebook to be had to the reader, Arab or non-Arab, which supplies a linguistic and rhetorical perception into Qur'anic discourse. This ebook explains Qur'an translational difficulties and gives a radical account of the original syntactic, semantic, phonetic, prosodic, pragmatic, and rhetorical positive factors of the Qur'an.

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Additional info for Qur'an Translation: Discourse, Texture and Exegesis

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This shift is semantically motivated. , ~W, - grateful) is used. This explains the context-sensitive nature of morphological shift in the Qur'an which a translation fails to capture. ;~ ~ ~~) [Few of My servants are grateful. >-" mother) in: ' ( ~JI 0" . - ~jA loP jA,j:; ~"Oi ,. " [On the day when you see it, every nursing mother will neglect whatever she is nursing. , signifYing a haoit. , ~I (the special arrangement of words) also has both a semantic and a rhetorical role to play in every Qur'anic communicative event (cf.

Say, "Bring ye then ten Suras forged, like unto it, and call (to your aid) whomsoever ye can, other than God ! ] On another occasion, the Qur'anic challenge was even reduced to the production of one Sura only (QlO:38): r ~! ll-~ [Or do they say, "He forged it" ? ,k. " .. J' t... ,iU I~ ~,J I~ jJ ~~ . :. ~ ~! ~I .. J~I,J [And if ye are in doubt as to what We have revealed from time to time to Our servant, then produce a Sura like thereunto; and call your witness or helpers (if there are any) besides God, if your (doubts) are true.

The above cited Qur'anic expression has been given the superficial meaning (wrongdoing, evildoing) by the majority of Qur'an translators like Bell (1937:123), Pickthall (1969:145), Ali (1983:311), Arberry (1980, 1:158), and Asad (198:184). 5). Al-Mahalli & Al-Suyuti (1989:138), Al-Shinqiti (1996, 2:154), and Al-Qurtubi (1997, 7:29) provide the meaning (to worship others besides God, to taint your belief with sophistry concerning other gods). Exegetes, therefore, establish this meaning through intertextuality by reference to other Qur'anic structures which can illuminate the semantic ambiguity of a given Qur'anic expression.

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