This essay explores how Islamic knowledge is negotiated, recontextualised, and produced for the receiving culture, as produced in the two extant, full Korean translations of the Qur’an – Kim Yong-sun’s first translation (1970) and Choi Young-gil’s retranslation (1997). Previous studies of Korean translations of the Qur’an have mainly concentrated on linguistic aspects based on comparative analyses of an Arabic source text and Korean translations. However, the way Islamic knowledge is mediated and recontextualised for the receiving culture, and the extent to which different agents in different sociocultural contexts intervene in the production of knowledge have largely been ignored. Through the systematic comparative analysis of both paratexts and translations, this essay argues the key Islamic concepts and doctrines were drastically changed in Choi’s retranslation in a way to reflect different social and cultural norms and to adapt to readers in the 1990s in Korea. This suggests core concepts and terms in sacred texts can be changed in retranslations, depending on the different translational purposes, social and political contexts, translators’ ideological views, and different agential networks of translation.

这篇文章探讨了伊斯兰知识是如何为接受文化协商、重新语境化和生产的，如古兰经的两个现存的完整韩语翻译——金永善的第一个翻译（1970 年）和崔英吉的再翻译（ 1997）。以前对古兰经韩语翻译的研究主要集中在基于阿拉伯语源文本和韩语翻译的比较分析的语言方面。然而，伊斯兰知识在接受文化中的中介和重新语境化的方式，以及不同社会文化背景下的不同代理人干预知识生产的程度在很大程度上被忽视了。通过对副文本和翻译的系统比较分析，本文认为，在崔的再译中，关键的伊斯兰概念和教义发生了巨大变化，以反映不同的社会和文化规范，并适应 1990 年代韩国的读者。这表明，根据不同的翻译目的、社会和政治背景、译者的意识形态观点以及不同的翻译代理网络，可以在重新翻译中改变神圣文本中的核心概念和术语。