Abstract
Binomials, as a sub-type of collocation, are made of two connected words (e.g.,
heaven and earth), and they are considered challenging to translate because some are idiomatic, ambiguous, culture-specific, or alliterative, whereas others adhere to one common word order. More importantly, they are found more commonly in religious texts such as the Holy Qurʾān. Thus, preserving collocability for translated binomials is essential to produce a quality translation. Based on this, the present study examined the translations of Qurʾānic binomials by seven translators in terms of form and meaning. In other words, the researcher explored to what extent translators have maintained collocability in their translations and whether they normalized binomials or explicated them. In addition, the researcher analyzed binomials in relation to semantic categories and word class. Further,
translations were investigated in terms of semantic shifts of generalization, specification, mutation, and omission.
The current study is descriptive and corpus-based employing qualitative and
quantitative procedures in a mixed-methods approach. Besides using the Quranic Arabic Corpus that includes seven translations (i.e., Sahih International and translations by Pickthall, Yusuf Ali, Shakir, Muhammad Sarwar, Muhammad Al-Hilali and Muhammad Khan, and Arberry) of the Holy Qurʾān, the researcher utilized two reference corpora (i.e., the Bible Corpus and the Corpus of Contemporary American English [COCA]) to decide on the collocability of binomial translations. She also developed a framework based on previous studies to explore normalizing (i.e., domesticating, using common terms, etc.) and explicating (i.e., explicative paraphrasing, of-constructions, rank shifts, etc.) shifts.
Results showed that there are 120 binomials in the Qurʾān occurring twice or more.
They consist mainly of complementary nouns denoting culture-specific items. However, others are made of proper nouns, whereas many are peculiar to the Holy Qurʾān. Further, results revealed that only 7% of the translations are with maintained collocability and are basically of universal, antonymous concepts. Collocability was mainly maintained by Pickthall, Yusuf Ali, Sarwar, and Hilali-Khan. However, less than a quarter of the translations, which are chiefly of complementary binomials, were normalized mostly by Arberry and Sarwar. On the other hand, less than half of the translations were prone to explicitation shifts more commonly by Hilali-Khan, Yusuf Ali, and Sarwar.
Regarding semantic shifts, they mark more than a quarter of binomial translations and affected basically one conjunct and are primarily associated with Sarwar's translation. In general, half of the semantic shifts are examples of generalization and basically characterize translations of antonymous binomials. However, shifts of omission were used scarcely and mainly by Sarwar. Results also indicated that shifts of generalization and mutation were used chiefly by Sarwar and Pickthall. However, the majority of specification shifts were utilized by Yusuf Ali. More importantly, specification shifts primarily mark antonymous binomials, whereas those of mutation characterize complementary ones. In general, Hilali-Khan and Arberry used the minimum of semantic shifts.
With or without shifts in form, semantic shifts are inevitable. This is due to a
number of reasons such as the need to produce either a source- or target-oriented
translation, translators' awareness of a specific group of readers, and lack of translators' knowledge of equivalent binomials. Furthermore, some binomials are culture-specific, idiomatic, polysemous, ambiguous, or peculiar to the Holy Qur'ān. Others consist of complementary conjuncts or suggest certain connotative meanings. More importantly, Qur'ānic binomials are contextualized. Thus, it is recommended that translators evaluate risks associated with translating religious texts and choose the appropriate method that ensures the minimum of semantic shifts.