A Comparative Study of Lam Al-Amr in Malay Translations of the Qur’an: Tafsir Pimpinan Ar-Rahman and Tafsir Fi Zilal al-Qur’an

A Comparative Study of Lam Al-Amr in Malay Translations of the Qur’an: Tafsir Pimpinan Ar-Rahman and Tafsir Fi Zilal Al-Qur’an

Ahmad Zulfadhli Nokman¹*, Ahmad Arifin Sapar²

¹Academy of Language Studie, University Technology MARA Cawangan Terengganu.

²Faculty of Language and Linguistics, University Malaya.

*Corresponding author

DOI: https://dx.doi.org/10.47772/IJRISS.2025.90900096

Received: 25 August 2025; Accepted: 01 September 2025; Published: 30 September 2025

ABSTRACT

This article investigates the translation of Lam Al-Amr (لام الأمر), a grammatical particle in Qur’anic Arabic that conveys imperative meaning when attached to the present tense verb (fi‘l mudāri‘). The study compares two Malay Qur’anic exegeses, Tafsir Pimpinan Ar-Rahman (TPAR) and Tafsir Fi Zilal al-Qur’an (TFZQ), focusing on Surah al-Baqarah. Through textual analysis, similarities and differences in translation are identified and evaluated by linguistic experts for accuracy. The findings indicate that while both tafsirs consistently render Lam Al-Amr with the imperative marker “hendaklah,” differences in lexical choice reveal distinct interpretive orientations. Accuracy assessments further demonstrate that TFZQ maintains greater consistency, whereas TPAR occasionally introduces redundancy. This study contributes to Qur’an translation scholarship by illustrating how grammatical sensitivity and lexical nuance affect exegetical outcomes.

Keywords: Qur’an translation, Lam Al-Amr, Malay tafsir, translation accuracy, comparative study

INTRODUCTION

Qur’anic translation represents one of the most challenging areas in Islamic scholarship. The complexity arises not only from theological sensitivities but also from the intricate features of Arabic grammar that resist straightforward rendering into other languages (Abdul-Raof, 2001). Among these features is Lam Al-Amr (لام الأمر), a particle which, when prefixed to the imperfect verb (fi‘l mudāri‘), changes its mood to express command (Ibn Hisham, 2006).

In Malay translations, Lam Al-Amr is typically expressed through the particle “hendaklah” (“shall” or “must”), which carries the imperative force in Malay. However, variation in lexical choices can alter the interpretive nuance and even the theological emphasis of the translated text. This issue is particularly evident when comparing Tafsir Pimpinan Ar-Rahman (TPAR), an official Malay tafsir produced in Malaysia, and Tafsir Fi Zilal al-Qur’an (TFZQ), the influential work of Sayyid Qutb translated into Malay.

The present study aims to examine how these two works render Lam Al-Amr in Surah al-Baqarah, identifying points of convergence and divergence. It also evaluates the degree of accuracy as assessed by experts, thereby offering insights into translation strategies and fidelity in Qur’anic discourse.

LITERATURE REVIEW

Research in Qur’an translation highlights the tension between literal fidelity and functional clarity. Nida (1964) emphasizes that translation involves not only linguistic transfer but also cultural mediation. In Qur’anic contexts, this principle requires translators to navigate between preserving grammatical structures and ensuring comprehensibility for the target audience.

The Arabic imperative has been the subject of considerable attention in classical grammar. Scholars such as Sibawayh (d. 180H) and later Ibn Hishām (2006) provide detailed discussions of particles that function to transform a verb into a command. Lam Al-Amr is one such particle, written in conjunction with fi‘l mudari‘ to create an imperative sense.

Abdul-Raof (2005) argues that excessive literalism in Qur’an translation can obscure meaning, while over-interpretation risks imposing exegesis into translation. With respect to Lam Al-Amr, this balance is particularly delicate, since it signals divine command and must be conveyed with both grammatical precision and theological sensitivity.

In translation studies, the challenge lies in capturing both the directive force of the imperative and its theological resonance. Nida and Taber (1969) emphasize that translation involves both formal equivalence (literal accuracy) and dynamic equivalence (functional meaning). Qur’anic translation scholars such as Abdel Haleem (2004) further argue that the rendering of commands in the Qur’an requires sensitivity to context, audience, and register.

Previous studies have explored the translation of imperatives across English and other languages, but little attention has been paid to comparative studies in Malay tafsīrs. The present study fills this gap by focusing specifically on TPAR and TFZQ, two widely used translations that differ in methodology and interpretive approach.

Comparative tafsir studies, though relatively limited in the Malay context, provide useful insights. Prior research demonstrates that divergences in translation often stem from differing exegetical methodologies (Shah, 2012). This study builds on such scholarship by focusing specifically on Lam Al-Amr and its implications for Qur’anic interpretation.

METHODOLOGY

This research employs qualitative textual analysis. Instances of La Al-Amr in Surah al-Baqarah were extracted and compared across TPAR and TFZQ. Data were categorized into two groups: (i) similarities in translation, and (ii) differences in translation. A panel of linguistic experts further evaluated translation accuracy using a five-point scale, where 1 indicates least accurate and 5 most accurate.

FINDINGS

Similarities in Translation

The data reveal four verses in which TPAR and TFZQ provide identical renderings of La Al-Amr (see Table 7). For instance, فَلْيَصُمْهُ (al-Baqarah: 185) is translated as “Maka hendaklah ia berpuasa” in both tafsīrs. Similarly, وَلْيُؤْمِنُوا (al-Baqarah: 186) is rendered as “Dan hendaklah mereka beriman.”

These examples demonstrate that both translators recognize the imperative force of La Al-Amr and opt for the modal “hendaklah” as the most appropriate equivalent in Malay. From a translation theory perspective, this represents a case of formal equivalence, where the grammatical function of the source text is directly preserved.

Differences in Translation

Despite these similarities, three notable differences were identified (see Table 14). In verse 186, فَلْيَسْتَجِيْبُوا is rendered in TPAR as “Maka hendaklah mereka menyahut seruan,” while TFZQ chooses “Oleh itu hendaklah mereka menyambut seruan.” Although both reflect responsiveness to God’s call, the lexical variation between “menyahut” (to answer/respond) and “menyambut” (to welcome/embrace) suggests differing emphases on the quality of response—one more literal, the other more affective.

In verse 282, وَلْيَكْتُبْ is translated in TPAR as “Maka hendaklah kamu menulis,” whereas TFZQ expands it to “Hendaklah ada seorang penulis di antara kamu yang mencatat.” The latter provides a more explicit interpretive elaboration, possibly to aid comprehension of contractual obligations within the verse.

A similar divergence occurs in verse 283 with فَلْيُؤَدِّ. TPAR renders it as “Hendaklah ia menyempurnakan,” while TFZQ prefers “Hendaklah ia menunaikan.” While both imply the act of fulfilling an obligation, the lexical distinction reflects subtle differences in semantic intensity: “menyempurnakan” emphasizes completeness, while “menunaikan” stresses the act of performance.

Accuracy Assessment:

Expert evaluation revealed variability in accuracy. In TPAR, فَلْيَسْتَجِيْبُوا was rated at the highest level (5), but وَلْيَكْتُبْ and فَلْيُؤَدِّ scored moderately (3 and 4). TFZQ showed higher consistency, with two renderings at level 5 and one at level 4. However, one evaluator criticized TPAR’s translation of فَلْيُؤَدِّ for redundantly including the pronoun “ia,” assigning it the lowest rating (1).

DISCUSSION

The findings reveal that TPAR and TFZQ both adhere to grammatical fidelity in rendering Lam Al-Amr. However, lexical variations demonstrate interpretive differences. TPAR tends toward direct equivalence, while TFZQ introduces interpretative nuance, reflecting Sayyid Qutb’s exegetical approach that contextualizes Qur’anic discourse within broader social meanings.

The accuracy assessment underscores the importance of balance. Literalism, as in TPAR’s redundant pronoun, may obscure clarity. Conversely, interpretive elaboration, as in TFZQ’s nuanced diction, can enhance reader comprehension without undermining grammatical fidelity. This aligns with Nida’s (1964) argument that translation is both linguistic and cultural mediation.

As a result, these findings reveal that while both translations adhere to the imperative meaning of Lam Al-Amr, their differences lie in stylistic nuance and interpretive elaboration. TPAR tends to adopt a more literal approach, while TFZQ often contextualizes and expands the meaning. This aligns with broader patterns in Qur’anic translation, where literal fidelity and contextual interpretation exist in dynamic tension. From a theological standpoint, these variations may influence readers’ perception of divine commands—whether seen as obligations to be executed precisely or as injunctions to be embraced wholeheartedly.

In the pedagogical sphere, particularly within formal Islamic education, these distinctions prompt vital considerations for curriculum design. A more literal translation upholds doctrinal accuracy but may prove linguistically rigid or less accessible to younger or less advanced learners, potentially inhibiting deeper engagement. In contrast, an expanded, interpretive rendering can enhance comprehension and connection to students’ lived contexts, though it may blur the boundary between translation and exegesis—impacting interpretive clarity.

Moreover, recent research points to the broader educational implications of tafsir methodologies. Teachers report that integrating tafsir into instruction enhances student engagement and fosters critical thinking by inviting them not merely to memorize but to question, analyze, and relate Qur’anic verses to contemporary issues (Hanifah & Riski, 2024). However, such tafsir-based approaches face practical challenges—particularly time constraints and balancing literal fidelity with meaningful elaboration in classroom settings (Mokodenseho et.al, 2024)).

Beyond strategies, the evolving landscape of Qur’anic exegesis in Southeast Asia also underscores the need for context-sensitive pedagogy. Studies of regional tafsir traditions emphasize the development of interpretative frameworks that respond to contemporary social and cultural realities while remaining grounded in classical traditions (Muhibah & Rohmah, 2025). This dynamic underlines how interweaving literal and contextual translation in educational materials can cultivate not only theological understanding but also relevance and critical reflection in learners.

CONCLUSION

This study demonstrates that the translation of Lam Al-Amr in Malay tafsir reflects both convergence and divergence. Both TPAR and TFZQ preserve the imperative force of the Arabic, yet their lexical choices shape distinct interpretive nuances. Accuracy evaluations suggest TFZQ achieves greater consistency, while TPAR occasionally sacrifices precision through redundancy.

Future research should expand this analysis to other grammatical particles of command and prohibition in the Qur’an, thereby enriching comparative tafsir studies in the Malay-speaking world.

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