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 techniques
52
. 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
Ibid. pp. 154-155
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
53
Jeremy Munday 2001, op. cit. pp. 56-58
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
Ibid. pp. 76-79
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. pp. 144
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 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
Thamem Ushama 1995, op.cit. p. 131
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.
5.
