A metaphor translation of the Holy Qur'an: a comparative analytical study
A Thesis
Submitted to Letters and Humanities Faculty in Partial Fulfillment of the Requirements for the Degree of Starta One
AIZUL MAULA 107026001228
ENGLISH LETTERS DEPARTMENT LETTERS AND HUMANITIES FACULTY
STATE ISLAMIC UNIVERSITY “SYARIF HIDAYATULLAH” JAKARTA
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i Faculty, UIN Syarif Hidayatullah Jakarta,2011.
In this research, the writer discusses metaphor with its extensive definition, which is one of the main problems in translation, because it covers the whole figurative language uses. It also includes the most figurative language used
in the Holy Qur’an. In this case, The study aims to investigate the technique of metaphor translation of the Holy Qur’an.
Different theories and approaches have been proposed with regard to metaphor translation, each of which has tackled this problem from a different point of view. In this paper, I favor to use a lexicological metaphor concepts that proposed by Dickin, where the dictionary become the main source of the analysis.
The writer analyzes and compares the translation of metaphor in Holy
Qur’an and their corresponding translated English versions through the four
selected translations in this research. The data analyzed consists of ten examples representing two types of metaphor in this paper; both are lexicalized and non-lexicaled metaphor. The analysis in this research consists of translation, context of the verse, types of metaphor and the techniques metaphor translation used in English.
The findings obtained from the analyses of the related data show that there are some techniques of metaphor translation of the Holy Qur’an, although every translator does not constantly translate metaphor with the same tecnique in the same type. Moreover, not all of the English translation can convey the term of form and meaning of metaphor in the source language.
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A COMPARATIVE ANALYTICAL STUDY
A Thesis
Submitted to Letters and Humanities Faculty in Partial Fulfillment of the Requirement for
the Degree of Starta One
Aizul Maula 107026001228
Approved by:
Dr. Frans Sayogie, M.Pd,S.H NIP. 19700310 20003 1 002
ENGLISH LETTERS DEPARTMENT LETTERS AND HUMANITIES FACULTY
STATE ISLAMIC UNIVERSITY “SYARIF HIDAYATULLAH” JAKARTA
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Title : A Metaphor Translation of the Holy Qur’an: A Comparative Analytical Study
The thesis has been defended before the Faculty of Letters and Humanities’
Examination Committee on July 4, 2011. It has been accepted as a partial fulfillment of the degree of starta one.
Jakarta, July 4, 2011
The Examination Committee
Signature Date
Drs. A. Saefuddin, M.Pd (Chair Person) NIP. 19640710 199303 1 006
Elve Oktaviyani, M.Hum (Secretary) NIP. 19781003 200112 2 002
Dr. Frans Sayogie, M.Pd, S.H (Advisor) NIP. 19700310 20003 1 002
Drs. H. Abdul Hamid, M.Ed (Examiner I) NIP. 150 181 922
Drs. A. Saefuddin, M.Pd (Examiner II) NIP. 19640710 199303 1 006
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another person nor material which to a substantial extent has been accepted for the award of any other degree or diploma of the university or other institute of higher learning, except where due acknowledgment has been made in the text.
Ciputat, May 20, 2011
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v
for giving the writer ability and health to finish this paper. Blessing is upon our prophet Muhammad SAW, his descendent and his followers.
This paper presented to the English Letter Department Faculty of Adab and Humanities Syarif Hidayatullah, State Islamic University Jakarta as a partial of requirements for the Degree of Strata 1. Foremost, I should like to express my deep gratitude to the kind and knowledgeable supervisor of mine, Dr. Frans Sayogie M.Pd, S.H Throwing light upon the way from the beginning until the end. Whose guidance, patience, support and encouragement from the initial to the final level that enable him to develop an understanding of the subject. Without his guidance, this paper is never completed.
The writer also would like to express the deepest gratitude to those who helped him in finishing this paper, namely:
1. Dr. Abd. Wahid Hasyim, M.Ag, the Dean of Adab and Humanities Faculty.
2. Drs. A. Saefuddin, M.Pd. the Head of English Letters Department and Mrs. Elve Octaviany, M.Hum the Secretary of English Letters.
3. All of the lecturers in English Letters Department for teaching him many things during his study.
4. All Librarians and Academic staff of Adab and Humanities Faculty, State Islamic University.
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6. The writer’s beloved old Sisters and Brothers; Titin, Mba Inti, Mas Umar and Ka Adeng for becoming inspiration of success and always give him support; financially, morally and spiritually.
7. Viena Tafrinatun Jannah, for her love, patient, help and support during the last two years.
8. The writer’s boarding mates; Muhib, Wely, Iqbal and Aos for their help, laughs and every funniest thing they brought.
9. The writer’s friends at English Letters Department; Esti, Hendri, Yaser, Novi, Rizki and all students of Translation class that cannot be mentioned one by one.
10.All the writer’s friends, especially from ITTC Darussalam Gontor that cannot be mentioned one by one, for their help and support.
Jakarta, May 20, 2011
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ABSTRACT ... i
APPROVEMENT………. ... ii
LEGALIZATION………. ... iii
DECLARATION ... iv
ACKNOWLEDGMENT ... v
TABLE OF CONTENTS ... vii
LIST OF TABLES ... ix
CHAPTER I. INTRODUCTION ... 1
A. Background of the Research ... 1
B. Focus of the Research ... 4
C. Research Questions ... 5
D. Significance of the Research ... 5
E. Research Methodology ... 6
1. Objective of the Research ... 6
2. Research Method ... 6
3. The Technique of Data Analysis ... 6
4. Research Instrument ... 6
5. Unit of Analysis ... 6
CHAPTER II. THEORETICAL FRAMEWORK ... 8
A. Metaphor ... 8
1. Some Views on Metaphor ... 8
2. The Component of Metaphor ... 10
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2. Types of Metaphor Translation ... 18
3. Procedures of Translation ... 22
4. Translation of the Holy Qur’an ... 25
CHAPTER III. RESEARCH FINDINGS ... 27
A. Data Description... 27
B. Data Analysis ... 32
C. Results ... 54
CHAPTER IV. CONCLUSION AND SUGGESTION ... 58
A.... Co nclusion ... 58
B. ... Sug gestion ... 59
BIBLIOGRAPHY ... 60
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LIST OF TABLE
Table 1: The comparison between lexicalized and non-lexicalized metaphor...15
Table 2: Distribution of the lexicalized metaphor translation techniques...54
Table 3: Distribution of the non-lexicalized metaphor translation techniques...55
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1
A. Background of the Research
Translation has an important role in disseminating knowledges and increasing understanding between nations and cultures. However, besides of its importance, translation is a very difficult work. The problem arises when the translator sets the metodology or the technique of translation, whether the translation should base on the source or the target language, be faithful or beautiful, literal or free.
These problems have been bugging translators for years. It is not easy to capture the same meaning when translating between two completely different languages. For example the translation of an English idiom “ time is money” into Arabic language. In Arabic language, this idiom is translated into “al-waktu kassayfi”. There is a different word structure between the source and target language.
Translation sometimes introduces new structures or types of language into the target language. Nida and Taber in his book stated that every language possesses certain distinctive characteristics which give it special character.1 It means that the proces of translation requires more understanding about the source and target language.
1
Eugene A. Nida and Charles E. Taber, The Theory and Practice of Translation (Leiden: E.J. Brill, 1982), p.4
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One of the many problems in translation work is about the message of communication, sometimes message is stated directly or explicity, but sometimes it is stated in figurative language and it may involve exaggeration.
The most figurative language used in text is a metaphor. The word
“metaphor” comes from Greek metha and pherein (metha refer to “over” and
pherein to “to bear” or “to carry”), and means “the carrying of meaning of one word over to another word”.2 The Oxford English Dictionary defines “metaphor”
as “a word or phrase used in an imaginative way to describe somebody or something else, in order to show the same qualities and to make the description more powerfull”.3 Metaphor is a rhetorical trope where a comparison is made between two subjects or in the other word, metaphor occurs when someone is saying everything, but he means another thing. Ashworth noted in his journal that Aristotle gave his standard definition of metaphor.
Metaphor consists in giving the thing a name that belongs to something else; the transference being either from genus to species, or from species to genus, or from species to species, or on grounds of analogy. . . . That from analogy is possible whenever there are four terms so related that the second is to the first, as the fourth is to the third; for one may then put the fourth in place of the second, and the second in place of the fourth.4
Along with the development of the translation science, metaphor poses serious challenges for standard theories of meaning, because it seems to straddle so many important boundaries. Newark stated that metaphor is a difficult problem
2
Olive Classe, (ed), “Metaphor and Translation”,Encyclopedia of Literary Translation into English (London: Fitzroy Dearborn publishers, ), Vol 2, p. 941
3Oxford Advanced Learner’s Dictionary
(New York: Oxford University Press, 2000 ), p.837
4E. Jennifer Ashworth, “Metaphor and the Logicians from Aristotle to Cajetan”,
Vivarium. Vol 45 (2007). www. Brill. nl/viv, p. 313
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in the world of translation; he stressed the difficulties because the metaphor covers all figurative language use.5
One of the messages which need to have the right understanding is the
Moslem Holy Scripture, the Holy Qur‟an. It is the final divine revelation provides mankind guidelines in every parts of life. However, the majority of Muslims in the world are non-Arabic speakers which indeed make it a necessity to deal with the Holy Quran in various languages. The English language, especially, as the
world‟s major international language would make a good medium for
understanding the Holy Quran and thereby helping Muslims spread peace and harmony all over the world.
The message in the Holy Qur‟an sometimes is stated explicitly but sometimes implicitly by using figurative language. The most figurative language that occurs in the Holy Qur‟an is metaphor. Modern muslim scholars gather there are more than four hundred metaphoric words in the Holy Qur'an6, although many of those words are become common words.
Here is the example of metaphorical word in the Holy Qur'an:
The hand of God is over their hands
In the verse above, the Holy Qur'an describes the power and control of Allah with word “yadun“ which is a metaphor. The intention of the verse aims to show the power and control of Allah to Muhammad. In this verse, Yusuf Ali
5
Peter Newark, A Textbook of Translation (New York: Prentice Hall International, 1988), p. 104
6
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renders the word yadun Into hand, however this translation will show a problem if English language does not have the same usage as the source language.
There are many reasons for studying the translation of the Holy Qur‟an. Omar Al Syahab stated that one of the compelling and gratifying reasons for studying the translations of the Holy Quran is the fact that each translation bears witness to the conscious and determined effort of the translator.7 It means that there is no general consensus on which translations of the meaning of the Holy Quran are the closest or best. Each scholar may have his or her own reasons for preferring or rejecting a particular text.
The use of metaphor in the Holy Qur‟an and its translation in different language and with different translator is very interesting to be studied. By this paper, of course the writer does not mean to decrease or increase the content of
the Holy Qur‟an itself.
According to the explanation above, the writer interests to analyze the technique of metaphor translation in English translation of the Holy Quran entitled “ A Metaphor Translation of the Holy Qur‟an: A Comparative,
Analytical Study”. B.Focus of the Research
In this research, the writer limits the problem in order to make the research easier, clearer and focuses on the objective or the purpose of the study. The writer observes some types of metaphor in the Holy Qur‟an and their English translation
7
Omar Sheikh AI-Shabab, “The Evolution of Translation Culture: Translating the Holy Quran into French”, Lang. & Trans. Vol 15 (2003), 7/2/ 1422, p. 21
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techniques that are used by the four translators. The writer hopes this research will
represent the whole metaphor translation techniques in the Holy Qur‟an. C.Research Questions
According to the background above, the problems of the study are formulated as :
1. What English translations are made by the four translators to translate
the selected verses of the Holy Qur‟an?
2. What types of metaphor are used in the selected verses?
3. How do the four translators translate the metaphor in the selected verses into English?
D.Significances of the Research
The result of the study is expected to have two benefits: 1. Theoretically
a) The result will show the clear description about metaphor translation
in English translation of the Holy Qur‟an.
b) The study adds some literary insight in translating metaphor, especially in translating the Holy Qur‟an.
2. Practically
a) The result of this research will be used by other researcher as one of references of the study
b) This research improves reader‟s knowledge of understanding metaphor and its meaning in English translation of the Holy Qur‟an.
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E.Research Methodology
1. Objectives of the Research
Based on the problem statements mentioned above, the objective of the study is to know the English translation of metaphors in the Holy
Qur‟an, the types of metaphor and the Techniques of translations used.
2. Research Method
This research uses a qualitative descriptive method. It describes some problems of using metaphor in the Holy Qur‟an and describes the collected data as well as analysis.
3. The Technique of Data Analysis
In this research, the writer uses descriptive analysis technique. The writer will explore some metaphors in the Holy Qur‟an which are translated by selected translators. When the data are complete, the writer will start an analysis with the context or an explanation of the verse or part of it, and any contextual information necessary for understanding the verse, and then the writer will identify the types of metaphor which contains of the substitution involved and metaphor identification. The last analysis is about the comparisson among the results of the four translators, in this case the writer will compare and observe the four translations to find the technique of translation.
4. Research Instrument
The instrument in this research is the writer himself, as the subject of the research by reading and selecting the metaphorical words from the
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Holy Qur‟an and reading other references that support to analyze the proposed data.
5. The Unit of Analysis
The analysis units of this research are:
A. The Holy Qur‟an: Text, Translation and Commentary
translated by Abdullah Yusuf Ali.
B. Meaning of the Holy Qur‟an by Marmaduke Pickthall
C. Translation of the meaning of the Noble Qur‟an in English language by Muhammad Taqi-udin Al-Hilali and Muhammad Muhsin Khan
D. The message of the Quran translated and explained by Muhammad Asad
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CHAPTER II
THEORETICAL FRAMEWORK
A.Metaphor
1. Some Views on Metaphor
Metaphor has been viewed as the most important form of figurative language use.8 Metaphor has been regarded as a special phenomenon of language since the term was coined in ancient Greece.9 As described in the background of the research, the term of metaphor comes from Greek metapherin.10 Furthermore, Gillian Lazar explains metaphor involves “a carrying a cross of meaning from one object to another and identification is made between two apparently dissimilar things, so that some of the characteristics of the one are carried over to the other.”11
John I Saeed also stated that metaphor is “like simile that involves the identification of resemblances, but metaphor goes further causing transference, where properties are transferred from one concept to another.”12 The other definition is explained by Dickin, he explained that metaphor is “a figure of speech in which a word or phrase is used in a non basic-sense and it is suggesting
a likeness or analogy with another more basic of the same word or phrase”.13
8
John I. Saade, Semantic (London: Blackwell Publishing, 2003), p. 245
9
Miriam Taverniers, Metaphor:Handbook of Pragmatics, ed. Jef Verschueren, et al. (Amsterdam: John Benjamins Publishing Company, 2002), p. 1
10
See Chapter I page 2
11
Gillian Lazar, Meaning and Metaphor (Cambridge: Cambridge University press, 2003), p. 1
12
John I. Saeed (2003), loc. cit. 13
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Metaphor is using language that refers to something other than it original or what
it „literally‟ means, in order to suggest some resemblance or make a connection
between the two things.14 Max Black stated that every metaphor might be said as
“an analogy or structural correspondence, the correct insight behind the classical comparison view of metaphor as elliptical or truncated simile”.15 According to Searle, metaphors represent a class of linguistic expression that says one thing and means another thing.16
There is considerable debate on the definition of metaphor. In his book, Newmark stated that metaphor consists of any figurative expression.17 Or it can be said that any figurative language is metaphor and it is not only a kind of figurative language. Frans Sayogie also noted that in the world of translation any types of figurative language can be classified as a metaphor, this due to the basic characteristic of figurative language which transfers the feature of one object to other.18 Then, he reafirmed that some definiton of simile, metonymy and personification can obscure the real definition of metaphor.19
Based on those definitions and explanations, metaphor in linguistic device stands for conveyance of some kind of change, where one word or phrase used in term of another. More simply, it means using one thing to describe another thing. Therefore, metaphor in this paper include its extensive definition.
14
Murray Knowles and Rosamund Moon, Introducing Metaphor (New York: Routledge, 2005), p. 3
15
Andrew Ortony, Metaphor and Though, ed. Andrew Ortony (Cambridge: Cambridge University Press, 1993), p.30
16
Ibid. p. 85
17
Peter Newmark (1988), op.cit. 104.
18
Frans Sayogie, Teori dan Praktek Menerjemahkan Bahasa Inggris ke dalam Bahasa Indonesia
(Tangerang: Pustaka Anak Negeri, 2009), p. 224
19 Ibid
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Metaphor is pervasive in language, and there are two principal ways which make it important: 20
a. First, in relation to individual words: metaphor is a basic process in the formation of words and word meanings. Concepts and meanings are lexicalized, or expressed in words, through metaphor.
b. Second, in relation to discourse: metaphor is important because of its functions to give explaining, clarifying, describing, expressing, evaluating and entertaining. There are many reasons why we use metaphors in speech or writing: not least, because there is sometimes no other word to refer to a particular thing.
2. The Components of Metaphor
In linguistic view of metaphor there are three components those form a metaphor. Both components are topic, vehicle and ground. The topic is the entity referred to, and the vehicle is the notion to which this entity being compared. The respect in which this comparison is being made called the ground.21 Knowles and Moon also identify these three components, they stated that metaphor consists of
the metaphor (a word, phrase, or longer stretch of language); its meaning (what it refers to metaphorically); and the similarity or connection between the two. These three components have been referred to as vehicle, topic and ground.22 In
I.A Richard‟s terminology, the term of topic is called tenor.23 He was the first to extend the two ideas active together in metaphor, and both are tenor and vehicle.
20
Murray Knowles and Rosamund Moon(2005), op.cit. 4.
21
James Dickin (2005), op.cit. p.148
22
Murray Knowles and Rosamund Moon(2005), op.cit. 7
23
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The latter is “the idea conveyed by the literal meanings of the word used metaphorically,” and the former is “the idea conveyed by the vehicle”.24
The example of these three notions is “Hamzah is a lion‟. Lion is vehicle
or metaphor, where the tenor or meaning, for example Hamzah who is a brave person, and the ground or connection is the respect in which Hamzah is a brave person like a lion. This approach is useful for translation distinguishes.
3. Understanding Metaphor
According to many definitions of metaphor, there is a question of how metaphorical meaning arises and it is understood in linguistic communication. In this paper, the writer will consider two types of theories in understanding metaphor.25
a. The Substitution
It is the first approach of linguistic view, the same terminology of it is transferring. This refers to the etymological meaning of the word metaphor
itself. In compound words, the Greek prefix meta often conveys an idea of change, and phor is from a Greek verb pherein „to carry, bear‟. The process of
understanding metaphor consists of recognizing that a particular word or expression is polysemous and being used with a secondary metaphorical meaning, rather than its literal meaning. This secondary meaning substitutes
for another word or expression with a literal meaning26. According to this view, a metaphor is used in the place of a literal statement that would have an
24Antonio Alvarez, “On Translating Metaphor”, Translators’ Journal
. Vol. 38 (1993), 21 January 2011. www. erudit. org. p. 481
25
Murray Knowles and Rosamund Moon(2005), op.cit. pp. 51-52
26 Ibid
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equivalent meaning. The example “Hamzah is lion” means “Hamzah is brave”. The other example is such as “We used to thrash all the teams in the premier league. We had a great squad and no one could touch us. The metaphorical meaning of thrash substitutes for a more literal word such as „defeat‟: thrash has another, literal, meaning, „hit‟. This can be expressed more schematically in the illustration below:27
Word A: Has literal meaning A
Word B: Has literal meaning B1
Has metaphorical meaning B2
Metaphor: B2 is substituted for A
b. The Comparison
This next view of metaphor is not much different than the first. When a metaphor is used, it implies a similarity between the topic and vehicle of the metaphor. It holds that “a metaphor consists of the underlying analogy or
similarity” or that the vehicle is like the tenor. The literal equivalent of the
metaphor, “Hamzah is a lion” would be “Hamzah is like a lion (in being
brave).” This can be expressed schematically as:28
Word A: Has literal meaning A
Word B: Has literal meaning B
Metaphor: A is like B
27
Ibid. p. 52
28 Ibid
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4. Types of Metaphor
There are many type of metaphor classified by western linguists. In this paper, the writer will use the concept of Dickin in his book Thinking Arabic Translation. In his book, Dickin divides metaphor into lexicalized and non-lexicalized metaphor.29 Lexicalized metaphors are uses of language which are recognizably metaphorical, but which are included as sense of words in dictionaries.30 The example of this type is the word “rat” is a person who deserts his friend in trouble. Furthermore, he distinguishes three types of lexicalized metaphor, they are:31
a. A dead metaphor is one which does not normally even realize as a metaphor and has been literalized into everyday items of langauge, for
example “hand of clock”. According to Newmark, a dead metaphor is
“where one is hardly conscious of the image”. This kind of metaphor
frequently is the universal terms used to describe space and time such as field, line, top, bottom, foot, mouth, arm and so on.32
b. Stock metaphor is one that is used widely as an idiom, as in “mother
tongue” Newmark defines stock or standard metaphor: as “an
established metaphor which is in an informal context is an efficient and concise method of covering a physical and/or mental situation both referentially and pragmatically.” 33
29
James Dickin (2005), op.cit. p. 147
30 Ibid 31
Ibid. p. 149
32
Peter Newmark (1988), op. cit. p. 106
33 Ibid.
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c. Recent metaphor is metaphorical neologism, as stated by Newmark is
often “anonymously.”34 The example of this type is the word
“download.”
Other type of metaphor is non-lexicalized metaphor, it may be similarly crudely or the metaphorical meaning is not clearly but will vary from context to context, and has to be worked out by the reader on particular occasions. An example of a non-lexicalized metaphor is '(a) tree' in 'A man is a tree'. The reader might conclude that 'A man is a tree' is roughly equivalent to saying that 'A man is like a tree in that only a certain proportion is apparent (in the case of the tree: the trunk, branches and leaves), while much remains hidden (in the case of the tree: the extensive root system).
This type of metaphor consists of two kinds, both are conventional and original metaphor.35
a. Conventional metaphor is metaphor which is not lexicalized, and does not available in dictionary, but it draws on either cultural or linguistic convention. For example, English makes a large concept of argument is
war, which includes “battle of wits”, “attack an opponent”.
b. Original metaphor is a metaphor which is not simply relatable to existing linguistic or cultural convention. It is difficult to interpret, and it is necessary to establish the ground from the context. In many cases this will be ambiguous. The examples of it is like 'Tom is a tree', quoted
34
Ibid. p. 111
35
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above. Because it is not simply relatable to existing linguistic or cultural conventions
The lexicalized and non-lexicalized metaphors have many distinctions, especially about the vehicle and the ground or the sense of the metaphor. Here is the summary of the differences between lexicalized and non-lexicalized metaphor.
Table 1: The comparison between lexicalized and non-lexicalized metaphor.36
Lexicalized metaphor Non lexicalized metaphor
Vehicle
Is denotative, Providing basic definition as
likeness relationship
Is connotative, suggesting that there is a likeness relationship
Ground
Are sub denotative, further defining nature of likeness
relationship
Are not properly operative, secondary sense function as equivalent to ground
It is clear from the above presentation that Dickins‟s approach reflects the
lexicological scale in which the dictionary has a decisive role to make a clear cut between the two categories, and this approach will be used in this research.
5. Metaphor and Metonymy
Metonymy is important in relation to the study of metaphor. Same as metaphor, metonymy is an important kind of non-literal language. It involves part-and-whole relations and associations. The word for a part of something is used to refer to the whole, or else the whole is referred to in terms of something
36
Anonymous,“Two Model for Metaphor Translation”, Paper Based on Chapter Eleven of Thinking Arabic Translation
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associated with it.37 Alice Deignan and Liz Potter mentioned in his journal and
stated that “metonymy is generally understood as a transference within a single semantic field rather than two fields, the metonymy being one aspect of an entity which is used to refer to its whole.”38
A word sometimes can stand for both metaphor and metonymy. Some of
these interaction can be expressed as metonymy within metaphor, where „„a
metonymically used entity is embedded within a (complex) metaphorical
expression‟‟.39The example of this is the expression “bite one‟s tongue off”. Here the tongue is used metonymically to stand for speech, and the expression as a
whole is used metaphorically to mean „deprive oneself of the facility of speech‟.
The difference can also be seen by comparing the use of head in sixty head of cattle and the head of the organization. The first is a metonym where whole cattle are referred to their a body part. Heads and cattle are part of the same entity. The second is a metaphor, relating to a metaphorical analogy between an organization and a body: organizations and bodies are separate kinds of entity.40 It is possible to say the head of an organization „is like‟ the head of a body, but it would be meaningless to say heads of cattle „are like‟ cattle: rather, we would simply say heads of cattle „stand for‟ cattle.
B.Translation
1. The Definiton of Translation
37
Murray Knowles and Rosamund Moon(2005), op. cit. p. 6.
38
Alice Deignan and Lizz Potter, “A Corpus Study of Metaphors and Metonyms in English and Italian”, Journal of Pragmatics, Vol 36 (2004), October 8, 2003, p. 1242.
39 Ibid 40
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The term of translation has several meanings; it can refer to the general subject field, the product or the process. The process of translation between two different languages involves the translator changing an original (the source).41
Nida and Taber stated that “ translating consists in reproducing in the receptor
language the closest natural equivalent of the source language message, first in
terms of meaning and secondly in terms of style”.42
Roman Jakobson described three categories of translation as follows:43
a. Intralingual translation or rewording; an interpretation of verbal signs by means of other signs of the same language
b. Interlingual translation, or translation proper; an interpretation of verbal signs by means of some other language
c. Intersemiotic translation or transmutation; an interpretation of verbal signs by means of signs of non-verbal sign system.
Bell recognizes the distinction between translation as process, product, and concept:44
a. Translating is the process to translate; the activity rather than the tangible object.
b. A translation is the product of the process of translating (i.e. the translated text).
41
Jeremy Munday, Introducing Translation Studies: Theories and Applications (New York: Routledge, 2001), p. 4
42
Eugene A. Nida and Charles R. Taber, The Theory and Practice of Translation (Leiden: E.J Brill, 1982), p. 12
43
Jeremy Munday (2001), op. cit. p. 5
44Anna Trosborg, “Translation Studies: Some Recent Developments”,
Journal of Linguistics, No. 12 (1994). http://download2.hermes.asb.dk/archive/download/H12, p. 10
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c. Translation is the abstract concept that encompasses both the process of translating and the product of that process.
According to it types, there are two types of translations as mentioned by Larson. He classified translation into form based and meaning based translation. The first type attempts to follow the form of the SL, while the second type attempts to communicate the meaning of SL. Form based translation is also called literal translation, and meaning based translation is called idiomatic translation.45
2. Types of Metaphor Translation
Metaphor down toning is a general rule in Dickins‟s approach devised to
render Arabic metaphor into English. Dickins believes that "not infrequently Arabic metaphor appears too strong or too dense for equivalent forms of English writing and there is some needs to tone down the metaphors of the Arabic in English".46 Here are the techniques mentioned by Dickin concerning metaphor translation from Arabic into English.47
2.1. Lexicalized Metaphor 2.1.1. Dead metaphor
In the matter of dead metaphor, Dickins sees that it can be ignored in translation. Furthermore, he suggests some techniques for dead metaphor translation.48
45
Mildred L. Larson, Penerjemahan Berdasarkan Makna. Penerjemah, Kencanawati Taniran (Jakarta: Arcan, 1991), p. 16.
46
James dickin 158
47
Ibid. pp. 150-155
48
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a) Sometimes, it can be translated with the different metaphor vehicle;
for example, thus vs 'hand' (of clock).
b) It also can be translated by the same vehicle. The example is
into “at the hand”
c) The other technique is by translating metaphor into non-metaphorical term or translating into sense. For example,
be translated as “he took to his bed" in English, and
as "he recovered from his illness". 2.1.2. Stock Metaphor
For Stock metaphor Dickins adopts Newmak‟s approach, he suggests the following techniques:49
a) A "stock metaphor can be retained as a stock metaphor having the same or nearly the same vehicle in the TL." Such as
"witnessed". This is appropriate where the vehicle in the SL and
TL have roughly equal frequency within the register in question. b) A "stock SL metaphor can be replaced with a stock TL metaphor
having a different vehicle." Such as ” as "to hang around".
49 Ibid.
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c) A “stock SL metaphor can be converted to a TL simile, such as
“as if clothed in sadness".
d) It can be also "reduced to ground, but it will involves losing the metaphor altogether, and the emotional effect associated with it.
Such as "without feeling sleepy".
2.1.3. Recent metaphor
Dickins suggests that in the translation of recent metaphor into Arabic one is likely to reduce them to "stock metaphors, or perhaps to grounds. In translating into English, recent metaphors could be used where general requirements of register make them appropriate."50
2.2. Non-lexicalized Metaphor
Concerning the category of non-lexicalized metaphor, Dickins suggests techniques that vary according to whether or not the metaphor is conventionalized or original metaphor.
2.2.1. Conventionalized Metaphor
For the non-lexicalized conventionalized metaphor, he puts forward the following techniques:51
50
Ibid. p. 152
51
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a) The conventionalized metaphor "can be retained as non lexicalized metaphor having the same or nearly the same vehicle in TL ", such as "the invasion of electricity."
b) The conventionalized metaphor can also “be replaced with a non-lexicalized metaphor having a different vehicle", such as
the flames of which have not yet died out."
c) Among the other techniques, "it is appropriate to replace the
non-lexicalized metaphor with a stock metaphor in TL”; such as
"flash point"; “in this explosive
and unhappy region". This technique used for the case of metaphor does not have a strong emotional impact.
d) If the source metaphor corresponds more or less directly to the target metaphor, it can be translated by corresponding stock metaphor in English, with addition of the topic. Such as
(whirlwind of violence). 2.2.2. Original Metaphor
Concerning original metaphor, Dickins believes that its translation
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therefore lessen the emotional force. It may be more appropriate to translate it by a non-lexicalized metaphor in TL having a different vehicle". For that purpose, he suggests the following techniques52.
a) An SL metaphor can be converted to a simile, such as
"making him feels like an old discarded sock". It can
be useful as it is appropriate to retain the ST vehicle. b) It can also be "reduced to grounds", such as
"the Arab people of Egypt feel
a strong affinity and deep affection".
c) An original metaphor can also be "retained in TL or translating with the same vehicle, but with the addition of the grounds on the
topic, such as “he has
been waiting for a long time for a woman to dawn over the desert of his life".
3. Procedures of Translation
Vinay and darbelnet carried out seven procedures in translation. Although it based solely on French and English, but its influence has been much wider. The
two general translation strategies identified by Vinay and Darbelnet are “direct
52
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translation” and “oblique translation”, which refer to the literal and free
translation. The two strategies comprise seven procedures, of which direct translation covers three:53
1. Borrowing; SL word is transferred directly to TL. Sometimes borrowings are employed to add local color. The source-language form is taken into the target language, usually because the latter has a gap in its lexicon, although the technique can be used for other reasons.
2. Calque: this is a special kind of borrowing, where SL expression or structure is transferred in a literal translation
3. Literal translation: this is word for word translation, which Vinay and Darbelnet as being most common between language of the same family and culture. The translator may judge the literal translation to be unacceptable because it:
a. It give a different meaning b. It has no meaning
c. It Is impossible for structural reason
d. Does not have a corresponding expression within the metalinguistic experience of TL
e. It corresponds to something at a different level of language
4. Transposition: this is a change of one part of speech for another without changing the sense. Transposition is the most common structural change undertaken by translators. Obligation and optional
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5. Modulation: this changes the semantics and point of view of SL. The use of modulation, which requires extensive knowledge of the target language, is far less obvious and more risky.
6. Equivalence: where language describes the same situation by different stylistic or structural means. Equivalence is particularly useful in translating idioms and proverb.
7. Adaptation: this involves changing the cultural reference when a situation in the source culture does not exist in the target culture.
Although Vinay and Darbelnet do not use the term shift in discussing translation shift, that is in effect what they are describing. Catford considers two kinds of shift a level shift and category shift:
1. Level shift: SL and TL have a translation equivalent at a different level. It would be something which expressed by grammar in one language and lexis in another.54
2. Category shift: It departures from formal correspondence in translation. It can be classified into four types:55
a. Structural shift: form of shift that involve mostly gramatical structure b. Class shift: these comprise shift from one part of speech to another c. Unit shift or rank shift: these are the shift where the translation
equivalent in TL is at different rank to SL
54
J.C Catford, A linguistic Theory of Translation: An Essay in Applied Linguistics (London: Oxford University Press, 1974), p. 73
55
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d. Intra system shift: This shift take place when SL and TL possess approximately corresponding system, but where the translation involves selection of non-corresponding term in TL system.
4. Translation of the Holy Qur‟an
Translating Qu‟anic Arabic into English poses many interpretational
problems. Many English Quranic translations have been widely criticized for their inability to capture the meaning of the words and metaphors found in it. Translation of the Holy Quran means the expression of the meaning of its text in
different language from the language of the Holy Qur‟an, in order that those not familiar with it may know about it, and understand Allah‟s guidance and will.56 In other word, it presents the massage of Islam to non-Muslim and to invite them to
ponder over the Holy Qur‟an and to point out to Muslim the revealed guidance
and will of Allah to be observed by them.57 It also helps to present the universal message of Islam to all sections of humanity.58
There is agreement among Muslim scholars that it is impossible to transfer
the original Qur‟an word by word into another language. This is due to several
reasons:59
a) Word of different language do not express all the shades of meaning of their counterparts, though they may express specific concepts.
56
Ahmad Von Denffer , Ulumul Qur’an: An Introduction to the Science of the Qur’an (Leicester : The Islamic Foundation, 1996), p. 142
57 Ibid 58
Thamem Ushama, Methodologies of the Qur’anic Exegesis (Kuala Lumpur: A.S Noordeen, 1995), p. 130
59 Ibid.
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b) The narrowing down the meaning of the Holy Qur‟an to specific concept in a foreign language would mean missing out other important dimensions.
c) The presentation of the Holy Qur‟an in different language would therefore result in confusion and misguidance.
Muslim scholars have traditionally rejected the translation of the Holy
Qur‟an. Only exegetical translation is allowed. It is translation basesd on
commentary and explication of the Qur‟anic text.60 Without translation of the
Holy Qur‟an, there is no way of effective religious proselytizing, either non-Muslim or to non-Muslim themselves since those familiar with the language of the
Holy Qur‟an are few number, and the vast majority of people have no opportunity to become acquainted with the meaning of the Holy Qur‟an unless, it be rendered
into their mother tongue. Here some condition which need to translate:61
a) The translation must be done by someone with the correct belief, i.e. by a Muslim.
b) The translation must be done by someone with adequate knowledge of
both the language of the Holy Qur‟an and the language for the translation.
c) The translation must be done by someone well acquainted with the related science, such as hadith,tafsir, etc.
60
Said Faiq, Cultural Encounters in Translation from Arabic, ed. Said Faiq (London : Cromwell Press, 2004), p. 92
61
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CHAPTER III RESEARCH FINDINGS
A.Data Description
The aim of this research is to find how metaphors in the Holy Qur‟an are translated into English language. In this research, the writer does not take the
whole metaphor in the Holy Qur‟an. The writer chooses some identified metaphor
words in some verses of the Holy Qur‟an which have the same lexical, but they have a different meaning of interpretation. Those words or lexicals are:
1.
2.
3.
4.
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And these are the following chapters which contain of those lexicals:62 1. Chapter ash-Shu'araa 84
And grant me an honorable mention in later generations. (p. 494) 2. Chapter Ibrahim 4
And We sent not a Messenger except with the language of his people, in order that he might make (the Message) clear for them. Then Allah misleads whom He wills and guides whom He wills. And He is the All-Mighty, the All-Wise. (p.328)
3. Chapter Aal-'Imraan 7
It is He Who has sent down to you (Muhammad [sal-Allahu 'alayhi wa sallam]) the Book (this Qur'an). In it are Verses that are entirely clear, they are the foundations of the Book [and those are the Verses of
Al-Ahkam (commandments), Al-Fara'id (obligatory duties) and Al-Hudud
(laws for the punishment of thieves, adulterers)]; and others not entirely clear. (p. 68)
62
The meanings of these verses are taken from “Translation of the Meaning of the Noble Qur’an
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4. Chapter al- Qosos 59
And never will your Lord destroy the towns (populations) until He sends to their mother town a Messenger reciting to them Our Verses. And never would We destroy the towns unless the people thereof are Zalimun
(polytheists, wrong doers, disbelievers in the Oneness of Allah, oppressors and tyrants). (p. 524)
5. Chapter al-Baqarah 187
It is made lawful for you to have sexual relations with your wives on the night of As-Saum (the fasts). They are Libas [i.e. body-cover, or screen, or Sakan (i.e. you enjoy the pleasure of living with them – as in Verse 7:189) Tafsir At-Tabari] for you and you are the same for them. (p. 38)
6. Chapter al-Furqaan 47
And it is He Who makes the night a covering for you, and the sleep (as) a repose, and makes the day Nushur (i.e. getting up and going about
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here and there for daily work, after one's sleep at night or like resurrection after one's death). (p. 484)
7. Chapter al-Baqarah 223
Your wives are a tilth for you, so go to your tilth, when or how you will, and send (good deeds, or ask Allah to bestow upon you pious offspring) for your own selves beforehand. And fear Allah, and know that you are to meet Him (in the Hereafter), and give good tidings to the believers (O Muhammad [sal-Allahu 'alayhi wa sallam]).(p.48)
8. Chapter ash-Shooraa 20
Whosoever desires (by his deeds) the reward of the Hereafter, We give him increase in his reward, and whosoever desires the reward of this world (by his deeds), We give him thereof (what is decreed for him), and he has no portion in the Hereafter.(p. 654)
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9. Chapter al Imron 112
And hold fast, all of you together, to the Rope of Allah (i.e. this Qur'an), and be not divided among yourselves, and remember Allah's Favor on you, for you were enemies one to another but He joined your hearts together, so that, by His Grace, you became brethren (in Islamic Faith). (p. 88)
10. Chapter al Imron 112
Indignity is put over them wherever they may be, except when under a covenant (of protection) from Allah, and a covenant from men (p.89).
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B.Data Analysis
From the translation point of view, it seems that metaphor in this research can be classified into two types. Both are lexicalized metaphor and non-lexicalized metaphor.
To analyze metaphors of the Holy Qur‟an the writer uses some dictionaries and references below:
1. Al Minjid fi al Lughoh wa al A’lam
2. A Dictionary of Modern Written Arabic by Hans Weher
3. Al Mawrid Modern Arabic-English Dictionary by Rohi Baalbaki
4. Oxford Advanced Learner‟s Dictionary
5. Wortabret‟s Arabic English Dictionary by William Thomson Wortabet
6. A Dictionary of Modern English Usage by H.W Fowler
7. Al Itqoon fi Ulumi al Qur’an by Imam Jalaluddin Abdurrahman bin Abi Bakar Assuyuthi
8. Al Muntakhob fi Tafsiri al Qur’an al Karim
1. Lexicalized Metaphor a. Chapter ash-Shu'aro 84
1) Translations
a) Yusuf Ali: Grant me honorable mention on the tongue of truth among the latest. (p. 957)
b) Pickthall: And give unto me a good report in later generations. (p. 267)
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c) Hilali and Khan: And grant me an honorable mention in later generations. (p. 494).
d) M Asad: and grant me the power to convey the truth unto those who will come after me. (p. 566).
2) Context of the Verse
Ibrahim (as) asks Allah to give him a good and honorable mention that may remain in mind. Moreover, this would continue among the later generations.63
3) Types of Metaphor
The literal meaning of lisan is tongue64, but in this verse it is used to express a word or expression. This SM can be considered as a lexicalized stock metaphor and shared between two languages. English
language has such as an idiom “sharp tongued.”65 The topic of this metaphor is a word or mention, where the ground is the tool of speaking. This word is also can be used as metonymy if it is separated with the word
4) Translation Analysis
Yusuf Ali makes a complete translation in this verse. He completes
the “honorable mention” with the phrase “on the tongue”. It creates an
easy and a perfect understanding to the target reader. The second and
63
Al Muntakhab fi Tafsiri al Qur’an (Kairo: Daaru at-Tahrir, 1968), p. 550
64
Rohi Baalbaki, Al mawrid Modern Arabic-English Dictionary (Beirut: Dar el- Ilm Lilmalayin, 1995), p. 919
65Oxford Advanced Learner’s Dictionary
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third translations by Pickthall and Hilali are rendering source metaphor
into “report” and “mention”. However, these translations are also clear enough. All the translators render source metaphor into ground or sense.
Asad comes with a different style of translation, although he uses the same technique with the others, where he translates source metaphor into ground or sense. In this verse, his translation is seemed to create a deep explanation, but the idea of asking the “good mention” is absent in this translation. The idea of asking good mention is substituted with the idea of asking power to convey the truth.
b. Chapter Ibrahim 4
1) Translations
a) Yusuf Ali: We sent not an apostle except (to teach) in the language of his (own) people. In order to make (things) clear to them. Now God leaves straying those whom He pleases: and He is exalted in power, full of wisdom. (p. 620).
b) Pickthall: And We never sent a messenger save with the language of his folk, that he might make (the message) clear for them. Then Allah sendeth whom He will astray, and guideth whom He will. He is the Mighty, the Wise. (p. 187).
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c) Hilali and Khan: And We sent not a Messenger except with the language of his people, in order that he might make (the Message) clear for them. Then Allah misleads whom He wills and guides whom He wills. And He is the All-Mighty, the All-Wise. (p. 328).
d) Asad: And never have We sent forth any apostle otherwise than [with a message] in his own people's tongue, so that he might make [the truth] clear unto them;but God lets go astray him that wills [to go astray], and guides him that wills [to be guided] for He alone is almighty, truly wise. (p. 370).
2) Context of the Verse
Allah sent every prophet and its book with the language of the people to bring an easy understanding to them.66
3) Types of Metaphor
The literal meaning of lisan is tongue, but the intended meaning of it in this verse is a language. This can be considered as a lexicalized stock metaphor, and it shared between two languages. The topic of this metaphor is the language, where the ground is the tool of speaking. This word can be metonymically if it stands as the tool of speaking and separated from the word
4) Translation Analysis
The first three English translators seem to convey source metaphor meaning with the same technique and word. They render metaphor into
66
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ground or sense with the same word “language”. These translations do not create any problem of understanding source metaphor in the target language (TL).
The last translator produces a different translation in this verse; he renders source metaphor with the same vehicle in TL. However, this type of translation also does not create any problem, because the meaning of
“tongue” as “a language” is available in English language.67 In this verse, the translation of Asad is better than the other three translators, because the term of tongue is shared between Arabic and English language, then translation with the same vehicle will keep the term of meaning and the beatifull structure of metaphor of the source language.
c. Chapter Aal-'Imraan 7
1) Translations
a) Yusuf Ali: He it is Who has sent down to thee the Book: In it are verses basic or fundamental (of established meaning); they are the foundation of the Book: others are allegorical. (p. 150)
b) Pickthall: He it is Who hath revealed unto thee (Muhammad) the Scripture wherein are clear revelations. They are the substance of the Book. and others (which are) allegorical. (p. 63).
c) Hilali and Khan: It is He Who has sent down to you (Muhammad [sal-Allahu 'alayhi wa sallam]) the Book (this Qur'an). In it are Verses that
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are entirely clear, they are the foundations of the Book [and those are the Verses of Al-Ahkam (commandments), Al-Fara'id (obligatory duties) and Al-Hudud (laws for the punishment of thieves, adulterers)]; and others not entirely clear. (p. 68).
d) M Asad: He it is who has bestowed upon thee from on high this divine writ, containing messages that are clear in and by themselves - and these are the essence of the divine writ - as well as others that are allegorical. (p. 66).
2) Context of the Verse
This verse is about the revelation of Holy Qur‟an. In it are decisive verses, which are the basis of the Book, while others are allegorical.68 3) Types of Metaphor
The word umm has a literal meaning mother69, but in this verse, it is used to express a basic or fundamental of the Holy Qur‟an. This type of stock lexicalized metaphor and it is shared between two languages; where in informal English language we can find the meaning of mother which contains of something important.70 The tenor of this metaphor is basic, or fundamental of some verses, where the ground is the position of mother which is basic, fundamental and important for her child.
4) Translation Analysis
68
Al Muntakhab fi Tafsiri al Qur’an (1968), op.cit. p. 71
69
Hans Wehr, Dictionary of Modern Written Arabic, ed. J. Milton Cowan (Beirut: Dar el- Mashreq, 2005), p.25
70
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All the English translations have chosen the same technique in this stock metaphor translation, although they present different word in TL. Yusuf Ali and Hilali use “foundation,” where the others come with substance and essence, both words have the same intended meaning, and all of them are literal word.71 The technique of English translation in this verse is replacing source metaphor with the literal word in TL, or translating metaphor into sense or ground. This type of translation makes an easy understanding to the foreign reader, although it can omit the beatifull metaphor of the source language. In this case, translating with the same vehicle is the better techique, because both of the source and target language can cohabite in harmony; language and culture, then, become one entity, and so make the task of the translator less complicated.
d. Chapter al- Qosos 59
1) Translations
a) Yusuf Ali: Nor was thy Lord the one to destroy a population until He had sent to its centre an apostle, rehearsing to them Our Signs; nor are We going to destroy a population except when its members practice iniquity. (p. 1019)
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b) Pickthall: And never did thy Lord destroy the townships, till He had raised up in their mother (town) a messenger reciting unto them Our revelations. And never did We destroy the townships unless the folk thereof were evil doers. (p. 282).
c) Hilali and Khan: And never will your Lord destroy the towns (populations) until He sends to their mother town a Messenger reciting to them Our Verses. And never would We destroy the towns unless the people thereof are Zalimun (polytheists, wrong doers, disbelievers in the Oneness of Allah, oppressors and tyrants). (p. 524).
d) M Asad: Yet, withal, thy Sustainer would never destroy a community without having [first] raised in its midst an apostle who would convey unto them Our messages; and never would We destroy a community unless its people are wont to do wrong [to one another]. (p. 599) 2) Context of the Verse
Allah will not punish the people of the towns unless He completes the argument and sends messengers with explicit instructions. Moreover, after completing the argument, He has constant attention to their deeds, and if they commit any injustice or oppression that deserves punishment, He will punish them.72
3) Types of Metaphor
The word umm literally means mother, but the intended meaning of this verse is the center of town. This source metaphor can be considered
72Al Muntakhab fi Tafsiri al Qur’an
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as a lexicalized stock metaphor, because it shared between two languages, and can be understood without context of the sentence. The
phrase “mother town” is available in Arabic and English as an idiom.73 The topic of this metaphor is the center where people live. And the ground is the role of mother as the central life of her child.
4) Translation Analysis
The metaphor word “umm” in this verse is translated by Yusuf Ali
into “centre” and Asad translates it into “midst”. The technique of this
English translation is reproducing source metaphor into sense or ground in TL. Both translations do not present major problem in understanding this verse, although those can ommit the beatifull metaphor of the source language.
The other translators are rendering source metaphor systematically by the same vehicle (mother) in English versions. This source metaphor does not seem to create major problems as it shares the same usage with the English language where (mother) is used also to express (mother country or mother city). These translations also represent the image behind the source language. this type of translation is better than the first one.
2. Non-Lexicalized Metaphor a. Chapter al-Baqarah 187
73Oxford Advanced Learner’s Dictionary
(2000), op. cit 864. See also al Munjid fi Lughah wa al
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1) Translations
a) Yusuf Ali: Permitted to you on the night of fasts, is the approach to your wives. They are your garments and ye are their garments. (p. 73). b) Pickthall: It is made lawful for you to go unto your wives on the night
of the fast. They are raiment for you and ye are raiment for them. (p. 49).
c) Hilali and Khan: It is made lawful for you to have sexual relations with your wives on the night of As-Saum (the fasts). They are Libas
[i.e. body-cover, or screen, or Sakan (i.e. you enjoy the pleasure of living with them – as in Verse 7:189) Tafsir At-Tabari] for you and you are the same for them. (p. 38).
d) M Asad: It is lawful for you to go in unto your wives during the night preceding the [day's] fast: they are as a garment for you, and you are as a garment for them. (p.39).
2) Context of the Verse
It was in that circumstance that the revelation was sent down and let Muslims eat and drink during the length of night and associate (sexual intercourse) with their own wives as well.74
3) Types of Metaphor
The word libas has a literal meaning clothes, dress raiment or garment.75 In this verse, it used to express the function of husband and wife and to analogize the relationship between them. This SM can be
74Al Muntakhab fi Tafsiri al Qur’an
(1968), op.cit. p. 42
75
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considered as a conventional non-lexicalized metaphor. The word libas
used any in Arabic; it is common to say that wife is the garment of his husband.76 The topic of this metaphor is the mutual comfort and protection of wife and husband, where the ground is the usage of clothing that protects man against heat and cold, and against the danger of foreign bodies scraping or penetrating the skin. On the other hand, it is also an ornament for a person.
4) Translation Analysis
In this verse, the two English translators have chosen the same vehicle in the target language (garment and raiment) Hilali and Khan produce the same word in the target language or they only make transliteration with its explanation in parentheses. The first technique in this translation or reproducing the same vehicle in the target language will resolve a deep question among the target reader, this due to the different usage between the target and source language. English langauge has no the same expression as in the source language.
The second technique or transliteration by Hilali and Khan however, keeps the situation, as it is to tease the target reader to check the image behind the source language. The metaphor mentioned in this verse is a hint to all of literal meanings. The last translation by Asad, although it does not bring direct understanding to the target readers, it can avoid them from any interpretation of the verse. In this case,
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Translating into sense or translating metaphor into the same vehicle with addition of the topic are the compatible techniques for this verse.
b. Chapter al-Furqaan 47
1) Translations
a) Yusuf Ali: And he it is who makes the night as a robe for you, and sleep as repose, and makes day (as it were) a resurrection. (p. 937) b) Pickthall: And He it is Who make the night a covering for you, and
sleep repose, and make the day a resurrection. (p. 112).
c) Hilali and Khan: And it is He Who makes the night a covering for you, and the sleep (as) a repose, and makes the day Nushûr (i.e. getting up and going about here and there for daily work, after one's sleep at night or like resurrection after one's death). (p. 484).
d) M Asad: And He it is who makes the night a garment for you, and [your] sleep a rest, and causes every [new] day to be a resurrection. (p. 556).
2) Context of the Verse
Allah has made the night as a cover or protection from its dark.77 3) Types of Metaphor
The word libas is used to analogize the condition of the night. This is type of original non-lexicalized metaphor, because the concept of the
77Al Muntakhab fi Tafsiri al Qur’an
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word libas as a night is not available in the Arabic.78 The topic of this metaphor is the night as protector and covering for the human, where the ground is the function of garment as a covering or protection of the body. 4) Translation Analysis
The phrase „as a robe” is chosen by Yusuf Ali in this verse. The
meaning of that word is “a long loose outer piece of clothing”79 . The technique of English translation is translating metaphor of the source language into kind of simile in the target language. The next two translations by Pickhtall and Hilali are coming with a different technique, where they render the source metaphor into ground or sense. These two
translators use the word “covering”.
The last translator produces the same vehicle in TL, where the word garment is chosen. Yusuf Ali and Asad translations do not present a direct understanding for target readers. However, they must check the intended meaning of robe. The other translations of this metaphor keep the term of meaning, although it involves losing source metaphor.
c. Chapter al-Baqarah 223
78al Munjid fi Lughah wa al A’lam
(1984), op.cit. p. 711
79Oxford Advanced Learner‟s Dictionary (2000),
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1) Translations
a) Yusuf Ali: Your wives are as a tilth unto you ; so approach your tilth when or how ye will ; but do some good act for you souls before hand; and fear God, and know that ye are to meet Him (in the hereafter) and give (these) good tiding to those who believe. (p. 88).
b) Pickthall: Your women are a tilth for you (to cultivate) go to your tilth as ye will, and send (good deeds) before you for your souls, and fear Allah, and know that ye will (one day) meet Him. Give glad tidings to believers, (O Muhammad). (p. 53).
c) Hilali and Khan: Your wives are a tilth for you, so go to your tilth, when or how you will, and send (good deeds, or ask Allah to bestow upon you pious offspring) for your own selves beforehand. And fear Allah, and know that you are to meet Him (in the Hereafter), and give good tidings to the believers (O Muhammad [sal-Allahu 'alayhi wa sallam]). (p.48).
d) M Asad: Your wives are your tilth; go, then, unto your tilth as you may desire, but first provide something for your souls, and remain conscious of God, and know that you are destined to meet Him. And give glad tidings unto those who believe. (p. 49).
2) Context of the Verse
In this verse, wives are likened to tillage. You can tilt from any side along in its place. 80 The Holy Qur'an intends to illustrate the necessity of
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the existence of women in the human crowd as an essential means of protection and maintenance of humankind, not as a means of quenching the lust and venereal desire.
3) Types of Metaphor
The word “harsun” is not used for the literal meaning, because the
literal meaning of harsun is cultivation of the soil or tillage.81 In this verse, the wife is analogized as tillage for their husband. This type of original non-lexicalized metaphor, because it is not common to say that wife is tillage for their husband. The topic of this metaphor is a woman as a place for cultivation and bearing a child. The similar function of tillage and woman as a place for farming and harvesting is a ground of this metaphor.
4) Translation analysis
In this verse, only Yusuf Ali has a different technique with the other translators; he renders metaphor into type of simile, where the last three translatorsremain the same vehicle (tilth) in TL.
Although, both of these two techniques fail to present direct understanding to the target reader, but it can be understood well if the readers compare the function of tillage and woman in this life. For this verse, Yusuf Ali translation is better than the others, because his technique can avoid the target reader from any self interpretation. Generally, translating into ground or sense or translating metaphor with
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the same vehicle with addition of the topic are the compatible techniques in this verse.
d. Chapter ash-Shooraa 20
1) Translations
a) Yusuf Ali: To any that desires the tilth of the Hereafter, we give increase in his tilth; and to any that desires the tilth of this world, we grant somewhat thereof, but he has no share or lot in the hereafter. (p. 1311)
b) Pickthall: Whose desire the harvest of the Hereafter; We give him increase in its harvest. And Whoso desire the harvest of the world, We give him thereof, and he hath no portion in the Hereafter.(p. 345). c) Hilali and Khan: Whosoever desires (by his deeds) the reward of the
Hereafter, We give him increase in his reward, and whosoever desires the reward of this world (by his deeds), We give him thereof (what is decreed for him), and he has no portion in the Hereafter.(p. 654). d) M Asad: To him who desires a harvest in the life to come, We shall
grant an increase in his harvest; whereas to him who desires [but] a harvest in this world, We [may] give something thereof - but he will have no share in [the blessings of] the life to come. (p. 743).
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The content of this verse is the announcement of Allah who want a reward in hereafter Allah will add more reward, but who want only a reward in this world he will not receive a reward in the hereafter.82
3) Types of Metaphor
Harsun in this verse is used to express a reward. This type of conventional non-lexicaled metaphor, although it cannot be understood without context of the sentence or phrase, but the Arabic language has the same expression such as
The topic of this metaphor is reward, and the ground is the condition of reaching a reward or result after doing or farming something.
4) Translation analysis
The word “tilth” is chosen by Abdullah Yusuf Ali to translate SM
in this verse. Pickthall and Asad use the other alternative word “harvest”
which has meaning “the crops”.83
Both translators are rendering the same vehicle in the target language. Based on the Oxford dictionary the word
“harvest is better than tilth, although either Yusuf Ali, Picktall or Asad translations will surely not convey the same meaning in the target language, and they make the reader must check the image behind the source language if he want to understand the intended meaning.
82Al Muntakhab fi Tafsiri al Qur’an
(1968), op.cit. p. 717
83Oxford Advanced Learner‟s Dictionary (2000),
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Hilali and Khan render the source metaphor with the context of the sentence or translation metaphor into sense. They use literal word in the target language (reward). This translation is acceptable and accurate; otherwise, it involves losing the metaphor in the target language. Translating metaphor into the same vehicle with addition of the topic can also be practiced in this verse.
e. Chapter al Imron 103
1) Translations
a) Yusuf Ali: And hold fast, all together, by the rope which God (stretches out for you), and be not divided among yourselves; and
remember with gratitude God‟s favour on you; for ye were enemies
and He joined your hearths in love, so that by His grace, ye become brethren. (p. 149).
b) Pickthall: And hold fast, all of you together, to the cable of Allah, and do not separate. And remember Allah's favour unto you: how ye were enemies and He made friendship between your hearts so that ye became as brothers by His grace. (p. 70).
c) Hilali and Khan: And hold fast, all of you together, to the Rope of Allah (i.e. this Qur'an), and be not divided among yourselves, and
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APPENDICES
Abdullah Yusuf Ali (14 April 1872 – 10 December 1953) was an Indian Islamic scholar who translated the Qur'an into English.] His translation of the Qur'an is one of the most widely-known and used in the English-speaking world
Ali was born in Surat, Gujarat in British India to a wealthy merchant family with a Dawoodi Bohra father. As a child, Ali received a religious education and, eventually, could recite the entire Qur'an from memory. He spoke both Arabic and English fluently. He studied English literature and studied at several European universities, including the University of Leeds. He concentrated his efforts on the Qur'an and studied the Qur'anic commentaries beginning with those written in the early days of Islamic history. Yusuf Ali's best-known work is his book The Holy Qur'an: Text, Translation and Commentary, begun in 1934 and published in 1938 by Sh. Muhammad Ashraf Publishers Lahore in India (later Pakistan). While on tour to promote his translation, Ali helped to open the Al-Rashid Mosque, the third mosque in North America, in Edmonton, Alberta, Canada, in December 1938.
Ali was an outspoken supporter of the Indian contribution to the Allied effort in World War I. He was a respected intellectual in India and Sir Muhammad Iqbal recruited him to be the principal of Islamia College in Lahore, British India. Later in life, he again went to England where he died in London. He is buried in England at the Muslim cemetery at Brookwood, Surrey, near Woking, not far from the burial place of Pickthall.
Modern editions of his work remain in print, but with modifications such as "God" altered to "Allah" and with controversial modifications of the opinions that Ali expressed in footnotes and of short historical articles that were included with the original text. For instance, Ali's liberal views on credit and interest do not appear in some editions, as they are considered to run contrary to some schools of Islamic economic thought. Wikisource is using a "modern edition" with the name of Allah for God.
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(Mohammed) Marmaduke Pickthall (7 April 1875 – 19 May 1936) was a Western Islamic scholar, noted as an English translator of the Qur'an into English. A convert from Christianity, Pickthall was a novelist, esteemed by D. H. Lawrence, H. G. Wells, and E. M. Forster, as well as a journalist, headmaster, and political and religious leader. He declared his Islam in dramatic fashion after delivering a talk on „Islam and Progress' on November 29, 1917, to the Muslim Literary Society in Notting Hill, West London. He was also involved with the services of the Woking Muslim Mission in the absence of Khwaja Kamal-ud-Din, its founder.
Marmaduke was born in 1875 to Mary O'Brien and the Reverend Charles Grayson Pickthall, a comfortable middle class English family, whose roots trace back to a knight of William the Conqueror. On the death of his father, when Marmaduke was five, the family moved to London. He was a shy and sickly child, suffering from bronchitis. He attended Harrow School but left after just six terms.
Pickthall travelled across many Eastern countries, gaining reputation as a Middle-Eastern scholar. A strong advocate of the Ottoman Empire even prior to declaring his faith as a Muslim, Pickthall studied the Orient, and published articles and novels on the subject, e.g. The Meaning of the Glorious Koran. While under the service of the Nizam of Hyderabad, Pickthall published his translation of the Qur'an, authorized by the Al-Azhar University and referred to by the Times Literary Supplement as "a great literary achievement.
In 1920 he went to India with his wife to serve as editor of the Bombay Chronicle, returning to England only in 1935, a year before his death at St Ives, Cornwall. It was in India that he completed his famous translation, The Meaning of the Glorious Koran.
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Al-Hilali was born in Al-Fidah, Morocco, in a valley near Sajalmasah. Hilali's grandfather moved to Al-Fidah from Al-Qairawan (Tunis) many years before his birth. Al-Hilali belongs to the family of Husain bin Ali, the Prophet Muhammad's family. Al-Hilali's real name is Muhammad Taqi-ud-Din, his Kunyah is Abu Shakib. He has also learnt fluently the English and German languages and has traveled widely throughout the world and hasworked as a teacher in India, Iraq, Egypt and Saudi Arabia
Al Hilali memorized the Qur'an at 12 years of age, making him a Hafiz. Hilali then studied Arabic grammar, Tajwid and Ahadith. He received degrees Egypt and Berlin University, and taught at Universities in England, Baghdad University, and Islamic University in Medina. Hilali got his secondary school education in Al-Qarawiyyth University, completed his education in Egypt, and got his doctorate from the Berlin University (Germany).
Hilali has been employed by Baghdad University, working as an assistant professor and a professor, and also as a professor in the Islamic University of Al-Madinah (Saudi Arabia), and as professor of Islamic Faith and Teachings, Islamic University, Al-Madinah Al-Munawwarah. Hilali worked with Muhammad Muhsin Khan in the translation of the meanings of the interpretation of the Qur'an and Sahih Al-Bukhari and the book Al-Lulu-wal Marjan into the English language during the period of his stay et the Islamic University (Madinah Al-Munawwarah).
Muhammad Muhsin Khan Khattak, son of Muhi-ud-Din bin Ahmad Al-Essa Al-Khoashki Al-Jamandi Al-Afghani, was born in the year 1927 (1345 Islamic calendar), in Kasur, a city located today in the Punjab Province of Pakistan. His grandfathers emigrated from Afghanistan, escaping from the wars and tribal strifes. Muhsin Khan belongs to the famous Afghan tribe Khattak. The residence of his tribe was the valley of Arghistan, which is located in Kandahar province of Afghanistan. He had most of his education in the city of Kandahar. Afterwards, he continued his study and attained a Degree in Medicine and Surgery from the University of Punjab in Lahore, Pakistan, where he worked in the University of Punjab Hospital.
He became a specialist of heart diseases as a medical doctor and later traveled to the United Kingdom and stayed there for roughly four years during which he earned a Diploma of Chest Diseases from the University of Wales. Eventually, he worked in the Ministry of Health in Saudi Arabia as the Minister, during the period of the late King 'Abd al-'Aziz al-Saud. He stayed in the Ministry of Health for about fifteen years mostly working in the city of Ta'if. While there, he worked as the Director of El-Sadad Hospital for Chest Diseases. He later moved to Medina, where he worked as a chief of the Department of Chest Diseases in the King's Hospital, then Al-Medina University Clinic. Lastly, he worked as the Director of the Islamic University Clinic in Medina.
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Muhammad Asad (formerly Leopold Weiss) (1900–1992), an Austrian Jew who converted to Islam, was a 20th century journalist, traveler, writer, social critic, linguist, thinker, reformer, diplomat, political theorist, translator and scholar. Asad was one of the 20th century's most influential European Muslims
Muhammad Asad was born Leopold Weiss in July 1900 in the city of Lvov (German Lemberg), now in Poland, then part of the Austrian Empire. He was the descendant of a long line of rabbis, a line broken by his father, who became a barrister. Asad himself received a thorough religious education that would qualify him to keep alive the family's rabbinical tradition. He had become proficient in Hebrew at an early age and was also familiar with Aramaic. He had studied the Old Testament in the original as well as the text and commentaries of the Talmud, the Mishna and Gemara, and he had delved into the intricacies of Biblical exegesis, the Targum.
In 1947, Asad was given Pakistani citizenship by the newly established Muslim state of Pakistan and appointed the Director of the Department of Islamic Reconstruction by the Government of Pakistan, where he made recommendations on the drafting of Pakistan's first Constitution. In 1949, Asad joined Pakistan's Ministry of Foreign Affairs as head of the Middle East Division and, in 1952, was appointed Pakistan's Minister Plenipotentiary to the United Nations in New York. Muhammad Asad is famously known for his two publications - "The Road to Mecca", a biographical account of his life up to the age of 32, his conversion to Islam from Judaism and his journey to Mecca and his magnum opus, "The Message of the Qur'an", a translation and commentary of the sacred book of Islam, the Qur'an.