This article argues the importance of translation study from the Arabic language into the Malay language. To support this statement, the paper sheds some light on translation activities as found in the Malay society and Arabic civilization as a comparison. The translation has a major role in the development of education for Malay citizens especially in the Muslim community. Then, the temporary development of Arabic-Malay translation is discussed to draw a conclusion on the need of (...) expanding Arabic-Malay translation as a discipline. (shrink)

One way to understand the Qur’an is by translating the message using Pegon script and Nadhom media. One expert who uses the method to teach students is Ahmad Dimyati. The purpose of this research is to investigate Ahmad Dimyati’s works, and one of his works was the translation of the Qur’an using the Pegon script and Nadhom media in the context of Priangan, West Java, Indonesia. This research explores how the media aligns with the socio-cultural condition in which it becomes (...) the crucial point of the research. This research belongs to both textual and field studies since it involves observation and documentation data from Ahmad Dimyati’s manuscript, and interviews with Kyai and Ustadz at Pondok Pesantren Sukamiskin, West Java, Indonesia. In addition, this research uses historical and hermeneutic approaches. The historical approach found that the selection of Pegon scripts and Nadhom media involved the segmentation of readers. At the same time, the hermeneutic approach is used to understand the contents of the text. The data obtained were analysed descriptively. This research found that the translation did not change the original meaning and can bridge the gap between Arabic and Sundanese languages so that the students can better understand the content of the quoted verses of the Qur’an. The selection of Nadhom as a media to translate the Qur’an is accurate as shown in its function that supports the achievement of the goal being revealed in the Qur’an. Thus, the use of Pegon script and Nadhom media to translate the Qur’an can bridge the gap between Arabic and Sundanese languages.Contribution: This research contributes to transferring the Qur’an translation into another language, making it easier for the reader to understand the content. (shrink)

The reception of the rational sciences, scientific practice, discourse and methodology into Arabic Islamic society proceeded in several stages of exchange with the transmitters of Iranian, Christian-Aramaic and Byzantine-Greek learning. Translation and the acquisition of knowledge from the Hellenistic heritage went hand in hand with a continuous refinement of the methods of linguistic transposition and the creation of a standardized technical language in Arabic: terminology, rhetoric, and the genres of instruction. Demonstration more geometrico, first introduced by the (...) paradigmatic sciences-mathematics, astronomy, mechanics-and adopted by philosophers embracing the cosmology of Neoplatonism, was complemented and superseded by the methods of syllogistic demonstration. Faced with the establishment of philosophy as a demonstrative science, which claimed absolute and universal knowledge, even the hermeneuti. (shrink)

Legal translation between English and Arabic is under researched. However, the growing need for it, due to immigration and asylum seeking, among other reasons, necessitates the importance of more research. The asymmetry between English and Arabic poses many difficulties for legal translators, be they linguistic-based, culture-specific or system-based. The aim of this research is to discuss ways of translating lexical items between English and Arabic. In this current discussion I will present, exemplify and analyse the common difficult (...) areas of translating English/Arabic legal texts and suggest ways of dealing with them. These areas involve culture-specific and system-based terms, archaic terms, specialised terms and doublets and triplets. With this aim in mind, the paper answers the following research questions: 1.What are the common difficulties of translating legal texts between English and Arabic? 2.What are the common lexical difficulties between English and Arabic legal texts? 3.What are the procedures of translating lexical legal terms between English and Arabic? The paper concludes that translating the above-mentioned lexical terms requires expertise, professional training, robust knowledge of the linguistic and legal systems of languages, as well as up-to-date electronic dictionaries and well-defined parallel corpora. (shrink)

In contemporary literary Hindi there is an abundance of Perso-Arabic loanwords which often function similarly to words of Sanskrit origin. Despite their semantic proximity, each of them can have different connotational meanings and cultural associations. Furthermore, depending on the context, one of them will be preferred to the other. This situation can become an issue when translating from Hindi into Polish. In this paper, I will investigate whether these loanwords should be considered as a third language in translation. (...) If this is the case, they make the text a multicultural one, and, thus, raise the question of how to translate them into Polish, being at the same time focused on a monolingual recipient and their cognitive comfort while not impoverishing and distorting the process of translation. Moreover, I will propose an approach which can be of assistance in achieving this goal, relying on French and Latin loanwords used in the Polish language. (shrink)

‘Language and End Time’ is a translation of Sections I, IV and V of ‘Sprache und Endzeit’, a substantial essay by Günther Anders that was published in eight instalments in the Austrian journal FORVM from 1989 to 1991. The original essay was planned for inclusion in the third volume of The Obsolescence of Human Beings. ‘Language and End Time’ builds on the diagnosis of ‘our blindness toward the apocalypse’ that was advanced in the first volume of The Obsolescence (...) in 1956. The essay asks if there is a language that is capable of making us fully comprehend the looming ‘man-made apocalypse’. In response to this, it offers a critique of philosophical jargon and of the putatively ‘objective’ language of science, which are both dismissed as unsuitable. Sections I, IV and V introduce this core problematic. The selection of this text for inclusion in this special journal issue responds to present-day realities that inscribe Anders’s reflections on nuclear science and the nuclear situation into new contexts. The critique that ‘Language and End Time’ advances resonates with the way in which the decisions of a few companies and individuals are shaping the future of life on earth. At the same time, the wider stakes of Anders’s turn against the language employed by scientists are newly laid bare by the realities and politics of climate change and fake news. In this new context, the language of science is all too readily dismissed as if it were a mere idiom that can be ignored without consequence. It is against the backdrop of a future that is, if anything, more uncertain than at the time of Anders’s writing, that the essay’s reflections on popularisation, the limits of language and the nature of truth gain added significance. (shrink)

Leopoldo Zea was one of the most influential philosophers of the twentieth century. Though in English-language scholarship Zea is known primarily as a historian of ideas, his philosophical producti...

This paper examines the color symbolic values in two different and unrelated languages, Arabic and English. It analyses the colors mentioned in the Qur’an semiotically and their translation based on Peirce’s semiotic model of sign interpretation, while considering the socio-cultural differences that influence the understanding and rendering of color signs, informed by corpus-based analysis. Although the Qur’an contains the most basic colors like other languages, the semiotic values of some colors are different. The study shows that colors in the (...) Qur’an, and Arabic in general, are tightly linked to the environment and culture of the early Muslims who received the Qur’an first-hand from the Prophet. These colors as situated in their culture could appear positively or negatively to users in other languages in a way that is not intended in the source text. Therefore, the translator’s awareness of the socio-cultural signs could bridge the gap between the different systems of codification and recodification of signs. (shrink)

This volume presents the first edition of the Arabic translation, by Hunayn ibn Ishaq, of Galen's Critical Days (De diebus decretoriis), together with the first translation of the text into a modern language. The substantial introduction contextualizes the treatise within the Greek and Arabic traditions. Galen's Critical Days was a founding text of astrological medicine. In febrile illnesses, the critical days are the days on which an especially severe pattern of symptoms, a crisis, was likely to occur. (...) The crisis was thought to expel the disease-producing substances from the body. If its precise timing were known, the physician could prepare the patient so that the crisis would be most beneficial. After identifying the critical days based on empirical data and showing how to use them in therapy, Galen explains the critical days via the moon's influence. In the historical introduction Glen Cooper discusses the translation of the Critical Days in Arabic, and adumbrates its possible significance in the intellectual debates and political rivalries among the 9th-century Baghdad elite. It is argued that Galen originally composed the Critical Days both to confound the Skeptics of his own day and to refute a purely mathematical, rationalist approach to science. These features made the text useful in the rivalries between Baghdad scholars. Al-Kindi (d.c. 866) famously propounded a mathematical approach to science akin to the latter. The scholar-bureaucrat responsible for funding this translation, Muhammad ibn Musa (d. 873), al-Kindi's nemesis, may have found the treatise useful in refuting that approach. The commentary and notes to the facing page translation address issues of translation, as well as important concepts. (shrink)

The thesis deals with a section of the major philosophical summa by Avicenna (Ibn Sīnā, d. 1037), namely the Book of the Healing (Kitāb al-Šifāʾ). The summa is structured into four parts, devoted to Logic, Natural Philosophy, Mathematics and Metaphysics; the section at stake is Avicenna’s reworking of Porphyry’s Isagoge (Kitāb al-Madḫal, i.e. “Book of the Introduction”) opening the section of Logic of the Šifāʾ. The thesis is articulated into three main parts, namely (i) an edition of the Arabic (...) text of Avicenna’s Madḫal, (ii) an English translation and (iii) a systematic commentary; these three main parts are preceded by an Introduction (0) divided into two halves: (0a) a General Introduction focused on the doctrinal major innovations of the work and (0b) an Introduction to the Edition of the text, which offers a first comprehensive study of its direct and early indirect tradition and explains the criteria of the edition. (i) The only previous edition of Avicenna’s Madḫal was the one printed in Cairo in 1952 (then reprinted in Tehran in 1983 and in Beirut in 1993), based on ten manuscripts. The huge manuscript tradition of Avicenna’s Madḫal – and, more in general, of Avicenna’s Book of the Healing – is still a matter of investigation. According to the provisional results of the bibliographical research conducted in the present work, it can be estimated that the manuscript tradition of the Madḫal amounts to at least 119 certain witnesses and 14 possible additional witnesses (as explained in the Introduction to the edition, 0b). The text of the Cairo edition, far from being representative of the whole textual tradition, was reconstructed on the basis of ten manuscripts that were not selected on the basis of philological criteria and whose reciprocal stemmatic relations were not clear. Although a critical edition based on all the 119 certain witnesses of the work exceeds the scope of the present work, the edition provided in the thesis takes into account a larger number of manuscripts than the Cairo edition did and, most importantly, selects them by means of a preliminary collation made on portions of the text. The purpose of this preliminary collation is making the selection of the manuscripts employed less arbitrary and providing a reconstruction of their stemmatic relations (in the Introduction, 0b). Overall, 32 manuscripts among the 68 inspected were employed in the edition here proposed, 21 of which were systematically collated and 11 were eliminated as codices descripti. The present edition also assumes as a witness the twelfth-century Latin translation of the work, which is, at the present moment, among the earliest extant witnesses of the text. Hopefully, this editorial work allowed us to improve the text of the Cairo edition in a number of points that are crucial to the correct understanding of Avicenna’s argumentation. (ii) As this project started, complete translations of Avicenna’s Madḫal in modern languages were only available in Turkish and Russian. Chapters of the work had also been translated in other languages, but an English translation of the whole work was still a desideratum. A complete English translation is provided in the thesis, based on the newly-established Arabic text of the work and aiming at preserving the major possible consistency in rendering the relevant philosophical terms. As a complement to the translation, an apparatus of notes is offered to facilitate the immediate understanding of the text. (iii) The third section of the thesis consists in a systematic commentary on Avicenna’s Madḫal, which is meant to support a deeper understanding of the text in its entirety. The commentary deals with both historical and philosophical aspects; more in detail, it includes an analysis and an identification, when possible, of Avicenna’s sources, and underlines the points of major philosophical interest of the work, which are dealt in a more comprehensive manner in the General Introduction (0a). (shrink)

This book offers an annotated English translation of one of the oldest pharmacological works preserved in the Arabic language, viz. The small dispensatory of Sābūr ibn Sahl . The translation is framed by an introductory study and various glossaries.

How much violence can a society expect its members to accept? A comparison between the language theories of Julia Kristeva and Jacques Lacan is the starting point for answering this question. A look at the early stages of language acquisition exposes the sacrificial logic of patriarchal society. Are those forces that restrict the individual to be conceived in a martial imagery of castration or is it possible that an existing society critically questions those points of socialization that leave (...) their members in a state of homelessness? The following considerations should help to distinguish between unavoidable and avoidable forms of violence. (shrink)

ABSTRACT This essay looks at the problem of the global circulation of modern scientific knowledge by looking at science translations in modern Arabic. In the commercial centers of the late Ottoman Empire, emerging transnational networks lay behind the development of new communities of knowledge, many of which sought to break with old linguistic and literary norms to redefine the basis of their authority. Far from acting as neutral purveyors of “universal truths,” scientific translations thus served as key instruments in (...) this ongoing process of sociopolitical and epistemological transformation and mediation. Fierce debates over translators' linguistic strategies and choices involved deliberations over the character of language and the nature of “science” itself. They were also crucially shaped by such geopolitical factors as the rise of European imperialism and anticolonial nationalism in the region. The essay concludes by arguing for the need for greater attention to the local factors involved in the translation of scientific concepts across borders. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Borges on Language and TranslationJon StewartAlthough Jorge Luis Borges had years of philosophical training and expressed a number of philosophical theories in his literary works, he never published a philosophy treatise. The result is that his oeuvre has often been viewed as purely literary and been largely neglected by trained philosophers. However, by ignoring the philosophical aspects of Borges’s thought, criticism has neglected a vast dimension of his (...) work and has thus frequently misunderstood and misinterpreted many aspects of it. As I have tried to demonstrate in an earlier article, 1 there are important philosophical themes in the short stories of Borges, which have yet to be considered. In the present essay, I take up one of these heretofore neglected themes.We can find perhaps no better example of the literary exposition of Borges’s philosophical ideas than in his short story or cuento, “Averroes’ Search.” 2 There Borges reconstructs for us a culture and an age radically different and temporally distant from our own. He recounts the story of Averroes, the Arab philosopher living in Spain in the second half of the twelfth century. The history of philosophy knows Averroes as one of the great medieval commentators on the works of Aristotle. Borges recreates the historical moment and the passion of Averroes in his task of translating and providing a commentary for the texts of the great Greek philosopher who remains forever distant from him. The story takes as its point of departure Renan’s observation about a curious misinterpretation of Aristotle found in Averroes: “S’imaginant que la tragédie n’est autre chose que l’art de louer...”(p. 180). Borges poses [End Page 320] the question of why Averroes, who had dedicated his life to understanding the work of Aristotle, had so badly misunderstood the concept of tragedy treated by the Greek philosopher. To answer this question, Borges brilliantly employs the faculty of historical imagination in order to think himself back into Averroes’s particular time period and cultural context. The short story presents us with a thesis about the intimate connection between culture and language and the ultimate futility of translation and crosscultural knowledge and comprehension. In the present essay, I wish to argue that the point of Borges’s story about the fate of Averroes is (1) to refute the common view which sees language as an entity neutral with respect to culture and history, and (2) to bring to light the comprehensive nature and scope of particular culturally and historically determined ways of thinking and perceiving the world. These philosophical elements have been neglected by the various literary scholars who have treated the works of Borges. 3 Moreover, Borges anticipates many of the most celebrated epistemological and hermeneutical theories of our day from philosophers such as Gadamer, Davidson and Quine, and presents them in literary form.IThere is a common view according to which the manifold languages of the various peoples and cultures of the world are more or less interchangeable. According to this linguistics of common sense, language is something secondary and accidental which is only an inessential corollary to our basic understanding and perception of the world. Human perception and cognition are thought of as constants for all humans everywhere. A dog will be perceived as a dog regardless of time period, place or culture, and the words we create to represent “dog” in the medium of language are secondary and even arbitrary. As a result, individual words in one language correspond to individual words in another. Dog in English corresponds straightforwardly to Hund in German or perro in Spanish, and nothing could be more simple. The gifted translator is merely someone with a great capacity to memorize words and to effect rapid replacement changes, and translation is regarded as a more or less mechanical process with little room for creativity. The diversity of languages is neither epistemologically necessary nor important, but rather explained as an historical accident as in the etiological tale of the Tower of Babel. Language has no necessary connection to the time period in which it is spoken or to the culture of [End Page 321] the people who speak it. That we... (shrink)

The aspects of eloquence in the Qur’an are limitless, andscholars have wanted to reveal them. One of these aspects is the itiraz (intermediate sentence) sentence, which is a type of itnâb (prolonging the word for a purpose) in rhetoric. This study focuses on the places where the itiraz clause can be found in the Arabic language. In this context, firstly, the dictionary and term meaning of the concept of itiraz was explained and this definition was evaluated. Then, the (...) places where the sentence of itiraz can be found in theology were determined from the classical books of grammar, it was tried to be evaluated among the elements in terms of grammar, and the reflection of itiraz in the context of poetry and verse was tried to be discussed. In addition, famous tafsir books have been utilized both in the explanation of the verses and in the determination of itiraz, and it has been explained that why is the sentence in the verse accepted as itiraz in the tafsirs, and if it is not accepted as itiraz, why not. Care has been taken to reflect the intermediate sentence as much as possible in the meaning of the poems and the translation of the verses. For a better understanding of the subject, the elements of the sentences in terms of i‘râb are also mentioned when necessary. The aim of the study is to identify the places in the Arabic language where itiraz sentences can be found in sentence, to reveal which places are few and which are many, and for what purposes they are brought in terms of rhetoric, and to reveal the general purpose of using these sentences in sentence. It is also to show how the presence of these sentences in verses benefits the meaning. For itiraz to be realized in Arabic grammar, it must exist between two elements while. In rhetoric, it is considered sufficient to be between two words. This study mostly covers the itiraz between two elements as stated grammar. However, itiraz between two words that are connected in meaning, can be accepted as between two elements, and they are also covered. This study is important in the sense of that it aims to reveal the itiraz sentences in the Arabic language by analyzing about twenty tafsirs. At the end of the study, one will not only have informed about the itiraz sentences in the verses, but will also have a prediction about these sentences in the light of tafsirs (books explaining the Qur’an). In addition, itiraz sentences are sometimes regarded by scholars as a continuation of the first element, and therefore are not accepted as itiraz sentences. This has a big impact on meaning. Because when it is itiraz, it has no connection with the first sentence in terms of i‘râb, but when it is accepted as an element of the first sentence, it is not only connected to it in terms of i‘râb but also becomes a continuation of it in terms of meaning and loses its feature of being intermediate sentence. Therefore, the subject of this study has a special importance in terms of dealing with the change of the meaning of some verses from this aspect. (shrink)

Abū-Hiffān _ c _Abd-Allāh Ibn-Aḥmad Almihzamī was an important transmitter of the Arabic literature of the ninth century AD / III H. The compilation of stories that he recorded about Abū-Nuwās became an authorized reference regarding to the production of this _innovative_ poet. _The Stories of Abū-Nuwās_ contribute to the fabulous tales that are placed in the era of the Abbasid caliphs with themes of wine and eroticism. The following introduction and translation of the narrative _An anecdote of him (...) with three_ intends to transpose into Brazilian Portuguese the fragment of this important moment of the literature in Arabic language, from the first centuries of Islam. (shrink)

The author investigates the notion of linguistic meaning in gender research. She approaches this basic problem by drawing upon two very different conceptions of language and meaning: that of the logician Gottlob Frege and that of the linguist Ferdinand de Saussure. Motivated by the controversial response the Anglo-American sex/gender debate received within the German context, the author focuses on the connection between this epistemological controversy among feminists and two discursive traditions of linguistic meaning , to show how philosophy of (...) language can contribute to current feminist debates. (shrink)

This essay explores the place in Clarice Lispector’s literature that seeks to touch a primary ground of the living with a language that exceeds the symbolic in order to read it from an anthropocenic, posthuman, and feminist present. It argues that the story “A menor mulher do mundo” (Laços de família, 1960) takes to an extreme what happens in all of Lispector’s literature at the point that we can find in Macabéa’s character from A hora da estrela (1976), a (...) sort of continuation of the smallest woman in the world. In both – the story and the novel – materiality comes to life and it is associated with a neutral background that goes beyond the difference between the human and the nonhuman, the feminine and the masculine, and that coincides with language, with the word. Both characters are residue and resistance, and operate in the stories in the same way that the word operates in Lispector’s writing. The Deleuzian concept of minor and its continuation on the concept of immanence are therefore read not only as a way to think beyond the species, but also as that which operates by destabilizing the concept of “woman” as a universal. Lispector’s writing, then, allows us to separate contemporary feminisms from an affirmation of the identity of the feminine and the masculine, to take them instead into an order that – regardless of whether embodied in woman – is outside the patriarchal. (shrink)

The first and more important section of this article lists all the known treatises in Arabic on Fine Technology – water-clocks, automata, pumps, trick vessels, fountains, etc. The ideas, techniques and components in these treatises are of great importance in the history of machine technology. For each treatise information is given on the provenance of MSS, editions in Arabic and translations, paraphrases or commentaries in modern European languages. In addition to treatises by Arabic writers, similar information is (...) also given on Greek mechanical treatises if these have survived only in Arabic versions. The second section deals with utilitarian machines such as mills and water-raising machines. The various sources of information about these machines is discussed, including Arabic works on geography and travel, iconography and archaeology. La première section de cet article et la plus importante énumère tous les traités connus en arabe portant sur la technologie d'agrément – horloges à eau, automates, pompes, ‘vases merveilleux’, fontaines, etc. Les idées, les techniques et les mécanismes que l'on rencontre dans ces traités sont d'une grande importance pour l'histoire de la technologie. Pour chacun de ces traités, des renseignements sont donnés concernant la localisation des manuscrits, les éditions en arabe et les traductions, paraphrases et commentaires existant en langues européennes. On trouvera en outre des renseignements similaires sur les traités de mécanique grecs qui n'ont survécu que dans des versions arabes. La seconde section traite des machines utilitaires telles que les moulins et les machines à élever l'eau. Les diverses sources d'information concernant ce type de machines sont discutées, y compris les livres de géographie et de voyages, l'iconographie et l'archeologie. (shrink)

The paper first presents the necessary background to appreciate al-Fârâbî’s views and his originality. It explains the issues Anicent philosophers faced: the natural vs. the conventional origin of language, the problem of ambiguous words, and the difficulty to express Greek thought into Latin. It then sketches andcontrasts the views of Christianity and Islam on the origin of language and the diversity of idioms. It argues that al-Fârâbî follows the philosophical tradition butdevelops it in sophisticated and original manner by (...) telling the story of the origin and development of language and giving little place to the Islamic tradition. Foral-Fârâbî language emerges naturally but develops by convention in three phases: The constitution of utterances and crafts to ensure basic necessities; The development of rhetoric, poetry, memorizing, writing, and the language arts; the development of dialectic, sophistical reasoning and demonstration that leads to philosophy reaching its perfection with with Aristotle. Religion for him is posterior to philosophy and derives form it. As for al-Fârâbî philosophy in Islamic lands was imported from Greece, he includes rules to translate technical philosophical terms from one language into another. (shrink)

During the Middle Ages many Greek mathematical and astronomical texts were translated from Greek into Arabic and from Arabic into Latin. There were many factors complicating the study of them, such as translation from or into other languages, redactions, multiple translations, and independently transmitted scholia. A literal translation risks less in loss of meaning, but can be clumsy. This article includes lists of translations and a large bibliography, divided into sections.

This research focused on one of the messages in the Lord’s Prayer, particularly Matthew 6:12 about prayer for forgiveness and forgiveness to others in order to suggest a concept revision for the sake of a rather normative modern Arabic audience. In the Smith-Van Dyck version, asking God for forgiveness serves as the basis for forgiving sinners by using the present and future form of the verb نغفر كما (as we will forgive). This translation is in contrast to 1881 Jesuit (...) Arabic Bible, which used the past tense غفرنا كما and أعفينا فقد (as we have forgiven) as written in the Greek Bible as ὀφειλήματα ‘debts’ by referring to the debt metaphor. This study examined the Arabic translation of Matthew 6:12 in the perspective of Nida and Taber’s semantic adjustments. In light of the research findings, it was clear that the semantic adjustment and grammatical adjustment in the translation did not run on the grammatical structure of the Arabic language. The translation into Arabic also did not comply with the original source of the text, but it was accentuated by the interpretation of ‘debts’ into ‘sins’. Contribution: In conclusion, this fact can be seen from the choice of the word ‘نغفر’ and the use of the future tense ( fi’l muḍār’i ) as opposed to the source text that uses the past tense ( fi’l māḍy ). (shrink)

This research focused on one of the messages in the Lord’s Prayer, particularly Matthew 6:12 about prayer for forgiveness and forgiveness to others in order to suggest a concept revision for the sake of a rather normative modern Arabic audience. In the Smith-Van Dyck version, asking God for forgiveness serves as the basis for forgiving sinners by using the present and future form of the verb نغفر كما (as we will forgive). This translation is in contrast to 1881 Jesuit (...) Arabic Bible, which used the past tense غفرنا كما and أعفينا فقد (as we have forgiven) as written in the Greek Bible as ὀφειλήματα ‘debts’ by referring to the debt metaphor. This study examined the Arabic translation of Matthew 6:12 in the perspective of Nida and Taber’s semantic adjustments. In light of the research findings, it was clear that the semantic adjustment and grammatical adjustment in the translation did not run on the grammatical structure of the Arabic language. The translation into Arabic also did not comply with the original source of the text, but it was accentuated by the interpretation of ‘debts’ into ‘sins’.Contribution: In conclusion, this fact can be seen from the choice of the word ‘نغفر’ and the use of the future tense (fi’l muḍār’i) as opposed to the source text that uses the past tense (fi’l māḍy). (shrink)

The selection of nineteenth-century Arabic texts on medical education, medicine and health demonstrates the significant link between the revival of the Arabic language and literary culture of the nineteenth century, known as thenahda, and the introduction of medical education to the Ottoman Empire. These include doctor Ibrahim al-Najjar's autobiographical account of his studies in Cairo (1855), an article by doctor Amin Abi Khatir advising on the health and care of infants (1877), questions and answers in the major (...) popular Arabic journalsal-Hilalandal-Muqtataf(1877–1901) and an article about a new tuberculosis treatment by doctor Anisa Sayba‘a (1903). Taken together they contribute to our understanding of the bottom-up production, reproduction and reception of global scientific knowledge, as well as to a social and intellectual history of science. We argue that the engagement with science during thenahdawas a multi-vocal and dialogical process, in which doctors and patients, journal editors and their readers, negotiated the implications of scientific knowledge for their own lives and their own society. The texts of the original documents and their translations can be found in the supplementary material tab athttps://doi.org/10.1017/S0007087422000413. (shrink)

For the communication between people to remain effective and lively and for the expressive power to be permanent, the qualities of the words are as important as the quantity of words in a language. From this perspective, Arabic has many linguistic features like other developed languages. Parsing, deriviations, blending, synonymy, contrast, arabization, antithetical polysemy, commutation, ellipsis, polysemy, etc. Language features are intensely found in Arabic. As it is known, polysemy is one of the important issues of (...) the Arabic language that has been taken into consideration since the compilation period. Although there are scholars among Arabic linguists who deny the existence of polysemous words, the vast majority have accepted the issue of polysemy. Among polysemous words, some words indicate several different meanings, as well as words that express many different meanings. In this respect, words that indicate a lot of meanings in the group of polysemous words have attracted the attention of poets. Poets wrote long odes using such words to demonstrate their mastery of the science of the dictionary and to prove their competence in the art of poetry. There are even poets who write different odes in terms of theme, using the same word. One of these poets is Ibn al-Munāṣıf from Cordoba, who lived between 1168 and 1223. The poet, better known as the jurist, wrote his famous ode using the common word "acuz". By ending each couplet with the word ʾujūz, the poet brought together the different meanings of the word ʾujūz in the ode in question. In this study, the issue of polysemy, which is considered an important feature of the Arabic language, will be briefly discussed. In addition, the Qasida of ʾUjūz will be translated and analyzed. (shrink)

Islamic Thought and the Art of Translation honors two of the most beloved and productive scholars in the field of Islamic Studies, Professors William Chittick and Sachiko Murata. For the past five decades, and in over 40 books (monographs, editions, translations, edited volumes) and more than 300 articles, Professors Chittick and Murata have presented us with philologically astute and analytically sound expositions of the pre-modern Islamic intellectual tradition, particularly in the areas of Sufism and philosophy. They have done so primarily (...) by zeroing in on the technical vocabularies of these disciplines (in Arabic, Persian, and Chinese), demonstrating just how important the functions of philology and cross-cultural translation are when studying pre-modern cultures and civilizations. (shrink)

The context-based use of terminology and phraseology is one of the essential building blocks of legal translation. The contextual nature of both components has implications when it comes to designing resources that are adapted to the needs of translators. For Arabic legal translation, there are a multitude of different print and online resources available, however, they do not integrate the context-related parameter for term choice acceptability. In this article, we will describe the main features of certain bilingual legal dictionaries (...) with the English-Arabic and French-Arabic language pairs. We will then make a descriptive assessment of the tools available online, highlighting their limitations. Taking into consideration all the contextual parameters involved in making a translation choice, we will put forward the value of developing bilingual ontologies with Arabic. With the rapid expansion of information technologies, a move towards formalizing legal knowledge will help fill existing gaps in the representation of Arabic legal content and the retrieval of information, providing legal translators with a tool that provides specific details that will enable translators to make informed and relevant decisions, in addition to opening new research perspectives for Arabic legal translation. (shrink)

A collection of documents from antiquity to the 16th century in the historical West (Bactria to the Atlantic), in the original languages with an English translation and introductory essays, about the motivations and purposes of translation from and into Greek, Syriac, Middle Persian, Arabic, Hebrew, and Latin, as given in the personal statements by the translators, scholars, and historians of each society.

The translation of the Bible into Turkish as a whole was made in Istanbul in 1665-1666 by Wojciech Bobowski (Ali Ufki Bey), who was of Polish origin, spoke 17 different languages, later became a Muslim, served in the Ottoman palace for many years. Among the languages he could speak were mainly Latin, Greek, Hebrew, Polish, English, French, Italian, Arabic, Turkish. He is also known as Albert Bobowski and Albertus Bobovius in European sources. The translation was planned by a group (...) of Dutch Protestants, while Dutch ambassador Levinus Warner followed the work in Istanbul. The translation texts were checked and sent immediately to the Netherlands for printing, but could be printed in Paris in 1827 due to the adverse condition. In this edition, M. Jean Daniel Kieffer has revised some on Ali Ufki Bey's translation. This translation, with some changes and corrections in the Arabic alphabet (Ottoman) in 1878, 1885, 1886, 1901was printed in Latin alphabet in 1941.The style and language properties of the 1941 edition made it difficult to understand the Bible, so it was reprinted in 2001 with the more contemporary words under the name Kutsal Kitap (Yeni Çeviri).The background of the Turkish translations of the Bible, the contributions of the Bible Society (English and Foreign Bible Society) to these studies, the change of the words used in the translations, the translation of Wojciech Bobowski used as the source text and the follow-up of this translation process are important. Because the original text of the translations of the Bible in Turkish is based on the translation of Wojciech Bobowski. (shrink)

This chapter represents an attempt to interpret a fundamental structure in Arabic music, maqām, in terms of Gadamer’s notion of the fusion of horizons. Often translated into English as “mode,” maqām goes beyond pitch set or scale. It is a musical reality, beautiful and fascinating, not well served by traditional theoretical tools, which deserves more attention. I argue, on the one hand, that Gadamerian hermeneutics can illuminate how maqām works, while showing, on the other, how maqām might contribute to (...) a better understanding of Gadamer’s thought. In the context of my overall argument, I deal with Gadamer’s key notions of play, imagination, indeterminacy, the centrality of the question and the notion of ethos. I show how Gadamerian hermeneutics applied to maqām can constribute to certain discussions in the philosophy of music. I suggest that maqām presents a challenge to Gadamer’s understandings of language and the musical work. Ultimately, it is appropriate to conceive of maqām as itself a horizon in which fusion of perspectives can take place. (shrink)

This essay explores the film collaborations of Franco-Egyptian filmmaker Safaa Fathy and Franco-Maghrebian philosopher Jacques Derrida, offering an extended reading of their court-métrage, Nom à la mer —a film about language, exile, and loss, made by a pair of wanderers both keenly interested in the spectral effects of translation as they haunt the filmic medium. Nom à la mer is a cinematic rendering of the French translation of Fathy's original, Arabic-language poem, recited by Derrida in voice-off as (...) Fathy's camera focuses on a single, highly overdetermined site in a small Andalusian town. This essay reads the film as both an artefact of the pathos of translation and as a scene of valediction, played out by both collaborators on grounds simultaneously intimate and historical. (shrink)

El presente artículo rastrea el rol de la lengua siríaca en el movimiento de traducción que derivó en la medicina islámica medieval a partir de la identificación de los paralelos literarios existentes entre la receta de la Hierá de Archigénes de El libro de las medicinas en lengua siríaca y los textos griegos y árabes que contienen testimonios de la misma receta. Esta receta, que es un compuesto de variada actividad terapéutica, es una de las tantas evidencias halladas que argumenta (...) a favor de la temprana labor de los cristianos de lengua siríaca como traductores de textos médicos clásicos, precediendo a quienes lo hicieron en lengua árabe, que habrían traducido sus textos farmacéuticos a partir del siríaco. The article traces the role of the Syriac language in the translation’s movement that led to medieval Islamic medicine from the identification of the literary parallels between the recipe of the Hiera of Archigenes of The book of medicines in language Syriac and the Greek and Arab texts that contain testimonies of the same recipe. This recipe which is a compound of varied therapeutic activity is one of the many evidences found that argues in favor of the early work of the Christians of the Syriac language as translators of classical medical texts, preceding those who did it in the Arabic language. (shrink)

This book offers substantial insight into students’ conceptualization of scientific terminology. The current book explores the commonalities and distinctions between Arabic and French physics terms, and the impact of the language disparities on students’ understanding of physics terms. This book adopts a novel approach to the problem of scientific terminology by exploring physics terms’ polysemy, prototypical meanings, and conceptual metaphor and metonymy, which motivates their extension of meaning. The book also investigates how the linguistic discrepancies and other variables (...) affect the learning of physics by Arab students (Moroccan students, in this book). Concepts in Physics: A Comparative Cognitive Analysis of Arabic and French Terminologies, whether you are a student of science, a science teacher or lecturer, a translator, or a linguist, is what you need. The book will help you comprehend the linguistic and cultural differences between western and non-western physics terminologies (in this book, French and Arabic physics terminologies) and the factors influencing the learning of physics concepts, and thus address the multiple challenges in learning scientific terms and concepts. (shrink)

In the first half of the fourteenth century, Niccolò da Reggio translated more than fifty works by Galen from Greek into Latin, and by mid-century most if not all of them had reached the papal court at Avignon, where Guy de Chauliac praised their accuracy and cited them regularly in his Great Surgery of 1363. Yet contemporary physicians at nearby Montpellier almost never referred to them, ordinarily preferring to quote from the older Arabic-Latin translations. Examining a particular context, the (...) ways in which urological conditions were described in the old and new versions of Galen, suggests that medical teachers and commentators may have found it difficult to give up the familiarity of the traditional language in favor of Niccolò's new terminology. (shrink)

Despite the increasing interest in translation in the last two decades, there has been no investigation of the translation of historiography and its transformation from one language to another. This article takes as a case study the translation into French of Ibn Khaldûn, the fourteenth-century North African historian. It considers specifically the translation done by William de Slane in the context of the colonization of Algeria. The Histoire des Berbères, the French narrative of Ibn Khaldûn that relates to the (...) history of Arabs and Berbers in the Maghreb, has become since then the source of French knowledge of North Africa. It is upon that French narrative that colonial and post-colonial historians have constructed their knowledge of North Africa, of Arabs, and of Berbers. The article shows how a portion of the writing of Ibn Khaldûn was translated and transformed in the process in such a way as to become a French narrative with colonial categories specific to the nineteenth century. Using a semiotic approach and analyzing both the French text and its original, the article shows how colonialism introduced what Castoriadis calls an "imaginary" by transforming local knowledge and converting it into colonial knowledge. In showing this the essay reveals that not only is translation not the transmission of a message from one language to another, it is indeed the production of a new text. For translation is itself the product of an imaginary, a creation--in Ricoeur's words, a "restructuring of semantic fields.". (shrink)

The Qurʾān is certainly the last of the divine teachings and the most perfect. While this holy book has a perfect miraculous feature, especially since its rules are valid until the Day of Judgment, it also contains many unique features in terms of style and content. The Qurʾān firstly asks people to understand it thoroughly and live it in their lives. In order for them to live, they must first correctly understand the messages that the Qurʾān gave to people. In (...) order to understand it well, they must either know the language it uses or try to understand it through translations. It is obvious that it is not practically possible for all people to know Arabic. Because people have different languages, cultures, and races due to the wisdom of Allah. Therefore, nations who speak different languages in the world have translated the Qurʾān into their own languages in order to understand what the Qurʾān means and to apply its rules to their lives. It is a fact that the Qurʾān was partially translated into different languages during the reign of Prophet Muḥammad (pbuh). As a matter of fact, Salmān al-Fārisī's (d. 36/656 [?]) (r.a.) translation of Surah Fatiha into Persian and the translation of the verses in the letters that our Prophet (pbuh) had written in order to invite communities speaking different languages to Islam can be given as an example to this situation. The Qurʾān has been many times interpreted, mealed, and translated into different languages of the world since the time it was revealed to the present day. There is no doubt that the translation of the Qurʾān will continue as long as people speak different languages until the end of the worldly life. It is mentioned in the sources that the first translation of the Qurʾān into Kazakh was made by Mūsā Jārullāh (d. 1368/1949) at the beginning of the 20th century. However, this translated work was not published and remained only as a manuscript. Another important issue is the scholars' thoughts on the language of the translation in question. As a matter of fact, according to them, the language of the translation is Tatar, not Kazakh. In this study named as ‘TheTranslation Issue of Mutashābih Expressions in the Example of Kazakh Translations Prepared in the 20th Century’ five important Kazakh translation works were examined prepared in the 20th century, named as Qurʾān Shareef Kazakhsha Magina Jane Tusinigi of Khalifa Altay (d. 1424/2003), Qurʾān Kareem Kazakhsha Avdarmasi of Azīz Akituli (d. 1434/2013) and Makash Akituli (d. 1424/2003), Qurʾān Kareem Jane Onin Kazakhsha Maginasi of Nurali Oserov (d. 1435/2014) and Jumabay Istaeev (d. 1422/2001), Qurʾān Kareem of Ratbek Nisanbayuli and Vahap Kidirhanuli and Qurʾān Kareem Kazakhsha Magina Jane Tusinigi of Vahap Kidirhanuli. First, the lives of the authors, the general evaluations of those works, the language of the published works, the problematic aspects, and technical features in terms of method and content were discussed. In the next step, how the translators translated the khabarī attributes, which are among the mutashâbih expressions in the Holy Qurʾān, into Kazakh and the problems that these translations cause are addressed. One of the most important subjects and issues of the science of tafsīr, which has an important place in the scientific tradition of the Islamic religion, is undoubtedly the issue of mutashabihs in the Qurʾān, and the subject has been discussed by especially theologians in many scientific traditions in the historical process. Allah almighty, the Creator of all realms, informs people of some of his qualities in the Qurʾān so that we can know himi and have knowledge of what kind of being Allah is. Through revelation, Allah introduced himself to his believers via an understandable language framework which includes appropriate comparisons and metaphors. This presentation has also been realized through the ḥadīths of Prophet Muḥammad (pbuh). Therefore, these two sources inform us Allah's qualities Khabarī qualities refer to those that are reported in verses and ḥadīths and that are fixed by revelation. In this article, the eleven verses in which the mutashābih adjectives that are attributed to Allah, such as yad, vach, ayn, istiwa, kabza, macī', and etā, are considered as examples. Understanding the qualities of Allah correctly is very important in terms of having a affirmative and corrective faith. This study aims to reveal what kind of kalamī view Kazakh translators use when interpreting mutashābih expressions into Kazakh. In addition, in the study, mutashābih expressions should be interpreted within the boundaries determined by the Qur'ān and the Science of Ḥadīth, with expressions that can be accepted by the human mind, without falling into simile and embody. To our knowledge this is the first study focusing on on the issue of translating mutashābih expressions in Kazakh translations made in Kazakhstan in the 20th century. (shrink)

Undoubtedly, religion is the most important element in the life of nations. Arab, Persian and Turkish nations have experience dvery important changes and developments in the socialfield with the acceptance of Islam. Inordertomaketheirlives in accordance with the supreme principles of religion, they gradually gave up their ancient traditions, which did not comply with the orders and prohibitions of the religion of Islam, The Change That Took Place in social life was also reflected in the works produced in the field of (...) literature and art. It is possibletoseethatwiththe acceptance of Islam, newliterarygenresemergedaroundthe life of the Prophet and in this context, literary genres such as Hundred Hadith, Forty Hadith, Regâibiyye, Şefaat-nâme, Esmâ-ı Nebî were written. One of these species is the hilyes that deal with the life and physical characteristics of the Prophet and enable him to reach then extgenerations. They contain important information about the external features of the Hz. prophet at a time when the description was not appropriate, and present them in a visual richness for those who did not see the prophet in later periods. According To Sources, the poet's real name is Bedreddin Ömer Vanî, his birthdate is 1074/1664 and his death date is 1126/1714. Although There is noin form ation about his education life in the sources, he was known as a scholar and a virtuous person during his lifetime. As a person who knows enough Arabic, Persian and Turkish to write poem in these languages, it is mentioned in the sources that he has Works belonging to different disciplines outside the field of literature. In This Study, firstly, general information about the literary genre of hilye is given. Thenamesand Poets of the hilye worksortextswritten in verse whichareseparateorincluded in different works in Turkish Literature Mentioned. Information about the life and works of Bedreddin Ömer, the poet of the work, is given. Detailed Information in terms of form andcontentaboutthis hilye-typeworkwrittenbythepoet is given. Inthelastpart, the hilye text in Arabic wastranscribedan translated into Turkish. (shrink)

Deixis is the thing referred to by linguistic units outside the text or the discourse. The act of demonstrating or indicating the elements of a state through gestures or linguistic units is called deixis. Deictic is the name given to the linguistic elements such as pronouns, demonstrative nouns and adverbs which refer to the personal, spatial or temporal aspects of a speech act and which are, therefore, all directly related to the context surrounding its act of communication. Since the references (...) of the deixis expressions can only be identified within the context of actual communication, the subject is considered as a part of the pragmatics. This study aims to analyse the demonstrative nouns used in Qur’anic verses within the context of deixis and types of deixis, which are research areas of pragmatics, and to identify the types of deixis used in Qur’an. This study also aims to provide insight about how to present the references of demonstrative nouns especially in Qur’anic translations to be understood correctly by the readers. This is because the translations of Qur’an are presented in written form and the references of the deictic units are not expressed clearly in some of them. In this case, it is assumed that the reader might have difficulty understanding the meanings of the deixis such as “this, to this, these”. This study, firstly by studying deixis and types of deixis from the modern linguistics and pragmatics resources, aims to form a conceptual framework. After the first chapter, upon which the main problem of the study will be built, is completed, the demonstrative nouns are analysed in terms of their structural and referential aspects within balâg̲h̲a and tafsîr sources, classical Arabic language nahw sources being in the first place. After the obtained data is analysed, by associating the demonstrative nouns in Qur’anic verses to types of deixis, anaphora and cataphora, their references are determined. In this direction, firstly the demonstrative nouns in Qur’an will be identified and the type of deixis is tried to be explained by providing one example for each one of the demonstrative nouns in terms of their referential variety. For this purpose, this study highlights the demonstrative nouns which cannot be directly understood but only can be identified by checking the context. That is, the demonstrative nouns which take adjectives or which are adjectives themselves will not be included in the scope. The references of these nouns existing in the verses will be specifically analysed within the classical tafsîr works. This study is significant as it reveals the references of the demonstrative nouns by analysing the types of deixis in order to understand Qur’an more accurately. Though there are various studies regarding the demonstrative nouns, there are no studies found analysing the references of these nouns according to their types of deixis. With this study, it is understood that classical tafsîrs mention the deixis, types of deixis, and the references anaphora and cataphora for demonstrative nouns. As the demonstrative nouns, which are deictic elements, are used to point to all types of living and non-living creatures, they are considered as indefinite things. It is understood that for the other interpreters, the vagueness can only be eliminated by taking pragmatic factors such as the speaker, listener and the context of communication into consideration. 20 types of demonstrative nouns were used for a total of 1047 times in 89 different surahs. These demonstrative nouns are as following: “ذا، هذا، هذان، هاتين، هؤلاء، ذلك، ذانك، ذلكما، ذلكم، تلك، ذلكن، هذه، أولئك، أولئكم، أولاء، كذلك، كذلكم، هاهنا هنالك، ثم”. The fact that demonstrative nouns are used so often in Qur’an prove that these nouns are quite important in understanding the Qur’an. This study addresses the verses with demonstrative nouns in terms of types of deixis, as part of pragmatics, by referring to classical tafsîr and linguistic sources. It has been determined that demonstrative nouns in Qur’an make personal, spatial or temporal references, discourse deixis, anaphora and cataphora, however they do not perform as social deixis. It has been concluded that identifying the references of demonstrative nouns is quite important in understanding and interpreting Qur’an correctly. It is also understood that the methods to determine the references of demonstrative nouns by the sources used in the study have pragmatic characteristics. It is observed that the references of the demonstrative nouns are not presented in certain Qur’an translations. In this context, it has been concluded that stating the references of these nouns in written form for the translation of Qur’an into different languages is vital for these references to be understood correctly. It has also been concluded that it is a requirement in terms of pragmatics to take the references of the deictic elements mentioned especially in the primary sources into consideration. (shrink)

Herbert Marcuse visited Israel in late December 1971 . Summing up his political conclusions at the end of his visit, he published an article in the English-language Israeli newspaper The Jerusalem Post under the title “Israel is Strong Enough to Concede.”1 A Hebrew translation of that article appeared concurrently in the Israeli daily Haaretz under the title “My Opinions on the Arab-Israeli Conflict: Israel Must Accept the Existence of a Palestinian State.”2 A few days prior to the publication of (...) his article in the Israeli press, Marcuse met with journalists and other guests…. (shrink)

Summary As a divinatory device based on the numerical values of names, onomancy requires a system of letter-number equivalents. In Greek and the Semitic languages, a unique system is used, which consists of ascribing the first nine letters of the alphabet to the units (1–9), the following nine letters to the tens (10–90), and the remaining letters to the hundreds (100-). Given the structural similarities between those languages, the transfer of onomancy between Greek and Semitic cultures does not pose particular (...) problems. Difficulties arise when onomancy is translated into Latin, where there is no such system of letter-number equivalents. This article examines the various solutions put forward by the translators and authors of the earliest Latin onomantic texts of Arabic origin, the so-called Alchandreana. (shrink)

Ricoeur has written about translation as an ethical paradigm. Translation from one language to another, and within one’s own language, provides both a metaphor and a real mechanism for explaining oneself to the other. Attempting and failing to achieve symmetry between two languages is a manifestation of the asymmetry inherent in human relationships. If actively pursued, translation can show us how to forgive other people for being different from us and thus serves as a paradigm for tolerance. In (...) full acceptance that this will be impossible, Ricoeur uses the model of translation as a way of understanding European integration, with three aspects: translation, shared narrative and shared forgiveness of Europe’s history. These models provide a strong statement about tolerance and become even more significant through their conversation with the negativity that suffuses them. He draws on his knowledge of psychoanalysis to explain that the translator suffers through remembering and through mourning the loss of perfection; there must be acknowledgement of deficiency. This acceptance of imperfection and of limits to success is a key element in Ricoeur’s philosophy and is explored from the 1950s onwards in his study of negativity; denied by phenomenology and explored by Hegel. Negation is vital for understanding the world, but it can preclude us from access to meaning when it becomes negativity. Translation can provide the bridge to span the tension between the pathology of denial and different interpretations, and projection of evil into others, which I believe is at the heart of the perceived incompatibilities between Islam and the West. There is a political urgency to this enterprise, given the ‘othering’ of the Muslim world that has replaced the Cold War dichotomies between Communist as ‘other’ and the capitalist world. References to the Muslim as the current ‘other’ will be part of my discussion. As well as seeking to understand Ricoeur’s model of translation, we will examine whether his model works in a world where many speak no Arabic, Urdu or Farsi, or indeed whether it has any relevance for people who do not translate from one language to another. (shrink)

The iltifāt (reference switching) is one of the arts of high literary value, widely practiced in the Qurʾān. This art takes place in the form of switching to another person, verb mode, number, preposition or sentence type contrary to the necessity of the situation, while continuing the word as a certain person, verb mode, number, preposition or sentence type. The art of iltifāt adds certain meanings to words such as certainty, continuity and movement. It keeps the curiosity, desire, excitement and (...) shiver alive. Similar to those who read the Qurʾān, those who read the translation of the Qurʾān are expected to be able to notice these meanings as much as possible and feel the literary pleasure of this art. There are important structural differences between Arabic and Turkish. In addition, the text that needs to be translated into Turkish is Holy Qurʾān, which has a divine infinite dimension, and it is a limited human mind attempts to translate it. This situation requires an advanced level of caution and diligence in transferring the art of iltifāt to the translations of Qurʾān. The issue of the art of iltifāt and the transfer of this art to the translations of the Qurʾān has also been studied in scientific research in different world languages such as Arabic, English and Indonesian. As far as we can determine, the only study in Turkish that examines the reflection of the iltifāt in the Qurʾān is the article titled "The Translation Problem of the Art of iltifāt in the Translation of the Qurʾān" by Haşim Özdaş. In the mentioned article, five different Qurʾān translations of eight verses from different types of the art of iltifāt were examined. It has been claimed that there is no art of iltifāt in Turkish language and literature, and that the translation of the art of iltifāt in the verses into Turkish is an obstacle to understanding the verses and leads to a wrong or incomplete understanding. As a solution, while the verses are being given and translated, it is suggested that the art of iltifāt in the verses be ignored. In this research article, the cases of the translations of the Qurʾān reflecting the art of iltifāt, as an example of iltifāt between māzī (past tense) and muzāriʻ (present tense) verbs modes in the verses are discussed. In addition, it discusses the opinions that say there is no art of iltifāt in the Turkish language, that the exact transfer of the art of iltifāt found in the Qurʾān to the translations of the Qurʾān causes wrong or incomplete understanding, therefore, the art of iltifāt should be ignored when the verses are being translated. As a result, the present study argues that the art of iltifāt is also a subject of Turkish rhetoric, which should be reflected in the translations of the Qurʾān as much as possible, and the transfer of the art of iltifāt in the translations of the Qurʾān does not constitute an obstacle to understanding the verses, on the contrary, the reference to this art in the verses will contribute to the realization of the divine purpose and wisdom. The data sources of the research were created from 6 verses and their 22 different translations, using various sampling methods. The data collected from these were analysed using the comparative text analysis method on the basis of the inductive approach. Qualitative data was converted into quantitative data, processed in the SPSS application, and the findings were presented as numerical figures in tables. At the end of the research, it was determined that iltifāt between māzī and muzāriʻ verbs modes studied in the science of rhetoric was also a subject of grammar as the phenomenon of time shifts in verbs. It was seen that the art of iltifāt was applied in an average of 800 places in the Qurʾān, and the iltifāt between māzī and muzāriʻ verbs modes accounted for 6.9% (55 pieces) of this amount. Most of these fifty-five iltifāts were iltifāt from the māzī verb mode to the muzāriʻ verb mode (63.6%), while the amount of iltifāt the muzāriʻ verb mode to the māzī verb mode was less (36.4%). In the analysed translations of the Qurʾān, it was determined that the iltifāt between māzī and muzāriʻ verbs modes was not reflected at a rate of 90.9%, and the art of iltifāt was completely abandoned in 14 of the 22 translations. It was concluded that the reason why the art of iltifāt in the verses was not reflected in the translations of the Qurʾān was the belief that this art was not found in Turkish and that the transfer of this art leads to wrong and incomplete understanding. In the research, it was proposed to increase the number of scientific studies in which various translation strategies and techniques were tested in the transfer of the art of iltifāt in the verses in the translations of the Qurʾān. In this respect, this research article is expected to pave the way for more research on the issue of transferring the arts used in the Qurʾān and to be useful for future translations of the Qurʾān. (shrink)

Works in Sanskrit that deal with governance and ethics are an important repository for moral precepts of kingship. Classic examples of this form of political advice literature, recounted through the fables of animals, are the Pañcatantra and the Hitopadeśa. In various recensions and myriad translations, these works spread throughout Asia. Authors writing in Arabic and Persian displayed a fascination for these texts, beginning significantly with the work of Ibn al-Muqaffaʿ and his famous translation, Kalīla wa-Dimna. This article treats the (...) transmission of Sanskrit advice literature in the early modern period into Persian and Rekhta. It considers how this literature was translated in the contexts of Muslim imperial and British colonial rule, and asks what it reveals about the relationship between language, knowledge, and politics in South Asia. (shrink)

In this study, we try to introduce the intellectual and literary personality of Temmâm Hassân and his place and importance in the modern Arabic literature, his works and translations, who was among the eminent personages of XX. century and an investigator, critic, translator and linguist. He was a prolific scholar, supplying a new countenance to the modern Arabic language in his nearly centennial life period.

Aḥmed Cevdet Pasha (d. 1312/1895) is one of the influential and prominent Ottoman scholars in history and law. Besides history and law, he also produced works on literature, sīra (the life of the Prophet) and tafsīr (the Qur’anic exegesis). In the last years of his life, Cevdet Pasha aimed to translate the Qurʾān including short comments on the verses, but this work was remained limited to the sūrah al-Baqara. Correspondingly to this translation named Terjeme-i Sharīfa, he prepared a glossary to (...) the Qurʾān called Lāḥiqa-i Sharīfa for expressions and terms that require detailed explanation. Hereby, this work could only include the sūrah al-Baqara. After Cevdet Pasha’s death, his books passed to his daughter Ms Fāṭima ʿAliyye (d. 1936). The director of the Library of Maʿārif, Nācī Qāsim (d. 1963) gave a deed stipulating that he would take the first part of the Lāḥiqa-i Sharīfa and Terjeme-i Sharīfa from her and return them as they are. Later on, he published only the Muqaddima (introduction) and Lāḥiqa-i Sharīfa in the work named Tercemeli Ḳurʾân-ı Kerîm (İstanbul: 1927). Placing the Muqaddima at the beginning of the book and Lāḥiqa-i Sharīfa at the end misled some people by making them to think that the translation belongs entirely to Cevdet Pasha. Sulayman Tevfīq reprinted these two works together within his translation named el-Beyān fī ʾāyāti’l-Qurʾān in 1928. Terjeme-i Sharīfa has not been published anywhere else. Emine Armağan recently found and published a notepad in which Cevdet Pasha wrote Terjeme-i Sharīfa, mentioned Muqaddima and Lāḥiqa-i Sharīfa. In her book Emine Armağan printed the pages belonging to Cevdet Pasha as thumbnails, but she did not publish them in Latin. In this article, Muḳaddime and Lâḥika-i Şerîfe are Latinized and compared to the Terceme-i Şerîfe. The relevant parts of the translation are given in the footnotes. This study is an attempt to determine to what extent the translation in the manuscript form corresponds to the glossary and the soundness of relating the text to the author. In addition, many errors in the Ottoman edition of the glossary were also corrected. In the Muqaddima, Cevdet Pasha draws attention to the necessity of God’s existence, the illiteracy and the trustworthiness of his Messenger, and that the revelation is the primary source of knowledge for people. He summarizes the process of the Qurʾān’s revelation, notification and compilation. He briefly touches on the issues related to ʿUlūm al-Qurʾān. Cevdet Pasha, who passed from here to the miracle of the Qurʾān, talks about the qadim (pre-existing) nature of the divine word and teḥaddī. Cevdet Pasha emphasizes that understanding the Qurʾān is possible only by knowing the Arabic language very well and whithout this knowldege the Qurʾān cannot adequately be translated into another language. On the other hand, he also believes that the first meanings can be externally translated in order to explain the first meanings of the verses to those who do not know Arabic. Cevdet Pasha’s preface is considerably concise in structure. He shortly pointed to the crucial issues in one sentence and passed to the other subjects. While writing Terjeme-i Sharīfa, Cevdet Pasha left the extensive explanations of the polysemous words and terms that cannot be translated literally to the tafsīr and Lāḥiqa. Cevdet Pasha’s Lāḥiqa-i Sharīfa is entirely original and not merely a translation of any Qurʾānic dictionary. He compiled the meanings of a word existing in different verses, and he was very meticulous in choosing the meanings the words. He summarized very detailed informations in the sources in a simple, concise and fluent style. The arrangement of the words was based on the abbreviated versions used in the Qurʾān. In addition to the lexical meaning of the word, he sometimes mentioned the words’ roots, form, singular and plural forms, ism al-fāʿil, ism al-mefʿūl, ism al-mekān, synonym/antonym, lexical aspects, the meaning and terminology it expresses in different recitations of the Qur’an (al-qırāat). He in particular highlighted if the word is one of the al-asmāʾ al-ḥusnā. He explained the changes in the meaning of a word when it is used for Allah or for humans. He shortly touched on the legal rulings. Cevdet Pasha clearly expressed in his work the most vital issues that the community should know without tiring the general reader of scientific disputes, philosophical discussions and literary analysises. Cevdet Pasha did not refer to any sources in his work and did not mention the transmission chain of the narrations. As a result of our research, we determined that he benefited from the commentaries of al-Zamakhshari (d. 538/1144), al-Rāzī (d. 606/1210), al-Qurṭūbī (d. 671/1273) and Beyḍāvī (d. 685/1286). We have seen that there are some similarities between the explanations of the words in the Lāḥiqa-i Sharīfa and the famous Qurʾānic dictionaries such as al-Mufredāt, Umdet al-ḥuffāẓ and Beṣāir. (shrink)

The present volume makes available for the first time the earliest translation of Aristotle into a Semitic language. It will open the way to a fuller understanding of the transformation of Greek logic in Syriac and Arabic.

The logical and illogical unity of translation with a triadic approach was mediated by Peirce’s three-way semiotics of sign, object, and interpretant. Semio-translation creates a dynamic network of Peircean interpretants, which deal with artificial but alive signs progressively growing from undetermined (“bad”) versions to higher determined (“good”) translations. The three-way forms of translation were mentioned by Goethe. He imitated the old Persian poetry of Hafiz (14th Century) to compose his German paraphrase of West-östlicher Divan (1814–1819). To justify the liberties of (...) his own translation/paraphrase, Goethe furnished notes in Noten und Abhandlungen and Paralipomena (1818–1819). Through his critical glosses, he explained information, adaptation, and reproduction of the foreign culture and literature (old Persian written in Arabic script) to become transplanted into the “equivalent” in German 19th Century verse. As critical patron of translation and cultural agent, Goethe’s Divan notes are a parody mixing Orient and Occident. He built a (lack of) likeness, pointing in the pseudo-semiosis of translation to first and second degenerate types of object and sign. (shrink)

The logical and illogical unity of translation with a triadic approach was mediated by Peirce’s three-way semiotics of sign, object, and interpretant. Semio-translation creates a dynamic network of Peircean interpretants, which deal with artificial but alive signs progressively growing from undetermined (“bad”) versions to higher determined (“good”) translations. The three-way forms of translation were mentioned by Goethe. He imitated the old Persian poetry of Hafiz (14th Century) to compose his German paraphrase of West-östlicher Divan (1814–1819). To justify the liberties of (...) his own translation/paraphrase, Goethe furnished notes in Noten und Abhandlungen and Paralipomena (1818–1819). Through his critical glosses, he explained information, adaptation, and reproduction of the foreign culture and literature (old Persian written in Arabic script) to become transplanted into the “equivalent” in German 19th Century verse. As critical patron of translation and cultural agent, Goethe’s Divan notes are a parody mixing Orient and Occident. He built a (lack of) likeness, pointing in the pseudo-semiosis of translation to first and second degenerate types of object and sign. (shrink)

The more passages one examines in the translations from Arabic to Latin and from Arabic to English and other modern languages, the more mistakes one comes across in the translation of the Arabic expression ‘alā al-qaṣd al-awwal . The mistakes stem from the failure to distinguish between two senses of the expression, one an adverb, and the other a famous philosophic concept. Failing to distinguish between the two senses, the translators translated the phrase literally, often with unsatisfactory (...) results. In this paper, I shall indicate a Greek word which was rendered by the Arabic ‘alā al-qaṣd al-awwal. I shall refer to some English translations from the Arabic and show how wrong they are. I shall suggest that in Arabic philosophy itself al-Fārābī, rather than Avicenna, may have been the origin of the philosophic concepts of “first and second intentions.” I shall point out that although these concepts may have been introduced into Latin scholasticism by Raymond Lull, he could not have derived them from the Logic of al-Ghazālī, as has been alleged. (shrink)