He said: O my people! More Paragraphs on Translation. The study’s theoretical approach is based on Nord’s model of text analysis in translation (1991), which analyses the extratextual and intratextual factors in both source and target texts. Its popularity and the range of its distribution means that the work of Al-Hilali and Khan (1974), in particular, is the one of the most widespread of all Quranic translations in the English-speaking world, partly due to the fact that copies of it are printed and distributed free by the Saudi government (Khaleel, 2005). Department of Theology and Religious Studies, University of Chester the term for a Syriac lectionary, with hymns and Biblical extracts, created for use in Christian services. Evaluation of the translations Luxenberg's analysis suggests that the prevalent Syro-Aramaic language up to the seventh century formed a stronger etymological basis for its meaning. Mohammed then turns to an analysis of Al-Hilali’s and Khan’s translation and claims that they use a direct literal translation, ‘he had sexual relations with her’, which does not convey the functional figurative equivalent of the source language. Semantic analysis Searching for Solace: A Biography of Abdullah Yusuf Ali, Interpreter of The Quran. Hawamedh, M. (2015). Al-Rāzī (1995, 4: 186-87) adds that in modern Arabic the phrase ‘andī yad bīḍa’ (literally, ‘I have a white hand’) means ‘I will give you something that will delight you’, and that ‘abyaḍḍa wajhuhu’ (‘his face has become white’) is used to refer to someone who is delighted because of their success. [5]:55[19], Saleh further attests[5]:47 that Luxenberg does not follow his own proposed rules. [20], Richard Kroes in a review on Livius.org[year needed] describes him as "unaware of much of the other literature on the subject" and that "quite a few of his theories are doubtful and motivated too much by a Christian apologetic agenda. Kaleel, M. (2005). Al-Hilali was born in 1891 in a village called al-Fidah in Morocco. Luxenburg cites the suggestion by Theodor Nöldeke "that the term Qorān is not an inner-Arabic development out of the synonymous infinitive, but a borrowing from that Syriac word with a simultaneous assimilation of the type fuʿlān. Reverence Allah, through whom ye demand your mutual (rights), and (reverence) the wombs (that bore you): for        Allah ever watches over you. The word ‘al-‘arĥāma’ means both kinship (relatives) and womb, and either meaning can be used, depending on the context. (2017). He asserts that even Muslim scholars find some passages difficult to parse and have written reams of Quranic commentary attempting to explain these passages. For these reasons, the first aim of this study is to investigate the problems translators face when attempting to render some lexical items, metaphors and metonymic words into English. It explores the translation of Qur’anic ambiguity.

Lexical items constitute paramount problems in the translation of Quran from Arabic into English. (Al-Hilali and Khan 1996) Elimam adopted some of Newmark’s (1988) various strategies for translating Quranic metaphors. Check to see if there is a Syriac word which would make sense of the passage. Is it just a mere chance that "out of the blue" the word sabata (to rest on saturday) is repeated seven times? Clevedon: Multilingual Matters. Tatajāfá Junūbuhum `Ani Al-Mađāji`i Yad`ūna Rabbahum Khawfāan Wa Ţama`āan Wa Mimmā                             Razaqnāhum          Yunfiqūna (Al-Sajdah: 16) Here are my daughters: they are purer for you (if ye marry)! DAEQU (2008: 355) describes the word ‘arĥām’ as possessing two different meanings, depending on its position in the Quran.

Whenever the Quran mentions about sabata, it is about the Jews. The findings also confirm that the time in which the selected translations were produced affected their style. Issues in Translation. Al-Tabari, Ibn Kathir, Al-Qurtubi and Al-Baghawi all explain that the verse refers to sexual relations that result in pregnancy. Therefore, they conveys the contextual meaning informatively to the target audience.

Al-Khatib (2010) notes that the Quranic text describes the bliss of paradise (for Muslim men) in terms of marrying the hūr (beautiful young women); however, Ali translates this verse as ‘join them to’ rather than ‘marry’, and also translates the word hūr as ‘companions’ rather than ‘wives’. By the time he was twelve, he had memorised the whole of the Quran. (7) Quranic metonymic words and their translation ), with the meaning of "(the) lower (one).[3]. Yawma’idhin Yawaddu Al-Ladhīna Kafarū Wa `Aşaw Ar-Rasūla Law Tusawwá Bihimu Al-‘Arđu Wa Lā                    Yaktumūna Allāha Ĥadīthāan (Al-Nisa: 42) The Theory and Practice of Translation.

[10], Luxenberg's book has been reviewed by Al-Hilali and Khan, however, render the phrase successfully by inserting a paraphrase that illuminates the implied meaning: ‘In their hearts is a disease (of doubt and hypocrisy).’ Their free translation successfully approximates the meaning in the target language. (1998). For example, he cites an example from surah Al-A’raf (189): In Nash, G) (ed), Marmaduke Pickthall: Islam and The Modern World. He says that many Christian descriptions of Paradise describe it as abounding in pure white grapes. References In this verse, the correct meaning is ‘eat’ because it is collocated with fruit: ‘Ye shall have therein abundance of fruit, from which ye shall have satisfaction’ (Ali: 1936). DAEQU (2008: 173) interprets the meaning of ‘tatajāfá junūbuhum `ani al-mađāji’ as ‘They forsake their beds [literally, kept their sides off their beds], they spent the night in prayer.’ According to Al-Qurṭubī (2006, 17: 28-29), the clause is a metaphor meaning ‘they go to worship, leaving their beds to perform the night prayer (qiyam al-layl)’ (Ibn Khathīr 1997, 3: 402; Al-Rāzī 1995, 13: 180; Al-Ṭabarī 1997, 6: 156). Al-Tha’ālibi (1998: 357) asserts that Arabic discourse in the Quran sometimes contains metonymies that have not been mentioned previously in the text. Moreover, it shows that it is imperative that the translator has a deep understanding of the language of the Quran, as invaluable information is embedded in its particular linguistic structure.        Faqāla ‘Innī ‘Aĥbabtu Ĥubba Al-Khayri `An Dhikri Rabbī Ĥattá Tawārat Bil-Ĥijābi (Sad: 32) Nevertheless, the use of these techniques can tend towards over-translation, meaning that the target reader receives too much information, which may prove a hindrance to their understanding of the text. Abdul-Raof (2005) also discusses the problems of translating Quranic lexical words, referring to what he calls ‘delexicalised expressions’. The comparative analysis focuses on selected extracts that that often difficult to grasp from translations by Abdullah Ali (1975), Muhammad Pickthall (1938), and Al-Hilali and Khan (1996). So fear Allah and degrade me not as regards my guests! It is not just the findings of this study that have led to this insight. Processing Metonymy and Metaphor. Beirut: Dar Ahia Al-Turat Al-Arabi. (2) Quranic lexical words and their translation According to Al-Khatib, Ali also commits an error when translating Surah Az-Zukhruf as to ‘have satisfaction’, noting that he contravenes the rhetorical rules of Arabic which reject the use of metaphor and figurative language unless the literal meaning is unable to convey the intended message. Wa ‘Ammā Al-Ladhīna Abyađđat Wujūhuhum Fafī Raĥmati Allāhi Hum Fīhā Khālidūna (The House of Imran          3: 107) Translation and Religion: Holy Untranslatable? Pickthall adopts a literal translation of the word, rendering it as ‘disease’. They claim that the men among Lot’s people were known for their sexual preference for men rather than women, so when the angels came to visit the prophet in the shape of handsome young men, they crowded at his door, trying to gain entry. That certain of the Qur'ān's expressions and words (as well as broader ideas and themes) are of Christian origin is well founded, and should in general be sufficient to explain the data presented here without needing recourse to either of the two more radical theories he espouses, namely that the Qur’ān was in origin no more than a Christian lectionary, and that the language which it is written is an 'Aramaic-Arabic hybrid'. He began studying the Quran and the Arabic language at the age of five, and was later sent to the Bombay Anjuman Islam School, one of the most prominent educational establishments in India, which was distinguished by the fact that it was open to students from different Islamic sects.

The results of the study indicate that the most frequently used approach to rendering the implicit meaning of lexical items, metaphors and metonymic words was that of literal translation, and this led to a significant loss of the intended meaning, distorting the entire translation. Rendering the meaning of the Quran into English is therefore an essential task, but it is also an especially difficult one due to the unique linguistic, semantic and cultural features inherent to all sacred texts. Tafsīr Al-Ṭabarī. (Arberry 1955) abdullah yusuf ali and the minister of religion . Nothing in the Qur'ān is Syriac, even the Syriac borrowed terms are Arabic, in so far as they now Arabized and used inside an Arabic linguistic medium. Al-though Al-Hilali, as a native Arabic speaker, was more aware of the language in which the Quran written, does not succeed with Khan in conveying the implicit meaning of one of the samples in this study.
Secondly, the translators all come from different backgrounds: for instance, Pickthall is a native English speaker, whereas Al-Hilali is a native Arabic speaker, and Khan learnt Urdu and English and then Arabic, while Ali is of Indian origin and, similar to Khan, first learnt Urdu and English before mastering the Arabic language. Kuala Lumpur. London: The University of Chicago Press. I did love the good (these horses) instead of remembering my Lord (in my ‘Asr prayer) till the          time was over, and (the sun) had hidden in the veil (of night). Namely, in the framework of this study an examination of a series of hadith (sayings of the Prophet) has identified Aramaisms that had either been misinterpreted or were inexplicable from the point of view of Arabic.

Be careful of your duty toward Allah in Whom ye claim (your rights) of one another, and toward the wombs (that        bear you). ‘Forward: Pickthall after 1936’. ‘Assessing English Translations of the Quran’. The Word is holy; how then can it be changed? He refers to the verse ‘until [it] was hidden behind the hijab’ (Sad: 32), meaning ‘hidden behind the sun’, as an example. Najjar (2012) has conducted a study of the effectiveness and accessibility of a sample of English translations of Quranic metaphors.

In this study, I examine a number of these lexical and semantic problems.