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
2011
ABSTRACT
Aizul Maula, A Metaphor Translation of the Holy Qur’an: A Comparative
Analytical Study. Thesis: English Letters Department. Letters and Humanities
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 nonlexicaled 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.
i
APPROVEMENT
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 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
2011
ii
LEGALIZATION
Name
: Aizul Maula
Nim
: 107026001228
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
Drs. A. Saefuddin, M.Pd
NIP. 19640710 199303 1 006
(Chair Person)
Elve Oktaviyani, M.Hum
NIP. 19781003 200112 2 002
(Secretary)
Dr. Frans Sayogie, M.Pd, S.H
NIP. 19700310 20003 1 002
(Advisor)
Drs. H. Abdul Hamid, M.Ed
NIP. 150 181 922
(Examiner I)
Drs. A. Saefuddin, M.Pd
NIP. 19640710 199303 1 006
(Examiner II)
iii
Date
DECLARATION
I hereby declare that this submission is my own work and that, to the best of my
knowladge and belief, it contains no material previously published or written by
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
Aizul Maula
iv
ACKNOWLEDGMENT
In the name of Allah, the most gracious, praise, and gratitude be to Allah
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.
v
5. The writer’s lovely parents: Muhammad Thoha (Alm) and Mifrohah for
giving him spiritual support in this life.
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
The writer
vi
TABLE OF CONTENTS
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
3. Understanding Metaphor ........................................................ 11
vii
4. Type of Metaphor ................................................................... 13
5. Metaphor and Metonymy ....................................................... 15
B. Translation......................................................................................... 16
1. The Definition of Translation................................................ 16
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
APPENDICES ................................................................................................... 63
viii
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
Table 4: Frequency of metaphor translation techniques........................................56
ix
CHAPTER I
INTRODUCTION
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
1
2
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
3
Oxford Advanced Learner’s Dictionary (New York: Oxford University Press, 2000 ), p.837
4
E. Jennifer Ashworth, “Metaphor and the Logicians from Aristotle to Cajetan”, Vivarium. Vol 45
(2007). www. Brill. nl/viv, p. 313
3
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
6
Peter Newark, A Textbook of Translation (New York: Prentice Hall International, 1988), p. 104
Richard Bell, Introduction to the Qur’an. (Edinburgh: Edinburgh University Press, 2005), p. 8
4
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
5
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.
6
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
7
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
8
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
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
James Dickin, et al., Thinking Arabic Transaltion (New york: Routladge, 2005), p. 147
9
9
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. p. 223
10
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.
James Dickin (2005), op.cit. p. 148
22
Murray Knowles and Rosamund Moon (2005), op.cit. 7
23
John I. Saeed (2003), op.cit. p. 246
21
11
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
24
Antonio 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. p. 51
12
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
27
28
Word A:
Has literal meaning A
Word B:
Has literal meaning B
Metaphor:
A is like B
Ibid. p. 52
Ibid
13
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 nonlexicalized 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
Ibid
31
Ibid. p. 149
32
Peter Newmark (1988), op. cit. p. 106
33
Ibid. p. 108
30
14
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 nonlexicalized 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
35
Ibid. p. 111
James Dickin (2005), op.cit, p.149
15
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 (2004), June 07, 2004. http://usir.salford.ac.uk/1343/, p. 12
16
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‟‟.39 The 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.
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
Murray Knowles and Rosamund Moon (2005), op. cit. p. 40
38
17
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
44
Anna Trosborg, “Translation Studies: Some Recent Developments”, Journal of Linguistics, No.
12 (1994). http://download2.hermes.asb.dk/archive/download/H12, p. 10
18
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
Ibid. p. 150
19
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 nonmetaphorical 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 ”
around".
49
Ibid. p. 151
as "to hang
20
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
51
Ibid. p. 152
Ibid. pp. 152-153
21
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 nonlexicalized 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 nonlexicalized 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
“by a stock metaphor in TL will destroy the sense of originality, and
22
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
Ibid. pp. 154-155
23
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
24
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
25
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
26
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 nonMuslim 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
27
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.
28
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
in the English Language” by Muhammad Taqi-ud-Din al Hilali and Muhammad Muhsin Khan.
29
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
30
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
‫ۦ‬
‫ۦ‬
‫ۥ‬
‫ۥ‬
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)
31
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).
32
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 nonlexicalized 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)
33
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
Rohi Baalbaki, Al mawrid Modern Arabic-English Dictionary (Beirut: Dar el- Ilm Lilmalayin,
1995), p. 919
65
Oxford Advanced Learner’s Dictionary (2000), op. cit. p. 1424
64
34
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).
35
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
Al Muntakhab fi Tafsiri al - Qur’an (1968), op.cit. p. 363
36
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 [salAllahu 'alayhi wa sallam]) the Book (this Qur'an). In it are Verses that
67
Oxford Advanced Learner’s Dictionary (2000), loc. cit.
37
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
Hans Wehr, Dictionary of Modern Written Arabic, ed. J. Milton Cowan (Beirut: Dar elMashreq, 2005), p. 25
70
Oxford Advanced Learner’s Dictionary (2000), op.cit p. 864
69
38
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)
71
Ibid. pp. 447, 533, 1350
39
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
72
Al Muntakhab fi Tafsiri al Qur’an (1968), op.cit. p. 584
40
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
73
Oxford Advanced Learner’s Dictionary (2000), op. cit 864. See also al Munjid fi Lughah wa al
A’lam (Beirut: Dar el- Mashreq, 1984), p. 17
41
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
74
75
Al Muntakhab fi Tafsiri al Qur’an (1968), op.cit. p. 42
Hans Wehr (1980), op.cit. p. 855
42
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,
76
Al Jauhary, As-Suhhah fi al- Lughoh. www.alwarraq.com
43
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
77
Al Muntakhab fi Tafsiri al Qur’an (1968), op.cit. p. 537
44
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
78
79
al Munjid fi Lughah wa al A’lam (1984), op.cit. p. 711
Oxford Advanced Learner‟s Dictionary (2000), op.cit. p. 1153
45
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
80
Al Muntakhab fi Tafsiri al Qur’an (1968), op.cit. p. 51
46
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 translators remain 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
81
Hans Wehr (1980), op.cit. p. 166
47
the same vehicle with addition of the topic are the compatible techniques
in this verse.
d. Chapter ash-Shooraa 20
‫ۦ‬
‫ۦ‬
‫ۥ‬
‫ۥ‬
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).
2) Context of the Verse
48
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.
82
83
Al Muntakhab fi Tafsiri al Qur’an (1968), op.cit. p. 717
Oxford Advanced Learner‟s Dictionary (2000), op.cit. p. 617
49
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
50
remember Allah's Favour 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).
d) M Asad: And hold fast, all together, unto the bond with God, and do
not draw apart from one another. And remember the blessings which
God has bestowed upon you: how, when you were enemies, He
brought your hearts together, so that through His blessing you became
brethren. (p. 82).
2) Context of the Verse
It is a command from Allah to the all servant to hold on cord of
Allah. This cord means the Pure Essence of Allah, whether it be the
religion, the Holy Qur‟an or the prophet, and do not make any
separation.84
3) Types of Metaphor
The literal meaning of hablun is rope or cord.85 In this verse, it is
used to express the pure essence of Allah. This type of original nonlexicalized metaphor, because it will not clearly fixed without looking to
the context of the verse, and it is not simply relatable to existing
linguistic or cultural conventions. The topic of this metaphor is pure
essence of Allah which contains of His books, religions, etc. And the
ground is the same function of rope and pure essence of Allah which
binds something or someone.
84
85
Ibid. p. 87
Hans Wehr (1980), op.cit. p. 154. See also al Munjid fi Lughah wa al A’lam (1984), p.115
51
4) Translation Analysis
The techniques used in all English metaphor translations remains
the same translation of the source metaphor vehicle (rope) along with
other alternative one such as (bond, cable). Both of these translations
however failed to express the aforementioned meaning of the verse,
except Hilali and Khan who give an explanation in the parentheses (i.e.
this Qur‟an). The idea of those words (rope, bond or cable) is absent in
(pure essence of Allah). Both words are simply too weak to keep full
import of hablun in this verse.
f. Chapter al Imron 112
1) Translations
a) Yusuf Ali: Shame is pitched over them (like a tent) wherever they are
found, except when under a covenant (of protection) from God and
from men. (p. 151).
b) Pickthall: Ignominy shall be theft portion wheresoever they are found
save (where they grasp) a rope from Allah and a rope from men. (p.
71).
c) Hilali and Khan: 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).
52
d) M Asad: Overshadowed by ignominy are they wherever they may be,
save [when they bind themselves again] in a bond with God and a
bond with men. (p. 84).
2) Context of the Verse
The result of disbelief and slaying prophets is being encountered
with abasement and wretchedness in this world and the wrath of Allah in
the coming world, except who cling to the covenant of Allah and men.86
3) Types of Metaphor
The word hablun is used to express a covenant. It can be
considered as original non-lexicaled metaphor, because there is no
relatable to any linguistic convention. The tenor of this metaphor is
covenant, and the ground is the same effect of rope and covenant which
binds someone.
4) Translation analysis
Yusuf Ali, Hilali-Khan and Asad are rendering metaphor into sense
or ground. The meaning of “covenant” is promise or agreement.87 Asad
comes with the other alternative word “bond”, which means agreement.88
In term of meaning, these translations can convey the image behind the
source language.
The second technique of English translation is rendering SM into
the same vehicle in target language. The word “a rope” is used. This
86
Al Muntakhab fi Tafsiri al Qur’an (1968), loc.cit.
Oxford Advanced Learner‟s Dictionary (2000), op.cit. p. 305
88
Ibid. p. 138
87
53
translation will resolve a question among the target readers about the
intended meaning of “hablun” in this verse.
54
C. Results
1.
There is only one type of lexicalized metaphor used in the selected verses and
it is stock metaphor.
2.
Both conventional and original non-lexicalized metaphors are used in the
selected verses.
3.
From the analyses above there are five techniques used by the four translators
in translating metaphor of the Holy Qur‟an.
a. Translating metaphor into sense or ground
b. Reproducing the same vehicle in the target language
c. Converting metaphor into simile
d. Transliteration with the explanation in the parentheses
e. Reproducing the same vehicle with the explanation in the parentheses
4. There are only two techniques used in translating lexicalized metaphor. There
are translating metaphor into sense and reproducing the same vehicle.
Table 2: Distribution of the lexicalized metaphor translation techniques
5.
Technique
Ali
Pickthall
Hilali
Khan
Asad
Translating metaphor into sense or
ground
a, b, c, d
a, b, c
a, b, c
a, c, d
Reproducing the same vehicle in target
language
-
d
d
b
The techniques of lexicalized metaphor translation do not create major
problem in understanding source metaphor. This due to the same image and
usage between source and target language
55
6.
There are five techniques identified in translating non-lexicalized metaphor.
The table below shows the distribution of translation techniques.
Table 3: Distribution of the non-lexicalized metaphor translation techniques
Technique
Ali
Pickthall
Hilali
Khan
Asad
Translating metaphor into sense or
ground
F
b,
b, d, f
a
Reproducing the same vehicle in target
language
a, d, e
a, d, e, f
c, e
b, c, d,
e
Converting metaphor into simile
b, c
-
-
a
Transliteration with the explanation in
parentheses
-
-
a
-
-
c
-
-
Reproducing the same translation of the
source metaphor vehicle plus
parentheses
7.
The table below shows the complete frequency of lexical and non-lexical
metaphor translation.
Table 4: Frequency of metaphor translation techniques
Technique
Translating metaphor into sense or
ground
Reproducing the same vehicle in target
language
Converting metaphor into simile
Ali
Pickthall
Hilali
Khan
Asad
5
(50%)
4
(40%)
6
(60%)
4
(40%)
3
(30%)
5
(50%)
3
(30%)
5
(50%)
2
(20%)
0
0
1
(10%)
56
Transliteration with the explanation in
parentheses
Reproducing the same translation of the
source metaphor vehicle plus
parentheses
8.
0
0
1
(10%)
0
0
1
(10%)
0
0
The table show there is a general tendency to render metaphor into the same
source metaphor vehicle. This tendency is highest in Asad and Pickthall
translations. The problem of this technique arises in translating non-lexicaled
metaphor. Some of those translations do not convey the whole image of the
source metaphor and it will tease the target reader to check the image behind
the source language. This will resolve the problem if the reader does not
understand the source language. The example of its weakness is the case of
word libas in all examples of this research. However, rendering the same
word which contains the different image between the source and the target
language can create modulation in translation. As an example it can be seen
in chapter Al Imran verse 103. The good idea to solve this problem is to add
sense or explanation in parentheses to helps the target reader in understanding
of the intended meaning.
9.
Replacing metaphor literally or translating by sense is accurate in term of
meaning, but in term of language, it can remove the beautifull metaphorical
word of the source language. On the other side, transposition often occurs in
this type of translation.
57
10. Converting metaphor into simile and transliteration are an easy technique to
render metaphor of the Holy Qur‟an, but it resolves the question among target
readers to find the meaning of the word. On the other hand, it covers the
target reader from any self interpretation.
11. The reasonible technique for translating metaphor is one that maintains the
meaning and image of the source. Reproducing the same metaphor image in
the target language bases on the context is one that can be practiced, but not
all metaphors of the Holy Qur‟an have the same image in the English
language. In this case, either translating metaphor into sense or translating
metaphor into the same vehicle with addition of the topic can be chosen to
render metaphor of the Holy Qur‟an.
12. Translating metaphor of the different verse in the Holy Qur‟an with the same
techniques some time accurate in one verse, but inaccurate in the other verse,
although it is the same word.
13. All translators do not translate constanly the same type of metaphor.
58
CHAPTER IV
CONCLUSION AND SUGGESTION
A. Conclusion
Translating metaphor of the Holy Qur‟an is not an easy work for
translators. The evidence of this statement is the different techniques which are
used in the same lexical. This due to the deep and large utilizing of Quran words
rather than English words. Whatever, not all the words of the Holy Qur‟an have
the same equivalent in English language. In spite of that, any translation of the
Holy Qur‟an is obliged to maintain the features of original discourse.
However, the five techniques identified in this research from the four
English translators of the Holy Qur‟an are accurate in one verse, but inaccurate in
the other verse. The four translators also do not always come with the same
technique in the same verse, they differ each other in producing their translations.
The variety background of the translators may become the main reasons for these
differences.
The reasonable technique for translating metaphor of the Holy Qur‟an is
that it can maintain the forms of structure and meaning of metaphor. The intended
meaning is often lost when it is translated into the same vehicle in target language.
On the other hand, the beautiful form of metaphor is often lost when it is
translated into sense only. It is not always guaranteed that one technique is the
best for translating metaphor if we do not make any classification of it.
59
Classification based on lexicalized and non-lexicalized metaphor, besides
to help the writer in this analysis, it also to help the translators in doing their
translation. This is also an easy way to classify metaphor based on the translation
point of view. In a lexicalized metaphor, reproducing the same vehicle is the
reasonable method. For a non-lexicalized metaphor, it is better to convert
metaphor into sense. It can prohibit any interpretation from the reader with the
little knowledge of Qur‟an language and Islamic science.
B. Suggestion
A metaphor is not a useless substitution or comparison. It often carries a
purpose, especially metaphor of the Holy Qur‟an. When translating metaphor in
general, the translator should be sensitive of the delicate meaning added by this
substitution or comparison. Therefore, to overcome the problem of metaphor and
translation of the Holy Qur‟an, the writer suggests that the Holy Qur‟an
translation project should be carried out by the teams that involve the native of the
source and target language to make a clear equivalent between two languages. The
process of the translation should also not be isolated from the commentaries of
this sacred book. These should be the source for the background of information.
The writer also suggests the other researchers who are interested in this
study to comprehend the techniques of translation and the types of metaphor to
improve this research. A similar study can be also conducted in other types of text
to enrich the literature study with guidelines regarding one of the most common
problems of translations.
60
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63
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 AlRashid 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.
64
(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 AlMadinah (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 (Al-Madinah AlMunawwarah).
Muhammad Muhsin Khan Khattak, son of Muhi-ud-Din bin Ahmad AlEssa 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.