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Standards of Textuality and the Translation of Hadith
... Those aspects are varied and range from the texts' conceptual meanings emerging from juristic, exegetical or any other religious-related perspectives to esthetic, rhetorical and linguistic features, including semantics, lexis and syntax (Al-Rahawan, 2019). Other research foci in Hadith translation studies are linked to the relation of the text to context and how their communicative function is transferred into the target text (Al-Megrab, 1997). Furthermore, the transliteration of Islamic religious terms is the other research subject explored by translation scholars, who tend to assess which of transliteration or translation is more suitable depending on the semantic context (Hassan, 2016). ...
Cultural words usually pose some challenges to translators, especially when they translate texts into languages which are culturally different. This study investigates the translation of cultural items in The Forty Hadiths by Imam Al-Nawawi. It adopted the qualitative approach for selecting and analyzing the translation of culturally-bound items of the selected Prophet Mohammed's hadiths posted on the Web by Sunnah.com. Moreover, it used Lambert and Van Gorp's (1985) method to examine the translations and Vinay and Darbelnet's translation strategies to identify the procedures selected by the translators to convey the meanings of the cultural contents. The findings indicated that the translators implemented various procedures to convey the cultural meanings of the hadiths. However, whenever confronted with difficult categories, due to the lexical, syntactic and cultural differences between Arabic and English, they were inconsistent in their choices of translation procedures. Furthermore, they did not succeed in rendering the aesthetic features of the Prophet's utterances, an issue that is yet to be addressed by researchers. The present study provides implications which could be useful for translators, especially translators of religious texts.
... Abdul-Raof 2001:121–122; Deignan et al. 1997; Fung and Kiu 1987; Broeck 1981). For Newmark (1982:84), the purpose of metaphor is to describe an entity, event or quality more comprehensively and concisely and in a more complex way than is possible by using literal language; for him, it is the translation of metaphor that is " the most important particular problem " (Newmark 1988:104; see also Megrab 1997:235). Newmark (1988:108–111) isolates seven strategies for translating metaphorical expressions, which can be subsumed under three broad options: (i) Reproduction of the same metaphorical image in the TL; (ii) Replacement of the source language metaphorical image with a different TL image that conveys a similar sense, and (iii) Reducing the source language metaphorical image to sense or literal language. ...
Some events are too distasteful and coarse to be approached without lin-guistic 'gymnastics' or 'maneuvering'. One of these is undoubtedly death, a timeless taboo in which psychological, religious, and social interdictions coexist. This paper investigates the conceptualization and translation of the euphemistic metaphorical encoding operative in Arabic death discourse, particularly in a selected corpus consisting of 450 obituaries, drawn from three respectable Jordanian newspapers, where the sentimentalization of death, deriv-ing from orthodox Muslim beliefs, provided a fertile soil for the burgeoning of metaphorical fatalism-laden euphemism. Given the pervasiveness of metaphor to refer to human mortal-ity, the present study utilizes the influential "Conceptual Metaphor Theory" advanced by Lakoff and Johnson (1980) to account for the different conceptual metaphors, and their relevant linguistic instantiations which substituted the notions of death and dying. The analysis also reveals that the translation hurdles encountered essentially originate from the fact that Arabic and English offer conflicting prototypical models of agency, thereby land-ing the translator with the laborious task of negotiating the meaning between two contrast-ing cultural models, which has been found to strip the source language text from its dyna-mism, and, consequently, to procure irredressable translation loss, however satisfactory the translation equivalents may be.
القرآن الکريم تحفة أدبية فريدة، أذهلت النقاد والمفکرين. فقد جذب نقاءُ أسلوبه، وطلاوة إلقائه، وحلاوة کلماته، انتباه عدد کبير من الباحثين واللغويين. ولا شک أنّ الثراء، والحيوية اللغوية والفنية، التي تزخر بها المعتقدات الدينية، والقيم الأخلاقية والاجتماعية، والخلفيات التاريخية، تشکل تحديًا کبيرًا لأي مترجم، مما يجعل مهمة ترجمة معاني القرآن شاقة، إن لم تکن بعيدة المنال. ويتناول البحث الحالي المشکلات النصية التي واجهها ثلاثة مترجمين، هم: يوسف علي و بکتال وإيرفنج عند ترجمتهم لسورة ياسين إلى اللغة الإنجليزية ، وقد اعتمدت الدراسة في إطارها النظري على العديد من نظريات اللسانيات و الترجمة الحديثة، کنظرية معايير النصية لبيوجراندي و ديرسلر، و نظرية التکافؤ الديناميکي لنايدا. و خلصت الدراسة إلى أن المترجمين وجدوا صعوبات کثيرة في الحفاظ على المعايير السبعة للنصية وهي: التماسک اللفظي، و التماسک المعنوي، و المعلوماتية، و القصدية، والموقفية ، و المقبولية، و التناص، و أنهم لم يستخدموا استراتيجيات تعويضية مناسبة في کثير من السياقات، مما نجم أحياناً عن ترجمة رکيکةـ لا تحمل معنى و روح النص الأصلي. وأوصت الترجمة باستخدام الأساليب المناسبة کالتعريب، واستخدام الحواشي، و التوضيح المقتضب في النص استناداً إلى أمهات کتب التفسير، حتى و ان بدت تلک الاستراتيجيات أحياناً تدخلاً غير مرغوب يعيق تدفق و انسياب المعلومات في النص المترجم
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