scholarly journals QUR'ANICVERSES TRANSLATION SEEN FROM PERSPECTIVE OF THEIR SENSITIVITY

2016 ◽  
Vol 2 (2) ◽  
Author(s):  
Dolar Yuwono
Keyword(s):  
Image Of God ◽  
Point Of View ◽  
The Other ◽  
Original Text ◽  
Translation Quality ◽  
The People ◽  
Private Citizens ◽  
The Image Of God ◽  
Ways Of Life

<p>This paper discusses the translation quality of quranic verses from the point of view of their sensitivity. As containing many values and ways of life the problem that the people are facing is how to understand the values that exist in, between and beyond the lines of the Quran verses. The question is whether translation and interpretation can answer it. As a matter of fact, Qur’an verses have sensitivity to be responded in the form of the translated texts. The translated texts of Qur’an can be sensitive and controversial. Several translation version of quranic verses were taken as data to see the level of their sensitivity which can be seen from some aspect: that it may be contrary (1) to the state, (2) to religion (in a broad sense to the culture), (3) to decency, and (4) to private citizens. This category leads to a concomitant quartet of grounds for censorship: sedition, blasphemy, obscenity, and libel. The word “Yaddullah” in the section of “Al fath -verse-10”, for example, from the perspective of the contextual content of the text, would have become dichotomical meaning or even multicotomical ones. The first one tends to use the foriegnization, while the second tends to use domestication. Those who defend the word “Yaddun” as “the hand” or “tangan” as its word equivalence want to make their translation original not going out of the context of Islamic teaching. They believe that those who have gone out of Islamic teaching include unbelievers (that reject faith) and idolaters. The translation of “yaddu” into “hand” or “tangan” , according to some Muslims, contains the implication that the translator has its implied lack of respect for the original text, and because of the defeatist view of the ability of the target audience which entails.On the other hand, those who have translated that word “yaddun” into “power” or “kekuasaan” think that the translation into “hand” or “tangan” will disrupt and distort the image of God (Allah) existence. They are afraid that people think God is like human being having hands, head, legs and other part of the human body. Qur’an as a God’s text which was revealed to the Prophet Muhammad via the archangel Gabriel, and intended for all times and all places needs to be perceived carefully because many of its verses are still stated in the forms of general statement. They need to be translated and interpreted in a way that makes people live peacefully, not on the other way around. The deference point of view in understanding Qur’an verses must be supposed to be something that makes perspective of Muslims wide and tolerant.</p><p> </p><p> </p>

scholarly journals "Salvation is from the Jews" (Jn 4:22): Aquinas, God, and the People of God

2011 ◽  
Vol 5 (1) ◽  
Author(s):  
Fainche Ryan
Keyword(s):  
Jewish People ◽  
Interreligious Dialogue ◽  
Image Of God ◽  
Point Of View ◽  
People Of God ◽  
Pope Benedict Xvi ◽  
Benedict Xvi ◽  
Interfaith Relations ◽  
The People ◽  
The Image Of God

Some believe that Pope Benedict XVI approaches interfaith relations more from the point of view of social, cultural and political cooperation than that of theological dialogue. This approach is deemed unsatisfactory by Daniel Madigan, an eminent speaker on interfaith matters. Madigan suggests that interreligious dialogue must be theological if it is to lead peoples of different faiths into deeper relationship with one another. This article will seek to illustrate the importance of this approach by a return to the thought of St Thomas Aquinas, considered by many to be the greatest medieval theologian. Serious dialogue with those of other faiths is not something new. Thomas engaged with thinkers from all traditions to whom he had access–Muslim, Jewish, pagan. His work shows not a fear of a diminution of his own faith through engagement with the “other” but an attempt to deepen it through the “others” experience of the Divine. Focusing specifically on his engagement with the Jewish people, Aquinas’ thoughts on the complex issues of predestination and election will be presented, with particular attention being given to his Commentary on Romans. The image of God with which he works shall be identified as key to his dialogue. It is the suggestion of this article that the image of God, of the Divine, with which one works is central to all engagement in interreligious dialogue, and herein may lie some of our problems, as well as rich potential for fruitful, truthful engagement.

Faith and Morality

1992 ◽  
Vol 9 (3) ◽  
pp. 305-309
Author(s):  
Abdul Khaliq
Keyword(s):  
Jugular Vein ◽  
Religious Faith ◽  
Image Of God ◽  
Point Of View ◽  
The Other ◽  
Human Beings ◽  
Religious Person ◽  
First Case ◽  
The World ◽  
The Image Of God

There is a point of view popular with some religious thinkers-amongthem Muslims-that religion and morality are two separate institutions andhave very little to do with each other. This is because the former is centeredin God, while the latter is entirely human in content and approach. Accordingto this view, an individual can be moral without subscribing to anyrecognizable religion. Furthermore, a deeply religious person occupies a stationin life where usual relations with the world, including those with otherpeople, are perceived as being so lowly and mundane that they become irrelevant.This is, to say the least, not the essential Qur’anic standpoint.The Qur'an , as well as a number of sayings of the Prophet, does not envisagean estrangement between God and humanity. Human beings are said tohave been created after the image of God: Who is nearer to each person thanhisher own jugular vein (Qur'an 50:16). They a so close to each other thatthey may possibly enter into a mutual dialogue. There is thus an organicallyintimate relevance of the individual’s religious faith with the subsequent performanceof the corresponding moral actions. In the Qur’an, the word amanu(they held on to faith [in God]) is almost invariably followed by ‘amilu alsalihat (they performed good actions). However, it must be undelstood thatfaith is not an honorific term, a characteristic that may be inculcated into anperson’s character in its own right. It rather refets to a barely psychologicalstate, an attitude of mind A person may have faith in the all-good God or insome evil being(s) (Qur’an 4:31). In the first case, such an individual isnecessarily good, in the other, he/she is bound to be morally bad ...

On the transcendence and immanence of God

2018 ◽  
Author(s):  
Michael Nestler
Keyword(s):  
Image Of God ◽  
The Other ◽  
Knowledge Of God ◽  
Divine Punishment ◽  
The Absolute ◽  
The Image Of God

Transcendence and immanence are two terms used to differentiate two realities, one of transcending worldly experience and the other of an inner-worldly experience. In scholastic theology (kalām), a respective distinction is being made regarding the image of God, whereby transcendence (tanzīh) is set against anthropomorphism (tašbīh) to solve the problem of how to deal with Quranic expressions that attribute human – formal or essential – characteristics to God. Also, in mysticism, the notion of transcendence and immanence of God plays a central role, for instance, in the teachings of Ibn al-ʿArabī. He mainly discusses this distinction in the chapter of Noah in Fuṣūṣ al-ḥikam (“The Bezels of Wisdom”), regarding knowledge of God. He rejects a pure theology of transcendence as it describes only a part of the divine reality. However, he points out that even though His immanent reality can be experienced, it is not comprehensible, because it is unlimited. Both realities interlock through the idea of the Oneness of Being or Unity of Existence (waḥdat al-wuǧūd), because ‘in reality’ they are nothing else than God. Ibn al-ʿArabī illustrates this ontological dependency by the example of Noah’s legend, by showing that the prophet supported the belief of the absolute transcendence of God, which was unacceptable for his people, not because they negated God’s existence, but because they had an immanent image of God. Accordingly, Ibn al-ʿArabī interprets the divine punishment, instead of misfortune, as immersing in the sea of knowledge of God. In this way the soul becomes a place of manifestation or a mirror of the divine reality.

CONCEPT «GOD» IN THE CHAMALI PAREMIOLOGICAL UNITS (GOOD WISHES AND CURSES)

2020 ◽  
pp. 63-66
Author(s):  
Zaynab Magomedovna Alieva
Keyword(s):  
Image Of God ◽  
The Caucasus ◽  
The People ◽  
The Image Of God

Good wishes and curses are the least studied genre of oral creativity of the peoples of the Caucasus. The article examines the paremiological units of the Chamalins associated with the image of God, which is given special attention as a key element of the Chamalin good wishes and curses. The analysis allows us to conclude that God in the life of the people, performing various functions, acts as the highest «judicial» substance.

German Children's Behavior Towards Their Mothers at 12 Months and Their Fathers at 18 Months in Ainsworth's Strange Situation

1981 ◽  
Vol 4 (2) ◽  
pp. 157-181 ◽  
Author(s):  
Klaus E. Grossmann ◽  
Karin Grossmann ◽  
Franz Huber ◽  
Ulrike Wartner
Keyword(s):  
Point Of View ◽  
The Other ◽  
Strange Situation ◽  
Attachment Relationship ◽  
Children's Behavior ◽  
Other Hand ◽  
Ainsworth's Strange Situation

Fourty-nine 12 months old children and their mothers were videotaped in Ainsworth's Strange Situation. Fourty-six of them were videotaped again in the same situation at 18 months with their fathers. Quality of attachment was determined by using Ainsworth's criteria. Fewer children had 'secure' relationships to their parents than in comparable U.S. samples. There was no correlation between infant-mother and infant-father quality of attachment relationship. The results are discussed in terms of parental attempts to cope with cultural demands imposed on them. These specific cultural demands may frequently interfere with the establishment of a securely attached relationship. On the other hand, they may be only transitory and appropriate from an adaptation to culture-specific expectancies point of view.

scholarly journals The Influence of Translation Techniques on the Accuracy and Acceptability of Translated Utterances that Flout the Maxim of Quality

2018 ◽  
Vol 30 (2) ◽  
pp. 176 ◽  
Author(s):  
Ria Aresta
Keyword(s):  
Focus Group ◽  
Focus Group Discussion ◽  
Group Discussion ◽  
Original Text ◽  
Translation Quality ◽  
Literal Translation ◽  
Translation Techniques ◽  
Maxim Of Quality ◽  
Embedded Case Study

Translating the implied meanings in utterances is one of the trickiest situations translators may confront. One example is in translating utterances that flout the maxim of quality. When a speaker flouts the maxim of quality, they are implying further information that is not represented in the utterance. Translators use various translation techniques in order to convey the meaning of the original text in the most appropriate and acceptable form in the target text. This study investigates how translation techniques may affect the quality of a translation. The approach implemented in this study is pragmatics in translation. This study belongs to the field of descriptive qualitative research with an embedded case study. For data, we look at all the utterances which may be said to be flouting the maxim of quality in the source text and its translation. Content analysis and focus group discussion were applied as the methods to collect and analyze the data. A focus group discussion was used to assess translation quality. The majority of the data was classified as accurate and acceptable, while the rest was considered less accurate and inaccurate due to the application of the translation technique amplification (addition), discursive creation and literal translation. Some data was also found to be less acceptable due to literal translation and pure borrowing.

scholarly journals TRANSLATION POLICIES IN LATVIA DURING THE GERMAN OCCUPATION

2017 ◽  
Vol 7 (7) ◽  
pp. 31 ◽  
Author(s):  
Andrejs Veisbergs
Keyword(s):  
German Literature ◽  
The Other ◽  
German Occupation ◽  
High Class ◽  
Source Language ◽  
Translation Quality ◽  
Soviet Occupation ◽  
Broad Scope

The period of German occupation in Latvia came after twenty years of Latvian independence and a year of Soviet occupation. The shifts in the translation policies at these critical junctions were incredibly fast. The independence period was marked by a developed translation industry, a variety of the source languages, a variety of kinds of literature, with a broad scope in the quality of the translations. When the Soviets came, they quickly nationalized the publishers, ideologised the system and reshaped the pattern of what was translated. Russian was made the main source language, and other languages were minimized. The share of ideological literature grew exponentially, reaching one third of all books. Soon after the German invasion, the publishers regained their printing houses and publishing was renewed. The percentage of translations was similar to that of the independence period, with German literature making up 70% of the source texts. Most of the other source texts were Nordic and Estonian. Translation quality of fiction was generally high and the print runs grew. There are surprisingly few ideologically motivated translations. The official policies of the regime as regards publishing in Latvia appear to be uncoordinated and vague, with occasional decisions taken by “gate-keepers” in the Ostministerium and other authorities according to their own preferences. There was a nominal pre-censorship, but the publishers were expected to know and sense what was acceptable. In turn the latter played it safe, sticking to classical and serious works to translate and publish. Some high class translations of Latvian classics into German were also published during the period.

scholarly journals The work market awake for aged people

2007 ◽  
Vol 2 (1) ◽  
pp. 43-50
Author(s):  
Ana Maya Goto Uyehara
Keyword(s):  
Old Age ◽  
Aging Process ◽  
Point Of View ◽  
Professional Life ◽  
The Other ◽  
Job Market ◽  
Aged People ◽  
Current Concerns ◽  
Life Projects

At the end of XX century, the old age theme has been approached due to concern of the society with the quality of man’s life in the aging process and the fact of seniors correspond to a growing representative portion of the population in the quantitative point of view. So the aging changes in a problem that wins expressiveness and legitimacy in the field of the daily current concerns. This article intends to demonstrate that the work can articulate other life projects for the seniors and to avoid psychic pathologies in the old age that can appear due to the loss of personal identity, to the involvement lack in motivated activities or starting from the adoption of inadequate consumption ways or lifestyles. For this, this article assumes a line of preventive character explanation under two slopes: the first refers to the fact that, if the work ennobles the man, he must acquire or improve this individual competences, adapting them to the new demands of the job market to get a job, or even to reactivate his professional life because new life projects. The second slope follows the direction of the discovery of the seniors’ potentialities for the companies, which can adapt the qualities [and limitations] of this workers category to the various functions in the organization. The Brazilian entrepreneur needs to be attentive to the image of his company and the differential competitive that can distinguish it of the other companies. And this can be to employee senior people or to maintenance it in the company personnel staff.

scholarly journals AIR QUALITY MONITORING OF KALABAHI-ALOR’S SEAPORT-EAST OF NUSA TENGGARA

2019 ◽  
Vol 3 (2) ◽  
pp. 130-133
Author(s):  
Rikson Siburian ◽  
Minsyahril Bukit ◽  
Herlince Sihotang ◽  
Saur Lumban Raja ◽  
Minto Supeno ◽  
...  
Keyword(s):  
Air Quality ◽  
Government Regulation ◽  
The Other ◽  
Quality Monitoring ◽  
Air Quality Monitoring ◽  
Other Hand ◽  
The People ◽  
The Government

Evaluation of environment of seaport is needed as well as our responsibility to nature sustainability. The Alor’s seaport belongs to Pelindo III. In order to know the air quality of Alor’s seaport, we did this study. Our aims are to know level quality of air at Alor’s seaport and compare to the government regulation. This study refers to Pararosaniline (SOx), Saltzman (NOx), Particle Calculation (dust) and decibel (noisy) methods. We used four locations, those are A-1 (Entrance gate of PELINDO (8013’09.12”S, 124031’07.21”E)); A-2 (In front of passengers terminal (8013’08.75”S, 124031’01.60”E)); A-3 (Exit  gate Kalabahi’s seaport (8013’08.2”S, 124031’00.87”E)) and A-4 (In front of port of the people (8011’09.12”S, 124031’07.21”E)). Results show that the averages level of SOx, NOx and dust of A-1, A-2 and A-3 are 103.01, 104.65 and 107.47 (µg/Nm3), 37.87, 30.62, and 39.73 (µg/Nm3), 56.64, 47.47 and 50.72 (µg/Nm), respectively. On the other hand, the level of noisy of A-1, A-2, A-3 and A-4 are 68.76, 65.69, 65.20 and 73.60 (dBA), respectively. Base on all of data, we conclude that the air quality of Alor’s seaport is still appropriate according to government regulation (PP. No. 4, 1999).

Naive Experience, Religious Root Unity, and Human Identity

2021 ◽  
pp. 1-26
Author(s):  
James W. Skillen
Keyword(s):  
Cosmic Time ◽  
Image Of God ◽  
The Other ◽  
Common Denominator ◽  
Human Identity ◽  
Human Community ◽  
To Come ◽  
The Image Of God ◽  
The Way

Abstract Resolving Dooyeweerd’s temporal/supratemporal dialectic opens the way to a deeper appreciation of naive experience and human identity as the image of God. This essay makes a case for that proposition, building on my critique of Dooyeweerd’s idea of cosmic time published previously in this journal. There I hypothesized that time—temporality—should be recognized as the first modal aspect rather than as a transaspectual common denominator of the other aspects. The religious root unity of the human community is not a supratemporal, spiritual concentration point but rather humans themselves in their generations answering to God in all that they are and do. Humans are not temporal bodies directed by imperishable souls but whole persons-in-community, subject to all the modal laws and norms (including the temporal), living by faith in the true God or in false gods throughout this age, which opens to creation’s fulfillment in the age to come.

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