Latin Translation of the Qur'ān (1518/1621)

Starczewska, Katarzyna Krystyna

doi:10.2307/j.ctv11sn5pr

Cited by 4 publications

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“…Unless we abandon steel and return in the bosom of piety to the altars and worship of God, he will increase day by day, will subject everything to his authority, and will occupy the whole Mediterranean basin as the most impious avenger of our impiety. 48 The idea that the growth of Muḥammad, but not Islam, was a form of divine punishment must have roused at least some in the audience, since Egidio became Cardinal very soon after the conclusion of the Council. Unsurprisingly, Juan Gabriel, who had contributed to anti-Muslim polemics in Aragon, shared Egidio's general animus towards 'Muḥammad.'…”

Section: Dicite Uos Credentes Inmentioning

confidence: 99%

“…In the passages discussed above, Egidio prefers to talk of the Law of the Moors and the Law of the Ishmaelites. 49 The same applies to the remaining four occurrences of the word in the Arabic text. Yet, what is noteworthy about this late translation is a category switch and the introduction of the Moors (Mauri), which is consistent with what both Iberians and Italians called those Muslims they dealt with most frequently, 'the Turk' gradually gaining currency thereafter.…”

Section: Dicite Uos Credentes Inmentioning

confidence: 99%

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Seeing Islam as a Historian Sees It

Rouighi

2023

cromohs

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When historians employ the term “Islam” to interpret and explain the medieval past they tend to conceive of it as a religion, a civilization, or a world, reflecting not only their own assumptions, priorities, and concerns, but also those of the medieval authors on whose writings they rely. Rather than improving our understanding of the past, however, prevailing ways of handling the category Islam tend to weaken our grasp of historical processes. They are problematic and require critical attention to disentangle webs of meanings across a vast number of pertinent texts and contexts, medieval and modern.

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Section: Dicite Uos Credentes Inmentioning

confidence: 99%

Section: Dicite Uos Credentes Inmentioning

confidence: 99%

Seeing Islam as a Historian Sees It

Rouighi

2023

cromohs

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“…La obra que revisamos a continuación es cronológicamente la quinta traducción del Corán al latín, posterior a las de Juan de Segovia y Guillermo Raimundo de Moncada abordadas brevemente en el apartado anterior. Sin embargo, es la tercera de entre aquellas de las que se dispone de una edición íntegra a imprenta, realizada a partir de los dos manuscritos que se conservan (uno de ellos incompleto), y que fue presentada primero en forma de tesis doctoral y recientemente publicada por la editorial Harrassowitz (Starczewska 2012(Starczewska , 2018.…”

Section: La Traducción Latina Del Corán (1518-1621) Encargada Por Egi...unclassified

“…Más allá de su gran utilidad desde el punto de vista filológico, ni Starczewska (2012Starczewska ( , 2018 ni el resto de expertos actuales se manifiestan claramente en lo que respecta a la calidad de la traducción. Sí se manifestaron en su momento los correctores de la traducción inicial de Juan Gabriel.…”

Section: La Traducción Latina Del Corán (1518-1621) Encargada Por Egi...unclassified

Los conceptos de función y calidad en la traducción: consideraciones en torno a las traducciones latinas del Corán

González

2023

MonTI

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Los conceptos de función (skopos, Reiss & Vermeer 1991: 95-104) y calidad de la traducción han generado innumerables trabajos dentro del ámbito de los Estudios de Traducción. Se trata en nuestra opinión de dos conceptos indisociables, en la medida en que solo podemos valorar la calidad de una traducción cuando conocemos la función con la que esta fue concebida. En este sentido, pese a la asociación habitual de la traducción con el deseo de dar a conocer a los hablantes de una lengua (LM) un discurso inicialmente generado en otra (LO), lo cierto es que numerosos autores a lo largo del tiempo han reconocido la existencia de otras funciones igualmente frecuentes de la traducción. Este trabajo pretende revisar algunos aspectos de las traducciones del Corán al latín realizadas entre 1143 y 1680, analizando su(s) función(es), su difusión y la percepción de su calidad dentro del marco histórico de las relaciones-enfrentamientos entre cristianismo e islam.

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The Latin Translation of the Qur’ān Between Controversy and Research

Мухетдинов

2021

Islam sovrem. mire

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This article examines the history of the translation of the Qur’an into Latin. The main attention was paid to the study of the transformation of the approach to the translation of the Qur’an into Latin. During the long historical period (XII–XVII centuries) its basic principles remained unchanged, but the ways of their practical application were signiﬁcantly changed. The study shows that the combination of polemical and research components forms the basis of the translation approach developed in the translation of Robert of Ketton and Corpus Tholetanum (c. 1143), a collection of works on Islam, created in Toledo under the guidance of Peter the Venerable. These leading components of the translation approach constitute the basis of all other translations of the Qur’an into Latin. However, since Mark of Toledo’s translation (c. 1210) the structural characteristics of these components greatly change. In addition, the correlation between them also changes: while in the twelfth century the polemical component signiﬁcantly shaped certain translation decisions, by the seventeenth century it was deﬁnitively detached from the translation itself. This transformation prepared the ground for the modern scientiﬁc approach to the translation of the Qur’an.

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Latin Translation of the Qur'ān (1518/1621)

Cited by 4 publications

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Seeing Islam as a Historian Sees It

Seeing Islam as a Historian Sees It

Los conceptos de función y calidad en la traducción: consideraciones en torno a las traducciones latinas del Corán

The Latin Translation of the Qur’ān Between Controversy and Research

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