An Introduction To Arabic Translation

An Introduction to Arabic Translation
Combining theory and practice, this book is a model for Arabic translation and prepares
students for the translation industry.
Containing 22 approaches, An Introduction to Arabic Translation provides the normative
principles to guide training in Arabic-English-Arabic translation. It revitalizes Arabic-
English-Arabic translation through its empirical textual reality, hinged upon Arabic and
English authentic contexts and their linguistic, discoursal, and cultural incongruity. The
exercises in each chapter provide practical training supported by translation theory. The
translation commentaries included represent a critical translation quality assessment based
on an analysis of discourse and textual features to highlight the process of translation, the
translation approach adopted, and why. Such commentary invites students to reflect on
their understanding of the translation process and the approach required for a given Arabic-
English-Arabic translation problem.
Providing a methodologically comprehensive course of Arabic-English-Arabic translation
studies, and insightful discussion of high value for both students and teachers, this book will
be invaluable to anyone seeking to learn or improve their Arabic and translation skills.
Hussein Abdul-Raof is a Professor of Linguistics and Translation Studies at Taibah

University, Saudi Arabia, who has worked in the United Kingdom as a practitioner since
1976, a translation and interpreting instructor in Specialist Language Services (York,
1984–1992), the University of Salford, Manchester (1985–1992), the University of Leeds
(1993–2012), and as a PhD supervisor to postgraduate students of translation studies at the
University of Leeds (1993–2012).
An Introduction to Arabic
Translation
Translator Training and Translation Practice
Hussein Abdul-Raof
First published 2023
by Routledge
4 Park Square, Milton Park, Abingdon, Oxon OX14 4RN
and by Routledge
605 Third Avenue, New York, NY 10158
Routledge is an imprint of the Taylor & Francis Group, an informa business
© 2023 Hussein Abdul-Raof
The right of Hussein Abdul-Raof to be identified as author of this work has been
asserted in accordance with sections 77 and 78 of the Copyright, Designs and
Patents Act 1988.
All rights reserved. No part of this book may be reprinted or reproduced or
utilised in any form or by any electronic, mechanical, or other means, now
known or hereafter invented, including photocopying and recording, or in any
information storage or retrieval system, without permission in writing from the
publishers.
Trademark notice: Product or corporate names may be trademarks or registered
trademarks, and are used only for identification and explanation without intent to
infringe.
British Library Cataloguing-in-Publication Data
A catalogue record for this book is available from the British Library
Library of Congress Cataloging-in-Publication Data
A catalog record for this book has been requested
ISBN: 978-1-032-21546-4 (hbk)
ISBN: 978-1-032-21555-6 (pbk)
ISBN: 978-1-003-26895-6 (ebk)
DOI: 10.4324/9781003268956
Typeset in Times New Roman
by Apex CoVantage, LLC
For: Noah & Aiden
Contents
Acknowledgements x
Preface xi
Introduction 1
I.1 Translator training and translation practice 1
I.2 Rationale and description of the target market 4
I.3 How this book is different from available ones 6
1 Translation as process and product 9

1.1 Introduction 9
1.2 What is translation? 9
1.3 Monitoring and managing translation 13
1.4 False friends 17
1.5 Overview of translation approaches 19
1.6 Translator training and translation practice 54
2 Stylistics and translator training 73

2.1 Introduction 73
2.2 Stylistic analysis and translation 74
2.3 Tight texture and loose texture 74
2.4 Stylistic idiosyncrasies of conjunctions 74
2.5 Translation and stylistic variation 80
2.6 Translation of hyperbole pattern 93
2.6.1 Translation of morphologically based hyperbole 94
3 Stylistic literalness in Qur’an translation 134

3.1 Introduction 134
3.2 What is stylistic literalness? 134
3.3 Natural and easy style 136
viii Contents
3.4 Sources of stylistic literalness 137
4 Translation beyond the full-stop 149

4.2 Punctuation and translation 149
4.3 Translation of punctuation 151
4.4 Conjunctions in Arabic and English 151
4.5 Punctuation, texture, and translation 157
4.6 Learning objectives 158
5 Translation of cohesion 187

5.2 Translation and cohesion 187
5.3 Translation of reference 188
5.3.1 Types of reference 189
5.4 Translation and conjunctions 190
5.5 Translation of ellipsis 191
5.5.1 Translation of anaphoric ellipsis 192
5.5.2 Translation of cataphoric ellipsis 193
5.5.3 Translation of nominal ellipsis 195
5.5.4 Translation of verbal ellipsis 198
5.6 Translation of substitution 201
5.6.1 Types of substitution 201
5.6.1.1 Translation of verbal substitution 201
5.6.1.2 Translation of nominal substitution 203
5.6.1.3 Translation of clausal substitution 205
5.7 Lexical cohesion 207
5.7.1 General noun 207
5.7.2 Reiteration 209
5.7.3 Synonymy 210
5.7.4 Antonymy 211
5.7.5 Collocation 211
5.7.6 Hyponymy 211
5.7.7 Meronymy 212
6 Jargon translation 220

6.2 The birth of a jargon 220
6.3 Word formation processes 221
6.4 Important observations 223
6.5 Types of jargon 224
Contents ix
6.6 Jargon production approaches 224
6.7 Proliferation of jargon 234
Appendix 1 245
Appendix 2 300
Bibliography 322
Index 326
Acknowledgements
I wish to thank Mr Joe Whiting, the Acquisitions Editor for Middle Eastern, Islamic & Jew-
ish Studies, Routledge Taylor & Francis Group, and Professor Ian Richard Netton of the
Institute of Arab and Islamic Studies, University of Exeter for their much-appreciated sup-
port and insightful feedback on the book proposal. Particular thanks go to the President of
Taibah University, Dr Abdul-Aziz Bin Qablan Al-Sarrani, for his interest in my research and
for his continuous support. I would also like to thank Grace Rollison, the editorial assis-
tant, for her valuable administrative work on the publication of the manuscript, and Euan
Rice-Coates, editorial assistant, Middle East, Islamic and Jewish Studies. A special word of
appreciation goes to Marie Louise Roberts, the project manager from Apex CoVantage, for
her challenging work and much needed assistance during the production stage of this book.
Thanks are also due to Andrew and Avann for their much appreciated assistance in checking
the language of the English translations of the Arabic texts.
Preface
An Introduction to Arabic Translation is a model for Arabic translation. It aims to provide

intensive translation training to students and equip them with insight into translation theory
through the thorough discussion and examples of the major translation approaches which
can be adopted in any translation process as well as the main characteristics of major trans-
lation approaches. The student is introduced to 22 translation approaches, two of which
(stylistic literalness approach and jargon translation approach) are put forward by the author
and are specific to Arabic translation.
The present book puts theory into practice and prepares students for the translation indus-
try through the detailed analysis of numerous Arabic and English examples on full-stop,
particle, word, phrase, sentence, paragraph, and text levels. Each of the six chapters is allo-
cated a section at the end of the chapter (Translator Training and Translation Practice) where
many different exercises are given for the purpose of providing practical training supported
by translation theory. Each exercise is given a translation commentary that represents a criti-
cal translation quality assessment based on an analysis of discourse and textual features of
the source text (ST) to make the student aware of what has taken place during the translation
process, what translation approach is adopted by the translator, and why. The translation
commentary on examples invites students to reflect on their understanding of the translation
process and the translation approach required for a given Arabic-English-Arabic translation
problem.
Textual geography and text typology have been taken into account in the selection of
STs where different genres are translated and analyzed, such as journalistic, literary, legal,
descriptive, instructional, advertisement, scientific, medical, and Qur’anic text types. The
examples selected to equip the student with an insight into the ST culture.
In addition to the insightful discussion of the different, and at times overlapping, transla-
tion approaches, An Introduction to Arabic Translation equips the translation student with
valuable details on translation studies notions such as the distinction between stylistic literal-
ness and literal translation, the notion of tight and loose texture, the notion of jargon transla-
tion, the translation of punctuation, the translation beyond the full-stop, the translation of
cohesion, inter-sentential cohesion, which is concerned with the employment of conjunc-
tions between consecutive sentences, and intra-sentential cohesion, which is concerned with
the employment of conjunctions within the same sentence. The student is also made aware
of the fact that some translation approaches represent different labels but in fact refer to the
same translation approach and notion (i.e., old wine in new bottles).
An Introduction to Arabic Translation plugs the research gap and answers the market need
for a model for Arabic translation supported by a textbook with practice-based exercises that
can be used by translation teachers. This book fills the research gap and offers a valuable
xii Preface
pool of exercises where STs are translated and analyzed thoroughly. These exercises primar-
ily aim for nurturing a culture of critical analysis among translation students, and can be
used either for in-class discussion or as homework assignments. Some exercises require a
contrastive analysis of some Qur’anic Arabic STs, writing a critical translation quality com-
mentary, or a correction of a TT. This book provides the translation student with the tools of
ST analysis, an insight into translation quality assessment, and the remedies that stem from
translation theory.
Introduction
I.1 Translator training and translation practice

This manuscript aims to provide a model for Arabic translation. It offers normative transla-
tion strategies to guide Arabic-English-Arabic translator training. Strengthened by translation
theory, the book offers an in-depth account of Arabic-English-Arabic translation strategies at
word, phrase, sentence, paragraph, and text levels, as well as explicated analyses of English,
Arabic and Qur’anic Arabic translation problems and their solutions. The book provides
insightful discussion of high value for both students and teachers of translation, culminating
in a methodologically comprehensive course of Arabic-English-Arabic translation studies.
Analysis of examples invites students and teachers of Arabic translation to reflect on their
understanding and knowledge of the translation process.
The greatest emphasis is on the solutions of Arabic-English-Arabic translation problems,
which are explained in the light of major theoretical notions of translation theory supported
by critical comments on goal and strategy. This book is a prescription for training translators,
equipping them with a solid theoretical foundation during the translation process to achieve
the required goal of translation output. The book introduces the reader to the textual analysis
of varied Arabic and English text types followed by their translations and critical discussion
of the approaches adopted. The textual analysis demonstrates the distinctive textual features
(linguistic, discoursal, and cultural), which are the norms employed by both the source lan-
guage (SL) and the target language (TL). The strategies for training involve the maneuver-
ability of the translator who aims to address and accommodate the linguistic, discoursal, and
cultural incongruity between Arabic and English through a stylistically innovative translation.
Thus, the students and teachers of Arabic translation need to be aware of the concordant
relationships between Arabic and English where the same SL word should not always be
translated by one and only one TL word. The translator may resort to paraphrastic (exegetical)
translation of culture-bound, ideologically oriented expressions, and Qur’an-specific style,
rather than literal translation. The discussion of Arabic-English-Arabic translation problems
demonstrates how faith in the translation of cultural and ideologically centered individual
words can almost never fully reproduce the meaning they denote in the ST. With regards to
Qur’an translation, however, fidelity, on the textual level, will lead to stylistic literalness; in
other words, the adherence by some Qur’an translators to the style of Qur’anic genre. Some
Qur’an translations have become examples of interlinear (ultraliteral) translations, where the
same Qur’anic style is rendered in English, violating the TL linguistic and stylistic norms.
Such translations are unique examples of foreignizing SL style and syntactic patterns.
The section “Translator Training and Translation Practice” at the end of each chapter
is a valuable practical exercise combining theory and practice and equips students with
DOI: 10.4324/9781003268956-1
2 Introduction
translation training to prepare them for the translation industry. The STs and their proposed
translations aim to provide a translation commentary based on a contrastive stylistic and
linguistic analysis of the ST and the TT, and provide insight into what has taken place during
the translation process and what translation approaches have been adopted. Critical analy-
sis of examples provide a translation quality assessment guiding the translator towards the
achievement of a context-based, pragmatically adequate, and semantically accurate transla-
tion that satisfies the TL audience and the ideological implications (performative intent) of
the SL text producer, especially with regards to Qur’anic Arabic translation and how “to
come to terms with the foreignness of languages and the solution of this foreignness that
remains out of the reach of mankind” (Benjamin 1968:19). The translation strategies that
aim to address the incongruity problems between Arabic and English “consist in finding the
intended effect [intention] upon the language into which the translator is translating which
produces in it the echo of the original” (ibid:20).
An Introduction to Arabic Translation aims to equip translation students with fundamental
translation notions and procedures, summarized as:
1 Minor adjustments in content comprise a translation strategy through which the transla-
tor makes the SL message both intelligible and meaningful to the TL audience through
slight modifications in ST content. However, the student is made aware that minor
adjustment is different from exegetical translation where the latter is concerned with
adding additional details that are not explicitly conveyed in the ST – an explication and
expansion of the SL expression.
2 The domestication of the SL message is a translation strategy through which we aim to
make the SL message intelligible to the TL audience. It is a form of cultural transposi-
tion where the student is advised to leave literal translation and replace ST features and
replace them with TL features to reduce the foreignness of the TT.
3 The foreignization of the ST message is concerned with opening up the target text (TT)
to us in its utter foreignness. It involves the verbatim transfer of SL content and form
into the TT.
4 The notion of equivalence (TL-reader-oriented, communicative translation) emerged in
the 1960s and 70s, and is a functional variety of correspondence, considering transla-
tion as a process of communicating the ST by a semantically analogous (equivalent) TT.
However, students are made aware of the fact that there can be no absolute correspon-
dence between languages. Hence there can be no fully exact translations. Students are
also advised to undertake a change in SL word order to meet the TT grammatical and
stylistic norms. This is similar to faithful translation, which aims to provide complete
naturalness of the SL expression.
5 Context-based and naturalness of the TT aims to relate the TL audience to modes of
behavior relevant within the context of his/her own culture; it does not insist that he/she
understands the cultural patterns of the SL context in order to comprehend the message.
This is similar to faithful translation, which aims to provide complete naturalness of the
SL expression.
6 Functional equivalence provides the student with insight into the fact that the translation
process needs to be based on a thorough syntactic, semantic, pragmatic, and stylistic
analysis of the ST.
7 Formal equivalence (structural equivalence, gloss translation) focuses attention on the
ST form and content. The student is warned about the disadvantages of this translation
approach because it requires a relatively close approximation to the structure of the ST
Introduction 3
in form (syntax and idioms) and content (themes and concepts), and numerous footnotes
in order to make the TT fully comprehensible. The student is told that formal equiva-
lence translation contains much that is not readily intelligible to the average TL reader.
8 Anachronism produces unsmooth translation, such as using old-fashioned language in
the receptor language and hence giving an unrealistic impression.
9 Natural translation (transposition, shift) involves adaptation in grammar and lexicon.
In general, the grammatical modifications can be made the more readily, since many
grammatical changes are dictated by the obligatory structures of the TL. The translator
is thus obliged to make adjustments such as shifting word order, using verbs in place of
nouns, and substituting nouns for pronouns.
10 Naturalization translation is distinct from the natural translation method. Naturaliza-
tion is concerned with transliteration and is similar to the transference approach in that
they are both forms of cultural borrowing, where the ST expression is taken to the TT
verbatim in a transliterated form. For instance, the SL word is transferred phonetically
(transliterated) and adapted to the TL morphology.
11 Stylistic literalness is an unnatural TL style which aims to imitate the ST with disregard
to TT linguistic norms. It typifies the structural equivalence with the ST.
12 Verbal and nominal substitution is concerned with the clause cohesion system. Verbal
substitution in English is concerned with the verbal substitutes (do, be, have). However,
Arabic does not have verbal substitution. Nominal substitution is concerned with how a
noun or noun phrase is replaced by another noun. Both Arabic and English have nomi-
nal substitution;
13 Jargon translation approaches are applied when the student of translation is made
aware of the seven linguistic approaches we have proposed for the creation of a jargon
in the TL.
14 Translation of punctuation and the textual geography of the ST and the TT are con-
cerned with ST sentence demarcation; how to create the sentence boundaries in the ST,
especially the Arabic sentence. It provides an insight into the translation of punctuation
as a stylistic idiosyncrasy of English, as well as how English is an asyndetic language
while Arabic is polysyndetic. Thus, the textual geography of Arabic is totally different
from that of English.
15 Inter-sentential cohesion is concerned with the employment of conjunctions between
consecutive sentences. Intra-sentential cohesion is concerned with the employment of
conjunctions within the same sentence.
We recommend for any translation course syllabus and translation commentary the follow-
ing teaching materials based on authentic STs:
(1) the translation approaches adopted by the student during his/her translation process,
(2) managing and monitoring mechanisms, (3) false friends, (4) sentence demarcation
(textual geography), (5) Arabic and English stylistic idiosyncrasies, (6) texture features
in the ST and the TT (tight/loose texture, asyndeton/polysyndeton), (7) morphologically
based translation problems, (8) sources of stylistic literalness, (9) Arabic-specific linguis-
tic features (active/passive participle, hyperbaton, foregrounding, absolute object), (10)
punctuation translation problems, (11) cohesion translation problems (ellipsis translation
problems (cataphoric/anaphoric, nominal/verbal), substitution translation problems (ver-
bal/nominal/clausal), synonymy translation problems (Arabic semantic redundancy; verb,
noun, adjective, adverb), (12) jargon translation problems and approaches (solutions),
4 Introduction
(13) major rhetorical features (metaphor, metonymy, proverb), (14) anachronism and nat-
ural/unnatural style, (15) exegesis/paraphrase-based translation, and (16) domestication/
foreignization-based translation.
An Introduction to Arabic Translation has provided all the above in addition to extensive
details for the translation instructor and the translation student, in addition to exercises with
their solutions as well as exercises for homework assignments and in-class discussion.
I.2 Rationale and description of the target market

An Introduction to Arabic Translation is a training manual and a roadmap for translation
students and translation instructors. The book aims to provide normative translation strate-
gies to guide in Arabic-English-Arabic translation practice and to provide enlightening dis-
cussion valuable for translator training. It is an in-depth account of Arabic-English-Arabic
translation approaches supported by translation theory. The current work is an explicated
analysis of English, Arabic and Qur’anic Arabic translation problems and their solutions
backed up by translation theory. It provides insightful discussion of high value for both
students and teachers of translation. The book provides a methodologically comprehensive
course of Arabic-English-Arabic translation studies. Analysis of examples invites students
and teachers of Arabic translation to reflect again on their understanding and knowledge of
the translation process and the translation approach required for a given translation problem
at word, phrase, sentence, and text levels.
The greatest emphasis of the book is on the solutions of Arabic-English-Arabic transla-
tion problems which are explained in light of major theoretical notions of translation theory
backed up by critical comments (translation commentary) on goal and approach. Thus, the
book is a prescription for training translation students and translators, and equipping them
with a solid theoretical and practical foundation during the translation process in order to
achieve the required goal of translation output.
An Introduction to Arabic Translation introduces the translation student and translation
instructor to the textual and discourse analysis of varied Arabic and English text types
followed by their translations and critical analysis of the strategies adopted in each trans-
lation problem. The textual and discourse analysis demonstrates the distinctive textual
features (linguistic, discoursal, and cultural) which are the norms employed by both the
source language (SL) and the target language (TL). The strategies for training involve the
maneuverability of the translator who aims to address and accommodate the linguistic, dis-
coursal, and cultural incongruity between Arabic and English through a stylistically inno-
vative, faithful, and context-based translation. The proposed book makes the students and
teachers of Arabic translation aware of the concordant relationships between Arabic and
English where the same SL word should not always be translated by one and only one TL
word. The translator may resort to paraphrastic (exegetical) translation of culture-bound,
ideologically based expressions, and Qur’an-specific style rather than literal translation.
The discussion of Arabic-English-Arabic translation problems demonstrates how faithful-
ness in the translation of cultural and ideologically oriented individual words can almost
never fully reproduce the meaning they have in the ST. With regards to Qur’an translation,
however, fidelity, on the textual level, will lead to stylistic literalness; the adherence by
some Qur’an translators to the style of Qur’anic genre. Some Qur’an translations have
become examples of interlinear (ultra-literal) translations where the same Qur’anic style
is rendered in English violating the TL linguistic and stylistic norms. Such translations are
Introduction 5
unique examples of foreignizing TL style and syntactic patterns. Students of translation
and translation teachers will be provided with extensive examples from Qur’anic Arabic
where different Qur’an translations are compared, analyzed, and critically assessed, and
problems are provided with proposed solutions; thus, a comprehensive translation com-
mentary is provided for each example.
The critical analysis of examples from different types of text aims to guide the trans-
lation student and translation instructor towards the achievement of a pragmatically
adequate and accurate translation that satisfies the TL audience and the ideological
implications of the SL and how “to come to terms with the foreignness of languages
and the solution of this foreignness that remains out of the reach of mankind” (Benja-
min 1968:19). The translation approaches that aim to address the incongruity problems
between Arabic and English “consist in finding the intended effect [intention] upon the
language into which the translator is translating which produces in it the echo of the
original” (ibid:20).
An Introduction to Arabic Translation is hinged upon two key factors: (1) my translation
expertise as a freelance translator (from 1976 until the present time), and (2) my teaching
expertise (from 1985 through the present time). To verify the value of the proposed book, I
will outline my expertise in translation and translation training, since this has been the foun-
dation of the present book and, in terms of transferable skills, I would like to pass on my
expertise to translation students and translation teachers.
An Introduction to Arabic Translation provides a wealth of practical examples and has
benefited from both my teaching experience and teaching materials. The major aim of the
proposed book is to help translation students and translation teachers through the exten-
sive examples and commentaries on the translations of various text types. The discussion
includes textual and discourse analysis of the source text (ST) and how the translation pro-
cess has been made, and what translation approach is adopted by the translator.
The present book is pitched at the intermediate level and is suitable for ungraduated trans-
lation modules, translation programs, and short translation training courses. In the view
of Jeremy Munday (2001:6), there are two very visible ways in which translation studies
has become more prominent. First, there has been a proliferation of specialized translating
and interpreting courses at both undergraduate and postgraduate levels. In the UK, the first
specialized university postgraduate courses in interpreting and translating were set up in
the 1960s. In the academic year 1999/2000, there were at least 20 postgraduate translation
courses in the UK and several designated “Centres of Translation”. Caminade and Pym
(1998) list at least 250 university-level bodies in over 60 countries offering four-year under-
graduate degrees and/or postgraduate courses in translation. These courses, which attract
thousands of students, are mainly oriented towards training future professional commer-
cial translators and interpreters, and serve as highly valued entry-level qualifications for
the translating and interpreting professions. Other courses, in smaller numbers, focus on
the practice of literary translation. In the UK, these include major courses at University
of Leeds, University of Salford, Manchester University, Herriott Watt university, Sheffield
University, Middlesex University, and the University of East Anglia (Norwich), the latter
of which also houses the British Centre for Literary Translation. In Europe, there is now a
network of centres where literary translation is studied, practiced, and promoted. Apart from
Norwich, these include Amsterdam (the Netherlands), Arles (France), Bratislava (Slovakia),
Dublin (Ireland), Rhodes (Greece), Sineffe (Belgium), Stralen (Germany), Tarazona (Spain),
and Visby (Sweden). There is also a proliferation of conferences, books, and journals on
translation in many languages.
6 Introduction
I.3 How this book is different from available ones
An Introduction to Arabic Translation is the first Arabic translation textbook that puts trans-
lation theory into practice and provides extensive practical training exercises, insight into all
translation approaches, a detailed textual and discourse analysis of the ST and the TT, and
thorough translation quality assessments and commentaries. The book is of high value to
undergraduate and postgraduate students, translation instructors, practitioners, and scholars.
There is no such textbook of Arabic translation available on the market for Arabic translation
students and Arabic translation instructors.
Throughout the long past years of my work, I have encountered numerous books and text-
books on translation studies. However, they all have either mixed up translation approaches,
allocated more space to theoretical discussion with minimal examples, discussed a limited
number of examples and translation approaches, or they have provided no or limited exer-
cises for training translation students and assisting translation teachers. When the exercises
are given in some of the books on translation studies, there are no answers, no analysis of
the translation, no translation commentary based on textual and discourse analysis, no dis-
cussion of why a given translation approach is adopted, and what translation approach is
recommended. The available books cannot be adopted as a roadmap for translation students
and translation teachers.
The numerous books on translation studies thusfar have not dealt with in-class, practice-
based training, and have overlooked valuable discussion and analysis of core translation
problems facing translation students and translation instructors, such as joining the sen-
tences within a paragraph (i.e., translation beyond the full-stop), the relationship between
stylistics and translation, the translation of the cohesion system, a thorough list of all
translation approaches (past and modern) with extensive Arabic and English examples,
and most importantly, guiding the student through the different approaches and making
him/her aware of the fact that it is, at times, old wine in new bottles; in other words,
explaining to the translation student and the translation teacher that most of the translation
approaches overlap with each other, and although the labels are different, the approach is
the same.
Based on my long experience in translation teaching and freelance translation, I have
included 32 exercises in Chapter One in addition to the numerous examples for each transla-
tion approach. Sixty-nine exercises related to Chapter One are provided in Appendix 1. All
the exercises include the proposed translations of all the STs followed by a thorough textual
and discourse analysis of the ST and of the TT, alternative translations, and at times, back-
translations. A large number of exercises will also be provided for each chapter with solu-
tions (proposed translations), textual and discourse analysis of the STs, and an informative
translation commentary. This research methodology and extensive pool of training resources
are not available in any available Arabic translation book.
The in-depth translation commentary in each exercise is of huge value to translation
projects at undergraduate and postgraduate levels. They are of high value for translation
training, and also of interest to researchers in translation studies. The examples cover
variegated texts like sentences taken from TV shows and news, journalistic, instructional,
and literary texts, TV adverts, other types of adverts, and Qur’anic texts. This research
methodology, practical training exercises, and in-depth translation commentaries are a
model to be followed by other researchers in other languages. Thus, An Introduction to
Arabic Translation is a training manual and a roadmap for Arabic translation students and
translation instructors.
Introduction 7
Structure of the book. The present book includes the following chapters and two appen-
dices:
Introduction: This constitutes the rationale of the proposed book and also sets the scene
for the translation student and translation teacher. It provides a bird’s eye view of the
book as well as the research methodology adopted in this work.
Chapter One: Translation as Process and Product. This sets the scene for what takes
place during the translation process and how the translation product is received by the
consumer, based on the translation approach adopted and the translated type of text.
It provides a thorough definition of translation and many major translation notions
related to translation as process and product, such as monitoring and managing – and,
most importantly, the major translation approaches the translator adopts during any
translation process. We have put forward two new translation approaches: stylistic
literalness approach and jargon translation approach.
Chapter Two: Stylistics and Translator Training. The present chapter provides prac-
tical training for the translation student and the translation teacher in critical transla-
tion quality assessment through contrastive stylistic analysis between the ST and
the TT. The stylistically based translation quality assessment is a vital measurement
tool that aims: (1) to enhance the translation student’s skills in critical translation
analysis, and (2) to train him/her in how to employ stylistic analysis in the assess-
ment of the translation process and product and the assessment of the ST and the
TT. This translation assessment approach is of high value to other languages. Thus,
there is universality in our approach where translation students and teachers can
apply this approach to their own languages. Our assessment approach is also of value
to the translation projects required from undergraduate and postgraduate translation
students.
Chapter Three: Translation beyond the Full-Stop. This chapter is concerned with
the TT sequence of sentences, their word order re-shuffle, and rearranging them
according to a coherent and cohesive TL sentence/paragraph structure with the main
idea reproduced in a fresh form with equivalent effect. It aims to rid the TT of the
ST clumsiness and structural complexity in order to enhance clarity and meaning.
This chapter also accounts for the translation of punctuation and how punctuation
plays a major role in the TL textual continuity and coherence. Arabic and Eng-
lish depict two distinct linguistic and textual systems. Thus, different SL and TL
punctuation and cohesive systems designate distinct stylistic preferences in the two
languages and may reflect different illocutionary force and the text producer’s per-
formative intent.
Chapter Four: Stylistic Literalness. The landscape of Qur’an translation reflects the
contrast in translation strategies between the literalist and spiritualist translations.
The chapter accounts for the foreignization of Qur’anic style by some Qur’an trans-
lations. In some Qur’an translations, we encounter a greater focus of attention upon
SL stylistic features (form). Such translations are unique examples of foreignizing
the SL style and syntactic patterns. Different Qur’an translations give distinct con-
siderations to content and form. As a Qur’an translation strategy, the foreigniza-
tion of Qur’anic style (stylistic literalness) has favored form over content, giving
style (stylistic features) a higher priority in the TT. For such Qur’an translations, the
importance of TL form far exceeds the consideration of the content of the SL mes-
sage. There is abundance of evidence of such a translation strategy with regards to
8 Introduction
the Qur’anic stylistic features of foregrounding and hyperbaton, which have alien-
ated the TL audience.
Chapter Five: Translation of Cohesion. This chapter examines the different types
of cohesive devices like substitution, ellipsis, reference, lexical cohesion (lexical
repetition), and conjunction. It questions whether overrepresented SL additive con-
junctions like ‫ و‬are necessary in the TL or whether textual continuity and TL lexical
cohesive system are undermined. The ST (the Qur’an) is marked by dense texture
where some of its elements – such as nominalization, the active participle, the no-
main-verb nominal sentence, and the subject noun-initial sentences with a main
verb – have inherent performative intent that may not be possible to reproduce in the
TL. Shift is a case in point. The chapter accounts for the unnatural TT style and how
the TL audience is alienated by the TT that does not observe the TL linguistic norms
and cohesion system.
Chapter Six: Jargon Translation. This chapter provides a detailed analysis with
numerous examples of the different linguistic approaches through which the SL jar-
gon (terminology) is produced in a given TL; how a jargon is born in the TL. It
accounts for the creation of a jargon, as a notion, in Arabic. The proposed TL jar-
gon-generation approaches are universal mechanisms which can be of high value to
other languages. The semantic relationship between the SL and the TL jargon is also
explained. The discussion deals with whether the literal (foreignization) translation
approach, through phonetic borrowing (transliteration), can always be adopted in
the birth (production) of a new jargon, or whether the naturalization (domestication)
translation approach, through semantic borrowing, is an option for the translator to
deliver the new jargon. The chapter also provides many recommendations for the
creation of new Arabic jargon and how the newly adopted lexical items can be dis-
seminated in the Arab countries.
Appendix 1: This is for practice-based exercises aimed at training translation students
and translators. Appendix 1 is related to Chapter One.
Appendix 2: This is for practice-based exercises aimed at training translation students
and translators. Appendix 2 is related to Chapter Two.
Bibliography: This provides a wealth of useful major and minor resources on transla-
tion theory and will be of high value to students in terms of their assignments and
translation commentary projects.
1 Translation as process and
product
1.1 Introduction
The present chapter sets the scene for what takes place during the translation act and the end
product consumed by the receptor audience. It provides a thorough definition of transla-
tion and many major translation notions related to translation as process and product, such
as monitoring and managing and false friends. However, the pivotal part of this chapter is
concerned with the major theory-based translation approaches that can be adopted during a
translation process and can justify the end product. Twenty-two translation approaches are
provided with different examples. Thirty-four training-based exercises in this chapter and
70 exercises in Appendix 1 of Chapter 1 are provided as a valuable pool of learning and
teaching resources which can be effectively employed for in-class discussion, homework
assignments, or for translation commentary projects.
1.2 What is translation?

Translation is concerned with linguistic architecture where the linguistic architect (the trans-
lator) is concerned with the design of a new linguistic construction at the particle, word,
phrase (TL jargon production), sentence, and text levels (re-modelling). The linguistic archi-
tect attempts to piece together the ST linguistic jigsaw (translation beyond the full-stop, the
translation of punctuation), and is busy with the beautification of his/her construction (the
text) in the hunt for the most glamorous dress to clothe the new building and provide an
attractive façade through various TL aesthetic devices. The architectural joy produced by the
ST should be shared by the TL reader, too. This bliss cannot be attained without the transla-
tor’s competent linguistic architectural skills.
Translation is an act of communication bridging different nations and cultures. Transla-
tion is a process in which a text in one language is replaced by a functionally equivalent text
in another. In other words, translation is the transfer of the intended meaning of a text from
one language – called the source language (SL) – to another – called the target language
(TL). It is also the transfer from one culture to another. Therefore, the translator is a commu-
nicator and a mediator between two languages and two cultures. We are reminded by Nida
(1964:160) of the dangers emanating from the translation between two linguistically and
culturally incongruous languages, as is the case with Arabic and English.
However, a translation does not have to be longer than the ST; it should not be an over-
translation. A translation is either the rendering of a ST in another TL, or the communicating
of a SL message to a new TL audience. In the view of Dickins et al. (2002:29), translation
involves not just two languages, but a transfer from one culture to another, and general
DOI: 10.4324/9781003268956-2
10 Translation as process and product
cultural differences are sometimes bigger obstacles to successful translation than linguistic
differences. This supports Beaugrande’s claim (2003:13) that translation is a utopian activ-
ity. However, Wilss (1982:49) argues that the limited ability of the translator with regards to
text analysis is the major cause of mistranslation.
Translation gives priority to meaning over the SL stylistic idiosyncrasies and SL syntactic
category word form. However, any translation is only an approximation of the ST meaning.
Moir (2009:43) concludes that whatever level of equivalence may be achieved, the transla-
tion will necessarily be an imperfect or approximate rendering of the ST. Translations com-
monly misrepresent their source texts by either failing to do justice to all the aspects of the
original, or by augmenting the original’s effect (Shuttleworth and Cowie 1997:69).
Thus, a translation should pass itself as an original piece of writing. An effective transla-
tion is the one which can produce the closest natural equivalent of the ST in terms of mean-
ing and style. Therefore, a translation should affect the TT readers in the same way the ST
has affected its readers. Translation should also read with the same ease and pleasure of the
ST; the TT should have TL fluency, and should not smell of foreignness.
In the view of Reiss (1971; cited in Venuti 2000:160), translation is a bilingual mediated
process of communication which aims at the production of a TL text that is functionally
equivalent to an SL text.
Translation is the study of applied semantics. In other words, it examines meaning, the
strategies, and problems of conveying meaning from one language to another. Although
the unit of translation is the sentence (i.e., we translate sentence by sentence), we must
ensure that it is the TT as a whole that is taken into account at the end of the translation pro-
cess. We need to read the TT aloud, if possible, to guarantee three important criteria:
1 Upon the completion of the translation, we have achieved a natural TT genre that
matches the ST genre;
2 Upon the completion of the translation, we have achieved a natural and fluent TT that
meets the TL grammatical and stylistic norms; and
3 Upon the completion of the translation, we have achieved a natural TT that meets the TL
cohesion system.
Translation is not a mechanical process. It is not a ST and a dictionary. It is a creative pro-

cess and is both science and art. In other words, we follow translation approaches according
to translation theory (science), and we use our artistic linguistic and stylistic skills in the
TT (art).
Based on the notion of equivalence which emerged in 1960s and 70s, translating is gener-
ally seen as a process of communicating a foreign text by a semantically analogous (equiva-
lent) text. For Nida (1964), there can be no absolute correspondence between languages.
Hence there can be no fully exact translations. The total impact of a translation may be rea-
sonably close to the original, but there can be no identity in detail. A good translation should
aim for pragmatic success and the pragmatic success of the TT should correspond with that
of the ST. The TT should employ pragmatic effects which are perlocutionary effects; they are
the effects of the text on the reader’s behavior, feelings, beliefs, attitudes, or actions. Thus,
the perlocutionary effects of a given text are defined by Hickey (1998a:8) as the thoughts,
feelings, and actions that result from reading a text. A pragmatically successful TT should be
eloquently forceful. However, pragmatic failure is the inability of the TT to decode the con-
text in which the ST has evolved; the inability to package in the TT the linguistic, semantic,
textual, cultural, and emotional elements of the ST.
Translation as process and product 11
Concerning lexical equivalence across languages when things or events are unknown in the
TL, Beekman and Callow (1974:191–211; cited in Venuti 2000:387), list three main options:
1 Equivalence by modifying a generic word;

2 Equivalence using a loan word; and
3 Equivalence by cultural substitution.
Looking at the first option, this involves the addition of a “descriptive modification” to a
“generic term” to supply a specific meaning absent from the generic term itself. For exam-
ً ‫( ﺟُﻨ‬Q4:43) is given a number of descriptive equivalent translations such
ple, the word ‫ُﺒﺎ‬
as: a state of ceremonial impurity (Ali 1934:no page), polluted (Pickthall 1930:no page),
a state requiring total ablution (Asad 1980:169), a state of janabah (Saheeh International
1997:107), and a state of major ritual impurity (Abdel Haleem 2005:55).
Let us also consider ‫( ﯾُﻈﺎﻫِﺮ‬Q58:2), which has different semantic components, such as
divorcing wives by zihar (calling them mothers) (Yusuf Ali), saying to one’s wife “You are
to me like my mother’s back” (Abdel Haleem), to pronounce zihar (Saheeh International
1997), to put away one’s wife (by saying she is like his mother) (Pickthall). Gutt (ibid:390),
however, puts forward his “translation principle”: do what is consistent with the search for
optimal relevance.
Throughout history, Brisset (1996; cited in Venuti 2000:343–344) argues that translators
have had to contend with the fact that the TL is deficient when it comes to translating the ST
into that language. Such deficiencies can be clearly identified as lexical, morpho-syntactic
deficiencies, or as problems of polysemy. The difficulty of translation does not arise from
the lack of a specific translation language. Rather, it arises from the absence in the TL of a
sub-code equivalent to the one used by the ST in its reproduction of the SL.
Based on Arabic translation, we can identify lexical, syntactic, and morphological defi-
ciencies in English, as in words whose meanings are
1 morpho-syntactically oriented, as in ‫ﱠﺮة‬ ٌ ‫ُﻣﻄﻬ‬, (Q2:25, Q3:15, Q4:57); ‫ُﻄﻬﺮ‬ ‫ﻣ ﱠ‬, Q:2:25;
‫ﱠ‬
‫ﯾﻄﻬُﺮ‬, Q2:222; ‫ﻃ ﱠﻬ َﺮ‬, Q3:42; ‫ﯾﺘﻄﻬﱠﺮ‬, Q7:82; ‫ﻣُﺘﻄﻬﱢﺮ‬, Q2:222; ‫ﻣُﻄﻬﱢﺮ‬, Q9:108; ‫ﻃﻬﻮر‬,
Q25:48, ‫ﯾﺼﻄﺮِخ‬, Q35:37; ‫ﯾﺴﺘﺼﺮِخ‬, Q28:18; ‫ﺻﺮﯾﺦ‬, ‫ﯾﺼﺮُخ‬, Q36:43; ‫ُﺼﺮخ‬ ِ ‫ﻣ‬, Q14:22,
‫ﻋﺠﯿﺐ‬, Q11:72 and ‫ﻋُﺠﺎب‬, Q38:5;
2 related to polysemy, partial synonymy and shades of meaning, as in ‫ﺮ‬ َ‫ﺠ‬َ ‫إﻧ َﻔ‬, Q2:60 and
‫ﺲ‬
َ ‫ﺠ‬َ ‫إﻧ َﺒ‬, Q7:160; ‫اﻟﺤُﺴﻨﻰ‬, Q16:62, Q10:26; ‫اﻟﻜﺮﯾﻢ‬, (Q44:49, Q82:6 and 11); and
3 case marking (‫)ﺣﺮﻛﺎت اﻹﻋﺮاب‬, which can influence a major semantic distinction, as
in ‫ﺮ‬
‫ اﻟﻀُ ﱡ‬in Q21:83 where the letter ‫ ض‬has the short vowel ‫ اﻟﻀﻤﺔ‬/u/, and its counter-
part ‫ﺮ‬ ‫ اﻟﻀَ ﱡ‬where the letter ‫ ض‬has the short vowel ‫ اﻟﻔﺘﺤﺔ‬/a/. The word ‫ اﻟﻀُﺮﱡ‬in Q21:83
semantically entails [+ Disease] – it is specific; while ‫ﺮ‬ َ entails [+ Suffering] – it is
‫اﻟﻀ ﱡ‬
generic. This is because ‫( أﯾﻮب‬Job) was afflicted with a disease for 18 years. Thus, the
accurate meaning of ‫ُﺮ‬ ‫ اﻟﻀ ﱡ‬in Q21:83 is “disease”. These examples demonstrate that
English lacks a sub-code equivalent to that in Arabic.
With the emergence of the notion of equivalence in the 1960s and 70s, translation has been
generally seen as a process of communicating foreign text by a semantically analogous
(equivalent) text. Based on the notion of equivalence, Eugene Nida distinguishes between
“dynamic (functional)” and “formal” varieties of “correspondence” (Nida and Taber 1969).
The ST, according to Vermeer (1978; cited in Venuti 2000:222), is usually composed
originally for a situation in the source culture; hence its status as ST, and hence the role of the
translator in the process of inter-cultural communication. This remains true of a ST which
has been composed specifically with transcultural communication in mind. The ST is source
culture oriented. However, the TT is target culture oriented. Thus, the ST and TT diverge
from each other quite considerably, not only in content formulation and distribution but also
in terms of the content arrangement.
Newmark (1991:43–44) talks about the “purposes of translation” and claims there are five
purposes:
1 Political: to promote peace and understanding among nations,

2 Technological: to transmit knowledge (transfer of knowledge),
3 Cultural: to mediate between cultures,
4 Artistic: to translate world’s classics, and
5 Pedagogical: to use it as a teaching aid in teaching/learning a foreign/second language.
In the view of Gutt (1991; cited in Venuti 2000:376), a translation is a receptor language text
which interpretively resembles the original without unnecessary processing effort on the part
of the TL reader.
In the view of Tancock (1958:29), translation is to meet the four basic requirements of: (1)
making sense, (2) conveying the spirit and manner of the original, (3) having a natural and
easy form of expression, and (4) producing a similar response.
Based on Arabic translation, the following discussion will demonstrate that the semantic
relations between Arabic and English are always “many-to-many, with plenty of scope for
ambiguities, obscurities, and ‘fuzzy’ boundaries” (Nida 1994:147), that there is seldom a
complete match between languages (Larson 1984:57), and that whatever level of equiva-
lence may be achieved, the TT will necessarily be an imperfect or approximate rendering of
the ST (Moir 2009:43).
Among the major criteria of translation are faithfulness to the performative intent of the
ST and effectively natural style. A good translation achieves a balance between content
(meaning based on ST context and culture) and form (linguistic and stylistic TL norms).
A translator should always aim for a target-oriented translation, fidelity to the ST meaning,
making the translation intelligible to TT reader, and conformity to the ST genre.
During the translation process, the translator should be aware of three useful translation
procedures:
1 Addition: The translator is allowed to add a word or two in any TT sentence in the inter-
est of clarity, naturalness, and equivalent effect in the TT.
2 Deletion (omission): The translator is allowed to take out an intra-sentential full-stop, a
conjunctive particle (cohesive device), some words, or punctuation marks (such as com-
mas, full-stops, semi-colons) from the ST in order to naturalize and domesticate the TT
whose linguistic, cohesion system, and stylistic norms do not need them.
3 Adaptation: The translator needs to naturalize and domesticate the TT in order to:
(i) suit the TL audience,
(ii) meet the TL linguistic, stylistic, semantic, and cultural norms, and
(iii) provide a natural TL style (i.e., make the translation enjoy the sound fluent in
the TL).
1.3 Monitoring and managing translation
Monitoring and managing are concerned with linguistic prejudice and the abuse of seman-
tics. They are situational factors that can influence the TT. This is due to the fact that “dis-
course is the vehicle of attitudinal expression” (Hatim 1997:206). Translation borders, at
times, with politics, and the translator is influenced by his/her political views with regards
to a given notion (concept) embodied in an expression. Thus, in such a situation, the trans-
lator is either an impartial or a biased mediator between the ST and the TT. For examples
and more details, see the Concluding remarks at the end of this section. It is worthwhile
to note that the notions of managing and monitoring are also encountered in journalism.
For instance, the Khaleej Times, a UAE newspaper, reports of “Bomber kills two settlers,
18 May 2003” as a monitoring (neutral) journalistic mechanism. However, Western news-
papers report of “Terrorists (Suicide bombers) kill two Jews in Hebron” as a managing
journalistic technique.
Any given translation involves either monitoring or managing a situation; either
objectivity/impartiality or mediation/persuasion prevails. Thus, in terms of translation stud-
ies, we encounter two types of contextual factors:
1 Situation monitoring: In monitoring a ST situation, the translator provides objective,

impartial, and neutral transfer of a situation in which the overtone designates an ide-
ological stance towards a contentious political, religious, or social issue. The output
of such a translation process based on situation monitoring is a faithful translation to
the ST producer’s performative intent, since the translator has provided an unmediated
account of the ST situation. Thus, we can claim that the situation monitoring is similar
to the faithful translation approach proposed by Gutt (1991; cited in Venuti 2000:378)
where the TT preserves the ST implicature to the TL reader. Situation monitoring per-
tains to situations like reporting, narrating, describing, informing, greeting, or instruct-
ing. Thus, the translation is dominated by an atmosphere of impartiality and objectivity,
as in the following examples:
Example 1:
The bombing of a Pan AM jetliner over Lockerbie in 1988 killed 270 people.
If the translation is based on situation monitoring, the TT is
.‫ ﺷﺨﺼﺎ‬270 ‫اﻟﻰ ﻣﻘﺘﻞ‬ ‫أدى اﻧﻔﺠﺎر اﻟﻄﺎﺋﺮة ﺑﺎن آم ﻓﻮق ﻟﻮﻛﺮﺑﻲ‬
where the translator has adopted the dogmatic or political standpoint in a given country
where he/she lives or which he/she supports. Thus, the translator has employed ‫ اﻧﻔﺠﺎر‬as a
nominalized noun ‫ ﻣﺼﺪر‬derived from the intransitive verb ‫ﺮ‬ َ‫ﺠ‬َ ‫اﻧ َﻔ‬: The airliner exploded on
its own due to a mechanical fault and there is no third party involved. The intransitive verb
semantically signifies the absence of a doer (Agent) to an action denoted by the verb: There
is no one behind the action of blowing up the jetliner. The above translation can be clari-
fied through Case Grammar and the semantic roles undertaken by the noun (phrase). Agent
is a semantic role assigned to a noun (noun phrase). It means the actual doer of an action
embodied in an action verb like “break, write, build”. Agent refers to the typically animate
instigator of the action identified by the verb. In other words, there is volition (i.e., will,
desire) on the part of the doer of an action. However, ‫( اﻟﻄﺎﺋﺮة ﺑﺎن آم‬Pan AM jetliner) has the
semantic role of “Patient” because a “Patient” undergoes an action and changes its state due
to an action by an “Agent”. Since there is no Agent mentioned, then no country can be held
responsible for the ‫( إﻧﻔﺠﺎر‬explosion).
Such a translation appeared in Libyan newspapers and media and in many Arabic newspa-
pers across the Middle East in support of Libya. Such a translation does not implicate Libya
in the death of 270 people.
The same applies to ‫ ﺗﻔﺠﯿﺮ ﻣﺮﻓﺄ ﺑﯿﺮوت‬where we can have a translation process based on
situation monitoring “the explosion at Beirut port” where no third party is involved. The ST
makes an implicit reference to an Agent behind the action of ‫ﺗﻔﺠﯿﺮ‬. However, the translation
has made no reference to the implicit Agent who caused the ‫( ﺗﻔﺠﯿﺮ‬explosion). Thus, this
translation failed the ST, which implicitly implicates a third party.
Example 2:
“The withdrawal of the Turkish forces”, whose translation based on situation monitor-
ing, is ‫اﻧﺴﺤﺎب اﻟﻘﻮات اﻟﺘﺮﻛﯿﺔ اﻹﻧﺴﺤﺎب اﻟﺘﻜﺘﯿﻜﻲ ﻟﻠﻘﻮات اﻟﺘﺮﻛﯿﺔ إﻋﺎدة ﺗﻤﻮﺿﻊ اﻟﻘﻮات‬
‫اﻟﺘﺮﻛﯿﺔ‬.
Example 3:
“Sa’dah is the Huthi stronghold”, whose translation based on situation monitoring, is
‫ﺗُﻌﺘﺒﺮ ﺻﻌﺪة ﻣﻌﻘﻞ اﻟﺤﻮﺛﯿﯿﻦ‬.
Example 4:
“The liberation of Iraq in 2003”, whose translation based on situation monitoring, is
2003 ‫ﺗﺤﺮﯾﺮ اﻟﻌﺮاق ﻓﻲ ﻋﺎم‬.
Example 5:
“Wuhan was the center of the novel coronavirus”, whose translation based on situation
monitoring, is ‫ﻛﺎﻧﺖ وﻫﺎن ﻣﺼﺪر ﻓﯿﺮوس ﻛﻮروﻧﺎ اﻟﺠﺪﯾﺪ‬.
Example 6:
Smoking kills, whose translation based on situation monitoring, is ‫ﺮ‬
‫ﻀﱞ‬ِ ‫اﻟﺘﺪﺧﯿﻦُ ُﻣ‬.
Example 7: The use of the nominalized noun ‫ﺗﺴﻤﻢ‬‫“ ﱡ‬unintentional ‘food’ poisoning” – a
reflexive act on the part of the person who has suffered food poisoning where there
is no third party involved. This word has occurred recently when the Russian opposi-
tion leader Alexei Navalny suffered from “poisoning” on 20 August 2020. To moni-
tor the expression, Arab media employs ‫ﺗﺴﻤﻢ‬ ‫ ﱡ‬to relay the message that the Russian
government is not a suspect and is innocent of “poisoning” Alexei Navalny.
2 Situation managing: This is to steer (guide) the ST situation in a manner which is

favorable to the translator’s dogmatic goals. In other words, the translator attempts to
steer the ST message to his/her interest and favor. By twisting the ST producer’s per-
formative intent, impartiality and bias prevail in the TT. This is due to the fact that the
translator, via managing the ST situation, attempts to persuade the TT reader towards
a certain ideological stance regarding a contentious political, religious, or social issue.
The translator engages the TT reader in a situation management and guides him/her in
a manner favorable to the translator’s political, religious, or social goals. In situation
managing, the translator’s intention is to steer his/her TT reader into accepting (through
persuasion) the “twisted” performative intent of the TT. The output of such a transla-
tion process based on situation managing is an unfaithful translation – an intentionally
subjective, mediated, and biased transfer of the ST situation that does not represent the
ST producer’s performative intent, as in the following examples:
Example 1:
The bombing of a Pan AM jetliner over Lockerbie in 1988 killed 270 people.
If the translation is based on situation managing, the TT is
.‫ ﺷﺨﺼﺎ‬270 ‫اﻟﻰ ﻣﻘﺘﻞ‬ ‫أدى ﺗﻔﺠﯿﺮ اﻟﻄﺎﺋﺮة ﺑﺎن آم ﻓﻮق ﻟﻮﻛﺮﺑﻲ‬

where the translator has adopted the ST producer’s performative intent. Thus, the transla-
tor has employed ‫ ﺗﻔﺠﯿﺮ‬as a nominalized noun ‫ ﻣﺼﺪر‬derived from the transitive verb ‫ﺮ‬ ‫ ﱠ‬:
َ ‫ﻓﺠ‬
Someone deliberately planted a bomb on the airliner. Such a translation implicates Libya in
the death of 270 people. The transitive verb semantically signifies that there is a human doer
(Agent) to an action denoted by the verb: There is someone behind the action of blowing up
the jetliner.
The same applies to ‫اﻧﻔﺠﺎر ﻣﺮﻓﺄ ﺑﯿﺮوت‬, where a translation process based on situation
management (Beirut port has been blown up) suggests that a third party (the semantic role
Agent) is implicitly involved. This translation “Beirut port has been blown up” has failed the
ST ‫اﻧﻔﺠﺎر ﻣﺮﻓﺄ ﺑﯿﺮوت‬, which does not politically implicate a third party.
Example 2:
“The withdrawal of the Turkish forces”, whose translation based on situation managing,
is ‫ﺗﻘﻬﻘُﺮ اﻧﺪﺣﺎر اﻟﻘﻮات اﻟﺘﺮﻛﯿﺔ‬.
Example 3:
“Sa’dah is the Huthi stronghold”, whose translation based on situation managing, is
‫ﺗُﻌﺘﺒﺮ ﺻﻌﺪة ﺑﺆرة اﻟﺤﻮﺛﯿﯿﻦ‬.
Example 4:
“The liberation of Iraq in 2003”, whose translation based on situation managing, is
2003 ‫اﺣﺘﻼل اﻟﻌﺮاق ﻓﻲ ﻋﺎم‬.
Example 5:
“Wuhan was the center of the novel coronavirus”, whose translation based on situation
managing, is ‫ﻛﺎﻧﺖ وﻫﺎن ﺑﺆرة ﻓﯿﺮوس ﻛﻮروﻧﺎ اﻟﺠﺪﯾﺪ‬.
Example 6: Smoking kills.
‫اﻟﺘﺪﺧﯿﻦ ﻣ ﱞ‬, the back-

On the cigarette packet, however, we find the translation ‫ُﻀﺮ ﺑﺎﻟﺼﺤﺔ‬
translation of which is “Smoking is harmful to health”. Thus, the ST situation of a stern
warning against smoking has been managed in Arabic, since it minimizes the deadly health
hazards of smoking. For instance, “junk food” can be “harmful to health” but “smoking
kills”. Thus, the illocutionary force of the two adverts are widely distinct.
Example 7: The use of the nominalized noun ‫“ ﺗﺴﻤﯿﻢ‬intentional poisoning”: There is

a third party involved in deliberately putting poison in someone’s food/drink. This
word has occurred recently when the Russian opposition leader Alexei Navalny suf-
fered from “poisoning” on 20 August 2020. To manage the expression, the media
employs ‫ ﺗﺴﻤﯿﻢ‬to relay the message that the Russian government is a suspect and is
involved in the “poisoning” of Alexei Navalny – “toxins were poured into his tea”.
Kira Yarmysh, Navalny’s press secretary, says she suspects poison was added to a
cup of tea that he drank at the airport. The managing of the expression ‫ ﺗﺴﻤﯿﻢ‬is based
on the fact that Alexei Navalny has been the Russian president Putin’s arch-rival.
Concluding remarks: The translator shows his/her true colours when the ST is politically
sensitive. When translation borders with politics, the two types of contextual (situational)
factors of managing or monitoring translation play a significant role in translation decision
making: The translation process is either managed or monitored. However, the victim of
such a situation is always the translation output (TT). The expression “the six-day war in
June 1967” is a case in point. For an impartial translator who wants to monitor the ST, we
find an unmediated account of the ST situation and the TT is “1967 ‫”ﺣﺮب اﻷﯾﺎم اﻟﺴﺘﺔ ﻓﻲ ﻋﺎم‬.
However, for an Israeli translator we get “Milhemet Sheshet Ha Yamim” ‫ﻣﻠﺤﻤﺔ ﺷﯿﺸﺔ ﻫﯿﺎﻣﯿﻢ‬,
meaning “the Six-Day War”, which is based on situation monitoring and has a Biblical
overtone; and for an Arab translator we get “1967 ‫” ﻧﻜﺴﺔ ’ﻧﻜﺒﺔ‘ ﺣﺰﯾﺮان ﻋﺎم‬, which is based
on situation managing. This is because of the word ‫ﻧﻜﺴﺔ ﻧﻜﺒﺔ‬, meaning “setback”, because
in the six-day Arab-Israeli war (5–10 June 1967), the Arab armies suffered defeat and losses
in territory.
Similarly, for an Arab translator, the ST expression “terrorist” may have a situation man-
aging where we get ‫ﻣُﺠﺎﻫﺪ‬/‫ﻓﺪاﺋﻲ‬, the back-translation of which means “a freedom fighter/a
fighter in the cause of God”. However, if we apply the monitoring situation translation, we
get ‫ﻣﺘﻄﺮف‬/‫ارﻫﺎﺑﻲ‬. The same applies to the SL expression “suicide bomber”. The same
applies to the ST expression “Covid-19 in Europe”, which has been given a situation man-
aging translation by some Arab TV channels as ‫ ﻓﯿﺮوس ﻛﻮروﻧﺎ ﻓﻲ اﻟﻘﺎرة اﻟﻌﺠﻮز‬where the
expression ‫ اﻟﻘﺎرة اﻟﻌﺠﻮز‬is connotatively derogatory. However, a translation based on situa-
tion monitoring is ‫ﻓﯿﺮوس ﻛﻮروﻧﺎ ﻓﻲ أورﺑﺎ‬.
During the early days of August 2021, the sentence: “The withdrawal of American troops
from Afghanistan” became an interesting example in Arabic translation with regards to mon-
itoring and managing the ST. We have observed two different translations:
(i) A translation based on monitoring the above ST situation. Thus, we have
.‫أﻓﻐﺎﻧﺴﺘﺎن‬ ‫اﻧﺴﺤﺎب اﻟﻘﻮات اﻷﻣﺮﯾﻜﯿﺔ ﻣﻦ‬

(ii) A translation based on managing the above ST situation. Thus, we have
.‫أﻓﻐﺎﻧﺴﺘﺎن‬ ‫ﻫﺰﯾﻤﺔ )اﻧﺪﺣﺎر( اﻟﻘﻮات اﻷﻣﺮﯾﻜﯿﺔ ﻓﻲ‬
Thus, the difference is ideologically and politically based: We have ‫ إﻧﺴﺤﺎب‬versus ‫ﻫﺰﯾﻤﺔ‬.
Similarly, “. . . to evacuate US citizens and Afghan allies fleeing the Taliban”, where
“allies” can be monitored as ‫“ اﻟﺤُﻠﻔﺎء‬allies” or managed as ‫ اﻟﺨﻮﻧﺔ‬،‫ اﻟﻌُﻤﻼء‬،‫“ اﻟﺠﻮاﺳﯿﺲ‬traitors,
collaborators, spies”.
1.4 False friends

False friends are false cognate words in two or more languages. False friends
1 look alike – they are orthographically similar;

2 sound similar – the phonetic form of the SL word is apparent in the TL; but
3 differ in meaning significantly.
For instance: the English word “embarrassed” and the Spanish word “embarazada”, which
means “pregnant”; the English word “parents” and the Portuguese word “parentes”, which
means “relatives”; and the English word “sensible”, which means “reasonable” in English,
but it means “sensitive” in French, German, and Spanish. Additional examples include: Eng-
lish “demand” and French “demander”, English “ignore” and Spanish “ignorer”, English
“virtue” and Latin “virtus”, and English “deacon” and Greek “diakonos”. Thus, in bilingual
situations, a false friend refers to a borrowed or cognate word – a word which appears bor-
rowed from another language at face value, but has a semantic shift. It has become a loan
word but has acquired an additional meaning.
Example 1: “casino” in English and ‫ ﻛﺎزﯾﻨﻮ‬in Arabic.
In English, “casino” means “night club; gambling-house; a public building for gambling
and entertainment”. However, in Arabic, it means “a café where tea and coffee are served”,
and sometimes hookah ‫ ﺷﯿﺸﺔ‬is served, too. Thus, the two words are semantically distinct in
terms of their respective connotative meaning. The English word “casino” is a loanword in
Arabic which has developed a new meaning not found in the SL. While “casino” designates
a negative social connotation in English, ‫ ﻛﺎزﯾﻨﻮ‬in Arabic has a positive social connotation.
Example 2: “gymnasium” is a Latin word which can mean both (i) a place of education,
and (ii) a place for exercise.
However, in Arabic and English, the Latin word is used to designate the second meaning, but
in German, “gymnasium” is used to mean the first meaning.
Example 3: “club” in English and ‫ ﻧﺎدي‬in Arabic.
The most recurrent meaning of “club” in English is “a nightclub with dance and music”.
However, in Arabic, it denotes “an association of people who meet regularly to take part in
a particular social activity such as ‫( ﻧﺎدي اﻟﻄﻼب‬student club) or sports (gym, swimming)”.
There is linguistic and cultural distance between Arabic and English. However, consider
languages and cultures which are comparatively closely related, such as Arabic and Hebrew.
We must beware superficial similarities; translations done under these circumstances are
often quite poor. Nida (1964) argues that “differences between cultures cause many more
severe complications for the translator than do differences in language structure”.
Example 4: After the First World War, when the British and the French colonized some
Arab countries, they framed the situation such that they were not occupiers but rather
empowering the people to re-build their countries. Their claims drew on Qur’anic
intertextuality in order to win the hearts and minds of Arabs:
ُ ‫اﻷرض واﺳﺘﻌﻤﺮ‬
(16 ‫)ﻫﻮد‬.‫َﻛﻢ ﻓﯿﻬﺎ‬ ِ ‫أﻧﺸﺄﻛﻢ ﻣﻦ‬ ‫ – ﻫﻮ‬He has produced you from the earth
and made you settle down in it, Q11:61.
where the verb ‫“ اﺳﺘﻌﻤﺮ‬to enable someone to settle down somewhere” is employed in the
Qur’an with a positive connotative meaning. Having realized that the occupation of the Brit-
ish and the French was for different political and economic ends, the Arabs have developed
a negative connotative meaning for the Qur’anic word ‫إﺳﺘﻌﻤﺮ‬
َ . Thus, it has become a false
friend (Newmark 1988:72). The Qur’anic expression ‫إﺳﺘﻌﻤﺮ‬َ has now been clothed with the
negative politically oriented meaning “to colonize”. To achieve cultural or functional equiv-
alence, Newmark (ibid:83) calls for a cultural componential analysis as the most accurate
way of translating or de-culturalizing a cultural word.
Example 5: The expression ‫ ﻛﺎزﯾﻨﻮ‬in the Arab world is used for places where tea or
coffee is served; the intended meaning of ‫ ﻛﺎزﯾﻨﻮ‬is “café”. However, the expression
has been borrowed into Arabic without realizing that the culture-based meaning of
casino in English is a facility where alcohol is served, women are working there,
and the place is mainly used for gambling, card games, or other games like Roulette,
Craps, Blackjack, Poker.
Example 6: The expressions ‫اﻟﺤﺮﻛﺎت اﻟﺘﺒﺸﯿﺮﯾﺔ‬/‫ﺗﺒﺸﯿﺮ‬/‫ ﻣُﺒﺸﱢﺮ‬are false friends in Ara-
bic. This is because these expressions have a different intended meaning from
their original meaning. These expressions have an intertextual relationship
with the Qur’anic expression ‫ﻣُﺒﺸﱢﺮ‬/‫ ﺑﺸﯿﺮ‬of Q2:119 and Q17:105, whose mean-
ing is “a bringer of glad tidings, i.e., the Islamic faith and the winning of para-
dise”, which refers to the Prophet Muhammad. When the missionaries started
their work in the Arab world in the 17th century, they introduced the false-friend
expression ‫ﻣُﺒﺸﱢﺮ‬/‫ﺑﺸﯿﺮ‬. The Arabs have been using this expression without real-
izing that it signifies Jesus Christ and the spread of the glad tidings of Christian-
ity. However, the context-based, culture-specific intended meaning of the false
friend ‫ﺗﺒﺸﯿﺮ‬/‫ ﻣُﺒﺸﱢﺮ‬is ‫ﺗﻨﺼﯿﺮ‬/‫ُﻣﻨﺼﱢﺮ‬, whose translation is “missionary”. The back-
translation of ‫ﺗﻨﺼﯿﺮ‬/‫ ُﻣﻨﺼﱢﺮ‬is “the one who spreads Christianity/the movement
of spreading Christianity”. The meaning based on back-translation would have
been rejected by Muslims in the Arab World. Thus, the false-friend expressions
‫ﺗﻨﺼﯿﺮ‬/‫ ُﻣﻨﺼﱢﺮ‬are readily acceptable by the Muslims, although semantically decep-
tive and misleading.
The verb ‫ ﯾﺴﺘﻘﻂُب‬has the common (expected) meaning of (i) “to attract” and (ii) “to recruit
the talented ones”. However, recently, the nominalized noun ‫ إﺳﺘﻘﻄﺎب‬has taken a distinct
semantic signification in political discourse. The noun ‫ إﺳﺘﻘﻄﺎب‬has adopted a false friend
meaning: “the divergence of political attitudes to ideological extremes”, as in ‫ﻇﻬﺮ اﺳﺘﻘﻄﺎب‬
َ
‫“ ﺑﯿﻦ اﻟﺘﯿﺎر اﻷﺳﻼﻣﻲ واﻟﺘﯿﺎر اﻟﻠﯿﺒﺮاﻟﻲ ﻓﻲ اﻟﻮﻃﻦ اﻟﻌﺮﺑﻲ‬Polarization has emerged between the
Islamists and the liberals in the Arab world”.
1.5 Overview of translation approaches
We are now, as Bassnett (1998:26) rightly claims, at a watershed in translation studies, where
there are all kinds of shifting and conflicting concepts of translation being continually reas-
sessed and revised. Up until the second half of the 20th century, translation theory seemed
locked in what George Steiner (1998:319) calls a “sterile” debate focused on the distinc-
tion between “word-for-word” (i.e., “literal”) and “sense-for-sense” (i.e., “free”) transla-
tion, which goes back to Cicero (first century BCE) and St Jerome (late fourth century CE),
and forms the basis of key writings on translation in centuries nearer to our own (Munday
2001:19). Among the different translation approaches are
1 Anachronism translation approach produces unsmooth translation, using old-fash-

ioned language in the TL, and hence giving an impression of unreality. Anachronism is
a feature of some Qur’an translations, as in
(35 ‫ﺣﯿﺚ ﺷﺌﺘُﻤﺎ )اﻟﺒﻘﺮة‬

ُ َ ‫ﻚ اﻟﺠﻨ‬
‫ﱠﺔ وﻛُﻼ ﻣﻨﻬﺎ َرَﻏ َﺪًا‬ َ ‫وزوﺟ‬
ُ َ‫وﻗﻠﻨﺎ ﯾﺎآدمُ اﺳﻜُﻦ أﻧﺖ‬
And We said: O Adam! Dwell thou and thy wife in the Garden, and eat ye freely (of the
fruits) thereof where ye will (Pickthall 1930:no page).
We said: “O Adam! dwell thou and thy wife in the Garden; and eat of the bountiful
things therein as (where and when) ye will” (Ali 1934:no page).
And We said, “Adam, dwell thou, and thy wife, in the Garden, and eat thereof easefully
where you desire” (Arberry 1955:35).
O Adam, dwell thou and thy wife in this garden, and eat freely thereof, both of you,
whatever you may wish. (Asad 1980:33).
(76 ‫ﻃﯿﻦ )ص‬

ٍ ‫َﻘﺘ ُﻪ ﻣﻦ‬
َ ‫ﻧﺎر وﺧَﻠ‬
ٍ ‫ﺧَﻠَﻘﺘﻨﻲ ﻣﻦ‬
I am better than him. Thou createdst me of fire, whilst him Thou didst create of clay
(Pickthall 1930:no page).
Thou createdst me from fire, and him thou createdst from clay (Ali 1934:no page).
Thou createdst me of fire, and him Thou createdst of clay (Arberry 1955:206).
I am better than he: Thou hast created me out of fire, whereas him Thou hast created out
of clay (Asad 1980:954).
The above TTs demonstrate unsmooth translations because of the employment of old-fash-
ioned language and violation of modern stylistic norms in the TTs. This is illustrated through
the lexical level where we encounter archaic words like “thou, ye, thy, createdst, didst, hast”
as well as at the grammatical and word order levels, as in “whilst him Thou didst create of
clay”, “him thou createdst from clay”, and “I am better than he”.
Let us also consider Q51:58 (58 ‫ﻮ اﻟﺮزاقُ ذو اﻟﻘُﱠﻮ ِة اﻟﻤﺘﯿﻦ )اﻟﺬارﯾﺎت‬
َ‫ﷲﻫ‬
َ ‫نا‬
‫إ ﱠ‬, whose transla-
tion is based on anachronism translation approach: “Lo! Allah! He it is that giveth liveli-
hood, the Lord of unbreakable might” (Pickthall 1930:no page).
2 Literal translation approach: The major characteristics of literal translation are as

follows.
(i) The literal meaning of the SL expression is given out of context in the TT: This
approach provides the literal meanings of the SL words out of context. Thus, literal
translation is the opposite to localization, which is SL context and culture-based
translation in which a ST is stripped of its culture-specific features – as in “the tip
of the iceberg”, wrongly translated literally as ‫ﻗﻤﺔ اﻟﺠﺒﻞ اﻟﺠﻠﯿﺪي‬, while its correct
and context-based meaning is ‫ﻓﯿﺾ‬ٌ ‫ﻏﯿﺾ ﻣﻦ‬
ٌ ٌ ‫ﻗﺎل ﻧُﺴﻮ‬
. Another example is ‫َة‬ َ , where
the subject noun is a plural of paucity ‫ ﺟﻤﻊ ﻗﻠﺔ‬because in the context of the women
mentioned in Q12:30 of the story of Joseph, there were only five. However, English
lacks this grammatical mechanism; English, unlike Arabic, does not differentiate
between two types of plural. Arabic does: ‫ﺟﻤﻊ ﻛﺜﺮة‬/‫ ﺟﻤﻊ ﻗﻠﺔ‬or plural of “paucity”/
plural of “multitude”, respectively. Thus, a literal translation approach is adopted
“Women said” without reference to their very limited number. On 12 April 2013,
the satellite TV channel ‫ اﻟﻌﺮﺑﯿﺔ‬used a literal translation ‫ أدﻟﺔ ﺻﻠﺒﺔ‬of the expression
“hard evidence” when reporting on the Syrian regime’s use of chemical weapons.
The correct non-literal translation is (‫أدﻟﺔ ﻗﺎﻃﻌﺔ )داﻣﻐﺔ‬. In Q21:90, we encounter the
verb ‫أﺻﻠﺢ‬
َ which is given the literal translation of “to amend” while its accurate
context-based meaning is “to cure”.
An example of context and meaning is ‫ُﺨﺼِﺐ‬ ّ ‫ﯾ‬/‫ ﺗﺨﺼﯿﺐ‬which should be translated as

“to fertilize, fertilization” when the context is about soil or an egg (sperm) where we say “to
fertilize the soil; to fertilize an egg”. However, when the context is about uranium, we should
use “to enrich uranium, the enrichment of uranium”.
Another example of a literal translation approach is ‫ أﺑﻮ اﻟﺨﯿﻤﺔ اﻟﺰرﻗﺔ‬whose literal mean-
ing out of context is “The father of the blue tent”. The translation of metonymy suffers from
literal translation when transferred to the TL out of the SL context. The above example is
a metonymy expression used in Iraq whose context-based (intended) meaning is “Allah –
God” because the sky is blue, God is the owner (father) of the blue sky, and the sky is likened
to a tent under which all people shelter.
We encounter in some Arab countries the expression ‫ ﻧﺄﺳﻒ ﻋﻠﻰ اﻹزﻋﺎج‬on signs where
road work is taking place. However, its translation “Sorry for the annoyance” provides a
literal meaning of the ST expression out of context. The context-based TT is “Sorry for the
inconvenience”.
An interesting example of an out-of-context, literal meaning of a SL expression is “a hand-
to-mouth existence”, whose out-of-context literal translation is “‫ﻋﯿﺶ“ ﻣﻦ اﻟﯿﺪ اﻟﻰ اﻟﻔﻢ‬
ٌ ” ‫”ﺣﯿﺎة‬.
However, a context-based non-literal translation is ‫اﻟﻜﻔﺎف‬, as in
“Many people live a hand-to-mouth existence” ‫ﯾﻌﯿﺶ اﻟﻜﺜﯿﺮُ ﻣﻦ اﻟﻨﺎس ﻋﻠﻰ اﻟﻜﻔﺎف‬ ُ .
‫ﱠ‬
Similarly, in the Arab Gulf, when X does a favour to Y, Y says ‫ﻣﺎ ﻗﺼﺮت‬, whose out of
context literal translation is “You have not shortened”. Similarly, we have ‫ﺗﺨﺘﻠﻂ ﺳﻠﻤﻰ ﻛﺜﯿﺮا‬,
whose out of context literal translation is “Salma mixes with a lot of people”.
Literal translation in Arabic has been a source for jokes. Jokes they may be, but they are
examples of literal translation, which provides the literal meanings of the SL words out of
context, as in ‫ﻇﺮوف ﻗﺎﻫﺮة‬, whose literal translation is “Cairo envelops”. The context-based
translation is “mitigating circumstances, hard times”. Also, an airplane hostess asks a pas-
senger: “Would you like beef or chicken, sir?”, the passenger replies: “Monday”. The airho-
stess is baffled and the other passenger next to him tries to help and explains to him what
she meant. The passenger becomes defensive and says: “I want Monday”. However, the
passenger’s context-based response should be: “Both”. To provide a translation commentary
on both examples, we say:
(a) Both “Cairo envelops” and “Monday” are literal translations; and
(b) The plural noun ‫ ﻇﺮوف‬is a polyseme which means either (a) envelops, or (b) circum-
stances, situations;
(c) The noun ‫ اﻹﺛﻨﯿﻦ‬is a polyseme which means either (a) Monday, or (b) both.
Thus, the literal meaning of an expression out of context leads to the wrong meaning.
Another example of literal translation found in an herbal medicine shop is ‫ﯾﻨﺴﻮن ﺣَﺐ‬,
with its literal translation “They forgot love”. The error has resulted from the out-of-context
translation of the herb noun ‫ﯾﻨﺴﻮن‬, which means “aniseed”. However, the translator has
thought the initial letter ‫ ي‬of ‫ ﯾﻨﺴﻮن‬represents a verb and has treated the noun ‫ ﯾﻨﺴﻮن‬as a
verb with a plural subject pronoun “they forgot”. The translator has also misunderstood the
noun ‫ﺣَﺐ‬, which means “seeds”, because he/she has read the initial letter ‫ ح‬with a short
vowel /u/ – ‫ – ُﺣﺐ ﺿﻤّﺔ‬while it should have been read with a short vowel /a/ – ‫ – ﻓﺘﺤﺔ ﺣَﺐ‬so
that the meaning is “seeds”.
In Qur’an translation, we also encounter the literal meaning of the SL word out of context,
as in ‫( ﻣﻦ ﻗﺒﻞ أن ﯾﺘﻤﺎﺳﱠﺎ‬Q58:3, 4):
Before they touch one another (Saheeh International 1997:782).

Before they touch each other (Ali 1934:no page).
Before the two of them touch one another (Arberry 1955:248).
Here the Qur’anic expression ‫ ﯾﺘﻤﺎﺳﱠﺎ‬is given a literal, out-of-context meaning “to touch
one another”. However, stylistically, ‫ ﯾﺘﻤﺎﺳﱠﺎ‬is a rhetorical device of metonymy ‫ ﻛِﻨﺎﯾﺔ‬whose
context-based meaning is “to have a sexual intercourse”.
Another example of an out-of-context, literal meaning of a SL expression given in the
TT is “The Prime Minister said he agreed to make it easier to do business with our friends
across the pond”. The translation problem lies in the noun “the pond” whose literal (denota-
tive) meaning out of context is ‫ﺑُﺮﻛﺔ‬, where we have the literal translation:
‫رﺋﯿﺲ اﻟﻮزراء ﺑﺄﻧﻪ واﻓﻖ ﻋﻠﻰ ﺗﯿﺴﯿﺮ ﻋﻘﺪ ﺻﻔﻘﺎت ﺗﺠﺎرﯾﺔ ﻣﻊ أﺻﺪﻗﺎﺋﻨﺎ ﻓﻲ اﻟﺠﺎﻧﺐ اﻵﺧﺮ‬
ُ ‫ﺻﺮَح‬
‫ﱠ‬
.‫ﻣﻦ اﻟﺒﺮﻛﺔ‬
However, a context-based translation would provide a context-based meaning, which makes
the TT easily understood where the expression ‫ ﺑﺮﻛﺔ‬means “the Atlantic, i.e., the USA”:
‫رﺋﯿﺲ اﻟﻮزراء ﺑﺄﻧﻪ واﻓﻖ ﻋﻠﻰ ﺗﯿﺴﯿﺮ ﻋﻘﺪ ﺻﻔﻘﺎت ﺗﺠﺎرﯾﺔ ﻣﻊ أﺻﺪﻗﺎﺋﻨﺎ ﻓﻲ اﻟﺠﺎﻧﺐ اﻵﺧﺮ‬
ُ ‫ﺻﺮَح‬
‫ﱠ‬
.‫ﻣﻦ اﻟﻤﺤﯿﻂ اﻷﻃﻠﺴﻲ‬
or even better:
‫رﺋﯿﺲ اﻟﻮزراء ﺑﺄﻧﻪ واﻓﻖ ﻋﻠﻰ ﺗﯿﺴﯿﺮ ﻋﻘﺪ ﺻﻔﻘﺎت ﺗﺠﺎرﯾﺔ ﻣﻊ أﺻﺪﻗﺎﺋﻨﺎ ﻓﻲ اﻟﻮﻻﯾﺎت‬
ُ ‫ﺻﺮَح‬
‫ﱠ‬
.‫اﻟﻤﺘﺤﺪة اﻷﻣﺮﯾﻜﯿﺔ‬
Another example of meaning out of context is the expression “Guinea pigs”, whose literal
translation is ‫ﺧﻨﺎزﯾﺮ ﻏﯿﻨﯿﺎ‬.
Examples of context-based, intended meaning, and non-literal translation are
“to tread the water”, whose non-literal translation is ‫ ﯾﺠﺲ اﻟﻨﺒﺾ‬rather than ‫ﯾﺨﻮض‬
‫ﻓﻲ اﻟﻤﺎء‬.
“in custody”, whose non-literal translation is ‫ ﻗﯿﺪ اﻟﺘﺤﻘﯿﻖ‬rather than ‫ﻓﻲ اﻟﺴﺠﻦ‬.
“Turkish official TV has fallen off air”, whose non-literal translation is ‫اﻧﻘﻄﻊ اﻟﺘﻠﻔﺎز‬ َ
‫ اﻟﺘﺮﻛﻲ اﻟﺮﺳﻤﻲ ﻋﻦ اﻟﺒﺚ‬rather than ‫ﺳَﻘﻂَ ﻣﻦ اﻟﻬﻮاء‬.
“Rumors had swirled around the capital”, whose non-literal translation is ‫ﺗﺨﯿﻢ اﻹﺷﺎﻋﺎت‬ ‫ﱡ‬
‫ ﻋﻠﻰ اﻟﻌﺎﺻﺔ‬rather than ‫ﺗﺪور اﻹﺷﺎﻋﺎت ﺣﻮل اﻟﻌﺎﺻﺔ‬.
“Another “bimbo eruption” will be revealed”, whose non-literal translation is ‫ﺳﯿﺘﻢ‬ ُ
‫ اﻷﻋﻼن )اﻟﻜﺸﻒ( ﻋﻦ ﻓﻀﯿﺤﺔ ﺟﻨﺴﯿﺔ أﺧﺮى‬rather than ‫ﺳﯿﺘﻢ اﻷﻋﻼن ﻋﻦ ﺛﻮران ﺑﺮﻛﺎن‬
‫اﻣﺮأة ﻏﺒﯿﺔ ذات ﺟﻤﺎل‬.
‫أُِﺣ ﱡﺒَﻚ ﻓﻲ اﷲ‬, whose non-literal translation is “I love you for the sake of God” rather than
“I love you in God”.
Another example of an out-of-context literal meaning of a SL expression is ‫ﻟﺴﺎﻧﻪ‬

ُ ‫أﻣﺴﻚ أﺣﻤﺪ‬
َ ,
whose literal translation is “Ahmad held his tongue”.
In Qur’an translation, literal translation is encountered frequently, as in ‫ث اﻵﺧﺮة‬ َ ‫ﺣﺮ‬
20 ‫اﻟﺸﻮرى‬, where the noun ‫ ﺣﺮث‬is literally translated as “tilth, harvest” – “the tilth
‘harvest’ of the hereafter” – while its context-based meaning is “reward, deeds which lead
to reward”.
The classical Arabic expressions ‫ ﺑﯿﺖ اﻟﻤﺎل‬and ‫ ﺑﯿﺖ اﷲ‬can be given an out of context
literal meaning as “the house of money” and “the house of God” respectively. Similarly, the
expression “cornerstone” is given an out-of-context literal translation as ‫ﺣﺠﺮ اﻟﺰاوﯾﺔ‬.
During the recent American presidential election campaigns and the polarization between
Democrats and Republicans, we have encountered the slogans: “Black Lives Matter”, “Blue
Lives Matter”, and “Back the Blue”. To provide an out-of-context literal meaning of such SL
expressions, we have: ‫ﺳﺎﻧﺪوا اﻟﺰرق‬/‫ﺣﯿﺎة اﻟﺰرق ﻣﻬﻤﺔ‬/‫ ﺣﯿﺎة اﻟﺴﻮد ﻣﻬﻤﺔ‬respectively. However, a
context-based translation is different for the last two SL expressions: “Blue Lives Matter” →
‫ﺣﯿﺎة اﻟﺸﺮﻃﺔ ﻣﻬﻤﺔ‬, and “Back the Blue” → ‫ﺳﺎﻧﺪوا اﻟﺸﺮﻃﺔ‬, which are the slogans of the US
Republicans. The context of “Black Lives Matter” is based around the murder of George Floyd,
a 46-year-old Black man on 25 May 2020 in Minneapolis, USA, by a white police officer.
(ii) The word order and stylistic structure of the ST are kept to their nearest TL word
order and stylistic structure. Upon the completion of the literal translation, the TL
style is not natural, the TL cohesion system is not met, and the meaning may not be
accurate, as in:
‫ﯾﻌﻠﻢ وأﻧﺘﻢ ﻻ ﺗﻌﻠﻤﻮن‬

ُ ‫ﷲ‬ ُ ‫“ – ا‬Allah knows, while you know not” (Q2:216), where the ST
stylistic structure is preserved in the TT. The ST involves the reiteration of the same
verb ‫“ ﯾﻌﻠﻢ‬to know” and the TT violates its cohesion and structural norms of verbal
substitution where the second verb ‫ ﺗﻌﻠﻤﻮن‬should be substituted by the auxiliary verb
“do”. Thus, we should have “God knows and you do not”, which is a non-literal
translation approach.
‫وإﺳﻤﺎﻋﯿﻞ‬
ُ ِ‫اﻟﻘﻮاﻋ َﺪ ﻣﻦ اﻟﺒﯿﺖ‬
ِ َ ‫وإذ‬
ُ‫ﯾﺮﻓ ُﻊ إﺑﺮاﻫﯿﻢ‬
Let us consider the following literal translation with an unnatural style due to the ST word
order being preserved:
And when Abraham was raising the foundations of the house and Ishmael (Q2:127)
(Saheeh International 1997:24).
Next we encounter a natural, non-literal translation which has taken into consideration the
word order norms of the TL:
And when Abraham and Ishmael were raising the foundations of the House (Pickthall
1930:no page).
A unique example which illustrates how a TT style is not natural due to literal translation is
Q28:24 as follows:
(24 ‫ﻓﻘﯿﺮ )اﻟﻘﺼﺺ‬

ٍ ‫ﺧﯿﺮ‬ٍ ‫ب إﻧّﻲ ﻟِﻤﺎ أﻧﺰﻟﺖَ إﻟﻲﱠ ﻣﻦ‬
‫ر ﱢ‬
My Lord, indeed I am, for whatever good You would send down to me, in need (Saheeh
International 1997:535).
It is worthwhile to note that we have two lexical items ‫ ﺧﯿﺮ‬and ‫ ﻓﻘﯿﺮ‬ending with the same
consonant /r/(‫ )ﺣﺮف اﻟﺮاء‬. This is evidence that this particular word order, which is called
in stylistics a “hyperbaton”, has been employed for the purpose of rhyme. Q28:24 could
have ended with the lexical item ‫ﺧﯿﺮ‬, and the other lexical item ‫ ﻓﻘﯿﺮ‬placed after the subject
pronoun ‫إﻧّﻲ‬, (I). Thus, we get ‫ﺧﯿﺮ‬
ٍ ‫إﻟﻲ ﻣﻦ‬‫أﻧﺰﻟﺖ ﱠ‬
َ ‫ﻓﻘﯿﺮ( ﻟﻤﺎ‬
ٌ ) ‫ب إﻧّﻲ‬
‫ر ﱢ‬.
However, the lexical item ‫ ﻓﻘﯿﺮ‬has behaved for the achievement of the rhetorical device of
hyperbaton (placed at the end of the sentence) to establish the illocutionary force of attracting
the reader’s attention. In other words, this lexical behavior resulting in word order change in
the sentence structure is employed for the perlocutionary effects of focus, saliency, affirma-
tion, and vivid depiction of the idea depicted by the word ‫ ﻓﻘﯿﺮ‬that has been moved from its
original position and placed at the end of the sentence, rather than to its original initial posi-
tion of the sentence. This lexical behavior is for focusing the notion of ‫ﻟِﻤﺎ أﻧﺰﻟﺖ إﻟﻲﱠ ﻣﻦ ﺧﯿﺮ‬
“for whatever good You would send down to me” and give it prominence.
Having provided textual and discourse analysis of the ST (Q28:24), we suggest the fol-
lowing more natural TL style:
TT: My Lord, I am in need of whatever good thing You may send down to me.
Let us consider this next example of a literal translation whose word order and stylistic
structure of the ST are kept to their nearest TL word order and stylistic structure in Q66:11:
‫َﯿﺘًﺎ ﻓﻲ اﻟﺠﻨﱢﺔ‬
َ‫كﺑ‬ َ ‫اﺑﻦ ﻟﻲ ﻋ‬
َ ‫ِﻨﺪ‬ ِ ‫ب‬ ‫ – َر ﱢ‬My Lord, build for me near You a house in paradise.
It is worthwhile to note that upon the completion of the translation, the TL style is natural.
In literal translation, according to Newmark (1988:46), the SL grammatical structures
are converted to their nearest TL equivalents, but the words are translated singly out of
context. In literal translation, according to Dickins et al. (2002:16), the denotative meaning
of words is taken as if straight from the dictionary, out of context, but TL grammar is pre-
served, as in:
ٌ
‫ﺷﻤﺲ‬ ‫ – اﻟﺪُﻧﯿﺎ‬It is sunny.
Here the TT employs the dummy subject “It” while the ST has the noun ‫ اﻟﺪُﻧﯿﺎ‬literally meaning
“the world”, and the TT employs the adjective “sunny” while the ST has a noun ‫ﺷﻤﺲ‬ ٌ .
It is worthwhile to note that the term “literal” is used to denote a TT which is overtly close
or influenced by the ST or SL, and the result is what sometimes known as “translationese”
(Hatim and Munday 2004:12). Thus, a literal translation is not so common when the SL and
the TL are linguistically unrelated, like Arabic and English. Literal translation, however, can
take place between linguistically related languages like Catalan and Spanish.
(iii) Literal translation is word-for-word translation and sticks very closely to the ST
lexis and syntax (Newmark 1981:63), as in ‫ ﺟُﺰُر اﻟﻘُﻤُﺮ‬which is literally translated
as “the Moon Islands” while it should be “The Comoro Islands or Comoros”.
For Newmark (ibid:39), literal word-for-word translation is not only the best – it is the
only valid method of translation, provided that equivalent effect is secured. However, New-
mark (ibid) distinguishes between semantic translation and literal translation. Semantic
translation, in his view, “respects context” as it interprets the ST.
An example of a word-for-word translation that sticks very closely to the ST lexis and
syntax is the translation of the Arabic expression ‫ﻧﺎﻗﺔ ﻟﻲ ﻓﯿﻬﺎ وﻻ ﺟَﻤﻞ‬ َ ‫ﻻ‬, whose literal and
word-for-word translation is “Neither a female camel do I have in this matter nor a male
one”. However, contrary to what Newmark claimed that in such a translation equivalent
effect is secured, we can argue that this is not the case: equivalent effect is not secured by the
TT due to the culture-specific ST words ‫ﺟَﻤﻞ‬/‫( ﻧﺎﻗﺔ‬female camel/male camel).
A SL noun phrase “Adam’s apple” is translated word-for-word literally as ‫ﺗﻔﺎﺣﺔ آدم‬.
3 Stylistic literalness translation approach: We have diagnosed this approach in Qur’an

translation. This approach aims to imitate the Qur’anic stylistic structure with disregard
to TT linguistic norms. Stylistic literalness approach completely typifies the structural
equivalence with the ST; it is structural equivalence through which the translator attempts
to reproduce as literally and meaningfully as possible the form and content of the Qur’anic
text. We have provided five sources which lead to stylistic literalness in Qur’anic Arabic
translation. These are (i) hyperbaton, (ii) foregrounding, (iii) the absolute object, (iv) ver-
bal substitution, and (v) the detached pronoun. For more details, see Chapter 3.
4 Communicative translation approach: The major characteristics of communicative
translation are as follows.
(i) Communicative translation is a target-oriented translation: It renders the exact con-
textual meaning of the ST in such a way that both source content and language are
acceptable and comprehensible to TL readership (Newmark 1988:47), as in (piggy
bank) which is rendered to Arabic as ‫َﺣﺼﱠﺎﻟﺔ‬. Other examples are
ً
‫ﻛﺜﯿﺮا‬ ‫ﺗﺨﺘﻠﻂ ﺳﻠﻤﻰ‬
ُ , whose context-based communicative translation is “Salma min-
gles with a lot of people”. However, its out-of-context literal translation is “Salma
mixes with a lot of people”.
Russia has flexed its muscles in Libya –‫ﺗﺴﺘﻌﺮض روﺳﯿﺎ ﻋﻀﻼﺗﻬﺎ ﻓﻲ ﻟﯿﺒﯿﺎ‬
ُ
crewed space shuttle – ‫ﻣﺮﻛﺒﺔ ﻓﻀﺎء ﻣﺄﻫﻮﻟﺔ‬
ُ
‫ﻟﺴﺎﻧﻪ‬ ‫أﺣﻤﺪ‬
ُ ‫ﻚ‬
َ ‫أﻣﺴ‬
َ , whose communicative translation is “Ahmad kept quiet”.
In the Arab Gulf, when X does a favour to Y, Y says ‫ﻗﺼﺮت‬ ‫ ﻣﺎ ﱠ‬in appreciation to what X
has done to him. The target-oriented translation is “Much appreciated”. However, its out-of-
context literal translation is “You have not shortened”.
Examples of translations based on contextual meaning:
“Herd immunity” in the medical context is translated as ‫ﻣﻨﺎﻋﺔ اﻟﻘﻄﯿﻊ‬, while “diplomatic
immunity” in the diplomatic context is rendered as ‫َﺣﺼَﺎﻧﺔ دﺑﻠﻮﻣﺎﺳﯿﺔ‬.
Similarly, the word “center” has two different context-meanings: (i) negative connotative
meaning “Wuhan was the center of the novel coronavirus”, whose context-based meaning is
‫ﻛﺎﻧﺖ وﻫﺎن ﺑﺆرة ﻓﯿﺮوس ﻛﻮروﻧﺎ اﻟﺠﺪﯾﺪ‬, (ii) positive connotative meaning “Baghdad was the
center of translation studies”, whose context-based meaning is ‫ﻛﺎﻧﺖ ﺑﻐﺪاد ﻣﺮﻛﺰاً ﻟﺪراﺳﺎت ﻋﻠﻢ‬
‫اﻟﺘﺮﺟﻤﺔ‬.
Also, the polyseme word ‫ ﺣُﺠﱠﺔ‬occurs in two different contexts, but in English, the transla-
tor needs to use
(a) (pretext) when the context designates a negative connotative meaning “The US
attacked China under the pretext of the coronavirus” ‫ﻫﺎﺟﻤﺖ اﻟﻮﻻﯾﺎت اﻟﻤﺘﺤﺪة اﻟﺼﯿﻦ‬
‫ﺑﺤﺠّﺔ ﻓﯿﺮوس ﻛﻮروﻧﺎ‬
ُ ;
(b) (conclusive evidence) when the context designates defense and the need for a proof
“China demanded conclusive evidence” ‫ﻃﺎﻟﺒﺖ اﻟﺼﯿﻦ ﺑﺤﺠﺔ داﻣﻐﺔ‬.
The Prime Minister outlined a £24 billion austerity package ‫وﺿﻊ رﺋﯿﺲ اﻟﻮزراء‬
‫ ﻣﻠﯿﺎر ﺟﻨﯿﻪ اﺳﺘﺮﻟﯿﻨﻲ‬24 ‫ﺧﻄﺔ ﺗﻘﺸﻒ ﻗﯿﻤﺘﻬﺎ‬.
The British economy will grow by one percent in 2020 despite the debt storm tear-
ing through the Euro-zone ‫ ﻋﻠﻰ اﻟﺮﻏﻢ ﻣﻦ‬1% ‫ﺳﻮف ﯾﻨﻤﻮ اﻷﻗﺘﺼﺎد اﻟﺒﺮﯾﻄﺎﻧﻲ ﺑﻨﺴﺒﺔ‬
‫زوﺑﻌﺔ اﻟﺪﯾﻮن اﻟﺘﻲ ﺗﻌﺼﻒُ ﺑﻤﻨﻄﻘﺔ اﻟﯿﻮرو‬,
where the contextual meaning of the ST expressions “package” ‫ ﺧﻄﺔ‬and “the debt storm
tearing through the euro-zone” ‫ﺗﻌﺼﻒ ﺑﻤﻨﻄﻘﺔ اﻟﯿﻮرو‬ُ ‫ زوﺑﻌﺔ اﻟﺪﯾﻮن اﻟﺘﻲ‬is provided and the
TTs are acceptable and comprehensible to the TT audience.
Communicative translation is the opposite of the literal translation approach as illustrated by
the translation of Q58:3–4 ‫ﺳﺎ‬‫ﻣﻦ ﻗﺒﻞ أن ﯾﺘﻤﺎ ﱠ‬, whose communicative translation is: “Before they
have a sexual intercourse”, where the translator has considered the context of the ST and trans-
lated the intended meaning of the metonymy rather than the literal and out-of-context meaning
of ‫ﯾﺘﻤﺎﺳﱠﺎ‬. However, the literal meaning of Q58:3–4 is “Before they touch one another”.
The expressions ‫ ﺑﯿﺖ اﻟﻤﺎل‬and ‫ ﺑﯿﺖ اﷲ‬can be given communicative translations as “the
Treasury” or “the Ministry of Finance”.
(ii) The communicative translation approach provides the contextual meanings of

the SL words, the intended meaning of the ST author, and a natural TL style. The
two criteria of SL natural style and cohesion are achieved through communicative
translation.
Communicative translation reads like an original in terms of meaning and style, as in:
َ ‫ﻛُﻔُﻮاً أ‬
(4 ‫ﺣﺪٌ )اﻹﺧﻼص‬ ‫ﻟﻢ ﯾﻜُﻦ ﻟ ُﻪ‬
whose communicative translation is: “No one is comparable to Him”. (Abdel Haleem
2005:444), where complete naturalness of the TT is achieved.
However, Arberry (1955:281) has provided a translation “And equal to Him is not any
one”, which is not a natural style; it is literal and very close to the ST structure and word
order.
Similar, in terms of natural TL style, is the translation “I am most forgiving towards
those who repent”, (Q20:82) (Abdel Haleem 2005:199) for the ST ‫ب‬ ‫إﻧﻲ ﱠ‬. How-
َ ‫ﻟﻐﻔﺎرٌ ﻟﻤﻦ ﺗﺎ‬
ever, we encounter translations which provide a style which is alien to the TL reader, as in
“I forgive him who repents” (Ahmad 2010:417).
Another example of a communicative translation approach which provides the contextual
meaning of the SL words, the intended meaning of the ST author, and a natural TL style is
the expression “a hand-to-mouth existence”, whose communicative translation is ‫اﻟﻜﻔﺎف‬, as in
“Many people live a hand-to-mouth existence” ‫اﻟﻜﻔﺎف‬ ‫ﯾﻌﯿﺶ اﻟﻜﺜﯿﺮُ ﻣﻦ اﻟﻨﺎس ﻋﻠﻰ‬
ُ .
(iii) Communicative translation is TL-culture-based: It provides an equivalent target

culture situation, as in ‫ﻊ ﺑﺨُﻔّﻲ ﺣُﻨَﯿﻦ‬
َ‫ﺟ‬
َ ‫ َر‬, whose communicative translation is “He
came back (returned) empty handed”. For Dickins et al. (2002:234), a communica-
tive translation is a mode of free translation. It is produced when, in a given situa-
tion, the ST uses an SL expression standard for that situation, and the TT uses a TL
expression standard for an equivalent target culture situation. In their view (ibid:17,
35), communicative translation is a normal approach in the case of culturally con-
ventional cliché, such as ‫إن ﺷﺎء اﷲ‬, where the literal translation “if God wills” may
seem unnatural. The same applies to ‫ﻧﺮاﻛﻢ ﻋﻠﻰ ﺧﯿﺮ‬, whose literal translation is
“We will see you on prosperity” which seems unnatural, while its TL culture-based
rendering “see you soon” sounds normal. For this reason, rephrasing should be
avoided, and a communicative translation is adopted which is “I hope” although
it lacks the religious concept of the SL. The communicative translation approach
is adopted because the TL does not have a cultural equivalent – a corresponding
cliché – to the one employed in the SL. Thus, communicative translation may be
said to be an example of “dynamic equivalence” (Nida 1964:166), as in:
No smoking – ‫ﻣﻤﻨﻮع اﻟﺘﺪﺧﯿﻦ‬

To kill two birds with one stone – ‫ﺿﺮبَ ﻋﺼﻔﻮرﯾﻦ ﺑﺤﺠﺮ‬
Don’t mention it – ‫ﻻ ﺷُﻜﺮ ﻋﻠﻰ واﺟﺐ‬
I have nothing to do with this matter – ‫ﻧﺎﻗﺔ ﻟﻲ ﻓﯿﻬﺎ وﻻ ﺟَﻤﻞ‬ ‫ﻻ‬
Therefore, the communicative translation approach is a localization translation process in

which a ST is stripped of its culture-specific features.
5 Metaphrase, paraphrase, and imitation translation approaches: Dryden
(1680/1992:17; cited in Munday 2001:25) proposes a triadic model which offers three
categories of translation approaches:
(i) Metaphrase translation approach: This is word by word and line by line transla-
tion which corresponds to literal translation.
(ii) Paraphrase (minor adjustments) translation approach: This is a translation
with latitude (freedom) where the author is kept in view by the translator, so as
never to be lost, but his/her words are not so strictly followed as his/her sense.
This involves changing whole phrases and more or less corresponds to faithful or
sense-for-sense translation, as in “super bug” whose translation is ‫ﻘﺎوَﻣٌﺔ‬ ٌ
ِ ‫ُﺟﺮﺛﻮﻣﺔ ًﻣ‬
‫ﻟﻠﻤُﻀﺎدات اﻟﺤﯿﻮﯾّﺔ‬, which is based on a paraphrase translation approach. We have
arrived at this translation after we have done a lexical analysis of the medical
expression. Consider the expression’s semantic componential features, which are:
(1) The bug is not affected by antibiotics, and (2) The bug is resistant to any
antibiotics.
Another example of a paraphrase translation where the ST intended meaning is followed

but the ST words are not strictly observed:
We’re completely sold out until August. – ‫ﺗ ﱠﻢ ﺑﯿﻊ )ﻧﻔﺪت( ﺟﻤﯿﻊ ُﻣﻨﺘﺠﺎﺗﻨﺎ وﻟﻦ ﺗﺘﻮﻓﺮ ﺣﺘﻰ ﺷﻬﺮ‬
‫أﻏﺴﻄﺲ )آب( اﻟﻘﺎدم‬.
Another example of paraphrase translation is ‫ﺧﺮوج ﺑﺮﯾﻄﺎﻧﯿﺎ ﻣﻦ اﻹﺗﺤﺎد اﻷورﺑﻲ‬, a paraphrase

translation of “Brexit”. This translation is based on the semantic components of “Brexit”,
which are “Britain exiting (leaving) the European Union” where we have not strictly fol-
lowed the words of the expression “Brexit” but have provided a faithful (sense-for-sense)
translation of the expression. Another example is “parliament”, whose paraphrase transla-
tion is ‫ﻣﺠﻠﺲ اﻟﺸﻌﺐ‬/‫ﻣﺠﻠﺲ اﻟﺸﻮرى‬/‫ﻣﺠﻠﺲ اﻟﻨﻮاب‬/‫ﻣﺠﻠﺲ اﻷﻣﺔ‬. In Q35:13, we encounter the
noun ‫ﻗﻄﻤﯿﺮ‬, which is a lexical void for English. Thus, it has been paraphrased as the skin of
a date stone/the thin cover around the seed of a date.
This approach, also called the minor adjustments translation approach, is a translation
strategy that allows slight modifications in content and aims at making the SL message both
intelligible and meaningful to the TL audience.
(iii) Imitation translation approach: In this approach, the translator abandons both
words and sense and corresponds to free translation and adaptation. However,
Dryden favors the paraphrase translation approach over the other two translation
approaches, metaphrase and imitation.
6 Exoticizing translation approach: Nord (1988:73; cited in Munday 2001:81) pro-
poses “exoticizing translation” where certain culture-specific lexical items in the ST
are retained in the TT in order to maintain the local colour of the ST, such as food items
like quark, roggenbrot and wurst from a German ST. For Dickins et al. (2002:29, 236),
exoticism signals cultural foreignness in the TT. This translation approach involves the
importing of linguistic and cultural features from the ST into the TT with minimal adap-
tation. Thus, the exotic source culture is vividly signaled in the TT. Therefore, exoticism
in translation is more or less literal translation (ibid:30).
It is worthwhile to note that the exoticizing translation approach is similar to the adequate
translation approach proposed by Toury (1995; cited in Venuti 2000:201), where the transla-
tor adopts the linguistic and cultural norms of the ST.
Examples include ‫ﻛﯿﻒ ﺣﺎﻟﻚ؟‬, whose exotic (literal) translation is “How is your state?”; the
Iraqi Arabic ‫ﺷﻠﻮﻧﻚ؟‬, whose exotic (literal) translation is “What is your colour?”; ‫ﻗﺼﺮت‬ ‫ﻣﺎ ﱠ‬,
whose exotic (literal) translation is “You have not shortened”; ‫اﻟﺴﻼم ﻋﻠﯿﻜﻢ‬, whose exotic (lit-
eral) translation is “Peace be upon you”; and ‫ﺣﻤﺪ ﻟﺴﺎﻧ ُﻪ‬
ُ ‫ﻣﺴﻚ أ‬
َ ‫أ‬, whose exotic translation is
“Ahmad held his tongue”. However, if we adopt alternative translation approaches such as a
communicative translation, a dynamic equivalence translation, an acceptable translation, or a
cultural transposition translation approach, then the translator needs to transfer the ST cultural
content (meaning) to the TT culture where TL features indigenous to the TL culture are adopted.
Thus, we get “How are you?”, “How are you?”, “Much appreciated”, and “Hello” respectively.
In other words, we may say that the ST has been domesticated in the TT in terms of intelligibil-
ity and familiarity by the TL audience. Through the alternative translation approaches, we have
managed to include the TL cultural norms in the TT. For more on these translation approaches,
see the following details.
7 Gloss translation approach: In this approach, the translator attempts to reproduce

the ST form and content as literally and meaningfully as possible. This approach is
designed to permit the TL reader to identify himself/herself as fully as possible with
a person in the SL context, and to understand as much as he/she can of the customs,
manner of thought, and means of expression. For example, a phrase such as “holy kiss”
(Romans 16:16) in a gloss translation would be rendered literally, and would probably
be supplemented with a footnote explaining that this was a customary method of greet-
ing in New Testament times. An interesting example of gloss translation is provided by
Saheeh International (1997:304) for Q11:100. The source of the translation problem is
the ST expression ‫ﺣﺼﯿﺪ‬.
A gloss translation approach is encountered in Q33:4 and Q58:2 (Abdel Haleem

2005:266, 362):
.‫أﻣﻬﺎﺗﻜُﻢ‬
ِ ‫ﻦ‬
‫ِﻨﻬ ﱠ‬
ُ ‫ﺗﻈﺎﻫﺮون ﻣ‬
َ ‫ﺟﻌﻞ أزواﺟَﻜﻢ اﻟﻼﺋﻲ‬
َ ‫ﻣﺎ‬
He (God) does not turn the wives you reject and liken to your mothers’ backs into your real
mothers.
.‫وﻟﺪﻧﻬﻢ‬ ‫ﻻ اﻟﻼﺗﻲ‬ ّ ‫ﯾﻈﺎﻫﺮون ﻣﻨﻜﻢ ﻣﻦ ﻧﺴﺎﺋﻬﻢ ﻣﺎ ُﻫ‬

ّ ‫ﻦ أﻣﻬﺎﺗﻬﻢ إن أﻣﻬﺎﺗﻬﻢ إ‬ َ ‫اﻟﺬﯾﻦ‬
Even if any of you say to their wives: “You are to me like my mother’s back”, they are not
their mothers; their only mothers are those who gave birth to them.
The above translations are supplemented with footnotes explaining that ‫ اﻟﻈِﻬﺎر‬was a
customary method of divorce in pre-Islamic Arabia. In pre-Islamic Arabia, the husband
sometimes said to his wife: “From now on, you are to me like my mother’s back”, by which
he meant that he refused to have further conjugal relations with his wife, yet did not divorce
her and so gave her the freedom to remarry. The pagan Arabs used to separate themselves
from their wives by saying: “You are to me like my mother’s back” – a form of divorce
which deprived the wife of her marital rights, preventing her from marrying again (Abdel
Haleem 2005:266, 362).
Another example of gloss translation is the term “street artist”, which is translated literally
as ‫ﻓﻨﺎنُ اﻟﺸﺎرع‬. However, this is a SL culture-specific expression and needs to be explained
in a footnote to the TT audience: ‫اﻟﺸﺨﺺ اﻟﺬي ﯾﻘﺪم اﻟﻔﻦ ﻓﻲ اﻷﻣﺎﻛﻦ اﻟﻌﺎﻣﺔ وﯾﺸﻤﻞ ﻓﻨﺎﻧﻲ اﻟﺮﺳﻮم‬ ُ
‫ورﺳﺎﻣﻲ اﻟﻜﺎرﯾﻜﺎﺗﯿﺮ وﻓﻨﺎﻧﻲ اﻟﺠﺮاﻓﯿﺘﻲ واﻟﻤﻮﺳﯿﻘﯿﯿﻦ واﻟﺒﻬﻠﻮاﻧﯿﯿﻦ واﻟﻤﺸﻌﻮذﯾﻦ‬.
8 Formal equivalence translation approach: The major characteristics of formal equiv-
alence are as follows.
(i) Formal equivalence produces a source-oriented translation. It aims for structural
equivalence with the ST. Formal equivalence (structural equivalence, gloss trans-
lation) focuses attention on the SL message itself, in both form (grammatical
structure and stylistic pattern) and content. In such a translation, one is concerned
with such correspondences as poetry to poetry, sentence to sentence, and concept
to concept. The translator is concerned that the TL message should match as
closely as possible the different elements in the SL. This means that the mes-
sage in the TL culture is constantly compared with the message in the SL cul-
ture to determine standards of accuracy and correctness. The type of translation
which most completely typifies this structural equivalence might be called a
“gloss translation”, in which the translator attempts to reproduce as literally and
meaningfully as possible the form and content of the original. Such a translation
requires
(a) a relatively close approximation to the structure of the ST in form (syntax and
idioms) and content (themes and concepts); and
(b) numerous footnotes in order to make the TT fully comprehensible.
Let us consider the following example which demonstrate the structural equivalence with
the ST:

ُ ‫ﷲ‬ ُ ‫ – ا‬Allah knows, while you know not, (Q2:216), where the ST sty-
listic structure is preserved in the TT.
‫ﻣﺮﺟﻌﻜُﻢ‬
ُ ‫ – اﻟﻰ اﷲ‬To Allah is your return, (Q11:4),
where the TT is a close approximation to the stylistic structure of the ST. The ST begins with
a foregrounded prepositional phrase ‫“ اﻟﻰ اﷲ‬to Allah” for the illocutionary effect of saliency
given to the notion of the theological concept of monotheism ‫اﻟﺘﻮﺣﯿﺪ‬. Thus, the above TT
represents structural equivalence – formal equivalence translation has produced a source-
oriented translation. The Qur’an translation above has focused attention on the form and
content of the ST message. Thus, the TT of Q11:4 can be called a “gloss translation”. In Ara-
bic, this is a marked (unusual, unexpected) word order whose unmarked (usual, expected)
word order is ‫ﻣﺮﺟﻌُﻜُﻢ اﻟﻰ اﷲ‬, which does not convey the same illocutionary force nor the ST
producer’s performative intent.
Another example of a formal equivalence translation that is source-oriented is ‫ﻧﺄﺳﻒ ﻋﻠﻰ‬
‫اﻷزﻋﺎج‬, which is displayed as a sign where road work is taking place. However, its transla-
tion “Sorry for the annoyance” provides a literal meaning of the ST expression out of context
where the translator has reproduced as literally and meaningfully as possible the form and
content of the ST. The context-based TT is “Sorry for the inconvenience”.
An interesting example of formal equivalence through which a source-oriented translation
is provided and which aims for structural equivalence with the ST is
ّ
ً ‫ﯾﻘﺮﺑُﻨﺎ‬
‫ﻏﺪا‬ ِ ‫ ﺗﺒﺎﻋُﺪﻧﺎ اﻟﯿﻮم‬whose formal equivalence translation is (Our distancing today
brings us together tomorrow).
Stylistically, the ST involves the rhetorical device of oxymoron where two contrasting
expressions, phrases or sentences are placed next to each other. This is represented by
‫ﺗﺒﺎﻋُﺪﻧﺎ اﻟﯿﻮم‬, which is semantically in contrast with ً‫ﯾﻘﺮﺑﻨﺎ ﻏﺪا‬. This ST stylistic structure has
been well-preserved in the TT.
(ii) Formal equivalence translation attempts to reproduce several formal elements,

including: (1) grammatical units, (2) consistency in word usage, and (3) mean-
ings in terms of the source context. The reproduction of grammatical units may
consist in:
(a) translating nouns by nouns, verbs by verbs, etc.;
(b) keeping all phrases and sentences intact (i.e., not splitting up and readjusting
the units); and
(c) preserving all formal indicators, e.g., marks of punctuation, paragraph breaks,
and poetic indentation.
For instance, “herd immunity” and “diplomatic immunity” are both noun phrase grammati-
cal units which are also translated as noun phrase grammatical units in Arabic: ‫ﻣﻨﺎﻋﺔ اﻟﻘﻄﯿﻊ‬
and ‫ ﺣَﺼﺎﻧﺔ دﺑﻠﻮﻣﺎﺳﯿﺔ‬respectively.
(iii) Formal equivalence translation reproduces the ST more or less literally, as in some
Qur’an translations. The following examples demonstrate how formal equivalence
is primarily concerned with equivalence of style (form) between the ST and the TT:
ُ ‫اﻟﺴﻤﺎء‬
‫رزﻗﻜُﻢ‬ ِ “‫ – ”ﻓﻲ‬In the heaven is your provision (Q51:22) (Saheeh Internatioal
1997:741).
‫ اﻷرضَ ﻓﺮﺷﻨﺎﻫﺎ‬. . . ‫اﻟﺴﻤﺎء ﺑﻨﯿﻨﺎﻫﺎ‬
َ – The heaven We constructed . . . The earth We have
spread out (Q51:47–48) (ibid).
where the grammatical units like the ST foregrounded prepositional phrase ‫“ ﻓﻲ اﻟﺴﻤﺎء‬in the
heaven” and the direct objects َ‫ اﻷرض‬. . . َ‫“ اﻟﺴﻤﺎء‬the heaven . . . the earth” are reproduced
in terms of word order in the TT.
In many instances, however, as in Qur’an translation, one simply cannot reproduce certain
formal elements of the source message, such as the dislocated adjective (left dislocation) in
the ST, as in
(62 ‫ﻚ ﻣﻤﺎ ﺗﺪﻋﻮﻧﺎ اﻟﯿﻪ ﻣُﺮﯾﺐ )ﻫﻮد‬

‫وإﻧّﻨﺎ ﻟﻔﻲ ﺷ ﱟ‬
TT: And indeed we are, about that to which you invite us, in disquieting doubt (Saheeh
In this example the ST involves three innate Arabic-specific features:
(a) A noun phrase ‫ُﺮﯾﺐ‬

ٌ ‫ﻚﻣ‬ ‫ ﺷ ﱞ‬whose structure is noun + adjective;
(b) The rhetorical device of hyperbaton represented by the dislocated adjective
‫“ )ﻣُﺮﯾﺐ‬disquieting”, which is taken off its natural position and placed at the
end of the sentence;
(c) The relative clause ‫( ﻣﻤﺎ ﺗﺪﻋﻮﻧﺎ اﻟﯿﻪ‬that to which you invite us) enjoys the
textual feature of saliency (focus), has the semantic relation of cause, and is
‫( َﺷ ﱟ‬doubt).
placed next to the semantic relation of effect ‫ﻚ‬
Thus, the above ST formal features cannot be reproduced in the TT.
(iv) Reliance on footnotes: Formal equivalence translation contains much that is not
readily intelligible to the average TL reader. The translator, therefore, usually sup-
plements such translations with marginal notes not only to explain some of the
formal (grammatical) features which could not be adequately represented in the TT,
but also to make intelligible some of the formal equivalents employed. An example
of formal equivalence is interlinear renderings. Thus, formal equivalence is similar
to gloss translation.
Let us consider Q30:30, whose translation has been supplemented with marginal notes
(footnotes) to make intelligible some of the formal equivalents employed:
‫ﻦ ا ﱢ‬
‫ﻟﻘﯿ ُﻢ‬ َ ‫ﻟﺨﻠﻖ ﱠاﷲ ذ ﻟ‬
ُ ‫ﻚ اﻟﺪﯾ‬ ِ َ ‫س ﻋﻠﯿﻬﺎ ﻻ ﺗﺒﺪ‬
‫ل‬ َ ‫ﻄ َﺮ اﻟﻨﺎ‬
َ ‫ﷲ ا ﻟﺘﻲ َﻓ‬
ِ ‫ت ا‬
َ َ‫ﺣﻨﯿﻔﺎ ﻓِﻄﺮ‬
ً ِ ‫ﻓﺄ ﻗِﻢ وﺟﻬﻚ ﻟﻠﺪ ﯾ‬
‫ﻦ‬
(30 ‫)اﻟﺮوم‬
And so, set thy face1 steadfastly towards the [one ever-true] faith, turning away from all that
is false,2 in accordance with the natural disposition which God has instilled into man:3 [for,]
not to allow any change to corrupt what God has thus created4 – this is the [purpose of the
one] ever true faith (Asad 1980:486–487).
The following TT represents a formal equivalence translation which is supplemented by
a marginal note to explain why the abstract noun (darkness) is employed in the plural (dark-
nesses), which violates English grammatical norms. In attempting to reproduce consistency
in word usage, a formal equivalence translation usually aims at so-called concordance of
terminology; it always renders a particular term in the ST, such as ‫ﻇُﻠُﻤﺎت‬, by the corre-
sponding term in the TT. This SL term which always occurs in the plural form is dogmati-
cally and theologically oriented. In other words, it conveys the ST producer’s performative
intent, and whose perlocutionary force is polytheism (disbelief). It has occurred 23 times
in the Qur’an, as in Q2:257 and Q21:87, with mostly the same Qur’an-based theological
notion (theme, concept). Thus, a formal equivalence translation approach needs a helping
hand through a footnote, as in Saheeh International (1997:53, 447) formal equivalence
translation: “The light of truth is one, while the darknesses of disbelief, doubt and error are
many” and “The darknesses are that of the night, of the sea, and of the fish’s interior”. Thus,
using the plural noun in the TT aims to achieve the correspondence of concept to concept,
and the TL message should match as closely as possible the different elements in the SL at
the expense of violating the TL linguistic norms. Formal equivalence is a source-oriented
Therefore, the formal equivalence translation approach is the opposite to the localization
translation process in which a ST is stripped of its culture-specific features. In other words,
while formal equivalence produces a source-oriented translation, localization aims to pro-
duce a target-oriented translation.
An example of formal equivalence translation needing a footnote is “street artist”, which
‫ ﱠ‬. This is a SL culture-specific expression and, therefore,
is translated literally as ‫ﻓﻨﺎن اﻟﺸﺎرع‬
needs to be explained through a footnote to the TT audience: ‫اﻟﺸﺨﺺ اﻟﺬي ﯾﻘﺪم اﻟﻔﻦ ﻓﻲ‬
‫اﻷﻣﺎﻛﻦ اﻟﻌﺎﻣﺔ وﯾﺸﻤﻞ ﻓﻨﺎﻧﻲ اﻟﺮﺳﻮم ورﺳﺎﻣﻲ اﻟﻜﺎرﯾﻜﺎﺗﯿﺮ وﻓﻨﺎﻧﻲ اﻟﺠﺮاﻓﯿﺘﻲ واﻟﻤﻮﺳﯿﻘﯿﯿﻦ واﻟﺒﻬﻠﻮاﻧﯿﯿﻦ‬
‫واﻟﻤﺸﻌﻮذﯾﻦ‬.
9 Dynamic equivalence translation approach: The major characteristics of dynamic
equivalence translation are:
(i) Dynamic equivalence translation is a TL-reader-oriented approach which aims for
the complete naturalness of the SL expression. This has been put forward by Nida
(1964). In his view, a translation of dynamic equivalence aims at complete naturalness
of expression, and tries to relate the receptor to modes of behavior relevant within
the context of his/her own culture – as in “life vest”, which denotes a survival tool in
aviation incidents. Thus, this mode of behavior should be relevant to the context of sur-
vival and therefore requires the TT to be natural: ‫ﺳﺘﺮة اﻟﻨﺠﺎة‬, whose back-translation is
“survival vest”. Similarly, we have ‫ﻊ ﺑﺨُﻔّﻲ ﺣُﻨَﯿﻦ‬
َ‫ﺟ‬
َ ‫ َر‬, whose dynamic equivalence trans-
lation is “He came back ‘returned’ empty handed”. Another example is “to sell coal in
Newcastle”, whose dynamic equivalence translation is ‫ﯾﺒﯿﻊ اﻟﻤﺎء ﻓﻲ ﺣﺎرة اﻟﺴﻘﱠﺎﺋﯿﻦ‬.
Another example is the expression “a hand-to-mouth existence”, whose dynamic equiv-

alence translation aims for the complete naturalness of the SL expression (‫)اﻟﻜﻔﺎف‬, as in
“Many people live a hand-to-mouth existence”. The dynamic equivalence translation is
‫اﻟﻜﺜﯿﺮ ﻣﻦ اﻟﻨﺎس ﻋﻠﻰ اﻟﻜﻔﺎف‬
ُ ُ .
‫ﯾﻌﯿﺶ‬
Additionally, the ST expression (pond) is naturalized and given a target-language-oriented
meaning (the Atlantic, or the United States). For example,
The Prime Minister said he agreed to make it easier to do business with our friends
across the pond.
The translation problem lies in the noun (the pond), whose literal (denotative) meaning
out of context is ‫ ﺑُﺮﻛﺔ‬where we have the literal translation:
‫رﺋﯿﺲ اﻟﻮزراء ﺑﺄﻧﻪ واﻓﻖ ﻋﻠﻰ ﺗﯿﺴﯿﺮ ﻋﻘﺪ ﺻﻔﻘﺎت ﺗﺠﺎرﯾﺔ ﻣﻊ أﺻﺪﻗﺎﺋﻨﺎ ﻓﻲ اﻟﺠﺎﻧﺐ اﻵﺧﺮ ﻣﻦ‬
ُ ‫ﺻﺮَح‬
‫ﱠ‬
.‫اﻟﺒُﺮﻛﺔ‬
However, a dynamic equivalence translation would provide complete naturalness of the SL

expression:
ُ ‫ﺻﺮَح‬
‫ﱠ‬
.‫اﻟﻤﺤﯿﻂ اﻷﻃﻠﺴﻲ‬
or:
‫رﺋﯿﺲ اﻟﻮزراء ﺑﺄﻧﻪ واﻓﻖ ﻋﻠﻰ ﺗﯿﺴﯿﺮ ﻋﻘﺪ ﺻﻔﻘﺎت ﺗﺠﺎرﯾﺔ ﻣﻊ أﺻﺪﻗﺎﺋﻨﺎ ﻓﻲ اﻟﻮﻻﯾﺎت اﻟﻤﺘﺤﺪة‬
ُ ‫ﺻﺮَح‬
‫ﱠ‬
.‫اﻷﻣﺮﯾﻜﯿﺔ‬
The expression “Guinea pigs” has been given complete naturalness in the TT. Thus, we have
got ‫ﻓﺌﺮان ﺗﺠﺎرب‬, rather than its unnatural, literal, and out-of-context translation: ‫ﺧﻨﺎزﯾﺮ‬
‫ﻏﯿﻨﯿﺎ‬. Also, “Ahmad kept quiet impatiently” is a dynamic equivalence TL-reader-oriented
approach which aims for the complete naturalness of the ST ‫أﺣﻤﺪ ﻟﺴﺎﻧﻪ‬
ُ َ
‫أﻣﺴﻚ‬ , whose out-of-
context literal translation is “Ahmad held his tongue”.
The expressions ‫ ﺑﯿﺖ اﻟﻤﺎل‬and ‫ ﺑﯿﺖ اﷲ‬can be given dynamic equivalence translations as
“the Treasury” or “the Ministry of Finance”.
Based on the dynamic equivalence translation approach – a TL-reader-oriented approach
which aims for the complete naturalness of the SL expression – we provide the following
examples:
‫“ – ﺑﺪل ﻏﻼء اﻟﻤﻌﯿﺸﺔ‬cost of living benefits ‘allowances’”

‫“ – ﺑﺪل اﻟﺒﻄﺎﻟﺔ‬unemployment benefits”
‫“ – ﺑﺪل اﻟﺴﻜﻦ‬accommodation benefits”
‫“ – ﺑﺪل اﻷﻃﻔﺎل‬child benefits”
‫“ – ﺑﺪل اﻟﻨﻘﻞ‬transport benefits”
‫“ – وزارة اﻟﻨﻘﻞ‬transport secretary”
‫“ – اﻟﺘﺒﺎﻋُﺪ اﻹﺟﺘﻤﺎﻋﻲ‬social distance ‘distancing’”
‫“ – ﻛﻤﺎﻣﺎت اﻟﻮﺟﻪ‬face masks”
‫“ – أﻣﺮ اﻟﺒﻘﺎء ﻓﻲ اﻟﻤﻨﺰل‬stay-at-home order”
‫“ – ﻓﯿﺮوس ﻛﻮروﻧﺎ اﻟﺠﺪﯾﺪ ﻟﯿﺲ ﻣﻦ ﺻﻨﻊ اﻹﻧﺴﺎن‬the novel coronavirus is not man-made”
‫“ – )اﻟﺤﺠﺮ اﻟﺬاﺗﻲ )اﻟﺤﺠﺮ اﻟﻤﻨﺰﻟﻲ‬to self-isolate”
‫“ – اﺣﺠﺮ ﻧﻔﺴﻚ ﻓﻲ اﻟﻤﻨﺰل إذا ﺷﻌﺮت ﺑﺎﻷﻋﺮاض‬If you have symptoms, self-isolate.”
‫“ – ﺗﺨﻔﯿﻒ ﻗﯿﻮد اﻹﻏﻼق‬to ease lockdown measures”
‫“ – ﺟﺎﺋﺤﺔ ﻛﻮروﻧﺎ‬coronavirus pandemic”
70 ‫“ – ارﺗﻔﻌﺖ ﺣﺼﯿﻠﺔ اﻟﻮﻓﯿﺎت اﻟﻰ‬fatality count jumps to 70 ‘official death toll rises to 70’”
‫“ – اﻹﻏﻼق ﺑﺴﺒﺐ ﻓﯿﺮوس ﻛﻮروﻧﺎ‬the coronavirus lockdown”
‫“ – ﺗﺪاﺑﯿﺮ اﺣﺘﺮازﯾﺔ‬containment measures”
‫‘“ – ﯾﻨﺠﻮ ﻣﻦ اﻟﻤﻮت ﺑﺈﻋﺠﻮﺑﺔ‬to have’ a brush with death”
‫“ – ﯾُﻠﻘﻲ ﺑﻈﻼﻟﻪ ﻋﻠﻰ‬to overshadow”
(‫“ – ﺧﻀﺮوات ﻃﺎزﺟﺔ )ﻓﻲ ﻣﺘﺠﺮ ﻣﻮاد ﻏﺬاﺋﯿﺔ‬fresh produce”
‫“ – ﺷِﺠﺎر ﻛﻼﻣﻲ ﺑﯿﻦ اﺛﻨﯿﻦ‬a stand-off”
‫“ – ﻋﻠﻰ ﻗﺪمٍ وﺳﺎق‬to be in full swing”
‫ﯾﻮﺳﻮس ﻓﻲ ﺻﺪور اﻟﻨﺎس‬
ُ ‫“ – اﻟﺬي‬who plays with people’s minds”
‫“ – ﺑﺎرﻗﺔ )ﺑﺼﯿﺺ( أﻣﻞ‬a glimpse of hope”
‫“ – رﺋﯿﺲ اﻟﻮزراء اﻟﻤﻜﻠﻒ‬the prime minister-designate”
(‫“ – اﻟﺘﺼﻮﯾﺖ ﺑﺎﻟﺒﺮﯾﺪ )اﻟﻐﯿﺎﺑﻲ‬mail-in ballot”
‫“ – ﻓﺮز اﻷﺻﻮات‬vote counting”
‫“ – إﻋﺎدة ﻓﺮز اﻷﺻﻮات‬vote recounting”
‫“ – اﻟﻮﻻﯾﺎت اﻟﻤُﺘﺄرﺟﺤﺔ‬swing states”
‫ﻃﻔﯿﻔﺎ ﻓﻲ اﻹﻧﺘﺨﺎﺑﺎت‬
ً ً
‫ﺗﻘﺪﻣﺎ‬ ‫ﻖ‬
َ ‫“ – ﺣ ﱠﻘ‬He held slim ‘narrow’ leads in the election.”
‫“ – اﻟﻤُﺠﻤﱠﻊ اﻹﻧﺘﺨﺎﺑﻲ‬the Electoral College”
(‫ُﻨﺼﺮف‬‫اﻟﺮﺋﯿﺲ اﻟﻤُﻨﺘﻬﯿﺔ وﻻﯾﺘﻪُ )اﻟﻤ ﱢ‬
ُ – “the outgoing President”
َ ‫اﻟﺮﺋﯿﺲ اﻟﻤ‬
‫ُﻨﺘﺨَﺐ‬ ُ – “the President-elect”
(ii) Dynamic equivalence does not insist that the TL reader understands the cultural
patterns of the source-language context in order to comprehend the message (Nida
1964; cited in Venuti 2000:129). For instance, wearing leather socks is an Arab
cultural pattern. Thus, we encounter the proverb ‫ﻊ ﺑﺨُﻔّﻲ ﺣُﻨَﯿﻦ‬
َ‫ﺟ‬
َ ‫ َر‬, which, if trans-
lated literally, will lead to alienating the TL reader “He came back ‘returned’ with
the Hunain’s leather socks”. Therefore, dynamic equivalence is the solution to the
SL proverb: “He came back ‘returned’ empty handed”. Another example is “This
is a non-smoking area”, whose translation also relates the TL reader to a mode of
behavior relevant within the context of his/her culture; he/she is not required to
understand the SL context since the TL message is clear to understand: ‫ﻫﺬا اﻟﻤﻜﺎن‬
‫ﻣُﺨﺼّﺺ ﻟﻐﯿﺮ اﻟﻤُﺪﺧﻨﯿﻦ‬.
(iii) Dynamic equivalence aims to reduce the foreignness of the TT in order to achieve
complete naturalness of TL expression, as in ‫ﻊ ﺑﺨُﻔّﻲ ﺣُﻨَﯿﻦ‬ َ‫ﺟ‬
َ ‫ َر‬, whose dynamic
equivalence translation is “He came back ‘returned’ empty handed”.
Another example of a dynamic equivalence translation that aims at minimizing the

foreignness of the TT is the expression ‫ﻧﺄﺳﻒ ﻋﻠﻰ اﻷزﻋﺎج‬, which is displayed as a sign
where road work is taking place. However, its translation “Sorry for the annoyance” is
source-oriented, which provides a literal meaning of the ST expression out of context. The
context-based target-oriented translation that does not smell of foreignness is “Sorry for the
inconvenience”.
The above example ‫ﻫﺬا اﻟﻤﻜﺎن ﻣُﺨﺼّﺺ ﻟﻐﯿﺮ اﻟﻤُﺪﺧﻨﯿﻦ‬, for instance, demonstrates that
dynamic equivalence is similar to cultural transposition and cultural transplantation intro-
duced by Dickins et al. (2002:29, 32, 235), which involves departure from literal translation
and the replacement of SL-specific features with TL-specific features to reduce the foreign-
ness of the TT. In other words, the translator deletes source-culture details that have occurred
in the ST and replaces them with target-culture details in the TT. We can observe the follow-
ing in terms of complete naturalness of expression:
(a) The ST has employed ‫ ﻣﻜﺎن‬for the TL word “area” instead of ‫;ﻣﻜﺎن‬
(b) The ST is in the indefinite form through the indefinite article (a) while the TT
is in the definite form through the definite particle ‫;ال‬
(c) The addition in the TT of the expression ‫;ﻣُﺨﺼّﺺ‬
(d) The back-translation of the ST is “This is a place allocated for non-smokers” –
an adaptation of the ST – where (non-smoking) has been transferred to the TT
as “non-smokers” in the interest of complete naturalness of expression; and
(e) Regardless of the adaption procedure in the TT, the translation has provided
the closest natural equivalent to the SL message.
An example of dynamic equivalence translation that aims to reduce the foreignness of the
TT in order to achieve complete naturalness of TL expression is “piggy bank”, which trans-
lates to Arabic as ‫َﺣﺼﱠﺎﻟﺔ‬, where the other word “piggy” is dropped in the TT.
An interesting example of dynamic equivalence translation “cultural transposition/cultural
transplantation” is “to sell coal in Newcastle”, whose dynamic equivalence translation is ‫ﯾﺒﯿﻊ‬
ُ
‫اﻟﻤﺎء ﻓﻲ ﺣﺎرة اﻟﺴﻘﱠﺎﺋﯿﻦ‬
َ .
Thus, a dynamic equivalence translation aims at complete naturalness of expression, and
tries to relate the TL audience to modes of behavior relevant within the context of his/her
own culture; it does not insist that he/she understands the cultural patterns of the SL context
in order to comprehend the message. One of the modern English translations which seeks
for equivalent effect is John Bertram Phillips’ rendering of the New Testament. In Romans
16:16, he translates “greet one another with a holy kiss” quite naturally as “give one another
a hearty handshake all around” (Nida, Principles of Equivalence).
Cultural material expressions can also be given a dynamic equivalence translation for
the purpose of complete naturalness of expressions like (toothbrush) and (air freshener), to
which we recommend the dynamic translations of ‫ ﻣِﺴﻮاك‬and ‫ ﺑُﺨﻮر‬respectively.
To minimize the foreignness in the TT and attain complete naturalness, the expression
“blue-collar voters” should be translated as ‫ اﻟﻨﺎﺧﺒﻮن ﻣﻦ اﻟﻄﺒﻘﺎت اﻟﻌُﻤﺎﻟﯿﺔ‬instead of the literal
“out of context, formal equivalence” translation ‫اﻟﻨﺎﺧﺒﻮن ﻣﻦ ذوي اﻟﯿﺎﻗﺎت اﻟﺰرﻗﺎء‬. Similarly,
the expression “to draw a line under the Trump era” should be domesticated as ‫أن ﻋﻬﺪ ﺗﺮاﻣﺐ‬ ‫ﱠ‬
‫ ﻗﺪ وﻟﱠﻰ ﺑﻼ رﺟﻌﺔ‬rather than ‫ﻄًﺎ ﺗﺤﺖ ﺗﺮاﻣﺐ‬ ‫ﯾﻀﻊ ﺧ ﱠ‬
ُ ُ .
‫ﯾﺮﺳﻢ‬
(iv) Dynamic equivalence aims for equivalent effect: This translation approach attempts
to produce the closest natural equivalent to the SL message, as in the following
examples which demonstrate the complete naturalness of expression and equiva-
lent effect.
unmanned aircraft – ‫ﻃﺎﺋﺮة ﺑﻼ ﻃﯿﺎر‬

drone – ‫ﻃﺎﺋﺮة ﻣُﺴﯿﺮة‬
NHS (National Health Service) – ‫ﻫﯿﺌﺔ اﻟﺼﺤﺔ اﻟﻮﻃﻨﯿﺔ‬
P45 – ‫ﻗﺴﯿﻤﺔ اﻟﻌﺎﻃﻞ ﻋﻦ اﻟﻌﻤﻞ‬
to parents – ‫اﻟﻰ أوﻟﯿﺎء اﻷﻣﻮر‬
income support – (‫ﻣﻌﻮﻧﺔ اﻟﺪﺧﻞ اﻟﻤﻨﺨﻔﺾ )اﻟﻤﺤﺪود‬
income-based jobseekers allowance – ‫اﻟﺪﺧﻞ ﻟﻠﺒﺎﺣﺜﯿﻦ ﻋﻦ اﻟﻌﻤﻞ‬ ‫ﻣُﺨﺼﺼﺎت ﺣﺴﺐ‬
tax credit award – ‫ﻣُﻨﺤﺔ اﻹﻋﻔﺎء ﻣﻦ اﻟﻀﺮﯾﺒﺔ‬
meal vouchers – ‫ﺑﻄﺎﻗﺎت وﺟﺒﺎت اﻟﻐﺪاء‬
I have nothing to do with this matter – ‫ﻻ ﻧﺎﻗﺔ ﻟﻲ ﻓﯿﻬﺎ وﻻ ﺟَﻤﻞ‬
It is worthwhile to note that in the last example of ‫ﻻ ﻧﺎﻗﺔ ﻟﻲ ﻓﯿﻬﺎ وﻻ ﺟَﻤﻞ‬, the translator has
deleted the source-culture details ‫ﺟَﻤﻞ‬/‫ ﻧﺎﻗﺔ‬which are “female camel/male camel” that have
occurred in the ST and has replaced them with target-culture details in the TT “nothing to
do with this matter”.
Thus, the above examples demonstrate that dynamic equivalence is a translation which
attempts to produce equivalence based on “the principle of equivalent effect” (Rieu and
Phillips 1954; cf. Nida 1964:166), where the translator is not concerned with matching the
TL message with the SL message, but with the dynamic relationship, which should be sub-
stantially the same as that which existed between the SL audience and the message.
Let us consider ST pun and context-based intertextuality with regards to dynamic equiva-
lence. The aim for equivalent effect is extremely difficult to attain by the TT, especially
when the ST is hinged upon intertextuality – when the SL message is dependent on an ear-
lier SL message. Such a ST intertextuality is difficult to establish in the TL and the receptor
reader may not grasp what the TT is about; thus, the natural equivalent to the SL message
is not realized, as in the advert “Mourning in America” which is intertextually related to the
earlier advert “Morning in America”, where the ST pun between “mourning” and “morning”
is impossible to achieve in Arabic, plus the problem of the context-based intertextuality. The
ST “Mourning in America” is a political advert criticizing President Donald Trump’s response
to the coronavirus pandemic and is produced by a dissident group of anti-Trump Republi-
cans. This advert plays on former President Ronald Regan’s re-election advert “Morning in
America”, which was a one-minute commercial where young Americans look happy and
positive, get married, are able to buy a home, and raise the American flag. However, the new
commercial advert “Mourning in America” shows a decrepit factory, a body wheeled away
on a gurney, and unhappy and hopeless Americans lining up in the rain wearing masks to
get coronavirus tests. While the translation of “Mourning in America” is ‫اﻟﺤِﺪاد ﻓﻲ أﻣﺮﯾﻜﺎ‬,
the translation of “Morning in America” is ‫اﻟﺼﺒﺎح ﻓﻲ أﻣﺮﯾﻜﺎ‬. Thus, the two adverts that are
intertextually related display the stylistic device of oxymoron (contrasting words, phrases, or
sentences placed next to each other) in both the ST and the TT. However, the weakest link in
the translation is the context-based intertextuality. How would the TL reader figure out the
underlying meaning of “Morning in America” without watching the commercial on TV? A
translation of the two intertextually related STs without watching the two TV commercials
cannot portray lack of leadership and social inequities hitting American society during the
coronavirus pandemic. Thus, equivalent effect has not been produced by the TTs.
Another example of ST pun and context-based intertextuality is a TV commercial for a
brand of bottled water. The commercial refers to ‫ﻣﯿﺎﻫَﻨﺎ‬, which means “our water/our water
resources” then a picture of a bottled water brand called ‫ﻫَﻨﺎ‬, which means “good health, hap-
piness”; a picture of water, then a picture of a bottled water. The pun is achieved through the
phonetic trick of mixing the two ‫ ﻫﺎء‬sounds, one at the end of the word ‫ ﻣﯿﺎه‬and the other at the
beginning of the bottled water brand ‫ﻫَﻨﺎ‬. Thus, with the assimilation of the two sounds ‫اﻟﻬﺎء‬, we
have ‫ ﻫﻨﺎ‬+ ‫ ﻣﯿﺎه‬and the result is ‫ﻣﯿﺎﻫﻨﺎ‬. However, the success of the commercial lies in the pho-
netic juncture where the successive sounds of ‫ ﻫﺎء‬are blended together, through the intonation
patterns of the speaker, and the variations in pitch. Through the acoustic transition from ‫ ﻣﯿﺎه‬to
‫ﻫَﻨﺎ‬, the commercial has successfully presented the bottled water brand ‫ ﻫَﻨﺎ‬to viewers. During
the translation process of such a case, it is recommended that the translator translates ‫ ﻣﯿﺎﻫﻨﺎ‬to
“The bottled water of Hana” based on context and intertextuality.
(v) This dynamic equivalence translation approach provides a translation whose focus
of attention is directed, not so much towards the SL emotive message, as towards
the TL receptor response, which may say: “That is just the way we would say it”.
It is a translation more or less similar to that of the ST; it reflects the meaning and
the performative intent of the ST. Dynamic equivalence translation is the closest
natural equivalent to the source-language message. It is natural because it is TL-
oriented in terms of emotional meaning, as in
“The scenes from Afghanistan are gut-wrenching, Biden says”, where “gut-wrenching”
is emotively charged, and is translated emotively with the meaning of anguish as ‫ﺮ‬ ُ‫ﺼ‬
ِ ‫ﯾﻨ َﻌ‬
‫اﻟﻘﻠﺐ‬
ُ ‫ﺴُﺮ ﻟﻬﺎ‬
ِ ‫ ﯾﻨ َﻜ‬or emotively-neutral as ‫ﻣُﺆﻟﻤﺔ‬.
It is primarily concerned with equivalence of response – not equivalence of style (form).
It must fit the TL, culture, and audience (Nida 1964; cited in Venuti 2000:136), as in (piggy
bank), whose dynamic equivalence translation is (‫)َﺣﺼﱠﺎﻟﺔ‬. Another example is
The Iranian government got cold feet about allowing a US military plane into Iran (The
Guardian, 2 January 2004).
The suggested dynamic equivalence translation is
‫اﻧﺘﺎبَ اﻟﺤﻜﻮﻣﺔ اﻷﯾﺮاﻧﯿﺔ اﻟﺬﻋﺮ ﻣﻦ اﻟﺴﻤﺎح ﻟﻄﺎﺋﺮة ﻋﺴﻜﺮﯾﺔ أﻣﺮﯾﻜﯿﺔ ﺑﺎﻟﻬﺒﻮط ﻓﻲ أراﺿﯿﻬﺎ‬
where we have the idiomatic expression “to get cold feet” – ‫اﻧﺘﺎب اﻟﺬﻋﺮ اﻟﺨﻮف‬, which needs
to have a natural translation based on ST context and equivalence of response rather than
equivalence of style or word form. Also, the TT fits in well in the TL stylistic norms through
the adaptation procedure where the noun (Iran) is transferred to Arabic as ‫أراﺿﯿﻬﺎ‬, whose
back-translation is: “its ‘Iran’s’ soil”. Thus, a natural translation is guaranteed.
Newmark (1981:38–39) reproduces Nida’s dynamic equivalence translation and calls it
“communicative translation”, which attempts to produce on its readers an effect as close as
possible to that obtained on the TL readers. He (ibid) also reproduces Nida’s formal equiva-
lence translation and calls it “semantic translation”, which attempts to render, as closely
as the semantic and syntactic structures of the second language allow, the exact contextual
meaning of the original.
Therefore, we can conclude that dynamic equivalence translation and localization transla-
tion are both TL-reader-oriented approaches.
On the drawbacks of the equivalence approach, see Nord (1997:44), who considers the
equivalence model as inadequate to the needs of professional translation in a modern society
(ibid:45).
10 Natural translation approach: The major characteristics of this translation approach

are as follows.
(i) Adaptation in grammar and lexicon: In general, the grammatical modifications can
be made the more readily, since many grammatical changes are dictated by the
obligatory structures of the TL; the translator is obliged to make such adjustments
like shifting word order, using verbs in place of nouns, and substituting nouns for
pronouns (Nida, Principles 1964; cited in Venuti 2000:129).
An example of a natural translation approach where we find grammatical modifications

and obligatory changes dictated by the TL grammatical norms is the SL plural active parti-
ciple noun, which is substituted for a demonstrative pronoun “those” + a relative pronoun
“who” + a verb: ‫( اﻵﻣﺮون ﺑﺎﻟﻤﻌﺮوف واﻟﻨﺎﻫﻮن ﻋﻦ اﻟﻤﻨﻜﺮ‬Those who bid to honour and forbid
dishonour, Q9:112 (Arberry 1955:88), where the ST plural active participle ‫ اﻵﻣﺮون‬and
‫ اﻟﻨﺎﻫﻮن‬are substituted for the TL “those” + “who” + verbs “bid” and “forbid” respectively.
The same natural translation approach is adopted by Saheeh International (2005:265) “Those
who enjoin what is right and forbid what is wrong”.
An example of a natural translation approach where a SL adjective is substituted for
a TL verb is ‫ب‬َ ‫“ إﻧﻲ ﻟﻐﻔﱠﺎٌر ﻟﻤﻦ ﺗﺎ‬I forgive him who repents”, Q20:82 (Ahmad 2010:417),
where the ST hyperbole adjective ‫ر‬ ٌ ‫ ﻏﻔّﺎ‬is substituted for the TL verb “forgive”, which
violates the intended meaning of the ST and its performative intent of “most forgiving”
of all sins.
An example of a natural translation approach where a SL noun is substituted for a TL
adjective is:
‫“ ﺗﻢ اﺳﺘﺌﻨﺎف اﻟﻌﻼﻗﺎت اﻟﺪﺑﻠﻮﻣﺎﺳﯿﺔ ﺑﯿﻦ اﻟﻌﺮاق وأﻣﺮﯾﻜﺎ ﻋﻠﻰ ﻣﺴﺘﻮى اﻟﺴﻔﺮاء‬Diplomatic rela-
tions between Iraq and the United States has been resumed at ambassadorial level”,
where the SL plural definite noun ‫ اﻟﺴﻔﺮاء‬is rendered into the TT as an adjective,
“ambassadorial”.
Also, the TL plural noun is rendered as a singular noun into the TL through the natural trans-
lation approach:
“A car with diplomatic number plates”. – ‫دﺑﻠﻮﻣﺎﺳﯿﺎ‬

ً ً ‫ﺳﯿﺎرة ﺗﺤﻤﻞ‬
‫رﻗﻤﺎ‬
where the ST plural noun “plates” is translated as a singular noun in the TT ً‫رﻗﻤﺎ‬.
Arabic absolute object (cognate object) is an example of a translation problem which
requires adaptation in the SL grammar and where we can apply the natural translation
approach to provide a naturalized TT through the grammatical modification of the SL abso-
lute object, which is a lexico-grammatical void (it is absent in the TL), as in
ً ‫ْﺰ‬
(23 ‫ﯾﻼ )اﻷﻧﺴﺎن‬ َ ‫ْﻚ ْاﻟﻘُﺮ‬
ِ ‫ْآن َﺗﻨ‬
َ ‫ﻧَﺰﱠﻟْﻨﺎ َﻋﻠَﯿ‬
It is We who have sent down to you the Qur’an progressively (Saheeh International
1997:849).
We have sent down this Qur’an to you in gradual revelation (Abdel Haleem 2005:402).
where the ST absolute object ً‫ ﺗﻨﺰﯾﻼ‬has undergone the translation procedure of adaptation
through which an adverb, “progressively”, or a prepositional phrase, “in gradual revelation”,
is employed in the TT. Thus, a change in grammatical category in the TT has taken place.
Although Arberry (1955:267) has attempted to mimic the SL absolute object, he has pro-
vided a gerund, “a sending down”:
We have sent down the Koran on thee, a sending down (Arberry 1955:267).
ً ِ‫ﻣﻮﺳﻰ َﺗﻜْﻠ‬
(164 ‫ﯿﻤﺎ )اﻟﻨﺴﺎء‬ َ ‫ﷲ‬ ‫ا ﱡ‬ ‫َﻛﱠﻠ َﻢ‬
Allah spoke to Moses with direct speech (Saheeh International 1997:131).
Unto Moses God spoke directly (Arberry 1955:45).
where the ST absolute object ً‫ ﺗﻜﻠﯿﻤﺎ‬has undergone the translation procedure of adaptation
through which a noun phrase “direct speech” or an adverb “directly” is employed in the TT.
Thus, a change in grammatical category in the TT has taken place.
(Q73:4) (4 ‫ﺗﺮﺗﯿﻼ( )اﻟﻤﺰﻣﻞ‬
ً ‫)رﺗﱢﻞ اﻟﻘﺮآن‬
Recite the Quran with measured recitation (Saheeh International 1997:836).
Chant the Koran very distinctly (Arberry 1955:264).
where the ST absolute object ً‫ ﺗﺮﺗﯿﻼ‬has undergone the translation procedure of adaptation
through which a prepositional phrase “with measured recitation” or an adverb “very distinctly”
is employed in the TT. Thus, a change in grammatical category in the TT has taken place.
(ii) Naturalness of SL expression in the TT: The naturalization of a SL expression is

essentially a problem; to make the SL expression appropriate to the TL culture.
When the SL and the TL represent very different cultures, we encounter many cul-
tural notions which cannot be naturalized in the TT. For example, the Jivaro Indians
of Ecuador certainly do not understand 1 Corinthians 11:14, “Does not nature teach
us that for a man to wear long hair is a dishonor to him?” – for in general, Jivaro
men let their hair grow long, while Jivaro adult women usually cut theirs rather
close. Similarly, in many areas of West Africa the behavior of Jesus’ disciples in
spreading leaves and branches on his path as he rode into Jerusalem is regarded as
reprehensible; for in accordance with West African custom, the path to be walked
on or ridden over by a chief is scrupulously cleaned of all litter, and anyone who
throws a branch in such a person’s way is guilty of grievous insult. Nevertheless,
these cultural discrepancies offer less difficulty than might be imagined, especially
if footnotes are used to point out the basis for the cultural diversity; for all people
recognize that other people behave differently from themselves (Nida 1964). Thus,
based on natural translation approach, the expression (blue-collar voters) is trans-
lated as ‫اﻟﻨﺎﺧﺒﻮن ﻣﻦ اﻟﻄﺒﻘﺎت اﻟﻌُﻤﺎﻟﯿﺔ‬.
Therefore, we can argue that natural translation and localization translation are both TL-
reader-oriented approaches.
11 Naturalization translation approach: This is a translation approach put forward by

Newmark (1988:82) where a SL word is transferred phonetically (transliterated) and
adapted to the TL morphology, as in “taxi” and “micro-bus”, which are transferred to
‫ﺗﻜﺴﯿﺎت‬/‫ ﺗﻜﺴﻲ‬and ‫ﻣﺎﯾﻜﺮوﺑﺎﺻﺎت‬/‫ﻣﺎﯾﻜﺮوﺑﺎص‬. The same applies to the expression “TV
and radio stations”, which is naturalized into Arabic as ‫ﻣﺤﻄﺎت اﻟﺘﻠﻔﺎز واﻟﺮادﯾﻮ‬. Most
importantly, the translator needs to be aware of the fact that a SL expression can be
translated effectively without being transliterated. For instance, it is better to provide
a translation to the above English expressions rather than naturalize them in Arabic.
Thus, we can easily translate them as ‫ ﻣﺤﻄﺎت اﻹذاﻋﺔ‬، ‫ ﺳﯿﺎرة أﺟﺮة‬، ‫ﺳﯿﺎرة ﻧﻘﻞ ﻋﺎم ﺻﻐﯿﺮة‬
‫اﻟﻤﺮﺋﯿﺔ واﻟﻤﺴﻤﻮﻋﺔ‬.
An example of how a SL expression is adapted to the TL morphology is “a televised
interview” whose translation based on the naturalization translation approach is ‫ﻟﻘﺎء ﻣُﺘﻠﻔَﺰ‬,
where both the ST and the TT have employed a passive participle form – “televised” and
‫ﻣُﺘﻠﻔَﺰ‬.
Another example is “Brexit”, whose naturalization translation is ‫ﺑﺮﯾﻜﺴﺖ‬. However, if we
adopt the paraphrase translation approach, we get ‫ﺧﺮوج ﺑﺮﯾﻄﺎﻧﯿﺎ ﻣﻦ اﻹﺗﺤﺎد اﻷورﺑﻲ‬, which
is a paraphrase translation of “Brexit”. Another example is “parliament” which is given a
naturalization translation ‫ﺑﺮﻟﻤﺎن‬.
Thus, in naturalization, the SL terms can be easily translated to the TL without paraphras-
ing (over-translation). Naturalization is different from cultural borrowing.
12 Cultural borrowing translation approach: Through this approach, a SL expression is

transferred verbatim into the TL. In other words, through the cultural borrowing transla-
tion approach, we can introduce the foreign ST element into the TT. Cultural borrowing
involves the rendering of a culturally specific expression by a transliteration (Dickins
et al. 2002:32). Although both cultural borrowing and naturalization adopt the translit-
eration of the SL expression and phonetically introduce it in the TT, there is a difference
between the naturalization translation approach and the cultural borrowing translation
approach. Examples of cultural borrowing are ‫ ﻋﻘﯿﻘﺔ‬،‫ ﺑﺎﺟﺔ‬،‫ ﻃﻌﻤﯿﺔ‬،‫ ﻛﺒﺴﺔ‬،‫ﻋِﻘﺎل‬, which
are transferred phonetically to English verbatim as “iqal, kabsah, ta’miyyah, bachah,
aqeqah”. Semantically, some SL lexical items have innate semantic componential fea-
tures. When such features are lacking in the TL and cannot be represented through a
single TL word, we obtain a lexical void. Thus, the above Arabic examples are lexi-
cal voids because English fails to accommodate them by a single word like ‫ ﻛﺘﺎب‬and
“book”. We can therefore claim that there is a direct relationship between lexical voids
and cultural borrowing. For more details on lexical voids, see Abdul-Raof (2018,
Chapter 6).
However, if the translator opts for paraphrase rather than cultural borrowing, this will lead
to over-translation, as in the Islamic culture term ‫أُﺿﺤﯿﺔ‬, which can be translated through
paraphrase as “a party is given by the parents shortly after the birth of a baby where a lamb
is slaughtered and served with rice”.
13 Through translation approach: “This” is also known as calque or loan translation

which is a type of literal translation introduced by Newmark (1988:84) where TL gram-
mar is observed and the SL-specific features are replaced with TL-specific features.
Thus, through translation is similar to cultural transposition offered by Dickins et al.
(2002:29), as in “Ladies and gentlemen, . . .”, whose through translation is ‫ﺳﯿﺪاﺗﻲ‬
‫أﯾﻬﺎ اﻟﺴﯿﺪات واﻟﺴﺎدة‬/ . . . ،‫ ﺳﺎدﺗﻲ‬، . . . , and whose back-translation is “My ladies and my
gentlemen”.
14 Transposition or shift translation approach: This is a grammar-based transla-
tion approach which involves a change in the grammar from the SL to TL (Newmark
1988:85). The transposition translation approach was introduced by Vinay and Darbel-
net (1958) while the “shift” translation approach was introduced by Catford (1965).
Such an approach involves a change in SL word order, the active and passive parti-
ciple in Arabic, the Arabic superlative adjective (the superlative afcal form ‫ﺻﯿﻐﺔ أﻓﻌﻞ‬
‫)اﻟﺘﻔﻀﯿﻞ‬, the active and passive voice, the position of the adjective, and singular to
plural or vice versa, as in the following examples.
The Prime Minister was received by the American President.
Grammatically, the main verb is “receive” and the sentence structure is in passive voice.
Thus, we need to apply the translation procedure of adaptation. While English prefers the
passive voice structure, Arabic favors an active voice structure. Thus, a transposition (shift)
translation approach is adopted to suit the TT stylistic norms. The ST needs three adaptation
operations:
(i) We use ‫ اﺳﻢ ﻣﺼﺪر اﺳﺘﻘﺒﺎل‬+ ‫;ﺗ ﱠﻢ‬

(ii) We change the ST verb “receive” to a noun in the TT ‫ﺗ ﱠﻢ اﺳﺘﻘﺒﺎل‬. Thus, we get: ‫;ﺗ ﱠﻢ اﺳﺘﻘﺒﺎل‬
(iii) We need to change the ST preposition “by” to ‫ ﻣﻦ ﻗِﺒَﻞ‬in the TT to suit the stylis-
tic norms of the TL. The suggested TT is ‫ﺗﻢ اﺳﺘﻘﺒﺎل رﺋﯿﺲ اﻟﻮزراء ﻣﻦ ِﻗَﺒﻞ اﻟﺮﺋﯿﺲ‬ ‫ﱠ‬
‫اﻷﻣﺮ ﯾﻜﻲ‬.
In English, we have the word order (SVO) while in Arabic, we must adopt the transposition/
shift translation approach and produce a (VSO) word order. The adjective in English occurs
before the noun it modifies. However, this order must change in Arabic where the adjective
occurs after the noun. In Arabic, the words ‫ أﺛﺎث‬،‫ أﺧﺒﺎر‬occur in the plural form, but they must
be used in English in the singular form (news, furniture), which require an auxiliary verb in
the singular form (is, does, has) or a main verb with an (s) as a third-person singular (The
news says everything/The furniture smells nice).
A unique feature of transposition or shift translation approach is a change in ST word
order which occurs in journalistic Arabic and English texts, as in
“Everybody knows me as the ‘gold man’ in the whole region. Other rich people spend
one crore (10 million rupees) to buy Audis or Mercedes, to buy what they like. What
crime have I done? I just love gold”, Phuge said in 2013.
“Gold has always been my passion since a young age. I’ve always worn gold as jew-
elry in the form of bracelets, rings, chains”, he added.
(The Guardian, Saturday 16 July 2016)
‫ ﻫﻨﺎك‬.‫ ”ﻛﻞ ﺷﺨﺺ ﯾﻌﺮﻓﻨﻲ ب ”رﺟﻞ اﻟﺬﻫﺐ“ ﻓﻲ ﺟﻤﯿﻊ اﻧﺤﺎء اﻟﻮﻻﯾﺔ‬2013 ‫وذﻛﺮ ﻓﻮﺟﻲ ﻓﻲ ﻋﺎم‬
‫ ﻣﻠﯿﻮن روﺑﯿﺔ( ﻟﺸﺮاء ﺳﯿﺎرات ﻧﻮع أودي أو ﻣﺮﺳﯿﺪس أو‬10 ‫أﻏﻨﯿﺎء ﯾﻨﻔﻘﻮن ﻛﺮوري )ﻣﺎ ﯾﻌﺎدل‬
“.‫ي ﺟﺮﯾﻤﺔ اﻗﺘﺮﻓﺘﻬﺎ أﻧﺎ؟ أﻧﺎ ﻣﺠﺮد أﺣﺐ اﻟﺬﻫﺐ‬
‫ أ ﱠ‬.‫ﺷﺮاء ﻣﺎ ﯾﺤﺒﻮن‬
ُ ” “.(‫ن اﻟﺬﻫﺐَ ﻣﻨﺬ ﺷﺒﺎﺑﻲ ﻛﺎن وﻣﺎ ﯾﺰال ﺷﻐﻔﻲ )ﻫﻮاﯾﺘﻲ‬
‫ﻛﻨﺖ ﻣﻨﺬ ﺷﺒﺎﺑﻲ وﻣﺎ‬ ‫ ”إ ﱠ‬:‫ﻗﺎﺋﻼ‬
ً ‫وأﺿﺎف‬
.“‫ﻣﺸﻐﻮﻓﺎ ﺑﺤﺐ اﻟﺬﻫﺐ‬
ً ‫أزال‬
where the ST starts with the quoted speech of the speaker and ends with the speaker’s name
as the subject. However, in Arabic journalistic texts, the opposite word order takes place
where a word order change is required. In other words, the Arabic journalistic text starts with
the verb + the subject before his/her quoted speech.
Another example of a change in SL word order is
ً ِ‫َﺗﻜْﻠ‬
(164 /‫ﯿﻤﺎ )اﻟﻨﺴﺎء‬ ‫ﻣﻮﺳﻰ‬
َ ‫ﷲ‬ ‫َﻛﱠﻠ َﻢ ا ﱡ‬
Unto Moses God spoke directly (Arberry 1955:45).
where the ST starts with a verb ‫ ﻛﱠﻠ َﻢ‬+ a subject ‫ﷲ‬

ُ ‫ ا‬+ object ‫ ﻣﻮﺳﻰ‬+ absolute object ‫ﺗﻜﻠﯿﻤﺎ‬.
However, the TT has the grammatical structure: prepositional “unto” + direct object “Moses”
+ subject “God” + verb “spoke” + adverb “directly”.
Arabic absolute object (cognate object) is an interesting example of a translation prob-
lem which can be solved through the application of the transposition or shift translation
approach, as in the following examples:
ً َ‫)ﺳَﻠﱢﻤُﻮا ﺗﺴْﻠ‬
(Q33:56) (56 ‫ﯿﻤﺎ( )اﻷﺣﺰاب‬
Ask Allah to grant him (Muhammad) peace (Saheeh International 1997:589).
To pray him peace (Arberry 1955:190).
where the ST absolute object ‫ ﺗﺴﻠﯿﻤﺎ‬has undergone the translation procedure of adaptation
where a noun “peace” is employed in the TT. Thus, a change in grammatical category in the
TT has taken place.
(Q80:25–26) (25–26 ‫ض َﺷﻘًّﺎ )ﻋﺒﺲ‬ ْ ‫ َﺷَﻘﻘْﻨَﺎ‬.ً‫ﺻَﺒَﺒْﻨﺎ اﻟﻤﺎءَ ﺻَﺒًّﺎ‬

َ ‫اﻷر‬
We poured down water in torrents. We broke open the earth (Saheeh International
1997:863).
We poured out the rains abundantly, then We split the earth in fissures (Arberry 1955:271).
‫ ﱠ‬،ً‫ﺻﺒﺎ‬
where the ST absolute objects ً‫ﺷﻘﺎ‬ ‫ ﱠ‬have undergone the translation procedure of adapta-
tion in which a prepositional phrase “in torrents”, a verb “break open”, an adverb “abun-
dantly”, or a prepositional phrase “in fissures” are employed in the TT. Thus, a change in
grammatical category in the TT has taken place.
(Q33:33) (33 ‫ج اﻟﺠﺎﻫﻠﯿﺔِ اﻷوﻟﻰ )اﻷﺣﺰاب‬ َ ‫ﺗﺒﺮ‬

َ ‫ﺟﻦ ﺗ َﺒﱡﺮ‬ ‫ﻻ ﱠ‬
Do not display yourselves as was the display of the former times of ignorance (Saheeh
Display not your finery, as did the pagans of old (Arberry 1955:189).
‫ ﱡ‬has undergone the translation procedure of adaptation in

where the ST absolute object ‫ﺗﺒﺮج‬
which a noun “the display, finery” is used in the TT. Thus, a change in grammatical category
in the TT has taken place.
As a grammar-based translation approach which involves a change in the grammar from
the SL to TL (Newmark 1988:85), the transposition or shift translation approach involves a
change in SL word order, as in
The above ST has a marked (unusual) word order because the noun ‫أﺣﺪ‬ ٌ “one” is back-
grounded (placed at the end of the sentence) and the prepositional phrase ‫“ ﻟﻪ‬to Him” is
foregrounded (placed in the middle of the sentence). The unmarked (usual) word order is
‫ﺣﺪٌ ﻛُﻔُﻮاً ﻟ ُﻪ‬
َ ‫ﻟﻢ ﯾﻜُﻦ أ‬. The translation offered by Abdel Haleem “No one is comparable to Him”.
2005:444) has taken into consideration the re-shuffle in the ST word order. Thus, it is a
translation based on the transposition or shift translation approach, which involves a change
in the SL word order.
An example of the transposition (shift) translation approach which involves a change
from the SL plural to a TL singular or vice versa is
ً
“A car with diplomatic number plates” – ‫دﺑﻠﻮﻣﺎﺳﯿﺎ‬ ً ‫ﺗﺤﻤﻞ‬
‫رﻗﻤﺎ‬ ُ ‫ﺳﯿﺎرة‬
where the ST plural noun (plates) is translated as a singular noun in the TT ‫رﻗﻤﺎ‬
ً .
Therefore, transposition or shift translation and localization translation are both TL-
reader-oriented approaches.
15 Adequate and acceptable translation approaches: Toury (1995; cited in Venuti

2000:201) talks about two types of translation approaches: (i) adequate translation, and
(ii) acceptable translation. In other words, the translator may subject him/herself either
to the norms of the ST or to the norms of the TL culture.
(i) Adequate translation approach: In this approach, the translator adopts the lin-
guistic and cultural norms of the ST. This approach attempts to achieve adequate
translation, but it may entail some incompatibilities with the TL linguistic and cul-
tural norms. Adherence to SL norms provides an adequate translation in terms of
the ST. Adequacy-oriented translation may involve some shifts from the ST. These
shifts are a universal feature of translation. Shifts from the SL text are an almost
inevitable price.
An example of incompatibility with the TL linguistic norms involving shift from the ST is
the translation of Q20:82: ‫ﺗﺎب‬
َ ‫ﱠﺎر ﻟﻤﻦ‬
ٌ ‫“ إﻧّﻲ ﻟﻐﻔ‬I forgive him who repents” (Ahmad 2010:417),
where the TL grammar is not accurately observed, and most importantly, the ST hyperbole
‫ ﱠ‬is changed to a verb “forgive” which does not provide the ST producer’s per-
adjective ‫ﻏﻔﺎر‬
formative intent of being “most forgiving” for all sins.
Additionally, the last part of ‫ﺟﻬﻨﻢَ وﺳﺎءت ﻣﺼﯿﺮا‬ ّ ‫ وأﻋﺪّ ﻟﻬﻢ‬is given an adequate trans-
lation “And He ‘God’ prepared for them hell, and evil it is as a destination,” (Q48:6,
Saheeh International) and “He has cursed them and got hell ready for them: and evil is it
for a destination” (Q48:6, Yusuf Ali 1934), where the ST linguistic norms are preserved
in the TT, which has resulted in a grammatical incompatibility (violation of grammatical
norms) with the TL because the adjective “evil”, the modifier, is placed sentence-initially
and its noun (destination), which it modifies, is placed sentence-finally. The TT also
involves a shift from the SL verb ‫ ﺳﺎءت‬to the TL adjective “evil”. Such a translation is
known as “translationese” (Hatim and Munday 2004:12) since the TT is overtly close
and influenced by the ST linguistic norms. Also, the translation of the last part of Q48:6
involves unnecessary processing effort on the part of the TL reader (Gutt 1991; cited
in Venuti 2000:376); it does not reflect faithfulness in translation based on interlingual
interpretive use.
Another example of adequate translation approach which has led to incompatibilities with
the TL linguistic norms is

ٍ ‫ﺧﯿﺮ‬ٍ ‫بِ إﻧّﻲ ﻟِﻤﺎ أﻧﺰﻟﺖَ إﻟﻲﱠ ﻣﻦ‬
ّ ‫ر‬
My Lord, indeed I am, for whatever good You would send down to me, in need (Q28:24)
(Saheeh International1997:535).
The above TT involves the exact transfer of the SL style into the TT without making any
adaptation to the ST. we can observe that the adjective ‫ ﻓﻘﯿﺮ‬is placed at the end of the sen-
tence. However, it should occur immediately after its subject ‫ إّﻧﻲ‬to have a natural SL style.
The usual ST word order is
ٍ ‫ﻓﻘﯿﺮ ﻟِﻤﺎ أﻧﺰﻟﺖَ إﻟﻲﱠ ﻣﻦ‬

‫ﺧﯿﺮ‬ ٍ ‫بِ إﻧّﻲ‬
ّ ‫ر‬
whose acceptable style in the TL is
My Lord, indeed I am in need for whatever good You would send down to me.
It is worthwhile to note that the ST Q28:24 needs an acceptable translation approach through
which we get the following TT:
Other examples include ‫ﻛﯿﻒ ﺣﺎﻟﻚ؟‬, whose adequate translation is “How is your state?”, and
the Iraqi Arabic ‫ﺷﻠﻮﻧﻚ؟‬, whose adequate translation is “What is your colour?”. However, if
we adopt the second translation approach proposed by Toury (1995), which is “acceptable
translation”, we will find a different translation.
(ii) Acceptable translation approach: In this approach, the translator includes the TL
cultural norms in the translation. Adherence to the TL cultural norms provides an
acceptable translation to the TL receptors; the translator has produced acceptabil-
ity-oriented translation (Toury 1995; cited in Venuti 2000:201).
For example, the expressions ‫ ﻛﯿﻒ ﺣﺎﻟﻚ؟‬and the Iraqi Arabic greeting expression ‫ﺷﻠﻮﻧﻚ؟‬
can be given an acceptable translation “How are you?”, where the ST cultural norms are
transferred to the TT culture and the TL features indigenous to the TL culture are adopted.
Similarly, the expressions “hard-nosed policy” and “zero tolerance on immigration” can be
given either adequate translation where the linguistic and cultural norms of the ST are pre-
served ‫ ﺳﯿﺎﺳﺔ اﻷﻧﻒ اﻟﻤﺘﺼﻠﺐ‬and ‫ ﺗﺤﻤﻞ اﻟﺼﻔﺮ ﺣﻮل اﻟﻬﺠﺮة‬respectively, or acceptable transla-
tion where acceptability-oriented translation is the major aim of the translator; thus, we get
‫ ﺳﯿﺎﺳﺔ واﻗﻌﯿﺔ وﺻﺎرﻣﺔ‬and ‫ ﺳﯿﺎﺳﺔ ﻋﺪم اﻟﺘﺴﺎﻣﺢ ﻣﻊ اﻟﻬﺠﺮة‬respectively where the TL cultural
norms are introduced in the TT.
Thus, acceptable translation is similar to localization translation since both are TL-reader-
oriented approaches.
16 Documentary and instrumental translation approaches: Nord (1988, 1991; cited in

Munday 2001:81–82) provides two types of translation approaches:
(i) Documentary translation approach: This serves as a document of a source culture
communication between the author and the ST recipient (Nord 1991:72). In literary
translation, for example, the TT allows the TT receiver access to the ideas of the
ST but where the reader is well aware that the TT is a translation. Other examples
of documentary translation given by Nord are word-for-word, literal translation,
and “exoticizing translation” (ibid:73). In the latter, certain culture-specific lexical
items in the ST are kept in the TT in order to maintain the colour of the ST.
(ii) Instrumental translation approach: This is a function-preserving translation; this
type of translation is intended to fulfill its communicative purpose without the TL
recipient being conscious of reading or hearing a translated text (ibid). In other
words, the TT receivers read the TT as though it were an ST written in their own
language. The function may be the same for both ST and TT. For instance, a trans-
lated computer manual or software should fulfill the function of instructing the TT
receiver in the same way as the ST does for the ST reader.
17 Transference translation approach: Transference is the process of transferring a SL
word to a TL text through transliteration (Newmark 1988:81). It has been introduced
by Catford (1965). After the word has been transferred through transliteration from the
SL to the TL, the word has been naturalized in the TL, as in (décor) which is transferred
to Arabic as (‫)دﯾﻜﻮر‬. This approach is adopted in the transference of cultural objects,
culture-specific foods, concepts, names of institutions, inventions, devices, names of
newspapers, and trademarks like (Phillips, Toyota, Mercedes). The transference transla-
tion approach is a form of cultural transposition translation approach.
18 Faithfulness translation approach: Gutt (1991; cited in Venuti 2000:376) provides
relevance-based account of faithfulness in translation; faithfulness in translation based
on interlingual interpretive use. In the view of Gutt (1991; cited in Venuti 2000:376),
a translation is a receptor language text which interpretively resembles the original
without unnecessary processing (analysis, comprehension) effort on the part of the TL
reader. The guidance Gutt (ibid:378) provides to translators is that
(i) The translation should be adequately relevant to the TL audience;
(ii) It should be clear and natural in expression in the sense that it should not be unnec-
essarily difficult to understand; and
(iii) It should preserve the ST implicature to the TL reader.
Let us consider the following example:
The Prime Minister said he agreed to make it easier to do business with our friends
across the pond.
The translation problem lies in the noun “the pond” whose literal (denotative) meaning
out of context is ‫ ﺑُﺮﻛﺔ‬where we have the following literal translation:
ُ ‫ﺻﺮَح‬
‫ﱠ‬
.‫اﻟﺒُﺮﻛﺔ‬
However, the above TT requires unnecessary processing effort on the part of the TL reader,
does not preserve to him/her the ST implicature, and does not offer adequate contextual
effects. Faithful translation would provide complete naturalness of the SL expression:
ُ ‫ﺻﺮَح‬
‫ﱠ‬
.‫اﻟﻤﺤﯿﻂ اﻷﻃﻠﺴﻲ‬
or:
‫رﺋﯿﺲ اﻟﻮزراء ﺑﺄﻧﻪ واﻓﻖ ﻋﻠﻰ ﺗﯿﺴﯿﺮ ﻋﻘﺪ ﺻﻔﻘﺎت ﺗﺠﺎرﯾﺔ ﻣﻊ أﺻﺪﻗﺎﺋﻨﺎ ﻓﻲ اﻟﻮﻻﯾﺎت اﻟﻤﺘﺤﺪة‬
ُ ‫ﺻﺮَح‬
‫ﱠ‬
.‫اﻷﻣﺮﯾﻜﯿﺔ‬
In interpretive use, Gutt argues (ibid:377), the principle of relevance comes across as a
presumption of optimal resemblance; what the translator intends to convey is to interpre-
tively resemble the ST. Otherwise, the TT would not be an instance of interpretive use, The
resemblance the TT shows must be consistent with the presumption of optimal relevance; it
must have adequate contextual effects without processing effort on the part of the receptor
audience (TL reader). This notion of optimal resemblance seems to capture well the idea of
faithfulness. Sperber and Wilson (1986:137) have stated that in interpretive use, the speaker
(the translator) guarantees that his/her utterance (the translation) is a faithful enough repre-
sentation of the original (ST); the TT resembles the ST closely enough in relevant respects.
One may wonder whether the general notion of faithfulness is useful for translation. The
answer is that the principle of relevance heavily constrains the translation with regard to
both: (i) what it is intended to convey, and (ii) how it is expressed. Thus, if we ask in what
respects the intended interpretation of the translation should resemble the original, the
answer is, In respects that make it adequately relevant to the TL audience, offering adequate
contextual effects. However, if we ask how the translation should be expressed, the answer
is, The TT should be expressed in such a manner that it yields the intended interpretation
without putting the TL audience through unnecessary processing effort. Since consistency
with the principle of relevance is always context-dependent, the relevance constraints are
context-determined, too.
With regards to what the ST is intended to convey, we can offer the example (the with-
drawal of the army) whose faithful translation should be ‫اﻧﺴﺤﺎب اﻟﺠﯿﺶ‬ُ ُ
, rather than: ‫ﺗﻘﻬﻘﺮ‬
‫اﻟﺠﯿﺶ‬, meaning “the retreat of the army”.
Let us consider the following examples:
The Prime Minister outlined a £24 billion austerity package. – ‫رﺋﯿﺲ اﻟﻮزراء ﺧﻄﺔ‬
ُ َ
‫وﺿَﻊ‬
‫ ﻣﻠﯿﺎر ﺟﻨﯿﻪ اﺳﺘﺮﻟﯿﻨﻲ‬24 ‫ﺗﻘﺸﻒ ﻗﯿﻤﺘﻬﺎ‬.
The British economy will grow by one percent in 2020 despite the debt storm tearing
through the Euro-zone. – ‫ ﻋﻠﻰ اﻟﺮﻏﻢ ﻣﻦ زوﺑﻌﺔ‬1% ‫ﺳﻮف ﯾﻨﻤﻮ اﻹﻗﺘﺼﺎد اﻟﺒﺮﯾﻄﺎﻧﻲ ﺑﻨﺴﺒﺔ‬
‫اﻟﺪﯾﻮن اﻟﺘﻲ ﺗﻌﺼﻒ ﺑﻤﻨﻄﻘﺔ اﻟﯿﻮرو‬.
where the contextual meaning of the ST expressions “package” ‫ ﺧﻄﺔ‬and “the debt storm
tearing through the euro-zone” ‫ زوﺑﻌﺔ اﻟﺪﯾﻮن اﻟﺘﻲ ﺗﻌﺼﻒ ﺑﻤﻨﻄﻘﺔ اﻟﯿﻮرو‬is provided and the
TTs are faithful representations of the STs. The TTs are expressed in such a manner that
they have successfully yielded the STs intended interpretation without putting the TL audi-
ence through unnecessary processing effort. In other words, the above TTs resemble the STs
closely enough in relevant respects. Thus, the intended interpretation of the TTs resembles
the STs and makes it adequately relevant to the TL audience; the TT offers adequate contex-
tual effects.
Also, in Qur’an translation, we encounter the problem of mismatches in grammatical
categories between Arabic and English such as the distinction between the obsolete pro-
noun “thou” and ‫أﻧﺘﻢ‬/‫أﻧﺖ‬
َ , where the old English “thou” is not used in contemporary English.
However, the translator has used “thou” to achieve special contextual effects by using the
less common pronoun, since its meaning, in the view of the translator, is recoverable without
unnecessary processing effort on the part of the TL audience.
Whatever decision the translator reaches, Gutt argues (ibid:386), is based on his/her intui-
tions or beliefs about what is relevant to his/her audience. The translator does not have direct
access to the cognitive environment of his/her audience; without actually knowing the audi-
ence, all he/she has are assumptions or beliefs about it. However, these assumptions may be
wrong. Thus, failure of communication is likely to arise when the translator’s assumptions
about the cognitive environment of the TL audience are inaccurate.
For instance, ‫ﺟﻬﻨﻢَ وﺳﺎءت ﻣﺼﯿﺮا‬ ّ ‫ وأﻋﺪّ ﻟﻬﻢ‬is given a faithfulness translation approach
“And for whom He (God) has prepared Hell, an evil destination, for them hell” (Q48:6,
Abdel Haleem 2005), where the translator has avoided unnecessary processing effort on
the part of the TL reader through changing the grammatical structure of the last part of the
sentence (verb + implicit subject + adverb) ‫ ﺳﺎءت ﻣﺼﯿﺮا‬to a TL noun phrase “an evil des-
tination”, modifying the head noun ‫“ ﺟﻬﻨﻢ‬hell” and using a comma instead of the additive
conjunctive particle (‫ )و‬so that the TT should not be unnecessarily difficult to understand,
the ST intended interpretation is maintained, and the TT interpretively resembles the ST.
19 Exegetical translation approach: The major characteristics of this translation

approach are as follows:
(i) It is a paraphrase of a SL expression: This is a translation strategy offered by Dickins
et al. (2002:9, 41, 235), which is a paraphrase of a SL expression. In other words,
exegetical translation adds additional details that are not explicitly conveyed in the
ST; it is an explication and expansion of the SL expression. This is because the TL
is lexically deficient (lexical void, Abdul-Raof 2018:305) – the TL does not have a
conventional lexical equivalent. Thus, exegetical translation explains and elaborates
on the SL expression. Such a translation incurs notable translation loss in that it is less
economical and semantically less precise than the ST. However, this loss is not as seri-
ous as the obscurity of the SL expression. For instance, in Q35:13, we encounter the
noun ‫ﻗﻄﻤﯿﺮ‬, which is a lexical void for English. Thus, it has been given an exegetical
translation as (the skin of a date stone/the thin cover around the seed of a date).
The exegetical translation approach is similar to the first translation approach “equiva-
lence by modifying a generic word” proposed by Beekman and Callow (1974:191–211)
previously, and is also similar to descriptive equivalent approach provided by Newmark
(1988:83) where the description and function as essential elements of the SL expression are
offered in the TL expression.
Examples of exegetical translation are “Brexit” – ‫ – ﺧﺮوج ﺑﺮﯾﻄﺎﻧﯿﺎ ﻣﻦ اﻹﺗﺤﺎد اﻷورﺑﻲ‬and
“Brexiteer” – ‫اﻟﻤﺆﯾﺪ ﻟﺨﺮوج ﺑﺮﯾﻄﺎﻧﯿﺎ ﻣﻦ اﻹﺗﺤﺎد اﻷورﺑﻲ‬.
We also find examples of exegetical translation in Qur’an translation, as in ‫ﺑﯿﺾ‬ ٌ ‫ﻛﺄﻧﱠُﻬّﻦ‬
‫“ – ﻣﻜﻨﻮن‬Delicate and pure” as if they were “hidden” eggs (Q37:49) (Ahmad 2010).
An example of how exegetical translation explains and elaborates on the SL expression
“Planning Minister” whose exegetical translation is ‫وزﯾﺮ اﻟﺪوﻟﺔ ﻟﺸﺆون اﻟﺘﺨﻄﯿﻂ‬ُ , where exe-
getical translation has added additional details ‫ اﻟﺪوﻟﺔ ﻟﺸﺆون‬that are not explicitly conveyed
in the ST; it is an explication and expansion of the SL expression. The same applies to the
expression (conservationists) whose equivalent in Arabic is ‫اﻟﻤُﻨﺎدون ﺑﺎﻟﺤِﻔﺎظ ﻋﻠﻰ اﻟﺒﯿﺌﺔ‬.
We encounter the culture-based expressions “green paper” and “white paper” which are
both lexical voids in Arabic and require exegetical translation. We propose the following
exegetical translations:
ً
“green paper”: ‫ﺟﺪﯾﺪا‬ ً
‫ﻗﺎﻧﻮﻧﺎ‬ ‫ﻣُﺴﻮدة ﻗﺮار ﯾﺘﻢ ﻣﻨﺎﻗﺸﺘﻬﺎ ﻓﻲ اﻟﺒﺮﻟﻤﺎن ﻟﯿﺘﻢ اﻟﻤﻮاﻓﻘﺔ ﻋﻠﯿﻬﺎ ﻟﻜﻲ ﺗﺼﺒﺢ‬
“white paper”: ‫ﻣﺸﺮوع ﺣﻜﻮﻣﻲ ﺣﻮل ﺳﯿﺎﺳﺔ ﻣﺎ وﻏﺎﻟﺒﺎ ﻣﺎ ﯾﺤﺪد ﻣﻘﺘﺮﺣﺎت ﻹﺟﺮاء ﺗﻐﯿﯿﺮات‬
ً
‫ﻗﺎﻧﻮﻧﺎ ﺳﺎري اﻷﻓﻌﺎل‬ ‫ﺗﺸﺮﯾﻌﯿﺔ ﻗﺪ ﯾﺘﻢ ﻣﻨﺎﻗﺸﺘﻬﺎ ﻗﺒﻞ أن ﺗﺼﺒﺢ ﻣﺸﺮوع ﻗﺎﻧﻮن ﺛﻢ ﺗﺼﺒﺢ‬
(ii) The exegetical translation approach provides within-the-TT additional details: The
exegetical translation approach adds additional details that are not explicitly con-
veyed in the ST – it is a clarification and expansion of a SL expression. Thus,
exegetical translation is less economical (over-translation), semantically less pre-
cise than the ST, and provides a commentary on the translation process, as in
(6 ‫واﻟﻨﺎس )اﻟﻨﺎس‬ ‫ﺠ ﱠﻨ ِﺔ‬

ِ ‫ﻣﻦ اﻟ‬
“‘Those whisperers could be’ from jinn or man”
where the additional details are “Those whisperers could be”.
(30 ‫اﻟﻘﯿﱢ ُﻢ )اﻟﺮوم‬ ُ‫ﷲ ذﻟﻚَ اﻟﺪﯾﻦ‬
‫ﺗﺒﺪل ﻟﺨﻠﻖِ ا ﱠ‬
َ ‫ﻻ‬
Let us first consider different translations of the above ST and their translation approaches:
There is no altering (the laws of) Allah’s creation. That is the right religion (Pickthall
1930: no page).
(for,) not to allow any change to corrupt what God has thus created – this is the [purpose
of the one] ever true faith (Asad 1980:846).
Do not change what Allah has created (e.g., give proper training to children to follow
Islamic religion). That is the Straight religion (to which the natural instinct directs)
(Ahmad 2010:539).
where the additional details are added by the translator and are placed between brackets as
within-the-TT clarifications of the ST. Thus, the TT has become less economical as it is an
over-translation.
Shortly after take-off, we hear the announcement by the air hostess: “In the unlikely event
of emergency landing, . . .”. However, the TL announcement adds the culture-based addi-
tional details ‫ﺢ اﷲ‬ َ ‫ﺳﺎﻣ‬
َ ‫ ﻻ‬at the end of the TT. Thus, we get: ‫ﻓﻲ ﺣﺎﻟﺔ اﻟﻬﺒﻮط اﻷﺿﻄﺮاري ﻻ‬
‫ ﻗ ﱠﺪ َر اﷲ‬. . . , where the extra culture-bound details ‫ ﻻ َﻗ ﱠﺪ َر اﷲ‬are added.
Consider this next instance of exegetical translation which adds additional details not
explicitly conveyed in the ST. This example in Q18:1–2 includes an explication and expan-
sion of the SL expression “Allah” and the ST noun (‫ﻋﻮﺟﺎ‬ ً ) “crookedness”, as follows:
ً‫ﻟ ُﻪ ِﻋَﻮﺟَﺎً ﻗﯿﱢﻤ‬

(2–1 ‫ )اﻟﻜﻬﻒ‬. . . ‫َﺎ‬ ‫ﻋﺒﺪه اﻟﻜﺘﺎبَ وﻟﻢ ﯾﺠﻌﻞ‬
ِ ‫ل ﻋﻠﻰ‬
َ ‫ﷲ اﻟﺬي أﻧ َﺰ‬ ُ
ِّ ‫اﻟﺤﻤﺪ‬
All form of praise and thanks are for Allah (Alone), who has sent down His slave
[Muhammad] the Book which has no crookedness (in its wordings and meanings and
no deviation from the middle path). It is a straight forward and firm Book.
(Ahmad 2010:381)
where “Alone” and “in its wordings and meanings and no deviation from the middle path”
represent additional details not mentioned in the ST.
20 Domestication translation approach: Domestication provides a transparent and fluent

TL style in order to make the TT closely conform to the TL culture and minimize the
ST strangeness for the TL readers. Venuti (1995:19–20) provides two types of transla-
tion approaches which deal with the question of how much a translation assimilates a
ST to the TL and culture, and how much the translation signals the differences of ST.
Venuti (1995:21) sees domestication as dominating Anglo-American translation culture.
Venuti (1995:20) objects strongly to domestication since it involves an ethnocentric
reduction of the foreign text to Anglo-American TL values. This entails translating in a
transparent, fluent, and “invisible” style in order to minimize the foreignness of the TT.
Domestication aims to leave the TL reader in peace, as much as possible, and moves
the author towards him/her. This translation strategy adheres to domestic literary norms
by carefully selecting the texts that are likely to lend themselves to such a translation
strategy (Venuti 1997:241). As a translation strategy, domestication is equivalent to the
cultural transposition strategy proposed by Dickins et al. (2002:29), and which involves
the choice of TL-specific features inherent to the TL and the target culture to reduce the
foreignness of the TT.
The major characteristics of domestication are
(i) The localization (naturalization) of the ST to reduce the foreignness of the TT:
The TT should not smell of foreignness. This means the domestication of the cul-
tural, linguistic, and stylistic values (norms) of the ST. The aim of this translation
approach is to make the SL message intelligible to the TL audience through the
translation process of localization where a ST expression is stripped of its cul-
ture-specific features. For instance, the notions of “sin” and “repentance” may be
replaced by “spit on the ground in front of”, as in Shilluk spoken in the Sudan.
This idiom is based upon the requirement that plaintiffs and defendants spit on the
ground in front of each other when a case has been finally tried and punishment
meted out. The spitting indicates that all is forgiven and that the accusations can
never be brought into court again. Similarly, the expression “white as snow” may
be rendered as “white as egret feathers” if the TL audience are not familiar with
snow but speak of anything very white by this phrase (Nida 1964).
To domesticate a ST is to reduce its foreignness in the TT, as in “to sell coal in Newcastle”
whose translation based on domestication is ‫اﻟﺴﻘﺎﺋﯿﻦ‬ ‫اﻟﻤﺎء ﻓﻲ ﺣﺎرة ﱠ‬
َ ُ‫ﯾﺒﯿﻊ‬.. This applies also
to the expression “the tip of the iceberg”, which is wrongly translated literally as ‫اﻟﺠﺒﻞ‬ ُ
‫ﻗﻤﺔ‬
ِ
‫اﻟﺠﻠﯿﺪي‬, whose domestication-based translation is ‫ﻓﯿﺾ‬ ٌ ‫ﻏﯿﺾ ﻣﻦ‬
ٌ .
Domestication also aims for the intelligibility of the SL metaphor, metonymy, and prov-
erb. The translator aims to adapt the ST in order to reduce foreign (SL) features – cul-
tural foreignness – in the TT. Thus, the translator has naturalized the ST into the TL and
its cultural setting. Such a translation strategy also involves cultural transposition where
a wholesale deletion of source-culture details mentioned in the ST are replaced by target-
culture details in the TT, as in ‫ﻊ ﺑﺨُﻔّﻲ ﺣُﻨَﯿﻦ‬
َ‫ﺟ‬
َ ‫ َر‬whose domestication translation is “He came
back ‘returned’ empty handed”. Also, ‫ﺖ وﺟﻬﻲ‬ َ ‫ ﺑﯿﱠﻀ‬should be domesticated as “You made
me feel proud” rather than its out-of-context literal meaning “You whitened my face”. The
domestication of the Iraqi proverb is a prerequisite for intelligibility: ‫اﻟﺤﻤﺎم‬
‫ﻧﻔﺲ اﻟﻄﺎﺳﺔ وﻧﻔﺲ ﱠ‬
whose domestication translation is “Nothing has changed”. The domestication of the expres-
sion ‫ ﻣﺮﺑﻂ اﻟﻔﺮس‬is “the main point”. Thus, the translation of ‫اﻟﻔﺮس ﻓﻲ ﻧﻘﺎﺷﻨﺎ‬ ُ
‫ﻣﺮﺑﻂ‬ ‫ﻫﺬا ﻫﻮ‬
ِ
‫ اﻟﯿﻮم‬is “This is the main point in our discussion today”. Literally, however, ‫ﻣﺮﺑﻂ اﻟﻔﺮس‬
means “the place in which a horse is tied up”.
Similarly, consider the literal and word-for-word translation of the Arabic expression: ‫ﻻ‬
‫ ﻧﺎﻗ َﺔ ﻟﻲ ﻓﯿﻬﺎ وﻻ ﺟَﻤﻞ‬is “Neither a female camel do I have in this matter nor a male one” whose
meaning is alien to the TL audience. Through the domestication translation approach, the SL
message can be made intelligible to the TL reader: “I have nothing to do with this matter”.
Another example of domestication where we replace a SL word by a culturally acceptable
TL word is the expression “Guinea pigs”. Since the word “pig” has a negative connotative
meaning in Arabic, the TL expression has been changed to ‫ ﻓﺌﺮان ﺗﺠﺎرب‬where the word
“pig” is changed to ‫ ﻓﺌﺮان‬meaning “mice”.
The translation of Q37:49 ‫ﻦ ﺑﯿﺾٌ ﻣﻜﻨﻮن‬ ّ ‫( ﻛﺄﻧُّﻬ‬As if they were hidden pearls) by Arberry
(1955:200) is an example of the domestication translation approach where a TL expression
“hidden pearls” close to the TL culture is employed; it does not translate literally to the SL
culture-specific expression ‫ﺑﯿﺾ ﻣﻜﻨﻮن‬ٌ .
Venuti’s domestication translation strategy can also be compared to cultural transplanta-
tion (adaptation) as described by Dickins et al. (2002:32), where the wholesale deletion of
source-culture details have occurred in the ST and are replaced with target-culture details
in the TT. Thus, this translation approach leads to the entire ST being rewritten in a native
target culture setting – as in ‫ﻗﯿﺲ وﻟﯿﻠﻰ‬, which is translated as “Romeo and Juliet” (ibid).
Therefore, we can claim that the domestication translation approach is similar to localiza-
tion translation because both are TL-reader-oriented approaches.
(ii) Similarity to other translation approaches: The domestication translation approach

is similar to the communicative, dynamic equivalence, natural, acceptable, instru-
mental, and faithful translation approaches. These translation approaches allow
cultural transposition, are TL culture-based, and context-based; they take into con-
sideration the contextual intended meaning of the ST. The aims of all these trans-
lation approaches are (1) to provide a comprehensible TT to its audience with an
acceptable natural TL style, and (2) to achieve complete naturalness of the TT; to
domesticate the TT and reduce its foreignness.
21 Foreignization translation approach: Foreignization provides a TT which deliber-

ately violates the TL conventions through retaining some of the foreignness of the ST. It
is a SL-author-oriented approach. This opens up the foreign work (ST) to us in its utter
foreignness (Venuti 2000:286). The major characteristics of foreignization are
(i) Translation out of context to maximize foreignness of the TT and send the TT
reader abroad, as in
‫ﺐ ﻧﺎﻗﺘﻬﺎ ﺑﻌﯿﺮي‬
‫وﯾِﺤ ﱡ‬ ُ ‫وأُِﺣﺒﱡﻬﺎ‬
ُ ‫وﺗِﺤﺒﱡﻨﻲ‬
This is a verse from the love poem by the poet ‫اﻟﯿﺸﻜﺮي‬ ‫اﻟﻤُﻨﺨﱠﻞ‬, whose translation based on
the foreignization approach is
I love her and she loves me / And her she-camel loves my he-camel
ُ
This poem was called ‫اﻟﯿﺘﯿﻤﺔ‬ ُ
‫اﻟﻘﺼﯿﺪة‬ , whose translation based on the foreignization approach
is “the orphan poem”. However, to adopt the domestication translation approach, we get
“the outlawed poem” which is a context-based meaning because the ruler at the time placed
the poem under a ban and it was illegal to mention it because he thought the poem was
about his wife. However, in Arabic, the expression ٌ‫ﻗﺼﯿﺪة ﯾﺘﯿﻤﺔ‬
ٌ can be translated based either
on the foreignization approach “an orphan poem” or on the domestication (context-based)
ٌ ‫ﻗﺼﯿﺪة ﻣُﻨﺘَﺤ‬
translation approach “a plagiarized poem” ‫َﻠﺔ‬ ٌ – a poem whose real author (poet) is
unknown but is claimed falsely by another poet.
To maximize foreignness in the TT and attain foreignization, the expression “blue-collar
voters” is translated as ‫ اﻟﻨﺎﺧﺒﻮن ﻣﻦ ذوي اﻟﯿﺎﻗﺎت اﻟﺰرﻗﺎء‬instead of domesticating (localizing)
it as ‫اﻟﻨﺎﺧﺒﻮن ﻣﻦ اﻟﻄﺒﻘﺎت اﻟﻌﻤﺎﻟﯿﺔ‬.
In Qur’an translation, foreignization is encountered frequently, as in ‫ﺣﺮث اﻵﺧﺮة( اﻟﺸﻮرى‬ َ
20) where the noun ‫ ﺣﺮث‬is foreignized as “tilth, harvest” “the tilth ‘harvest’ of the hereafter”
while its context-based meaning is “reward, deeds which lead to reward”. The foreignization
of the expression ‫اﻟﻔﺮس‬
ِ ُ
‫ﻣﺮﺑﻂ‬ is “the place in which a horse is tied up”. Thus, the translation
of ‫اﻟﻔﺮس ﻓﻲ ﻧﻘﺎﺷﻨﺎ اﻟﯿﻮم‬
ِ ُ
‫ ﻫﺬا ﻫﻮ ﻣﺮﺑﻂ‬is “This is the place in which the horse is tied up in our
discussion today”.
The out-of-context translations of the expressions ‫ﺑﯿﺖ اﻟﻤﺎل‬
ُ and ‫ﺑﯿﺖ اﷲ‬ ُ as “the house of
money” and “the house of God” respectively represent foreignization.
(ii) The verbatim transfer of a SL style into the TT without making any adaptation to
the SL style: An example of the foreignization translation approach which involves
the transfer of the stylistic (structural) pattern of the ST to the TT is as follows.

ُ ‫ﷲ‬ ُ ‫ – ا‬Allah knows, while you know not (Q2:216)
where the ST stylistic structure is preserved in the TT. The ST involves the reiteration of the
same verb ‫“ ﯾﻌﻠﻢ‬to know” and the TT violates its cohesion and structural norms of verbal
substitution where the second verb ‫ ﺗﻌﻠﻤﻮن‬should be substituted by the auxiliary verb “do”.
Thus, we should have “God knows and you do not”, which is a domestication translation
approach.
Similarly,
where the ST is a marked (unusual, unexpected) word order with a structural ambiguity.
However, its unmarked (usual, unambiguous) structure is
‫أﺣﺪ ﻛُﻔُﻮاً ﻟ ُﻪ‬ ُ ‫ – ﻟﻢ‬No one is comparable to Him. (Abdel Haleem 2005:444)
ٌ ‫ﯾﻜﻦ‬
which is based on the domestication translation approach. However, Arberry (1955:281)
has provided a foreignization translation to Q112:4 “And equal to Him is not any one”,
where we can see close adherence to the ST structure and syntax, resulting in a non-
fluent alienating translation style. Venuti (1995:20) considers the foreignizing method as
an ethno-deviant pressure on TL cultural values to register the linguistic and cultural dif-
ference of the foreign text, sending the TT reader abroad. This method of translation aims
to restrain the ethnocentric violence of translation through the close adherence to the ST
structure and syntax.
An interesting example of the foreignization translation approach which involves the ver-
batim transfer of a SL style into the TT without making any adaptation to the SL style is
(24 ‫ﻓﻘﯿﺮ )اﻟﻘﺼﺺ‬ ٍ ‫بِ إﻧّﻲ ﻟِﻤﺎ أﻧﺰﻟﺖَ إﻟﻲﱠ ﻣﻦ‬

ٍ ‫ﺧﯿﺮ‬ ّ ‫ر‬
where the foregrounded adjective ‫ ﻓﻘﯿﺮ‬at the end of the sentence should be immediately after
its subject ‫ إّﻧﻲ‬to have a natural SL style. This is a marked (unusual, unexpected) word order
in Arabic. The unmarked (usual) word order is
‫ﺧﯿﺮ‬
ٍ ‫بِ إﻧّﻲ‬
ّ ‫ر‬
whose domesticated and natural style in the TL is
We can therefore conclude that the foreignization translation approach is source-reader-ori-

ented, allows the TT to smell of foreignness, and involves the verbatim transfer of a SL style
into the TT without making any adaptation to the SL style. This is the opposite of localiza-
tion translation, which is TL-reader-oriented.
(iii) The verbatim transfer of a ST metaphor, metonymy, proverb content, and form into
the TT: Consider this example of the foreignization translation approach in the fol-
lowing Iraqi proverb:
‫ – اﻟﻄﻮل ﻃﻮل اﻟﻨﺨﻠﺔ واﻟﻌﻘﻞ ﻋﻘﻞ اﻟﺼﺨﻠﺔ‬His height is the height of a date palm and
his brain is the brain of a goat.
The utter foreignness of the above ST makes the translator quite visible. The underly-
ing meaning, retrieved through the domestication or dynamic equivalence translation
َ ‫ ﺑﯿﱠﻀ‬can
approaches, is “He is childish”, meaning “He is silly, immature”. Similarly, ‫ﺖ وﺟﻬﻲ‬
be given a foreignization translation “You whitened my face”. Also, ‫اﻟﺤﻤﺎم‬
‫ﻧﻔﺲ اﻟﻄﺎﺳﺔ وﻧﻔﺲ ﱠ‬,
whose foreignization translation is “The same bowl and the same bathroom”.
‫أرﯾﺪ ﺳﻮى ﺑﻨﺖ ﱡ‬

‫اﻟﺘﻨﻮر ﻋﻠﻰ اﻟﻄﺎوﻟﺔ‬ ُ ‫اﻟﺪﺧﻞ ﻻ‬
ِ ‫ﻣﺤﺪود‬
ُ ٌ
‫رﺟﻞ‬ ‫ – أﻧﺎ‬I’m a limited income man. I
only want a daughter of the clay oven on the table.
‫“ )ﺑﻨﺖ ﱡ‬the
where foreignization lies in the literal translation of the ST metonymy (‫اﻟﺘﻨﻮر‬
daughter of the clay oven”, whose underlying (domestication) meaning is “a loaf of bread”.
For more examples on metonymy, see Chapter 2, Section 2.7, example 21.
The expression ‫ﻗﻤﯿﺺ ﻋﺜﻤﺎن‬
ُ “cUthman’s shirt” is widely used in Arabic as a metonymy
for “pretext (ploy) to deceive others and win their support for his/her personal interests”.
Muhammad Ashtiyyah ‫ﻣﺤﻤﺪ أﺷﺘﯿﺔ‬, the Palestinian Prime Minister (17 August 2020) has
used this expression as a metonymy: ‫ﺑﻘﻤﯿﺺ ﻋُﺜﻤﺎن اﻟﻔﻠﺴﻄﯿﻨﻲ‬
ِ ‫ﺗﻄﺒﯿﻊ اﻟﻌﻼﻗﺎت ﻣﻊ اﺳﺮاﺋﯿﻞ‬. This
is in reference to the United Arab Emirate’s newly established diplomatic relations with
Israel. Thus, to foreignize the metonymy expression, we get “The normalization of rela-
tions with Israel using a Palestinian cUthman’s shirt”. Thus, we have used the SL cultural
value ‫ ﻗﻤﯿﺺ ﻋُﺜﻤﺎن‬in the TT. However, to domesticate the SL-culture-based expression
‫ ﻗﻤﯿﺺ ﻋُﺜﻤﺎن‬is to provide its underlying context-based meaning, which is “to use Palestine
as a pretext for the normalization of relations with Israel”.
Another example is “Trump abandoned his pledge to drain the swamp”, whose for-
eignization translation approach is ‫ﺗﺮاﻣﺐ ﯾﺘﺨﻠﻰ ﻋﻦ وﻋﺪه ﻓﻲ ﺗﺠﻔﯿﻒ اﻟﻤﺴﺘﻨﻘﻊ‬, which sounds
unfamiliar to the Arab reader. The domestication approach yields ‫ﺗﺮاﻣﺐ ﯾﺘﺨﻠﻰ ﻋﻦ وﻋﺪه‬
‫ﻓﻲ اﺳﺘﺌﺼﺎل اﻟﻔﺴﺎد‬.
(iv) The phonetic transfer (transliteration) of ST expressions: The foreignizing transla-
tion approach is employed in Q30:30 where the SL Qur’anic expression ‫ ﻓﻄﺮة‬is
transferred phonetically (transliterated) into the TT as “fitrah” by Saheeh Interna-
tional (1997:562).
This foreignizing translation approach is also called “resistancy” (Venuti 1995:305–306)

and “minoritizing” (Venuti 1998:11). For Venuti (ibid), it cultivates a varied and “heteroge-
neous discourse”; it is a “visible” translating strategy. It is a non-fluent or estranging transla-
tion style designed to make visible the presence of the translator by highlighting the foreign
identity of the ST and protecting it from the ideological dominance of the TL culture. An
example of making visible the presence of the translator is ‫ ﻣُﺘﺸﺎﺑﻬﺎت‬،‫ ﻣُﺤﻜﻤﺎت‬،‫ ﺳﻮرة‬،‫آﯾﺔ‬,
which have been transferred phonetically as “ayah, surah, muhkamat, mutashabihat” in
Qur’an translation.
A unique foreignization translation approach that is phonetically based is depicted by the
Sufi Qur’an translators Helminski (2000; cited in Sideeg 2015:215) and Hulusi (2013):
(255 ‫ اﻟﻌﻠﻲﱡ اﻟﻌﻈﯿﻢُ )اﻟﺒﻘﺮة‬. . . ‫ﱡﻮم‬ ‫ﷲ ﻻ إﻟﻪَ إ ﱠ‬

ُ ‫ﻻ ﻫُﻮ اﻟﺤﻲﱡ اﻟﻘﯿ‬ ُ ‫ا‬
Allah – there is no deity but HU, the Ever-Living, the Self-Subsisting source . . . the
Highest and Most Exalted (Helminski 2000).
Allah is HU! There is no God, only HU! The Hayy and the Qayyum . . . He is the Aliy
and the Azim (Hulusi 2013:84).
(v) The verbatim transfer of culture-based expressions: The foreignizing method of

translating is a strategy which entails the choice of a foreign text and developing
a translation method along lines which are excluded by dominant cultural values
in the TL (Venuti 1997:242). Venuti’s foreignization translation approach is simi-
lar to the cultural borrowing approach put forward by Dickins et al. (2002:32).
The cultural borrowing translation approach involves the verbatim transfer of a
SL expression into the TT without making any adaptation or explanation to the
SL expression. For instance, the expressions ‫ ﺣِﺠﺎب‬and ‫ ﻧِﻘﺎب‬are kept in the TT in
a transliterated form “hijab” and “niqab” rather than being translated literally as
“Islamic dress” and “face cover” respectively. However, the mechanism of cultural
borrowing of a ST expression is through the transliteration of the SL expression and
the use of italics, as in
:‫ ﺗﻘﻮل‬2020 ‫ أﺑﺮﯾﻞ‬1 ‫اﻷرﺑﻌﺎء‬ ‫ اﻟﻤُﻤﺜﻠﺔ اﻟﻜﻮﯾﺘﯿﺔ )ﺣﯿﺎة اﻟﻔﻬﺪ( ﻓﻲ ﯾﻮم‬،‫اﺛﻨﺎء ذروة اﻧﺘﺸﺎر وﺑﺎء ﻛﻮروﻧﺎ‬
((‫ اﻟﺼﺤﺮاء‬:‫)ﻃﻬﱢﺮوا اﻟﻜﻮﯾﺖ ﻣﻦ اﻷﺟﺎﻧﺐ وارﻣﻮﻫﻢ ﻓﻲ اﻟﺒﺮ )أي‬
The Kuwaiti soap actress Hayat al-Fahad has used the word ‫ﻃﻬﺮوا‬ ‫ ﱢ‬meaning “to cleanse”.
This word has been used during the peak of the Covid-19 pandemic and is associated with
“cleansing” to get rid of the virus. Thus, the translation “Cleanse Kuwait of the foreign-
ers and throw them away in the desert” fits well into the context of the situation. Thus, the
foreignization approach works well in the above example. The domestication approach will
not do the performative intent of the ST: “Get the foreigners out of Kuwait and throw them
‫ ﱢ‬has occurred 31 times in the Qur’an with all its
out in the desert”. However, the verb ‫ﻃﻬﺮوا‬
morphologically related forms, and is translated as “to purify”.
The expression ‫ اﻟﺘﻄﻬﯿﺮ اﻟﻌِﺮﻗﻲ‬occurred for the first time during the Balkan War and was
given a foreignization translation approach “ethnic cleansing”.
Another example of foreignizing a ST is: ‫ﻻ ﻧﺎﻗﺔ ﻟﻲ ﻓﯿﻬﺎ وﻻ ﺟَﻤﻞ‬, which is “Neither a
female camel do I have in this matter nor a male camel”. However, if the ST is domesticated,
the TT is: “I have nothing to do with this matter”.
In Arabic-Islamic culture, the expressions ‫ ﻗﻠﺐ‬،‫ ﺻﺪر‬occur in Arabic and Qur’anic Ara-
bic. Both expressions can be foreignized when translated literally, as in ‫ أﻋﺮف ﻣﺎ ﻓﻲ ﻗﻠﺒﻚ‬and
(119 ‫ﺬات اﻟﺼﺪور )آل ﻋﻤﺮان‬
ِ ‫ﻋﻠﯿﻢ ﺑ‬
ٌ ‫ﷲ‬ َ ‫نا‬
َ ‫إ‬, whose translations based on the foreignization approach
are “I know what is in your heart” and “Indeed, Allah is knowing of that within the breasts”,
(Q3:119), respectively. However, to adopt a domestication translation approach, we get “I
know what is in your mind” and “Indeed, Allah knows what is people’s mind”, respectively.
The same applies to Q94:1, where the TT reader is sent abroad by the foreignization-based
translation: “Do We not expand for you your breast?” (Saheeh International 1997:893)/ “Have
We not opened your breast for you?” (Ahmad 2010:835). However, we propose a domestica-
tion-based translation: “Have We not relieved you?”, which is also ST context-based.
Culture-based expressions which constitute lexical voids in the TL need to be transferred
through the foreignization translation approach, as in ‫ ﻃﻮاف اﻹﻓﺎﺿﺔ‬: The act of worship in
circumambulating the Kacbah in Makkah during Hajj on ‫ﻋﯿﺪ اﻷﺿﺤﻰ‬.
22 Jargon translation approach: We have put forward eight jargon production

approaches: (i) mimicking the function of the SL jargon, (ii) mimicking the event
which the SL jargon refers to, (iii) mimicking the shape of the SL jargon, (iv) mim-
icking the operational method of the SL jargon, (v) mimicking the sound of the SL
jargon, (vi) mimicking the semantic features of the jargon, (vii) blending, and (viii)
joint approach. This translation approach is primarily concerned with the mimicking
mechanisms through which the translator creates a new TL jargon taking into consid-
eration the TL grammatical, lexical, morphological, stylistic, and cultural norms in an
attempt to domesticate and remove the smell of foreignness of the TT. Our translation
approach looks into the English jargon that have been borrowed by Arabic. This trans-
lation approach is concerned with word- and phrase-level translation. We put forward
three different types of jargon: (i) one-word jargon – a single-word jargon like (parlia-
ment) and (capital); (ii) noun phrase jargon – made up of two or more words which
function as a noun phrase like (sky scraper); and (iii) acronyms – a type of jargon made
up of the initial letters of two words like (UN – United Nations). For more details on
this translation approach, see Chapter 6.
1.6 Translator training and translation practice

This section combines theory and practice and prepares students for the translation industry.
Through detailed translation commentary and analysis of several examples, we aim to put
theory into practice as well as provide practical translation training exercises with a solution
to each question and informative discussion. The discussion and analysis aim to provide
students with an insight into the translation process, guide them to achieve a successful
translation, and demonstrate to them how and why a particular solution is given. These
exercises are of high value to translation commentary assignments required by any transla-
tion program. We have also provided many Arabic and English texts as STs together with
our proposed translations as a valuable pool of teaching materials for translation teachers.
The rainbow of exercises provides the translation student with an insight into both Arabic
and English culture.
1 Give reasons for your translation to the following ST. Explain the translation approach
adopted during your translation process.
Have I Got News for You is a long-running BBC comedy panel show. In an episode hosted
by Jeremy Clarkson that was broadcast in December 2008, one panelist said: “This is from
the widows of the polar bears”, whilst making a hand gesture as though he was throwing his
shoes at Mr Clarkson.
How would you translate the panelist’s sentence above? The suggested TT is
.‫اﻟﺪﱡب اﻟﻘُﻄﺒﻲ‬ ‫ﺧُﺬ ﻫﺬا اﻟﺤِﺬاء ﻫﺪﯾﺔً ﻣﻦ أراﻣﻞ‬
We can observe three important matters in this TT:
(i) Intertextuality between the ST and the Iraqi journalist ‫ ﻣُﻨﺘﻈﺮ اﻟﺰﯾﺪي‬who famously
threw his shoes at the US President George W. Bush during a press conference in
Baghdad. Whilst throwing his second shoe at President Bush, Mr Al-Zaidi yelled:
“This is from the widows and orphans of all those killed in Iraq”. Because Mr Al-
Zaidi used his Iraqi Arabic, we need to adjust the above translation:
.‫اﻟﺪﱡب اﻟﻘُﻄﺒﻲ‬ َ ‫أُﺧُﺬ‬

‫ﻫﺎي اﻟﻘُﻨﺪَرة ﻫﺪﯾﺔ ﻣﻦ أراﻣﻞ‬
where we have substituted the standard Arabic َ ‫أُُﺧﺬ ﻫ‬

‫ ﺧُﺬ ﻫﺬا اﻟﺤﺬاء‬by Iraqi Arabic ‫ﺎي‬
‫اﻟﻘُﻨﺪَرة‬.
(ii) However, in the above ST example, the panelist was referring to the issue of
global warming and implying that Jeremy Clarkson – through his love of motor-
ing and his main television program which he hosted at the time on the BBC,
Top Gear – personally contributed to global warming by causing polar ice caps
to melt and polar bears to die as a result. Therefore, intertextual expressions are
culture-specific items, and as such the translator needs to master the TL in the
context of its culture.
(iii) SL culture and the connotative meaning of the word ‫ﻫﺪﯾﺔ‬, which is an addition pro-
cedure to the TT. The translation procedure of addition is adopted in the TT where
the word ‫ ﻫﺪﯾﺔ‬is added to highlight sarcasm and intensify the negative connotative
meaning of “shoes” in Arabic culture. In some Arabic-speaking countries, espe-
cially Iraq, items of footwear (including shoes) and the word ‫ – ﺣﺬاء‬or rather ‫ﻗُﻨﺪَرة‬
in Iraqi Arabic – can have negative connotations when utilized to inflict insult or
show disrespect. Thus, throwing a shoe, hitting someone with a shoe, or causing a
shoe to make contact with another person can be deemed to be a severely insulting
gesture of disrespect.
2 In a report on the Arabic version of the Saudi news channel ‫اﻟﻌﺮﺑﯿﺔ‬, we hear the follow-
ing statement. Translate, with commentary, the following sentence:
.‫اﻟﻤُﺤﺮّﻣﺔ‬ ‫ ﺗﻜﻮن ﺣﻤﺎس ﻗﺪ أﻛﻠﺖ ﻣﻦ ﺛﻤﺎر اﻟﺸﺠﺮة‬،‫ﺑﻌﻤﻠﻬﺎ ﻫﺬا‬

We propose the TT: (Through its own actions, Hamas has eaten fruits from the forbid-
den tree).
Here we can make the following observations:
(i) Both the ST and the TT involve the same intertextual reference ‫ُﺤﺮﻣﺔ‬ ‫– اﻟﺸﺠﺮة اﻟﻤ ﱠ‬
“the forbidden tree”, which is known to both the SL and TL readers; to Jewish,
Christian, and Muslim cultures. Thus, this is a literal and formal equivalence trans-
lation approach.
(ii) The TT has not unfolded the intended meaning of the expression ‫ُﺤﺮﻣﺔ‬ ‫;اﻟﺸﺠﺮة اﻟﻤ ﱠ‬
rather, a literal translation has been provided. To provide a TT that conveys the per-
formative intent (pragmatic, contextual, intended meaning) of the ST’s producer,
the translation would have been: “Hamas will be punished due to its own actions”
or “Through its own actions, Hamas will be punished”. The latter TT versions are
based on one of the translation approaches such as the communicative, dynamic
equivalence, natural, acceptable, instrumental, transposition or shift translation,
or faithful. These translation approaches take into consideration the contextual
intended meaning of the ST in order to provide a comprehensible TT to its audience
with an acceptable natural TL style. These translation approaches aim at complete
naturalness of the TT; to naturalize the TT and reduce its foreignness. The above
translation interpretively resembles the original without unnecessary processing
effort on the part of the TL reader.
A translation with the ST’s performative intent relies on the intertextual reference to Q7:22–
25 and Q20:121. Adam and Eve have been warned by God not to eat from the “forbidden
tree”, yet they listened to Satan who misguided them and misled them into defying God’s
order. Similarly, based on intertextuality and context, Hamas defied Israel’s order, obeyed
Israel’s opponents, and eventually was misled. Thus, like Adam and Eve, Hamas “deserves
to be punished”.
3 Translate the following text and provide a translation commentary:
‫ﻏﻠﯿﻈﺔ ﻓﻬﻢ ﯾُﻬﺪدون أﻣﻨﻨﺎ اﻟﻮﻃﻨﻲ وﺳﻨﻘﺮأُ ﻋﻠﻰ أرواﺣﻬﻢ اﻟﻔﺎﺗﺤﺔ‬

ٍ ‫ﻟﻤﻐﻠّﻔﺔ ﻗﻠﻮﺑﻬﻢ ﺑﺄﻗﻔﺎٍل‬
ُ ‫ﻫﺆﻻء ﻫﻢ ا‬
ً ‫ﻗﺮ‬
. ‫ﯾﺒﺎ‬
Our suggested TT is either
Those are the ones whose hearts are wrapped up with heavy padlocks. They threaten our
national security. We will read (Surah) Al-Fatihah on their souls soon.
Or
Those are the stone-hearted ones who are merciless and who threaten our national secu-
rity. They will disappear soon.
The first TT adopts one of the translation approaches, such as literal, exoticizing, formal
equivalence, adequate, or foreignization, where the same Arabic expression ‫ اﻟﻔﺎﺗﺤﺔ‬is trans-
ferred to the TT out of context in an effort to keep the ST flavor. Such a translation is source
oriented. However, the TT is not easy to process by the TL audience who is not familiar
with the notion of ‫اﻟﻔﺎﺗﺤﺔ‬. Based on Islamic culture, ‫ اﻟﻔﺎﺗﺤﺔ‬refers to the first Qur’anic chap-
ter, which is usually read for the soul of a deceased person. Thus, the second translation
adopts a translation approach such as domestication, dynamic equivalence, communicative,
natural, faithful, or acceptable, which aims to transfer the SL notion of ‫ اﻟﻔﺎﺗﺤﺔ‬and maintain
the source content and language acceptable and comprehensible to TL readership. This is
a target-oriented translation which aims to be appropriate to the TL and culture and which
does not require unnecessary processing effort on the part of the TL reader.
4 Translate the following sentence which a policeman in the Iraqi Passport Office told me
45 years ago:
.‫اﻟﻤﻌﻠﻮم‬ ‫ﻻ إذا دﻓﻌﺖ‬

َ ‫ﻻ ﺗﺴﺘﻄﯿﻊ إﻧﺠﺎز ﻣﻌﺎﻣﻠﺔ اﻟﺠﻮاز إ‬
Some TL expressions are highly local and culture-specific, as in ‫ اﻟﻤﻌﻠﻮم‬in the above exam-
ple, which is specific to the Iraqi culture then. Thus, one of the translation approaches can
be adopted – such as cultural transposition, dynamic equivalence, communicative, natural,
acceptable, faithful, or domestication – which are appropriate translation strategies for the
above ST.
The suggested TT is: “You will not be able to get your passport unless you pay a bribe”.
However, to adopt one of the translation approaches such as literal, exoticizing, formal
equivalence, adequate, or foreignization will lead to inappropriate and difficult-to-process
TT because it is a source-oriented translation: “You will not be able to get your passport
unless you pay what is known”.
5 On 12 Saturday December 2009, the 2009 British Comedy Awards were broadcast on
the British television channel ITV. During the program, host Jonathan Ross said:
“We mustn’t offend anyone. This year’s Comedy Awards must be whiter than white;
they’ll be whiter than Nick Griffin’s dream pub”.
This statement has an embedded SL culture-specific joke; its underlying sarcastic overtone
is quite difficult to translate unless the translator is aware of
(i) Who Nick Griffin is, what his political leanings were/are and what his political
agenda is/was,
(ii) Famous slogans used in British advertising, and
(iii) Drinking culture in the United Kingdom.
In British politics, Nick Griffin was the chairman of the far-right British National Party
or “BNP”, between 1999 and 2014. The BNP is notorious for being associated with racist
ideologies such as white supremacy, and calls for the return of an all-white Britain, which
would involve the repatriation/deportation of non-British and non-white citizens and non-
citizens. In the United Kingdom, the expression “whiter than white” was popularized by
(and is often associated with) the marketing slogan of the laundry detergent Persil, which
promoted itself as being able to preserve and further whiten already-white laundry items
such as shirts, socks, and t-shirts. Over time and on the back of this marketing slogan, in the
United Kingdom “whiter than white” has garnered a further meaning of being completely
upright, moral, and righteous. Ross’ sarcasm is generated by stating that the Awards must
be “whiter than white”. By this, he means that everything at the Awards including the words
and actions of the guests must be so inoffensive that the Awards could be deemed to be
innocent, virtuous, and angelic. However, Ross goes further and employs a hyperbolic simile
to express that the pureness and innocence of the “whiter than white” Awards would actu-
ally make them “whiter than Nick Griffin’s dream pub”. A “pub” in the United Kingdom,
Ireland and some Commonwealth countries is an abbreviation of the term “public house”
‫ – ) ﱠ‬premises for socializing where alcohol may be consumed. They are of importance
(‫ﺧﻤﺎرة‬
to drinking culture in the United Kingdom, and much like cafes and restaurants, cater to the
various tastes and styles of customers. As Mr Griffin idolizes a return to an all-white Britain,
by the same virtue, his ideal pub (i.e., one that he would obviously dream of) would be one
at which all its customers were ethnically white British. Ross quips that the Awards would
be even whiter than such a scenario, which ordinarily would be the most “white” imaginable.
Our suggested translations:
.‫ﻣﺜﻞ ﺧﻤﺎرة ﻧِﻚ ﻏﺮﯾﻔﻦ اﻟﻤﺜﺎﻟﯿﺔ‬ ً‫ﺳﺘﻜﻮن اﻟﻠﯿﻠﺔ أﺑﯿﺾُ ﻣﻦ اﻟﺒﯿﺎضِ ﺗﻤﺎﻣﺎ‬
.‫ﻛﻤﺎ ﯾﺤﻠُﻢ ﺑﻪ ﺣﺰب ﻧﻚ ﻏﺮﯾﻔﯿﻦ‬ ً
‫ﺗﻤﺎﻣﺎ‬ ِ‫ﺳﺘﻜﻮن اﻟﻠﯿﻠﺔ أﺑﯿﺾُ ﻣﻦ اﻟﺒﯿﺎض‬
Having produced the translation, do we need a footnote or an addition of a word or two to

the TT in the interest of clarity for the TL reader, who is unaware of the cultural setting of
the British political landscape as well as marketing and culture? I believe that for an effec-
tive communicative approach translation, we need to adopt the addition procedure where the
word ‫“ – ﻋُﻨﺼﺮي‬racist” is added to the TT:
.‫ﻏﺮﯾﻔﯿﻦ اﻟﻌﻨﺼﺮي‬ ‫ﺗﻤﺎﻣﺎ ﻛﻤﺎ ﯾﺤﻠُﻢ ﺑﻪ ﺣﺰب ﻧﻚ‬

ً ِ‫ﺳﺘﻜﻮن اﻟﻠﯿﻠﺔ أﺑﯿﺾُ ﻣﻦ اﻟﺒﯿﺎض‬
Taking Arabo-Islamic culture into consideration, we have adopted the communicative trans-
lation approach and the adaptation procedure whereby the word “pub” – ‫ﺧﻤﺎرة‬ ‫ ﱠ‬is deleted
and replaced with ‫“ – ﺣﺰب‬party”. Thus, the TT provides the contextual meanings of the SL
words, the intended meaning of the ST producer, and a natural TL style. A gloss translation
approach is not appropriate where the TT is supplemented with a footnote explaining who
Nick Griffin is, his party’s political agenda, and what a pub is.
6 Provide a commentary on the translation process of the following text. Compare the ST
with the TT and explain the translation strategies adopted by the translator.
(49 ‫رﺑﻜﻢ ﻋﻈﯿﻢٌ )اﻟﺒﻘﺮة‬ ‫ﺑﻼء ﻣﻦ‬

ٌ ‫وﻓﻲ ذﻟﻜﻢ‬
whose translation is: “And in that was a great trial from your Lord”. (Saheeh International
1997:9), “This was a great trial from your Lord”. (Abdel Haleem 2005:8), and “Therein was
a tremendous trial from your Lord”. (Ali 1934:no page).
Based on our textual and discourse analysis of the ST, we can make an interesting obser-
vation about the above three translations. We have a ST word order different from the TT
word order. In the ST, the prepositional phrase ‫“ – ﻣﻦ رﺑﻜﻢ‬from your Lord” is moved from
its normal position at the end of the sentence (sentence-final position) and is placed in the
middle of the sentence after the noun ٌ‫“ – ﺑﻼء‬trial”. Thus, on the stylistic level, the ST has
achieved the rhetorical feature of hyperbaton because an element is moved from its position
and placed elsewhere within the sentence. Hyperbaton is a ST stylistic idiosyncrasy and is
a stylistic technique which conveys the perlocutionary force of saliency (focus) given to the
displaced prepositional phrase ‫ﻣﻦ رﺑﻜﻢ‬. Thus, the adjective ‫“ – ﻋﻈﯿﻢ‬great” is displaced and
is moved to the end of the sentence. In other words, we expect a word order where the adjec-
tive, as a modifier, comes after its noun and the prepositional phrase occurs at the end of the
sentence. Thus, we expect
‫ﺑﻼء ﻋﻈﯿﻢٌ ﻣﻦ رﺑﻜﻢ‬

However, the TL linguistic norms do not allow hyperbaton stylistic device to occur; the TT
does not allow us to separate the adjective “great, tremendous” from its noun “trial”. For this
reason, we generated the previous translations. Due to the word order distinction, we need
to apply the natural translation approach where shift in the ST word order is adopted and the
Tl structural (grammatical) norms are observed. In other words, we have a naturalized TT.
This is also a transposition (shift) translation approach. The ‫اﻟﻘﺮآن ﻋﻠﻰ‬ ُ ‫وﻗﺎﻟﻮا ﻟﻮﻻ ﻧُّﺰَل ﻫﺬا‬
ِ
31 ‫اﻟﻘﺮﯾﺘﯿﻦ ﻋﻈﯿﻢ اﻟﺰﺧﺮف‬
ِ ‫ﻣﻦ‬ ‫رﺟﻞ‬
ٍ where the adjective ‫ﻋﻈﯿﻢ‬ is a hyperbaton taken out from
ُ َ ّ ُ
its original position and placed at the end of the sentence. We expect ‫وﻗﺎﻟﻮا ﻟﻮﻻ ﻧﺰِل ﻫﺬا اﻟﻘﺮآن‬
31 ‫اﻟﻘﺮﯾﺘﯿﻦ اﻟﺰﺧﺮف‬
ِ ‫ﻋﻈﯿﻢ ﻣﻦ‬
ٍ ‫رﺟﻞ‬
ٍ ‫ﻋﻠﻰ‬. To observe the TT grammatical norms, we get rid of
the stylistic feature of hyperbaton and produce “a great man” – ‫ﻋﻈﯿﻢ‬
ٍ ‫رﺟﻞ‬
ٍ . For more details
on hyperbaton, see Abdul-Raof (2020:94).
7 Discuss the translation process involved in the translation of “to sell coal in Newcastle”
and comment on the translation approach adopted by the translator.
(i) During the translation process, the translator needs to consider the ST context so
that he/she can provide an accurate rendering of the ST intended meaning to a
reader whose culture is not familiar with the sale of coal in the streets.
(ii) Newcastle is a northeast city of the United Kingdom famous for its coal mining
industry since Medieval times, and has been a coal-mining centre for 400 years.
This city is also very cold and people used to sell coal for heating during the winter
and for cooking. Thus, to bring coal to Newcastle to sell it would be something
superfluous, pointless, and unnecessary – no one would buy your coal.
(iii) The translator needs to search for an Arabic proverb with a similar effect to that of
the TT.
(iv) Based on the above details, the proposed translation for “to sell coal in Newcastle”
is ‫اﻟﺴﻘﺎﺋﯿﻦ‬
‫اﻟﻤﺎء ﻓﻲ ﺣﺎرة ﱠ‬
َ ‫ﯾﺒﯿﻊ‬
ُ . The Arabic proverb is also based on a cultural experi-
ence where we have an area famous for carrying and selling water in a hot country;
water is in abundance in this area, where it would be superfluous, pointless, and
unnecessary to bring water from other areas for sale. In Arabic, ‫ اﻟﺴﻘﺎﯾﺔ‬means (irri-
gation, watering) and also means (selling water from the waterskins, traditional
watering vessels carried on the shoulder).
(v) We have adopted the translation approaches which aim for complete naturalness
of the TT; to reduce the smell of foreignness of the ST. This is a culture-based
translation based on one of the translation approaches such as the communicative,
dynamic equivalence, natural, acceptable, or faithful. These translation approaches
take into consideration the contextual intended meaning of the ST in order to pro-
vide a comprehensible TT to its audience with an acceptable natural TL style. These
translation approaches aim at complete naturalness of the TT; to naturalize the TT
and reduce its foreignness. The above translation interpretively resembles the origi-
nal without unnecessary processing effort on the part of the TL reader.
8 What is the translation of the advert: “Vaux: A trademark that speaks for itself ?” Dis-
cuss the translation process.
The suggested translation is ‫ ﻋﻼﻣﺔٌ ﺗﺠﺎرﯾﺔٌ ﻏﻨﯿﺔٌ ﻋﻦ اﻟﺘﻌﺮﯾﻒ‬:‫ﻓﻮﻛﺲ‬

The expression “Vaux” is a car brand in the United Kingdom. Thus, it is source culture-
specific and a cultural problem. However, there is no SL cultural equivalent because it is
an industrial and commercial trademark (name). It refers to Vauxhall Motors – a British
automotive company owned by Groupe PSA and headquartered in Bedfordshire, England.
This car company was founded by Alex Wilson in 1857 as a pump and marine engine manu-
facturer, then began manufacturing cars in 1903.
Let us conduct textual and discourse analysis before the translation process:
(i) A transference translation approach has been adopted which involves the transfer-
ence of the SL word “Vaux” to the TL text through transliteration. The SL word
“Vaux” is transferred phonetically (transliterated) and adapted to the TL morphol-
ogy and spelling where the initial “V” is written as “‫”ف‬. Also, based on the trans-
ference translation approach, the foreign name “Vaux” is transliterated as ‫ﻓﻮﻛﺲ‬
where TL spelling norms are observed.
(ii) The SL relative pronoun “that” is deleted; thus, the deletion translation procedure
is adopted in order to meet the TL linguistic (grammatical) norms.
(iii) The TL main-verb expression “speaks for itself ” is translated as adjective + a prep-
ositional phrase: ‫ﻏﻨﯿﺔ ﻋﻦ اﻟﺘﻌﺮﯾﻒ‬
ٌ , which involves a dynamic or natural transla-
tion approach where we find adaptation in grammar and lexicon. The grammatical
modifications are dictated by the obligatory grammatical structure of the TL.
9 What is the translation of the following texts? Discuss the translation process.
‫ )أو( ﻗﺒﻞ اﻟﺼﻌﻮد اﻟﻰ‬.‫ﯾُﺮﺟﻰ ﻗﺮاءة اﻟﺘﻌﻠﯿﻤﺎت اﻟﻤﻮﺟﻮدة ﻋﻠﻰ ﺑﻄﺎﻗﺔ ﺻﻌﻮد اﻟﻄﺎﺋﺮة ﻗﺒﻞ اﻟﺼﻌﻮد‬
.‫ ﯾُﺮﺟﻰ ﻗﺮاءة اﻟﺘﻌﻠﯿﻤﺎت اﻟﻤﻮﺟﻮدة ﻋﻠﻰ ﺑﻄﺎﻗﺔ اﻟﺼﻌﻮد‬،‫اﻟﻄﺎﺋﺮة‬
.‫ﯾُﺮﺟﻰ ُﺣﻀُﻮرﻛﻢ اﻟﻰ ﺑﻮاﺑﺔ اﻟﺼﻌﻮد ﺣﺴﺐ اﻟﻮﻗﺖ اﻟﻤﻮﺿﺢ ﻋﻠﻰ ﺑﻄﺎﻗﺔ ﺻﻌﻮد اﻟﻄﺎﺋﺮة‬
(i) We propose the following translation:
Before boarding the airplane, please read the instructions on the boarding card.
Please report to the boarding gate at the time shown.
(ii) The first TT has adopted the foregrounding (putting at the beginning of the sen-
tence) of the prepositional phrase “Before boarding the airplane” to give it saliency
(focus). The ST nominalized noun ‫ ﻗﺮاءة‬is translated as a verb “read”. The prepo-
sition ‫ إﻟﻰ‬is taken out because the verb “board” does not need a preposition in
English. The preposition ‫ ﻋﻠﻰ‬is translated as “on”. The noun phrase ‫ﺑﻄﺎﻗﺔ ﺻﻌﻮد‬
‫ اﻟﻄﺎﺋﺮة‬is translated as a noun phrase “boarding card” where ‫“ اﻟﻄﺎﺋﺮة‬airplane” is
deleted.
(iii) The second TT has the nominalized noun ‫ﺣُﻀﻮر‬, which literally means (atten-
dance, presence), and is translated as a verb (report). The attached possessive plu-
ral pronoun ‫ ﻛُﻢ‬is deleted. The noun ‫ ﺣﺴﺐ‬is translated as a preposition (at); the
noun phrase ‫ اﻟﻮﻗﺖ اﻟﻤﻮﺿﱠﺢ‬where ‫ اﻟﻤﻮﺿﱠﺢ‬is a passive participle ‫ إﺳﻢ ﻣﻔﻌﻮل‬is
translated as a noun phrase (the time shown), where we also have a past participle
(shown), which is originally (the time (which is) shown). The prepositional phrase
‫ ﻋﻠﻰ ﺑﻄﺎﻗﺔ ﺻُﻌﻮد اﻟﻄﺎﺋﺮة‬is deleted.
(iv) In such a translation process, we have adopted a TL-culture-based translation
(TL-oriented) based on one of the translation approaches, such as communicative,
dynamic equivalence, natural, acceptable, instrumental, transposition (shift), or
faithful translation. These translation approaches take into consideration the con-
textual intended meaning of the ST in order to provide a comprehensible TT to its
audience with an acceptable natural TL style. These translation approaches aim at
complete naturalness of the TT; to naturalize the TT and reduce its foreignness.
The above translation interpretively resembles the original without unnecessary
processing effort on the part of the TL reader.
10 How would you translate the following expressions? Provide the translation approaches
which justify the translation output (TT).
(a) ‫ﯾﺠﺐ أن ﺗﻜﻮن ﱡ‬

‫ﺧﺒﺮ ﻋﺎﺟﻞ‬, (b) life vest, (c) ‫ﻗﺴﻢ اﻷﻓﺮاد‬, (d) MOT, (e) ‫ﺳﯿﺎرﺗﻚ ﺧﺎﻟﯿﺔ‬
‫ﻣﻦ اﻟﻌﻄﻼت‬, (f) ‫واﺣﺪ‬
ٌ ٌ‫ﻧﺒﺾ‬, (g) meal vouchers, and (h) P45.
(i) For the texts in question, we need a TL culture-based translation (TL-oriented)
based on one of the translation approaches – such as communicative, dynamic
equivalence, natural, acceptable, instrumental, faithful, or domestication – which
aim at complete naturalness of the TT. The translator needs to naturalize the TT and
reduce its foreignness (cultural transposition). These translation approaches take
into consideration the contextual intended meaning of the ST in order to provide a
comprehensible TT to its audience with an acceptable natural TL style.
(ii) Based on the above translation approaches, we propose the following translations
of the previous expressions:
(a) breaking news, (b) ‫ﺻﺪرﯾﺔ اﻟﻨﺠﺎة‬, (c) “personnel”, (d) ‫اﻟﻔﺤﺺ اﻟﻔﻨﻲ اﻟﺪوري‬ ُ
‫ﻟﻠﺴﯿﺎرات‬, (e) “Your vehicle (car) must be in a road-worthy condition”,
(f) “hearts beating as one”, (g) ‫ﺑﻄﺎﻗﺔ وﺟﺒﺎت اﻟﻄﻌﺎم‬, and (h) ‫ﻗﺴﯿﻤﺔ اﻟﻌﺎﻃﻠﯿﻦ ﻋﻦ‬
‫اﻟﻌﻤﻞ‬.
(iii) In example (d), the SL abbreviation “MOT” refers to “Ministry of Transport”,
which designates the vehicle’s annual mechanical check-up. In example (g)
“Meal Vouchers”, we have added the word ‫“ – اﻟﻐﺪاء‬lunch” based on the ST con-
text, which is the provision of free school meals to students and pupils. In Britain,
a free lunch at noon is provided to children whose parents are on low or limited
income.
11 Translate the following text and explain the translation procedures and required transla-
tion approaches:
‫أ ﱠﻛ َﺪ ﺧﺎدمُ اﻟﺤﺮﻣﯿﻦ اﻟﺸﺮﯾﻔﯿﻦ اﻟﻤﻠﻚ ﺳﻠﻤﺎن ﺑﻦ ﻋﺒﺪ اﻟﻌﺰﯾﺰ ﻋﻠﻰ أﻫﻤﯿﺔ اﻟﺘﻌﺎون اﻟﻤُﺸﺘﺮك‬
We propose the following translation:
King Salman Bin Abdul-Aziz of Saudi Arabia stressed the importance of joint cooperation.
(i) We have adopted the following two translation procedures:
(a) The procedure of deletion where the expression ‫ﺧﺎدم اﻟﺤﺮﻣﯿﻦ اﻟﺸﺮﯾﻔﯿﻦ‬ُ is a SL
culture-specific honorary title used exclusively in Saudi Arabia. This expression
needs to be deleted in the TT because the TL audience are not aware of it, and
(b) The procedure of addition where the expression “of Saudi Arabia” is added in
the interest of clarity.
(ii) We have adopted a TL-culture-based translation (TL-oriented) which is based on
one of the translation approaches such as the communicative, dynamic equivalence,
natural, acceptable, instrumental, transposition (shift), or faithful translation. These
translation approaches take into consideration the contextual intended meaning of
the ST in order to provide a comprehensible TT to its audience with an acceptable
natural TL style. These translation approaches aim at complete naturalness of the
TT, i.e., to naturalize the TT and reduce its foreignness.
(iii) Stylistically, the expression ‫ ﺧﺎدمُ اﻟﺤﺮﻣﯿﻦ اﻟﺸﺮﯾﻔﯿﻦ‬is a rhetorical device of meton-
ymy referring to King Salman of Saudi Arabia.
12 What is the translation of “The Prime Minister is following the ‘kitchen sink’ policy”?
Explain why.
Our suggested translation is
.“‫اﻟﻤُﻌﺎرﺿﺔ‬ ‫ﯾﺘﺒﻊ رﺋﯿﺲ اﻟﻮزراء ﺳﯿﺎﺳﺔ ”إﻟﻘﺎء اﻟﻠﻮم ﻋﻠﻰ اﻟﺨﺼﻢ“ أو ”إﻟﻘﺎء اﻟﻠﻮم ﻋﻠﻰ‬
The meaning of the expression “kitchen sink approach” derives from the expression “every-
thing but the kitchen sink”, and means “everything that can be conceived of, such that the
Prime Minister is utilizing everything available against opponents”.
13 A picture of Ian Wright, an Arsenal football player who never gets substituted because
he is such an excellent player. He appears in an advert sitting comfortably holding a cup
of Nescafé. On the right-hand side of the advert, we read the text “No Substitute”. This
is an example of intertextuality and culture in translation. Nescafé is well known in Arab
countries, but Ian Wright may not be so well known. Thus, this advert about Nescafé
cannot be displayed in such countries. The suggested translation is: ‫“ – ﻻ ﺑﺪﯾﻞ‬No substi-
tute to it” where a direct reference is made to Nescafé coffee, which is a feminine noun;
that is why the feminine coreferential pronoun -‫ ﻫﺎ‬is used. Thus, the addition translation
procedure is adopted ‫ﺑﺪﯾﻞ ﻟﻬﺎ‬
َ ‫ﻻ‬.
14 We recommend that the whole sentence, the whole paragraph, or the whole text is first
read carefully, as a textual and discourse analysis process, before we take any decision
about which translation approach or which meaning is selected for specific words. The
text meaning always unfolds at the end rather than at the beginning. Let us consider the
following examples:
(i) The ultimate word processor for less than the price of a mouse.
This is an advert about Parker pens in the front page of The Guardian (27 March 1997).
(ii) Lose weight instantly
Buy a Metrocard and you won’t have to carry tons of loose change around
This is an advert displayed on buses in Leeds and elsewhere by the Metro bus company.
Having read the whole text (i), we can establish the accurate meaning of “mouse” which is
a polyseme through making an intertextual relationship between “mouse” and “word proces-
sor”. Thus, the suggested translation is
.‫اﻟﻔﺄرة‬ ‫أﻓﻀﻞ ﻣُﻌﺎﻟِﺞ ﻛﻠﻤﺎت ﺑﺴﻌﺮ أرﺧﺺ ﻣﻦ‬
where ‫ ﻓﺄرة‬can be understood as ‫اﻟﺤﺎﺳﻮب‬ ‫ﻓﺄرة‬.

In text (ii), the suggested translation is
‫ اﺣﺼﻞ ﻋﻠﻰ ﺑﻄﺎﻗﺔ ﺣﺎﻓﻼت ﻣﺘﺮو وﺑﻬﺬا ﻻ ﺗﺤﺘﺎج اﻟﻰ ﺣﻤﻞ أﻃﻨﺎن ﻣﻦ اﻟﻘﻄﻊ اﻟﻨﻘﺪﯾﺔ‬: ً‫ﺧﻔﱡﻒ وزﻧﻚ ﻓﻮرا‬
.‫ﻣﻌﻚ‬
where the SL culture-specific expression “Metrocard” is explained through the word

‫“ – ﺣﺎﻓﻼت‬buses”. Thus, (Metro) is now understood as the name of a bus company.
15 Translate the following advert (taken October 1999):
More BEEF that’s

SCARING the GERMANS
On the left-hand side of the poster is a dark silver sports car with “GALANT” as its licence
plate.
Underneath the sports car, we see in pink colour the slogan:
IDENTIFY YOURSELF
Mitsubishi GALANT
Discussion: The Mitsubishi Galant is an automobile which was produced by the Japanese
manufacturer Mitsubishi from 1969 until 2012. The model name “Galant” was derived from
the French word galant, which means “chivalrous”. We can now make the following textual
and discourse analysis of the advert that appeared in/around October 1999 in the United
Kingdom.
(i) The word “BEEF” appears in capital letters because a high-performance Japanese
sports car is challenging rival German sports cars.
(ii) The word “BEEF” is polysemous in this advert and designates three distinct mean-
ings: (a) a reference to Bovine Spongiform Encephalopathy (BSE), also known as
“mad cow disease” – a reference to the BSE crisis in the UK in the 1990s which
caused widespread concern about the safety of British beef and a temporary ban by
Germany on imports of British beef; (b) strength/power; and (c) a grudge.
(iii) The features of “strength/power” refer to the Mitsubishi Galant sports car.
(iv) The Germans (with their own reputable sports car manufacturers) will – having
already been made to fear “BEEF” from British cows due to BSE – now have
an additional type of “BEEF” to fear: the sheer power of the Mitsubishi Galant
that will outperform and intimidate Germany’s sports car manufacturers. The word
“BEEF” is also capitalized to emphasise the power of the Mitsubishi Galant against
rival German sports cars; more “ENGINE POWER”. Equally, “BEEF” is slang for
“grudge” or “an unresolved issue with someone”, so that this is another score that
needs to be settled, which would scare Germany’s sports car manufacturers.
(v) The capitalization of the main words – “BEEF”, “SCARING” and “GERMANS” –
suggests that it is beef as a meat that is scaring the Germans.
(vi) Mitsubishi’s marketing slogan at the time was “Identify Yourself”. This has two
meanings: the first stems from the command “identify yourself”: when requested
to provide identification, your Mitsubishi motor vehicle is your form of identifica-
tion. The second meaning stems from a person’s desire to create an identity for
themselves, and they can proudly do this by owning and driving a Mitsubishi motor
vehicle. Ergo, Mitsubishi gives one a sense of identity.
Based on the above textual analysis, the suggested translation of the advert “More BEEF
that’s SCARING the GERMANS. IDENTIFY YOURSELF. Mitsubishi” is
.‫ﺟﺎﻻﻧﺖ‬ ‫ ﺑﻄﺎﻗﺘﻚ اﻟﺸﺨﺼﯿﺔ ﻫﻲ ﻣﺘﺴﻮﺑﯿﺸﻲ‬. . . ‫ف اﻷﻟﻤﺎن‬

ُ ‫ ﻫﺬا ﻣﺎ ُﯾﺨﻮﱢ‬. . . ‫ﻣﺤﺮك أﻛﺜﺮ ﻗﻮة‬
ٌ
The back-translation is: “More powerful engine . . . This is what scares the Germans . . . Cre-
ate an identity for yourself with a Mitsubishi”.
16 Let us consider the translation of
I forgot what an ordeal labour can be (The Daily Mail, 22 May 2000).
Based on textual and discourse analysis, we make the following observations:
(i) Texts carry political and cultural overtones. The Daily Mail is a right-leaning tab-
loid newspaper in the United Kingdom and tends to support the Conservative Party.
In order to do so, it manipulates texts against the Labour Party. On 21 May 2000,
Mrs Cherie Blair, wife of the then British Prime Minister Tony Blair, gave birth to
their third son, Leo. The above statement was the caption under a photograph of
Mrs Blair after she had left hospital.
(ii) The two words, (ordeal) and (labour), are placed next to each other. Most impor-
tantly, The Daily Mail’s performative intent (intended meaning) is to influence the
public opinion against the Labour Party. Thus, the above text bears an underlying
political overtone: “I forgot that the Labour Party could be an ordeal”.
(iii) The word “labour” is a polyseme: (a) the process of childbirth ‫اﻟﻤﺨﺎض‬, and (b)
Labour Party (with a capital L).
(iv) The word “ordeal” means “a prolonged painful or unpleasant experience” – ‫ﻣﺤﻨﺔ‬.
Having said the above, the placement of the words “ordeal, labour” next to each other, which
can be understood as “labour is an ordeal”, is a perfect political manipulation of discourse,
word order, and abuse of semantics. Although the word “labour” appears with an initial small
letter (l), The Daily Mail has successfully managed to manipulate Mrs Blair’s statement. The
suggested translation is: ٌ‫اﻟﻤﺨﺎض ﻣِﺤﻨﺔ‬
َ ‫ن‬
‫ﻧﺴﯿﺖ أ ﱠ‬
ُ .
The back-translation is: “I forgot that giving birth was an ordeal”. Thus, the TT has failed
to relay The Daily Mail’s politically performative intent. This is primarily due to the cultural
stylistic gap represented by the initial letters of the word “labour” and “Labour”. Thus, it
can be related to the fact that “labour” and “Labour” represent a pun in English but not in
Arabic. A pun is an SL, phonetically based rhetorical device that cannot be re-produced in
the TL; it does not have a lexical equivalent, especially between languages like Arabic and
English, which are linguistically and culturally incongruous and whose orthography is dif-
ferent. Thus, puns must be sacrificed in English-Arabic-English translation.
Maternity ward fails to deliver (BBC Yorkshire Look North, 28 January 2008).
Textual and discourse analysis of the ST:
(i) The translation problem in the above text stems from polysemy. The verb “deliver”
in this text is polysemous: (a) to provide something promised or expected, and (b)
to give birth to a child.
(ii) To adopt a literal translation approach means we have treated the subject noun
phrase “maternity ward” as personified where the non-human noun phrase is given
the [+ Human] attribute of “giving birth”. Also, we have selected the second mean-
ing “to give birth to a baby” of the verb “deliver”. The literal translation below is
not based on ST context: ‫ﯾﻔﺸﻞ ﻓﻲ ﺗﻘﺪﯾﻢ اﻟﻤﺴﺎﻋﺪات ﻓﻲ اﻟﻮﻻدات‬
ُ ‫ﺟﻨﺎح اﻟﺘﻮﻟﯿﺪ‬
ُ
(iii) To adopt an acceptable and faithful translation approach that is hinged upon the ST
context, we need to provide the following contextually based translation:
.(‫اﻟﻤﻄﻠﻮﺑﺔ )اﻟﻤﺘﻮﻗﻌﺔ‬ ‫ﯾﻔﺸﻞ ﻓﻲ ﺗﻘﺪﯾﻢ اﻟﺨﺪﻣﺎت‬

ُ ‫ﺟﻨﺎح اﻟﺘﻮﻟﯿﺪ‬
ُ
where the first meaning of the verb “deliver” is selected: “to provide something promised
or expected”.
18 Translate the following texts and explain the translation approaches required:
(a) ‫ﻣﺴﺢ اﻟﺴﺒﻮرة‬

ُ ‫ُﺬر اﻟﺒﻠﯿﺪ‬
ُ ‫ﻋ‬, (b) Beauty is in the eye of the beholder, (c) Like father
like son, and (d) Do not judge a book by its cover.
(i) We propose the translations:
(a) A bad workman always blames his tools, (b) ‫ﻏﺰال‬ ‫اﻟﻘﺮد ﺑﻌﯿﻦ أﻣﻪ‬, (c) ‫ﻫﺬا اﻟﺸﺒﻞ‬
‫ﻣﻦ ﻫﺬا اﻷﺳﺪ‬, and (e) ‫ﻻ ﺗﺤﻜﻢ ﻋﻠﻰ اﻟﻤﻈﺎﻫﺮ‬.
(ii) We have adopted a TL-culture-based translation (TL-oriented) based on one of the
translation approaches, such as the communicative, dynamic equivalence, natural,
acceptable, instrumental, or faithful translation. These translation approaches take
into consideration the contextual intended meaning of the ST in order to provide a
comprehensible TT to its audience with an acceptable natural TL style. These trans-
lation approaches aim at complete naturalness of the TT; to naturalize the TT and
reduce its foreignness. The above translation interpretively resembles the original
without unnecessary processing effort on the part of the TL reader.
19 Translate the following text:
What is the winning move?
X 0 0
0 X X
0 X
Good legal advice is just as easy to get.

The above text was printed on the rear of a First Leeds bus ticket, and was from an advert
for the Leeds Community Legal Service. The suggested translation is
.‫اﻟﻠﻐﺰ‬ ‫ﺳﻬﻞ ﻛﺴﻬﻮﻟﺔ ﻫﺬا‬

ٌ (‫اﻟﺤﺼﻮل ﻋﻠﻰ ﻧﺼﺎﺋﺢ ﻗﺎﻧﻮﻧﯿﺔ ﻧﺎﺟﺤﺔ )راﺑﺤﺔ‬
َ ‫ن‬
‫ﻣﺎ ﻫﻲ ﺧﻄﻮة اﻟﻨﺠﺎح؟ إ ﱠ‬
(4 ‫ﻣﺮﺟﻌُﻜُﻢ )ﻫﻮد‬
ِ ‫ﷲ‬ ِ ‫ا‬ ‫اﻟﻰ‬
TT: To God is your return (Ali 1934).
To Allah is your return (Saheeh International 1997).
It is to God that you will all return (Abdel Haleem 2005).
(62 ‫ﻚ ﻣﻤﺎ ﺗﺪﻋﻮﻧﺎ اﻟﯿﻪ ﻣُﺮﯾﺐ )ﻫﻮد‬

‫وإﻧّﻨﺎ ﻟﻔﻲ ﺷ ﱟ‬
TT: But we are really in suspicious (disquieting) doubt as to that which thou invitest us
(Ali 1934:no page).
And indeed we are, about that to which you invite us, in disquieting doubt (Saheeh
We are in grave doubt about what you are asking us to do (Abdel Haleem 2005:140).
We are, indeed, very doubtful (about the religion) to which you are inviting (Ahmad
2010:294).
(40 ‫ﺳ ﱢﻢ اﻟﺨﯿﺎط )اﻷﻋﺮاف‬َ ‫َﻤﻞ ﻓﻲ‬

ُ ‫ﺞ اﻟﺠ‬َ ‫ﻻ ﯾﺪﺧﻠﻮن اﻟﺠﻨﱠﺔَ ﺣﺘﻰ ﯾِﻠ‬
TT: they shall not enter into Paradise until a camel shall pass into a needle’s eye (Palmer
1880).
. . . nor shall they enter Paradise until the camel passes through the eye of the needle
(Arberry 1955:67).
Until the camel can pass through the eye of the needle (Ali 1934:no page).
Until a camel enters into the eye of a needle (i.e., never) (Saheeh International
1997:200).
Even if a thick rope were to pass through the eye of a needle (Abdel Haleem 2005:97).
Until the camel goes through the eye of a needle (which is impossible) (Ahmad
2010:201).
We can make the following observations about these different translations:
(i) The foreignization, adequate translation approach and the literal sense have been
adopted by Palmer, Arberry, and Ali, where SL cultural values are kept intact in
the TT in an attempt to relay the TT to its readers in all its foreignness, to register
the linguistic and cultural difference of the foreign text, and to send the TT reader
abroad. The SL cultural values include the employment of the noun ‫َﻤﻞ‬ ٌ ‫“ ﺟ‬camel”
‫ﱢ‬
and the verbal expression ‫ﯾﻠﺞ ﻓﻲ ﺳَﻢ اﻟﺨﯿﺎط‬ َ “to go through the eye of a needle”
whose perlocutionary force is hyperbole – something that will never take place.
(ii) The translations by Saheeh International and Ahmad have adopted a foreigniza-
tion approach, in addition to exegetical translation – “never” and “which is impos-
sible” – respectively. The exegetical translation approach adds additional details
not explicitly conveyed in the ST; the extra details between brackets represent an
explication and expansion of the SL subordinate clause ‫َﻤﻞ ﻓﻲ ﺳَﻢ اﻟﺨﯿﺎط‬ُ ‫ﯾﻠﺞ اﻟﺠ‬
َ .
(iii) The translation by Abdel Haleem (2005) has provided a different meaning to the
cultural item ‫ﺟَﻤﻞ‬. His translation is based on a different Qur’anic mode of reading
‫اﻟﻘﺮاءات اﻟﻘﺮآﻧﯿﺔ‬, where the noun ‫ ﺟَﻤﻞ‬is read as ‫ﺟُﻤﱠﻞ‬, meaning (a thick rope which
is used in a ship or for climbing a date palm).
(iv) Stylistically, the ST is hypotactic. Hypotaxis is a syntactic mechanism and is a rela-
tion between two clauses within the same hypotactic sentence. The features of the
hypotactic sentence are:
(1) It has more than one clause (a clause complex);
(2) It has clauses which are in an unequal relationship to each other;
(3) It has a subordination relationship (main clause + subordinate clause);
(4) The clause order can be reversed – either the main clause occur first or the
subordinating clause occurs first; and most importantly,
(5) It has a subordinating conjunction. The hypotactic relation is that of subordina-
tion; we have one of the subordinating conjunctions (،‫ ﺣﺘﻰ‬،‫ ﺑﯿﻨﻤﺎ‬،‫ ﻋﻨﺪﻣﺎ‬،(‫إذا )إن‬
‫ وﻟﻮ أن )ﻋﻠﻰ اﻟﺮﻏﻢ ﻣﻦ‬،‫ ﻟﻜﻲ‬،‫ ﺣﯿﺚ‬،(‫ ﺑﺴﺒﺐ )ﻷن‬،‫ ﻣﻨﺬ‬،‫ ﻣﺎﻟﻢ‬،‫ ﺑﻌﺪ‬،‫( ))ﻗﺒﻞ‬if, when,
while, until, before, after, unless, since, because, where, whereas, so that, in
order to, although). In the ST we have the subordinating conjunction (‫)ﺣﺘﻰ‬.
22 What is the translation of “Jacko surrenders?” Discuss the translation process.
There are two interrelated matters to address:
(i) Cultural awareness of the SL is a prerequisite of a successful and accurate trans-

lation. The above ST involves a SL culture-specific nickname “Jacko”. If such a
translation problem occurs in a headline, it is recommended to read through the
whole ST until the full name is given by the text producer. The nickname “Jacko”
refers to the American pop star Michael Jackson.
(ii) We recommend an exegetical translation approach. The translator needs to unlock
the nickname and use the full name plus explication and expansion as additional
details. Thus, the suggested translation is ‫اﻟﺸﻬﯿﺮ اﻟﻨﺠﻢ اﻟﻐﻨﺎﺋﻲ‬
ُ ُ
‫اﻷﻣﺮﯾﻜﻲ‬ ُ‫اﻟﻤُﻄﺮب‬
‫“ – اﻷﻣﺮﯾﻜﻲ ﻣﺎﯾﻜﻞ ﺟﺎﻛﺴﻮن ﯾﺴﺘﺴﻠﻢ‬The well-known American pop star Michael
Jackson surrenders”.
23 What is the translation of “shopaholic”? Discuss the translation process.
We can make the following observations:
(i) The translation of neologisms is a translation problem. The dictionary usually pro-
vides explication of the term “a person with an uncontrollable urge to go shop-
ping”. If the translator relies on the definition of a neologism, the result will be an
over-translation.
(ii) We recommend providing a brief descriptive TL expression based on the explica-
tion provided by the SL dictionary.
(iii) We recommend the procedure of analogy; when there is a parallel term, we adopt
a similar meaning in terms of the general notion of the term. The SL has the term
“alcoholic”, whose translation is ‫ﻣُﺪﻣِﻦ ﻋﻠﻰ اﻟﺨﻤﺮ‬, and whose back-translation is
“addicted to alcohol”. Thus, we recommend the translation by analogy: ‫ﺪﻣﻦ ﻋﻠﻰ‬ ِ ‫ُﻣ‬
‫ﱡ‬
‫اﻟﺘﺒﻀﻊ‬ , whose back-translation is “addicted to shopping”. The general notion is
“addiction, addicted to”, which establishes the parallelism between the two terms
“alcoholic” and “shopaholic”.
24 Translate the following advert and discuss the translation process:
Pentel – Four wen new reely knead two Correkt Yor Miztakes
Textual and discourse analysis:
(i) To the left of the above advertisement, there is a corrector pen. To promote sales
of the corrector pen, the indispensable function of the pen is given but the advert
words are wrongly spelt. Thus, the advert has achieved its goal by attracting the
reader to read the advert through in an attempt to make the reader appreciate the
need for the corrector pen.
(ii) We recommend providing a TT with spelling errors to promote the SL sale promo-
tion drive. The word “Pentel” is a trademark which must be transliterated in the TT.
The suggested translation is ‫ ﻋﻨﺘﻤﺎ دﻛﻮن ﻓﯿﻌﻼ ﺑﯿﺤﺎﺟﺎﺗﻦ ﻣﺎﺻﺔ ﻟﯿﺘﺴﺤﯿﺢ أﺧﻄﻮءاك‬:‫ﺑﻨﺘﻞ‬
25 Translate the following news headline and discuss the translation process:
Tony Blair is blown aside by Hurricane Charlie (BBC news, 19 September 2003).
Let us provide a textual and discourse analysis to arrive at an accurate and effective TT:
(i) The news reporter is reporting on the by-election in the United Kingdom for the
Brent East (UK) constituency, in which the Liberal Democrats party candidate
Sarah Teather wins a landslide victory.
(ii) For two days, 18 and 19 September 2003, Hurricane Isabel lashed the East Coast of
the USA, hitting Virginia and Washington D.C.
(iii) The news reporter has played on words by using “Hurricane” and “Charlie”. Here
lies the key to a successful and effective translation. The translator needs to be
aware of the overtone and intertextuality in the ST.
(iv) The news reporter makes an intertextual reference through the employment of
“hurricane Charlie”. In fact, the name “Charlie” refers to “Charles Kennedy” who
was the party leader of the Liberal Democrats at the time. Now, the jigsaw is clear.
(v) Based on the above, the translator needs to make a link between “Hurricane Char-
lie” which is metaphorically used – “the hurricane of Charles Kennedy” – and
“Hurricane Isabel”, the real hurricane.
(vi) Based on intertextuality and the political metaphor, the suggested translation is
‫ )أو( إﻋﺼﺎر ﺟﺎرﻟﺲ ﻛﻨﺪي ﯾﻄﺮح ﺗﻮﻧﻲ ﺑﻠﯿﺮ‬.‫ﻧﺒﺎ‬
ً ‫إﻋﺼﺎر ﺟﺎرﻟﺲ ﻛﻨﺪي ﯾﻌﺼﻒ ﺑﺘﻮﻧﻲ ﺑﻠﯿﺮ ﺟﺎ‬
.ً‫أرﺿﺎ‬
It is interesting to note that there was a real hurricane called Hurricane Charley that struck
the United States and Jamaica in 2004. Thus, we have “Charley” and “Charlie”.
26 Provide the translation of the following text and discuss the translation process:
WE WILL NOT LOSE YOUR BAGS.

Based on the context and intertextuality of the above advert, we can make the following
observations:
(i) This advertisement was displayed in Leeds Bradford Airport. It was placed on the
top of the luggage check-in counters. There is an image of a man with eye-bags
(bags underneath his eyes).
(ii) The translator needs to make an intertextual reference between the man’s eye-bags
and the overtone of the advert.
(iii) The word “bags” in the advert is a pun and a polyseme. It either means “eye-bags”
or “travel bags, luggage”.
(iv) The bags under the man’s eyes are the key to an effective and successful translation.
The ST says: “WE WILL NOT LOSE YOUR BAGS”, referring to the passengers’
travel bags “luggage”. This effectively means “YOUR LUGGAGE IS UNDER
OUR WATCHFUL EYES”.
(v) The suggested translation of the advert becomes fairly straightforward ‫ﻟﻦ ﺗﻀﯿﻊ‬
‫ﺣﻘﺎﺋﺒﻚ ﻣﻌﻨﺎ‬
َ
27 At Leeds Bradford Airport, on a departures board, we read the text in the following advert:
KLM Cityhopper.
Let us do first the textual and discourse analysis of the ST:
(i) KLM stands for Royal Dutch Airlines. KLM Cityhopper has a total fleet of 49 small
planes, operates flights to 73 scheduled European destinations, and its base/main
hub is at Amsterdam Airport Schiphol.
(ii) The term “Cityhopper” is intertextually related to “Inter-City train”, a type of high-
speed train service operating in several countries that starts in, ends in, stops in, and
connects major towns and cities. Being familiar with the contextual meaning of “Inter-
City train” is the key to the meaning of “Cityhopper”. The same principle of travelling
from one city to another and then another applies to the KLM Cityhopper service.
(iii) The meaning of “hopper” is derived from the verb “to hop”: to jump along on one
foot from one place to another/to leap or bounce – i.e., ‫ﯾﻘﻔﺰ ﻣﻦ ﻣﻜﺎن اﻟﻰ آﺧﺮ‬
ُ ., ُ‫ﯾﺜِﺐ‬
(iv) The verb “to hop” was used by American forces during World War II to refer to
the military strategy of “hopping” from “landing on” one island to another in their
advance against the Japanese forces until they reached the Japanese mainland.
(v) Based on the above analysis, we can recommend the translation :‫ﺧﻄﻮط ﻛﻲ أل أم‬
‫اﻟﺮﺣﻼت ﺑﯿﻦ اﻟﻤﺪن اﻷورﺑﯿﺔ‬. In other words, “hopper” designates “inter-city” – i.e.,
‫ﺑﯿﻦ اﻟﻤﺪن ﻣﻦ ﻣﺪﯾﻨﺔ إﻟﻰ ﻣﺪﯾﻨﺔ‬.
The world is just a click away.

Let’s first do the textual and discourse analysis of the ST:
(i) The above text is written on the side of a KLM airplane. Thus, it is to do with
travelling by air, the overtone of which is “You are able to travel to other parts of
the world as quickly and easily as ‘a mouse click’”; you can easily and quickly
book arrangements and be in another part of the world, as opposed to going to a
travel agency or other service for booking a ticket. Thus, the underlying meaning of
“click” means a “mouse click” – i.e., convenient online, retail booking. This is just
like “Your groceries are a click away”.
(ii) We recommend the translation ‫ُﺠﺮد ﻟﻤﺤﺔ ﺑﺼﺮ‬ ‫اﻟﻌﺎﻟﻢُ ﯾﺒﻌﺪ ﻣ ﱠ‬, whose back-translation
is “The world is just a blink of an eye/a twinkling of an eye/a glance of the eye”.
Based on the analogy translation procedure, the expression ‫ ﻟﻤﺤﺔ ﺑﺼﺮ‬is taken from
Qur’an 16:77.
(iii) The ST preposition “away” is transferred to the TL as a main verb ‫“ ﯾﺒﻌﺪ‬whose dis-
tance is”, and the indefinite noun “a click” is transferred as a noun phrase ‫ﻟﻤﺤﺔ ﺑﺼﺮ‬.
Fasten Seat Belt While Seated

Discuss the translation process.
We recommend the translation
ً
‫ﺟﺎﻟﺴﺎ‬ َ ‫أرﺑﻂ ﺣﺰام اﻟﻤﻘﻌﺪ ﻣﺎ د‬
‫ُﻣﺖ‬
where we have the past participle verb (seated), while in the TT, we have made a shift to
the active participle noun ‫ﺟﺎﻟﺲ‬, and thus ‫اﺳﻢ اﻟﻔﺎﻋﻞ‬, whose illocutionary force is [+ Conti-
nuity] – the passenger is still sitting (continuously sitting) in his/her seat. The transposition
(shift) translation approach is adopted. This is to provide a comprehensible TT to its audi-
ence with an acceptable natural TL style. The translation aims at complete naturalness of the
TT; to naturalize the TT and reduce its foreignness.
30 What is the translation of the abbreviation BSE?
The abbreviation “BSE” stands for “Bovine Spongiform Encephalopathy”. However, the
layman TL reader may not understand the translation of the veterinary medical term and for
this reason we need to provide a translation based on what is commonly known about this
animal disease affecting cows “bovine”. BSE is commonly and colloquially known as “mad
cow disease” because it is a neurodegenerative disease of cattle whose symptoms include
abnormal behavior, trouble walking, and weight loss. Thus, the most common translation of
“BSE” is based on the exegetical translation approach, which is ‫ﻣﺮض ﺟﻨﻮن اﻟﺒﻘﺮ‬, since we
have explained to the TL reader what “BSE” is. The ST adjective “mad” is transferred as a
nominalized noun ‫ ﺟﻨﻮن‬and not an adjective ‫ﻣﺠﻨﻮن‬.
31 Translate the following text and discuss the translation process.
‫اﻟﺘﻘﻰ ﻓﻼن وﻓﻼن ﯾﻮم أﻣﺲ ﻋﻠﻰ ﻫﺎﻣﺶ ﻣﺆﺗﻤﺮ اﻟﻘﻤﺔ ﻓﻲ ﻟﻨﺪن ﻟﻜﻦ ُﺳﺮﻋﺎن ﻣﺎ ﺟﺮت ﺑﯿﻨﻬﻤﺎ ُﻣﻼﺳﻨﺎت‬
.‫ﺧﺎرج ﺣﺪود اﻷدب وﺗﺮاﺷﻖ ﻓﯿﻬﺎ ﺑﺎﻹﻫﺎﻧﺎت واﻟﺘُﻬﻢ‬
(i) We recommend the translation “Mr X and Mr Y held a meeting yesterday on the
sidelines of the London Summit. No sooner had they met than they had an impolite
(rude) heated argument”.
(ii) We also recommend an alternative translation: “An impolite, heated argument
erupted between Mr X and Mr Y yesterday during a meeting on the sidelines of the
London Summit, who traded (exchanged) insults and accusations”.
(iii) We also recommend an alternative translation: “Impolite heated argument erupted
between Mr X and Mr Y yesterday during a meeting on the sidelines of the London
Summit and traded (exchanged) insults and accusations”.
(iv) Based on the above details and the TT, we need a culture-based translation based
on one of the translation approaches, such as the communicative, dynamic equiv-
alence, natural, acceptable, or faithful. These translation approaches take into
consideration the contextual intended meaning of the ST in order to provide a com-
prehensible TT to its audience with an acceptable natural TL style. These transla-
tion approaches aim at complete naturalness of the TT; to naturalize the TT and
reduce its foreignness. The above translation interpretively resembles the original
(v) Having examined carefully the TT, we make the following observations:
(a) To enhance the translation student vocabulary stock, it is worthwhile to note
the rendering of the ST jargon: ‫“ ﻋﻠﻰ ﻫﺎﻣﺶ‬on the sidelines of ”, ‫ﻣﺆﺗﻤﺮ ﻗﻤﺔ‬
“summit”, ‫“ ﻣُﻼﺳﻨﺎت ﺧﺎرج ﺣﺪود اﻷدب‬had impolite (rude) heated argument”,
and the verb ‫ﺗﺮاﺷﻖ‬
َ “to trade, to exchange”.
(b) The translator has also implemented a transposition (shift) translation approach
for the SL-specific style ‫ﻟﻜﻦ ﺳُﺮﻋﺎن ﻣﺎ ﺟﺮت ﺑﯿﻨﻬﻤﺎ‬, whose acceptable natural
TL style is “No sooner had they met than they had”. This also demonstrates
how the translator divided up the ST into two separate TT sentences. The sec-
ond sentence begins with “No sooner . . .”.
(c) The translator has provided an alternative style in which the transposition
(shift) translation approach is adopted where the TT begins from the second
part of the ST and the translation of the verb ‫ ﺟﺮت‬is given a metaphorical
expression “erupted”. The back-translation of this style is
‫ﺟﺮت ُﻣﻼﺳﻨﺎت ﺧﺎرج ﺣﺪود اﻷدب ﺑﯿﻦ ﻓﻼن وﻓﻼن ﯾﻮم أﻣﺲ ﻋﻠﻰ ﻫﺎﻣﺶ ﻣﺆﺗﻤﺮ اﻟﻘﻤﺔ ﻓﻲ ﻟﻨﺪن‬
.‫وﺗﺮاﺷﻖ ﻓﯿﻬﺎ ﺑﺎﻹﻫﺎﻧﺎت واﻟﺘُﻬﻢ‬
32 Translate the following text and discuss the translation process.
The internet can be employed as a useful resource for checking the meaning and con-
textual usage of words.
Grammatically, the ST structure is in passive voice. It must be changed to active voice

and use the translation procedure of adaptation. Grammatically, the main verb is “employ”.
However, because of the stylistic norm of Arabic, we need to make the auxiliary verb (can)
the main verb in the TT.
Grammatically, the noun phrase (the meaning and contextual usage of words) is made up
of two semantic units: (the meaning of words) + (the contextual usage of words). We need to
adopt the transposition (shift) translation approach and the translation procedure of adapta-
tion to suit the stylistic norms of Arabic. The suggested TT is
.‫اﻟﺴﯿﺎﻗﻲ‬ ‫ﻣﻔﯿﺪ ﻟﻠﺘﺄﻛﺪ ﻣﻦ ﻣﻌﺎﻧﻲ اﻟﻜﻠﻤﺎت واﺳﺘﺨﺪاﻣﻬﺎ‬

ٍ ‫ﻛﻤﺼﺪر‬
ٍ ‫ﯾﻤﻜﻦ اﺳﺘﺨﺪام اﻷﻧﺘﺮﻧﺖ‬
This is a natural translation approach put forward by Nida (Nida 1964; cited in Venuti
2000:129), which involves adaptation in grammar and lexicon. In general, grammatical
modifications can be made more readily since many grammatical changes are dictated by
the obligatory structures of the TL; the translator is obliged to make such adjustments.
33 For in-class discussion: Discuss the translation of “yellow journalism/yellow press”,

explain which translation approach you have adopted, and why.
34 For in-class discussion: Discuss the translation based on managing and monitoring of:
(i) “Palestinian Militants/prisoners/fugitives” in American and British media com-
pared to ‫ اﻷﺳﺮى اﻟﻔﻠﺴﻄﯿﻨﯿﻮن‬in the Arab media.
(ii) ‫ إﺳﻘﺎط ﻃﺎﺋﺮة ُﻣﺴﯿﱠﺮة ﻓﻲ ﺟﻨﻮب ﻟﺒﻨﺎن‬compared to ‫ﺳُﻘﻮط ﻃﺎﺋﺮة ﻣُﺴﯿﱠﺮة ﻓﻲ ﺟﻨﻮب ﻟﺒﻨﺎن‬.
For more exercises related to this Chapter, see Appendix 1.
Notes
1 i.e., “surrender thy whole being”; the term “face” is often used metonymically in the sense of one’s
“whole being”.
2 For this rendering of hanif, see note 110 on 2:135.
3 The term “fitrah”, rendered by me as “natural disposition”, connotes in this context man’s inborn,
intuitive ability to discern between right and wrong, true and false, and, thus, to sense God’s exis-
tence and oneness. Cf. the famous saying of the Prophet, quoted by Bukhiri and Muslim: “Every
child is born in this natural disposition; it is only his parents that later turn him into a ‘Jew’, a ‘Chris-
tian’, or a ‘Magian’”. These three religious formulations, best known to the contemporaries of the
Prophet, are thus contrasted with the “natural disposition”, which, by definition, consists in man’s
instinctive cognition of God and self-surrender (Islam) to Him.
4 Lit., “no change shall there be [or ‘shall be made’] in God’s creation ‫”ﺧﻠﻖ‬, i.e., in the natural dispo-
sition referred to above. In this context, the term ‫“ ﺗﺒﺪﯾﻞ‬change” obviously comprises the concept of
“corruption”.
2 Stylistics and translator training
2.1 Introduction
The present chapter provides practical training for the translation student and the transla-
tion teacher in critical translation quality assessment through contrastive stylistic analy-
sis between the ST and the TT. The major focus of the discussion is on the semantic and
stylistic idiosyncrasies of the ST and the TT. In other words, this is an assessment of the
translator’s stylistic skills in terms of the conscious selection of rhetorical and linguistic
devices.
The semantic and stylistic idiosyncrasies of the ST and the TT can be illustrated through
the Arabic-specific case-endings (case-markings) ‫ﺣﺮﻛﺎت اﻹﻋﺮاب‬ ُ . A case-ending indicates
the grammatical role (function) of the noun, which can function as a subject (‫)ﻣﺮﻓﻮع ﺑﺎﻟﻀﻤﺔ‬
or object (‫)ﻣﻨﺼﻮب ﺑﺎﻟﻔﺘﺤﺔ‬. For this reason, stylistically, Arabic is a free word order language
thanks to its case-endings where the subject noun can occur at the beginning, middle, or
end of the sentence, but it can be easily diagnosed as a subject noun through its nominative
case-marking inflection (‫ ﺣﺮﻛﺔ اﻟﺮﻓﻊ )اﻟﻀﻤﺔ‬and the same applies to the object, which has
the accusative case-marking inflection (‫ﺣﺮﻛﺔ اﻟﻨﺼﺐ )اﻟﻔﺘﺤﺔ‬ُ . Let us consider the following
examples:
ِ‫ أﻧﺎ ﺻﺎﺋﻢٌ ﯾﻮمَ اﻟﺨﻤﯿﺲ‬versus ‫اﻟﺨﻤﯿﺲ‬

ِ ‫ﯾﻮم‬
ِ ‫ﺻﺎﺋﻢ‬
ُ ‫أﻧﺎ‬
where the active participle ‫ ﺻﺎﺋﻢ‬has either the nunation ٌ‫ اﻟﺘﻨﻮﯾﻦ ﺻﺎﺋﻢ‬or the nominative
case-ending ‫ﺻﺎﺋﻢُ اﻟﻀﻤﺔ‬, and the object noun ‫ ﯾﻮم‬occurs either in the accusative case
َ ‫ﻣﻨﺼﻮب ﺑﺎﻟﻔﺘﺤﺔ‬
‫ﯾﻮم‬ ٌ or in the genitive case ‫ﻣﺠﺮور ﺑﺎﻟﻜﺴﺮة ﯾﻮم‬. Now, we turn our attention
ِ
to the semantic distinction between ‫اﻟﺨﻤﯿﺲ‬
ِ ‫ﯾﻮم‬
َ ٌ‫ أﻧﺎ ﺻﺎﺋﻢ‬versus ‫اﻟﺨﻤﯿﺲ‬
ِ ‫ﯾﻮم‬
ِ ُ‫ أﻧﺎ ﺻﺎﺋﻢ‬and
the accurate translation of each sentence. Based on the stylistic idiosyncrasy of Arabic
case-ending, the meaning of ‫اﻟﺨﻤﯿﺲ‬
ِ َ ‫ﺻﺎﺋﻢ‬
‫ﯾﻮم‬ ٌ ‫ أﻧﺎ‬is “I will ‘I am going to’ fast next
Thursday”. However, the meaning of ‫اﻟﺨﻤﯿﺲ‬ِ ِ ُ‫ أﻧﺎ ﺻﺎﺋﻢ‬is “I was fasting ‘I fasted’ last
‫ﯾﻮم‬
Thursday”.
The stylistically based translation quality assessment is a vital measurement tool that aims:
1 To enhance the translation student’s skills in critical translation analysis; and

2 To train him/her in how to employ stylistic analysis in the quality assessment of the
translation process and product and the assessment of the ST and the TT.
DOI: 10.4324/9781003268956-3
This translation quality assessment approach is of high value to other languages; thus,
the universality of our approach where translation students and teachers can apply this
approach to their own languages. Our translation quality assessment approach is also
of value to the translation projects required for undergraduate and postgraduate transla-
tion students. The present chapter provides stylistic and semantic details about Arabic
conjunctions.
2.2 Stylistic analysis and translation

The contrastive stylistic analysis is employed in the present discussion as a model for trans-
lation quality assessment and is based on the contrastive measurement of the ST and the
TT at word, phrase, and sentence levels. This translation assessment approach provides the
translation student with an insight into the translation process and translation output. This
assessment approach aims to investigate the following salient textual and discourse features
of the two texts:
1 The analysis of the different styles of the ST and the TT,

2 The investigation of the word order variation between the ST and the TT,
3 The analysis of the cohesion and punctuation techniques adopted by the translator,
4 An account of the distribution of lexical items in terms of their grammatical functions
(verbs, nouns, adjectives, adverbs, prepositional phrases, active participles, hyperbole
adjectives, absolute (cognitive) objects),
5 The investigation of sentence structure: paratactic versus hypotactic sentences, passive
voice versus active voice sentences,
6 An account of the translation approach adopted by the translator, and
7 An account of the culture-specific expressions and contextual factors.
2.3 Tight texture and loose texture

Halliday and Hasan (1976:295–297) make a distinction between two types of texture: “tight
and loose texture”. Variation in texture is a general feature we encounter in texts of all kinds.
In “tight texture”, we find dense clusters of cohesive ties which serve to signal that the mean-
ings of the parts are strongly interdependent and that the whole forms a single unity. We can
argue that tight texture is a prototypical stylistic feature of Arabic and Qur’anic Arabic. In
other texts, however, we find “loose texture” where fewer cohesive ties are used – perhaps
just one or two. This is a stylistic idiosyncrasy of headlines and captions in both English and
Arabic journalistic texts.
2.4 Stylistic idiosyncrasies of conjunctions

Arabic conjunctions are characterized by prototypical pragmatic and stylistic functions,
such as the attainment of a given illocutionary force, and the delivery of the text produc-
er’s performative intent. Among their idiosyncratic features, they are context-sensitive
stylistic resources to achieve cohesion in the Arabic text. Most importantly, they are
semantically oriented because they have inherent semantic componential features which
are missing in English. Therefore, Arabic conjunctions constitute limits of translat-
ability. However, in both Arabic and English, conjunctions occur intra-sententially and
inter-sententially.
Stylistics and translator training 75
Let us consider the following examples which illustrate the stylistic idiosyncrasies and
undertones of the major conjunctions ‫ ﻟﻤّﺎ‬،‫ و‬،ّ‫ ﺛُﻢ‬،‫ ف‬،‫ ﻟﻮ‬،‫ إن‬،‫إذا‬:
Example 1: ‫إذا‬
(186 ‫دﻋﺎن ﻓﻠﯿﺴﺘَﺠﯿﺒﻮا ﻟﻲ )اﻟﺒﻘﺮة‬
ِ ‫اﻟﺪاع إذا‬
ِ ُ ُ‫ﻗﺮﯾﺐ أ‬
‫ﺟﯿﺐ دﻋﻮة‬ ٌ ‫إذا ﺳﺄﻟﻚَ ﻋﺒﺎدي ﻋﻨّﻲ ﻓﺈﻧﻲ‬
When my servants ask you (O Muhammad) concerning Me, indeed I am near. I respond to
the invocation of the supplication when he/she calls upon Me. So let them respond to Me,
Q2:186.
The major stylistic idiosyncrasy of the conjunction ‫“ إذا‬when, if ” is its innate illocutionary
force and the following pragmatic functions:
1 When something is guaranteed to take place, as in

َ
‫اﻟﻤﻮت‬ ‫أﺣُﺪﻛُﻢ‬
َ ‫ﻀ َﺮ‬ َ ‫ُﻛِﺘ‬
َ ‫ﺐ ﻋﻠﯿﻜُﻢ إذا َﺣ‬
Prescribed for you when death approaches one of you, Q2:180.
َ ‫ُﻮم‬
‫إﻧﻜَﺪرَت‬ ُ ‫إذا اﻟﺸﻤﺲُ ُﻛّﻮﱢرَت وإذا‬
ُ ‫اﻟﻨﺠ‬
When the sun is wrapped up in darkness and when the stars fall, dispersing, Q81:1–2, where
death, the wrapping up of the sun in darkness, and the falling of the stars are inevitable events.
2 When something occurs frequently, i.e., [+ Repetition] and [+ Multitude], as in
(17 ‫ﻛﻬﻔِﻬِﻢ )اﻟﻜﻬﻒ‬ ‫ﺗﺰاور ﻋﻦ‬

ُ ‫وﺗﺮى اﻟﺸﻤﺲَ إذا َﻃﻠَﻌَﺖ‬
You would see the sun when it rose, inclining away from their cave, Q18:17.
‫ﻦ‬
‫ُﺣﺼ ﱠ‬
ِ ‫إذا أ‬
When, if they are sheltered, Q4:25.
‫دﻋﻮة اﻟﺪاعِ إذا دﻋﺎن‬

َ ‫ُﺟﯿﺐ‬
ُ ‫أ‬
I respond to the invocation of the supplication when he calls upon Me, Q2:186.
Let us consider the following example which demonstrates how the conjunctions ‫ إذا‬and
“in” perform distinct perlocutionary effects:
(6 ‫ﻓﺎﻃﱠﻬَﺮُوا )اﻟﻤﺎﺋﺪة‬ ‫ُﺒﺎ‬ ُ ‫ و إن ﻛ‬. . . ‫اﻟﺼﻼة ﻓﺎﻏﺴِﻠُﻮا‬

ً ‫ُﻨﺘﻢ ﺟُﻨ‬ ِ ‫إذا ﻗُﻤﺘُﻢ اﻟﻰ‬
When you prepare for prayer, wash . . . If you are in a state of ceremonial impurity, bathe
your whole body, Q5:6.
We can observe that the conjunction ‫ إذا‬is selected for actions which are frequently
repeated, such as the action of ablution for the five daily prayers. However, the conjunction
‫ إن‬is stylistically employed when we have actions which do not take place frequently, such
ً ‫“ ُﺟﻨ‬the state of ceremonial impurity” that does not happen frequently.
as ‫ُﺒﺎ‬
3 When ‫ إذا‬designates a prescribed legal obligation ‫ﺗﻜﻠﯿﻒ ﺣﺘﻤﻲ‬, as in Q2:282 and Q5:6
where “the writing down of a loan contract” and “the rise to perform prayer” are consid-
ered as obligatory and prescribed legal obligations.
4 When something is desired to take place, as in Q7:131 where ‫ إذا‬collocates with the
word ‫ اﻟﺤﺴﻨﺔ‬which means “all the good things bestowed upon mankind such as welfare,
good health, prosperity, children, knowledge, etc.” Similarly, in Q110:1, ‫ إذا‬collocates
with the word ‫“ ﻧﺼﺮ‬victory”.
Through the employment of the conjunctive particle ‫إذا‬, the ST Q2:186 has attained the fol-
lowing semantic entailments:
(i) that people will definitely enquire about their Lord,

(ii) that the person is required to supplicate repeatedly, and
(iii) that his/her prayers will definitely be answered.
However, the use of the TL conjunction “when” fails to communicate the SL pragmatic
functions.
Example 2: ‫إن‬
In Arabic, the conjunction ‫“ إن‬when, if ” has the following prototypical pragmatic func-
tions and illocutionary force, such as
(i) The impossibility of something to take place, as in
(81 ‫وَﻟَﺪاً )اﻟﺰﺧﺮف‬ ِ

‫ﻟﻠﺮﺣﻤﺎن‬ َ ‫ﻗُﻞ إن‬
‫ﻛﺎن‬
Say: “If the Most Merciful had a son . . . ?” Q43:81.
which semantically entails “monotheism” – its underlying meaning is “it is impossible for
God to have a son”. Therefore, semantically, the use of ‫ إذا‬instead of the conjunction ‫ إن‬will
produce a counter-productive illocutionary force of the ST producer’s performative intent
of Q43:81. The same applies to Q5:116 ‫ِﻤﺘﻪ‬ ُ ‫“ – إن ﻛُﻨﺖُ ﻗٌﻠﺘُ ُﻪ ﻓﻘﺪ ﻋﻠ‬If I had said it, You would
have known it”, where the conjunctive particle ‫ إن‬is used by Jesus in his dialogue with God
to entail: “It is impossible that I (Jesus) have said such a thing about You (God)”.
(ii) The rarity of something to take place, as in
(25 ‫ﺸ ٍﺔ )اﻟﻨﺴﺎء‬
َ ‫ﺑﻔﺎﺣ‬
ِ َ ‫إن آﺗ‬
‫َﯿﻦ‬
If they commit adultery, Q4:25.
(71 ‫اﻟﻨﻬﺎرَ ﺳَﺮﻣَﺪاً )اﻟﻘﺼﺺ‬ ‫ﷲ ﻋﻠﯿﻜُﻢ‬

ُ ‫ﻞا‬
َ ‫ﻗُﻞ أرأﯾﺘُﻢ إن َﺟ َﻌ‬
If God should make for you the night continuous? Q28:71.
(iii) the probability or uncertainty of something to take place, as in

(9 ‫اﻗﺘﺘﻠﻮا )اﻟﺤﺠﺮات‬ َ
‫اﻟﻤﺆﻣﻨﯿﻦ‬ ‫ﻃﺎﺋﻔﺘﺎن ﻣﻦ‬
ِ ‫إن‬
“If two factions among the believers should fight”, (Q49:9), and also in Q4:3 which means
“probably, we may deal unjustly with orphan girls” – in other words, “we are uncertain
whether we will deal justly with orphan girls”. The same applies to Q2:271 and Q3:144
where the conjunctive particle ‫ إن‬is employed to designate uncertainty of whether Muham-
mad will be killed in battle or die a normal death.
(iv) The uncertainty of something to take place, as in

(143 ‫ﺗﺮاﻧﻲ )اﻷﻋﺮاف‬ ‫ﻓﺴﻮف‬
َ ُ
‫ﻣﻜﺎﻧﻪ‬ ‫ﱠ‬
‫اﺳﺘﻘﺮ‬ ‫اﻟﺠﺒﻞ ﻓﺈن‬
ِ ‫ﻟﻜﻦ اﻧﻈُﺮ اﻟﻰ‬
But look at the mountain; if it should remain in place, then you will see Me, Q7:143.
(7 ‫ﺗﻌﻠﻤﻮن )اﻷﻧﺒﯿﺎء‬ ‫ِﻛﺮ إن ﻛُﻨﺘُﻢ ﻻ‬

ِ ‫ﻓﺴﺄﻟﻮا أﻫﻞَ اﻟﺬ‬
So ask the people of the message if you do not know, Q21:7.
(v) When something is undesired to take place, as in Q3:140, where “in” collocates with
the word ٌ‫“ ﻗﺮح‬a wound”. Similarly, ‫ إن‬collocates with ‫ﺳﯿﺌﺔ‬
ٌ “affliction, hardship” in
Q7:131.
Example 3: ‫ﻟﻮ‬
The cohesive device ‫“ ﻟﻮ‬if ” designates the perlocutionary effect of reproach ‫اﻟﺘﻮﺑﯿﺦ‬,
i.e., it pragmatically entails that something is impossible to take place, as in ‫ﻟﻮ ﻃﺎر‬
ُ – “if the elephant flies”, i.e., “it is impossible for an elephant to have wings to
‫اﻟﻔﯿﻞ‬
fly”. However, if we say ‫اﻟﻔﯿﻞ‬
ُ ‫“ – إن ﻃﺎر‬if the elephant flies”, it means “it is likely
that an elephant can have wings to fly”.
Let us consider Q35:14 below which illustrates the perlocutionary effect of the conjunction ‫ﻟﻮ‬:
(14 ‫اﺳﺘﺠﺎﺑُﻮا )ﻓﺎﻃﺮ‬ ‫ﻟﻮ َﺳﻤِﻌُﻮا ﻣﺎ‬
If they (the idols) heard, they would not respond.

Since the ST is about the idols, the employment of the cohesive device ‫ ﻟﻮ‬censures the
polytheists and semantically designates the impossibility for idols to take the action of
responding to their worshipper’s prayers. Therefore, if we substitute ‫ ﻟﻮ‬by “in”, the perlocu-
tionary effect will change dramatically to: “It is possible ‘likely’ that the idols will respond”.
Therefore, the translation has failed the ST producer’s intentionality (intended meaning and
performative intent).
Example 4: ‫ﺛُﱠﻢ‬, ‫و‬, ‫ف‬َ , and ‫ﻟﻤّﺎ‬:

Stylistically, the temporal conjunction ‫ ف‬is an affirmation particle which is employed
to achieve an illocutionary “communicative” force that cannot be met by English,
as in
‫ – ﺿﺮﺑﻬﺎ ﻋﻠﻰ رأﺳﻬﺎ ﻓﻘﺘﻠﻬﺎ‬He hit her on the head and killed her immediately.
where we have translated the temporal conjunction ‫ ف‬as “immediately”.

(29 ‫اﻟﻤﺘﻜﺒﺮﯾﻦ )اﻟﻨﺤﻞ‬ ‫ﺧﺎﻟﺪﯾﻦ ﻓﯿﻬﺎ ﻓﻠﺒﺌﺲَ ﻣﺜﻮى‬
َ َ‫ﺟﻬﻨﻢ‬
‫ﻓﺎدﺧُﻠﻮا أﺑﻮابَ ﱠ‬
Hence, enter the gates of hell, therein to abide! And evil, indeed, shall be the state of all who
are given to false pride, Q16:29.
(55 ‫ﻓﺴﻮف ﺗﻌﻠﻤﻮن )اﻟﻨﺤﻞ‬

َ ‫ﻓﺘﻤﺘّﻌُﻮا‬
Enjoy, then, your (brief) life: but in time you will come to know (the truth)! Q16:55.
In Q16:29, the use of the affirmation particle ‫“ – ف‬and” prefixed to ‫“ ﻓﺎدﺧُﻠﻮا‬enter” (imper-
ative) and َ‫“ ﻟﺒﺌﺲ‬what an evil” semantically designates “the intensity of torment” and sty-
listically delivers the rhetorical device of hyperbole of the punishment to this category of
disbelievers who are mentioned earlier in Q16:23–24. The conjunctive particle ‫ف‬, however,
performs the perlocutionary effect of a threatening command. Semantically, however, the
conjunction ‫“ و‬and” in ‫وﻟﻨﻌﻢ دار اﻟﻤﺘّﻘﯿﻦ‬
َ “And how excellent is the home of the righteous”
(Q16:30) has a distinct meaning which is that of explaining the high level of pleasure and
joy for the companions of paradise.
Also, semantically, the conjunction ‫ ف‬designates an action that takes place without
delay. Thus, its major semantic componential features are [+ Immediate Action] and
[ – Delay], as in
(68 ‫ﻟ ُﻪ ﻛُﻦ ﻓﯿﻜﻮن )ﻏﺎﻓﺮ‬ ُ ‫إذا ﻗﻀﻰ أﻣﺮاً ﻓﺈﻧﱠﻤﺎ ﯾﻘ‬

‫ُﻮل‬
When He decrees a matter, He says to it: “Be”, and it is, Q40:68.

where we can observe in ‫“ ﻛُﻦ‬be” + ‫“ ﻓﯿﻜﻮن‬and it is” the phonetic process of concealment
‫ اﻹﺧﻔﺎء‬that takes place between the alveolar nasal sound /‫ن‬/ and the labio-dental sound /‫ف‬/.
This concealment is due to the fact that the place of articulation of both consonant sounds
/‫ن‬/ and /‫ف‬/ are adjacent to each other. This phonetic process of concealment semantically
designates the meaning that, in terms of time, not even a split second is required by God to
create humans or non-humans. Therefore, stylistically, the use of ‫ و‬instead of ‫ ف‬will change
the illocutionary force and the ST producer’s performative intent dramatically.
While the SL makes a crucial stylistic and semantic distinction between the conjunction
‫“ ف‬and” and its counterpart ‫“ و‬and”, the TL stands helpless to negotiate this problem and
can only provide the conjunction (and) for (fa). Semantically, the componential features
of ‫ و‬are [ – Immediate Action] and [+ Delay]. This semantic distinction can be illustrated
by Q12 where we encounter the employment of both ‫ ف‬and ‫و‬. When the context entails
[+ Immediate Action] and [ – Delay] in the action denoted by the verb, the ‫ ف‬is used, as
in Q12:63, 70, 88, and 99. However, when the context involves [ – Immediate Action] and
[+ Delay] in the action denoted by the verb, the conjunction ‫ و‬in ‫“ وﻟﻤّﺎ‬and when” is used, as
in Q12:59, 65, 69, and 94.
The order in the occurrence of conjunctions is context-sensitive and semantically ori-
ented. A pragmatic distinction can be made between the temporal cohesive device ‫“ ﺛُﱠﻢ‬then”
whose semantic componential features are [ – Immediate Action] and [+ Delay] and its
counterparts ‫ف‬. In Q7:195, we encounter ‫ ﺛُﱠﻢ‬followed by ‫ف‬:
(195 ‫ﺗُﻨﻈِﺮُون )اﻷﻋﺮاف‬ ‫ﻛﯿﺪون ﻓﻼ‬

ِ ّ‫ُﺛﻢ‬
Then conspire against me and give me no respite.
where ‫ ﺛُﱠﻢ‬occurs first followed by ‫ف‬. However, in Q11:55, we encounter the opposite
order:
(55 ‫ﺮون )ﻫﻮد‬

ِ ‫ُﻨﻈ‬
ِ ‫ﺗ‬ ‫ ﺛُّﻢ ﻻ‬. . . ‫ – ﻓﻜﯿﺪوﻧﻲ‬So, plot against me . . . then do not give me praise
where ‫ ف‬occurs first, followed by ‫ﺛُﱠﻢ‬. In Qur’anic discourse, the contextual meaning of the
cohesive device needs to be taken into account although it is unlikely that the TL will be able
to capture the nuances involved. Q7:195 and Q11:55 provide insight into the complex nature
of Arabic conjunctions and their translation:
(i) The marriage of context and meaning: Exegetically, Q7:195 is an implicit reference to
Muhammad and his people who are polytheists worshipping idols. The context of Q7
involves a short period of challenge between the two parties. Because the challenge in
Q7:195 is less intense than in Q11:55, we do not find the word ‫ﺟﻤﯿﻌﺎ‬ ً “all of you” in
Q7:195, and we find a word-final short vowel /i/ ‫ اﻟﻜﺴﺮة‬in ‫ﻛﯿﺪون‬ ِ “plot against me”. The
phonetic feature of the word-final short vowel /i/ signifies the short period of challenge
between the two parties. However, in Q11:55, the context involves confrontation, a
long period of intense challenge between Prophet Hud and his polytheist people, and
an accusation against Hud of sanity inflicted upon him by their gods (Q11:50–58). This
has led him to challenge them and their gods and pronounce himself free from what-
ever they associate with God. Thus, Hud in Q11:55 has challenged the polytheists not
to give him any respite. To exaggerate in his perlocutionary effect of challenge, Hud
ً
stylistically adds the word ‫ﺟﻤﯿﻌﺎ‬ “all of you” and the word-final long vowel /i/ ‫ اﻟﯿﺎء‬in
‫“ ﻛﯿﺪوﻧﻲ‬plot against me”. The phonetic feature of the word-final long vowel /i/ signifies
the long period of challenge between the two parties. Unlike Q7:195, the surrounding
co-text of Q11: 55 has played a role in the occurrence of the word-final long vowel /i/ in
‫ ﻛﯿﺪوﻧﻲ‬where many other words have also occurred with the phonetic feature of a word-
final long vowel: ‫“ إﻧّﻲ‬I am”, (Q11:54), ‫“ أﻧّﻲ‬I am”, (Q11:54), ‫ رﺑّﻲ‬. . . ‫“ إﻧّﻲ‬I am . . . my
Lord”, (Q11:56), ‫“ رﺑّﻲ‬my Lord”, Q11:56 (twice), 57 (twice).
(ii) In Q7:195, the temporal conjunction ‫ ﺛُﱠﻢ‬comes first to express an [ – Immediate Action] and
[+ Delay] in the verb ‫ن‬ِ ‫ﻛﯿﺪو‬, i.e., you can take your time in plotting against me. However,
the conjunction “fa” occurs next and is prefixed to the negative particle ‫“ ﻻ‬no”, i.e., give
me no respite immediately and as soon as you can. The immediate no respite suits well the
context of Q7:195, which is marked by a short period of challenge and the immediate pun-
ishment that will be imposed on the polytheists during this life. In other words, the ‫→ ف‬
“the punishment will be inflicted very soon, unexpectedly”. This analysis is intertextually
backed up by Q7:4 and Q7:95 “How many cities have We destroyed, and Our punishment
came to them at night or while they were sleeping at noon” and “We seized them sud-
denly”. This designates the immediate “sudden” punishment signified by the conjunction
“fa”, the word-final short vowel /i/ in ‫ن‬ ِ ‫“ ﻛﯿﺪو‬to plot against me” and ‫ن‬ِ ‫“ ﺗُﻨﻈِﺮو‬to give me
no respite” in Q7:195. Thus, ‫ن‬ ِ ‫و‬‫ﺮ‬ ‫ُﻨﻈ‬
ِ ‫ﺗ‬ ‫ﻓﻼ‬ “give me no respite”, (Q7:195) is synonymous
with ً‫ﺎﻫﻢ ﺑﻐﺘﺔ‬
ُ ‫“ ﻓﺄﺧﺬﻧ‬We seized them suddenly” (Q7:95).
(iii) In Q11:55, the cohesive device ‫ ف‬occurs first to express [+ Immediate Action]
and [ – Delay] with regards to the action of plotting. However, ‫ ﺛُﱠﻢ‬occurs next as a
contextual requirement of the delay in the infliction of punishment that will be imposed
on the polytheists during this life. In other words, the ‫“ → ﺛُﱠﻢ‬the punishment will not
be inflicted soon”. This analysis is intertextually backed up by Q11:3 and Q11:8 “Seek
forgiveness from your Lord and repent to Him. He will let you enjoy a good provision
for a specified term and give every doer of favor his reward. But if you turn away, then
indeed, I fear for you the punishment of a great day” and “If We hold back from them
the punishment”. Semantically, this entails the delay in punishment signified by the
conjunction ‫ ﺛُ ﱠﻢ‬in Q11:55.
The temporal conjunction ‫“ ﻟﻤّﺎ‬when” occurs in the subordinated clause, as in: “When I took
David to the library, the staff welcomed him”. Let us compare this to the following ST:
‫ﻏﯿﺎﺑﺖ اﻟﺠُﺐﱢ وأوﺣﯿﻨﺎ اﻟﯿﻪ ﻟﺘُﻨﺒ ﱠ‬

‫ّﺌﻨﻬُﻢ ﺑﺄﻣﺮِﻫِﻢ ﻫﺬا وﻫﻢ ﻻ ﯾﺸﻌُﺮون‬ ِ ‫ﯾﺠﻌﻠﻮ ُه ﻓﻲ‬
ُ ‫ﻓﻠﻤﺎ ذﻫﺒﻮا ﺑﻪ وأﺟﻤﻌﻮا أن‬
(15 ‫)ﯾﻮﺳﻒ‬
So, when they took him (Joseph) out and agreed to put him into the bottom of the well. But
We (God) inspired to him: “You will surely inform them sometime about this affair of theirs
while they do not perceive”.
Here we find the temporal conjunction ‫ ﻟﻤّﺎ‬translated as “when”. This is wrong. The sub-
ordinate clause in which ‫“ ﻟﻤّﺎ‬when” occurs has an ellipted main clause ‫ﻓﺠﻌﻠﻮه ﻓﯿﻬﺎ‬ ُ “they
dropped Joseph into the well”.
The translation strategies we can adopt are either: (i) to ignore ‫ ﻟﻤّﺎ‬and replace it with “so”
or “then” so that you have one TL main clause; or (ii) to add to the translation the ellipted
main clause “they dropped Joseph into the well” if we want to use “when”.
Stylistic idiosyncratic differences between Arabic and English in terms of collocation of
prepositions is another issue in Arabic translation. It demonstrates the linguistic incongruity
between the two languages and is an interesting area of contrastive linguistics and translation
studies. For instance: the Arabic verb ‫ ﯾﻐﻔﺮ‬needs a preposition ‫ ل‬+ an object; the English
verb “forgive” does not need a preposition; the verb ‫ ﯾﻌﻔﻮ‬requires a preposition ‫ ﻋﻦ‬+ an
object; the verb “pardon” does not need a preposition; the verb ‫ ﯾﺮﺣﻢ‬does not need a prepo-
sition; and the verb “have mercy” requires a preposition “on/upon”. Thus, we have
ٍ
‫ﻟﺴﺎﻟﻢ‬ ‫ﯾﻐﻔُﺮ‬
ِ ‫ﷲ‬ ُ ‫( – ا‬subject + verb + preposition (‫)ل‬+ object) – God forgave Salim (subject +
verb + object).
‫ﺐ‬ ُ ‫( – اﷲُ ﯾَﻌﻔﻮ ﻋﻦ‬subject + verb + preposition (‫)ﻋﻦ‬+ object) – God pardons the
ِ ‫اﻟﻤﺬ ِﻧ‬
wrongdoer (subject + verb + object).
َ ‫َﺮﺣ ُﻢ‬
‫ﺳﺎﻟﻢ‬ َ ‫ﷲﯾ‬ُ ‫( – ا‬subject + verb + object) – God has mercy on Salim (subject + verb +
preposition + object).
However, some verbs and adjectives require a preposition in both Arabic and English, as in
‫ ﻋﻠﻰ‬+ ‫“ ﯾﻌﺘﻤﺪ‬depend on/upon”, and ‫ﻓﺨﻮر ب‬
ٌ “proud of ”.
2.5 Translation and stylistic variation

There is a yawning gap between Arabic and English in terms of stylistic variation in Ara-
bic. This is attributed to a number of reasons such as hyperbaton, shift ‫اﻹﻟﺘﻔﺎت‬, the let-
ter ‫ ل‬for affirmation, negation particle, interrogative particle, morphological form of the
verb, singular/plural, plural of paucity ‫ﺟﻤﻊ ﻗﻠﺔ‬/plural of multitude ‫ﺟﻤﻊ اﻟﻜﺜﺮة‬, masculine/
feminine, the detached pronoun ‫ﺿﻤﯿﺮ اﻟﻔﺼﻞ‬, synonymy, and stylistic differences that are
semantically oriented in Arabic.
It is interesting to note that the translations of such examples cannot reflect the subtle
semantic differences between any pair of stylistically different sentences. English cannot
capture this unique linguistic phenomenon in Qur’anic Arabic. Throughout history, Brisset
(1996; cited in Venuti 2000:343–344) argues that translators have had to contend with the
fact that the target language is deficient when it comes to translating the source text into
that language. Such deficiencies can be clearly identified as lexical, or morpho-syntactic
deficiencies, or as problems of polysemy. The difficulty of translation does not arise from
the lack of a specific translation language. It arises, rather, from the absence in the target
language of a subcode equivalent to the one used by the source text in its reproduction of the
source language. Based on Brisset’s claim, we can argue that the Arabic ‫ ﻣُﺘﺸﺎﺑﻬﺎت‬uncovers
the linguistic deficiency in English since the ‫ ﻣﺘﺸﺎﺑﻬﺎت‬constitutes a linguistic void in Eng-
lish. According to Brisset (ibid:345), translation does not fill a linguistic void.
This is illustrated in the following examples below where the translations of any pair of
such sentences are identical but inaccurate.
1 Provide the translations for the following pair of grammatically similar but stylistically
different sentences and discuss their semantic distinction.
(173 ‫ﻞ ﺑ ِﻪ ﻟﻐﯿﺮ اﷲ )اﻟﺒﻘﺮة‬

ُ
‫وﻣﺎ أِﻫ ﱠ‬
(115 ‫اﻟﻨﺤﻞ‬ ،145 ‫ اﻷﻧﻌﺎم‬،3 ‫ﷲ ﺑ ِﻪ )اﻟﻤﺎﺋﺪة‬
ِ ‫وﻣﺎ ُأِﻫﻞﱠ ﻟﻐﯿﺮ ا‬
And that which has been dedicated to other than Allah.

The TT is the same for the above two stylistically and semantically different sentences,
although there is a stylistic difference between the two STs in terms of word order. In Q5:3,
Q6:145, and Q16:115, we have the rhetorical device of hyperbaton where the preposi-
tional phrase ‫ ﺑﻪ‬is moved from its sentence-final position to the middle of the sentence.
This is a marked (unusual, unexpected) word order. Q2:173 represents the unmarked (usual,
expected) word order where the prepositional phrase ‫ ﺑﻪ‬occurs in its normal position, which
is the middle of the sentence. On the pragmatic level, the STs producer’s performative intent
in Q5:3, Q6:145, and Q16:115 is to highlight the object ‫“ ﻟﻐﯿﺮ اﷲ‬other than Allah” and give
it the illocutionary force of polytheism ‫اﻟﺸﺮك‬, as well as bring it to reader’s attention. One
may wonder whether the translator will be able to capture this subtle semantic distinction
between the two different ST word orders. For more details on the rhetorical device of hyper-
baton, see Abdul-Raof (2020:94).
(264 ‫ﻋﻠﻰ ﺷﻲء ﻣﻤﺎ ﻛﺴﺒﻮا )اﻟﺒﻘﺮة‬ ‫ﻻ ﯾﻘﺪرون‬

(18 ‫ﻣﻤﺎ ﻛﺴﺒﻮا ﻋﻠﻰ ﺷﻲء )إﺑﺮاﻫﯿﻢ‬ ‫ﻻ ﯾﻘﺪرون‬
They are unable (to keep) anything of what they have earned.
The stylistic variation lies in the word order. Q2:264 is the unmarked word order where
the prepositional phrase ‫“ ﻋﻠﻰ ﺷﻲء‬anything” occurs first after the verb ‫“ ﯾﻘﺪرون‬to be
able”. Q14:18 is a marked word order where the verb ‫“ ﻛﺴﺒﻮا‬earned” in order to achieve
lexical coherence with the earlier noun ‫“ أﻋﻤﺎل‬deeds”, which are both semantically and
intertextually related.
3 Provide translations for the following pair of grammatically similar but stylistically dif-
ferent sentences and discuss their semantic distinction.
(80 ‫ﻣﻌﺪودة )اﻟﺒﻘﺮة‬ ً ‫إﻻ‬

‫أﯾﺎﻣﺎ‬ َّ ُ‫وﻗﺎﻟﻮا ﻟﻦ ﺗﻤﺴﱠﻨﺎ اﻟﻨﺎر‬
(24 ‫ﻣﻌﺪودات )آل ﻋﻤﺮان‬ ً‫وﻗﺎﻟﻮا ﻟﻦ ﺗﻤﺴﱠﻨﺎ اﻟﻨﺎرُ إﻻَّ أﯾﺎﻣﺎ‬
And they said: “Never will the fire touch us except for a few numbered days”.
We have the same noun phrase: plural noun ‫ اﯾﺎم‬+ plural adjective ‫ ﻣﻌﺪودة‬and plural
noun ‫ اﯾﺎم‬+ plural adjective ‫ﻣﻌﺪودات‬. There is a semantic distinction between ‫ ﻣﻌﺪودة‬and
‫ﻣﻌﺪودات‬. One may wonder whether the translator will be able to capture this subtle seman-
tic distinction between the two ST conjunctions. The word ‫ ﻣﻌﺪودة‬is a plural of “multitude”
‫ ﺟﻤﻊ ﻛﺜﺮة‬and means “unspecified in terms of time or number but it is more than 11”, but
the important thing is that the Jews will get out of hell sooner or later. Thus, the context of
Q2:80 refers to the Jews. However, the context of Q3:24 refers to the Muslims who falsely
claim that they will be told about the exact number of days they must spend in hell before
they will be transferred to paradise. Thus, they know exactly how many days of their resi-
dence in hell. Thus, ‫ ﻣﻌﺪودات‬is a plural of paucity ‫ ﺟﻤﻊ ﻗﻠﺔ‬meaning “specified in terms of
time and number and less than 11”.
(25 ‫ﯾﺴﺘﻤﻊ اﻟﯿﻚَ )اﻷﻧﻌﺎم‬

ُ ‫وﻣﻨﻬﻢ ﻣﻦ‬
(42 ‫ﯾﺴﺘﻤﻌﻮن اﻟﯿﻚَ )ﯾﻮﻧﺲ‬
َ ‫وﻣﻨﻬﻢ ﻣﻦ‬
And among them are those who listen to you.

The stylistic difference lies in the verb ‫ﻊ‬
َ ‫ﺳ َﻤ‬
َ , which occurs in the singular ‫ ﯾﺴﺘﻤِﻊ‬in Q6:25
but in the plural form ‫ ﯾﺴﺘﻤﻌﻮن‬in Q10:42. The context has brought about the difference in
the verb form. In Q6:25, the singular verb form ‫ ﯾﺴﺘﻤِﻊ‬occurs because it refers to a group
of people who are few in number, while the plural verb form ‫ ﯾﺴﺘﻤﻌﻮن‬in Q10:42 refers to a
large number of people.
The other stylistic difference is between the singular subject pronoun ‫ ﻫﻮ‬implicit in the
verb ‫‘“ ﯾﺴﺘﻤﻊ‬he’ listens”, which refers to a group of people who are treated as one person,
and the plural subject pronoun ‫ ﻫﻢ‬implicit in the verb ‫‘“ ﯾﺴﺘﻤﻌﻮن‬they’ listen”, which refers
to disbelievers.
(42 ‫ﻟﻌﻠﱠﻬُﻢ ﯾﺘﻀَﺮﱠﻋُﻮن )اﻷﻧﻌﺎم‬ ‫ﺑﺎﻟﺒﺄﺳﺎء واﻟﻀﱠﱠﺮا ِء‬

ِ
(94 ‫ﻟﻌﻠﱠﻬُﻢ ﯾﻀﱠﺮﱠﻋُﻮن )اﻷﻋﺮاف‬ ‫ﺑﺎﻟﺒﺄﺳﺎء واﻟﻀﱠﱠﺮا ِء‬
ِ
With poverty and hardship that perhaps they might humble themselves.
where the stylistic distinction between the two STs lies in the difference in the verb morpho-
logical forms ‫ﺮرع‬ ‫ﯾﻀﱠ ﱠ‬/‫“ ﯾﺘﻀﺮﱠع‬to humble oneself ”. Co-text “the surrounding linguistic envi-
ronment” has influenced the occurrence of ‫ﯾﺘﻀﺮع‬ ‫ﱠ‬ in Q6:42 because of the occurrence of the
same verb in Q6:43. Thus, in terms of coherence, the two sentences Q6:42–43 have achieved
lexical symmetry. However, the verb ‫ ﯾﻀﱠﺮﱠع‬has undergone the phonetic change of assimila-
tion of the letter ‫ – ت‬it is deleted. This means that its original full verb form is also ‫ﯾﺘﻀﺮع‬
‫ﱠ‬ .
Let us consider the following pair of sentences:
(64 ‫ﻓﺄﻧﺠﯿﻨﺎه )اﻷﻋﺮاف‬

ُ ُ‫ﻓﻜﺬﱠﺑﻮه‬
(73 ‫ﱠﯿﻨﺎه )ﯾﻮﻧﺲ‬
ُ ‫ﻓﻨﺠ‬ ُ ‫ﻓﻜﺬ‬
‫ﱠﺑﻮه‬
But they denied him, so We saved him.

The stylistic distinction between the two STs is demonstrated by the difference on the
morphological level of the two verbs. Both verbs ‫ أﻧﺠﺎ‬and ‫“ ﻧﺠﱠﺎ‬to save” are transitive verbs.
However, co-text has influenced the occurrence of ‫ أﻧﺠﺎ‬in Q7:64 due to the four occurrences
of other derivative verb forms, as in Q7:72, 83, 141, 165. Similarly, co-text has influenced
the occurrence of ‫ ﻧﺠﱠﺎ‬in Q10:73 due to the three times of occurrence of other derivative verb
forms, as in Q10:86, 92, 103. Thus, on the coherence level, the two STs have achieved lexi-
cal symmetry. On the semantic level, however, the verb ‫ ﻧﺠﱠﺎ‬signifies multitude and hyper-
bole, stylistically.
Another interesting stylistic feature of the ST is the employment of the temporal conjunc-
tion ‫ ف‬cliticized onto the two verbs. Stylistically, the context of both sentences requires the
conjunction ‫ف‬, which semantically designates an immediate action taken without any delay.
Prophet Noah was sent his people to observe and adhere to monotheism. However, his peo-
ple rejected his message and disbelieved his prophethood straightaway. Also, God’s support
to him came immediately when he was in the ship.
In terms of Qur’anic exegesis, the above STs are intertextually related to Q37:75. How-
ever, we need to focus on the meaning of the temporal conjunction ‫ف‬:
(75 ‫ﻧﻮح ﻓﻠَﻨِﻌﻢَ اﻟﻤُﺠﯿﺒﻮن )اﻟﺼﺎﻓﺎت‬

ٌ ‫ﻧﺎداﻧﺎ‬ ‫وﻟﻘﺪ‬
And Noah had certainly called Us, and We are the best of responders, Q37:75.
where the temporal conjunction ‫ ف‬is employed by the ST to signify God’s immediate action
without delay to save Noah. However, the TT has failed to achieve the ST producer’s perfor-
mative intent and the illocutionary force of the temporal conjunction.
(112 ‫ﺳﺎﺣﺮ ﻋﻠﯿﻢ )اﻷﻋﺮاف‬

ٍ ‫ﱢ‬
‫ﺑﻜﻞ‬ َ‫ﯾﺄﺗﻮك‬
(37 ‫ر ﻋﻠﯿﻢ )اﻟﺸﻌﺮاء‬
ٍ ‫ﺳﺤﺎ‬
‫ﺑﻜﻞ ﱠ‬
‫ﱢ‬ َ
‫ﯾﺄﺗﻮك‬
who will bring you every learned magician, Q7:112.

who will bring you every learned, skilled magician, Q26:37.
Stylistically, in Q7:112 we have the object noun ‫“ ﺳﺎﺣِﺮ‬magician, sorcerer”, which
is an active participle on the morphological pattern ‫ﻓﺎﻋِﻞ‬, while in Q26:37 we have the
object noun ‫ﺳﺤﺎر‬ ‫“ ﱠ‬skilled magician”, which is also an active participle but on the mor-
phological pattern ‫ﻓﻌﺎل‬‫ ﱠ‬and it also performs the rhetorical device of hyperbole. Lexical
co-text has influenced the occurrence of each of these object nouns where the morpholog-
‫ ﱠ‬occurs in Q26:153
ical pattern ‫ ﻓﺎﻋِﻞ‬occurs in Q7:109, and the morphological pattern ‫ﻓﻌﺎل‬
and 185. Through lexical and morphological co-text, the text achieves stylistic harmony
and symmetry.
(62 ‫ﻣُﺮﯾﺐ )ﻫﻮد‬ ‫ﻚٍ ﻣﻤﺎ ﺗﺪﻋﻮﻧﺎ إﻟﯿﻪ‬

ّ ‫إﻧﱠﻨﺎ ﻟﻔﻲ ﺷ‬
(9 ‫ﻣُﺮﯾﺐ )إﺑﺮاﻫﯿﻢ‬ ‫ﻚٍ ﻣﻤﺎ ﺗﺪﻋﻮﻧﻨﺎ إﻟﯿﻪ‬
ّ ‫إﻧﱠﺎ ﻟﻔﻲ ﺷ‬
We are in grave doubt about what you are asking us to do.

The stylistic difference is represented by ‫ إﻧﱠﻨﺎ‬and ‫ إﻧﱠﺎ‬where the first is made up of the
affirmation particle ‫ن‬‫ إ ﱠ‬+ the first-person plural pronoun ‫ ;إﻧﱠﺎ‬thus, we get ‫إﻧﱠﻨﺎ‬, which is the
unmarked (usual) grammatical form of the first-person plural. Stylistically, ‫ إﻧﱠﻨﺎ‬is more
emphatic in terms of affirmation. The verb form ‫ ﺗﺪﻋﻮﻧﺎ‬designates a single addressee who
is the Prophet Salih. However, ‫ إﻧﺎ‬is also a first-person plural pronoun but it occurs with the
verb form ‫ ﺗﺪﻋﻮﻧﻨﺎ‬in Q14:9 because it designates more than one addressee; it is an address
to more than one Prophet. The lexical co-text has influenced the occurrence of ‫ إﻧﺎ‬because it
has already occurred in the same sentence Q14:9; it has occurred twice.
(2 ‫ ق‬،72 ‫ﻟﺸﻲء ﻋَﺠﯿﺐ )ﻫﻮد‬

ٌ ‫ﻫﺬا‬ ‫ن‬
‫إﱠ‬
(5 ‫ﻟﺸﻲء ﻋُﺠﺎب )ص‬
ٌ ‫ﻫﺬا‬ ‫ن‬
‫إﱠ‬
That would be a strange thing!

Morphological co-text has played a major role in the stylistic variation between ‫ﻋﺠﯿﺐ‬,
which is on the morphological pattern ‫ﻓﻌﯿﻞ‬, and ‫ﻋُﺠﺎب‬, which is on the morphological pat-
tern ‫ﻓُﻌﺎل‬. In Q11:66, 68, 73, 75, Q50:1, 3, 4, 5, we encounter adjectives with the same
morphological pattern ‫ﻓﻌﯿﻞ‬, such as ‫ ﺷﺪﯾﺪ‬،‫ﻋﺼﯿﺐ‬. Also, we encounter adjectives with the
same morphological pattern ‫ﻓُﻌﺎل‬, such as ‫ ﻣﻨﺎص‬،‫ﺷِﻘﺎق‬. Through lexical and morphological
co-text, the text achieves stylistic harmony and symmetry.
َ ‫رﺑ‬
َ ‫ﱡﻚ ُﻟﯿ‬
(117 ‫ﻬﻠﻚ اﻟﻘُﺮى )ﻫﻮد‬ َ ‫وﻣﺎ‬
‫ﻛﺎن‬
(59 ‫ﻬﻠﻚ اﻟﻘُﺮى )اﻟﻘﺼﺺ‬
َ ‫ﻚ ُﻣ‬َ ‫ر ﱡﺑ‬ َ ‫وﻣﺎ‬
‫ﻛﺎن‬
Your Lord would never destroy towns.
Although there is a sharp contrast between the verb ‫ ﯾُﻬﻠﻚ‬and the active participle noun
‫ﻣُﻬﻠِﻚ‬, the translation is the same for the two sentences. Both contextual and co-textual rea-
sons have led to the shift from the verb in Q11:117 to the active participle in Q28:59. For
instance, in sentences Q11:112–117, we find the focus on the theme of morality such as
righteousness ‫اﻟﺘﻘﻮى‬, justice ‫اﻟﻌﺪل‬, avoiding wrong deeds ‫ﺗﺠﻨﺐ اﻟﻔﻮاﺣﺶ‬, establishing regular
prayers ‫اﻟﻤﺤﺎﻓﻈﺔ ﻋﻠﻰ اﻟﺼﻼة‬, patience ‫اﻟﺼﺒﺮ‬, and prohibiting mischief ‫ﻋﺪم اﻟﻔﺴﺎد‬. There-
fore, we do not find any mention of God’s favors ‫أﻧﻌُﻢ اﷲ‬. Thus, the affirmation letter ‫ اﻟﻼم‬is
employed in Q11:117 to affirm the justice of the Lord through the negation of God’s injustice
when He inflicts some people with His wrath. In other words, the performative intent of the
ST producer is that “God would never do such a thing had people been abiding by morality”.
However, the focus of the situational context of Q28:59 is on the infinite favors bestowed
by God upon people (Q28:57–59) and how people deny God’s favors ‫“ ﺑﻄﺮت ﻣﻌﯿﺸﺘﻬﺎ‬people
exulted in their wanton wealth and ease of life”. Thus, stylistically the active participle noun
‫ ﻣُﻬﻠِﻚ‬is employed to verify God’s justice.
(34 ‫ اﻟﺮوم‬،55 ‫ﻓﺴﻮف ﺗﻌﻠﻤﻮن )اﻟﻨﺤﻞ‬

َ ‫آﺗﯿﻨﺎﻫُﻢ ﻓﺘَﻤﺘﱠﻌﻮا‬ ‫ﻟﯿﻜﻔُﺮوا ﺑﻤﺎ‬
(66 ‫ﻓﺴﻮف ﯾﻌﻠﻤﻮن )اﻟﻌﻨﻜﺒﻮت‬
َ ‫وﻟﯿﺘﻤﺘﱠﻌﻮا‬
َ ‫آﺗﯿﻨﺎﻫُﻢ‬ ‫ﻟﯿﻜﻔُﺮوا ﺑﻤﺎ‬
So they will deny what We have given them; let them take their enjoyment – soon you (they)
will know.
Stylistically, in Q16:55 and Q30:34, we find the use of the temporal conjunction ‫ ف‬and
the use of the verb ‫َﻤﺘﻌُﻮا‬
‫ ﺗ ﱠ‬in the imperative form. Pragmatically, however, the occurrence
of the temporal cohesive device ‫ ف‬is for the illocutionary force of threat. Grammatically,
however, the addressee is in second-person plural ‫ﺗﻌﻠﻤﻮن‬/‫ﺗﻤﺘﱠﻌُﻮا‬. Stylistically, however, in
Q29:66, we have the additive conjunction ‫و‬, which grammatically performs coordination
‫ اﻟﻌﻄﻒ‬between the two verbs ‫ﯾﺘﻤﺘﻌﻮا‬/‫ﯾﻜﻔﺮوا‬, and the same third-person plural is addressed.
Also, the verb ‫ ﻟﯿﺘﻤﺘﻌﻮا‬is not in the imperative form.
(53 ‫أﻧﺠﯿﻨﺎ اﻟﺬﯾﻦَ آﻣﻨﻮا وﻛﺎﻧﻮا ﯾﺘﱡﻘﻮن )اﻟﻨﻤﻞ‬

(18 ‫ﻧﺠﱠﯿﻨﺎ اﻟﺬﯾﻦَ آﻣﻨﻮا وﻛﺎﻧﻮا ﯾﺘﱡﻘﻮن )ﻓﺼﻠﺖ‬
We saved those who believed and used to fear God.

Stylistically, the distinction is between the two morphological forms of the verbs
‫ﻧﺠﱠﻰ‬/‫أﻧﺠﻰ‬. There is a subtle semantic distinction between these synonymous verbs. How-
ever, the use of each depends on the context of situation. The verb ‫ ﻧﺠﱠﻰ‬means that someone
has been saved from something bad, like a serious car crash, and he/she has not witnessed
the accident when it took place; he/she was supposed to be among the passengers but he/she
took a different means of transport for his/her journey. However, the verb ‫ أﻧﺠﻰ‬means that
someone has been saved from something bad, like a serious car crash, and he/she has wit-
nessed the accident when it took place, but he/she was not harmed by the crash. On the tex-
tual level, other verbs of the same morphological form of ‫ أﻧﺠﻰ‬have occurred in Q27:53, 56,
57, and 60 ‫ أﻧﺒﺖ‬،‫ أﻧﺰل‬،‫ أﻣﻄﺮ‬،‫ أﻧﺠﻰ‬،‫أﺧﺮِﺟﻮا‬. Thus, the employment of the verb form ‫ أﻧﺠﻰ‬has
achieved morphological lexical symmetry with other verbs of a similar morphological form.
Similarly, the morphological form of ‫ ﻧﺠﱠﻰ‬has also occurred in Q41:12 and 25 ‫ﺾ‬ ‫ ﱠ‬،َ‫زﯾﻦ‬
َ ‫ﻗﯿ‬ ‫ ﱠ‬to
achieve lexical symmetry with ‫ ﻧﺠﱠﻰ‬in Q41:18.
(8 ‫ﺣُﺴﻨﺎ )اﻟﻌﻨﻜﺒﻮت‬ ِ‫اﻹﻧﺴﺎن ﺑﻮاﻟﺪﯾﻪ‬

َ ‫ووﺻﯿﱠﻨﺎ‬
(15 ‫إﺣﺴﺎﻧﺎ )اﻷﺣﻘﺎف‬ ِ‫اﻹﻧﺴﺎن ﺑﻮاﻟﺪﯾﻪ‬
َ ‫ووﺻﯿﱠﻨﺎ‬
We have commanded man to be good to his parents.

The stylistic difference lies in the short form adjective ‫ ﺣُﺴﻨﺎ‬in Q29:8 and the long form
nominalized noun ‫ إﺣﺴﺎﻧﺎ‬in Q46:15. For contextual reasons, ‫ ﺣُﺴﻨﺎ‬occurs because there are
less details about parents: “but if they ‘either of them’ strive ‘to force’ thee to join with
Me ‘in worship’ anything of which thou hast no knowledge, obey them not” (Q29:8) (Ali
1934:no page). Semantically, ‫ ﺣُﺴﻦ‬designates “beauty, looking good”, which in fact refers to
the “command” given by God to man and that this command is “beautiful”. This meaning is
based on the grammatical fact that there is ellipsis, which is ‫“ إﯾﺼﺎء ذا ﺣُﺴﻦ‬good, beautiful
command”. However, in Q46:15, we find more details on parents:
In pain did his mother bear him, and in pain did she give him birth. The carrying of the
(child) to his weaning is (a period of) thirty months. At length, when he reaches the age
of full strength and attains forty years, he says, “O my Lord! Grant me that I may be
grateful for Thy favor which Thou has bestowed upon me, and upon both my parents”,
Q46:15
(ibid)
Semantically, ‫ إﺣﺴﺎﻧﺎ‬designates the highest frequency of doing good acts for someone, and
refers to the highest rank of doing good deeds. Thus, it denotes a multitude of good deeds
for people. The semantic distinction between the two words ‫ ﺣُﺴﻨﺎ‬and ‫ إﺣﺴﺎﻧﺎ‬can be made
clear through the antonym of each word, where ‫“ ﻗﺒﯿﺢ‬ugly” is the antonym of ‫ ﺣُﺴﻨﺎ‬and ‫إﺳﺎءة‬
“insult, mistreatment” is the antonym of ‫إﺣﺴﺎﻧﺎ‬.
(51 ‫ اﻷﻧﻔﺎل‬،182 ‫أﯾﺪﯾﻜُﻢ )آل ﻋﻤﺮان‬ ‫ذﻟﻚ ﺑﻤﺎ ﻗﺪﱠﻣﺖ‬

(10 ‫ﯾﺪاكَ )اﻟﺤﺞ‬ ‫ذﻟﻚ ﺑﻤﺎ ﻗﺪﱠﻣﺖ‬
That is for what your hands have put forth.

In terms of number, English does not differentiate between the plural and the dual. The
stylistic difference in the above STs lies in the plural noun ‫“ أﯾﺪﯾﻜﻢ‬your ‘second-person plu-
ral’ hands” and the dual ‫“ ﯾﺪاك‬your ‘second-person singular’ hands”. The second-person
plural noun in Q3:182 and Q8:51 occurs in the context of the wealthy who are miserly and
do not help the poor (Q3:180–181), and the hypocrites (Q8:49–50). However, the second-
person singular in Q22:10 occurs in the context of one person called ‫ﻀﺮ ﺑﻦ اﻟﺤﺎرث ﺑﻦ‬ َ
َ ‫اﻟﻨ‬
‫( ﻋﻠﻘﻤﺔ‬Q22:8–9), who was very wealthy but miserly.
(20 ‫اﻟﺬي ﻛُﻨﺘﻢ ﺑﻪ ُﺗﻜﺬﱢﺑُﻮن )اﻟﺴﺠﺪة‬ ‫ذوﻗُﻮا ﻋﺬابَ اﻟﻨّﺎر‬

(42 ‫اﻟﺘﻲ ﻛُﻨﺘﻢ ﺑﻬﺎ ُﺗﻜﺬﱢﺑُﻮن )ﺳﺒﺄ‬ ‫ذوﻗُﻮا ﻋﺬابَ اﻟﻨّﺎر‬
Taste the punishment of the fire which you used to deny.

The stylistic difference lies in the occurrence of the masculine relative pronoun ‫اﻟﺬي‬
in Q32:20 and the use of the feminine relative pronoun ‫ اﻟﺘﻲ‬in Q34:42. One may wonder
whether the translator will be able to capture this subtle semantic distinction between the
two ST relative pronouns. Grammatically, the masculine relative pronoun ‫ اﻟﺬي‬in Q32:20
refers to the masculine noun ‫“ ﻋﺬاب‬punishment” and to the masculine coreferential pronoun
(‫ )ه‬of ‫ﺑﻪ‬. However, grammatically, the feminine relative pronoun ‫ اﻟﺘﻲ‬in Q34:42 refers to the
feminine noun ‫“ اﻟﻨﺎر‬the fire” and the feminine coreferential pronoun ‫ ﻫﺎ‬of ‫ﺑﻬﺎ‬.
(117 ‫ﺑﺎﻟﻤُﻬﺘﺪﯾﻦ )اﻷﻧﻌﺎم‬ ُ‫ﻞ ﻋﻦ ﺳﺒﯿﻠﻪ وﻫﻮ أﻋﻠﻢ‬

‫ﻀﱡ‬ِ ‫ﻚ ﻫﻮ أﻋﻠﻢُ ﻣﻦ ﯾ‬
َ ‫ن ر ﱠﺑ‬
‫إﱠ‬
(7 ‫ اﻟﻘﻠﻢ‬،125 ‫ﺑﺎﻟﻤُﻬﺘﺪﯾﻦ )اﻟﻨﺤﻞ‬ ‫أﻋﻠﻢ‬
ُ ‫ﻞ ﻋﻦ ﺳﺒﯿﻠﻪ وﻫﻮ‬ ‫ﻚ ﻫﻮ أﻋﻠﻢُ ﺑﻤﻦ ﺿ ﱡ‬ ‫ﱠ‬
َ ‫إن ر ﱠﺑ‬
The Lord knows best who strays from His way. He knows best who they are that receive His
guidance.
The first stylistic difference lies in the occurrence of the preposition ‫ ب‬which is cliticized
onto the relative pronoun ‫“ ﻣﻦ‬who” in Q68:7 and its absence in Q6:117. The presence or
absence of the preposition ‫ ب‬is also context sensitive. The meaning of Q6:117 is that God is
aware of who is going to be guided and believe in the revelation and who is going to be mis-
guided and disbelieve in the revelation. Also, this meaning is based on the context sentence
Q6:116 and 119. However, the meaning of Q68:7 is that God knows the circumstances of
people who are misguided, why they have gone astray, and whether they will be guided soon
or not. This meaning hinges upon the context sentence Q68:5 where we find the verb ‫ﺮ‬ ُ ِ‫ﯾُﺒﺼ‬
“to see” – to see two groups of people: those who will be guided and those who will continue
to be misguided. Thus, semantically, the preposition ‫ ب‬magnifies the faculty of knowing on
the part of the subject (God), who knows well those who stray and those who do not.
The other stylistic difference lies in the present tense verb ‫ﯾﻀﻞ‬ ‫ ﱡ‬in Q6:117 and the
past tense verb ‫ﻞ‬ ‫ﺿﱠ‬َ in Q16:125 and Q68:7. The past tense ‫ ﺿَﻞﱠ‬is the unmarked (usual,
‫ﱡ‬
expected) tense in such statements. However, the occurrence of the present tense verb ‫ﯾﻀﻞ‬
in Q6:117 is attributed to the lexical co-text where present tense verbs have occurred in
Q6:116 and 119; thus, grammatical symmetry is achieved at the present tense level.
(8 ‫ﺮ ﻣﻦ ﺑﯿﻨﻨﺎ؟ )ص‬ ّ ‫ﻋﻠﯿﻪ‬

ُ ‫اﻟﺬِﻛ‬ ِ ‫ﻧﺰَل‬ ُ
َ
ِ ُ‫أَأ‬
(25 ‫ﻋﻠﯿﻪ ﻣﻦ ﺑﯿﻨﻨﺎ؟ )اﻟﻘﻤﺮ‬ ّ
ِ ‫أأِﻟﻘَﻲ اﻟﺬِﻛ ُﺮ‬
Has the message been sent down to him out of all of us?
The stylistic difference lies between (i) the two passive voice verbs ‫ل‬
َ ‫ﻧﺰ‬ُ َ ‫أُﻟ ِﻘ‬
ِ ‫ أ‬in Q38:8 and ‫ﻲ‬
in Q54:25, and (ii) the rhetorical device of hyperbaton in Q38:8, where the prepositional
phrase ‫ ﻋﻠﯿﻪ‬is moved from its original position and placed after the verb. Semantically, the
verb َ‫ أﻧﺰل‬signifies the piecemeal revelation of the Qur’an ‫ّﻤﺎ‬ً ‫ – ﻧﺰول اﻟﻘﺮآن ﻣُﻨﺠ‬the revela-
tion at different phases and places and refers to the Prophet Muhammad. However, the verb
‫ أﻟﻘﻲ‬means the revelation of the Scripture as a whole scoop ‫ﻛﺎﻣﻼ‬ ً ُ
‫اﻟﻨﺰول‬ and refers to the
Prophet Salih. The prepositional phrase ‫ ﻋﻠﯿﻪ‬as a rhetorical device of hyperbaton in Q38:8
is employed for the illocutionary force of affirmation to highlight the notion of the prophet-
hood of Muhammad.
(60 ‫ﻋﯿﻨﺎ )اﻟﺒﻘﺮة‬

ً ‫ﻋﺸﺮة‬
َ ‫ﻓﺎﻧﻔﺠﺮت ﻣﻨﻪ اﺛﻨﺘﺎ‬
(160 ‫ﻋﯿﻨﺎ )اﻷﻋﺮاف‬
َ ‫ﻓﺎﻧﺒﺠﺴﺖ ﻣﻨﻪ اﺛﻨﺘﺎ‬
There gushed forth from it twelve springs.

There is a semantic distinction between the two verbs ‫ إﻧﻔﺠﺮ‬and ‫إﻧﺒﺠﺲ‬. However, this
is not captured in the translation. The semantic componential features of ‫ إﻧﻔﺠﺮ‬designate
the gushing of water in large quantities while the semantic componential features of ‫إﻧﺒﺠﺲ‬
designate the flowing of water in small quantities.
(109 ‫اﻟﺬﯾﻦ ﻣﻦ ﻗﺒﻠﻬﻢ )ﯾﻮﺳﻒ‬

َ ُ‫ﻛﺎن ﻋﺎﻗﺒﺔ‬
َ ‫ﻛﯿﻒ‬َ ‫اﻷرض ﻓﯿﻨﻆُروا‬
ِ ‫أﻓَﻠﻢ ّﯾﺴﯿﺮوا ﻓﻲ‬
(9 ‫اﻟﺬﯾﻦ ﻣﻦ ﻗﺒﻠﻬﻢ )اﻟﺮوم‬
َ ُ
‫ﻋﺎﻗﺒﺔ‬ َ ‫ﻛﯿﻒ‬
‫ﻛﺎن‬ ُ ‫اﻷرض‬
َ ‫ﻓﯿﻨﻆروا‬ ِ ‫ﻓﻲ‬ ‫أوَﻟﻢ ﯾﺴﯿﺮوا‬
Do not they travel through the earth and see what was the end of those before them?
This is an example of the marriage between context and time through the stylistic varia-
tion between the temporal conjunction ‫ ف‬and the additive conjunction ‫و‬, which both occur
within the interrogative particle ‫أﻟَﻢ‬. One may wonder whether the translator will be able to
capture this subtle semantic distinction between the two ST conjunctions. In Q12:109, the
context is about the previous nations who were destroyed due to their arrogance. However,
people take no notice of this moral lesson to become God-fearing. The reader is urged
implicitly to take an immediate action without delay in his/her response to such details of
destruction. Such an implicit command is performed by the conjunction ‫ف‬, which semanti-
cally signifies taking an action immediately without delay. However, the context of Q30:9
deals with the beautiful creation of God and the reader is implicitly urged to use his/her cog-
nitive skills and ponder the magnificence of all sorts of creation. Therefore, semantically, the
conjunction ‫ و‬requires longer time to process; the reader needs time to comprehend God’s
omnipotence through looking at the different sorts of creation.
(57 ‫ﻓﺄﻋﺮض ﻋﻨﻬﺎ )اﻟﻜﻬﻒ‬

َ ‫ﺑﺂﯾﺎت ر ﱢﺑ ِﻪ‬
ِ ‫ِﻤﻦ ُذ ﱢﻛ َﺮ‬
ّ ‫وﻣﻦ أﻇﻠﻢُ ﻣ‬
(22 ‫أﻋﺮض ﻋﻨﻬﺎ )اﻟﺴﺠﺪة‬
َ ‫ﺑﺂﯾﺎت ر ﱢﺑ ِﻪ ُﺛﻢﱠ‬
ِ ‫ِﻤﻦ ُذ ﱢﻛ َﺮ‬
ّ ‫وﻣﻦ أﻇﻠﻢُ ﻣ‬
Who is more unjust than one who is reminded of the verses of his Lord but turns away from
them.
This is another example of the marriage between context and time through stylistic varia-
tion between the temporal conjunctions ‫ ف‬and ‫ ﺛﻢ‬and their subsequent semantic distinction
and translation. Semantically, the temporal conjunction ‫ ف‬means “an action is taken imme-
diately without delay” while the conjunction ‫ ﺛﻢ‬means “an action is taken after a while, i.e.,
not immediately and with some delay”. The context of Q18:57 is about people who are still
alive; it is about the reader himself/herself. The reader is told that although people are urged
to ponder God’s signs ‫ آﯾﺎت اﷲ‬and are reminded frequently about them, they forget God’s
command immediately and persist with their arrogance. However, In Q32:22, the cohesive
device ‫ ﺛﻢ‬is employed because the context is different. The reader is told by Q32:12 about
the people who died a long time ago; thus, the span of time is longer. The dead people were
also reminded of and urged to ponder God’s signs, but they used to ignore the reminder.
However, it is too late for them to repent because they are now dead. Stylistically and seman-
tically, this long span of time requires the conjunction ‫ﺛﻢ‬. One may wonder whether the
translator can capture this subtle distinction. A good example of ‫ ﺛﻢ‬and the meaning of a long
span of time is given in Q30:54, which refers to the different stages of one’s life starting from
childhood through old age.
(52 ‫ﷲ ُﺛﻢﱠ ﻛﻔﺮﺗُﻢ ﺑ ِﻪ )ﻓﺼﻠﺖ‬

ِ ‫ا‬ ‫ﻛﺎن ﻣﻦ ﻋﻨﺪ‬
َ ‫ﻗُﻞ أرأﯾﺘﻢ إن‬
(10 ‫ﷲ و ﻛﻔﺮﺗُﻢ ﺑ ِﻪ )اﻷﺣﻘﺎف‬ ِ ‫ا‬ ‫ﻛﺎن ﻣﻦ ﻋﻨﺪ‬
َ ‫ﻗُﻞ أرأﯾﺘﻢ إن‬
Say: “Have you considered: if it was from God, and you disbelieved in it”.
The stylistic difference between the above STs lies in the change from the temporal con-
junction ‫ ﺛﻢ‬to the additive conjunction ‫ و‬due to the change in context. This change has a
semantic bearing on the TTs and needs to be addressed. The context of Q41:52 is about
people who are continuously ungrateful to God but have been given sufficient time to repent.
However, after a long time, they persisted with their disbelief and wrong deeds, as we are
told by Q41:49–51. Stylistically, this long period of respite requires the conjunction ‫ﺛﻢ‬.
However, the conjunction ‫ و‬also designates the meaning of non-immediate action; some
period of time but shorter than that required by ‫ﺛﻢ‬. We are told by Q46:9 about the revelation
and the prophethood of Muhammad. However, most pagan Arabs disbelieved and rejected
both after they were admonished about these concepts.
(15 ‫آﺗﯿﺔ )ﻃﻪ‬

ٌ ‫اﻟﺴﺎﻋﺔ‬
َ ‫ن‬
‫إﱠ‬
(59 ‫ﻵﺗﯿﺔ )ﻏﺎﻓﺮ‬
ٌ ‫اﻟﺴﺎﻋﺔ‬
َ ‫ن‬
‫إﱠ‬
Although grammatically the two STs are no-main-verb nominal sentences, stylistically they
are distinct because of the occurrence in Q40:59 of the affirmation letter ‫اﻟﻼم‬, which is cliti-
cized onto the noun ٌ‫آﺗﯿﺔ‬. This is another example of the context and the occurrence of con-
junctions and their semantic bearing. The context of Q20:15 are sentences 14–16 where we
encounter details about the concept of monotheism ‫اﻟﺘﻮﺣﯿﺪ‬. Thus, enough affirming evidence
examples have been provided about monotheism. Therefore, stylistically, there is no need
for an affirmation letter ‫اﻟﻼم‬. However, Q40:59 has a different context and needs the affirma-
tion letter ‫ اﻟﻼم‬because the sentence has the illocutionary force of refutation of the sceptics of
the day of resurrection ‫ﯾﻮم اﻟﻘﯿﺎﻣﺔ‬/‫ ﯾﻮم اﻟﺒﻌﺚ‬and affirmation through ‫ اﻟﻼم‬that resurrection will
definitely take place. The context sentence is Q40:56 where reference is made to the people
who deny the day of judgement.
(50 ‫إﻧﱠﺎ اﻟﻰ رﺑﻨﺎ ﻣُﻨﻘﻠﺒﻮن )اﻟﺸﻌﺮاء‬

(14 ‫وإﻧﱠﺎ اﻟﻰ رﺑﻨﺎ ﻟﻤُﻨﻘﻠﺒﻮن )اﻟﺰﺧﺮف‬
Indeed, we will return to our Lord.

In Q43:14, we have the additive conjunction ‫ و‬and the affirmation letter ‫اﻟﻼم‬. How-
ever, Q26:50 does not have these two stylistic features. Sentence Q43:14 is part of the
reported speech by the magicians ‫ﺿﯿﺮ إﻧﺎ اﻟﻰ رﺑﻨﺎ ﻣﻨﻘﻠﺒﻮن‬
َ ‫“ ﻗﺎﻟﻮا ﻻ‬They ‘the magicians’
said: ‘No harm. Indeed, we will return to our Lord’”. It is worthwhile to note that the
magicians are among the elite of the Pharaoh and believe that their Lord is Pharaoh, too.
Thus, their Lord is false and does not require the affirmation letter ‫اﻟﻼم‬. Also, gram-
matically, it does not require the conjunctive element ‫ و‬for coordination ‫ اﻟﻌﻄﻒ‬at the
beginning of the sentence. However, the linguistic environment and context are different
in Q43:14. Grammatically, the ‫ و‬is a coordination additive conjunction ‫ أداة ﻋﻄﻒ‬where
Q43:14 is coordinated to ‫ ﻣﻌﻄﻮﻓﺔ ﻋﻠﻰ‬Q43:13. Also, Q43:14 refers to the Lord who is
Allah and is a statement the Muslim is urged to pronounce before his/her journey. The
context of Q43:14 is about the Lord’s blessings. Thus, the affirmation letter ‫ اﻟﻼم‬is sty-
listically and semantically required to express people’s acknowledgement of the infinite
blessings bestowed upon them by God.
(17 ‫ذﻟﻚَ ﻣِﻦ ﻋﺰم اﻷﻣﻮر )ﻟﻘﻤﺎن‬ ‫ن‬

‫إﱠ‬
(43 ‫ذﻟﻚَ ﻟَﻤِﻦ ﻋﺰم اﻷﻣﻮر )اﻟﺸﻮرى‬ ‫ن‬
‫إﱠ‬
Indeed, that is of the matters requiring determination.

The STs are stylistically different because they refer to two different contexts of patience.
Q31:17 refers to the context of patience which can be successfully achieved by people who
lose a beloved one who passes away naturally. This sort of bereavement is easy somehow
to come to terms with and there is no injustice and no revenge involved due to the death of
the beloved one. Thus, stylistically, sentence Q31:17 does not require the affirmation let-
ter ‫اﻟﻼم‬. However, the context of sentence Q42:43 deals with the concept of patience due
to the murder of a beloved one. This sentence requires the affirmation letter ‫ اﻟﻼم‬to urge
the bereaved family to be patient, to forgive, and not to listen to the evil whisper of Satan
and resort to acts of revenge and murder. The affirmation letter semantically designates
admonition.
(95 ‫وﻟﻦ ﯾﺘﻤﻨﱠﻮ ُه أﺑﺪاً ﺑﻤﺎ ﻗﺪﱠﻣﺖ أﯾﺪﯾﻬﻢ )اﻟﺒﻘﺮة‬

(7 ‫وﻻ ﯾﺘﻤﻨﱠﻮَﻧ ُﻪ أﺑﺪاً ﺑﻤﺎ ﻗﺪﱠﻣﺖ أﯾﺪﯾﻬﻢ )اﻟﺠﻤﻌﺔ‬
They will never/not wish for it, ever, because of what their hands have put forth.
The negation particles ‫“ ﻟﻦ‬never” and ‫“ ﻻ‬not” are stylistically context sensitive. The
context of Q2:95 is about people who falsely claim that the garden and the hereafter ‫اﻟﺠﻨﺔ‬
‫ واﻟﺪار اﻵﺧﺮة‬will be exclusively theirs. Sentence Q2:94 challenges them: ‫اﻟﻤﻮت إن‬ َ ‫ﻓﺘﻤﻨﻮا‬
‫“ ﻛُﻨﺘُﻢ ﺻﺎدﻗﯿﻦ‬Then you should wish for death if what you claim is true”. Since their false
claim is highly exaggerated, stylistically, the strong negation particle ‫“ ﻟﻦ‬never” is required
to match their claim. In other words, there is the stylistic device of hyperbole in both their
false claim and in the rebuttal negation particle. However, the context of Q62:7 is sentence
Q62:6, which is about a group of people who falsely claim that they are God’s friends.
Sentence Q62:6 challenges them: ‫“ ﻓﺘﻤﻨﻮا اﻟﻤﻮتَ إن ﻛُﻨﺘُﻢ ﺻﺎدﻗﯿﻦ‬Then you should wish for
death if what you claim is true”. Stylistically, a mild negation particle ‫“ ﻻ‬not” is employed
in Q62:7 because their false claim is not as extreme and highly exaggerated as that made
in Q2:94–95.
(70 ‫ﻣﺎ ﺗﻌﺒﺪون؟ )اﻟﺸﻌﺮاء‬ ‫وﻗﻮﻣﻪ‬

ِ ‫ﻗﺎل ﻷﺑﯿﻪ‬
َ ‫إذ‬
(85 ‫ﻣﺎذا ﺗﻌﺒﺪون؟ )اﻟﺼﺎﻓﺎت‬ ‫وﻗﻮﻣﻪ‬
ِ ‫ﻗﺎل ﻷﺑﯿﻪ‬
َ ‫إذ‬
An interesting stylistic distinction is made in terms of the different interrogative par-
ticles ‫“ ﻣﺎ‬what” and ‫“ ﻣﺎذا‬what”. The response to Q26:70 where the interrogative
ً ‫“ ﻧﻌ ُﺒ ُﺪ أﺻﻨﺎ‬We worship idols” (Q26:71). However, the response
particle ‫ ﻣﺎ‬occurs is ‫ﻣﺎ‬
to Q37:85 where the interrogative particle ‫ ﻣﺎذا‬is employed is not available. Therefore,
pragmatically, ‫ ﻣﺎذا‬designates the illocutionary force of rebuke to the people who are
worshipping idols. Other rebuke interrogatives are also mentioned in Q37:86 and 87: “Is
it falsehood as gods other than Allah you desire? What is your thought about the Lord
of the worlds?”.
(165 ‫ﺳﺮﯾﻊ اﻟﻌﻘﺎب )اﻷﻧﻌﺎم‬

ُ ‫ﻚ‬
‫إﱠ‬
(167 ‫ﻟﺴﺮﯾﻊُ اﻟﻌﻘﺎب )اﻷﻋﺮاف‬ ‫ﻚ‬
‫إﱠ‬
Indeed, your Lord is swift in penalty.

The stylistic variation is represented by the occurrence of the affirmation letter ‫ اﻟﻼم‬cliti-
cized onto the adjective ‫( ﺳﺮﯾﻊ‬swift) in Q7:167 and its absence in Q6:165. In sentence
Q7:167, the context is about God’s punishment and that he is able to afflict the wrong doers
with grievous punishment. Therefore, more focus is given to God’s penalty than to His
mercy. Stylistically, this meaning requires the employment of the affirmation letter ‫ اﻟﻼم‬to
highlight God’s ability to deliver swift punishment to the wrongdoers. However, the context
of the sentence Q6:165 refers to people who do good deeds, and that they will have ten times
as much to their credit. The major focus of Q6:165 is on God’s forgiveness; more weight is
given to God’s mercy than to His punishment. Stylistically, therefore, there is no need for the
use of the affirmation letter ‫اﻟﻼم‬.
(51 ‫ﷲ رﺑﻲ ورﺑﱡﻜُﻢ ﻓﺎﻋﺒُﺪُوه )آل ﻋﻤﺮان‬

َ ‫نا‬
‫إﱠ‬
(64 ‫ﷲ ﻫﻮ رﺑﻲ ورﺑﱡﻜُﻢ ﻓﺎﻋﺒُﺪُوه )اﻟﺰﺧﺮف‬َ ‫نا‬
‫إﱠ‬
Indeed, God is my Lord and your Lord, so worship Him.

The two STs are stylistically distinct because of the use of ‫ﻫﻮ‬, which is a detached pro-
noun ‫ ﺿﻤﯿﺮ ﻓﺼﻞ‬in Q43:64 and its absence in Q3:51. The affirmation detached pronoun
‫ ﻫﻮ‬delivers the illocutionary force of affirmation and specificity ‫اﻟﺘﺨﺼﯿﺺ‬. Grammatically,
it denotes that the subject ‫ ﻫﻮ‬is exclusive to the predicate ‫“ رﺑﻲ‬my Lord” and at the same
time the predicate is exclusive to the subject. The role of context is also important in the
occurrence of the detached subject pronoun ‫ ﻫﻮ‬because the context sentences Q43:61, 62,
63 refer to the concepts of resurrection (eschatology) ‫ اﻟﻤﻌﺎد‬،‫ اﻟﺒﻌﺚ‬and polytheism ‫اﻟﺸﺮك‬.
Therefore, the pronoun ‫ ﻫﻮ‬has become a stylistic prerequisite for sentence Q43:64. How-
ever, the context of Q3:51 is delivered through the sentences Q3:42–50 which provide
information about the story of Mary and Jesus, but there is no reference to the concepts
of resurrection and polytheism. Therefore, stylistically, the affirmation pronoun ‫ ﻫﻮ‬is not
required.
2.6 Translation of hyperbole pattern
Stylistically, there are two categories of hyperbole in Arabic:
1 Semantically based hyperbole: This is a rhetorical device which signifies an exagger-

ated point of view. There is no morphological relatedness involved in the lexical item
which designates semantic hyperbole. Hyperbole means extreme exaggeration; it is a
deliberate overstatement. Unlike the Arabic active participle, hyperbole is semantically
based. Hyperbole is also used in ordinary speech and writing. However, it is a com-
mon expressive means of our everyday speech, as in “I’ve told you a million times”,
where the expression “a million times” represents the rhetorical device of hyperbole.
It also appears in the Arabic phrase (40 ‫ﻞ ﻓﻲ ﺳَ ِّﻢ اﻟﺨﯿﺎط )اﻷﻋﺮاف‬
ُ ‫اﻟﺠﻤ‬
َ ‫ﯾﻠﺞ‬
ّ ‫“ ﺣﺘﻰ‬until a
camel enters into the eye of a needle” (Q7:40). The major perlocutionary effects of
hyperbole are
(i) To evoke strong feelings,
(ii) to create a strong impression on the reader/listener,
(iii) to affirm an idea, and
(iv) to give colour and depth to a character in a novel or play (Abdul-Raof 2020:99).
In terms of Arabic translation studies, we do not encounter a problem with the semantically
based hyperbole.
2 Morphologically based hyperbole: This refers to the hyperbole morphological patterns

‫ﺻﯿﻐﺔ اﻟﻤُﺒﺎﻟﻐﺔ‬, which are nouns and are derived from verbs in order to form morpho-
logical hyperbole patterns. Semantically, words which are morphologically related can
designate different nuances; they are partial synonyms. Let us consider the following
examples of Arabic morphological patterns which have no semantic equivalents and
can demonstrate the context-sensitive nature of morphological shift in Qur’anic Arabic,
where the TT fails to capture.
The morphologically based hyperbole can be achieved morphologically through five hyper-
bole forms which all semantically have the componential features [+ Multitude] and [+
Extreme], as in the following examples.
(i) The hyperbole morphological pattern ‫ﻓﻌﱠﺎل‬, as in
َ ‫ – إﻧﱠﻚ‬Indeed, it is You who is knower of the unseen, Q5:109.

‫أﻧﺖ ﻋﻼﱠ ُم اﻟﻐُﯿﻮب‬
‫ﱠﺎل ﻟﻤﺎ ﯾُﺮﯾﺪ‬
ٌ ‫ﻚ ﻓﻌ‬َ ‫ن ر ﱠﺑ‬
‫ – إ ﱠ‬Indeed, your Lord is an effecter of what he intends, Q11:107.
‫ﱠ‬
where the rhetorical device of hyperbole is represented by the noun ‫“ ﻋﻼّم‬knower” and ‫ﻓﻌﺎل‬
“effecter”.
Also, in Q68:10–12 where we encounter the hyperbole nouns ‫ﺣﻼف‬ ‫“ ﱠ‬habitual swearer”,
‫“ ﻣﺸﱠﺎء‬going about with something malicious”, and ‫“ ﻣﻨﱠﺎع‬preventer”.
(ii) The hyperbole morphological pattern ‫ﻓﻌﻮل‬, as in

‫ – ﱡإﻧﻪ ﻛﺎن ﻋﺒﺪاً ﺷﻜﻮر‬Indeed, he was a grateful servant, Q17:3.
We also encounter the hyperbole pattern ‫ ﻓﻌﻮل‬in words like ‫“ ﺷﻜﻮر‬appreciative”, (Q64:17),
‫“ رؤوف‬kind”, (Q2:143), ‫“ ودود‬affectionate”, (Q11:90), ‫“ ﺻﺒﻮر‬patient”, ‫“ ﻇﻠﻮم‬unjust,”
(Q33:72), ‫“ ﻫﻠﻮع‬anxious”, (Q70:19), ‫“ ﻗﻨﻮط‬despairing”, (Q41:49), ‫“ ﻃﻬﻮر‬pure”, (Q25:48),
‫“ ذﻟﻮل‬tame”, (Q67:15), and ‫“ ﻓﺨﻮر‬boastful”, (Q4:36).
(iii) The hyperbole morphological pattern ‫ﻓﻌﯿﻞ‬, as in
‫ﷲ ﺷﻜﻮر ﺣﻠﯿﻢ‬
ُ ‫ – ا‬God is most appreciative and forbearing, Q64:17.
where the hyperbole pattern ‫ ﻓﻌﯿﻞ‬is represented by ‫“ ﺣﻠﯿﻢ‬forbearing”. However, both ‫ﺷﻜﻮر‬
and ‫ ﺣﻠﯿﻢ‬are hyperbole expressions for multitude. We also encounter this hyperbole pattern
in words like ‫“ رﺣﯿﻢ‬especially merciful” (Q1:1), ‫“ ﻋﻠﯿﻢ‬knowing of all things” (Q2:29), and
‫“ ﻋﺰﯾﺰ ﺣﻜﯿﻢ‬exalted in might and wise” (Q2:209).
(iv) The hyperbole morphological pattern ‫ﻣﻔﻌﺎل‬, as in
‫اﻟﺴﻤﺎء ﻋﻠﯿﻬﻢ ﻣِﺪرارا‬

َ ‫ – وأرﺳﻠﻨﺎ‬We sent rain from the sky upon them in showers, Q6:6.
‫ﺟﻬﻨﻢَ ﻛﺎﻧﺖ ﻣِﺮﺻﺎدا‬
‫ن ﱠ‬ ‫ – إ ﱠ‬Indeed, hell has been lying in wait, Q78:21.
where both nouns ‫“ ﻣﺪرار‬in showers” and ‫“ ﻣﺮﺻﺎد‬lying in wait” represent the rhetorical
device of hyperbole.
(v) The hyperbole morphological pattern ‫َﻓﻌِﻞ‬, as in
َ ‫ﺐ‬
‫اﻟﻔﺮِﺣﯿﻦ‬ ُ ‫ﷲ ﻻ ﯾُِﺤ‬
َ ‫نا‬
‫ – إ ﱠ‬Indeed, God does not like the exultant, Q28:76.
َ
‫َﻮم ﺧﺼِﻤﻮن‬ٌ ‫ – ﺑﻞ ﻫُﻢ ﻗ‬But in fact they are a people prone to dispute, Q43:58.
where both nouns ‫“ ﻓﺮِح‬exultant” and ‫“ ﺧّﺼِﻢ‬prone to dispute” represent the rhetorical device
of hyperbole (Abdul-Raof 2020:99).
(vi) The superlative adjective ‫أﻋﻠﻢ‬

ُ and the superlative ‫)أﻓﻌﻞ( ﺻﯿﻐﺔ )أﻓﻌﻞ( اﻟﺘﻔﻀﯿﻞ‬, as in
‫أﻋﻠﻢ ﺑﺎﻟﻔﺎﺳﺪﯾﻦ‬
ُ ‫“ أﻧﺎ‬I know best of the corrupt” and (58 ‫أﻋﻠﻢ ﺑﺎﻟﻈﺎﻟﻤﯿﻦ )اﻷﻧﻌﺎم‬ُ ‫ﷲ‬
ُ ‫“ ا‬God
knows best who does wrong” or “God is the most knowing of the wrongdoers”. The
superlative adjective ‫أﻋﻠﻢ‬
ُ represents an Arabic stylistic idiosyncrasy which desig-
nates the illocutionary force of [+ Affirmation] and [+ Rebuttal to Skepticism]. For
this reason, we recommend the superlative form (the most + gerund (the most know-
ing)) to retrieve at least some of the illocutionary force of the ST ‫أﻋﻠﻢ‬.
2.6.1 Translation of morphologically based hyperbole

The morphologically based hyperbole is Arabic-specific and, therefore, constitutes a major
translation problem as illustrated in the following discussion.
The word ‫ ﯾُﻤﺴﱢﻜﻮن‬in Q7:170 is given the meaning of a different lexical item ‫ ﯾَﻤﺴِﻜﻮن‬that is
morphologically related to the first one. The SL verb ‫ُﻤﺴﻜﻮن‬
‫ ﯾ ﱢ‬has the inherent semantic com-
ponential features [+ Repetition of Action] and [+ Hyperbole]. However, the TL provides
an alternative meaning ‫“ ﯾَﻤﺴِﻜﻮن‬to hold fast”, which neither signifies repetition nor does it
provide the perlocutionary effect of hyperbole. Thus, the SL intended meaning is lost. The
same applies to ‫( اﻟﺨﻼﱠق‬Q15:86), which is a lexical void and has been confused with ‫اﻟﺨﺎﻟِﻖ‬
‫ ﱠ‬has a distinct morphological form which semantically designates
“creator”. However, ‫اﻟﺨﻼق‬
[+ Repetition of Action] and [+ Hyperbole].
Similarly, the passive participle in Arabic has an additional perlocutionary effect of hyper-
bole which cannot be captured by the TL, as in
(50 ‫اﻷﺑﻮاب )اﻟﻘﺼﺺ‬ ‫ﻋﺪن ﻣُﻔﺘﱠﺤﺔٌ ﻟﻬﻢ‬

ٍ ‫ﺟﻨﺎت‬
ُ
Gardens of Eternity, where doors will (ever) be open to them, Q38:50 (Ali 1983:1228).
‫إﺳﻢ ﻣﻔﻌﻮل ﻣ ﱠ‬. Thus, neither
ٌ ‫ُﻔﺘ‬
In this structure, there is a special type of passive participle ‫ﺤﺔ‬
the ordinary passive participle form ‫ ﻓُﺘِﺤَﺖ‬nor the adjective ٌ‫ ﻣﻔﺘﻮﺣﺔ‬are employed. Although
both verb forms and the adjective mean “be open”, there is a subtle underlying semantic dif-
ٌ
ference between these three forms: The ordinary passive form ‫ ﻓُﺘِﺤَﺖ‬and the adjective ‫ﻣﻔﺘﻮﺣﺔ‬
ٌ ‫ﱠ‬
simply mean “be open”; the lexical item ‫ ﻣُﻔﺘﺤﺔ‬signifies “the doors get open by order rather
than by any form of touch, i.e., automatically open by order of the people of paradise”. The
expression ‫َﺔ‬ ٌ ‫ ﻣُﻔﺘّﺤ‬entails that the people of paradise simply say: “Open!” and the doors get
open. If the adjective ٌ‫ ﻣﻔﺘﻮﺣﺔ‬is used instead, it will mean that someone else opens the doors
for the people of paradise (al-Qurtubi 1997:15, 193).
Another interesting example is the Qur’anic expression ‫ﺧَﻮّان‬, which has a semantically
and stylistically motivated morphological form:
(107 ‫أﺛﯿﻤﺎ )اﻟﻨﺴﺎء‬ ً‫ﺧﻮاﻧﺎ‬ َ ‫ﺐ ﻣﻦ‬

ّ ‫ﻛﺎن‬ ‫ﷲ ﻻ ُﯾﺤ ﱡ‬
َ ‫نا‬
‫إﱠ‬
Allah loveth not anyone who is a traitor, guilty, Q4:107 (Bell 1937:1,83).
Qur’anic genre employs ‫ ﺧﻮّان‬to express a special emotive signification as well as a
perlocutionary effect of hyperbole. Although Arabic has another word ‫ﺧﺎﺋِﻦ‬, this lexical
item neither provides an emotive signification nor does it have any rhetorical purpose.
The word ‫ ﺧﺎﺋِﻦ‬simply means “traitor”. However, the word ‫ ﺧﻮّان‬defies the TL since it
has the innate semantic feature [+ Hyperbole]. For this reason, its intended meaning has
been diluted and betrayed by all Qur’an translators who have simply provided the same
meaning of a [ – Hyperbole] word ‫“ ﺧﺎﺋِﻦ‬traitor” (al-Zamakhshari 1995:1, 551; al-Qurtubi
1997:5, 360).
Due to the cross-linguistic variations between Arabic and other related or non-related lan-
guages, morpho-semantic change, especially in the hyperbole pattern of adjectives, cannot
be captured by the TL. Consider the following Qur’anic statement with different hyperbole
patterns which echo different degrees of hyperbole and, thus, trigger distinct semantic over-
tones that cannot be accommodated by the TL:
(3 ‫ﺷﺎﻛﺮًا وإﻣّﺎ ﻛﻔﻮرا )اﻷﻧﺴﺎن‬

ِ ‫اﻟﺴﺒﯿﻞ إﻣّﺎ‬
َ ُ
‫ﻫﺪﯾﻨﺎه‬ ‫ – إﻧّﺎ‬Lo! We have shown him the way,
whether he be grateful or disbelieving, Q76:3 (Pickthall 1930:no page).
In this structure, we have two distinct hyperbole morphological patterns: one is the pattern
‫ ﻓﺎﻋﻞ‬for the adjective and the other pattern is ‫ ﻓﻌﻮل‬for the adjective ‫ﻛﻔﻮر‬. This shift in mor-
phological pattern is not without good semantic and pragmatic reasons. One may wonder
why one cannot have the same pattern without this morphological mismatch. We can argue
that this morphological shift is semantically motivated. Although both morphological pat-
terns are stylistically employed to express hyperbole, only the pattern ‫ ﻛﻔﻮر → ﻓﻌﻮل‬enjoys
the innate semantic componential features [+ Great Degree of Hyperbole] and [+ Majority].
The other one ‫ ﺷﺎﻛﺮ → ﻓﺎﻋﻞ‬does not. This is attributed to the fact that the majority of people
are ungrateful to their Lord. Thus, Qur’anic discourse employs the [+ Greater Degree of
Hyperbole] pattern ‫ ﻛﻔﻮر → ﻓﻌﻮل‬meaning “disbelieving, ungrateful”. However, to express
the pragmatic function that only a minority of people are grateful to their Lord, a weaker
hyperbole pattern ‫ ﺷﺎﻛﺮ → ﻓﺎﻋﻞ‬meaning “grateful” is selected. The latter morphological
form represents the innate semantic componential features: [+ Weak Degree of Hyperbole]
and [ – Majority].
We can argue that this morpho-semantic change in Q76:3 is justified by the intertex-
tual relationship with Q34:13 where the morphological pattern ‫ ﻓﻌﻮل‬for the word ‫ ﺷﻜﻮر‬is
employed:
(13 ‫ﻋﺒﺎدي اﻟﺸﻜﻮر )ﺳﺒﺄ‬

َ ‫وﻗﻠﯿﻞ ﻣﻦ‬
ٌ
Few of My servants are grateful, Q34:13 (Ali 1983:1137).

However, to weaken the greater degree of hyperbole of the pattern ‫ﻓﻌﻮل‬, Qur’anic genre
opts for the employment of the word ‫“ ﻗﻠﯿﻞ‬few” as a stylistic mechanism negating the com-
ponential semantic features: [+ Great Degree of Hyperbole] and [+ Majority]. Thus, the use
of ‫“ ﻗﻠﯿﻞ‬few” has weakened the hyperbole nature of the pattern ‫ ﻓﻌﻮل‬which can now only
designate [+ Weak Degree of Hyperbole] and [ – Majority], meaning only few people are
‫“ ﺷﻜﻮر‬grateful”.
We can also argue that the morphological change in the word form is semantically ori-
ented. Some Qur’anic expressions appear in different morphological forms with two distinct
meanings. Qur’an translators cannot capture the semantic subtleties involved because they
form morphological voids in the TL. Instead, they provide the same translation to the stylis-
tically and semantically different sentences, as in
(22 ‫ﻫُﻢ اﻷﺧﺴﺮون )ﻫﻮد‬ ِ ‫ﻻ َﺟﺮََم أﻧﱠﻬُﻢ ﻓﻲ اﻵﺧ‬

‫ِﺮة‬
Assuredly, it is they in the hereafter who will be the greatest losers, Q11:22.
(109 ‫ﻫُﻢ اﻟﺨﺎﺳﺮون )اﻟﻨﺤﻞ‬ ِ ‫ﻻ َﺟﺮََم أﻧﱠﻬُﻢ ﻓﻲ اﻵﺧ‬

‫ِﺮة‬
Assuredly, it is they in the hereafter who will be the greatest losers (Q16:109),
which have both the same translation. However, the two morphologically related words
‫ اﻷﺧﺴﺮون‬and ‫ اﻟﺨﺎﺳﺮون‬signify distinct semantic significations. The hyperbole words
on the morphological pattern ‫ﻓﻌﺎل‬ ‫ ﱠ‬are morphological voids in English. The adjectives
‫ اﻷﺧﺴﺮون‬and ‫ اﻟﺨﺎﺳﺮون‬express the same pragmatic function of hyperbole, but express dif-
ferent meanings. For example, semantically, ‫اﻷﺧﺴﺮون‬, (Q11:22) refers to a double action
by people who have misled themselves but have also misled others. However, ‫اﻟﺨﺎﺳﺮون‬,
(Q16:109) signifies a single action by people who have misled themselves only. The TT has
provided an identical meaning for the two semantically and pragmatically different adjec-
tives; The TT has failed to represent the semantic distinction between the two morphologi-
cally distinct lexical items. This is because the hyperbole adjective ‫ اﻷﺧﺴﺮون‬constitutes a
de-lexicalized item in English – a lexical gap in the English lexicon.
The translator must consider three important facts: (i) the adjectives ‫ اﻷﺧﺴﺮون‬and
‫ اﻟﺨﺎﺳﺮون‬are semantically distinct; (ii) they are partial synonyms; and (iii) pragmatically,
they express the same illocutionary force of hyperbole.
Let us consider other morphologically related words which are partial synonyms and
express different meanings.
1 The verbs َ‫ أﻧﺰل‬and ‫ل‬ ‫ ﱠ‬are morphologically related: The verb ‫ل‬
َ ‫ﻧﺰ‬ َ ‫ ﻧﺰﱠ‬has the morpho-
logical pattern ‫ﻞ‬ ‫ﱠ‬
َ ‫ ﻓﻌ‬which signifies that something is repeatedly taking place for some
time. For this reason, the Qur’an is called ‫ ﺗﻨﺰﯾﻞ‬because its revelation took 23 years; it
was revealed piecemeal at different stages over many years. The semantic distinction
between ‫أﻧﺰل‬َ , whose morphological pattern is ‫ﻞ‬ َ ‫ﻧﺰﱠ‬, whose morphological pat-
َ ‫أﻓ َﻌ‬, and ‫ل‬
tern is ‫ﻞ‬
َ ‫ﻓ ﱠﻌ‬, is illustrated by the following sentence:
(3 ‫واﻹﻧﺠﯿﻞ )آل ﻋﻤﺮان‬

َ َ‫أﻧﺰل اﻟﺘﻮراة‬
َ . . . َ‫ﻋﻠﯿﻚ اﻟﻜﺘﺎب‬
َ َ ‫ﻧﺰ‬
‫ﱠل‬
He (God) has sent down upon you the Book (the Qur’an), and He revealed the Torah and
the Gospel, Q3:3.
(136 ‫رﺳﻮﻟﻪ واﻟﻜﺘﺎبَ اﻟﺬي أﻧﺰلَ ﻣﻦ ﻗﺒﻞ )اﻟﻨﺴﺎء‬

َ ‫اﻟﻜﺘﺎبَ اﻟﺬي ﻧﱠﺰ‬
The Book that He sent down upon His messenger and the Scripture which He sent down
before, Q4:136.
where ‫ل‬َ ‫ ﻧﺰﱠ‬in Q3:3 and Q4:136 signifies multitude in terms of quantity and recurrence of the
revelation to highlight the fact that it was not revealed as one piece, while ‫ل‬َ ‫ أﻧ َﺰ‬in Q4:136
denotes the revelation of a divine scripture as one piece. Therefore, the verb ‫ل‬َ ‫ ﻧﺰﱠ‬enjoys the
semantic componential features [+ Recurrence] and [+ Multitude], while the verb ‫ل‬ َ ‫ أﻧ َﺰ‬has
the semantic componential features [ – Recurrence] and [ – Multitude]. Based on context-
based meaning, ‫ل‬ ‫ ﱠ‬and ‫أﻧﺰل‬
َ ‫ﻧﺰ‬ َ are partially synonymous. The TL lacks the morphological
mechanism to generate the semantic distinction made in Qur’anic Arabic. This is another
example of linguistic incongruity between Arabic and English.
2 The hyperbole morphological patterns: ‫ ﻓَﻌِﻞ‬+ ‫ﻓﻌّﺎل‬, as in ‫ﻛﻔﺎر أﺛﯿﻢ‬ ‫“ ﱠ‬a sinning disbeliever”,
‫ﱠ‬
(Q2:276); ‫“ ﺧﻮﱠان أﺛﯿﻢ‬a habitually sinful deceiver”, (Q4:107); ‫“ أﻓﺎك أﺛﯿﻢ‬a sinful liar,”
‫ﱠ‬
(Q26:222); or ‫ ﻓﻌﱠﺎل‬repeated twice, as in ‫ أﻛﺎﻟﻮن‬. . . ‫“ ﺳﻤﱠﺎﻋﻮن‬listeners . . . devourers,”
(Q5:42). Also, we encounter the hyperbole morphological pattern recurrently used in the
‫ﱠ‬
same surah, as in ‫“ أواب‬one who repeatedly turns back to God,” (Q38:17, 30, and 44)
and ‫ أﺛﯿﻢ‬. . . ‫ ﻣﻨﱠﺎع‬. . . ‫ ﻫﻤﱠﺎز‬. . . ‫“ ﺣﻼﱠف ﻣﻬﯿﻦ‬a worthless habitual swearer . . . a scorner . . .
a preventer . . .,” (Q68:10–12).
The hyperbole morphological pattern semantically signifies hyperbole and persistence to
carry on doing the same action which generates the same outcome. An interesting example
of a translation problem related to the hyperbole morphological patterns is as follows.
3 ‫ ﱠ‬:
The partially synonymous adjectives ‫ ﺧﺎﻟِﻖ‬and ‫ﺧﻼق‬
ِّ ‫ﺧﺎﻟﻖ ﻛ‬
‫ُﻞ ﺷﻲء‬ ُ ‫إﻟﻪ ﱠإﻻ ﻫُﻮ‬
َ ‫ – ﻻ‬There is no deity except Him, the Creator of all things,
Q6:102.
‫ق اﻟﻌﻠﯿﻢ‬ ‫ﱠ‬
ُ ‫اﻟﺨﻼ‬ ‫ﻚ ﻫُﻮ‬
‫ – إ ﱠ‬Indeed, your Lord, He is the Knowing Creator, Q15:86.
4 The translator should be aware of the semantic distinction between the following adjec-
tives which are partial synonyms and have different meanings:
(i) The hyperbole adjective ‫ﻋﻼم‬ ‫ ﱠ‬, (Q5:109, 116, Q9:78, and Q34:48) does not mean
“know, knower” and is semantically different from the adjective ‫ﻋﻠﯿﻢ → ﻓﻌﯿﻞ‬.
(ii) The hyperbole adjective ‫ﻇﻠﻮم ﺟﻬﻮل‬, (Q33:72) does not have the same meaning of
the adjective ‫ﻇﺎﻟﻢ ﺟﺎﻫﻞ → ﻓﺎﻋِﻞ‬.
(iii) The hyperbole adjective ‫ﻛﻔﺎر‬ ‫ ﱠ‬, (Q14:34) does not have the same meaning as the
adjective ‫ﻛﺎﻓﺮ‬.
(iv) The hyperbole adjective ‫ﺻﺒﺎر‬ ‫( ﱠ‬Q14:5, Q31:31, Q34:19, and Q42:33) is semanti-
cally different from the adjective ‫ﺻﺒُﻮر → ﻓﻌُﻮل‬.
(v) The hyperbole adjective ‫ﻏﻔﺎر‬ ‫( ﱠ‬Q20:82, Q38:66, Q39:5, Q40:42, and Q71:10) is
semantically different from the adjective ‫ ﻏﻔﻮر → ﻓﻌﻮل‬and ‫ﻏﺎﻓﺮ → ﻓﺎﻋﻞ‬. The same
‫ ﱠ‬, (Q6:42) and ‫ﯾﻀﱠﱠﺮﻋُﻮن‬, (Q7:94) which are both translated as
applies to ‫ﯾﺘﻀﺮﻋُﻮن‬
“to humble themselves”.
We recommend that the translator take into account the semantic componential features of
the hyperbole adjectives and provide a periphrastic translation because there are no word-
for-word equivalents in English for such morphological voids.
In terms of voids, one may have to contend with Levý’s (1969:103; cited in Venuti
2000:382) fragile claim that in translation there are situations which do not allow one to cap-
ture all values of the original. Then the translator must decide which qualities of the original
are the most important and which ones one could miss out.

This section combines theory and practice and prepares students for the translation indus-
try. The present section aims to develop the translation student’s stylistic critical assess-
ment through the contrastive analysis of the idiosyncrasies represented by the ST and the
TT. The stylistic analysis should involve the search for both the rhetorical and linguistic
devices, and what translation approaches the translator has adopted. This training exer-
cise is of high value for promoting student skills in writing a translation commentary on
any text type.
1 Translate the following literary text and discuss the stylistic idiosyncrasies involved in
the ST and the TT.
Disclaimer: The information contained in this message is intended for the addressee
only and may contain classified information. If you are not the addressee, please delete
this message and notify the sender; you should not copy or distribute this message
or disclose its contents to anyone. Any views or opinions expressed in this message
are those of the individual(s) and not necessarily of the university. No reliance may
be placed on this message without written confirmation from an authorized representa-
tive of its contents. No guarantee is implied that this message or any attachment is virus
free or has not been intercepted and amended.
The TT is
‫ ورﺑﻤﺎ ﺗﺘﻀﻤﻦ‬،‫اﻟﻤﺴﺘﻠﻢ‬
ُ ‫ ان ﺟﻤﯿﻊ اﻟﻤﻌﻠﻮﻣﺎت اﻟﻤﺘﻀﻤﻨﺔ ﻓﻲ ﻫﺬه اﻟﺮﺳﺎﻟﺔ ﺗﺨﺺ‬:‫إﺧﻼء ﻣﺴﺆﻟﯿﺔ‬ ُ
‫ ﻛﻤﺎ ﯾُﻤﻨﻊ‬،‫ﺮﺳﻞ‬
ِ ‫اﻟﻤ‬
ُ ‫ واذا ﻟﻢ ﺗﻜﻦ اﻧﺖ اﻟﻤﺴﺘﻠﻢ ﻓﺎﻟﺮﺟﺎء اﻟﻐﺎء اﻟﺮﺳﺎﻟﺔ وإﺷﻌﺎر‬،‫ﻣﻌﻠﻮﻣﺎت ﺳﺮﯾﺔ‬
‫ان ﺟﻤﯿﻊ اﻵراء ووﺟﻬﺎت‬ ‫وﯾﺠﺪر ﺑﺎﻟﻌﻠﻢ ﱠ‬
ُ .‫ﻧﺴﺦ او ﺗﻮزﯾﻊ ﻫﺬه اﻟﺮﺳﺎﻟﺔ او اﻓﺸﺎء ﻣﺤﺘﻮﯾﺎﺗﻬﺎ ﻵﺧﺮﯾﻦ‬
‫ ﻛﻤﺎ ﻻ ﯾﻤﻜﻦ‬.‫اﻟﻨﻈﺮ اﻟﻮاردة ﻓﻲ ﻫﺬه اﻟﺮﺳﺎﻟﺔ ﺗﻌﺘﺒﺮ ﺷﺨﺼﯿﺔ وﻟﯿﺴﺖ ﺑﺎﻟﻀﺮورة ﻣﻨﺴﻮﺑﺔ ﻟﻠﺠﺎﻣﻌﺔ‬
‫ ﻛﻤﺎ ﻻ‬.‫ان ﯾُﻌﺘﻤﺪ ﻋﻠﻰ ﻫﺬه اﻟﺮﺳﺎﻟﺔ ﻣﺎ ﻟﻢ ﺗﺤﺼﻞ ﻋﻠﻰ ﻣﻮاﻓﻘﺔ ﺧﻄﯿﺔ ﻣﻦ اﻟﻤﺴﺆول ﻋﻦ ﻣﺤﺘﻮﯾﺎﺗﻬﺎ‬
.‫ﯾﻮﺟﺪ ﺿﻤﺎن ﺑﺎن ﻫﺬه اﻟﺮﺳﺎﻟﺔ أو ﻣﺮﻓﻘﺎﺗﻬﺎ ﺧﺎﻟﯿﺔ ﻣﻦ اﻟﻔﯿﺮوﺳﺎت أو اﻧﻬﺎ ﻟﻢ ﯾﺘﻢ اﻋﺘﺮاﺿﻬﺎ وﺗﻌﺪﯾﻠﻬﺎ‬
(i) Having read thoroughly the ST and the TT for textual and discourse analysis,
we can safely claim that the TT represents a grammar-based translation which
involves many cases of a change in the grammar from the SL to TL because the
translator has relied on the transposition (shift) translation approach.
(ii) The ST is made up of six sentences. Full-stops and a semi-colon are used. Sen-
tences five and six begin with the negation particle (No + a passive voice sen-
tence structure), i.e., (No reliance may be placed/No guarantee is implied).
(iii) Two of the TT sentences begin with the affirmation particle ‫إنﱠ‬. The first ST
sentence is a coordinated sentence through the conjunction “and” linking two
grammatical sentences: “The information contained in this message is intended
for the addressee only and may contain classified information”. The ST has
deleted the word “only” and the passive voice sentence structure “is intended” is
rendered as an active voice sentence structure – ‫ﺗﺨﺺ اﻟﻤﺴﺘﻠﻢ ﻓﻘﻂ‬.
(iv) The TT has joined up the first three ST sentences. The TT uses commas instead
of full-stops as markers between sentences. However, the comma in the second
sentence “please . . .” is translated as ‫ف ﻓﺎﻟﺮﺟﺎء‬.
(v) The ST noun phrase “classified information” has been preserved as a noun
phrase ‫ﻣﻌﻠﻮﻣﺎت ﺳﺮﯾﺔ‬.
(vi) The ST verbs “delete, notify” have been changed to nominalized nouns
‫ اﺷﻌﺎر‬،‫ﻣﺼﺪر اﻟﻐﺎء‬. The translator has adopted the transposition (shift)
(vii) The third ST sentence “you should not copy or distribute this message or dis-
close its contents to anyone” is in the active voice and does not have an initial
conjunction. The TT employs a passive voice sentence structure through the
verb ‫ ﯾُﻤﻨﻊ‬+ nominalized nouns ‫ اﻧﺸﺎء‬،‫ ﻧﺴﺦ‬،‫ ﺗﻮزﯾﻊ‬instead of the ST verb forms
“copy, distribute, disclose”.
(viii) The ST singular “anyone” is changed to plural ‫“ اﻵﺧﺮﯾﻦ‬others”.
(ix) Exegetical details are added at the beginning of the fourth ST sentence “Any
views . . .” ‫ وﯾُﺠﺪر ﺑﺎﻟﻌﻠﻢ‬+ the use of the affirmation particle ‫إن‬‫ ﱠ‬, the change of
“any” to the plural ‫ﺟﻤﯿﻊ‬, the auxiliary “are” in “are those of ” is translated as
a TT main verb ‫ﺗُﻌﺘﺒﺮ‬, the definite plural noun “the individuals” is translated
as an adjective ‫ﺷﺨﺼﯿﺔ‬, the preposition “of ” is translated as a full lexical item
‫ﻣﻨﺴﻮب‬.
(x) ST sentence five “No reliance . . .” is a negated passive voice sentence and is
preserved as a negated passive voice sentence in the TT. However, the TT uses
the additive conjunction ‫ ﻛﻤﺎ‬at the beginning of the sentence.
(xi) The exegetical translation approach is adopted through the addition of ‫ﻣﺎ ﻟﻢ‬
‫“ ﺗﺤﺼﻞ ﻋﻠﻰ‬without you get”, i.e., it is the translation of “without”.
(xii) The additive conjunction ‫ ﻛﻤﺎ‬is used at the beginning of the sixth ST sentence.
This is a passive voice sentence “No guarantee is implied”, which has been
changed to an active voice sentence in Arabic.
(xiii) The ST singular noun “attachment” is changed to the plural noun ‫ﻣﺮﻓﻘﺎت‬. Also,
the last part of the sixth ST sentence “. . . has not been intercepted . . .” is in the
passive voice while the TT has provided an active voice sentence structure ‫ﻟﻢ ﯾﺘﻢ‬
‫اﻋﺘﺮاﺿﻬﺎ وﺗﻌﺪﯾﻠﻬﺎ‬.
(xiv) The ST has six main verbs “contain, delete, notify, copy, distribute, disclose”,
ten past participles “contained, intended, classified, expressed, placed, writ-
ten, authorized, implied, intercepted, amended”, and 24 nouns “disclaimer,
information, message, addressee, information, addressee, message, sender,
message, contents, views, opinions, message, individuals, university, reliance,
message, confirmation, representative, contents, guarantee, message, attach-
ment, virus”.
(xv) The TT has ten main verbs ،‫ ﺗﺤﺼﻞ‬،‫ ﯾﻌﺘﻤﺪ‬،‫ ﯾﻤﻜﻦ‬،‫ ﺗﻌﺘﺒﺮ‬،‫ ﯾﺠﺪر‬،‫ ﯾﻤﻨﻊ‬،‫ ﺗﺘﻀﻤﻦ‬،‫ﺗﺨﺺ‬
‫ ﯾﺘﻢ‬،‫ﯾﻮﺟﺪ‬, two auxiliary verbs, ‫ ﻟﯿﺴﺖ‬،‫ ﻓﻌﻞ ﻧﺎﻗﺺ ﺗﻜﻦ‬15 wnominalized nouns ‫ﻣﺼﺪر‬
،‫ اﻟﻀﺮورة‬،‫ اﻟﻨﻈﺮ‬،‫ اﻟﻌﻠﻢ‬،‫ إﻓﺸﺎء‬،‫ ﺗﻮزﯾﻊ‬،‫ ﻧﺴﺦ‬،‫ إﺷﻌﺎر‬،‫ إﻟﻐﺎء‬،‫ اﻟﺮﺟﺎء‬،‫ ﻣﺴﺆوﻟﯿﺔ‬،‫إﺧﻼء‬,
‫ ﺗﻌﺪﯾﻞ‬،‫ اﻋﺘﺮاض‬،‫ ﺿﻤﺎن‬،‫ ﻣﻮاﻓﻘﺔ‬28 nouns ،‫ ﻣﺴﺘﻠﻢ‬،‫ رﺳﺎﻟﺔ‬،‫ ﻫﺬه‬،‫ ﻣﻌﻠﻮﻣﺎت‬،‫ﺟﻤﯿﻊ‬
،‫ آراء‬،‫ ﺟﻤﯿﻊ‬،‫ آﺧﺮﯾﻦ‬،‫ ﻣﺤﺘﻮﯾﺎت‬،‫ رﺳﺎﻟﺔ‬،‫ ﻫﺬه‬،‫ ﻣﺮﺳﻞ‬،‫ رﺳﺎﻟﺔ‬،‫ ﻣﺴﺘﻠﻢ‬،‫ أﻧﺖ‬،‫ﻣﻌﻠﻮﻣﺎت‬
،‫ ﻣﺮﻓﻘﺎت‬،‫ اﻟﺮﺳﺎﻟﺔ‬،‫ ﻫﺬه‬،‫ ﻣﺤﺘﻮﯾﺎت‬،‫ ﻣﺴﺆول‬،‫ رﺳﺎﻟﺔ‬،‫ ﻫﺬه‬،‫ ﺟﺎﻣﻌﺔ‬،‫ رﺳﺎﻟﺔ‬،‫ ﻫﺬه‬،‫وﺟﻬﺎت‬
‫اﻟﻔﯿﺮوﺳﺎت‬, seven adjectives ،‫ ﺧﻄﯿﺔ‬،‫ ﻣﻨﺴﻮﺑﺔ‬،‫ ﺷﺨﺼﯿﺔ‬،‫ اﻟﻮاردة‬،‫ ﺳﺮﯾﺔ‬،‫اﻟﻤﺘﻀﻤﻨﺔ‬
‫ﺧﺎﻟﯿﺔ‬, five active participles ‫ ﺧﺎﻟﯿﺔ‬،‫ اﻟﻮاردة‬،‫ اﻟﻤﺮﺳﻞ‬،‫ اﻟﻤﺴﺘﻠﻢ‬،‫اﺳﻢ ﻓﺎﻋﻞ اﻟﻤﺴﺘﻠﻢ‬, and
seven passive participles ،‫ اﻟﻤﺴﺆول‬،‫ ﻣﺤﺘﻮﯾﺎت‬،‫ ﻣﻌﻠﻮﻣﺎت‬،‫اﺳﻢ ﻣﻔﻌﻮل اﻟﻤﻌﻠﻮﻣﺎت‬
‫ اﻟﻤﺘﻀﻤﻨﺔ‬،‫ ﻣﺮﻓﻘﺎت‬،‫ﻣﺤﺘﻮﯾﺎت‬.
(xvi) Inter-sentential cohesion: This is concerned with the employment of conjunc-
tions between consecutive sentences. Stylistically, the ST is asyndetic, i.e., there
are no conjunctions (cohesive devices) linking the sentences. Each sentence
ends with a full-stop. The following sentence starts without a conjunction. How-
ever, the TT is fully polysyndetic where we find the Arabic sentences linked by
conjunctions like ‫“ و‬and”, and ‫“ ﻛﻤﺎ‬also”.
(xvii) Intra-sentential cohesion: This is concerned with the employment of conjunc-
tions within the same sentence. The ST employs the conjunctions “and” and “or”
to link two main-verb sentences. Similarly, the TT has employed intra-sentential
conjunctions ‫“ ف‬and”, ‫“ أو‬or”, and ‫“ و‬and” to link two main-verb sentences.
(xviii) We can also observe that tight texture is the stylistic idiosyncrasy of the ST
through the dense clusters of 16 conjunctions, such as ‫ ﻣﺎﻟﻢ‬،‫ أو‬،‫ ﻛﻤﺎ‬،‫ ف‬،‫ إذا‬،‫و‬.
2 Provide a textual and discourse analysis of Q28:24, compare different translations, and
provide a commentary on the stylistic differences.
(42 ‫ﻋﻠﯿﻢ )اﻷﻧﻔﺎل‬

ٌ ٌ
‫ﻟﺴﻤﯿﻊ‬ ‫ﷲ‬
َ ‫نا‬
‫إﱠ‬
This is a unique example of: (a) translation loss, and (b) stylistic void in English. The translator
stands helpless and cannot provide any remedy to these two translation problems. This is because
English does not have the same stylistic mechanisms available as Arabic at the grammatical and
morphological levels. In both Arabic and English, syntax and morphology are semantically
oriented, and both feed into stylistic variations, through, for instance, word order re-shuffle and
morphological derivations. Hence, the relationship between stylistics and translation.
Let us consider the different Qur’an translations:
Lo! Allah in truth is Hearer, Knower (Pickthall 1930:no page).

Verily Allah is He Who heareth and knoweth (all things) (Ali 1934:no page).
Surely God is All-hearing, All-knowing (Arberry 1955:79).
Behold, God is indeed all-hearing, all-knowing (Asad 1980:340).
Indeed, Allah is Hearing and Knowing (Saheeh International 1997:236).
God is all hearing and all seeing (Abdel Haleem 2005:113).
Indeed, Allah is All-hearer, All-Knower (Ahmad 2010:235).
Let us consider the following observations based on the stylistic differences among the dif-
ferent TTs and on the textual and discourse analysis:
(i) In Q2:181, we encounter the same sentence structure but without the affirmation
letter ( ‫)ل‬.
(181 ‫ﻋﻠﯿﻢ )اﻟﺒﻘﺮة‬
ٌ ٌ
‫ﺳﻤﯿﻊ‬ ‫ﷲ‬
َ ‫نا‬
‫إﱠ‬
Strangely, however, we have exactly the same translation as that provided to Q8:42 above:
Indeed, Allah is Hearing and Knowing (Saheeh International 1997:34).

This is attributed to the fact that the affirmation letter ‫ ل‬is a stylistic void “unavailable”
in English, leading to a translation loss at the pragmatic level.
(ii) All the above TTs have demonstrated a translation loss, and have illustrated the
yawning gap between Arabic and English at the grammatical and the stylistic levels.
(iii) The striking stylistic features of Q8:42 include:
(a) On the grammatical level, the ST is a no-main-verb nominal sentence.
(b) It has five affirmation mechanisms which, pragmatically speaking, mirror
the ST producer’s performative intent of monotheism ‫ اﻟﺘﻮﺣﯿﺪ‬and omnipo-
tence ‫ﻗُﺪرة اﷲ‬. The English equivalent has the no-main-verb nominal sentence
“John is kind”, where the auxiliary verb “is” is not a main verb. However,
such a grammatical structure does not have the pragmatic functions of [+ Per-
manency] and [+ Continuity] as it is in Arabic. Thus, the performative intent
expressed by the Arabic and the English no-main-verb nominal sentences is
neither equivalent nor the same.
(c) In semantic discourse analysis, sentences like Q8:42 are categorized as discur-
sive structures which designate ideological (theological) connotative meanings
specific to Islamic culture.
(d) The five affirmation mechanisms in the ST are: (a) the nominal status of the
sentence because, grammatically, it is a no-main-verb nominal sentence and it
starts with a subject noun ‫اﷲ‬, (b) the affirmation particle ‫إن‬‫ ﱠ‬, (c) the affirmation
letter ‫اﻟﻼم‬, (d) the occurrence of the active participles ‫ﻋﻠﯿﻢ‬/‫ﺳﻤﯿﻊ‬, and (e) asyn-
deton (the absence of conjunctions (cohesive devices) between words).
(iv) The TTs have attempted to capture the meaning of the affirmation particle ‫إنﱠ‬
through the synonyms (indeed/verily), which semantically designate that some-
thing is true, i.e., they are used for affirmation of a topic. The TTs have also
attempted to translate the active participles ‫ﻋﻠﯿﻢ‬/‫ ﺳﻤﯿﻊ‬through the expressions
“Hearer, Knower/All-hearing, All-knowing/Hearing and Knowing/All-hearer,
All-Knower”. However, the TTs have not been able to find a translation for the
affirmation letter ‫اﻟﻼم‬.
(v) Why do the above TTs have translation loss? Pragmatically, the illocutionary
force of the active participle includes [ – Renewability], [+ Repetition], [+ Con-
tinuity] and [+ Permanency] of the features of being ‫ﻋﻠﯿﻢ‬/‫( ﺳﻤﯿﻊ‬being able to
hear and being able to know). Semantically, the active participle is not restricted
by time, i.e., it is not limited by one of the tenses (present, past, or future).
However, the main verb is limited by time. Thus, the verb cannot signify conti-
nuity and repetition; the characteristics of being able to hear and being able to
know continuously. For this reason, the ST (Q8:42) has not occurred in the main
verb form: ‫وﯾﻌﻠﻢ‬
ُ ُ
‫ﯾﺴﻤﻊ‬ ‫ﷲ‬
َ ‫نا‬
‫إ ﱠ‬. For instance, the person who ‫“ ﯾﻜﺘﺐ‬writes” can
do so for a limited period of time but cannot carry on writing for several days
or years without a stop. However, the person who is a ‫“ ﻛﺎﺗﺐ‬writer, author”,
i.e., an active participle, can do so for several years and can produce several
works. Thus, the active participle is not restricted by time. For this reason, the
active participle has the illocutionary force of [+ Repetition] and [+ Continuity]
without being restricted by a specific temporal limitation. Through the affirma-
tion mechanisms and especially the pragmatic functions of the active participle,
God’s omnipotence (in terms of being able to hear and being able to know) has
been successfully achieved in the ST. In terms of contrastive linguistics, the TL
expressions (hearer/knower) are not active participles.
(vi) Stylistically, the ST has the linguistic device of asyndeton where the two active
participles ‫ﻋﻠﯿﻢ‬/‫ ﺳﻤﯿﻊ‬are not linked by the additive conjunction ‫و‬. In the TTs, how-
ever, this stylistic device has been achieved through the use of the comma as in the
translations of Pickthall, Arberry, Asad, and Ahmad. However, Ali, Saheeh Inter-
national, and Abdel Haleem have employed the linguistic device of polysyndeton
through the use of the additive conjunction “and” which is not used in the ST.
(vii) The anachronism translation approach has been adopted by Ali “heareth and
knoweth” as well as the exegetical translation approach, where we have expli-
cation and addition of details “all things” that are not explicitly mentioned by
the ST.
(viii) Assonance in the ST is achieved through the nunation ‫ اﻟﺘﻨﻮﯾﻦ‬at the end of the
active participle words ‫ﻋﻠﯿﻢ‬
ٌ /‫ﺳﻤﯿﻊ‬
ٌ . However, assonance in the TTs is attained
through the “-er” of “hearer/knower”, the “-eth” of “heareth/knoweth”, and the
“-ing” of “hearing/knowing”.
(ix) The occurrence of the ST active participles ‫ﻋﻠﯿﻢ‬/‫ ﺳﻤﯿﻊ‬are context-based – i.e., in
the Battle of Badr, the Muslim fighters were outnumbered by the well-equipped
Quraish army. They used to implore God and appeal for Him to support them
and gain victory over Quraish. Thus, affirmation is made that God is ‫ﻋﻠﯿﻢ‬/‫ﺳﻤﯿﻊ‬
“God can hear them and is aware of their plea”. The battle of Badr took place on
the 17th of Ramadan of the second year of the Hijri calendar, i.e., 13 March 624.
3 Translate the following sentences and discuss the stylistic differences involved in the ST
and the TT:
(i) (a) Although John was ill, he came to the party.
(b) John came to the party although he was ill.
.‫ﻻ أﻧﱠ ُﻪ ﺟﺎء اﻟﻰ اﻟﺤﻔﻠﺔ‬

‫ن ﺟﻮن ﻛﺎن ﻣﺮﯾﻀﺎً إ ﱠ‬
‫)أ( ﻋﻠﻰ اﻟﺮﻏﻢ ﻣﻦ )وﻟﻮ( أ ﱠ‬
َ
.ً‫)ب( ﺟﺎء ﺟﻮن اﻟﻰ اﻟﺤﻔﻠﺔ ﻋﻠﻰ اﻟﺮﻏﻢ ﻣﻦ )وﻟﻮ( أﻧ ُﻪ ﻛﺎن ﻣﺮﯾﻀﺎ‬
Discussion: In English, when the subordinating conjunction (although) occurs at the
beginning of the subordinate clause, there must be a comma before the main clause, as
in (a) sentence. However, the comma is not required if (although) occurs in the middle
of the sentence, as in (b) sentence. In Arabic, however, (although) is translated either as
‫ ﻋﻠﻰ اﻟﺮﻏﻢ ﻣﻦ‬or ‫وﻟﻮ أنﱠ‬. However, the important stylistic different is the stylistic require-
ment of having ‫ اﻟﻀﻤﯿﺮ‬+ ‫إﻻ أن‬ ‫ ﱠ‬, i.e., ‫أﻧﻬﻢ‬/‫أﻧﻬﺎ‬/‫ أﻧﻪ‬+ ‫إﻻ‬
‫ ﱠ‬in the middle of the sentence when
we start the Arabic sentence with ‫ﻋﻠﻰ اﻟﺮﻏﻢ ﻣﻦ )وﻟﻮ( أنﱠ‬. It is worthwhile to note that
whether we encounter sentence (a) or (b), stylistically, we are allowed to choose any
style – either ‫ أ‬or ‫ب‬.
(ii) It is too cold to go to school.
.‫أذﻫﺐَ( اﻟﻰ اﻟﻤﺪرﺳﺔ‬ ‫ﺟﺪا ﺑﺤﯿﺚ ﻻ أﺳﺘﻄﯿﻊ اﻟﺬﻫﺎب )أن‬

ً ٌ‫اﻟﺠﻮ ﺑﺎرد‬
Discussion: The underlying grammatical structure of the ST is
It is so cold that I cannot go to school.
What we translate is the underlying (original) sentence structure. Thus, the translation of
(too + adjective + to + main verb) semantically entails a negation. Therefore, the meaning in
Arabic is) ‫ اﻟﻔﻌﻞ‬+ ‫ اﻟﻤﺼﺪر أو أن‬+ ‫ﺑﺤﯿﺚ ﻻ أﺳﺘﻄﯿﻊ‬.
4 Translate the following sentence and discuss the stylistic differences involved in the ST
and the TT.
َ
‫اﻟﻤﻮت‬ ٌ‫ﯾﺼﺎرع ﺳﺎﻟﻢ‬
We can propose two TT styles:
(a) Salim is clinging to life.

(b) Salim is fighting for his life.
(i) The ST employs the rhetorical device of metaphor through the present tense
verb ‫ﯾٌﺼﺎرع‬. However, the TTs have employed the present continuous tense and
employed the stylistic device of imagery in (a) and metaphor in (b).
(ii) The ST employs the object noun ‫“ اﻟﻤﻮت‬death” while the TTs have employed the
transposition translation approach and used instead the object noun “life”, which is
the opposite of “death”.
(iii) The TTs have adopted a culture-based translation which is based on one of the
translation approaches such as the communicative, dynamic equivalence, natural,
acceptable, or faithful. These translation approaches take into consideration the
contextual intended meaning of the ST in order to provide a comprehensible TT to
its audience with an acceptable natural TL style. These translation approaches aim
at complete naturalness of the TT, i.e., to naturalize the TT and reduce its foreign-
ness. The above translation interpretively resembles the original without unneces-
sary processing effort on the part of the TL reader.
(iv) The literal translation of the ST is “Salim is wrestling with death”, i.e., metaphor.
(v) The back-translation of the TTs are ‫ ﺳﺎﻟﻢٌ ﯾﺘﺸﺒّﺚ ﺑﺎﻟﺤﯿﺎة‬and ‫ﯾﻘﺎﺗﻞ ﻣﻦ أﺟﻞ ﺣﯿﺎﺗﻪ‬
ُ ٌ‫ﺳﺎﻟﻢ‬.
(vi) If we want to foreignize the TT, the translation will be “Salim is wrestling with
death”, i.e., to preserve the ST metaphor in the TT.
5 Translate the following sentence and discuss the stylistic differences involved in the ST
and the TT.
You know where the door is.
(i) The ST expresses the perlocutionary force of rebuke and the speaker’s perfor-
mative intent is to tell the addressee “Get lost and leave the room now”. Thus,
the literal translation ‫أﻧﺖ ﺗﻌﺮف أﯾﻦ ﻫﻲ اﻟﺒﺎب‬. However, we need a culture-based
translation which is based on one of the translation approaches such as the com-
municative, dynamic equivalence, natural, acceptable, or faithful. These transla-
tion approaches take into consideration the contextual intended meaning of the ST
in order to provide a comprehensible TT to its audience with an acceptable natural
TL style. These translation approaches aim at complete naturalness of the TT, i.e.,
to naturalize the TT and reduce its foreignness. The above translation interpre-
tively resembles the original without unnecessary processing effort on the part of
the TL reader.
(ii) The translator needs to naturalize the TT and reduce its foreignness. We propose
the TT ‫اﻟﺒﺎب ﺗﻮﺳﻊ ﺟﻤﻞ‬. However, the literal translation of the Arabic is “The door
is wide enough for a camel”, whose performative intent and illocutionary force is
exactly the same as “You know where the door is”.
(iii) Both the ST and TT employ the rhetorical device of sarcasm ‫اﻟﺴُﺨﺮﯾﺔ‬.
6 Translate the following literary text and discuss the stylistic differences involved in the
ST and the TT.
Troilus: The Greeks are strong and skillful to their strength,

Fierce to their skill and to their fierceness valiant;
But I am weaker than a woman’s tear,
Tamer than sleep, fonder than ignorance,
Less valiant than the virgin in the night,
And skilless as unpractised infancy.
(William Shakespeare, Troilus and Cressida)
(i) The ST is a unique example of ellipsis. To facilitate the translation process, next is
the new version of the ST without ellipsis. The ellipted elements are in brackets.
Word order change has also been done:
Troilus: The Greeks are strong and skillful to their strength,

(They are) Fierce to their skill and (they are valiant) to their fierceness;
But I am weaker than a woman’s tear,
(And I am) Tamer than sleep, (I am) fonder than ignorance,
(I am) Less valiant than the virgin in the night,
And (I am as) skilless as unpractised infancy.
(ii) The proposed translation is:

،‫أﻗﻮﯾﺎء وﺑﺎرﻋﻮن ﻓﻲ ﻗﻮﺗﻬﻢ‬
ٌ ‫ اﻟﯿﻮﻧﺎﻧﯿﻮن‬:‫ﺗﺮﯾﻠﯿﻮس‬
،‫ﺷﺠﻌﺎن ﻓﻲ ﺷﺮاﺳﺘﻬﻢ‬
ٌ ‫ وأﻧَﻬﻢ‬،‫إﻧّﻬﻢ ﺷﺮﺳﻮن ﻓﻲ ﻣﻬﺎرﺗﻬﻢ‬
،ٍ‫دﻣﻌﺔ اﻣﺮأة‬
ِ ‫أﺿﻌﻒ ﻣﻦ‬
ُ ‫ﺑﯿﺪ أﻧَﻲ‬
،ِ‫وأﺳﺬج ﻣﻦ اﻟﺠﻬﻞ‬
ُ ‫وأرق ﻣﻦ اﻟﻨﻮم‬
‫ﱡ‬
،ً‫ﻦ ﻣﻦ اﻟﻌﺬراء ﻟﯿﻼ‬ُ ‫وأﺟﺒ‬
َ
.‫ﱢﺳ ٍﺔ‬
َ ‫ُﺘﻤﺮ‬ ‫ﻣ‬ ُ
‫ﻏﯿﺮ‬ ٍ
‫ﻃﻔﻮﻟﺔ‬ ‫ﻣﻦ‬ ً
‫ﻣﻬﺎرة‬ ‫ﱡ‬
‫وأﻗﻞ‬
(‫ ﻣﺴﺮﺣﯿﺔ ﺗﺮوﻟﯿﻮس وﻛﺮاﺳﯿﺪا‬،‫)وﻟﯿﺎم ﺷﻜﺴﺒﯿﺮ‬
(iii) We can observe that the major ST stylistic features are preserved in the TT such as
(a) polyptoton (the change of grammatical category in the text of the same word) as
in adjective to noun “strong/strength”, “skillful/skill”, and “fierce/fierceness”;
(b) hyperbole “I am weaker than a woman’s tear” – as well as the rest of the text;
and
(c) ellipsis where the subject pronoun + the auxiliary verb are taken out. The
same applies to the TT where ‫ أﻧّﻲ‬is also taken out (ellipted). The TT without
ellipsis is
،ِ‫و)أﻧﻲ( أرقﱡ ﻣﻦ اﻟﻨﻮم و)أﻧﻲ( أﺳﺬجُ ﻣﻦ اﻟﺠﻬﻞ‬

ً ‫ﻦ ﻣﻦ اﻟﻌﺬراء‬
،‫ﻟﯿﻼ‬ ُ ‫أﺟﺒ‬
َ (‫و)أﻧﻲ‬
.‫ُﺘﻤﺮَﺳ ٍﺔ‬
ِّ ‫ﻏﯿﺮ ﻣ‬
ُ ‫ﻃﻔﻮﻟﺔ‬
ٍ ‫ﻣﻬﺎرة ﻣﻦ‬
ً ‫ﱡ‬
‫أﻗﻞ‬ (‫و)أﻧﻲ‬
(iv) A change in ST word order in “to their fierceness valiant”, which has become
“valiant to their fierceness” in the TT.
(v) We can also observe that while the ST has employed the comparative adjectives
“weaker, tamer, fonder, less valiant”, the TT has employed the superlative adjec-
tive known as the ‫ ﺻﯿﻐﺔ )أﻓﻌﻞ( اﻟﺘﻔﻀﯿﻞ‬as in ‫أﻗﻞ‬ ‫ ﱡ‬،ُ‫ أﺟﺒﻦ‬،ُ‫ أﺳﺬج‬،‫ أرقﱡ‬،ُ‫أﺿﻌﻒ‬.
(vi) In terms of sentence structure, both the ST and the TT have employed no-main-
verb nominal sentences.
(vii) It is worthwhile to discuss the translation of the Arabic superlative form adjec-
tive to English: If the Arabic text employs the superlative adjective referring to
anyone other than God, it must be translated as a comparative adjective, as in
‫ﺳﺎﻟﻢ أﻛﺒﺮ وأرﺣﻢ ﻣﻦ أﺣﻤﺪ‬ٌ and ‫اﻷﺳﺪ أﻗﻮى ﻣﻦ اﻷرﻧﺐ‬ ُ , whose translations are “Salim
is older and more merciful than Ahmad” and “The lion is stronger than the rab-
bit”, where the superlative adjectives ‫أﻗﻮى‬/‫أرﺣﻢ‬/‫ أﻛﺒﺮ‬are rendered as “older/
more merciful/stronger” in the comparative form. However, in Qur’anic Arabic,
the same superlative form adjectives must be translated in the superlative form
‫ﷲ أرﺣﻢ‬ ُ ‫أ‬/‫ﷲ أﻛﺒﺮ‬ُ ‫“ ا‬God is the greatest/God is the most merciful”. This applies
only to any Qur’anic superlative form adjective which semantically designates
an epithet of God ‫ﺻﻔﺔ ﻣﻦ ﺻﻔﺎت اﷲ‬. An epithet is an attribute of someone,
something, or God, i.e., of God or His creatures. In translation, if the superlative
form adjective occurs to describe someone or something – i.e., a creature – it
is translated in the comparative form. However, if it occurs with the definite
article, it is translated in the superlative form, as in ‫ﺳﺎﻟﻢ ﻫﻮ اﻷﻛﺒﺮ واﻷرﺣﻢ‬, i.e.,
“Salim is the eldest and the most merciful”.
(viii) We can also observe that both the ST and TT are marked by tight texture as a
stylistic idiosyncrasy of both texts through the dense clusters of four conjunc-
tions “and, but” and six conjunctions ‫ن‬ ‫ ﺑﯿﺪ أ ﱠ‬،‫و‬.
7 The following ST is translated by a student. Discuss the translation errors in terms of
stylistic structure and accuracy.
ST:
A Muslim man who punched a nurse for trying to remove his wife’s burqa during child-
birth has been jailed in France.
Student’s translation:
َ
‫اﻟﺴﺠﻦ ﻓﻲ ﻓﺮﻧﺴﺎ وذﻟﻚ ﺟﺮاء ﺿﺮﺑﻪ ﻣﻤﺮﺿﺔ ﻋﻨﺪﻣﺎ ﺣﺎوﻟﺖ إزاﻟﺔ ﻏﻄﺎء‬ ُ
‫اﻟﺮﺟﻞ اﻟﻤﺴﻠﻢ اﻟﺬي ودع‬
.‫اﻟﻮﺟﻪ اﻟﺨﺎص ﺑﺰوﺟﺘﻪ أﺛﻨﺎء ﻋﻤﻠﯿﺔ اﻟﻮﻻدة‬
(i) Stylistically, the ST is a passive voice whose subject is “a Muslim man” + a relative
clause “who punched a nurse for trying to remove his wife’s burqa during child-
birth” modifying the noun phrase subject “a Muslim man” + the main verb phrase
“has been jailed”.
(ii) Since it is a passive voice structure, it is recommended to employ the active voice
style in Arabic ‫ ﻣﺼﺪر اﻟﻔﻌﻞ اﻷﺻﻠﻲ‬+ ‫ﺗ ﱠﻢ‬. Thus, we get ‫ِﺠﻦ‬ ُ ‫ﺗﻢﱠ ﺳ‬, whose subject is
implicitly known which is “the police”, i.e., the police put the Muslim man in jail.
(iii) What has taken place during the translation process? What is required are the fol-
lowing translation steps:
(a) To start from the ST main verb (jailed) ‫ﻦ‬َ‫ﺠ‬
َ‫ﺳ‬َ , change it to a nominalized noun
ُ‫ﺳِﺠﻦ‬, then move up to the subject noun phrase “A Muslim man”, then move
down to the prepositional phrase “in France”. Thus, we get ‫رﺟٍﻞ ﻣﺴﻠﻢ‬ ُ ‫ﺠﻦ‬ُ ‫ﺗﻢ ِﺳ‬
‫ﻓﻲ ﻓﺮﻧﺴﺎ‬.
(b) We change the relative pronoun “who” to ‫ﻷﻧﻪ‬ ُ , i.e., the relative pronoun
clause is the cause of the sending the man to jail. Thus, “who” is translated as
“because” in Arabic.
(c) The translation of “for trying” is ‫ﻛﺎﻧﺖ ﺗﺤﺎول‬, the infinitive “to remove” is
translated as a nominalized noun ‫ﻧَﺰع‬.
(d) The suggested translation is
.‫اﻟﻮﻻدة‬ ‫ﻣﻤﺮﺿﺔ ﻛﺎﻧﺖ ﺗﺤﺎول ﻧﺰع ﻧﻘﺎب زوﺟﺘﻪ اﺛﻨﺎء‬

ً ُ ‫َﺗ َﻢ ﺳ‬
‫ِﺠﻦ ﻣﺴﻠﻢ ﻓﻲ ﻓﺮﻧﺴﺎ ﻷﻧﻪ ﻟﻜﻢ‬
(iv) The reason why the translation provided by the translation student is wrong is due
the structural fault he has made:
(a) The student has translated “who” as ‫ اﻟﺬي‬and not ‫ ;ﻷﻧﻪ‬and

(b) The student has provided a long subject noun phrase which is grammatically a
‫ﻣﺒﺘﺪأ‬, whose ‫ ﺧﺒﺮ‬is missing.
(c) If we want to correct the student’s translation, we can adjust it stylistically to:
‫اﻟﺮﺟﻞُ اﻟﻤﺴﻠﻢ اﻟﺬي ﺿﺮب ﻣﻤﺮﺿﺔ ﻋﻨﺪﻣﺎ ﺣﺎوﻟﺖ إزاﻟﺔ ﻏﻄﺎء اﻟﻮﺟﻪ اﻟﺨﺎص ﺑﺰوﺟﺘﻪ أﺛﻨﺎء اﻟﻮﻻدة‬
.‫اﻟﺴﺠﻦ ﻓﻲ ﻓﺮﻧﺴﺎ‬
َ ِ ُ‫أ‬
‫ودًع‬
or:
‫اﻟﺴﺠﻦ ﻓﻲ ﻓﺮﻧﺴﺎ ھﻮ ﻷﻧﮫ ﺿﺮب ﻣﻤﺮﺿﺔ ﻋﻨﺪﻣﺎ ﺣﺎوﻟﺖ إزاﻟﺔ ﻏﻄﺎء‬

َ ً ‫اﻟﺮﺟﻞ اﻟﻤﺴﻠﻢ اﻟﺬي أُ ِد‬
‫ع‬ ُ
.‫اﻟﻮﺟﻪ اﻟﺨﺎص ﺑﺰوﺟﺘﻪ أﺛﻨﺎء اﻟﻮﻻدة‬
8 Consider the grammatical ambiguity involved in the following ST, consult different
Qur’an translations, and provide your stylistic analysis and commentary:
(137 ‫ﻟﯿُﺮدُوﻫُﻢ )اﻷﻧﻌﺎم‬ ‫ُﺮﻛﺎؤُﻫُﻢ‬

َ ‫ِﻫﻢ ﺷ‬
ِ ‫َﺘﻞ أوﻻد‬
َ ‫اﻟﻤﺸﺮﻛﯿﻦ ﻗ‬
َ ‫ﻟﻜﺜﯿﺮ ﻣﻦ‬
ٍ َ ‫وﻛﺬﻟﻚ َز ّﯾ‬
‫ﻦ‬ َ
The ST refers to infanticide practiced by the pagan Arabs. We have considered the following
Qur’an translations:
Thus have their (so-called) partners (of Allah) made the killing of their children to seem
fair unto many of the idolaters, that they may ruin them (Pickthall 1930:no page).
Even so, in the eyes of most of the pagans, their “partners” made alluring the slaughter
of their children, in order to lead them to their own destruction (Ali 1934:no page),
Thus those associates of theirs have decked out fair to many idolaters to slay their chil-
dren, to destroy them (Arberry 1955:63).
And, likewise, their belief in beings or powers that are supposed to have a share in God’s
divinity makes [even] the slaying of their children seem goodly to many of those who
ascribe divinity to aught beside God, thus bringing them to ruin (Asad 1980:274).
In the same way, their idols have induced many of the pagans to kill their own children,
bringing them ruin (Abdel Haleem 2005:90).
And likewise, to many of the polytheists their partners have made (to seem) pleasing the
killing of their children in order to bring about their destruction (Saheeh International
1997:186).
Based on the above different translations, we can make the following observations:
(i) The above ST Q6:137 involves a syntactic (structural) ambiguity where the subject
ِ‫“ ﺷُﺮﻛﺎﺋُﻬﻢ‬their partners ‘idols’” is backgrounded, whose verb is ‫ﻦ‬ ‫“ ﱠ‬to induce, to make
َ ‫زﯾ‬
something ‘to someone’ pleasing ‘fair’”. There are two objects: its first object is the
prepositional phrase ‫اﻟﻤﺸﺮﻛﯿﻦ‬
َ ‫ﻟﻜﺜﯿﺮ ﻣﻦ‬
ٍ “to many of the pagans ‘polytheists’”, and the
second object is the construct noun phrase ‫ﻗﺘﻞ أوﻻدِﻫِﻢ‬ َ “the killing of their children”,
which are both foregrounded.
(ii) To solve a syntactic ambiguity, we recommend ST word re-ordering to produce a simple
ST grammatical structure which is an unmarked (usual) word order.
(iii) Pickthall has provided within-the-text exegetical details. However, in Asad’s transla-
tion, structural ambiguity is solved through exegetical translation based on paraphrase
and additional details which are not conveyed explicitly by the ST. Asad, Abdel Haleem,
and Saheeh International provide footnotes.
(iii) Saheeh International (1997:186) has opted for keeping the ST structural ambiguity and
marked (unusual) word order. Thus, the translation has produced a syntactically ambig-
uous sentence structure.
(iv) In Pickthall’s translation, we recommend removing “their ‘so-called’ partners ‘of Allah’”
and using “the idols” instead. The same applies to Ali’s translation where “their ‘partners’”
be replaced with “the idols”. The same goes for Arberry that “those associates of theirs” be
replaced with “the idols”. In Abdel-Haleem’s version (2005:90), we recommend that the
pronoun “their” of “their idols” be changed to a definite article “the” → “the idols”.
(v) It is worthwhile to note that Q6:137 is intertextually related to Q6:140, which helps
reduce the grammatical ambiguity of Q6:137:
(140 ‫ِﻠﻢ )اﻷﻧﻌﺎم‬

ٍ ‫ﺑﻐﯿﺮ ﻋ‬ ُ ‫ﺴ َﺮ اﻟﺬﯾﻦ َﻗﺘَﻠُﻮا أوﻻد‬
ِ ً‫َﻫﻢ َﺳَﻔﻬَﺎ‬ ِ ‫ﻗﺪ َﺧ‬
Lost indeed are those who kill their own children out of folly (Abdel Haleem 2005:91).
8 Discuss the translation process involved in the translation of ‫اﻟﻤﻔﻌﻮل اﻟﻤﻄﻠﻖ‬, the abso-
lute object (cognate object). Compare and comment on the stylistics of the following
Qur’an translations:
(16 ‫ )اﻷﺳﺮاء‬.‫َﺎﻫﺎ َﺗﺪْﻣِﯿﺮًا‬ َ ‫َﻓ َﺪ َﻣّﺮْﻧ‬

َ ْ
ُ ‫إ َِذا ُدﻛَﱢﺖ اﻷْر‬
(21 ‫ )اﻟﻔﺠﺮ‬.‫ض َد ًﻛّﺎ َد ًّﻛﺎ‬
(5 ‫ )ﯾﻮﺳﻒ‬.‫ﻚ َﻛﯿْﺪًا‬ َ ‫ﯾَﻜِﯿﺪُوا َﻟ‬
(1 ‫ )اﻟﻔﺘﺢ‬.‫ْﺤﺎ ُﻣﱢﺒﯿﻨًﺎ‬ ً ‫ﻚ َﻓﺘ‬
َ ‫ِإ َﻧّﺎ َﻓَﺘﺤَْﻨﺎ َﻟ‬
(i) Let us first discuss the absolute object in Arabic:

(a) The absolute object (cognate object) is a nominalized noun which is morphologi-
cally derived from its root verb and occurs in the accusative case (a short vowel /a/
ً – ‫ﻛﯿﺪ‬, ‫دك – دﻛًﱠﺎ‬.
+ nunation /n/ = /an/) as in ‫ﻛﯿﺪا‬
(b) The major illocutionary force of the absolute object is affirmation, i.e., to affirm
the action denoted by the verb. The absolute object also occurs to explain the type
of action denoted by the verb, or to specify the number of instances of an action
denoted by the verb.
(c) The absolute object represents a grammatical void in English.
(d) Through the absolute object, Arabic achieves the rhetorical device of polyptoton
(change from one grammatical category to another (e.g., from a verb to a noun or
a noun to an adjective, etc.). Stylistically, English also has the rhetorical device of
polyptoton, but not through the absolute object.
(ii) Let us now provide different Qur’an translations for the four examples above:
(a) Translations of Q17:16 are as follows:
We annihilate it with complete annihilation (Pickthall 1930:no page).
We destroy it utterly (Arberry 1955:123).
We destroyed it with complete destruction (Saheeh International 1997:375).
We destroyed them utterly (Abdel Haleem 2005:176).
(b) The translations of Q89:21 are as follows:
When the earth is ground to powder (Arberry 1955:276).
When the earth is ground to atoms, grinding, grinding (Pickthall 1930:no page).
When the earth has been levelled – pounded and crushed (Saheeh International
1997:884).
When the earth is pounded to dust (Abdel Haleem 2005:421).
(c) The translations of Q12:5 are as follows:
They plot a plot against thee (Pickthall 1930:no page).
They devise against thee some guile (Arberry 1955:101).
They will contrive against you a plan (Saheeh International 1997:308).
They may plot to harm you (Abdel Haleem 2005:145).
(d) The translations of Q48:1 are as follows:
We have given thee a signal victory (Pickthall 1930:no page).
Surely We have given thee a manifest victory (Arberry 1955:231).
Indeed We have given you a clear conquest (Saheeh International 1997:724).
We have opened up a path to clear triumph for you (Abdel Haleem 2005:334).
(iii) Having considered the different TTs whose STs involve an absolute object, we can make
the following observations:
(a) All the translations above have followed the adaptation procedure where the
grammatical category of the ST absolute object has been modified to suit the TL
grammar, lexicon, and style.
(b) The translators have adopted the natural, transposition (shift) translation approaches.
These are TL-oriented grammar-based translation approaches which involve a
change in the grammar from the SL to TL. The grammatical modification (substi-
tution) can be made the more readily since such a grammatical change is dictated
by the obligatory structure of the TL, i.e., the translator is obliged to make such an
adjustment to the SL absolute object.
(c) Most importantly, the SL absolute object is a lexico-grammatical void which is
absent in the TL. Thus, the translator has provided the semantic componential fea-
tures of the SL absolute object and transferred them to the TT.
(d) We have the following translations based on the semantic componential features of
the SL absolute object:
ً ‫ – َدَّﻣَﺮ َﺗْﺪِﻣ‬destroyed utterly.

‫ﯿﺮا‬
‫ – ُدَّﻛِﺖ دًَّﻛﺎ دًَّﻛﺎ‬levelled – pounded and crushed, pounded to dust, pounded to powder.
‫ِﯿﺪ َﻛْﯿﺪًا‬
ُ ‫ – َﯾﻜ‬to contrive a plan, plot to harm, devise some guile.
‫ﺢ ﻓَﺘْﺤًﺎ‬َ ‫ – َﻓ َﺘ‬a clear conquest, opened up a clear triumph, a manifest victory, a signal
victory.
(e) We have the following translations based on mimicking the SL absolute object.
These translations are provided by (Saheeh International 1997:375) of Q17:16 and
Pickthall 1930:no page) of Q17:16, Q89:21, and Q12:5, as demonstrated below:
‫ – َد ﱠَﻣﺮ َﺗﺪْﻣِﯿﺮًا‬annihilate with complete annihilation (Pickthall 1930:no page).
‫ – ُدَّﻛِﺖ َد ًّﻛﺎ َد ًّﻛﺎ‬is ground to atoms, grinding, grinding (Pickthall 1930:no page).
‫ – ﯾَﻜِﯿﺪُ َﻛﯿْﺪًا‬to plot a plot (Pickthall 1930:no page).
destroyed with complete destruction (Saheeh International 1997:375).
(f) All the STs have demonstrated the rhetorical device of assonance through the
nunation ‫ اﻟﺘﻨﻮﯾﻦ‬of the word-final short vowel /an/ ‫اﻟﻔﺘﺤﺔ‬. However, Pickthall has
achieved assonance in Q89:21 through the final words “grinding”. Saheeh Interna-
tional has achieved assonance through the /-ed/ in “levelled, pounded, crushed”.
(g) Most STs have alliteration through the repetition of the same initial sound, such as
the initial /d/ consonant in ‫ﺖ َدًّﻛﺎ َدًّﻛﺎ‬
ِ ‫ُدَّﻛ‬. However, some TTs have demonstrated the
rhetorical device of alliteration as in the sound /p/ in “pounded to powder”.
Let us first provide different translations of the above ST:
And there is none comparable unto Him (Pickthall 1930:no page).

And there is none like unto Him (Ali 1934:no page).
And equal to Him is not anyone (Arberry 1955:281).
And there is nothing that could be compared with Him (Asad 1980:1315).
Nor is there to Him any equivalent (Saheeh International 1997:913).
No one is comparable to Him (Abdel Haleem 2005:444).
Let us first provide a textual and discourse analysis of the ST:
(i) The ST involves a word order change. Thus, the ST is a marked (unusual, unexpected)
word order. The unmarked (usual, expected) word order is:
ً ‫أﺣﺪ ُﻛﻔ‬
‫ُﻮا ﻟ ُﻪ‬ ٌ ‫ﻟﻢ ﯾﻜُﻦ‬
(ii) Stylistically, Q112:4 is an example of hyperbaton where an element is moved from its
normal (expected) position to another position (but not to the beginning of the sen-
tence). For more details on hyperbaton in English and Arabic, see Abdul-Raof 2020,
Chapter 2.
(iii) In order to provide a word order reshuffle where the noun ٌ‫“ أﺣَﺪ‬one” is backgrounded
(placed at the end of the sentence) and the prepositional phrase ‫“ ﻟ ُﻪ‬to Him” is fore-
grounded (placed in the middle of the sentence).
(iv) Through the mechanism of hyperbaton, the ST producer’s performative intent is deliv-
ered. The marked (unusual) word order through hyperbaton has the illocutionary force
of saliency (focus) of the Islamic culture-based notion of monotheism, i.e., “nothing
is equivalent to God”. In other words, this notion, through hyperbaton, has attained
saliency and focus, and has been made a God-specific feature.
(v) The unmarked (usual) word order: ‫ ﻟﻢ ﯾﻜﻦ أﺣَﺪٌ ُﻛﻔُﻮًا ﻟ ُﻪ‬does not involve saliency of the
notion of monotheism. Thus, this unmarked word order does not mirror the text pro-
ducer’s performative intent. However, we can observe that two processes of word order
change have taken place in the marked word order (Q112:4). These processes are
(a) The change of ً‫( ﻛﻔﻮا‬equivalent), which is the predicate ‫ ﺧﺒﺮ‬of the auxiliary verb
‫ﯾﻜﻦ‬. The subject ‫ اﺳﻢ‬of ‫ ﯾﻜﻦ‬is ٌ‫“ أﺣﺪ‬one”, which is backgrounded ‫( ﻣﺆﺧﺮ‬placed
sentence-finally).
(b) The change of place of the prepositional phrase ‫“ ﻟ ُﻪ‬to him”, which is placed before
the word ً‫ﻛﻔﻮا‬. Thus, the prepositional phrase ‫ ﻟﻪ‬is made salient (given discourse
focus).
(vi) The illocutionary force of moving ‫ ﻟﻪ‬is to make the notion of “nothing is equivalent to
God” more salient and focused, as well as making this notion a God-specific feature.
(vii) The translator is challenged by the ST structural ambiguity. In order to provide a TT
that observes the TL grammatical (structural) norms, the ST should undergo a word
order re-shuffle, i.e., to provide an unmarked (usual) ST word order to make the trans-
lation process possible and to achieve a translation that is TL culture-based, naturalizes
the TT, and reduces its foreignness.
(viii) We recommend the following translation approaches: communicative, dynamic
equivalence, acceptable, cultural transposition, and domestication. These translation
approaches provide a comprehensible TT to the audience with an acceptable natural
TL style. These translation approaches aim at complete naturalness of the TT.
(ix) The translations offered by Pickthall, Ali, Asad, and Abdel Haleem have taken into
consideration the re-shuffle in the ST word order. Thus, they are based on the commu-
nicative, dynamic equivalence, acceptable, cultural transposition, and domestication.
Also, these translations are based on the transposition or shift translation approach,
which involves a change in the SL word order; their translations are based on the ST
unmarked (usual) word order, which involves no hyperbaton. Their TTs are based on
the transposition (shift) approach.
(x) Arberry (1955:281) has provided a foreignization translation to Q112:4 “And equal
to Him is not any one”. He has made close adherence to the ST structure and syntax
to preserve the flavor of the unusual ST style and give the TT a touch of foreignness
through keeping the hyperbaton word ٌ‫“ أﺣﺪ‬any one” at the end of the sentence.
(xi) Saheeh International has also adopted the transposition (shift) approach but the TT has
been foregrounded (placed at sentence-initial position) ٌ‫أﺣﺪ‬.

ٍ ‫ﺧﯿﺮ‬ٍ ‫بِ إﻧّﻲ ﻟِﻤﺎ أﻧﺰﻟﺖَ إﻟﻲﱠ ﻣﻦ‬
ّ ‫ر‬
Let us first provide different translations of the above ST:
My Lord! I am needy of whatever good Thou sendest down for me (Pickthall 1930:no
page).
O my Lord! truly am I in (desperate) need of any good that Thou dost send me! (Ali
1934:no page).
O my Lord, surly I have need of whatever good Thou shalt have sent down upon me
(Arberry 1955:174).
O my Sustainer! Verily, in dire need am I of any good which Thou mayest bestow upon
me! (Asad 1980:808).
My Lord, indeed I am in dire need for whatever good You would send down to me
(Abdel Haleem 2005:246).
(i) This is an example of the foreignization translation approach, which involves the verba-
tim transfer of a SL style into the TT without making any change to the ST.
where the adjective ‫ ﻓﻘﯿﺮ‬is foregrounded ‫ ;ﻣﺆﺧﺮ‬placed at the end of the sentence. However,
it should be immediately after its subject ‫ إّﻧﻲ‬to have a natural SL style. The above example
is a marked (unusual, unexpected) word order in Arabic. Stylistically, the ST involves the
rhetorical device of hyperbaton (moving a word from its normal position to another position
but not to the front of the sentence). The unmarked (usual) word order is
‫ﺧﯿﺮ‬
ٍ ‫بِ إﻧّﻲ‬
ّ ‫ر‬
whose domesticated and natural style in the TL is

(ii) It is worthwhile to note that we have two lexical items, ‫“ ﺧﯿﺮ‬good” and ‫“ ﻓﻘﯿﺮ‬need”,
which both end with the same consonant /r/. This is evidence that had hyperbaton
been employed for the purpose of rhyme, Q28:24 could have ended with the lexical
item ‫ ﺧﯿﺮ‬and the other lexical item ‫ ﻓﻘﯿﺮ‬placed after the subject pronoun ‫( إﻧﱢﻲ‬I). Thus,
we get

‫ﺧﯿﺮ‬ ٍ ‫ب إﻧّﻲ‬
‫ر ﱢ‬
(iii) The rhetorical device of hyperbaton has placed ‫ ﻓﻘﯿﺮ‬at the end of the sentence for a
pragmatic function to establish the illocutionary force of attracting the attention of the
reader. In other words, this lexical behavior resulting in word order change in the ST
structure is employed for the perlocutionary effects of focus, saliency, affirmation, and
vivid depiction of the idea portrayed by the word ‫ﻓﻘﯿﺮ‬.
This lexical behavior is for focusing the notion of ‫“ ﻟِﻤﺎ أﻧﺰﻟﺖَ إﻟﻲﱠ ﻣﻦ ﺧﯿﺮ‬for whatever good
You would send down to me” and giving it communicative prominence.
(iv) Based on the previous discussion, the translator needs to adopt the transposition (shift)
translation approach, which allows for ST word order re-shuffle in order to provide a
receptor (TL reader)-oriented translation based on one of the translation approaches,
such as the communicative, dynamic equivalence, natural, acceptable, or faithful. These
translation approaches take into consideration the contextual intended meaning of the
ST to provide a comprehensible TT to the audience with an acceptable natural TL style.
These translation approaches aim at complete naturalness of the TT; to naturalize the TT
and reduce its foreignness. The translation “My Lord, indeed I am in need for whatever
good You would send down to me” does not involve unnecessary processing effort on
the part of the TL reader.
(v) The only translation that has preserved the ST marked (unusual) style is that by Saheeh
International (1997:535). The translator has adopted the adequate translation approach
which allows for keeping the ST linguistic and cultural norms, but the disadvantage of
the adequate translation approach is that it may entail some incompatibilities with TL
linguistic and cultural norms. However, the other translators have done a word order
reshuffle to the ST style; they have moved ‫ ﻓﻘﯿﺮ‬from its position at the end of the sen-
tence and put it back in its original position next to its subject ‫إﻧّﻲ‬.
(vi) The TTs provided by Pickthall, Ali, and Arberry have adopted both the anachronism
translation approach (using old-fashioned language) plus the transposition (shift),
natural, and domesticated translation approaches. Saheeh International and Asad have
adopted an unnatural style because their translations have been based on formal equiva-
lence and foreignization. Asad has also used anachronism in his translation. However,
the style by Abdel Haleem demonstrates a transposition (shift), natural, and domesti-
cated translation approaches.
11 Provide a textual and discourse analysis of Q18:1–2, compare different translations, and
provide a commentary on the translation process.
(2–1 ‫ )اﻟﻜﻬﻒ‬. . . ‫ﻟ ُﻪ ِﻋَﻮﺟَﺎً ﻗ ﱢﯿ َﻤ ًﺎ‬ ‫ﻋﺒﺪه اﻟﻜﺘﺎبَ وﻟﻢ ﯾﺠﻌﻞ‬

ِّ ‫اﻟﺤﻤﺪ‬
Let us first provide different translations of the above ST. The following TTs are source-
oriented grammatical structure:
Praise belongs to God who has sent down upon His servant the Book and has not
assigned unto it any crookedness; right, . . . (Arberry 1955:127).
All praise is due to Allah, who has sent down upon His servant (Muhammad) the Book
and has not made therein any deviance. [He has made it] straight . . . (Saheeh Inter-
national 1997:391).
ALL PRAISE is due to God, who has bestowed. this divine writ from on high upon His
servant, and has not allowed any deviousness to obscure its meaning: 1 (18:2) [a
divine writ] unerringly straight, . . . (Asad 1980:601).
Praise be to Allah Who hath revealed the Scripture unto His slave, and hath not
placed therein any crookedness, (But hath made it) straight . . . (Pickthall
1930:no page).
However, we encounter target-oriented grammatical structure translations:
Praise be to God, who sent down the Scripture to His servant and made it unerringly
straight (Abdel Haleem 2005:183).
All form of praise and thanks are for Allah (Alone), who has sent down His slave
[Muhammad] the Book which has no crookedness (in its wordings and meanings
and no deviation from the middle path). It is a straight forward and firm Book . . .
(Ahmad 2010:381).
Let us first provide a textual and discourse analysis of the ST:
(i) The ST involves a structural (grammatical) ambiguity. It involves a word order change.
Thus, the above ST is a marked (unusual, unexpected) word order because the adjective
ً “straight” has occurred at the end of the sentence (a backgrounded adjective). The
‫ﻗﯿﻤﺎ‬
unmarked (usual, expected) word order is
‫ﻋﺒﺪه اﻟﻜﺘﺎبَ ﻗﯿﻤﺎ ً وﻟﻢ ﯾﺠﻌﻞ ﻟ ُﻪ ِﻋَﻮَﺟًﺎ‬

All praise is due to God who has sent down upon His servant (Muhammad) the Book
straight and has not made therein any deviance.
where the adjective ً‫“ ﻗﯿﱢﻤﺎ‬straight” has occurred after the object noun َ‫“ اﻟﻜﺘﺎب‬the
Book”.
(ii) Stylistically, Q18:1–2 are examples of hyperbaton, where an element is moved from its
normal (expected) position to another position (but not to the beginning of the sentence).
(iii) In order to provide a TT that observes the structural norms of the TL, we need a word
order reshuffle where the adjective ً‫“ ﻗﯿﱢﻤﺎ‬straight” is placed after the object noun َ‫اﻟﻜﺘﺎب‬
“the Book”:
‫ﻋﺒﺪه اﻟﻜﺘﺎبَ ﻗﯿﻤﺎ ً وﻟﻢ ﯾﺠﻌﻞ ﻟ ُﻪ ِﻋَﻮَﺟًﺎ‬

ِ ‫ل ﻋﻠﻰ‬ َ ‫ﷲ اﻟﺬي أﻧ َﺰ‬ ُ
(iv) The mechanism of hyperbaton through which the adjective ‫ﻤﺎ‬ ‫ ﱢ‬is moved to the end of
ً ‫ﻗﯿ‬
the sentence has given it focus (saliency). In other words, the reshuffling of the adjec-
tive’s position to the end of the sentence has given pragmatic focus to the adjective
through the cognitive effect of alerting the reader/hearer to such a prominence-oriented
reshuffle.
(v) The word-order re-shuffle in the ST is a ST-specific stylistic technique which is absent
in English. Thus, the translator needs to be aware of this linguistic difference between
Arabic and English. During the translation process, the translator needs to bring back
the foregrounded adjective (bring the adjective from its position at the end of the sen-
tence) to its normal position after the object noun َ‫ اﻟﻜﺘﺎب‬which the adjective describes.
(vi) The translations by Arberry, Saheeh International, Asad, and Pickthall involve source-
oriented grammatical structure; the translators have preserved the ST grammatical
structure where the adjective ‫ﻤﺎ‬ ‫ ﱢ‬has been kept at the end of the TT. Thus, a literal,
ً ‫ﻗﯿ‬
formal equivalence translation approach has been adopted.
(vii)Grammatically, the translations by Abdel Haleem (2005) and Ahmad (2010) have
adopted the communicative, dynamic equivalence, and transposition (shift) translation
approaches. Abdel-Haleem has overcome the ST grammatical ambiguity by starting a
new sentence beginning with providing a verb “made” followed by its object “it the
Scripture” and then by the adjective “straight”. Abdel Haleem also got rid of the nega-
tion particle “lam – not” and instead used the adverb “unerringly”. However, Ahmad
has provided two separate sentences. In order to overcome the structural ambiguity of
the ST, the translator has started a new sentence whose subject is “It”, belonging to the
object noun “the Book” followed by the foregrounded adjective “straight forward”.
12 Discuss the translations of the following texts and provide a textual and discourse analy-
sis of the ST:
(11 ‫ اﻟﺤﺸﺮ‬،107 ‫ )اﻟﺘﻮﺑﺔ‬.‫إﻧﱠﻬﻢ ﻟﻜﺎذﺑﻮن‬ ٌ‫اﷲُ ﯾﺸﻬﺪ‬

(1 ‫اﻟﻤﻨﺎﻓﻘﯿﻦ ﻟﻜﺎذﺑﻮن )اﻟﻤﻨﺎﻓﻘﻮن‬
َ ‫ن‬
‫إﱠ‬ ٌ ‫ﷲ‬
‫ﯾﺸﻬﺪ‬ ُ ‫ا‬
We can make the following textual and discourse analysis of the STs:
(i) Grammatically (in terms of word order), the STs (Q9:107, Q59:11, and Q63:1) are
main-verb nominal sentences; the ST has a main verb ‫ﯾﺸﻬﺪ‬ ُ but the sentence starts with
a noun as subject.
(ii) The STs are about the hypocrites and involve three semantically oriented affirmation
mechanisms: (a) the sentence-initial noun ‫ﷲ‬ ُ ‫ا‬, (b) the affirmation particle ‫إن‬
‫ ﱠ‬, and (c) the
affirmation particle ‫ل‬, which is referred to as ‫ﻻم اﻟﺘﻮﻛﯿﺪ‬. These affirmation mechanisms
are employed in argumentation ‫ اﻟﺠﺪل‬for the purpose of rebutting the opponent’s thesis
and for substantiating the text producer’s point of view.
(iii) The TTs involve the employment of the active participle ‫اﺳﻢ اﻟﻔﺎﻋﻞ‬, which is a stylisti-
cally and semantically powerful expression with specific illocutionary force useful for
rebutting and substantiation. The illocutionary force of the active participle in Arabic
includes the attributes of [+ Continuity], [+ Permanency]. This means that “lying” ‫اﻟﻜﺬِب‬
is practiced continually by the hypocrites and that this is a permanent character trait of
each hypocritical person. The ‫ ﻻم اﻟﺘﻮﻛﯿﺪ‬means “continually, permanently”.
(iv) Based on the above details, we can argue that the TTs suffer from loss of meaning with
regards to the performative intent of the STs. Let us consider the following sample
translations of the above STs:
Allah testifies that they are liars, Q9:107, Q59:11.
Allah testifies that the hypocrites are liars, Q63:1 (Saheeh International 1997:264, 789,
801).
God testifies they are truly liars, Q9:107, Q59:11.
God bears witness that the hypocrites are truly liars, Q63:1 (Arberry 1955:87, 253).
God bears witness that they are liars, Q9:107, Q59:11.
God bears witness that they are liars, Q63:1 (Abdel Haleem 2005:125, 374).
Allah beareth witness that they verily are liars, Q9:107, Q59:11.
Allah beareth witness that the hypocrites indeed are speaking falsely, Q63:1 (Pickthall
1930:no page).
(v) The translators have relied heavily on the employment of the auxiliary “are”, which is
a requirement for the employment of the noun “liars”. Thus, the ST active participle is
rendered as a noun “liars”. However, the TT noun does not have the illocutionary force
or the semantic componential features of the ST active participle.
(vi) English is a SVO language; the initial subject noun is not an affirmation mechanism
used for rebutting and substantiation of the performative intent of the TT.
(vii) The pragmatically based affirmation particles ‫ن‬ ‫ إ ﱠ‬and ‫ ل‬are lost because the TL does
not possess such an affirmation technique.
(viii) The above STs have employed the three affirmation mechanisms to semantically sig-
nify the meaning: “The hypocrites are liars. The hypocrites are liars. The hypocrites
are liars”. Thus, such a stylistic technique has served the rhetorical and semantic func-
tions of succinctness ‫اﻷﯾﺠﺎز‬.
(56 ‫ﺑﻨﺎﺻﯿَﺘِﻬﺎ )ﻫﻮد‬

ِ ٌ‫ﺧﺬ‬
ِ ‫ﻻ ﻫﻮ آ‬
‫ﻣﺎ ﻣِﻦ داﺑﱠﺔٍ إ ﱠ‬
Not an animal but He doth grasp it by the forelock! (Pickthall 1930:no page).
There is not a moving creature, but He hath grasp of its forelock (Ali 1934:no page).
There is no creature that crawls, but He takes it by the forelock (Arberry 1955:98).
For there is no living creature which He does not hold by its forelock (Asad 1980:444).
There is no creature but that He holds its forelock (i.e., controls it) (Saheeh International
1997:297).
There is no moving creature which He does not control (Abdel Haleem 2005:140).
There is not a (living) creature but He is holding its forelock (i.e., He has full control
over it) (Ahmad 2010:293).
(i) The ST includes a SL culture-specific expression ‫ ﻧﺎﺻﯿﺔ‬meaning “forelock: a lock of

hair growing just above the forehead” ‫ُﻘﺪم اﻟﺮأس‬ ‫ ﺷَﻌﺮ ﻣ ﱠ‬and which occurs in the idiom
َ‫ﯾﺄﺧﺬ ﺑﻨﺎﺻﯿﺔ أﺣﻤﺪ‬
ُ ‫ﺳﺎﻟﻢ‬
ٌ , meaning “Salim holds Ahmad’s forelock”, i.e., “Salim is in full
control of Ahmad”.
(ii) The SL culture-specific expression ‫ ﻧﺎﺻﯿﺔ‬has been foreignized and preserved in the
TTs with the meaning “forelock”, i.e., God holds every creature by its forelock, which
is a foreign concept to the TT readers. This is a foreignization and literal transla-
tion approach “He doth grasp it by the forelock, He hath grasp of its forelock, He
takes it by the forelock, holds by its forelock, He holds its forelock, He is holding its
forelock”.
(iii) The TTs which have used “forelock” are Pickthall, Ali, Arberry, Asad, Saheeh Interna-
tional, and Ahmad.
(iv) The only TT which has provided a context-based meaning is that by Abdel Haleem where
he employed a culture-based translation based on one of the translation approaches
such as the communicative, dynamic equivalence, natural, acceptable, or faithful. These
translation approaches take into consideration the contextual intended meaning of the
ST to provide a comprehensible TT to its audience with an acceptable natural TL style.
and reduce its foreignness. The above translation interpretively resembles the original
(v) The TTs that have adopted the exegetical translation approach are Asad, Saheeh Inter-
national, and Ahmad.
(vi) The TTs by Abdel Haleem and Asad have used a footnote explaining what a forelock is.
(vii) The TTs by Pickthall and Ali have employed the anachronism translation approach
through the use of archaic words “doth, hath”.
(viii) The negation expression ‫ ﻣﺎ ﻣِﻦ‬has been translated as “not, there is not, there is no”.
The noun ‫ داﺑﱠﺔ‬has been translated as “animal, a moving creature, creature that crawls,
living creature, creature”. Thus, “animal” is a literal translation which is not accurate
since ‫ داﺑﱠﺔ‬can be best translated communicatively as “creature”. As for “a moving
creature, creature that crawls, living creature” – they are over-translations.
(ix) The ST exception particle ‫ إﻻﱠ‬is kept as “not/no . . . but + the subject ‘He’”.
(x) The ST is a no-main-verb nominal sentence; it does not have a main verb. The word
ٌ‫ﺧﺬ‬
ِ ‫ آ‬is an active participle noun acting as a predicate of the subject ‫ﻫﻮ‬. The nominal
status of the ST signifies the perlocutionary force of God’s omnipotence. In other
words, the no-main-verb nominal status through the active participle fulfills the ST
producer’s performative intent that God is in control of every creature “any animate
being”. However, all TTs have used main verbs as a grammatical requirement “grasp,
move, crawl, take, hold”. Had the ST used a verb ‫ﯾﺄﺧﺬ‬, neither the perlocutionary force
of the ST nor the performative intent of the ST producer would have been achieved.
(xi) The ST active participle ٌ‫آﺧﺬ‬ ِ is translated as a verb “grasp, take, hold”.
14 Provide a translation of the following texts and a commentary on the stylistic differ-
ences between the STs and the TTs.
(a) a care home
(b) a nursing home
(c) ‫ﺟﻠﯿﺴﺔ ﻣُﺴﻨﯿﻦ‬
We propose the following translations for the above expressions:
(a) ‫دار رﻋﺎﯾﺔ اﻟﻤُﺴﻨﯿﻦ‬/‫دار اﻟﻤُﺴﻨﯿﻦ‬

(b) ‫دار اﻟﻤُﺴﻨﯿﻦ ذوي اﻷﺣﺘﯿﺎﺟﺎت اﻟﻄﺒﯿﺔ‬
(c) a social carer (social care provider/care provider)
(i) The TL expressions (a) and (b) are more available in the United Kingdom than in
the Arab countries. Usually, in the UK, such homes are separate – each for a special
category of the elderly. However, we still find “care homes” in some Arab coun-
tries but not “nursing homes”. This is because in Arab countries, “a care home”
accommodates both the elderly who need only live-in housing and care but do not
require skilled medical staff, as well as the elderly who need live-in housing, care,
and skilled medical staff. As for (c), this is available in some Arab countries such as
Saudi Arabia where “a social carer” attends to an elderly person while he/she still
lives with his/her family.
(ii) On the stylistic level, the English expressions “a care home” and “a nursing home”
employ euphemism and avoid any mention of age “elderly”. However, the Arabic
expression ‫ﺟﻠﯿﺴﺔ ﻣُﺴﻨﯿﻦ‬/‫دار اﻟﻤُﺴﻨﯿﻦ ذوي اﻷﺣﺘﯿﺎﺟﺎت اﻟﻄﺒﯿﺔ‬/‫ دار اﻟﻤُﺴﻨﯿﻦ‬employs the “age”
label ‫ﻣُﺴﻨﯿﻦ‬, meaning “elderly”.
(iii) We have noun phrases in both the STs and the TTs. However, the translation of “a nurs-
ing home” to ‫ دار اﻟﻤُﺴﻨﯿﻦ ذوي اﻷﺣﺘﯿﺎﺟﺎت اﻟﻄﺒﯿﺔ‬demonstrates an example of exegetical
and paraphrase translation approaches; over-translation which has relied on the seman-
tic componential features of the ST expression. The back-translation of the ST (c) is (a
nursing home for the elderly with special medical needs).
15 Provide a translation of the following text and a commentary on the stylistic differences
between the ST and the TT.
The callous neglect of older people in nursing homes is a national scandal, but it is the
predictable result of the long-term neglect of the care sector, compounded by the cuts to local
authorities under Tory austerity (Professor Chris Phillipson, University of Manchester, The
Guardian, 13 April 2020).
The proposed translation is
‫ ﻟﻜﻨﻪ‬،‫اﻟﻤﺴﻨﯿﻦ ذوي اﻷﺣﺘﯿﺎﺟﺎت اﻟﻄﺒﯿﺔ ﻫﻮ ﻓﻀﯿﺤﺔ وﻃﻨﯿﺔ‬ ‫ﱠ‬

ُ ‫إن إﻫﻤﺎل ﻛﺒﺎر اﻟﺴﻦ ﺑﻼ ﺷﻔﻘﺔ ﻓﻲ دور رﻋﺎﯾﺔ‬
‫اﻟﻤﺴﻨﯿﻦ اﺿﺎﻓﺔ اﻟﻰ ﺗﺨﻔﯿﺾ‬
ُ ‫أﻣﺪ ﻃﻮﯾﻞ ﻟﻘﻄﺎع رﻋﺎﯾﺔ‬
ٍ ‫ﻧﺘﯿﺠﺔ ﺣﺘﻤﯿﺔ ﯾﻤﻜﻦ اﻟﺘﻨﺒﺆ ﺑﻬﺎ ﺟﺮاء اﻹﻫﻤﺎل ﻣﻨﺬ‬
.‫ﻧﻔﻘﺎت اﻟﺴﻠﻄﺎت اﻟﻤﺤﻠﯿﺔ ﻓﻲ ﻇﻞ ﺳﯿﺎﺳﺔ ﺗﻘﺸﻒ ﺣﺰب اﻟﻤﺤﺎﻓﻈﯿﻦ‬
We can make the following observations on both texts:
(i) Both the ST and the TT have employed emotive expressions in support of a moral cause.
These are “callous neglect” ‫إﻫﻤﺎل ﺑﻼ ﺷﻔﻘﺔ‬, “long-term neglect” ‫إﻫﻤﺎل ﻣﻨﺬ أﻣﺪ ﻃﻮﯾﻞ‬, and
“austerity” (‫)ﺳﯿﺎﺳﺔ ﺗﻘﺸﻒ‬.
(ii) The rhetorical device of hyperbole expression “compounded by” has a negative con-
notative meaning. Its translation to ‫ اﺿﺎﻓﺔ اﻟﻰ‬fails to deliver this rhetorical device in
Arabic.
(iii) The TT has employed the affirmation particle ‫ إنﱠ‬at the beginning of the sentence as a
translation of the ST auxiliary verb “is”.
(iv) The ST adjective “callous” is translated as ‫ﺑﻼ ﺷﻔﻘﺔ‬, the noun phrases “older
people/national disaster/long-term neglect/care sector/local authorities/Tory aus-
terity” are translated as noun phrases ‫ﻣﺪ‬ ٍ ‫ اﻹﻫﻤﺎل ﻣﻨﺬ أ‬/ ‫ ﻓﻀﯿﺤﺔ وﻃﻨﯿﺔ‬/ ‫ﻛﺒﺎر اﻟﺴﻦ‬
‫ ﺳﯿﺎﺳﺔ ﺗﻘﺸﻒ ﺣﺰب اﻟﻤﺤﺎﻓﻈﯿﻦ‬/ ‫ اﻟﺴﻠﻄﺎت اﻟﻤﺤﻠﯿﺔ‬/ ‫ ﻗﻄﺎع رﻋﺎﯾﺔ اﻟﻤُﺴﻨﯿﻦ‬/ ‫ﻃﻮﯾﻞ‬. How-
ever, the plural noun “cuts” is rendered as a noun phrase ‫ﺗﺨﻔﯿﺾ ﻧﻔﻘﺎت‬, the prepo-
sition “under” is translated as a prepositional phrase ‫ﻓﻲ ﻇﻞ‬, which is a metaphor,
and “the predictable result” and “Tory austerity” are examples of over-translation
transferred through the exegetical and paraphrase translation approaches as ‫ﻧﺘﯿﺠﺔ‬
‫ ﺣﺘﻤﯿﺔ ﯾﻤﻜﻦ اﻟﺘﻨﺒﺆ ﺑﻬﺎ‬and ‫ﺳﯿﺎﺳﺔ ﺗﻘﺸﻒ ﺣﺰب اﻟﻤﺤﺎﻓﻈﯿﻦ‬, where, in the interest of
clarity, we find additional details – ‫ ﯾﻤﻜﻦ ا ﻟﺘﺒﺆ ﺑﻬﺎ‬and ‫ ﺣﺰب‬/ ‫ – ﺳﯿﺎ ﺳﺔ‬not explicitly
mentioned in the ST.
Temporary and short-duration face-offs between border-guarding Indian and Chinese

troops occurred yesterday. Indian and Chinese troops were throwing punches and stones
which resulted in minor injuries to troops.
‫ وﻛﺎن‬. ‫وﻗﻌﺖ ﯾﻮم أﻣﺲ ﻣُﺼﺎدﻣﺎت ﻣﺆﻗﺘﺔ وﻟﻤﺪة ﻗﺼﯿﺮة ﺑﯿﻦ ﻗﻮات ﺣﺮس اﻟﺤﺪود اﻟﻬﻨﺪﯾﺔ واﻟﺼﯿﻨﯿﺔ‬
‫اﻟﺤﺠﺎرة ﻋﻠﻰ ﺑﻌﻀﻬﻢ اﻵﺧﺮ ﻣﻤﺎ أدى إﻟﻰ وﻗﻮع‬
ِ ‫اﻟﺠﻨﻮد اﻟﻬﻨﻮد واﻟﺼﯿﻨﯿﻮن ﯾﺘﺒﺎدﻟﻮن اﻟﻠﻜﻤﺎت وﯾﺮﻣﺮون‬
.‫إﺻﺎﺑﺎت ﻃﻔﯿﻔﺔ ﻓﻲ ﺻﻔﻮﻓﻬﻢ‬
The ST is journalistic and involves some grammatical features:
(i) The ST has a long noun phrase acting as the subject “Temporary and short-duration
face-offs between border-guarding Indian and Chinese troops” whose main verb is
“occurred”, which has occurred at the end of the sentence.
(ii) The TT also has a long noun phrase subject “Temporary and short-duration face-offs
between border-guarding Indian and Chinese troops”, whose main verb is ‫وﻗﻌﺖ‬, which
has occurred at the beginning of the sentence. Thus, a transposition (shift) translation
approach has been adopted.
(iii) The ST has long noun phrases “Temporary and short-duration face-offs) and (border-
guarding Indian and Chinese troops”, whose translations are also long noun phrases:
.(‫واﻟﺼﯿﻨﯿﺔ‬ ‫ )ﻗﻮات ﺣﺮس اﻟﺤﺪود اﻟﻬﻨﺪﯾﺔ‬and (‫)ﻣُﺼﺎدﻣﺎت ﻣﺆﻗﺘﺔ وﻟﻤﺪة ﻗﺼﯿﺮة‬
(iv) In the ST, we have one verb “throw” with two object nouns “punches” and “stones”.
This is because in English we have “to throw a punch at someone” and “to throw a
stone at someone”. Putting the two objects together, we need one verb only: “throw”.
However, in Arabic, we need two verbs: ‫ﺗﺒﺎدل‬, whose object is ‫اﻟﻠﻜﻤﺎت‬, and ‫ﯾﺮﻣﻲ‬, whose
object is ‫اﻟﺤِﺠﺎرة‬.
(v) The verb “resulted in” is rendered as ‫أدى إﻟﻰ وﻗﻮع‬, the preposition “to” is translated as
‫ﻓﻲ‬, and “troops” is translated as ‫ﺻﻔﻮﻓﻬﻢ‬, whose back-translation is “their lines”.
(vi) It is worthwhile to note that prepositions constitute a translation problem. For instance,
the preposition “under” is translated as ‫ ب‬in the idiom “under the pretext of ” ‫ﺑﺤُﺠّﺔ‬, as
in “The US attacked China under the pretext of the coronavirus” ‫ﻫﺎﺟﻤﺖ اﻟﻮﻻﯾﺎت اﻟﻤﺘﺤﺪة‬
‫ﺑﺤﺠﱠﺔ ﻓﯿﺮوس ﻛﻮروﻧﺎ‬ ُ ‫اﻟﺼﯿﻦ‬. The preposition “under” is translated as ‫أﺛﻨﺎء‬, as in “Life
under quarantine in London” ‫اﻟﺤﯿﺎة أﺛﻨﺎء اﻟﺤﺠﺮ اﻟﻤﻨﺰﻟﻲ ﻓﻲ ﻟﻨﺪن‬.
Another interesting example of a long noun phrase is
We need to investigate the disproportionate impact of coronavirus on people of Black,

Asian and minority ethnic backgrounds.
‫ﻧﺤﺘﺎج اﻟﻰ أن ﻧُﺤﻘﻖ ﻓﻲ اﻟﺘﺄﺛﯿﺮ ﻏﯿﺮ اﻟﻤﺘﻜﺎﻓﻲء ﻟﻔﯿﺮوس ﻛﻮروﻧﺎ ﻋﻠﻰ اﻷﺷﺨﺎص ﻣﻦ اﻟﺨﻠﻔﯿﺎت اﻟﺴﻮداء‬
.‫واﻷﺳﯿﻮﯾﺔ واﻷﻗﻠﯿﺎت اﻟﻌِﺮﻗﯿﺔ‬
‫ واﻻﺷﺘﻐﺎل‬،‫اﻟﺤﺐ‬
ُ ‫ﺮب ﻋﻦ‬ ُ ‫اﻟﺤ‬ ً
َ ‫ ﻓﻘﺪ ﺷﻐﻠﺘﻪ‬، ‫ﻣﺸﻐﻮﻻ ﺑﻬﺎ‬ ‫ﯾﻌﺪ‬
ُ ‫اﻷﺳﻤﺮ ﻟﻢ‬
َ ‫ﺑﻌﯿﺮي‬
َ ‫أن‬ ّ ‫ﺘﻚ‬
ّ ‫اﻟﺸﻘﺮاء‬ َ ‫أﺧﺒﺮي‬
ِ ‫ﻧﺎﻗ‬
.‫زﻏﺐ اﻟﺤﻮاﺻﻞ‬
ُ ُ ‫أﺣﻮر‬
‫َﺗﻪ‬ ِ ‫إﻃﻌﺎم‬
ُ ‫وﺟﻞ ﻫﻤﻪ ﻫﻮ‬
‫ﱠ‬ ،ِ‫اﻟﺴﻮق ﻋﻦ اﻟﺠﺮي وراء اﻟﻨُﻮق‬
ِ ‫ﺑﺎﻟﺴّﻌﻲ ﻓﻲ‬
Inform your blond she-camel that my black he-camel is no longer preoccupied with her.
He is more preoccupied with war than love, more preoccupied with carrying goods in
the market than running after she-camels. His major concern is to feed his baby camels
whose giblets are empty.
Based on the textual and discourse analysis of the ST, we can make the following observa-
tions:
(i) The translator has adopted the foreignization translation approach through which
the TT reader is sent abroad, the TT is opened up in its full foreignness, and in
which the translator’s presence has been made visible by highlighting the foreign
identity of the ST.
(ii) The translator has divided the ST into two segments to facilitate the translation process
and has taken out the comma and the cohesive device ‫ﻓﻘﺪ‬:
‫ واﻻﺷﺘﻐﺎل‬،‫اﻟﺤﺐ‬
ُ ‫ﺮب ﻋﻦ‬ ُ ‫اﻟﺤ‬
َ ‫ﺷﻐﻠﺘﻪ‬/‫ﻣﺸﻐﻮﻻ ﺑﻬﺎ‬
ً ‫ﺑﻌﯿﺮي اﻷﺳﻤَﺮ ﻟﻢ ﯾﻌُﺪ‬
َ ‫ن‬
ّ ‫أﺧﺒﺮي ﻧﺎﻗَﺘﻚِ اﻟﺸّﻘﺮاء أ‬
.‫زﻏﺐ اﻟﺤﻮاﺻﻞ‬
ُ ُ ‫أﺣﻮر‬
‫َﺗﻪ‬ ِ ‫اﻃﻌﺎم‬
ُ ‫وﺟﻞ ﻫﻤﻪ ﻫﻮ‬
‫ ﱠ‬/‫ُﻮق‬ِ ‫اﻟﺴﻮق ﻋﻦ اﻟﺠﺮي وراء اﻟﻨ‬
ِ ‫ﺑﺎﻟﺴّﻌﻲ ﻓﻲ‬
(iii) The translator has preserved the ST culture-based expressions in the TT to foreignize it.
These include ‫ اﻟﺤﻮاﺻﻞ‬،‫ أﺣﻮرة‬،‫ اﻟﻨﻮق‬،‫ ﺑﻌﯿﺮي اﻷﺳﻤﺮ‬، ‫ﻧﺎﻗﺘﻚ اﻟﺸﻘﺮاء‬
ِ .
(iv) The ST producer is talking implicitly to his beloved ‫ﻋﺸﯿﻘﺘﻪ‬. He has employed ‫أﺣﻮرة‬
“baby camels”, whose singular is ‫ﺣُﻮار‬, but he used implicit simile in which the baby
camels are likened to chicks, which have “giblets”. Thus, the ST producer has not used
‫“ ﻣِﻌﺪة‬stomach”.
(v) An alternative translation based on domestication is proposed: “I would like to let you
know that I’m no longer interested in you because I’m quite busy with the military ser-
vice, too busy with my work, and my major goal is to feed my children.”
(vi) We can also observe that, unlike the TT, the ST is marked by tight texture as a stylistic
idiosyncrasy through the dense clusters of three conjunctions ‫ و‬،‫ﻓﻘﺪ‬.
‫وزارة اﻷوﻗﺎف اﻟﻤﺼﺮﯾﺔ ﺑﺴﺤﺐ ﺗﺮاﺧﯿﺺ ﺧﻄﺎﺑﺔ ﻣﻦ ﺛﻼﺛﺔ أﺋﻤﺔ ﻷﻧﻬﻢ ﯾﺤﺮﺿﻮن ﻋﻠﻰ‬ ُ ‫ﻗﺎﻣﺖ‬
.‫اﻟﻔﺘﻨﺔ اﻟﻄﺎﺋﻔﯿﺔ ووﺟﺪﻧﺎ ﻓﻲ ﺧﻄﺒﻬﻢ أﺷﯿﺎء ﯾﻨﺪى ﻟﻬﺎ اﻟﺠﺒﯿﻦ‬
The Egyptian Ministry of Endowments has withdrawn the sermon licenses of three
imams because they incite sectarian strife and found in their sermons things which
the forehead dews.
Let us consider the following observations based on textual and discourse analysis and trans-
lation approaches:
(i) The TT reader is not aware of these two Islamic culture-specific expressions: ‫اﻷوﻗﺎف‬
and ‫إﻣﺎم‬. Thus, for ‫اﻷوﻗﺎف‬, we need to adopt dynamic equivalence and domestication
translation approaches to produce faithful and context-based meaning and provide a
comprehensible TT with an acceptable natural TL style. These translation approaches
aim at complete naturalness of the TT; to naturalize the TT and reduce its foreignness.
Thus, we propose the translation (religious affairs). However, the second culture-based
expression ‫ إﻣﺎم‬needs the naturalization translation approach through which the SL word
is transferred phonetically (transliterated) and adapted to the TL morphology. Thus, we
get “imams” with the “s” plural. This ST expression cannot be translated as “priest” or
“saint”. Theologically and religiously, these expressions are not compatible with the
semantic componential features of ‫إﻣﺎم‬.
(ii) Out-of-context translation of the verb ‫ ﯾﻨﺪى‬has been given a literal and foreignization
translation as “to dew”, meaning “to moisture a surface and minute droplets of water
appear”. Thus, the ST reflects the rhetorical device of imagery and hyperbole. Hav-
ing read the sermons, the forehead of the investigating person has been covered with
droplets of water. The expression ‫ ﯾﻨﺪى ﻟﻬﺎ اﻟﺠﺒﯿﻦ‬is an emotive one conveying shock and
dismay at the contents of the hate sermons. However, the TT reader is unaware of the ST
emotive expression and the translator must adopt a context-based meaning and a trans-
lation in which we employ one of the translation approaches such as the communicative,
dynamic equivalence, natural, acceptable, or faithful. These translation approaches take
into consideration the contextual intended meaning of the ST to provide a compre-
hensible TT with an acceptable natural TL style. These translation approaches aim at
complete naturalness and domestication of the TT; to naturalize the TT and reduce its
foreignness.
19 Provide context-based translations for the following proverbs and a commentary on the
stylistic differences between the STs and the TTs:
“ ‘Never trust a crocodile’, ‘A fox is not taken twice in the same snare’, ‘Charity begins
at home’, ‘Cleanliness is next to godliness’, ‘Familiarity breeds contempt’, ‘God’s
mill grinds slow but sure’, ‘Dog does not eat dog’, ‘Let sleeping dogs lie’, ‘When the
cat is away, the mice play’, ‘Kill two birds with one stone’, ‘Deeds not words’, ‘His-
tory repeats itself’, ‘Love is blind’, ‘Necessity is the mother of invention’, ‘Walls
have ears’, ‘Life is a journey’, and ‘East or west, home is best’”.
(i) General comments on the translation of proverbs: Proverbs are culture-specific – they
present a translation problem and should not be translated literally. To achieve an SL
culture-based translation is the best translation approach adopted for the translation. The
translation of proverbs needs a culture-based translation based on one of the following
translation approaches: communicative, dynamic equivalence, natural, acceptable, or
faithful. These translation approaches take into consideration the contextual intended
meaning of the ST to provide a comprehensible TT to the audience with an acceptable
natural TL style. These translation approaches aim at complete naturalness of the TT;
to naturalize the TT and reduce its foreignness. The above translation interpretively
resembles the original without unnecessary processing effort on the part of the TL
reader.
(ii) Proverbs and the context of culture: To achieve an accurate translation of proverbs,
we need to understand the SL context of culture. Let us consider the English proverb
“Never trust a crocodile”. If this proverb is translated literally to Arabic ‫ﻻ ﺗﺄﻣﻦ اﻟﺘﻤﺴﺎح‬,
the Arab reader will not understand the intended meaning of the SL message because the
“crocodile” is not part of the Arabic culture.
In order to domesticate the TT, we need to provide a cultural equivalent for the SL proverb
“Never trust a crocodile”. The SL culture-specific word “crocodile” should be changed to
the TL culture-specific word ‫“ ﻋﻘﺮب‬scorpion” in Arabic. The translation should be ‫ﻻ ﺗﺄﻣﻦ‬
‫“ اﻟﻌﻘﺮب‬Do not trust a scorpion”.
(iii) Proverbs and the context of religious culture: The context of religious culture is also
important in the translation of proverbs. For instance, the proverb “A fox is not taken
twice in the same snare” is best given an Islamic culture-specific overtone. We need to
translate the word “snare” to the TL culture-specific word ‫ُﺤﺮ‬ ٍ ‫“ ﺟ‬a hole”. Thus, we get
the SL proverb ‫ُﺤﺮ ﻣﺮّﺗﯿﻦ‬
ٍ ‫ﺟ‬ ‫ﻣﻦ‬ ‫ُﺆﻣﻦ‬
ُ ‫اﻟﻤ‬ ُ
‫غ‬ ‫ُﻠﺪ‬
َ ‫ﯾ‬ ‫ﻻ‬, whose back-translation is: “The believer is
ُ
not stung from the same hole twice”. We can observe the usage of ‫“ ﯾُﻠﺪَغ‬to be stung” and
‫ُﺤﺮ‬
ٍ ‫“ ﺟ‬a hole” in this Islamic culture-based proverb. This confirms that the “scorpion” is
known in the Arab culture and that it lives in holes and it stings.
The context of religious culture also applies to the translation of English proverbs like
“Charity begins at home”, which can be translated as ‫اﻷﻗﺮﺑﺎء أوﻟﻰ ﺑﺎﻟﻤﻌﺮوف‬ُ , whose back-
translation is “Relatives deserve charity before others”. Similarly, the proverb “Cleanliness
is next to godliness” is rendered to Arabic as ‫اﻟﻨﻈﺎﻓﺔُ ﻣﻦ اﻹﯾﻤﺎن‬, the proverb “Familiarity
breeds contempt” is translated as ‫اﻟﻤﺤﺒﺔ‬
‫ﱠ‬ ‫ اﻟﻤُﺰاﺣﺔ ﺗُﺬﯾﺐ‬where the SL word “familiarity” is
translated to Arabic as ‫“ اﻟﻤُﺰاﺣﺔ‬too much joking and laughing”. We can observe that the
verb “breed” is translated as ‫“ ﺗُﺬﯾﺐ‬it causes something to dissolve, disappear”, and the noun
“contempt” is not translated but is replaced by ‫“ اﻟﻤﺤﺒﺔ‬respect”. Thus, the back-translation of
the Arabic translation is “Too much joking makes ‘one’s’ respect disappear”.
An interesting example of a religious, culture-specific proverb is “God’s mill grinds
slow but sure”, which is best translated to Arabic as ‫ﻞ‬ ُ ‫ُﻬﻤ‬
ِ ‫ﻞ وﻻ ﯾ‬
ُ ‫ُﻤﻬ‬
ِ ‫ﷲﯾ‬َ ‫إنﱠ ا‬, and whose back-
translation is “God delays ‘the punishment of evil people’ but does not ignore ‘their evil
actions’ ”. Thus, the TT is naturalized (domesticated) to achieve equivalent effect on the
TL readers.
(iv) Translation and taboo culture-specific words: Some SL proverbs may have words which
are acceptable to the SL culture and speakers but are rejected by the TL culture and
speakers, as in “Dog does not eat dog”. Animal words like “dog” and “pig” or sexual
words which may be found in colloquial proverbs are taboo words in Arabic.
The cultural taboo word “dog” should be avoided in the TT and needs to be replaced by a
culturally acceptable TL word so that the translation achieves an effective cultural equiv-
alence and equivalent response. Because “dog” is not favorable in the Arabic or Islamic
culture and has a negative connotation, the SL proverb should be translated as ‫اﻟﻠﺺ ﻻ َﯾﺴﺮُِق‬ ‫ﱡ‬
ً‫ِﺼﺎ‬
‫ﻟ ﱠ‬, whose back-translation is “A thief does not burgle a thief”, where the word “dog” is
changed to ‫“ اﻟﻠﺺ‬thief ”. Similarly, the proverb “Every dog has its day” should be trans-
lated as َ‫وﯾﻮم ﻋﻠﯿﻚ‬
ٌ ‫ﻚ‬ َ ‫ﯾﻮم ﻟ‬
ٌ , whose literal translation is either “One day you are at the top and
another day you are at the bottom”, or “A day for you and a day against you”, where the word
“dog” is changed to ‫ﯾﻮم‬ٌ “a day”. The same applies to the word “dog” in the proverb “Let
sleeping dogs lie”, whose context-based meaning is ‫ﷲ ﻣﻦ أﯾﻘﻈﻬﺎ‬ َ ‫اﻟﻔﺘﻨﺔُ ﻧﺎﺋﻤﺔٌ َﻟ َﻌ‬. The back-
ُ ‫ﻦا‬
translation of the TT is “Evil is sleeping, may God curse whoever wakes it up”.
(v) Literally translated proverbs: There some proverbs which are shared by different cul-
tures; some proverbs are not culture-specific, such as “When the cat is away, the mice
play” and “Kill two birds with one stone”.
In order to achieve an accurate translation of such proverbs shared by different cultures,

we recommend the literal translation but with a natural TL style. The literal translation of
“When the cat is away, the mice play” is ‫ ;ﻏﺎب اﻟﻘﻂ ﻓﺎﻟﻌﺐ ﯾﺎ ﻓﺎر‬the literal translation of the
proverb “Kill two birds with one stone” is ‫ ;ﯾﻀﺮب ﻋﺼﻔﻮرﯾﻦ ﺑﺤﺠﺮ‬the literal translation of
“Deeds not words” is ‫ ;أﻋﻤﺎل ﻻ أﻗﻮال‬the literal translation of the proverb “History repeats
itself ” is ‫ﻧﻔﺴﻪ‬
ُ ‫ُﻌﯿﺪ‬
ُ ‫ ;اﻟﺘﺄرﯾﺦ ﯾ‬the literal translation of “Love is blind” is ‫ﺐ أﻋﻤﻰ‬ ُ ‫ﺤ‬
ُ ‫ ;اﻟ‬the literal
translation of “Necessity is the mother of invention” is ‫ ;اﻟﺤﺎﺟﺔ أُم اﻹﺧﺘﺮاع‬the literal transla-
tion of the proverb “Walls have ears” is ‫ ;ﻟﻠﺠِﺪران آذان‬and the literal translation of the proverb
“Life is a journey” is ‫اﻟﺤﯿﺎة رِﺣﻠﺔ‬.
However, the Inuit culture may reject the literal translation of proverbs like “When the cat
is away, the mice play” and “Kill two birds with one stone”. This is because their ecological
environment does not have cats, mice, and birds. The word “bird” can be changed to “seal”
and the word “stone” is changed to “spear”. Thus, we can have “Kill two seals with one
spear”, which suits the Inuit culture, as the “seal” is part of the Inuit culture and the “spear”
is used for hunting by the Inuit people.
Paraphrase and the translation of proverbs: We may find SL proverbs which are not cul-
ture-specific and can be understood when modified slightly by the TL speakers, as in “East
or west, home is best”.
In order to achieve an accurate translation of such non-culture-specific proverbs, the
translator must adopt the paraphrase, exegetical, minor adjustment, natural (shifting of word
order, using verbs/nouns instead of nouns/verbs) translation approaches. Thus, the transla-
tion of the proverb “East or west, home is best” is ‫َﻦ‬ ‫ﻣﻬﻤﺎ ﱠ‬,
ِ ‫ﺧﯿﺮا ﻣﻦ اﻟﻮﻃ‬
ً ‫ﺠ َﺪ‬ِ ‫ﺖ ﻓﻠﻦ َﺗ‬
َ ‫ﺖ أو ﻏَﺮﱠﺑ‬
َ ‫ﺷﺮﻗ‬
where we find additional words (explications) added to the TT not explicitly mentioned in
the ST. For instance, we find that an additional word is added “whatever”, the word “east”
is translated as ‫ﺖ‬ ‫“ ﱠ‬you went to the eastern part of the world”, “west” is translated as
َ ‫ﺷﺮﻗ‬
َ‫“ ﻏَﺮﱠﺑﺖ‬you went to the western part of the world”, the phrase ‫ﺗﺠﺪ‬ َ ‫“ ﻓﻠﻦ‬you will never find”
is added, and the word “home” is translated as ‫“ اﻟﻮﻃﻦ‬country”. If we do back-translation of
the TT, we get “Whatever eastern part or western part of the world you went to, you would
never find a better ‘place’ than ‘your’ country”.
20 Provide culture-based translations for the following metaphors and a commentary on

the stylistic differences between the STs and the TTs:
“heavy heart”, ‫ﺛﻌﻠﺐ‬
ٌ ‫ﺳﺎﻟﻢ‬
ٌ , “ ‘Poverty encouraged John to do this act’, ‘The Pound is out
of intensive care’, ‘heavy sorrow’, ‘heavy traffic’, ‘heavy meal’, ‘heavy industry’,
‘heavy labor or heavy task’, ‘John is a loyal friend. You can bank on him’, and ‘heavy
offense’ ”.
(i) Definition of metaphor and general comments on the translation of metaphor: A meta-
phor is a direct comparison of two different things without using the words “like” or
“as”. Thus, when we use a metaphor, our statement does not make sense literally. In
English, polysemous words – such as “heavy” in “heavy heart” – can also function as
a metaphor. In the view of Newmark (1988:104), the purpose of metaphor is twofold:
its referential purpose is to describe a mental process or state, a concept, a person, an
object, a quality or an action more comprehensively and concisely than is possible in
literal or physical language. Its pragmatic purpose is to appeal to the senses, to inter-
est, to clarify, to please, to delight, to surprise. Because the metaphor is false, it vio-
lates Grice’s Maxim of Quality, which requires one to say the truth, i.e., be truthful,
where one tries to be truthful, and does not give information that is false (Abdul-Raof
2020:112).
(ii) How to translate the metaphor: We propose four translation methods to choose from:
(1) Translate the image of the metaphor: We can keep the ST metaphor as metaphor in
the TT: ‫ﺛﻌﻠﺐ‬
ٌ ٌ “Salim is a fox”.
‫ﺳﺎﻟﻢ‬
(2) Change the metaphor to a simile: We can use the simile particles ‫ﻣﺜﻞ‬/‫“ ك‬as, like”
and keep the metaphorical word. Thus, we can change the metaphor to a simile:
‫“ ﺳﺎﻟﻢ ﻣﺜﻞ اﻟﺜﻌﻠﺐ‬Salim is like a fox”.
(3) Translate the meaning of the metaphor: We can translate the ST metaphor as non-
metaphor in the TT. Thus, we can open the metaphor and provide its contextual
meaning in the TT:
‫ﯾﻤﻜﺮ ﺑﻤﻬﺎرة‬
ٌ “Salim plots skillfully”.
(4) Translate both the image and the meaning of the metaphor: We can translate both
the image of the metaphor and its contextual meaning. Thus, we can say ‫ﯾﻤﻜﺮ‬
ُ
ِ‫ﻣﺜﻞ اﻟﺜﻌﻠﺐ‬
َ ٍ‫“ ﺑﻤﻬﺎرة‬Salim plots skillfully like the fox”.
(iii) A metaphor can be the personification of an abstract noun, as in “Poverty encouraged
John to do this act”, where “poverty” is an abstract noun but behaves like a person.
Also, let us consider this headline in a British newspaper: “The Pound is out of intensive
care”, where the word “Pound”, which is the currency in Britain, is given the features of
a patient in the intensive care unit in hospital.
(iv) How can we translate personification? We propose two translation methods to choose
from:
(a) Translate the image of the personification (metaphor): We can keep the ST personi-
fication as personification in the TT: ‫ﯾﻘﻮم ﺑﻬﺬا اﻟﻌﻤﻞ‬
َ ‫ﺷﺠ َﻊ ﺟﻮن ﻋﻠﻰ أن‬ ‫“ اﻟﻔﻘﺮُ ﱠ‬Poverty
encouraged John to do this act”. Also, ‫ﺧﺮج اﻟﺠﻨﯿﻪ اﻹﺳﺘﺮﻟﯿﻨﻲ ﻣﻦ اﻟﻌﻨﺎﯾﺔ اﻟﻤﺮﻛﺰة‬
َ “The
Pound is out of intensive care”.
(b) Translate the meaning of the personification (metaphor): We can translate the ST
metaphor as non-metaphor. Thus, we can open the metaphor and provide its con-
textual meaning in the TT: ‫“ اﻟﺤﺎﻟﺔ اﻟﻤﺎﻟﯿﺔ اﻟﺴﯿﺌﺔ ﺟﻌﻠﺖ ﺟﻮن ﯾﻘﻮم ﺑﻬﺬا اﻟﻌﻤﻞ‬The bad
financial situation made John do this act”,
‫“ ﺗﺤﺴﱠﻨﺖ اﻟﻘﯿﻤﺔ اﻟﻨﻘﺪﯾﺔ ﻟﻠﺠُﻨﯿﻪ اﻹﺳﺘﺮﻟﯿﻨﻲ‬The Pound’s monetary value has improved”.
For more on personification, see Abdul-Raof (2020:145).

(v) A metaphor can be a polyseme (a word which has more than one meaning): As in “John
is a loyal friend. You can bank on him”, where “bank” is a polysemous word and is used
metaphorically meaning “depend on”. Also, the word “heavy” is a polyseme and can
be used as a metaphor, as in “I have a heavy heart” meaning “dull and lacks energy”,
“heavy sorrow” meaning “sorrow which is grievous and hard to bear”, “heavy traffic”
meaning “unusually large number of vehicles on the road”, “heavy meal” meaning “a
meal which is difficult to digest”, “heavy industry” meaning “industry which produces
steel and cars”, “heavy labor or heavy task” meaning “very difficult labor or very dif-
ficult task”.
(vi) How to translate the above metaphors: We propose the following two methods:
(1) Translate the image of the metaphor: We can keep the ST metaphor as metaphor in
the TT, as in Arabic ‫“ ﺻﻨﺎﻋﺔ ﺛﻘﯿﻠﺔ‬heavy industry”, ‫“ ﻗﻠﺐ ﻣُﻜﺘﺌﺐ ﻛﺌﯿﺐ‬heavy heart”,
‫“ ﺣُﺰُن ﻋﻤﯿﻖ‬heavy sorrow”, ‫“ إزدﺣﺎم ﻛﺜﯿﻒ‬heavy traffic”, ‫“ وﺟﺒﺔ ﺛﻘﯿﻠﺔ‬heavy meal”.
(2) Translate the meaning of the metaphor: We can translate the ST metaphor as non-
metaphor. Thus, we can open the metaphor and provide its contextual meaning in
the TT, as in Arabic ‫َﻌﺘﻤﺪَ ﻋﻠﯿﻪ‬
ِ ‫“ ﺟﻮن ﺻﺪﯾﻖٌ وﻓﻲﱞ ﯾُﻤﻜﻦ أن ﺗ‬John is a loyal friend. You
can bank on him”, where the metaphor “bank” is translated as ‫ﯾﻌﺘﻤﺪ ﻋﻠﻰ‬ ُ “depend
on”. This translation approach also applies to the metaphor “heavy” in Arabic ‫ﻬﻤﺔ‬‫ُﻣ ﱞ‬
ٌ
‫ﺻﻌﺒﺔ‬ ٌ
“heavy task”, in Arabic ‫ﺧﻄﯿﺮة‬ ٌ
‫ﺟﺮﯾﻤﺔ‬ “heavy offense”, in Arabic ‫ازدﺣﺎم ﻣﺮور‬
‫“ ﺳﯿﺎرات ﻛﺜﯿﻒ‬heavy traffic”.
21 Provide a definition of metonymy, culture-based translations for the following meton-

ymy expressions and explain briefly what each metonymy is:
(i) Metonymy is referred to in Arabic as ‫اﻟﻜِﻨﺎﯾﺔ‬. It is a figure of speech in which a thing

or concept is not called by its own name but by the name of something intimately
associated with that thing or concept. In other words, metonymy is the replacement of
an underlying meaning by another expression (Abdul-Raof 2020:118). Metonymy in
translation studies is culture-specific.
He stressed that the Prime Minister’s spin doctor Jonathan White destroyed democracy,
where the metonymy expression “spin doctor” has the underlying meaning “a public rela-
tions advisor to a head of state” ‫ﻣُﺴﺘﺸﺎر اﻟﻌﻼﻗﺎت اﻟﻌﺎﻣﺔ ﻟﺮﺋﯿﺲ اﻟﺪوﻟﺔ‬.
The king’s guns were aimed at the enemy.
The metonymy word is “guns”, which means “infantry” ‫اﻟﻘﻮات اﻟﺒﺮﯾﺔ‬/‫ﻗﻮات اﻟﻤﺸﺎة‬.
The word “Crown” may be used metonymically to refer to “the King or ‘the Queen’, and at
times to ‘the law of the land’” ‫ اﻟﻘﺎﻧﻮن ﻗﺎﻧﻮن اﻟﺒﻠﺪ‬،‫ اﻟﻤﻠﻜﺔ‬،‫اﻟﻤﻠﻚ‬. The expression “the red caps”
is used as a metonymy for “the Royal Military Police of the British army” ‫اﻟﺸﺮﻃﺔ اﻟﻌﺴﻜﺮﯾﺔ‬
‫اﻟﻤﻠﻜﯿﺔ‬.
A famous metonymy is “the pen is mightier than the sword”, which was introduced by the
British politician and author Edward George Bulwer-Lytton in his play (Richelieu (i.e., The
Conspiracy)) in 1839 ‫اﻟﻜﻠﻤﺔ أﻗﻮى ﻣﻦ اﻟﻘﻮة اﻟﻌﺴﻜﺮﯾﺔ‬.
The noun phrase “the White House” is used as a metonymy for the US presidential admin-
istration ‫اﻟﺮﺋﯿﺲ اﻷﻣﺮﯾﻜﻲ‬/‫اﻟﺤﻜﻮﻣﺔ اﻷﻣﺮﯾﻜﯿﺔ‬. “Washington” is a metonymy for “the United
States government” ‫اﻟﺮﺋﯿﺲ اﻷﻣﺮﯾﻜﻲ‬/‫اﻟﺤﻜﻮﻣﺔ اﻷﻣﺮﯾﻜﯿﺔ‬. “The Pentagon” is a metonymy for
“the American Ministry of Defence” ‫وزارة اﻟﺪﻓﺎع اﻷﻣﺮﯾﻜﯿﺔ‬. “Wall Street” is a metonymy for
“the New York Stock Exchange” ‫اﻟﺴﻮق اﻟﻤﺎﻟﯿﺔ اﻷﻣﺮﯾﻜﯿﺔ اﻟﺒﻮرﺻﺔ اﻷﻣﺮﯾﻜﯿﺔ‬. The word “Hol-
lywood” is used as a metonymy for “American cinema” ‫اﻟﺴﯿﻨﻤﺎ اﻷﻣﺮﯾﻜﯿﺔ‬. The word “hand”
is used as a metonymy for “help” ‫ﻣُﺴﺎﻋَﺪة‬.
Metonymy can also represent an event of reality, as in: “to earn one’s bread” and “to keep
one’s mouth shut” ‫ﯾﻐﻠﻖ ﻓﻤﻪ‬/‫ﯾﺤﺼﻞ ﻋﻠﻰ ﻗﻮﺗﻪ‬.
The expression “yellow journalism” or “the yellow press” ‫ اﻟﺼﺤﺎﻓ ُﺔ اﻟﺼﻔﺮاء‬is a US term
which is a metonymy for a type of journalism that is based on distortion of facts, which pre-
sents little or no legitimate well-researched news, and which uses eye-catching headlines
to sell more newspapers. “Tabloid journalism” ‫ اﻟﺼﺤﺎﻓ ُﺔ اﻟﺸﻌﺒﯿﺔ‬is a British term which is a
metonymy for any journalism geared towards sensationalism and scandal-mongering in an
unprofessional way. The expression “top brass” ‫ ﻛﺒﺎر اﻟﻤﺴﺆوﻟﯿﻦ‬is also a metonymy mean-
ing: “people in authority, the most important persons in a governing body”. “10 Down-
ing Street” is a metonymy for “the British Government” ‫رﺋﯿﺲ اﻟﻮزراء‬/‫اﻟﺤﻜﻮﻣﺔ اﻟﺒﺮﯾﻄﺎﻧﯿﺔ‬.
“Whitehall” is a metonymy for “the British Government” ‫رﺋﯿﺲ اﻟﻮزراء‬/‫اﻟﺤﻜﻮﻣﺔ اﻟﺒﺮﯾﻄﺎﻧﯿﺔ‬.
“The Treasury” is a metonymy for “the British Ministry of Finance” ‫وزﯾﺮ اﻟﻤﺎﻟﯿﺔ اﻟﺒﺮﯾﻄﺎﻧﻲ‬.
“The City” is the metonymy for “UK Foreign Exchange Market” ‫اﻟﺴﻮق اﻟﻤﺎﻟﯿﺔ اﻟﺒﺮﯾﻄﺎﻧﯿﺔ‬
‫اﻟﺒﻮرﺻﺔ اﻟﺒﺮﯾﻄﺎﻧﯿﺔ‬. “Brussels” is a metonymy for “leaders of the EU nations” ‫رؤوﺳﺎء ﻗﺎدة‬
‫دول اﻹﺗﺤﺎد اﻷورﺑﻲ‬. “Capitol Hill” is a metonymy for “the US Congress” – i.e., the US
Congress assembles in the Capitol Building which is on Capitol Hill ‫ﻣﺠﻠﺲ اﻟﺸﯿﻮخ اﻷﻣﺮﯾﻜﻲ‬.
‫ اﻹﻣﺎم اﻷﻛﺒﺮ‬is the metonymy for the Grand Imam of al-Azhar in Egypt. ‫اﻟﻬﻼل اﻟﺨﺼﯿﺐ‬, liter-
ally meaning “the fertile crescent”, is the metonymy for the countries Iraq, Syria, and Lebanon.
(ii) Examples of metonymy in Qur’anic Arabic:
We encounter an example of metonymy in Q2:177 where metonymy is represented by the

expression ‫أﺑﻦ اﻟﺴﺒﯿﻞ‬, literally meaning “the son of the road, i.e., the traveler”. We also
encounter metonymy in ‫ﻟﺒﺎﺳﻦ ﻟﻜﻢ وأﻧﺘﻢ ﻟﺒﺎﺳﻦ ﻟﻬُﻦﱠ‬
ٌ ‫ُﻦ‬
‫“ ﻫ ﱠ‬They are clothing for you and you are
clothing for them” (Q2:187), whose underlying meaning is “to have sexual intercourse”,
and in ‫“ ﺑﺎﺷﺮوﻫُﻦﱠ‬to approach them” (Q2:187), whose underlying meaning is “to have sex-
ual intercourse”, in Q2:222 ‫ُﻦ‬ ‫“ ﻓﺄﺗﻮﻫ ﱠ‬to come to the wife” whose underlying meaning is “to
have sexual intercourse through the vagina”, in Q4:21 ‫“ أﻓﻀﻰ‬go in unto each other” and
in Q4:23 ‫“ دَﺧَﻠﺘُﻢ ﺑﻬِﻦﱠ‬unto whom you have gone in”, whose underlying meaning is “to have
sexual intercourse”, in Q2:243 ‫“ اﻟﻤﻮت‬death”, which refers to ‫“ اﻟﻄﺎﻋُﻮن‬the plague”, and
in Q2:268 where ‫ اﻟﻔﺤﺸﺎء‬literally meaning “immorality” means ‫“ اﻟﺒُﺨﻞ‬to be a miser”. It is
worthwhile to note that the word ‫ اﻟﻔﺤﺸﺎء‬has occurred several times in the Qur’an with the
meaning “immorality, foul deeds, adultery” ‫اﻟﺰﻧﻰ‬. However, the only time where ‫اﻟﻔﺤﺸﺎء‬
occurs with the underlying (metonymy) meaning “to be a miser” ‫ اﻟﺒُﺨﻞ‬is in Q2:268. Thus,
semantically, ‫ اﻟﻔﺤﺸﺎء‬is a polyseme which leads to semantic ambiguity.
In Q3:119, the expression ‫ﻞ‬ َ ‫اﻷﻧﺎﻣ‬
ِ ‫“ ﱞ‬They bite their fingertips” represents
‫ﻋﻀﻮا ﻋﻠﯿﻜﻢ‬
metonymy because it is a performative speech act whose underlying meaning is “rage”.
We also find metonymy in Q3:123 ‫“ أذِﻟﱠﺔ‬weak”, which signifies “weakness”, in Q4:124 ‫ﻧﻘﯿﺮ‬
“the speck on a date seed”, whose underlying meaning is “scarcity”, and in Q6:25 through
ً ‫“ أﻛِﻨ‬coverings” and ‫“ وﻗﺮا‬deafness”.
the nouns ‫ﱠﺔ‬
In Q5:64 and Q17: 29, we encounter metonymy expressions like ‫ك ﻣﻐﻠﻮﻟﺔ‬ َ ‫“ ﺗﺠﻌﻞ ﯾ َﺪ‬to
make your hand chained to your neck”, ‫ﷲ ﻣﻐﻠﻮﻟﺔ‬ ِ ‫“ ﯾ ُﺪ ا‬The hand of God is chained”, and in
Q9:67 ‫“ ﯾﻘﺒﻀﻮنَ أﯾﺪﯾَﻬُﻢ‬They close their hands”, whose underlying “intended” meaning is
“being a miser”. However, the metonymy expression ‫“ ﯾﺒﺴُﻂ اﻟﯿﺪ‬stretch the hand” designates
the underlying meaning of “extreme generosity”.
In Q5:66, metonymy is represented by the verbal sentence ‫ﺗﺤﺖ أرﺟُﻠِﻬِﻢ‬ ِ ‫ﻷﻛﻠﻮا ﻣﻦ ﻓﻮﻗِﻬِﻢ وﻣﻦ‬
“They would have consumed provision from above and from beneath their feet”, whose
underlying meaning is “expansion in provision” ِ‫اﻟﺒﺴﻂ ﻓﻲ اﻟﺮزق‬ ُ . The expression ‫َﺳَﻘَﻂ ﻓﻲ‬
‫“ أﯾﺪﯾﻬِﻢ‬Regret overcame them” in Q7:149 is metonymy whose underlying meaning reflects
the perlocutionary effect of regret ‫اﻟﻨَﺪَم‬. The expression ‫ّﯿﻪ‬ِ ‫ﺐ ﻛﻔ‬ ‫“ ﯾ ﱢ‬began to turn his hands
ُ ‫ُﻘﻠ‬
about” in Q18:42 is metonymy for “regret”, ‫ﺸ َﻌ ًﺎ أﺑﺼﺎرُﻫُﻢ‬ ّ‫ﺧ‬
ُ , “their eyes humbled” in Q54:7
and Q79:9 designate the underlying meaning of “humility, weakness” ‫اﻟﺬُل‬, which is the
same meaning reflected by the metonymy expression ‫“ ﻧَﻜِﺴُﻮا روؤﺳِﻬِﻢ‬hanging their heads”
in Q32:12.
(iii) Metonymy in the Qur’an can be expressed through a whole sentence, as in Q33:11
‫اﻟﻤﺆﻣﻨﻮن وزُﻟﺰِﻟُﻮا زﻟﺰاﻻً ﺷﺪﯾﺪا‬
َ ‫ُﻠﻲ‬
َ ‫ﻚ اﺑﺘ‬
َ ‫“ ُﻫﻨﺎِﻟ‬There the believers were tested and shaken
with a severe shaking”, whose underlying meaning is “fear” ‫اﻟﺨﻮف‬.
Another example of a sentence-metonymy is Q43:18 ‫اﻟﺨﺼﺎم‬

ِ ِ ‫ﻠﯿﺔ وﻫﻮ ﻓﻲ‬ ِ ‫أوﻣﻦ ﯾَُﻨﱠﺸﺆ ﻓﻲ‬
ِ ‫اﻟﺤ‬ َ
‫“ ﻏﯿﺮُ ﻣُﺒﯿﻦ‬So is one brought up in ornaments while being during conflict unevident?” whose
underlying meaning is “woman” ‫اﻟﻤﺮأة‬.
It is also interesting to note that the imagery depicted by Q22:2 is sentence-metonymy
whose underlying meaning is “the fear, panic, and terror which people are experiencing
during the convulsion of the final hour” ‫ع اﻟﻨﺎس ﻋﻨﺪ زﻟﺰﻟﺔ اﻟﺴﺎﻋﺔ‬ ُ ‫ َﻓ َﺰ‬. In Q44:29, we have
sentence-metonymy in ‫اﻟﺴﻤﺎء واﻷرضُ وﻣﺎ ﻛﺎﻧﻮا ﻣُﻨﺬَرﯾﻦ‬
ُ ‫“ ﻓﻤﺎ ﺑَﻜَﺖ ﻋﻠﯿﻬﻢ‬The heaven and earth
did not weep for them, and they were not reprieved”, whose underlying meaning is “indif-
ference towards the destruction of the misguided” ‫ﻋﺪَم اﻷﻛﺘﺮاث ﺑﻬﻼك اﻟﻀﺎﻟﯿﻦ‬. In Q38:23,
metonymy is introduced by the noun ‫ﻧﻌﺠﺔ‬, literally meaning “ewe” but whose underlying
meaning is “woman”. We also have phrase-metonymy in ‫أُوﻟﻲ اﻷﯾﺪي واﻷﺑﺼﺎر‬, literally
meaning “those of hands and vision” (Q38:45), but whose intended meaning is “righteous,
good deed”. In Q49:4, metonymy is introduced by the noun ‫“ اﻟﺤُﺠُﺮات‬chambers”, whose
underlying meaning is “place of rest”.
Below are some of the common Arabic metonymy expressions:
Metonymy Expressions Literal Meaning (foreignization) Non-Literal Meaning

(domestication)
‫ﺑﻨﺖ اﻟﺸﻔﺔ‬ The daughter of the lip The word
‫ﺑﻨﺖ اﻟﻌﯿﻦ‬ The daughter of the eye The tear
‫ﺑﻨﺖ اﻟﻌﻘﻞ‬ The daughter of the brain The idea
‫ﺑﻨﺖ اﻟﯿﻤﻦ‬ The daughter of Yemen Coffee
‫ﺑﻨﺖ اﻟﯿﻢ‬ The daughter of water The ship
‫ﺑﻨﺎت اﻟﻠﯿﻞ‬ The daughters of the night The dreams
‫ﺑﻨﺎت اﻟﺘﻨﺎﻧﯿﺮ‬ The daughters of clay ovens The loaves of bread
‫ﺑﻨﺎت اﻟﺼﺪور‬ The daughters of the chests The worries
‫اﺑﻦ اﻟﻠﯿﻞ‬ The son of the night The thief
‫اﺑﻦ اﻟﻐﺒﺮاء‬ The son of the dust The poor
‫اﺑﻦ اﻟﺤﺮب‬ The son of war The brave
‫اﺑﻦ ﺳﻤﯿﺮ‬ The son of Sameer The night
‫اﺑﻦ اﻟﻠﯿﺎﻟﻲ‬ The son of the nights The moon
‫اﺑﻦ اﻟﻐﻤﺪ‬ The son of the sheath The sword
‫أﺑﻮ اﻟﺼﺨﺐ‬ The father of noise The oboe
‫أﺑﻮ أﯾﻮب‬ The father of Aiyub (Job) The camel
‫أم اﻟﻜﺘﺎب‬ The mother of the book Chapter 1 of the Qur’an
‫أم اﻟﻘﺮى‬ The mother of the villages Makkah
‫أم اﻟﻔﻀﺎﺋﻞ‬ The mother of virtues Knowledge
‫أم اﻟﺮذاﺋﻞ‬ The mother vice Ignorance
‫أم اﻟﺨﺒﺎﺋﺚ‬ The mother of all sins Alcohol
‫أم اﻟﻨﺪاﻣﺔ‬ The mother of regret Haste
‫أم اﻟﻄﻌﺎم‬ The mother of food Wheat
(104 ‫اﻟﺮﺣﯿﻢ )اﻟﺘﻮﺑﺔ‬

ُ ‫ّاب‬
ُ ‫ﷲ ﻫُﻮ اﻟﺘﻮ‬
َ ‫وأن ا‬
‫ت ﱠ‬ َ
ِ ‫اﻟﺼﺪﻗﺎ‬ ‫ﺧ ُﺬ‬
ُ ‫ﯾﻘﺒﻞ اﻟﺘﻮﺑ َﺔ ﻋﻦ ﻋﺒﺎده وﯾﺄ‬
ُ ‫ﷲ ﻫُﻮ‬
َ ‫نا‬
‫أﻟﻢ ﯾﻌﻠﻤُﻮا أ ﱠ‬
(i) Available translations:
Know they not that Allah is He Who accepteth repentance from His bondmen and taketh
the alms, and that Allah is He Who is the Relenting, the Merciful (Pickthall (1930:no page).
Do they not know that God is He who accepts repentance from His servants, and takes the
freewill offerings, and that God – He turns, and is All-compassionate? (Arberry 1955:87).
Do they not know that it is God alone who can accept the repentance of His servants and
is the [true] recipient of whatever is offered for His sake – and that God alone is an acceptor
of repentance, a dispenser of grace? (Asad 1980:386).
Do they not know that it is Allah who accepts repentance from His servants and receives
charities and that it is God who is the Accepting of repentance, the Merciful? (Saheeh Inter-
national 1997:263).
Do they not know that it is God Himself who accepts repentance from His servants and
receives what is given freely for His sake? He is always ready to accept repentance, most
merciful (Abdel Haleem 2005:125),
Don’t you know that Allah accepts repentance from His slaves, and also accepts the alms,
and, indeed, Allah is Most Forgiving, Most Merciful? (Ahmad 2010:260).
(ii) Having read the ST, we can observe the employment of different stylistic mechanisms
for a given illocutionary force set up by the text producer. However, the dominant illo-
cutionary force of this sentence is affirmation, which is achieved through different sty-
listic mechanisms:
(1) The use of the auxiliary verb ‫ن‬

‫;أ ﱠ‬
(2) The noun-initial nominal sentence with a main verb ‫اﻟﺘﻮﺑﺔ‬
َ ُ ‫ﷲ ﻫُﻮ‬
‫ﯾﻘﺒﻞ‬ ُ ‫“ ا‬It is God who
accepts repentance”. The stylistic mechanism of affirmation is achieved through
the nominal sentence. The nominal status of the sentence can be achieved through
either a no-main-verb sentence or a noun-initial sentence with a main verb;
(3) The use of restriction ‫ اﻟﻘﺼﺮ‬through the employment of the pronoun ‫“ ﻫﻮ‬He”,
which is a detached pronoun ‫ﺿﻤﯿﺮ اﻟﻔﺼﻞ‬, in order to designate the meaning: ُ‫اﷲ‬
ُ
‫ﻏﯿﺮه‬ ‫“ ﻻ‬God only and no one else (who accepts repentance”, i.e., accepting repen-
tance is restricted to God only; and
(4) The use of the adjective ‫“ اﻟﺮﺣﯿﻢ‬the Merciful”, whose pragmatic function is glorifi-
cation of God and praising Him. This adjective has a similar function to that of the
active participle.
(iii) The employment of four stylistic affirmation devices is to achieve the illocutionary
force of rebuttal of any denier ‫ﻣُﻨﻜﺮ‬. Also, Q9:104 has employed the rhetorical feature
of metaphor through the word ‫ﯾﺄﺧﺬ‬, literally meaning “take”, whose underlying mean-
ing is ‫“ ﯾﻘﺒﻞ‬accept”. The sentence has employed the word ‫( اﻟﺼﺪﻗﺎت‬charities) instead of
the expected word ‫اﻟﺰﻛﺎة‬. This style has the performative intent of encouraging people
to give charity since giving charity is a voluntary action, rather than using ‫اﻟﺰﻛﺎة‬, which
entails a compulsory Islamic legal action.
(iv) The interrogative ‫ أﻟﻢ ﯾﻌﻠﻤﻮا‬is translated as “Do they not know” by Arberry, Asad,
Saheeh International, and Abdel Haleem. However, Pickthall has employed an unnatu-
ral TL interrogative style “Know they not that Allah is He Who” and has also employed
anachronism through the words “accepteth, taketh”. Ahmad has made a serious transla-
tion error in his use of the second-person plural “you” “Don’t you know” instead of the
third-person plural pronoun “they” ‫ﯾﻌﻠﻤﻮا‬, i.e., ‫“ ﻫُﻢ‬Do they not know”.
(v) Mimicking the ST style: This means the employment of stylistic literalness of ‫ﻮ‬ َ ‫ﷲ ُﻫ‬
َ ‫إنﱠ ا‬
“that Allah is He Who”. Other TTs have employed the dummy subject “it”, styled “it is
Allah who”. English employs a dummy subject in sentences like “It is hot”, “It is John
who broke the window”.
(vi) In an attempt to preserve the detached pronoun ‫“ ﻫﻮ‬He” ‫اﻟﻔﺼﻞ‬ ‫ﺿﻤﯿﺮ‬, some TTs have
employed “Allah is He” for ‫ﷲ ﻫﻮ‬ ُ ‫ا‬.
23 Provide different translations for the following texts and a commentary on the stylistic
differences between the ST and the TT.
(6 ‫ﺛﻤﺎﻧﯿﺔ أزواجٍ )اﻟﺰﻣﺮ‬

َ ِ
‫اﻷﻧﻌﺎم‬ ‫أﻧﺰل ﻟﻜُﻢ ﻣﻦ‬
(26 ‫أﻧﺰﻟﻨﺎ ﻋﻠﯿﻜﻢ ﻟﺒﺎﺳﺎً )اﻷﻋﺮاف‬
(33 ‫ﻧﻜﺎﺣﺎ )اﻟﻨﻮر‬
ً ‫ﻟﯿﺴﺘﻌﻔﻒ اﻟﺬﯾﻦ ﻻ ﯾﺠﺪون‬
(i) The translation of ‫اﻷﻧﻌﺎم‬:

Pickthall (1930:no page) → “cattle”, Ali (1934:no page) → “cattle”, Arberry (1955:207)
→ “cattle”, Asad (1980:957) → “cattle”, Saheeh International (1997:645) → “grazing
livestock”, Abdel Haleem (2005:295) → “livestock”, Ahmad (2010:614) → “cattle” +
exegetical details.
(ii) The translation of ‫ﻟﺒﺎس‬:

Pickthall (1930:no page) → “raiment”, Ali (1934:no page) → “raiment”, Arberry
(1955:66) → “garment”, Asad (1980:288) → “garments”, Saheeh International
(1997:197) → “clothing”, Abdel Haleem (2005:95) → “garments”, Ahmad (2010:198)
→ “clothing”.
(iii) The translation of ‫ﻧﻜﺎح‬:

Pickthall (1930:no page) → “a match”, Ali (1934:no page) → “the wherewithal for mar-
riage”, Arberry (1955:207) → “means to marry”, Asad (1980:739) → “marry”, Saheeh
International (1997:483) → “the means for marriage”, Abdel Haleem (2005:223) →
“marry”, Ahmad (2010:467) → “marry”.
(iv) Textual and discourse analysis: Polysemes abound in Qur’anic Arabic and this makes
Qur’an translation a challenge. The major translation problem in the above STs is poly-
semy (polyseme), which refers to a word with different meanings. Polysemy is also
called lexical ambiguity. Although semantic ambiguity (lexical ambiguity) can result
from polysemy, context plays a major role in the clarification of ambiguity and the
understanding of the intended meaning. Thus, polysemy is context-sensitive. The TTs
are literal translations.
(v) The polysemous words are ‫ﻧﻜﺎح‬/‫ﻟﺒﺎس‬/‫اﻷﻧﻌﺎم‬. For instance, ‫أزواج‬ ٍ َ ‫ﺎم ﺛﻤﺎ‬
‫ﻧﯿﺔ‬ ِ ‫أﻧﺰل ﻟﻜُﻢ ﻣﻦ اﻷﻧﻌ‬,
the verb ‫ل‬َ ‫“ أﻧﺰ‬to send down” and its object ‫“ اﻷﻧﻌﺎم‬livestock”, should not be understood
such that different types of livestock are sent down from the sky. In this context, the ST is
semantically ambiguous, and the accurate meaning is that ‫“ اﻟﻤﺎء‬water/rain” is sent down
to water the plants which are the food for all types of livestock. Thus, the verb ‫ل‬
َ ‫ أﻧﺰ‬means
“to produce” → “He ‘God’ produced ‘i.e., created’ for you the livestock”. Thus, we have
the semantic relation of cause and effect where God sent down “the water, rain” as a cause
for causing the plants to grow, from which the livestock feeds, and the result is to have
livestock, which – without the cause “water, rain” – cannot survive.
Similarly, let us consider ‫أﻧﺰل ﻋﻠﯿﻜﻢ ﻟﺒﺎس‬

َ , literally meaning: “We (God) have sent down upon
you clothing” (Q7:26), where the context-based intended meaning is (‫“ )اﻟﻤﺎء‬water/rain”,
which is the source for cultivating cotton from which clothes are made and is also the source
for plants which sheep, for instance, eat – and that wool is taken from the sheep. Thus, Q7:26
is semantically ambiguous, and to disambiguate it, we need to paraphrase it → “We (God)
have sent down upon you water to cultivate cotton for clothing”.
ً ‫ﯾﺠﺪون ﻧ‬
The same applies to ‫ِﻜﺎﺣﺎ‬ َ ‫ﻦﻻ‬ َ ‫“ ﻟﯿﺴﺘﻌﻔﻒ اﻟﻠﺬﯾ‬Let them who do not find marriage
abstain from sexual relations”, (Q24:33), where ‫“ ﻧِﻜﺎح‬marriage” is not something that can be
found. Thus, the intended meaning is that ‫ ﻧِﻜﺎح‬means ‫“ اﻟﻤﺎل‬money” that can be used to get
married → “Let them who do not have money to get married abstain from sexual relations”.
(vi) The understanding of polysemy should not be mixed up with metaphorical meaning –
only denotative (dictionary, surface structure) meaning. Also, polysemy is related to
homonymy. Homonymy (homonym) refers to two or more words which have the same
form (graphic and phonological form) but differ in meaning, such as the English word
(bank): (a) a financial institution, (b) edge of a river or a lake), and (c) to rely on.
24 Check different Qur’an translations and make sure that the following polysemes in the
Qur’an are translated accurately:
‫ اﻵﺧﺮة‬which has different meanings: (1) ‫“ اﻟﻘﯿﺎﻣﺔ‬hereafter”, (Q2:102, Q23:74, Q92:13),

(2) ‫“ اﻟﺠﻨﺔ‬paradise”, (Q43:35), (3) ‫“ ﺟﻬﻨﻢ‬hellfire”, (Q39:9), and (4) ‫“ اﻟﻘﺒﺮ‬the grave”,
(Q14:27).
‫ اﻟﺴﻮء‬which has different meanings: (1) ‫“ اﻟﺸﺪَة‬affliction”, (Q2:49 and Q7:141), (2) ‫اﻟﻌﻘﺮ‬
“to harm, wound”, (Q7:73), (3) ‫“ اﻟﺴﻮء‬evil”, (Q12:25, 51 and Q19:28), (4) ‫اﻟﺒﺮص‬
“leprosy”, (Q20:22 and Q27:12), (5) ‫“ اﻟﻌﺬاب‬punishment”, (Q13:11, Q16:27 and
Q39:61), (6) ‫“ اﻟﺸﺮك‬polytheism”, (Q16:28 and Q30:8), (7) ‫“ اﻟﺸﺘﻢ‬foul words, swear-
ing”, (Q4:148 and Q60:2), (8) ‫“ اﻟﺒﺄس‬wretched, worse”, (Q13:25 and Q40:52), (9)
‫“ اﻟﺬﻧﺐ‬sin”, (Q4:17 and Q6:54), (10) ‫“ اﻟﻀﺮر‬harm”, (Q7:188 and Q27:62), and (11)
‫“ اﻟﻘﺘﻞ واﻟﻬﺰﯾﻤﺔ‬getting killed and defeated”, (Q33:17).
25 Provide and discuss a number of metaphors from Qur’anic Arabic.
Metaphor is referred to as ‫ﻣﺠﺎز‬/‫اﺳﺘﻌﺎرة‬. In Q1:6, we encounter an explicit metaphor

‫ اﺳﺘﻌﺎرة ﺗﺼﺮﯾﺤﯿﺔ‬represented by the noun phrase ‫“ اﻟﺼﺮاط اﻟﻤﺴﺘﻘﯿﻢ‬the straight path”, where
a simile relationship is established between the expression ‫“ اﻟﺪﯾﻦ اﻟﺤﻖ‬the true religion”
and ‫ اﻟﺼﺮاط اﻟﻤﺴﺘﻘﯿﻢ; اﻟﺪﯾﻦ اﻟﺤﻖ‬is likened to ‫اﻟﺼﺮاط اﻟﻤﺴﺘﻘﯿﻢ‬. The notion of ‫“ اﻟﺨﺘﻢ‬sealing”
is attributed to ‫“ اﻟﻘﻠﻮب‬hearts” in Q2:7. Thus, the rhetorical feature of proverbial metaphor
‫ اﺳﺘﻌﺎرة ﺗﻤﺜﯿﻠﯿﺔ‬is introduced through which an image of a sealed heart is depicted. We can
visualize vividly an image of a device or substance used to prevent any message passing to
the heart, which is the pivotal center of recognition and emotion. Q2:7 can also be an exam-
ple of cognitive allegory ‫ﻣﺠﺎز ﻋﻘﻠﻲ‬.
In Q2:10, we have explicit metaphor ‫اﺳﺘﻌﺎرة ﺗﺼﺮﯾﺤﯿﺔ‬, where ‫“ ﻣﺮض‬disease” is bor-
rowed and used to describe the heart. The word ‫ ﻣﺮض‬means ‫“ ﻓُﺘُﻮر ﻋﻦ اﻟﺤﻖ‬laxity or lack
of interest in accepting the truth”. In Q2:18, we have explicit metaphor in ‫ﺻ ﱞﻢ‬
ُ “deaf ”, ‫ُﻜﻢ‬
ٌ ‫ﺑ‬
“dumb”, and ٌ‫“ ُﻋﻤﻲ‬blind”; in Q2:86 and 174 ‫“ ﯾﺸﺘﺮون‬to buy”; and in Q2:138, the explicit
metaphor is ‫“ ﺻِﺒﻐﺔ اﷲ‬literally meaning ‘the dye or paint of God’”.
In Q3:106, 181, 185, Q4:56, Q5:95, Q6:30, 65, 148, Q8:14, Q10:52, Q16:94, Q22:9,
25, Q29:55, Q30:41, 46, Q38:8, Q54:37, 39, 48, Q59:15, Q64:5, and Q65:9, the verb ‫ذوﻗﻮا‬
“taste” is a metaphor, and in Q3:118, the noun ‫“ اﻟﺒﻄﺎﻧﺔ‬intimates” is a metaphor, because it
literally means “lining” and usually collocates with dresses that need a lining like a jacket.
In Q4:2, the expression ‫“ ﺗﺄﻛُﻠُﻮا أﻣﻮاﻟﻬﻢ‬consume their properties” is a metaphor. The expres-
sion ‫ﺢ‬ٌ ‫ُﺴﻔ‬
ِ ‫ ﻣ‬in Q4:24 signifies “a person who is practicing adultery excessively”. Thus, it is a
metaphor.
Another of metaphor is represented by the verb ‫“ أﻗﺮﺿﺘﻢ‬give a loan” in Q5:12. In Q5:16,
we have a metaphor in ‫“ اﻟﻈُﻠُﻤﺎت‬darkness” and ‫“ اﻟﻨﻮر‬light”, whose underlying meanings are
“misguidance” and “guidance” respectively. Metaphors are also introduced in Q7:26 ‫ﻟﺒﺎس‬
‫“ اﻟﺘﻘﻮى‬the clothing of righteousness”, in Q9:111 ‫“ اﺷﺘﺮى‬to buy”, and in Q17:12 ‫ﺼ َﺮ ًة‬ ِ ‫ ُﻣﺒ‬,
literally meaning “is able to see, has been given sight”.
Metaphors are also encountered in the sentence ‫اﻟﺮﺣﻤﺔ‬ ِ ِّ ‫ﺟﻨﺎح اﻟﺬ‬
‫ُل ﻣﻦ‬ َ ‫“ واﺧﻔﺾ ﻟﻬُﻤﺎ‬Lower
to them the wing of humility out of mercy”, (Q17:24), which is metaphorical through the
employment of the noun ‫“ ﺟَﻨﺎح‬wing”. In Q18:11 and 14, metaphor is realized through the
verbs ‫ﺿﺮﺑﻨﺎ‬, literally meaning “to hit” and ‫رﺑﻄﻨﺎ‬, literally meaning “to tie up with a rope”
respectively.
Metaphor is also introduced in Q19:4 ‫ﺷﯿﺒﺎ‬ ً ُ‫ﻞ اﻟﺮأس‬ َ َ‫( اﺷﺘﻌ‬My hair is ashen grey); in
Q21:18 ‫ﻞ ﻓﯿﺪَﻣ ُﻐ ُﻪ‬
ِ‫ﻃ‬
ِ ‫ﺑﺎﻟﺤﻖ ﻋﻠﻰ اﻟﺒﺎ‬
‫ﱢ‬ ُ ‫“ ﺑﻞ ﻧﻘﺬ‬We dash the truth upon falsehood, and it destroys
‫ف‬
it” through the words ‫ف‬ ُ ‫“ ﻧﻘﺬ‬dash” and ‫“ ﯾﺪَﻣ ُﻐ ُﻪ‬destroy”; in Q22:19 ‫ﻧﺎر‬ ٍ ‫ب ﻣﻦ‬ ٌ ‫ﻗُﻄﱢﻌَﺖ ﻟﻬﻢ ﺛﯿﺎ‬
“cut out for them garments of fire”, which literally means “clothes made of fire have been
tailored for them”; in Q22:55 ‫“ ﯾﻮم ﻋﻘﯿﻢ‬a sterile day”, literally meaning “a day that cannot
produce children”; in Q23:13 ‫“ ﻗﺮار ﻣﻜﯿﻦ‬a firm lodging ‘a safe place’”, where the word
‫ ﻗﺮار‬refers to the womb; in Q27:86 ‫“ اﻟﻨﻬﺎر ﻣُﺒﺼِﺮا‬the day has sight, literally: it can see”;
ً
and in ‫ﻓﺎرﻏﺎ‬ ً
“empty” in ‫ﻓﺎرﻏﺎ‬ ‫ُﺆاد اُمﱢ ﻣُﻮﺳﻰ‬
ُ ‫“ أﺻﺒﺢَ ﻓ‬The heart of Moses’ mother has become
empty”, (Q28:10); as well as in ‫( اﻷرضَ ﺧﺎﺷِﻌﺔ‬Q41:39), literally meaning “The earth is
humble to God”.
26 Translate the following legal text and discuss the process of translating the ST stylistic
idiosyncrasies, the full-stop, and other translation problems.
Criminal law is the body of law that relates to crime. It proscribes conduct perceived
as threatening, harmful, or otherwise endangering to the property, health, safety, and
moral welfare of people inclusive of oneself. Most criminal law is established by stat-
ute, which is to say that the laws are enacted by a legislature. Criminal law includes the
punishment and rehabilitation of people who violate such laws. Criminal law varies
according to jurisdiction, and differs from civil law, where emphasis is more on dispute
resolution and victim compensation, rather than on punishment or rehabilitation. Crimi-
nal procedure is a formalized official activity that authenticates the fact of commission
of a crime and authorizes punitive or rehabilitative treatment of the offender.
(Wikipedia, the free encyclopedia, accessed on 5 June 2020)
(‫)ﯾﺤﻈﺮ‬‫ﻋﺒﺎرة ﻋﻦ ﻣﺠﻤﻮﻋﺔ اﻟﻘﻮاﻧﯿﻦ اﻟﺘﻲ ﺗﺘﻌﻠﻖ ﺑﺎﻟﺠﺮﯾﻤﺔ وﻫﻮ اﻟﺬي ﯾُﺤَﺮﱢم‬

ٌ ‫اﻟﻘﺎﻧﻮن اﻟﺠﻨﺎﺋﻲ ﻫﻮ‬
َ ‫ن‬
‫إﱠ‬
‫ﯾﻌﺮض ﻟﻠﺨﻄﺮ ﺑﺸﻜﻞ آﺧﺮ اﻟﻤﻤﺘﻠﻜﺎت واﻟﺼﺤﺔ‬ ُ ‫ﻧﻌﺘﺒﺮه )ﻧﺮاه( ﺑﺄﻧﻪ ﺗﻬﺪﯾﺪ أو ﺿﺎر أو‬
ُ ‫اﻟﺴﻠﻮك اﻟﺬي‬
‫ وﯾﺘﻢ وﺿﻊ ﻣﻌﻈﻢ اﻟﻘﺎﻧﻮن اﻟﺠﻨﺎﺋﻲ ﺑﻤﻮﺟﺐ‬.‫واﻟﺴﻼﻣﺔ واﻟﺮﻓﺎﻫﯿﺔ اﻟﻤﻌﻨﻮﯾﺔ ﻟﻸﺷﺨﺎص ﺑﻤﺎ ﻓﻲ ذﻟﻚ اﻟﺬات‬
‫ وﯾﺸﻤﻞ اﻟﻘﺎﻧﻮن اﻟﺠﻨﺎﺋﻲ ﻣﻌﺎﻗﺒﺔ وإﻋﺎدة‬.‫ وﻫﺬا ﯾﻌﻨﻲ أن اﻟﻘﻮاﻧﯿﻦ ﯾﺘﻢ ﺳﻨﻬﺎ ﻣﻦ ﻗﺒﻞ ﻫﯿﺌﺔ ﺗﺸﺮﯾﻌﯿﺔ‬،‫اﻟﻘﺎﻧﻮن‬
ً ‫ وﯾﺨﺘﻠﻒ اﻟﻘﺎﻧﻮن اﻟﺠﻨﺎﺋﻲ‬.‫ﺗﺄﻫﯿﻞ اﻷﺷﺨﺎص اﻟﺬﯾﻦ ﯾﻨﺘﻬﻜﻮن ﻫﺬه اﻟﻘﻮاﻧﯿﻦ‬
‫وﻓﻘﺎ ﻟﻠﺴﻠﻄﺔ اﻟﻘﻀﺎﺋﯿﺔ ﻛﻤﺎ‬
‫ﯾﺨﺘﻠﻒ ﻋﻦ اﻟﻘﺎﻧﻮن اﻟﻤﺪﻧﻲ اﻟﺬي ﯾﺮﻛﺰ ﺑﺸﻜﻞ أﻛﺒﺮ ﻋﻠﻰ ﺣﻞ اﻟﻨﺰاﻋﺎت وﺗﻌﻮﯾﺾ اﻟﻀﺤﺎﯾﺎ أﻛﺜﺮ ﻣﻤﺎ‬
ً‫ وﺗُﻌﺘﺒﺮ اﻹﺟﺮاءات اﻟﺠﻨﺎﺋﯿﺔ ﻧﺸﺎﻃﺎ‬.‫أﻛﺜﺮ ﻣﻦ ﺗﻜﯿﺰه ﻋﻠﻰ( اﻟﻌﻘﺎب أو إﻋﺎدة اﻟﺘﺄﻫﯿﻞ‬/‫ﯾﺮﻛﺰ ﻋﻠﻰ )أﻛﺜﺮ ﻣﻦ‬
.‫رﺳﻤﯿﺎ ﯾُﺜﺒﺖ ﺣﻘﯿﻘﺔ ارﺗﻜﺎب ﺟﺮﯾﻤﺔ ﻣﺎ وﯾُﺠﯿﺰ اﻟﻌﻤﻞ اﻟﻌﻘﺎﺑﻲ )اﻟﻤﻌﺎﻣﻠﺔ اﻟﻌﻘﺎﺑﯿﺔ( أو اﻟﺘﺄﻫﯿﻠﻲ ﻟﻠﺠﺎﻧﻲ‬
ً
(ii) Translation of punctuation analysis:
We can observe that the ST, in terms of the occurrence of the full-stop and texture, enjoys
loose texture because of the lack of conjunctions. However, the TT is characterized by tight
texture due to the employment of dense conjunctions such as the ‫و‬.
(iii) In terms of clause relations, the ST is asyndetic while the TT is polysyndetic.

(iv) In terms of stylistic idiosyncrasies, we observe the following stylistic features:
(a) The use of the affirmation particle ‫ إنﱠ‬at the beginning of the initial sentence of the
TT followed by the nominal sentence. This is a stylistic signal of a legal genre.
(b) Stylistically, both the ST and the TT are void of rhetorical devices because legal
texts are serious discourses and avoid stylistic devices like metaphor, metonymy,
and personification.
(c) Syntactically, the passive voice has occurred twice in “Most criminal law is estab-
lished by statute, which is to say that the laws are enacted by a legislature”. Stylis-
tically, the English passive voice pattern should be translated as an active voice in
Arabic. Thus, we use the active voice pattern (pseudo-passive) ‫ اﻟﻤﺼﺪر ﯾﺘﻢ‬+ ‫ﯾﺘﻢ‬
‫ ﯾﺘﻢ ﺳﻦ‬. . . ‫ وﺿﻊ‬. . . .
(v) The second sentence “It proscribes conduct perceived as . . .” involves the ellipsis
of the relative pronoun “which”: “It proscribes conduct ‘which is’ perceived as . . .”.
However, in the TT, we need to retrieve it and add it as ‫اﻟﺬي‬.
(vi) In the sentence “. . . where emphasis is more on dispute resolution and victim com-
pensation, rather than on punishment or rehabilitation . . .”, the expression “rather than
on” is related to the earlier expression “is more on”. Thus, we have “is more on . . .
than on”. Therefore, we need to translate “rather than on” as a verb ‫ﺰ ﻋﻠﻰ‬ ُ ‫ُﺮﻛ‬
‫أﻛﺜﺮ ﻣﻤﺎ ﯾ ﱢ‬.
Also, the noun “emphasis” in “where emphasis is” is translated as a verb ‫ ﯾﺮﻛﺰ ﻋﻠﻰ‬and
the conjunction “where” is translated as a relative pronoun ‫اﻟﺬي‬.
(vii) In the sentence “Most criminal law is established by statute . . . the laws are enacted
by a legislature”, the preposition “by” occurs twice and is translated as ‫ ﺑﻤﻮﺟﺐ‬and ‫ﻣﻦ‬
‫ ِﻗﺒَﻞ‬respectively.
(viii) In terms of texture, the ST is asyndetic with regards to inter-sentential cohesion, i.e.,
it is marked by loose texture. However, the TT is polysyndetic, i.e., it is characterized
by tight texture. On texture and polysyndetic sentences, see Abdul-Raof (2019:17 and
2020:247 respectively).
For more exercises, see Appendix 2.

3 Stylistic literalness in Qur’an
translation
3.1 Introduction
The chapter accounts for the foreignization of Qur’anic style by some Qur’an transla-
tions where we encounter a greater focus of attention upon SL stylistic features (form).
Such translations are unique examples of foreignizing the SL style and syntactic pat-
terns. Different Qur’an translations are given distinct considerations to content and
form. As a Qur’an translation strategy, the foreignization of Qur’anic style (stylistic
literalness) favors form over content, giving style (stylistic features) a higher priority
in the TT. For such Qur’an translations, the importance of TL form far exceeds the con-
sideration of the content of the SL message. There is abundance of evidence of such a
translation approach with regards to the Qur’anic stylistic features of hyperbaton, fore-
grounding, the absolute object, verbal substitution, the detached pronoun, and Arabic-
specific stylistic structures which have been sources of stylistic literalness that tend to
alienate the TL audience.
3.2 What is stylistic literalness?

Stylistic literalness is an unnatural TL style which aims to imitate the ST stylistic struc-
ture with disregard to TT linguistic norms, as represented by Saheeh International Qur’an
translation. Stylistic literalness completely typifies the structural equivalence with the ST.
Stylistic literalness is structural equivalence, also known as “gloss translation”, in which
the translator attempts to reproduce as literally and meaningfully as possible the form and
content of the original. Like Cicero, Qur’an translators who have adopted stylistic liter-
alness have “sought to preserve the general style and force of the language”. Similarly,
Yusuf Ali’s Qur’an translation is an example of anachronism, which produces unsmooth
translation – using old-fashioned English language (the receptor language), hence giving
an impression of unreality. Stylistic literalness is not related to word level literal transla-
tion; it does not deal with lexical void, as in َ‫أﺻﻠﺢ‬, which is given the literal meaning (to
amend, Q21:90) by Saheeh International (1997:448) while its context-based meaning is
(to cure). For more details on lexical void (word level literal translation), see Abdul-Raof
(2018:305).
The landscape of Qur’an translation reflects the contrast in translation strategies between
the literalist and spiritualist translations. We find the Yusuf Ali and Saheeh International
translations as examples of stylistic literalness. Ali’s style is different from that of Saheeh.
This reflects the universal fact that live languages are constantly changing, and stylistic
DOI: 10.4324/9781003268956-4
Stylistic literalness in Qur’an translation 135
preferences undergo continual modification. Thus, “a translation acceptable in one period is
often quite unacceptable at a later time” (Nida 1964 Principles of Correspondence).
Stylistic literalness seeks to provide the truest possible finish (feel) of the original; to
reflect the mind and heart of Qur’anic Arabic with the result that the translation lacks the
original feel. Stylistic literalness translation provides more SL form and obscure sense. In an
attempt to convey the spirit and manner of the SL, stylistic literalness renders Qur’anic style
as far as possible violating TL stylistic and grammatical norms.
Closely related to the requirement of sensitivity to Qur’anic style is the need for a “natural
and easy” form of expression in English (Campbell 1789:445 ff.; cited in Nida 1964). Stylis-
tic literalness is, thus, a failure to be natural in expression because the translator makes the
reader “acutely conscious that the work is a translation. For the most part, the translator’s
ingenuity consists in finding phrases that could not possibly be used by the average English-
man (Max Beerbohm 1903:75). For Goodspeed (1945:8), “the best translation is not one
that keeps forever before the reader’s mind the fact that this is a translation, not an original
English composition, but one that makes the reader forget that it is a translation at all” (cited
in Nida 1964).
A translation based on stylistic literalness adopts the formal equivalence (structural equiv-
alence, gloss translation) approach, which focuses attention on the message itself, in both
form and content (Nida 1964; cited in Venuti 2000:129). The translator is concerned that the
TL message should match as closely as possible the different elements in the SL. The type
of translation which most completely typifies this structural equivalence might be called a
gloss translation, in which the translator attempts to reproduce as literally and meaningfully
as possible the form and content of the original. Such a translation requires:
1 a relatively close approximation to the structure of the ST in form (syntax and idioms)
and content (themes and concepts), and
2 numerous footnotes in order to make the TT fully comprehensible.
A stylistically literal translation is designed to permit the reader to identify as fully as pos-
sible with a person in the source-language context, and to understand as much as he/she can
of the customs, manner of thought, and means of expression.
Although strictly literal translation is not common among languages which are linguisti-
cally and culturally incongruous like Arabic and English, stylistic literalness in Qur’an trans-
lation is so closely influenced by the ST that the translation turns to be a “translationese”:
an awkward translation due to overtly literal translation of ST form in terms of grammar
and style. A literal, word-for-word translation was and has been the appropriate translation
approach for the translation of sensitive texts like the Bible and the Qur’an, which are consid-
ered as the word of God. A translator who did not remain “true” to the “official” interpreta-
tion of that word often ran a considerable risk. Sometimes, as in the case of the 16th-century
English Bible translator William Tyndale, it was the mere act of translation into the vernacular
that led to persecution and execution (Hatim and Munday 2004:11). In the case of the Qur’an,
the translator must use “interpretation” or “translation” of the meanings of the Qur’an. Our
position towards stylistic literalness runs counter to that made by Savory (1957:49) who sup-
ports stylistic literalness and proposes that “a translation should read like a translation and
should reflect the style of the original”. We are in agreement with the view made by de Waard
and Nida (1986:37–38) who argue rightly that “changes of form can and should be made in
translation when a formal correspondence involves a serious obscurity in meaning”.
136 Stylistic literalness in Qur’an translation
3.3 Natural and easy style
This is a discussion regarding whether meaning or style should have priority. For Tancock
(1958:29), meaning must have priority over style (Tancock 1958:29). However, in the view
of Nida (1964), the translation must be an effective blend of matter and manner. Adherence
to content (meaning), without consideration of form (style), usually results in stylistic weak-
ness (uneven style), with nothing of the sparkle and charm of the stylistically sublime ST.
However, sacrifice of meaning for the sake of reproducing the SL style may produce only
an impression, but fail to communicate the message. The SL style can be changed more
radically than the content and can still be substantially equivalent in its effect (response)
upon the SL receptor. Therefore, correspondence in meaning must have priority over cor-
respondence in style.
The call for a natural and easy TL style represents a rejection of the literalist views on TL
style, such as that of Newman (1861:xiv). For instance, Nida (1964) has called for equivalent
(similar) response in the TL and argued that it is not easy to produce a completely natural
translation, especially if the original writing is good literature, precisely because truly good
writing intimately reflects and effectively exploits the total idiomatic capacities and special
genius of the language in which the writing is done. A translator must therefore not only
contend with the special difficulties resulting from such an effective exploitation of the total
resources of the source language, but also seek to produce something relatively equivalent
in the receptor language. An easy and natural style in translating, Nida (ibid) adds, despite
the extreme difficulties of producing it – especially when translating an original of high
quality – is essential to producing in the TL audience a response similar to that of the SL
audience. This principle of “similar response” has been widely held and effectively stated
by a number of specialists in the field of translating. Similarly, Matthew Arnold (1861, as
quoted in Savory 1957:45) also referred to the principle of “similar response” and declares
that: “A translation should affect us in the same way as the original may be supposed to have
affected its first hearers”.
Campbell (1789:445ff; cited in Nida 1964) refers to the requirement of sensitivity to the
SL style and calls for the need for a “natural and easy” form of expression in the TL. Max
Beerbohm (1903:75; cited in Nida 1964) warns of the failure to be natural in expression in
the TL. He (ibid) argues that the translator should not make the reader “acutely conscious
that their work is a translation. . . . For the most part, their ingenuity consists in finding
phrases that could not possibly be used by the average Englishman”. Goodspeed (1945:8)
echoes the same sentiment:
The best translation is not one that keeps forever before the reader’s mind the fact that
this is a translation, not an original English composition, but one that makes the reader
forget that it is a translation at all and makes him feel that he is looking into the ancient
writer’s (SL text producer’s) mind, as he would into that of a contemporary. This is the
task of any serious translator.
Phillips (1953:53) confirms the same viewpoint when he declares: “The test of a real trans-
lation is that it should not read like translation at all”. Similarly, Jowett (1891, as quoted
in Savory 1957) also supports the notion of “similar response”, and states that the transla-
tor should seek to produce on his/her TL reader an impression similar or nearly similar to
that produced by the ST on its audience. Also, Nida (1964) expresses the same view and
states the ideal translation should aim to produce on the minds of TL readers as nearly as
possible the same effect as was produced by the original on its readers. Similarly, Knox
(1957:5) insists that a translation should be “read with the same interest and enjoyment
which a reading of the original would have afforded”. The support for a natural and easy TL
style also comes from Procházka (in Garvin 1955) who re-enforces this translation strategy
and claims that “the translation should make the same resultant impression on the TL reader
as the original does on its SL reader”.
The lack of easy and natural style is often encountered in Qur’an translation, where stylis-
tic literalness has led to confusing TTs, as in Q20:78 and Q35:28 provided below:
(78 ‫ﻟﯿﻢ ﻣﺎ ﻏﺸﯿَﻬُﻢ )ﻃﻪ‬ َ ِ‫ن ﺑﺠُﻨﻮده‬

ِ ‫ﻓﻐﺸﯿَﻬُﻢ ﻣﻦ ا‬ ُ ‫ﺮﻋﻮ‬
َ ‫ – ﻓﺄﺗﺒَﻌَﻬُﻢ ﻓ‬So Pharaoh pursued them
with his soldiers, and there covered them from the sea that which covered them,
Q20:78.
(28 ‫ُﻠﻤﺎء )ﻓﺎﻃﺮ‬
ٌ ‫ﻋﺒﺎده اﻟﻌ‬
ِ ‫ﷲ ﻣﻦ‬َ ‫ – إﻧﱠﻤﺎ ﯾﺨﺸﻰ ا‬Only those fear Allah, from among His ser-
vants, who have knowledge, Q35:28.
3.4 Sources of stylistic literalness

There are six major sources that lead to stylistic literalness in Arabic translation. These are
(i) hyperbaton, (ii) foregrounding, (iii) the absolute object, (iv) verbal substitution, and (v)
the detached pronoun.
1. Hyperbaton: Grammatically, this is concerned with word order. Hyperbaton is a
marked (unusual) word order in Arabic. In terms of discourse semantics and discourse prag-
matics, hyperbaton is a discursive structure; a sentence which involves hyperbaton entails an
ideological connotative meaning. The TTs are based on Saheeh International (1997).
Example 1:
When Abraham was raising the foundations of the hose and with him Ishmael.
(127 ‫وإﺳﻤﺎﻋﯿﻞ )اﻟﺒﻘﺮة‬

ُ ِ‫اﻟﻘﻮاﻋﺪَ ﻣﻦ اﻟﺒﯿﺖ‬
ِ ُ‫ﯾﺮﻓﻊ إﺑﺮاﻫﯿﻢ‬
ُ ‫وإذ‬
where the second subject noun ‫إﺳﻤﺎﻋﯿﻞ‬

ُ “Ishmael” is placed at the end of the sentence while
it should have been placed after the first subject noun ُ‫“ إﺑﺮاﻫﯿﻢ‬Abraham”. The unmarked
(usual) word order is
ِ‫اﻟﻘﻮاﻋ َﺪ ﻣﻦ اﻟﺒﯿﺖ‬
ِ ُ
‫وإﺳﻤﺎﻋﯿﻞ‬ ُ‫ﯾﺮﻓﻊ إﺑﺮاﻫﯿﻢ‬
ُ ‫وإذ‬
Example 2:
(39 ‫ﺖ )اﻟﺮﻋﺪ‬
ُ ‫ُﺜﺒ‬
ِ ‫وﯾ‬ ُ‫ﷲ ﻣﺎ ﯾﺸﺎء‬
ُ ‫ – ﯾﻤﺤُﻮ ا‬God erases whatever He will or confirms.
ُ ‫“ ﯾُﺜِﺒ‬to confirm” should have been placed next to the first verb ‫ﯾﻤﺤُﻮ‬
where the second verb ‫ﺖ‬
“to erase”. The unmarked word order is
ُ ‫ﷲ ﻣﺎ‬
‫ﯾﺸﺎء‬ ُ ‫ﺖا‬
ُ ‫ُﺜﺒ‬
ِ ‫ﯾﻤﺤﻮ وﯾ‬
Example 3:
He (Moses) sensed within himself apprehension – (67 ‫ﺧﯿﻔﺔ ﻣﻮﺳﻰ )ﻃﻪ‬
ً ِ ‫ﺲ ﻓﻲ‬
‫ﻧﻔﺴﻪ‬ َ ‫ﻓﺄوﺟ‬
َ
In this type of hyperbaton, the marked word order is employed for the perlocutionary
effect of rhythmic effects; stylistically, to achieve the rhetorical device (assonance)
through the re-shuffle of lexical items. The unmarked (usual) word order is ‫ﺲ ﻣﻮﺳﻰ‬َ ‫ﺄوﺟ‬
َ ‫ﻓ‬
‫ﻧﻔﺴ ِﻪ‬
ِ ‫ﺧﯿﻔﺔ ﻓﻲ‬
ً
The backgrounding (placement at the end of the sentence) of the subject noun ‫ﻣﻮﺳﻰ‬
“Moses” is for a stylistic reason: to achieve assonance, since the macro text is characterized
by the rhythmic effect through the long vowel /-a/ (‫ )ى‬at the end of ayah-final words. How-
ever, the placement of the prepositional phrase ‫ﺴ ِﻪ‬
ِ ‫“ ﻓﻲ ﻧﻔ‬within himself” is for the pragmatic
function of focus and saliency.
Example 4:
(100 ‫ﻦ )اﻷﻧﻌﺎم‬
‫اﻟﺠ ﱠ‬
ِ ‫ُﺮﻛﺎء‬
َ ‫ﷲﺷ‬ِ ‫ – ﺟَﻌﻠﻮا‬They have attributed to God partners – the jinn.
This is a marked (unusual) word order with three objects. The main verb is ‫“ ﺟَﻌَﻠﻮا‬they ‘the
polytheists’” attributed, whose first direct object is ‫“ اﻟﺠِﻦﱠ‬the jinn”; its second direct object
is ‫َﻛﺎء‬
َ ‫“ ﺷُﺮ‬partners”; and its third object is ‫ﷲ‬ ِ “to God”. However, the first direct object ‫اﻟﺠِﻦﱠ‬
is not placed next to the prepositional phrase ‫ﷲ‬ ِ “to God”. This stylistic pattern is employed
for a dogmatic performative intent (communicative purpose). The text producer has avoided
the placement of ‫ﻦ‬ ‫ اﻟﺠِ ﱠ‬next to the prepositional phrase (the third direct object) ‫ﷲ‬ ِ to achieve
the illocutionary force of glorification to ‫“ اﷲ‬God” because, theologically, ‫ اﻟﺠِﻦ‬are of lower
status than God and are created by Him. Therefore, a lexical re-shuffle in word order is
required to preserve the Qur’anic notion of monotheism and de-anthropomorphism ‫اﻟﺘﻨﺰﯾﻪ‬.
The unmarked (usual) word order is ‫ﷲ وﺧَﻠَﻘَﻬُﻢ‬ ِ ‫َﻛﺎء‬
َ ‫ﻦ ﺷُﺮ‬‫ﺟَﻌَﻠُﻮا اﻟﺠِ ﱠ‬, where the third object ‫ﷲ‬
ِ
“to God” appears at the end of the sentence. Thus, focus (saliency), which has a high com-
municative value, has been given to ‫ﻦ‬ ‫اﻟﺠِ ﱠ‬, while ‫ اﷲ‬has appeared with zero focus. The same
applies to Q37:126.
2. Foregrounding: Stylistically, foregrounding is a linguistic device. However, gram-
matically, foregrounding is concerned with word order. It is a marked (unusual) word order
in Arabic because a word or an expression is moved from its usual position and placed at
the beginning of the sentence for the perlocutionary effect of saliency (focus). Thus, fore-
grounding is “prominence that is motivated” (Halliday 1971:339). In terms of discourse
semantics and discourse pragmatics, foregrounding represents a discursive structure; a
sentence that involves foregrounding entails an ideological connotative meaning. How-
ever, in Arabic, foregrounding can also be employed to maintain the rhythmic effects of
assonance; it is a stylistic mechanism, as illustrated through the following examples that
demonstrate stylistic literalness. The TTs are based on Saheeh International (1997:167,
176, 462, 485):
The dead, God will resurrect them – (36 ‫ﷲ )اﻷﻧﻌﺎم‬ ُ ‫ﯾﺒﻌﺜُﻬُﻢ ا‬

َ ‫اﻟﻤﻮﺗﻰ‬
Noah, We guided before – (84 ‫ﻗﺒﻞ )اﻷﻧﻌﺎم‬ُ ‫ﻧﻮﺣﺎ ﻫﺪﯾﻨﺎ ﻣﻦ‬
ً
(72 ‫ﷲ اﻟﺬﯾﻦ ﻛﻔﺮوا )اﻟﺤﺞ‬
ُ ‫اﻟﻨﺎر وﻋَﺪَﻫﺎ ا‬
ُ – It is the fire which God has promised those who
disbelieve.
(42 ‫اﻟﻤﺼﯿﺮ )اﻟﻨﻮر‬
ُ ‫ﷲ‬
ِ ‫ﻚ اﻟﺴﻤﺎواتِ واﻷرضِ واﻟﻰ ا‬ ُ ‫ﷲ ُﻣﻠ‬
‫ – ﱢ‬To Allah belongs the dominion of
the heavens and the earth, and to Allah is the return.
In the above examples, foregrounding is represented by the plural noun ‫“ اﻟﻤﻮﺗﻰ‬the dead”,
ً‫“ ﻧﻮﺣﺎ‬Noah”, ‫اﻟﻨﺎر‬
ُ “the fire”, ‫ﷲ‬ ِ “to Allah”, and ‫ﷲ‬
ِ ‫“ اﻟﻰ ا‬to Allah”, which have been made sali-
ent by their initial positions. The above examples are marked (unusual) word orders. Their
unmarked (expected, usual) word orders are
‫ﷲ اﻟﻤﻮﺗﻰ‬
ُ ‫ﯾﺒﻌﺚ ا‬
ُ
ُ ‫ﻧﻮﺣﺎ ﻣﻦ‬
‫ﻗﺒﻞ‬ ً ‫ﻫﺪﯾﻨﺎ‬
‫ﷲ اﻟﺬﯾﻦ ﻛﻔﺮوا اﻟﻨﺎر‬
ُ ‫وﻋﺪ ا‬
َ
‫ﷲ‬
ِ ‫اﻟﻤﺼﯿﺮُ اﻟﻰ ا‬/‫ﷲ‬
ِ ‫واﻷرض‬
ِ ِ‫ﻣُﻠﻚُ اﻟﺴﻤﺎوات‬
The foregrounded elements include (i) the direct object, as in ‫اﻟﻘﻤﺮ‬َ “the moon” and ‫اﻷرض‬
َ
“the Earth” in Q36:39 and Q79:30 respectively; (ii) ‫اﻟﻤﺒﺘﺪأ‬, as in ُ‫“ اﻟﺴﺎرق‬the male thief”
and ُ‫“ اﻟﺰاﻧﯿﺔ‬the unmarried woman found guilty of sexual intercourse” in Q5:38 and Q24:2
respectively; and (iii) the prepositional phrase, as in ِ‫“ ﺑﺎﻟﻨﺠﻢ‬by the stars” in Q16:16.
3. The absolute object: This is also a source of stylistic literalness, as in
(16–15 ‫ )اﻟﻄﺎرق‬.ً‫وأﻛﯿﺪ ﻛﯿﺪا‬

ُ َ
.ً‫ﯾﻜﯿﺪون ﻛﯿﺪا‬ ‫إﻧﱠﻬُﻢ‬
Stylistic literalness has been adopted by most Qur’an translators:
Lo! they plot a plot (against thee, O Muhammad)
And I plot a plot (against them) (Pickthall 1930:no page).
As for them, they are but plotting a scheme, And I am planning a scheme (Ali 1934:no
page).
They are devising guile, and I am devising guile (Arberry 1955:275).
Behold, they [who refuse to accept it] devise many a false argument [to disprove its
truth]; but I shall bring all their scheming to nought (Asad 1980:1276).
Indeed, they are planning. But I am planning a plan (Saheeh International 1997:878).
However, a TT which observes cohesion can provide the following TT:
They plot and scheme, but so do I (Abdel Haleem 2005:417).
where verbal substitution is provided through the replacement of the verb (to plan) with the
verb (do).
Other examples based on Saheeh International (1997:586, 830, 831, 884):
Remember Allah with much remembrance – (41 ‫ﻛﺜﯿﺮا )اﻷﺣﺰاب‬ ً ً ‫ﷲ ِذ‬

‫ﻛﺮا‬ َ ‫اذﻛُﺮوا ا‬
Extract you extraction – (18 ‫إﺧﺮاﺟﺎ )ﻧﻮح‬
ً ‫ُﺨﺮﺟُﻜُﻢ‬
ِ ‫ﯾ‬
They conspired a conspiracy – (22 ‫ﻣﻜﺮا )ﻧﻮح‬
ً ‫ﻣﻜﺮوا‬
You love wealth with immense love – (20 ‫ن اﻟﻤﺎلَ ﺣُﺒﱠﺎً ﺟ ﱠﻤ ًﺎ )اﻟﻔﺠﺮ‬ ‫ﺗ ﱡ‬
َ ‫ُﺤﺒﻮ‬
4. Verbal substitution: Substitution is the replacement of one item (a verb or a noun/noun
phrase) by another to avoid repetition. English has verbal substitution through the verbal
substitutes (do, be, have). However, Arabic does not have verbal substitution but prefers to
reiterate (repeat) the main verb. Stylistic literalness takes place when the translator ignores
the English stylistic/grammatical norm of verbal substitution and repeats the same Arabic
verb in English, as in Q20:69 where the translator ignores verbal substitution and repeats the
َ ‫ﺻَﻨ‬
same verb ‫ﻊ‬ َ , which should be “what they have done”:
Allah knows, while you know not – (216 ‫اﷲُ ﯾﻌﻠﻢُ وأﻧﺘﻢ ﻻ ﺗﻌﻠﻤﻮن )اﻟﺒﻘﺮة‬
And throw what is in your right hand; it will swallow up what they have crafted. What
َ ‫ﯾﻤﯿﻨَﻚ َﺗ‬
they have crafted is but the trick of a magician – ‫ﻠﻘﻒ ﻣﺎ ﺻﻨﻌﻮا إﻧﱠﻤﺎ‬ ِ ‫وأﻟﻖ ﻣﺎ ﻓﻲ‬
ِ
(69 ‫ﻛﯿﺪ ﺳﺎﺣﺮ )ﻃﻪ‬
ُ ‫ﺻﻨﻌﻮا‬
The above TTs involve stylistic literalness due to the repetition of the verbs ‫ﯾﻌﻠ ُﻢ‬
َ “know”
and ‫“ ﺻَﻨَﻌُﻮا‬crafted”. However, to avoid stylistic literalness, the translator needs to observe
verbal substitution:
Allah knows, while you do not.

they have done is but the trick of a magician.
For more details on verbal substitution, see Chapter 5, Section 5.6.1.1.

5. The detached pronoun ‫ﺿﻤﯿﺮ اﻟﻔﺼﻞ‬: The detached pronoun occurs in Arabic as an
affirmation mechanism to the subject noun. However, English does not have this stylistic
feature and the TT does not need to have an extra pronoun, which does not provide the TT
with affirmation, as in the following examples:
(119 ‫ﻚ ﻫﻮ أﻋﻠﻢُ ﺑﺎﻟﻤﻌﺘﺪﯾﻦ )اﻷﻧﻌﺎم‬

‫إﱠ‬
Thy Lord, He is Best Aware of the transgressors, Q6:119 (Pickthall 1930:no page).
Indeed, your Lord – He is most knowing of the transgressors, Q6:119 (Saheeh Interna-
tional 1997:183).
(86 ‫ق اﻟﻌﻠﯿﻢ )اﻟﺤﺠﺮ‬

ُ ‫ﻚ ﻫﻮ اﻟﺨﻼﱠ‬
َ ‫ن ر ّﺑ‬
‫إﱠ‬
Thy Lord! He is the All-Wise Creator, Q15:86 (Pickthall 1930:no page).
Surely thy Lord, He is the All-creator, the All-knowing, Q15:86 (Arberry 1955:115).
Indeed, your Lord – He is the knowing creator, Q15:86 (Saheeh International 1997:151).
(191 ،175 ،140 ،122 ،104 ،68 ،9 ‫ﻚ ﻟﻬﻮ اﻟﻌﺰﯾﺰُ اﻟﺮﺣﯿﻢ )اﻟﺸﻌﺮاء‬
‫إﱠ‬
Thy Lord! He is indeed the Mighty, the Merciful, Q26:9, 68, 104, 122, 140, 175, 191
Surely thy Lord, He is the All-mighty, the All-compassionate, Q26:9, 68, 104, 122, 140,
175, 191 (Arberry 1955:163).
And verily, thy Lord is He, the Exalted in Might, Most Merciful, Q26:9, 68, 104, 122,
140, 175, 191 (Ali 1934:no page).
Verily, thy Sustainer – He alone – is almighty, a dispenser of grace!, Q26:9, 68, 104,
122, 140, 175, 191 (Asad 1980:765).
Your Lord – He is the exalted in might, the merciful, Q26:9, 68, 104, 122, 140, 175, 191
Throughout the above TTs, stylistic literalness of the Arabic detached pronoun is repre-
sented by either the addition of the dash (–) after the subject noun followed by the pronoun
“He” + “is the” or the repetition of the ST detached pronoun “He”. Below are samples of
translations without stylistic literalness:
Thy Lord knows very well the transgressors, Q6:119 (Arberry 1955:62).
Your Lord knows best who oversteps the limit, Q6:119 (Abdel Haleem 2005:89).
Indeed, your creator knows best the transgressors, Q6:119 (Ahmad 2010:185).
For verily it is thy Lord who is the Master-Creator, knowing all things, Q15:86 (Ali
1934:no page).
Verily, thy Sustainer is the all-knowing Creator of all things! Q15:86 (Asad 1980:
536).
Your Lord is the all-knowing creator, Q15:86 (Abdel Haleem 2005:164).
Indeed, your creator is the all-knowing creator, Q15:86 (Ahmad 2010:344).
Your Lord alone is the almighty, the merciful, Q26:6, 68, 104, 122, 140, 175, 191 (Abdel
Haleem 2005:232).
Indeed, your creator is all-mighty, the most merciful, Q26:6, 68, 104, 122, 140, 175, 191
(Ahmad 2010:484).
6. Arabic-specific stylistic structure: There are three Arabic stylistic structures which lead
to stylistic literalness in English:
(i) third-person masculine singular pronoun ‫“ ﻫﻮ‬he” + relative pronoun ‫“ اﻟﺬي‬who” + main
verb, as in
It is He who made for you the night to rest therein and the day – ‫اﻟﻠﯿﻞ‬ َ ‫ﻫﻮ اﻟﺬي َﺟَﻌَﻞ ﻟﻜﻢ‬
(67 ‫واﻟﻨﻬﺎر ﻣُﺒﺼِﺮا )ﯾﻮﻧﺲ‬
َ ‫ﻟﺘﺴﻜُﻨُﻮا ﻓﯿﻪ‬
It is He who begins creation; then He repeats it – (27 ‫ُﻢ ﯾُﻌﯿ ُﺪ ُه )اﻟﺮوم‬
‫ﻫﻮ اﻟﺬي ﯾﺒﺪأُ اﻟﺨﻠﻖَ ﺛ ﱠ‬
where stylistic literal translation is achieved through the TL cleft sentence stylistic structure
“It is He who” + main verb . . . .
(ii) third-person masculine singular pronoun ‫“ ﻫﻮ‬he” + noun ‫“ اﷲ‬God” + relative pronoun
‫“ اﻟﺬي‬who” + no-main-verb nominal sentence, as in
He is God; there is no god but He – (22 ‫ﻫُﻮ )اﻟﺤﺸﺮ‬ ‫ﷲ اﻟﺬي ﻻ إﻟﻪَ ﱠ‬
‫إﻻ‬ ُ ‫ﻫﻮ ا‬
where the third-person pronoun ‫ ﻫﻮ‬is a cataphoric reference because it has occurred before
its antecedent noun ‫اﷲ‬. Stylistic literalness is achieved through adherence to the ST stylistic
word order.
(iii) noun “Allahu” “God” or cataphoric pronoun ‫“ ﻫﻮ‬he” + relative pronoun + main verb, as in
It is Allah who sent down the Book in truth. – (17 ‫أﻧﺰل اﻟﻜﺘﺎبَ ﺑﺎﻟﺤﻖ )اﻟﺸﻮرى‬
َ ‫ﷲ اﻟﺬي‬
ُ ‫ا‬
It is He who forms you . . . It is He who had sent down to you the Book – ‫ﻫﻮ اﻟﺬي‬
(7–6 ‫اﻟﻜﺘﺎب )آل ﻋﻤﺮان‬
َ َ
‫ﻋﻠﯿﻚ‬ َ ‫ ﻫﻮ اﻟﺬي‬. . . ‫ﯾُﺼﻮﱢرَﻛُﻢ‬
‫أﻧﺰل‬
where the above ST-specific stylistic structure are translated literally through the TL cleft
sentence stylistic structure (It is He who . . . ).
These exercises aim to put theory into practice and provide practical translation training
exercises with a solution to each question. The discussion and analysis aim to provide stu-
dents with what has taken place during the translation process and guide them to achieve a
successful translation of sensitive texts. The exercises provide valuable insight into transla-
tions which adopt stylistic literalness, typifying the structural equivalence with the ST, as
well as gloss and formal equivalence translation approaches, concerned with equivalence of
style – comparing these approaches with translations which adopt transposition, dynamic
equivalence, and natural translation approaches, which allow for the shifting of ST word
order, aim for minimizing the foreignness of the TT and the complete stylistic naturalness of
the TT based on the TL grammatical norms.
1 Compare the ST and the TT in terms of textual and discourse features and provide a
translation commentary based on the TT stylistic literalness:
(13 ‫اﻟﻜﺎذﺑﻮن )اﻟﻨﻮر‬ ‫ُوﻟﺌﻚ ﻋﻨﺪ ِﷲ ﻫُﻢ‬

َ ‫أ‬
The above ST is a marked (unusual) word order because the prepositional phrase ‫ﻋﻨﺪ اﷲ‬ َ is
moved from its position at the end of the sentence and placed after the subject demonstrative
pronoun ‫ُوﻟﺌﻚ‬
َ ‫“ أ‬those”. The source of stylistic literalness is the rhetorical feature of hyper-
baton represented by the prepositional phrase ‫“ ﻋﻨﺪ اﷲ‬in the sight of God”, whose original
position is at the end of the sentence: ‫ُوﻟﺌﻚ ﻫُﻢ اﻟﻜﺎذﺑﻮنَ ﻋﻨﺪ اﷲ‬
َ ‫أ‬. We have encountered the
following TTs with stylistic literalness, and which employ the gloss translation approach,
where the translator attempts to reproduce the ST form and content as literally and meaning-
fully as possible:
Such men, in the sight of Allah, (stand forth) themselves as liars! (Ali 1934:no page).
It is those [accusers] who, in the sight of God, are liars indeed! (Asad 1980:733).
It is they, in the sight of Allah, who are the liars (Saheeh International 1997:479).
In contrast, let us consider the following TTs which have adopted the transposition (shift)
and dynamic equivalence translation approaches, and abandoned ST hyperbaton:
They verily are liars in the sight of Allah (Pickthall 1930:no page).
In God´s sight they are the liars (Arberry 1955:155).
They are the liars in God’s eyes (Abdel Haleem 2005:221).
(110 ‫أﺣﺪا )اﻟﻜﻬﻒ‬

َ ‫ﱢﻪ‬
ِ ‫رﺑ‬ ِ
‫ﺑﻌﺒﺎدة‬ ُ ‫ُﺸﺮ‬
‫ك‬ ِ ‫ وﻻ ﯾ‬. . .
This is a marked (unusual, unexpected) word order and involves hyperbaton through the
occurrence of the object noun ‫َﺪا‬ً ‫ أﺣ‬at the end of the sentence, when it should have occurred
after the verb ‫“ ﯾُﺸﺮِك‬associate”. The unmarked (ordinary) word order that does not involve
hyperbaton is ‫رﺑ ِﻪ‬
‫ﺑﻌﺒﺎدة ﱢ‬
ِ ‫َﺪا‬
ً ‫ك أﺣ‬
ُ ‫ُﺸﺮ‬
ِ ‫وﻻ ﯾ‬. Among the TTs which have maintained ST hyperba-
ton and provided stylistically literal translations are
not associate with his Lord´s service anyone (Arberry 1955:133).
and not associate in the worship of his Lord anyone (Saheeh International 1997:407).
Other TTs have ignored the ST hyperbaton and provided a natural TT style, as in
make none sharer of the worship due unto his Lord (Pickthall 1930:no page).
in the worship of his Lord, admit no one as partner (Ali 1934:no page).
and let him not ascribe unto anyone or anything a share in the worship due to his Sus-
tainer! (Asad 1980:627).
and give no one a share in the worship due to his Lord (Abdel Haleem 2005:190).
(109 ‫ﻫُﻢ اﻟﺨﺎﺳﺮون )اﻟﻨﺤﻞ‬ ِ

‫اﻵﺧﺮة‬ ‫َﺮ َم أﻧﱠﻬُﻢ ﻓﻲ‬
َ‫ﻻ ﺟ‬
Stylistically, the ST is a marked (unusual) word order because it involves the rhetorical
device of hyperbaton through the active participle noun ‫“ اﻟﺨﺎﺳﺮون‬the losers”, which has
been taken from its normal position after the subject ‫( ﻫُﻢ‬they) and is placed at the end of
the sentence: ‫ﺮ َم أﻧﱠﻬُﻢ اﻟﺨﺎﺳِﺮون ﻓﻲ اﻵﺧِﺮَة‬
َ‫ﺟ‬
َ ‫ﻻ‬. The following translations have maintained
the same ST style and word order – stylistic literalness – and applied the gloss and formal
equivalence translation approaches that are concerned with equivalence with the ST style:
Assuredly in the Hereafter they are the losers (Pickthall 1930:no page).
Without doubt, in the Hereafter they will perish (Ali 1934:no page).
Without a doubt, in the world to come they will be the losers (Arberry 1955:121).
Truly it is they, they who in the life to come shall be the losers! (Asad 1980:567).
Assuredly, it is they, in the hereafter, who will be the losers (Saheeh International 1997:369).
Let us consider the following translation, which has adopted the transposition (shift) and
dynamic equivalence translation approaches, and abandoned ST hyperbaton. The following
TTs aim to minimize the foreignness of the TT and to achieve complete stylistic naturalness
of the TT based on the TL grammatical norms:
There is no doubt that they will be the losers in the hereafter (Abdel Haleem 2005:173).
No doubt, they will be the losers in the hereafter (Ahmad 2010:361).
It is worthwhile to note that the translator needs to maintain the TT grammatical norms even
when the ST involves hyperbaton, as in: 133 ‫اﻟﻤﻮت اﻟﺒﻘﺮة‬
ُ ‫ب‬ ُ ‫ﻀ َﺮ‬
َ ‫ﯾﻌﻘﻮ‬ َ ‫ﺣ‬
َ “Death approached
Jacob”, where hyperbaton is introduced by the object noun ‫ُﻮب‬ َ ‫ﯾﻌﻘ‬, which has been taken
out of its ordinary position after the verb, and is placed before the subject ‫اﻟﻤﻮت‬
ُ . This is a
marked (unusual) word order whose unmarked (usual) word order is ‫ﯾﻌﻘﻮب‬ َ ُ
‫اﻟﻤﻮت‬ ‫ﻀ َﺮ‬
َ ‫ﺣ‬
َ.
Due to TT grammatical requirement, we need to provide a translation based on the unmarked
word order: “Death approached Jacob”, Q2:133.
ً ‫ﻖ ِظ‬
(81 ‫ﻼﻻ )اﻟﻨﺤﻞ‬ َ ‫ﺧَﻠ‬
َ ‫ﻣﻤﺎ‬
ّ ‫ﻞ ﻟﻜُﻢ‬
َ ‫َﻌ‬
َ ‫واﷲ ﺟ‬
ُ
The ST involves the rhetorical device of hyperbaton through the plural noun ‫ل‬ ً ‫ﻇِﻼ‬
“shadows”, which is placed at the end of the sentence while its expected position is after the
prepositional phrase ‫“ ﻟﻜﻢ‬for you”: .‫ﻖ‬
َ ‫ﺧَﻠ‬
َ ‫ﻣﻤﺎ‬
‫ِﻼﻻ ﱠ‬
ً ‫ﻞ ﻟﻜﻢ ﻇ‬
َ ‫ﺟ َﻌ‬
َ ‫واﷲ‬
ُ Having adopted the gloss and
formal equivalence translation approaches, the following TTs have favored stylistic literal-
ness, kept the ST hyperbaton, and have produced equivalence with the ST style:
Allah hath given you, of that which He hath created, shelter from the sun (Pickthall
1930:no page).
It is Allah Who made out of the things He created, some things to give you shade (Ali
1934:no page).
And among the many objects of His creation,95 God has appointed for you [various]
means of protection (Asad 1980:559).
And Allah has made for you, from that which He created, shadows (Saheeh Interna-
tional 1997:365).
Among the creations of Allah are shades (Ahmad 2010:357).
Also, the TT by Saheeh International has translated the plural noun ‫ِﻼﻻ‬ ً ‫ ﻇ‬as “shadows”
literally and out of context, while its accurate context-based meaning is “shade”. However,
Pickthall and Asad have provided exegetical (paraphrastic) translation for the noun ‫ِﻼﻻ‬
ً ‫ﻇ‬.
For more stylistic literalness, Ahmad has kept the ST plural noun ‫ِﻼﻻ‬
ً ‫ ﻇ‬as plural in English,
although it violates TT grammatical norms.
To follow are the translations which have adopted the transposition (shift) and dynamic
equivalence translation approaches and abandoned ST hyperbaton. The following TTs
attempt to minimize the foreignness of the TT and achieve complete stylistic naturalness of
the TT based on the TL grammatical norms:
It is God who has appointed for you coverings of the things He created (Arberry
1955:120).
It is God who has given you shade from what He has created (Abdel Haleem 2005:171).
‫اﻟﺬﯾﻦ آﻣﻨﻮا ﻣﻦ اﻟﻜﱢُﻔﺎر ﯾﻀﺤﻜﻮن‬

َ ‫ﻓﺎﻟﯿﻮم‬
َ . . . ‫ن اﻟﺬﯾﻦ أﺟﺮﻣﻮا ﻛﺎﻧﻮا ﻣﻦ اﻟﺬﯾﻦَ آﻣﻨﻮا ﯾﻀﺤﻜﻮن‬
‫إﱠ‬
(34 ،29 ‫)اﻟﻤﻄﻔﻔﯿﻦ‬
The above ST involves the repetition of the same masculine plural verb ‫‘“ ﯾﻀﺤﻜﻮن‬they’
laugh”. In other words, the previous STs involve one source of stylistic literalness: hyperba-
ton. The two ST sentences represent a marked (unexpected) word order; they involve hyper-
baton where the main verb ‫ ﯾﻀﺤﻜﻮن‬is moved from its normal position and placed at the end
of the sentence. The unmarked (expected, normal) word order is below:
ُ ‫اﻟﺬﯾﻦ آﻣﻨﻮا ﯾﻀﺤﻜﻮن ﻣﻦ‬

ِ‫اﻟﻜﻔّﺎر‬ َ َ
‫ﻓﺎﻟﯿﻮم‬ . . . ‫ن اﻟﺬﯾﻦ أﺟﺮﻣﻮا ﻛﺎﻧﻮا ﯾﻀﺤﻜﻮن ﻣﻦ اﻟﺬﯾﻦَ آﻣﻨﻮا‬
‫إﱠ‬
However, the above stylistic structure (the unmarked word order) does not involve hyperba-
ton and has led to the loss of the stylistic (rhetorical) feature of assonance (‫ )اﻟﺴﺠﻊ‬achieved
through the word-final sound ‫ون‬, which is the major phonetically based stylistic feature of
Q83. Let us consider the following TTs:
The guilty used to laugh at those who believed . . . This day it is those who believe who
have the laugh of disbelievers (Pickthall 1930:no page).
Those in sin used to laugh at those who believed . . . But on this Day the Believers will
laugh at the Unbelievers (Ali 1934:no page).
Behold, the sinners were laughing at the believers . . . So today the believers are laugh-
ing at the unbelievers (Arberry 1955:273).
BEHOLD, those who have abandoned themselves to sin are wont to laugh at such as
have attained to faith . . . But on the Day [of Judgment], they who had attained to
faith will [be able to] laugh at the [erstwhile] deniers of the truth (Asad 1980:1269).
Indeed, those who committed crimes used to laugh at those who believed . . . So today
those who believed are laughing at the disbelievers (Saheeh International 1997:872).
The wicked used to laugh at the believers . . . So today the believers are laughing at the
disbelievers (Abdel Haleem 2005:414).
Based on the above TTs, we can safely argue that the TT grammatical norms have not
allowed stylistic literalness where the main verb “laugh” must occur after the subject and
before its object. Thus, the transposition (shift) and natural translation approaches have been
adopted. These are grammar-based translation approaches that involve a change in the gram-
mar from the SL to TL. Although the ST involves the repetition of the same verb ‫ﯾﻀﺤﻜﻮن‬,
this does not constitute a source of stylistic literalness in the TT where verbal substitution
can be employed.
(49 ‫رﺑﱢﻜُﻢ ﻋﻈﯿﻢ )اﻟﺒﻘﺮة‬ ‫ﺑﻼء ﻣﻦ‬

The above ST involves the stylistic feature of hyperbaton represented by the adjective
‫“ ﻋﻈﯿﻢ‬great, tremendous”, which has been taken from its original position after the noun
ٌ‫ ﺑﻼء‬and is placed at the end of the sentence. This is regarded as a marked word order
because the adjective ‫“ ﻋﻈﯿﻢ‬great” has been moved from its normal position. However,
as a grammatical requirement by English, the adjective must occur before the noun it
modifies. Let us consider the following TTs, which do not employ stylistic literalness.
The following TTs have adopted transposition, dynamic equivalence, and natural transla-
tion approaches, allowing for the shifting of ST word order and aiming to minimize the
foreignness of the TT, as well as to achieve complete stylistic naturalness of the TT based
on the TL grammatical norms.
That was a tremendous trial from your Lord (Pickthall 1930:no page).
Therein was a tremendous trial from your Lord (Ali 1934:no page).
In that was a grievous trial from your Lord (Arberry 1955:6).
Which was an awesome trial from your Sustainer (Asad 1980:36).
And in that was a great trial from your Lord, Q2:49 (Saheeh International 1997:9).
That was a great trial from your Lord (Abdel Haleem 2005:8).
(15 ‫ﯾﻮﻣﺌﺬ ﻟﻤﺤﺠﻮﺑﻮن )اﻟﻤﻄﻔﻔﯿﻦ‬

ٍ ‫إﻧﱠﻬُﻢ ﻋﻦ رﺑﱢﻬِﻢ‬
The TTs that preserve the ST hyperbaton and provided marked (unusual) word order are
Verily, from (the Light of) their Lord, that Day, will they be veiled (Ali 1934:no page).
Verily, from [the grace of] their Sustainer shall they on that Day be debarred (Asad
1980:1267).
Indeed, from their Lord, that day, they will be partitioned (Saheeh International
1997:871).
In these translations, both the ST and the TTs stylistically represent marked (unusual) word
orders. The TTs involve stylistic literalness because the ST involves hyperbaton where the
plural passive participle ‫“ اﺳﻢ اﻟﻤﻔﻌﻮل ﻣﺤﺠﻮﺑﻮن‬be partitioned” is placed at the end of the
sentence. The ST unmarked (usual) word order is ‫ﯾﻮﻣﺌﺬ‬ ٍ ‫“ إﻧﱠﻬُﻢ ﻟﻤﺤﺠﻮﺑﻮن ﻋﻦ ﱢ‬Indeed,
‫رﺑﻬِﻢ‬
they will be partitioned from their Lord that day”. The latter stylistic structure of both the ST
and the TT does not involve hyperbaton and has led to the loss of the rhetorical feature of
assonance and the absence of stylistic literalness. Thus, the above TTs have adopted transpo-
sition, dynamic equivalence, and natural translation approaches, which allow for the shifting
of ST word order, aim to minimize the foreignness of the TT as well as to achieve complete
stylistic naturalness of the TT based on the TL grammatical norms.
However, other TTs have abandoned stylistic literalness and adopted transposition,
dynamic equivalence, and natural translation approaches:
But surely on that day they will be covered from (the mercy of) their Lord (Pickthall
1930:no page).
Indeed; but upon that day they shall be veiled from their Lord Arberry 1955:273).
On that day they will be screened off from their Lord (Abdel Haleem 2005:413).
They (the disbelievers) will, indeed, be kept behind a barrier to prevent them from
seeing their Creator that day (Ahmad 2010:818).
8 Homework assignment: The following examples involve verbal substitution. You are
told about the verbal substitution for each sentence. Compare each ST with various TTs
in terms of textual and discourse features and provide a translation commentary based
on the TT stylistic literalness:
11 ‫ﺳﻌﯿﺮا )اﻟﻔﺮﻗﺎن‬ ‫ب ﺑﺎﻟﺴﺎﻋﺔ‬

َ ‫ﺑﺎﻟﺴﺎﻋﺔ وأﻋﺘﺪﻧﺎ ﻟِﻤَﻦ ﻛ ﱠﺬ‬
ِ ‫( )ﺑﻞ ﻛﺬﱠﺑﻮا‬i)
where the verb ‫ب‬َ ‫“ ﻛَﺬﱠ‬to deny” is repeated in Q25:11 but in English it should be substituted
by the verb (to do).
63 ‫ﻏﻮﯾﻨﺎ )اﻟﻘﺼﺺ‬ ‫( )رﺑﻨﺎ ﻫﺎؤﻻء اﻟﺬﯾﻦ أﻏﻮﯾﻨﺎ أﻏﻮﯾﻨﺎﻫُﻢ ﻛﻤﺎ‬ii)
where the verb ‫ﻏَﻮى‬/‫“ أﻏﻮى‬to deviate” is repeated in Q28:63 but in English it should be
substituted by the verb “to do”.
14 ‫ﻟﻜُﻢ )ﻓﺎﻃﺮ‬ ‫( )إن ﺗﺪﻋُﻮﻫُﻢ ﻻ ﯾﺴﻤﻌُﻮا ُدﻋﺎءَﻛُﻢ وﻟﻮ َﺳﻤِﻌُﻮا ﻣﺎ اﺳﺘﺠﺎﺑُﻮا‬iii)
where the verb ‫ﯾﺴﻤﻊ‬

ُ “to hear” is reiterated while in English it should be substituted by the
auxiliary verb “could”.
18 ‫ﻟﻨﻔﺴﻪ )ﻓﺎﻃﺮ‬
ِ ‫( )ﻣﻦ ﺗﺰﻛﱠﻰ ﻓﺈﻧﱠﻤﺎ ﯾﺘﺰﻛّﻰ‬iv)
‫“ ﯾ ﱠ‬to purify” is reiterated while in English it should be substituted by
where the verb ‫َﺘﺰﻛﻰ‬
the auxiliary verb “do”.
9 Homework assignment: The following example involves verbal substitution and the
deletion of the absolute object ‫ﻛﯿﺪا‬
ً ‫ اﻟﻤﻔﻌﻮل اﻟﻤﻄﻠﻖ‬in order to avoid stylistic literalness.
You are told about the verbal substitution for each sentence. Compare each ST with
various TTs in terms of textual and discourse features and provide a translation com-
mentary based on the TT stylistic literalness:
(16–15 ‫ﻛﯿﺪا )اﻟﻄﺎرق‬ ُ

‫وأﻛﯿﺪ‬ ً‫ﯾﻜﯿﺪون ﻛﯿﺪا‬
َ ‫إﻧﱠﻬُﻢ‬
where the verb ‫أﻛﯿﺪ‬

ُ + the absolute object ‫ﻛﯿﺪا‬
ً are repeated in Arabic but they are substituted
by the verb (to do) in English. In order to avoid stylistic literalness, the translation process
should involve two steps: (i) verbal substitution through the verb (to do), and (ii) the deletion
of the ST absolute object.
10 Homework assignment and in-class discussion: Compare different translations of the

following STs and provide a translation commentary for each ST based on the different
translation processes and the cohesion systems of both the ST and the TTs. The follow-
ing STs involve either verbal or nominal substitution. The TT that avoids the TL cohe-
sion system is providing stylistic literalness. Discuss in detail.
137 ‫ِﺜﻞ ﻣﺎ آﻣﻨﺘُﻢ ﺑ ِﻪ ﻓﻘﺪ اﻫﺘَﺪَوا )اﻟﺒﻘﺮة‬

ِ ‫( )ﻓﺈن آﻣﻨﻮا ﺑِﻤ‬i)
139 ‫ﻫﻮ رﺑﱡﻨﺎ ورﺑﱞﻜٌﻢ وﻟﻨﺎ أﻋﻤﺎﻟُﻨﺎ وﻟﻜُﻢ أﻋﻤﺎﻟُﻜُﻢ )اﻟﺒﻘﺮة‬
َ ) (ii)
‫ﺑﺘﺎﺑِﻊ ِﻗﺒﻠََﺔ‬ ُ ‫ﺑﺘﺎﺑﻊ ِﻗﺒﻠََﺘُﻬﻢ وﻣﺎ‬
ِ ‫ﺑﻌﻀُﻬﻢ‬ َ َ ََ َ ٍ ‫ﺑﻜﱢﻞ‬ ُ ‫اﻟﻜﺘﺎب‬ ‫اﻟﺬﯾﻦ اُُﺗﻮا‬
َ ‫ﺗﯿﺖ‬ َ َ‫وﻟﺌِﻦ أ‬
ِ ِ ‫آﯾﺔ ﻣﺎ ﺗِﺒُﻌﻮا ِﻗﺒﻠﺘﻚ وﻣﺎ أﻧﺖ‬ َ
(145 ‫ﺑﻌﺾ )اﻟﺒﻘﺮة‬
ٍ
11 Homework assignment: The following ST constitutes a source of stylistic literalness.
Discuss the ST stylistic structure, compare the ST with various TTs in terms of the TL
cleft sentence stylistic structure, and provide a translation commentary based on the TT
stylistic literalness:
(99 ‫ﻣﺎء )اﻷﻧﻌﺎم‬

ً ِ
‫اﻟﺴﻤﺎء‬ ‫أﻧﺰل ﻣﻦ‬
َ ‫ﻫﻮ اﻟﺬي‬
12 Homework assignment: The following ST constitutes a source of stylistic literalness.
Provide sentence demarcation, discuss the ST stylistic structure, compare the ST with
various TTs, and provide a translation commentary based on TT stylistic literalness:
‫ﻟﺸﻤﺲ واﻟ َﻘ َﻤ َﺮ رأﯾﺘُﻬُﻢ ﻟﻲ ﺳﺎﺟﺪﯾﻦ‬

َ ‫ﻛﺒﺎ وا‬
ً ‫ﺸ َﺮ ﻛﻮ‬
َ‫ﻋ‬
َ ‫ﺣ َﺪ‬
َ‫ﺖأ‬
ُ ‫ﺖ إﻧﻲ رأﯾ‬
ِ ‫ﺑﯿﻪ ﯾﺎ أﺑ‬
ِ ‫ﻒﻷ‬ُ ‫ﺳ‬
ُ ‫ل ﯾﻮ‬
َ ‫إذ ﻗﺎ‬
(4 ‫)ﯾﻮﺳﻒ‬
13 Homework assignment: Compare different translations for the following text and pro-
vide a translation quality assessment. Specify the sentence grammatical structure (i.e.,
passive or active), the subject, the object or objects, and the meaning of the verb:
(128 ‫ﺢ )اﻟﻨﺴﺎء‬
‫اﻟﺸ ﱠ‬
ُ ُ ‫اﻷﻧﻔ‬
‫ﺲ‬ ُ ‫أُﺣﻀِﺮَت‬
14 Faced with ST-based stylistic idiosyncrasies, Qur’an translators struggle between the
stylistic literalness translation approach and other approaches like communicative,
dynamic equivalence or domestication translation approaches. Provide a translation
commentary based on different Qur’an translations of Q12:103 and 108. Discuss
the major Qur’an-specific stylistic features that have led to the translation problems
involved:
(103 ‫ﺑﻤﺆﻣﻨﯿﻦ )ﯾﻮﺳﻒ‬َ‫أﻛﺜﺮ اﻟﻨﺎسِ وﻟﻮ ﺣﺮﺻﺖ‬
ُ ‫وﻣﺎ‬
(108 ‫ﺑﺼﯿﺮة أﻧﺎ وﻣﻦ اﺗﺒﻌﻨﻲ )ﯾﻮﺳﻒ‬
ٍ ‫ﷲ ﻋﻠﻰ‬
ِ ‫ﻫﺬه ﺳﺒﯿﻠﻲ أدﻋﻮا إﻟﻰ ا‬
ِ ‫ﻗُﻞ‬
4 Translation beyond the full-stop
4.1 Introduction
The current chapter accounts for the translation of punctuation as a stylistic idiosyncrasy of
English, and how punctuation plays a major role in ST and TT textual continuity and coher-
ence. This chapter is concerned with the flow of information intra-sententially (within the
same sentence) and inter-sententially (among different sentences) by looking at the linguistic
features of the text like text cohesion and texture. Thus, it provides insight into the textual
geography of the ST and the TT through investigating the sequence of sentences, their word
order re-shuffle, and rearranging them according to a coherent and cohesive TL sentence/
paragraph structure with the main idea reproduced in a fresh form with equivalent effect.
The aim is to rid the TT of the ST clumsiness and structural complexity in order to enhance
clarity and meaning. The examples discussed provide valuable insight into how the textual
geography of Arabic is distinct from that of English.
4.2 Punctuation and translation

Any written text such as a sentence, a paragraph, or a whole text should be correctly punctu-
ated. Wrong punctuation leads to ambiguity and incorrect translation. Punctuation is seman-
tically oriented; two differently punctuated sentences have different meanings, as “No, don’t
stop!”, meaning “Do not stop and you should continue moving/driving/walking/doing some-
thing”, and “No! Don’t! Stop!”, meaning “Stop now. Do not continue moving/driving/walk-
ing/doing something and you should stop immediately”.
The discussion and examples provide an insight into ST sentence demarcation; to create
the sentence boundaries, underline the ST conjunction, and classify whether conjunctions
are inter-sentential or intra-sentential. Sentence delineation is mainly concerned with Arabic
texts because Arabic is a polysyndetic language, while English is asyndetic. Thus, English
does not need as many conjunctions as Arabic does. However, English punctuation marks
like the full-stop, comma, colon, semi-colon, and the dash are all semantically oriented; they
are meaningful and should be translated to Arabic. However, Arabic renders the English
punctuation marks to conjunctions. This is attributed to the fact that punctuation marks are
alien to Arabic, are stylistically misused, and are English-specific.
Arabic and English depict two distinct linguistic and textual systems. Thus, different SL
and TL punctuation and cohesive systems designate distinct stylistic preferences in the two
languages and may reflect different illocutionary force and different text producer’s per-
formative intent. Thus, different SL and TL punctuation and cohesive systems designate
distinct stylistic preferences in the two languages.
DOI: 10.4324/9781003268956-5
Taking punctuation into consideration, it is worthwhile to keep in mind the following
observations on Arabic translation:
1 Check whether you need a full-stop at the end of the sentence you are translating. Since
Arabic and English are linguistically different, the punctuation system of the SL and
the TL is different, too. Therefore, you may need to join two or more English sentences
into one Arabic sentence because you must follow the Arabic stylistic norms. However,
when you translate into English, you need to drop the Arabic conjunctions. In other
words, apply inter-sentential Arabic cohesive devices. The first Arabic sentence in any
text does not need a conjunction. Arabic needs a conjunction at the beginning of the sec-
ond sentence onwards. You also need to apply inter-paragraph Arabic cohesive devices.
2 Be careful with the style of journalistic English text. Let us consider the following
newspaper report: “The suspect was arrested in his London home yesterday evening”,
the police said.
Notice that the phrase “the police said” is placed at the end of the sentence. If we translate
this to Arabic, the journalistic stylistic structure needs to place “the police said” at the begin-
ning of the sentence. Thus, we allow adjustment of the ST form of the message in order to
satisfy the requirements of Arabic stylistic norms:
.‫أﻣﺲ‬ ‫ن اﻟﺸﺮﻃﺔ ذﻛﺮت ﺑﺄﻧﱠﻪ ﺗﻢ اﻋﺘﻘﺎل اﻟﻤﺸﺘﺒﻪ ﺑﻪ ﻓﻲ ﻣﻨﺰﻟﻪ ﺑﻠﻨﺪن ﯾﻮم‬

‫وﻣﻦ اﻟﺠﺪﯾﺮُ ﺑﺎﻟﺬﻛﺮ أ ﱠ‬
‫ﱠ‬
where we have used the journalistic conjunction ‫ أن‬+ ‫وﻣﻦ اﻟﺠﺪﯾﺮُ ﺑﺎﻟﺬﻛﺮ‬, which is not
employed in the ST. Also, we have started from the end of the ST and put the reported speech
at the end of the TT.
3 Postpone translating the headlines and begin first with the text: In the translation of jour-
nalistic texts, we must leave the news headline until we have finished the translation of
the whole news report. The details in the news report will provide valuable information
about the intended meaning of the headline. Let us consider the following headlines,
which are difficult to translate before we read the full newspaper report:
“Hiccup Not Headache”: This is a metaphorical newspaper headline. The newspaper
report talks about Britain’s inflation and its effect on the value of the Sterling Pound. The
report then explains that this problem is not very serious and the economy will recover
soon. Thus, the present economic problem is like a “hiccup” which only lasts for a short
period of time and is not serious: ‫أزﻣﺔ ﺑﺴﯿﻄﺔ‬, meaning “a simple crisis” or to keep the
metaphorical style, we say ‫ ﻏﻤﺎﻣﺔ زاﺋﻠﺔ ﻋﺎﺑﺮة‬meaning “an ephemeral cloud”.
“The House is Not Your Home” has appeared as a newspaper headline about MPs
“Members of Parliament” in the British House of Commons who stay late in their
offices forgetting about their wives and family duties. The report reminds MPs that the
“House (of Commons) is not your family home”. MPs are told to go home once they
have finished their office hours: ‫ﻣﺠﻠﺲ اﻟﻌُﻤﻮم ﻟﯿﺲ ﻣﻨﺰﻟﻚ‬, where we have unlocked the
ambiguous ST headline.
Similarly, “A Day for Day” is a newspaper headline about Mr Day, who works as
a BBC radio and TV program presenter. The report appears one day before Mr Day
retires. The report tells us that Mr Day has got one “day” left before he retires tomorrow:
‫واﺣﺪ ﻟﻠﺴﯿﺪ دَي‬
ٌ ٌ , where ambiguity is removed in the TT.
‫ﯾﻮم‬
Translation beyond the full-stop 151
4.3 Translation of punctuation
This is an account of translation as text where the full-stop separating individual ST sen-
tences in a text are not taken into account, and the translation strategy is to go beyond the
ST full-stop and link the following sentence with the preceding one in order to achieve a
cohesive TL statement. Punctuation is a stylistic idiosyncrasy of English and is a translation
problem which requires a subtle translation strategy in Arabic-English-Arabic translation.
As linguistically incongruent languages, Arabic and English employ the full-stop differently.
However, English employs more punctuation marks than Arabic because punctuation is not
a stylistic idiosyncrasy of Arabic. On the stylistic and cohesion levels, we can make the fol-
lowing observations:
1 The full-stop occurs more in English than in Arabic,

2 Arabic is generally polysyndetic through the employment of the conjunctive particle ‫و‬
“and”,
3 English is asyndetic through the employment of the full-stop separating individual sen-
tences, and
4 In the journalistic genre, Arabic employs a punctuation distinct from that employed in
English journalism.
4.4 Conjunctions in Arabic and English

Conjunctions are cohesive devices that occur at the beginning of the sentence or at the begin-
ning of a new paragraph. However, stylistically, some Arabic conjunctions do not occur in
English. These should be deleted in the translation from Arabic to English. Also, stylisti-
cally, English does not tend to employ certain conjunctions at the beginning of the sentence
or the paragraph, such as “and, or, on his/her part, it is worth mentioning”, whereas Arabic
employs these conjunctions at both the beginning of the sentence and the paragraph. The
major cohesive devices are:
1. Additive conjunctions: These are ‫“ و‬and”, ‫“ أو‬or”, ‫ﻋﻼوة ﻋﻠﻰ ذﻟﻚ‬/‫إﺿﺎﻓﺔ اﻟﻰ ذﻟﻚ‬
“moreover, besides”, ‫ﻣﻦ ﺟﻬﺘﻪ‬/‫“ ﻣﻦ ﺟﺎﻧﺒﻪ‬on his/her part”, ‫ﺟﺪﯾﺮ ﺑﺎﻟﺬﻛﺮ‬ ٌ “it is worth men-
tioning”, ‫“ وﺑﻄﺒﯿﻌﺔ اﻟﺤﺎل‬naturally, actually”, ‫ﻋﻠﻰ ﺻﻌﯿﺪ آﺧﺮ‬/‫ﻣﻦ ﺟﻬﺔ أﺧﺮى‬/‫ﻣﻦ ﻧﺎﺣﯿﺔ ﺛﺎﻧﯿﺔ‬
“on the other hand”, ‫ﻛﺬﻟﻚ‬/ً‫أﯾﻀﺎ‬/‫ن‬ ‫“ ﻛﻤﺎ أ ﱠ‬also”, ‫“ ﻟﻠﺴﺒﺐ ﻧﻔﺴﻪ‬by the same token”, ‫ أو‬. . . ‫أﻣﺎ‬
“either . . . or”, ‫ وﻻ‬. . . ‫ ﻻ‬. . . “neither . . . nor”, ‫ﻋﻠﻰ ﺳﺒﯿﻞ اﻟﻤﺜﺎل‬/‫ﻣﺜﻼ‬
ً “for instance”, and ‫ﺑﻌﺒﺎرة‬
‫وﺑﺘﻌﺒﯿﺮ آﺧﺮ‬/‫“ أﺧﺮى‬in other words”.
The most recurrent additive conjunction in Qur’anic Arabic is ‫“ أو‬and”, which joins
between the following sentence elements:
(i) The additive conjunction ‫ و‬links between nouns, as in ‫واﻟﺠﺒﺎل‬ِ ِ

‫واﻷرض‬ ِ‫“ اﻟﺴﻤﺎوات‬the
heavens and the earth and the mountains” (Q33:72).
(ii) The additive conjunction ‫ و‬links between pronouns, as in ‫ﻣﯿﺘﻮن‬ ‫ﻣﯿﺖٌ وإﻧﱠﻬُﻢ ﱢ‬
‫“ إﻧﻚَ ﱢ‬Indeed,
you are to die, and indeed, they are to die” (Q39:30) and ‫واﻟﻘﻤﺮ‬َ َ‫ﺳﺨ َﺮ اﻟﺸﻤﺲ‬
‫“ ﱠ‬He sub-
jected the sun and the moon” (Q36:78).
(iii) The additive conjunction ‫ و‬links between relative pronouns, as in ‫ﺣﺮث‬ َ ُ ُ‫ﻣﻦ ﻛﺎن ﯾ‬
‫ﺮﯾﺪ‬
‫ﺣﺮث اﻟﺪﻧﯿﺎ ﻧُﺆﺗِﻪِ ﻣﻨﻬﺎ‬
َ ُ ‫اﻵﺧﺮة ﻧَﺰِد ﻟﻪ ﻓﻲ ﺣﺮ ِﺛ ِﻪ وﻣﻦ ﻛﺎن ﯾ‬
‫ُﺮﯾﺪ‬ ِ “Whoever desires the reward
of the hereafter – We increase for him in his reward. Whoever desires the benefits of
this world – We give him thereof” (Q42:20).
(iv) The additive conjunction ‫ و‬links between verbs, as in ‫اﻟﻨﻬﺎر‬
َ ‫ﻜﻮُر‬ ُ ‫اﻟﻨﻬﺎر‬
‫وﯾ ﱢ‬ َ ‫ﻜﻮُر‬
‫اﻟﻠﯿﻞ ﻋﻠﻰ‬ ‫ﯾُ ﱢ‬
ِ
َ‫“ ﻋﻠﻰ اﻟﻠﯿﻞ وﺳَﺨﱠ َﺮ اﻟﺸﻤﺲ واﻟﻘﻤﺮ‬He wraps the night over the day and wraps the day over
the night and has subjected the sun and the moon” (Q39:5); ‫ﻲ ﺧَﻠﻘَ ُﻪ‬
َ‫ﺴ‬ِ ‫ﻣﺜﻼ و َﻧ‬
ً ‫ب ﻟﻨﺎ‬ َ ‫ﺿ َﺮ‬
َ ‫و‬
“And he presented for Us an example and forgot his own creation” (Q36:78).
َ
(v) The additive conjunction ‫ و‬links between adjectives, as in ‫واﻟﻘﺎﻧﺘﯿﻦ‬ َ ‫واﻟﺼ‬
‫ﺎدﻗﯿﻦ‬ َ
‫اﻟﺼﺎﺑﺮﯾﻦ ﱠ‬
َ‫ُﻨﻔﻘﯿﻦ واﻟﻤُﺴﺘﻐﻔﺮﯾﻦ‬
َ ‫“ واﻟﻤ‬The patient, the true, the obedient, those who spend in the way
of God, and those who seek forgiveness” (Q3:17).
(vi) The additive conjunction ‫ و‬links between prepositional phrases, as in ‫وإﻟﯿﻪ‬ ُ
ِ ‫ﺗﻮﻛﻠﺖ‬ ‫ﻋﻠﯿﻪ‬
‫“ أُﻧﯿﺐ‬Upon Him I have relied and to Him I return” (Q11:88).
(vii) The additive conjunction ‫ و‬links between nominalized nouns ‫ﻣﺼﺪر‬, as in ً‫ﻗﯿﺎﻣﺎ وﻗُﻌُﻮدا‬ ً
“standing and sitting” (Q4:103).
The conjunctive elements ‫“ و‬and”, ‫“ أو‬or”, and ‫ف‬ َ “so” also express a relation of coordina-
tion. While Arabic abounds with the sentence-initial coordination conjunct ‫“ و‬and”, written
English employs it in the middle of the sentence. The coordination relation through the
conjunctive ‫“ و‬and” appears between a pair of nouns, nominal groups, verbs, verbal groups,
clauses, adverbs, adverbial groups, prepositions, or prepositional groups. We also encoun-
ter the conjunctive element ‫ و‬before other conjuncts like ‫“ وﻟﻤّﺎ‬and when” (Q43:30, 57, 63)
and ‫“ وﻟﻮﻻ‬and if” (Q43:33) occurring in sentence-initial position. It is worthwhile to point
out that the two together function as a single conjunctive element but taking into consider-
ation that the second element is the major one; for instance, ‫“ ﻟﻤّﺎ‬when” and ‫“ ﻟﻮﻻ‬if”.
Qur’anic Arabic also employs double additive conjunctive elements, such as ‫ و‬. . . ‫“ ﻣﺎ‬not
. . . and”, ‫ وﻻ‬. . . ‫“ ﻻ‬neither . . . nor”, ‫ وأﻣﺎ‬. . . ‫ أﻣﺎ‬. . . “either . . . or”, ‫ وﻣﺎ‬. . . ‫“ ﻣﺎ‬neither . . .
nor”, and ‫ف‬ َ . . . ‫ أﻣﺎ‬. . . “as for . . . ”.
(19 ‫اﻷﻋﻤﻰ واﻟﺒﺼﯿﺮ )ﻓﺎﻃﺮ‬ ‫ﻣﺎ ﯾﺴﺘﻮي‬
Not equal are the blind and the seeing, Q35:19.
(21–20 ‫َﺮور )ﻓﺎﻃﺮ‬

ُ ‫ﻞ وﻻ اﻟﺤ‬
ُ ‫اﻟﻈﱢ‬ ‫اﻟﻨﻮر وﻻ‬
ُ ‫و ﻻ اﻟﻈُﻠُﻤﺎتُ وﻻ‬
Nor equal are the darkness and the light, nor are equal the shade and the heat, Q35:20–21.
(40 ‫اﻟﻨﻬﺎر )ﯾﺲ‬

ِ ُ
‫ﺳﺎﺑﻖ‬ ُ‫اﻟﻘﻤﺮ وﻻ اﻟﻠﯿﻞ‬
َ َ ِ‫ﻻ اﻟﺸﻤﺲُ ﯾﻨﺒﻐﻲ ﻟﻬﺎ أن ﺗُﺪر‬
‫ك‬
It is not possible for the sun to reach the moon, nor does the night overtake the day,
Q36:40.
(28 ‫اﻟﺴﻤﺎء وﻣﺎ ﻛُﻨّﺎ ﻣُﻨﺰﻟﯿﻦ )ﯾﺲ‬

ِ ‫ﻗﻮﻣﻪ ﻣﻦ ﺑﻌﺪه ﻣﻦ ﺟُﻨﺪٍ ﻣﻦ‬
ِ ‫ﻣﺎ أﻧﺰﻟﻨﺎ ﻋﻠﻰ‬
And We neither sent down upon his people after him any soldiers from the heaven, nor
would We have done so, Q36:28.
(69 ‫اﻟﺸﻌﺮ وﻣﺎ ﯾﻨﺒﻐﻲ ﻟ ُﻪ )ﯾﺲ‬

َ ُ
‫ﻋﻠﻤﻨﺎه‬ ‫ﻣﺎ‬
We neither gave him (Muhammad) knowledge of poetry, nor is it befitting for him,
Q36:69.
(36 ‫ﻒ ﻋﻨﻬﻢ ﻣﻦ ﻋﺬاﺑﻬﺎ )ﻓﺎﻃﺮ‬
ُ ‫ُﺨﻔ‬
‫ﻻ ﯾُﻘﻀﻰ ﻋﻠﯿﻬﻢ ﻓﯿﻤﻮﺗﻮا وﻻ ﯾ ﱠ‬
(Death) is neither decreed for them so they may die, nor will its fire torment be light-
ened, Q35:36.
The conjunctive element ‫“ أو‬or” expresses the relation of alternative, as in:
(259 ‫ﺑﻌﺾ ﯾﻮم )اﻟﺒﻘﺮة‬

َ ‫ﯾﻮﻣﺎ أو‬
ً ُ‫ﻟﺒِﺜﺖ‬ َ
‫ﻗﺎل‬
He (the man) said: “I have remained a day or part of a day”, Q2:259.
The other additive conjunctive elements are ‫ف‬

َ . . . ‫“ أﻣﺎ‬as for . . .”, as in
(11–9 ‫ف أﻣﺎ اﻟﯿﺘﯿﻢَ ﻓﻼ ﺗﻘﻬﺮ وأﻣﺎ اﻟﺴﺎﺋﻞَ ﻓﻼ ﺗﻨﻬﺮ وأﻣﺎ ﺑﻨﻌﻤﺔ رﺑﻚ ﻓﺤﺪﱢث )اﻟﻀﺤﻰ‬
So as for the orphan, do not oppress him, and as for the petitioner, do not repel him, but
as for the favor of your Lord, report it, Q93:9–11.
The conditional conjunctive element ‫“ إن‬if” expresses an additive relation, as in
‫ﻛﯿﺪﻫُﻢ ﺷﯿﺌﺎ )آل‬ ٌ ‫ﺣﺴﻨﺔ ﺗﺴﺆﻫﻢ وإن ُﺗﺼِﺒﻜﻢ‬

ُ ‫ﺳﯿﺌﺔ ﯾﻔﺮﺣﻮا ﺑﻬﺎ وإن ﺗﺼﺒﺮوا وﺗﺘﻘﻮا ﻻ‬
ُ ‫ﯾﻀﺮﱡﻛُﻢ‬ ٌ ‫إن ﺗﻤﺴﺴﻜﻢ‬
(120 ‫ﻋﻤﺮان‬
If good touches you, it distresses them, and if harm strikes you, they rejoice at it. And if
you are patient and fear God, their plot will not harm you at all, Q3:120.
The conditional conjunctive elements ‫ل‬

َ . . . ‫“ ﻟﻮ‬if . . .”, ‫ف‬
َ . . . ‫“ إذا‬if . . .”, and ‫ف‬
َ . . . ‫“ إن‬if
. . .” are also additive, as in
(5 ‫ اﻟﺤﺠﺮات‬،46 ‫ﺧﯿﺮا ﻟﻬﻢ )اﻟﻨﺴﺎء‬

ً َ ‫ ﻟ‬. . . ‫ﺻﺒﺮوا‬
‫ﻜﺎن‬ ‫ﻟﻮ أﻧﻬﻢ‬
If they had been patient . . . it would have been better for them, Q49:5, Q4:46.
ً ‫ﷲ ﻗﯿﺎﻣﺎً وﻗ‬
(103 ‫ُﻌﻮدا )اﻟﻨﺴﺎء‬ َ ‫ف إذا ﻗﻀﯿﺘُﻢ اﻟﺼﻼةَ ﻓﺎذﻛﺮوا ا‬
When you have completed the prayer, remember God standing and sitting, Q4:103.
(24 ‫ )اﻟﺒﻘﺮة‬. . . َ‫ﺗﻔﻌﻠﻮا وﻟﻦ ﺗﻔﻌﻠﻮا ﻓﺎﺗﱠﻘﻮا اﻟﻨﺎر‬ ‫ف إن ﻟﻢ‬

But if you do not – and you will never be able to – then fear the fire, Q2:24.
(107 ‫ﻟﻔﻀﻠﻪ )ﯾﻮﻧﺲ‬

ِ ‫راد‬
‫ﺑﺨﯿﺮ ﻓﻼ ﱠ‬
ٍ َ ‫ﻻ ُﻫﻮ وإن ﯾُﺮ‬
‫ِدك‬ ‫ﻒ ﻟ ُﻪ إ ﱠ‬ ُ ‫ﷲ‬
َ ِ‫ﺑﻀ ٍّﺮ ﻓﻼ ﻛﺎﺷ‬ ُ ‫ﯾﻤﺴﺴﻚ ا‬
َ ‫إن‬
If God should touch you with adversity, there is no remover of it except Him; and if He
intends for you good, then there is no repeller of His bounty, Q10:107.
The negative form of the additive relation is expressed in the Qur’an as ‫ وﻻ‬. . . ‫ﻻ‬/‫ﻣﺎ‬
“neither . . . nor”, as in
(20–19 ‫ﻣﺎ ﯾﺴﺘﻮي اﻷﻋﻤﻰ واﻟﺒﺼﯿﺮ وﻻ اﻟﻈُﻠُﻤﺎت وﻻ اﻟﻨﻮر )ﻓﺎﻃﺮ‬

Neither the blind nor the seeing are equal, and neither the darkness nor the light are
equal, Q35:19–20.
(22 ‫اﻷﻣﻮات )ﻓﺎﻃﺮ‬
ُ ‫اﻷﺣﯿﺎء وﻻ‬
ُ ‫ﻣﺎ ﯾﺴﺘﻮي‬
Neither the living nor the dead are equal, Q35:22.
Let us also consider ‫ وﻻ‬. . . ‫“ ﻻ‬neither . . . nor”, as in
(279 ‫ن وﻻ ﺗُﻈﻠﻤﻮن )اﻟﺒﻘﺮة‬

َ ‫ِﻤﻮ‬
ُ ‫س أﻣﻮاﻟِﻜُﻢ ﻻ ﺗﻈﻠ‬ ُ ‫وإن ﺗ‬
ُ ‫ُﺒﺘﻢ ﻓﻠﻜُﻢ ُرُؤو‬
If you repent, you may have your capital – thus, you do no wrong, nor are you wronged,
Q2:279.
(50 ‫ﺗﻮﺻﯿﺔ وﻻ إﻟﻰ أﻫﻠِﻬِﻢ ﯾﺮﺟِﻌُﻮن )ﯾﺲ‬

ً ‫ﯾﺴﺘﻄﯿﻌﻮن‬
َ ‫ﻻ‬ ‫ف‬
They will neither be able to give any instruction, nor to their people can they return,
Q36:50.
Other examples of the comparative additive relation include Q2:171, 261, 264, 265,
Q3:117, Q11:24, Q14:18, 26, Q18:45, Q29:41, Q57:20, Q59:16, and Q62:5.
2. Adversative conjunctions: An adversative relation means contrary to expectation (Hal-

liday and Hasan 1976:250). These include ‫ن‬ ‫ﺑﯿﺪ أ ﱠ‬/‫“ ﻟﻜﻦ‬but, however, yet”, ‫ﻋﻠﻰ ﻧﻘﯿﺾ ذﻟﻚ‬
“on the contrary, by contrast”, ‫ﺑﺎﻟﺮﻏﻢ ﻣﻦ ذﻟﻚ‬/‫“ ﻣﻊ ذﻟﻚ‬nevertheless, in spite of this”, ‫ﻓﻲ ﻧﻔﺲ‬
‫ﻓﻲ اﻟﻮﻗﺖ ﻧﻔﺴﻪ‬/‫“ اﻟﻮﻗﺖ‬at the same time”, ‫ن‬ ‫ﻣﻊ أ ﱠ‬/‫ن‬‫رﻏﻢ أ ﱠ‬
َ “although”, ‫ﻓﻲ اﻟﻮاﻗﻊ‬/‫“ ﻓﻲ اﻟﺤﻘﯿﻘﺔ‬in
fact, as a matter of fact”, and ‫“ ﻋﻠﻰ أﯾﺔ ﺣﺎل‬anyhow, in any case”. It is interesting to note that
the conjunction ‫ ﺛُﻢﱠ‬which we have classified as a temporal conjunction in point (iv) below
can also occur at times, though very rarely, as an adversative conjunction as in Q6:1–2. Let
us consider the following examples:
ُ ‫وﻣﺎ ﻇﻠﻤﻮﻧﺎ وﻟﻜﻦ ﻛﺎﻧﻮا‬

(57 ‫أﻧﻔﺴَﻬُﻢ ﯾﻈﻠﻤﻮن )اﻟﺒﻘﺮة‬
They did not wrong Us but they were wronging themselves, Q2:57.
(9 ‫ اﻟﺮوم‬،40 ‫و ﻣﺎ ﻛﺎن اﷲٌ ﻟﯿﻈﻠِﻤَﻬُﻢ وﻟﻜﻦ ﻛﺎﻧﻮا أﻧﻔُﺴَﻬُﻢ ﯾﻈﻠﻤﻮن )اﻟﻌﻨﻜﺒﻮت‬

God would not have wronged them but it was they who were wronging themselves,
Q29:40, Q30:9.
Thus, the conjunctive element ‫( ﻟﻜﻦ‬but) expresses an adversative relation. Most frequently,
however, ‫ ﻟﻜﻦ‬is preceded by the additive conjunctive element (wa – and), which does not
affect the adversative relation.
The adversative conjunction element ‫( ﻟﻜﻦ‬but) occurs with an initial negative element ‫( ﻣﺎ‬no)
or ‫( ﻻ‬no); thus, we have ‫ وﻟﻜﻦ‬. . . ‫( ﻣﺎ‬not . . . but) or ‫ وﻟﻜﻦ‬. . . ‫( ﻻ‬not . . . but) as in
(101 ‫و ﻣﺎ ﻇﻠﻤﻨﺎﻫُﻢ وﻟﻜﻦ ﻇﻠﻤﻮا أﻧﻔُﺴَﻬﻢ )ﻫﻮد‬

We did not wrong them but they wronged themselves, Q11:101.
(44 ‫أﻧﻔﺴَﻬُﻢ ﯾﻈﻠﻤﻮن )ﯾﻮﻧﺲ‬ُ َ‫وﻟﻜﻦ اﻟﻨﺎس‬

‫ﱠ‬ ً‫ن اﷲَ ﻻ ﯾﻈﻠِ ُﻢ اﻟﻨﺎسَ ﺷﯿﺌﺎ‬
‫إﱠ‬
God does not wrong people at all but it is people who are wronging themselves, Q10:44.
3. Causal conjunctions: These are ‫“ ﻟﻬﺬا‬so, therefore”, ‫“ ﻟﻜﻲ‬so that, in order that”, ‫ﻟﻜﻲ ﻻ‬/‫أن‬
“lest, in order not to”, ‫ﺟﺮّاء‬/‫“ ﺑﺴﺒﺐ‬because of”, ‫“ ب‬because”, ‫“ إذَن‬thus, therefore”, ‫ف‬
َ /‫ﺣﯿﺚ‬
ُ /‫إذ‬
“because, since, for”, ‫ﻧﺘﯿﺠﺔ ﻟﺬﻟﻚ‬/‫ﻟﻬﺬا اﻟﻐﺮض‬/‫“ ﻟﻬﺬا اﻟﺴﺒﺐ‬for this reason, consequently”,
‫“ وﺑﺎﻟﺘﺎﻟﻲ‬thus”, ‫“ وﻟﺬا‬therefore”, ‫وإﻻ‬
‫“ ﱠ‬otherwise”, and ‫“ وﻫﻜﺬا‬thus”. There is a limited num-
ber of causal conjunctions in Qur’anic Arabic. These include ‫“ أن‬lest, in order not to”, ‫ﻣﻦ‬
‫ﻣﻦ أﺟﻞ ﻫﺬا‬/‫ذﻟﻚ‬
َ ‫“ أﺟﻞ‬because of that”, ‫“ ﺑﻤﺎ‬because of”, ‫ﻟﻌﻞ‬
‫“ ﱠ‬so that”, and the letter /f/, i.e.,
‫ف‬
َ “so, because”, as in the following examples:
(32 ‫ )اﻟﻤﺎﺋﺪة‬. . . ‫ﻧﻔﺲ‬ ِ ً‫ﻗﺘﻞ ﻧﻔﺴﺎ‬

ٍ ‫ﺑﻐﯿﺮ‬ َ ‫أﻧﻪ ﻣﻦ‬
ُ َ‫أﺟﻞ ذﻟﻚَ ﻛﺘﺒﻨﺎ ﻋﻠﻰ ﺑﻨﻲ إﺳﺮاﺋﯿﻞ‬
ِ ‫ﻣﻦ‬
Because of that, We (God) decreed upon the Children of Israel that whoever kills a soul
unless for a soul . . ., Q5:32.
(95 ‫ﯾﺘﻤﻨﻮه أﺑﺪاً ﺑﻤﺎ ﻗﺪﱠﻣﺖ أﯾﺪﯾﻬِﻢ )اﻟﺒﻘﺮة‬

ُ ‫ﻟﻦ‬
They will never wish for it because of what their hands have put forth, Q2:95.
(62 ‫ﻓﻜﯿﻒ إذا أﺻﺎﺑﺘﻬﻢ ﻣُﺼﯿﺒﺔٌ ﺑﻤﺎ ﻗﺪﱠﻣﺖ أﯾﺪﯾﻬﻢ )اﻟﻨﺴﺎء‬

َ
So how will it be when disaster strikes them because of what their hands have put forth,
Q4:62.
(176 ‫ﷲ ﻟﻜﻢ أن َﺗﻀِﻠّﻮا )اﻟﻨﺴﺎء‬

ُ ‫ﻦا‬
ُ ‫ُﺒﯿ‬
‫ﯾﱢ‬
God Makes clear to you (His law) lest (in order not to) go astray, Q4:176.
That is because of what your hands have put forth, Q22:10 – 10 ‫)ذﻟﻚَ ﺑﻤﺎ ﻗﺪَﻣﺖ ﯾﺪاكَ )اﻟﺤﺞ‬
(36 ‫ﺳﯿﺌﺔ ﺑﻤﺎ ﻗ ﱠﺪ ﻣﺖ أﯾﺪﯾﻬﻢ إذا ﻫﻢ ﯾﻘﻨﻄﻮن )اﻟﺮوم‬

ٌ ‫إن ﺗُﺼِﺒﻬُﻢ‬
If evil afflicts them for what their hands have put forth, they despair immediately,
Q30:36.
The letter /f/ ‫ف‬

َ “so, because” is a causal conjunction meaning (so, for this reason), which
usually occurs sentence-initially, as in
(78–77 ‫ )اﻷﻋﺮاف‬. . . ُ‫ ﻓﺄﺧَﺬﺗﻬُﻢ اﻟﺮﺟﻔﺔ‬. . . َ‫فَﻋَﻘَﺮوا اﻟﻨﺎﻗﺔ‬

So, they hamstrung the she-camel . . . So the earthquake seized them . . ., Q7:77–78.
(21 ‫ )اﻟﺸﻌﺮاء‬. . . ‫ﺧِﻔﺘُﻜُﻢ‬ ُ ُ‫َﻓﻔَﺮرت‬

‫ﻣﻨﻜﻢ ﻟﻤﱠﺎ‬
So I fled from you when I feared you, Q26:21.
The causal conjunction (fa) also means (therefore), as in
(44 ‫ )اﻷﻧﻌﺎم‬. . . ‫ﺷﻲء‬

ٍ ‫ﻠﻤﺎ ﻧَﺴُﻮا ﻣﺎ ذُﻛﱢﺮوا ﺑ ِﻪ ﻓﺘﺤﻨﺎ ﻋﻠﯿﻬﻢ أﺑﻮابَ ﻛ ﱢ‬
‫ُﻞ‬ ّ‫ﻓ‬
Therefore, when they forgot that by which they had been reminded, We opened to them
the doors of everything . . ., Q6:44.
(31 ‫رﺑﱢﻨﺎ )اﻟﺼﺎﻓﺎت‬ ُ ‫ﻖ ﻋﻠﯿﻨﺎ‬

‫ﻗﻮل‬ ‫ﻓﺤ ﱠ‬
Therefore, the decree of our Lord has come into effect upon us, Q37:31.
(33 ‫اﻟﻌﺬابِ ُﻣﺸﺘﺮِﻛﻮن )اﻟﺼﺎﻓﺎت‬ ‫ﯾﻮﻣﺌﺬ ﻓﻲ‬

ٍ ‫ﻓﺈﻧﱠﻬُﻢ‬
Therefore, on that day, they will be sharing in the punishment, Q37:33.
(153 ‫ اﻷﻧﻌﺎم‬،183 ،21 ‫ ﻟﻌﻠﱠﻜُﻢ ﺗَﺘﱠﻘﻮن )اﻟﺒﻘﺮة‬. . .

. . . so that you may fear God, Q2:21, 183, Q6:153.
(171 ‫ﺗَﺘﱠﻘُﻮن )اﻷﻋﺮاف‬ ‫اذﻛُﺮوا ﻣﺎ ﻓﯿﻪ ﻟﻌﻠﱠُﻜﻢ‬
Remember what is in it so that you may fear God, Q7:171.
It is worthwhile to note that the causal conjunction ‫أن‬ ْ – “lest, in order not to” is wrongly
translated as “because” in Q16:92 by Saheeh International (1997:366).
136 ‫اﻟﯿﻢ ﺑﺄﻧﱠﻬﻢ ﻛﺬﱠﺑﻮا ﺑﺂﯾﺎﺗِﻨﺎ )اﻷﻋﺮاف‬
‫ – )ﻓﺄﻏﺮﻗﻨﺎﻫُﻢ ﻓﻲ ﱢ‬We drowned them in the sea because
they denied Our signs, Q7:136.
ٌ ‫ – )ﺑﺄﻧﱠﻬُﻢ‬. . . because they are a people who do not understand,
. . . 65 ‫ﻗﻮم ﻻ ﯾﻔﻘﻬﻮن )اﻷﻧﻔﺎل‬
Q8:65.
4. Temporal conjunctions: These include ‫ﺑﻌﺪ ذﻟﻚ‬/‫وﻣﻦ ُﺛﻢﱠ‬/‫ف‬ َ /‫“ ُﺛﻢﱠ‬then, next”, ‫“ ﺑﻌﺪ‬after”,
‫“ ﻗﺒﻞ‬before”, ‫ﻓﻲ اﻟﻮﻗﺖ ﻧﻔﺴﻪ‬/‫“ ﻓﻲ ﻧﻔﺲ اﻟﻮﻗﺖ‬at the same time”, ‫ﻓﻲ ﻏُﻀُﻮن ذﻟﻚ‬/‫ﻓﻲ ﻫﺬا اﻷﺛﻨﺎء‬
“meanwhile, in the meantime”, ‫دام‬ َ ‫ﻣﺎ‬/‫“ ﺑﯿﻨﻤﺎ‬while”, ‫“ ﺧﻼل‬during”, ‫“ ﻓﻲ ﺣﯿﻨﻬﺎ‬at that time”,
ً‫“ أﺧﯿﺮا‬finally”, ‫وﻓﻲ اﻟﺨﺘﺎم‬/‫ﺧﺘﺎﻣﺎ‬
ً “in conclusion, finally”, ‫ﺧُﻼﺻﺔ اﻟﻘﻮل‬/‫ﺧُﻼﺻﺔ اﻷﻣﺮ‬/‫ﺑﺎﺧﺘﺼﺎر‬
“to sum up, briefly”, ‫أوﻻ‬
ً “first, firstly”, ً‫“ ﺛﺎﻧﯿﺎ‬second, secondly”, ً‫“ ﺛﺎﻟﺜﺎ‬third, thirdly”, ُ‫ﻣُﻨﺬ‬
“since”, ‫“ ﻟﻤّﺎ‬when”, ‫“ إذا‬when”, ‫ﻛُﻠّﻤﺎ‬/‫“ ﻣﺘﻰ ﻣﺎ‬whenever”, ً‫“ ﻣﻦ اﻵن ﻓﺼﺎﻋﺪا‬henceforth, from
now on”, ‫“ ﻟﺤﺪ اﻵن‬up to now”, and ‫ﺳﺎﺑﻘﺎ‬ ً “previously”.
Qur’anic Arabic temporal conjunction is realized through the cohesive devices ‫ﺑﻌﺪ‬/ٍ‫ﺑﻌﺪﺋﺬ‬/ّ‫ُﺛﻢ‬
‫“ ذﻟﻚ‬then”, ‫ﺑﻌﺪ‬/‫“ ﻗﺒﻞ‬before/after”, ‫“ ﻛُﻠﻤﺎ‬whenever, every time”, ‫آﻵن‬
َ “now”, ‫“ أن‬before”, and
‫إذا‬/‫“ إذ‬when”, as in
ً ُ‫ﻛُﻠّﻤﺎ ﻧﻀﺠﺖ ﺟُﻠُﻮدُﻫُﻢ ﺑﺪﱡﻟﻨﺎﻫﻢ ﺟُﻠ‬

(56 ‫ﻮدا ﻏﯿﺮﻫﺎ )اﻟﻨﺴﺎء‬
Every time their skins are roasted through We will replace them with other skins, Q4:56.
(37 ‫رزﻗﺎ )آل ﻋﻤﺮان‬

ً ‫ﺟ َﺪ ﻋﻨﺪﻫﺎ‬
َ ‫اﻟﻤﺤﺮاب و‬
َ ‫َﺧﻞ ﻋﻠﯿﻬﺎ زﻛﺮﯾﺎ‬
َ ‫ﻛُﻠﻤﺎ د‬
Every time Zachariah entered upon her in the prayer chamber, he found with her provi-
sion, Q3:37.
ُ َ‫ﻋَﺼَﯿﺖ‬
(91 ‫ﻗﺒﻞ وﻛُﻨﺖَ ﻣﻦ اﻟﻤُﻔﺴﺪﯾﻦ )ﯾﻮﻧﺲ‬ ‫آﻵن وﻗﺪ‬
َ
Now? And you had disobeyed before and were of the corrupters?, Q10:91.
(22–19 ‫ﺮ ُه )ﻋﺒﺲ‬ َ َ‫ ُﺛﻢﱠ إذا ﺷﺎء‬. . . ‫أﻣﺎﺗﻪ‬

َ ‫أﻧﺸ‬ ُ ‫ُﻢ‬ ‫ﱠﺮه ﺛ ﱠ‬ َ
ُ ‫اﻟﺴﺒﯿﻞ ﯾﺴ‬ ‫ ُﺛﻢﱠ‬. . . ‫ﺧﻠﻘﻪ‬
ُ ٍ‫ﻣﻦ ﻧُﻄﻔَﺔ‬
From a sperm-drop He (God) created him (man) . . . Then He eased the way for him . . .
Then He causes his death . . . Then when He wills, He will resurrect him, Q80:19–22.
For more examples on ‫“ ﺛُ ﱠﻢ‬then”, see Q23:13–16, Q30:20, 25, 27, and Q40:67.
(4–1 ‫ﺸﺎر ﻋُﻄﱢﻠَﺖ )اﻟﺘﻜﻮﯾﺮ‬

ُ ‫اﻟﻌ‬
ِ ‫ُﻮم اﻧﻜﺪرت و إذا اﻟﺠﺒﺎلُ ﺳُﯿﱢﺮت و إذا‬
ُ ‫ﱢرت و إذا اﻟﻨُﺠ‬
َ ‫إذا اﻟﺸﻤﺲُ ﻛُﻮ‬
When the sun is wrapped up, and when the stars fell dispersing, and when the mountains
are removed, and when full-term she-camels are neglected, Q81:1–4.
For more examples on ‫“ إذا‬when”, see Q81:1–8.

The other temporal conjunctive element is ‫“ أن‬before” meaning ‫“ ﻗﺒﻞ‬before”, as in
(6 ‫ﺗﺄﻛُﻠﻮﻫﺎ إﺳﺮاﻓﺎً وﺑِﺪاراً أن ﯾﻜﺒُﺮوا )اﻟﻨﺴﺎء‬ ‫وﻻ‬

And do not consume it wastefully and in haste before they grow up, Q4:6.
4.5 Punctuation, texture, and translation
During any translation process, it is worthwhile to consider the following textual features:
1 For Halliday and Hasan (1976:9), the conjunctions (cohesive devices) ‫أدوات اﻟﺮﺑﻂ‬
between sentences in the text stand out more clearly because they are the only source
of texture. A text should be unified whose units – words and sentences – are connected
together in a cohesive manner through cohesive devices – such as ‫أن‬ ‫“ وﻟﻮ ﱠ‬although”,
ُ
‫“ ﺛﱠﻢ‬then”, ‫“ و‬and”, ‫“ ﻷن‬because”, ‫“ ﻗﺒﻞ‬before” – that make the ST and the TT hang
together and create unique texture and total unity.
2 We find variation in texture from one text type to another in both Arabic and English.
Different conjunctions occur in different text types. Therefore, the translator must be
aware of the fact that conjunctions are not employed haphazardly neither in the ST nor
in the TT.
3 The translator needs to be aware of the distinction between the two types of texture:
“tight and loose texture” (Halliday and Hasan 1976:295–297).
4 While Arabic favors tight (dense) texture, English favors loose texture. Therefore, in
terms of texture, tight texture is a prototypical stylistic feature of Arabic. During the
translation from Arabic into English, we must delete many Arabic conjunctions. How-
ever, in the translation from English into Arabic, we must employ several context-based
conjunctions.
5 However, both languages favour loose texture in their paratext. The paratext represents
the additional elements such as the titles, media headlines, sub-headlines, captions,
headings, and footnotes. In terms of punctuation, the titles, media headlines, sub-head-
lines, the captions, and headings do not end with a full-stop; only footnotes do. These
are considered as additional elements to the main body of the text (Hatim and Munday
2004:345). It is worthwhile to note that the Qur’an does not have any paratext, as in:
Headlines:
Hundreds of thousands march against racial injustice (The Guardian, 7 June 2020).
‫ﻣﺌﺎت اﻵﻻف ﻓﻲ ﻣﺴﯿﺮات اﺣﺘﺠﺎﺟﯿﺔ ﻣُﻨﺎﻫِﻀﺔ ﻟﻠﻈﻠﻢ اﻟﻌﻨﺼﺮي‬ُ
(2020 ‫ ﯾﻮﻧﯿﻮ‬7 ،‫ﺷُﻌﺒﺔ اﻟﻤُﺴﺘﻠﺰﻣﺎت اﻟﻄﺒﯿﺔ ﺗﻜﺸﻒ ﻣﺰاﯾﺎ اﻟﻜﻤﺎﻣﺔ اﻟﻘﻤﺎش )ﺻﺤﯿﻔﺔ اﻷﻫﺮام‬
Medical equipment unit unveils the features of the cloth mask.
Captions:
Peaceful protestors near Lafayette Park in Washington on Saturday (The Guardian, 7

June 2020).
‫ﻣُﺘﻈﺎﻫﺮون ﺳﻠﻤﯿﻮن ﻗﺮب ﻣﺘﻨﺰه ﻻﻓﺎﯾﺖ ﻓﻲ واﺷﻨﻄﻦ ﯾﻮم اﻟﺴﺒﺖ‬
‫اﻟﻜﻤﺎﻣﺔ اﻟﻘﻤﺎش‬
The cloth mask.
6 Stylistically in Arabic, the first sentence of any text type does not start with a con-
junction at the beginning of the sentence. The first sentence of any Arabic text begins
with a verb without a conjunction. Conjunctions in Arabic are employed within the first
sentence (inter-sententially) in any text type and at the beginning of every sentence
starting from the second sentence in any text type. However, we may encounter the
affirmation particle ‫ إنﱠ‬at the beginning of the first sentence and at the beginning of
subsequent sentences in the text.
7 Texture is the semantic interdependence within text. A text which lacks texture is a
non-text because its sentences have no relationship to each other. Each sentence in
any ST or TT should be linked coherently to the previous sentence. Thus, we have
sequentiality – linear sequence – among the constituent sentences of a text. The inter-
nal ties within the text are semantic in nature and lead to cohesion. The texture of the ST
and the TT can be produced if cohesion is preserved. Thus, conjunctions give the ST and
the TT a text texture (Halliday and Hasan 1976:23). For Halliday and Hasan (ibid:7),
sentences, clauses, and words are structured because they are internally “cohesive”;
thus, structure is one means of expressing texture. Texture, in the view of Halliday and
Hasan (ibid:2), is also created through co-referentiality, which is a cohesive agency,
as in: (I saw Janet and told her about the book), where co-referentiality holds between
(Janet) and the anaphoric item (her). Therefore, texture is achieved through cohesion
as a linguistic means.
8 For Halliday and Hasan (1976:9), the cohesive devices ‫ أدوات اﻟﺮﺑﻂ‬between sentences
in the ST and the TT stand out more clearly because they are the only source of texture.
A text should be unified whose units – words and sentences – are connected together
in a cohesive manner through cohesive devices, such as ‫ن‬ َ “and”, ‫ﺛُﻢﱠ‬
‫“ وﻟﻮ أ ﱠ‬although”, ‫ف‬
“then”, ‫“ و‬and”, ‫ن‬‫“ ﻷ ﱠ‬because”, ‫“ ﻗﺒﻞ‬before”, that make the text gel together and create
its unique texture and total unity.
4.6 Learning objectives

The learning objectives of the following exercises are as follows:
1 To highlight the importance of punctuation in the translation process;

2 To demonstrate ST sentence demarcation, i.e., to create the sentence boundaries, under-
line the ST conjunction, and classify them whether they are inter-sentential or intra-
sentential conjunctions;
3 To provide an insight into the textual and discourse features of punctuation, texture, and
cohesion in translation studies based on the fact that the translation process is not simply
a sentence-by-sentence process;
4 To enhance the student’s translation skills in dealing with STs that require special atten-
tion in cohesion and texture;
5 To highlight the fact that the full-stop which separates two ST consecutive sentences
may not be required in the TT and, therefore, a translation for the ST full-stop should be
provided;
6 To demonstrate how punctuation (full-stop, comma, colon, semi-colon, and the dash)
are meaningful and translatable; and most importantly,
7 To demonstrate that the dictionary is helpless in the translation of punctuation.
Before we begin the exercise, it is useful to be aware of some theoretical notions which will
help us in our translation commentary and translation quality assessment.
Our analysis of the ST and the TT should be based on the understanding of clauses and
how they relate to each other (McCabe 2011:128–129). We need to look for two types
of clause relations: parataxis and hypotaxis (Halliday and Hasan 1976:222–224). These
are syntactic mechanism through which clause relations can be established. While Eng-
lish is mostly asyndetic, Arabic is generally polysyndetic. Both Arabic and English have
paratactic and hypotactic sentences.
1 A paratactic sentence has one clause (a clause simplex). Clauses that can be combined
as equals, express different kinds of meaning, and are related to each other in this way
are in a paratactic relationship. The paratactic relation is that of coordination, i.e., we
have coordinating conjunctions “and, or, but, so”.
2 A hypotactic sentence has more than one clause (a clause complex). Clauses which are
in an unequal relationship to each other, have a subordination relationship (main clause/
subordinate clause), and have a clause order that can be reversed are in a hypotactic
relationship. The hypotactic relation is that of subordination; for instance, the subordi-
nating conjunctions ،‫ ﻟﻜﻲ‬،‫ ﺣﯿﺚ‬،‫ ﺑﺴﺒﺐ ﻷن‬،‫ ﻣﻨﺬ‬،‫ ﻣﺎﻟﻢ‬،‫ ﺑﻌﺪ‬،‫ ﻗﺒﻞ‬،‫ ﺣﺘﻰ‬،‫ ﺑﯿﻨﻤﺎ‬،‫ ﻋﻨﺪﻣﺎ‬،‫إذا إن‬
‫“ وﻟﻮ أن ﻋﻠﻰ اﻟﺮﻏﻢ ﻣﻦ‬if, when, while, until, before, after, unless, since, because, where,
whereas, so that, in order to, although”.
Both Arabic and English involve texture. Halliday and Hasan (1976:295–297) make a
distinction between two types of texture: “tight and loose texture”. In “tight texture”, we
find dense clusters of conjunctions which serve to signal that the meanings of the parts are
strongly interdependent and that the whole forms a single unity. However, in other texts,
we find “loose texture”, where fewer conjunctions are used, perhaps just one or two. Loose
texture is a feature of subtexts which occur within a text.
It is worthwhile to note that the procedure of demarcation of Arabic sentences we have
recommended can also be applicable to a single English expression. In this case, phonetic
juncture is crucial in deciding the meaning of the expression based on which point we should
pause at, as in “cheap quality tyres”. I’ve read this in a tyre service place in Leeds 6 and
wondered how it can be of value to translation studies. Thus, like semantic ambiguity repre-
sented by polysemy, grammatical ambiguity is also of value to translation students. We can
have two different readings leading to two distinct meanings:
(i) cheap/quality tyres

(ii) cheap quality/tyres
The meaning of the first reading where there is a juncture after the adjective “cheap” means
that the shop has “quality tyres” that are cheap in price. However, the second reading where
we have a juncture after the adjectival word “quality” means that the shop has “tyres” which
are “of cheap quality” – the quality of the tyres is not certified, is inferior, and does not meet
necessary standards. Based on this semantic analysis, we have two possible TTs:
(i) ‫إﻃﺎرات رﺧﯿﺼﺔ ذات ﺟﻮدة ﻋﺎﻟﯿﺔ‬, and

(ii) ‫إﻃﺎرات ردﯾﺌﺔُ اﻟﺠﻮدة‬.
The example “cheap quality tyres” demonstrates the importance of reading the ST at a sen-
tence level.
Through detailed translation commentary and analysis of several examples, we aim to put
theory into practice as well as provide practical translation training exercises with a solu-
tion to each question and informative discussion. The exercises aim to provide students
with insight into the translation process, guide them to achieve a successful translation, and
demonstrate to them how and why a given solution is given. We have also provided many
Arabic and English texts as STs together with our proposed translations as a valuable pool of
teaching materials for translation teachers. Thorough analysis of examples and their transla-
tions provides insight into the cohesion process and texture of the TT, as well as the distinc-
tion between the mechanisms of asyndeton and polysyndeton in Arabic and English. The
exercises provide a variety of SL texts whose consecutive sentences are, at times, asyndetic
while the TT needs to be polysyndetic. Thus, a contrastive and a critical assessment of the
ST is required to specify the conjunction suitable for the linking process of the consecutive
sentences in the TT.
1. Translate the following text and discuss the process of translating the ST full-stop.
When Sarah was very young, she lived in Leeds with her parents. Her father was a farmer.
He grew wheat and vegetables in Golden Acre, a beautiful village that was well known for
agriculture.

َ
‫اﻟﺤﻨﻄﺔ‬ ُ
‫ﯾﺰرع‬ ً‫ﺻﻐﯿﺮة ﻛﺎﻧﺖ ﺗﺴﻜﻦ ﻣﻊ واﻟﺪﯾﻬﺎ ﻓﻲ ﻣﺪﯾﻨﺔ ﻟﯿﺪز وﻛﺎن واﻟﺪﻫﺎ ُﻣﺰارﻋﺎ‬
ً ‫ﻋﻨﺪﻣﺎ ﻛﺎﻧﺖ ﺳﺎرة‬
.‫ﻣﺸﻬﻮرة ﺑﺎﻟﺰراﻋﺔ‬
ٌ ٌ
‫ﺟﻤﯿﻠﺔ‬ ٌ ‫واﻟﺨﻀﺮوات ﻓﻲ ﺟﻮﻟﺪن أﯾﻜﺮ وﻫﻲ‬
‫ﻗﺮﯾﺔ‬
(ii) Translation of punctuation analysis: The ST is asyndetic because it has no conjunctions
linking the three sentences. It has two commas and two full-stops. However, the TT is
polysyndetic through the employment of conjunctions linking the three ST sentences
together. The first comma is translated as ‫“ ﻛﺎﻧﺖ‬was”; the first full-stop is translated as ‫و‬
“and”; the second full-stop is deleted; the verb “grow” is translated as ‫ﯾﺰرع‬
ُ , which has
the third-person singular pronoun “he”; and the second comma is translated as ‫ ﻫﻲ‬+ ‫و‬.
Thus, in terms of clause relations, we can observe that the ST is asyndetic while the TT
is polysyndetic.
2. Translate the following text, then discuss the translation process and the mechanisms of
translating the ST punctuation:
This is why we say responsive rather than conscious: we cannot always know whether
a person is conscious or unconscious.
(i) Our proposed translation is
‫اﻟﺸﺨﺺ واﻋﯿﺎً أو‬

ُ ‫ﻻﻧﻪ( ﻻ ﯾﻤﻜﻨﻨﺎ داﺋﻤﺎً ﻣﻌﺮﻓﺔ ﻣﺎ إذا ﻛﺎن‬
ُ ) ‫واع إذ‬
ٍ ‫ﻟﻬﺬا اﻟﺴﺒﺐ ﻧﻘﻮل ﻣُﺴﺘﺠﯿﺐ وﻟﯿﺲ‬
.‫ﻓﺎﻗﺪا ﻟﻠﻮﻋﻲ‬
ً
(ii) Translation of punctuation analysis: The ST is asyndetic and involves a colon (:) sepa-
rating the two sentences. However, the ST is polyseyndetic through the employment of
the causal conjunction ‫ﻷﻧﻪ‬
ُ /‫“ إذ‬because” for linking the two sentences.
3. Translate the following medical text, then discuss the translation process and the mecha-
nisms of translating the ST punctuation:
This medicine has been prescribed for you. Do not pass it on to others. It may harm
them, even if their symptoms are the same as yours.
Possible side effects: The most common side effects is sedation, varying from slight
drowsiness to deep sleep, and including dizziness.
‫ﻷﺷﺨﺎص‬ ‫اﻋﻄﺎﺋﻪ‬
ِ ‫ﻋﺪم‬
ُ ‫ ﻟﻬﺬا ﯾﺠﺐ ﻋﻠﯿﻚ‬.‫ﻃﺒﯿﺔ‬
ٍ ‫وﺻﻔﺔ‬
ٍ ‫ﺧﺼﯿﺼﺎ ﺑﻤﻮﺟﺐ‬
ً ُ
‫وﺻﻔ ُﻪ ﻟﻚ‬ ‫ن ﻫﺬا اﻟﺪواء ﻗﺪ ﺗ ﱠﻢ‬
‫إﱠ‬
ٍ
.‫ﺳﺒﻖ وإن ﻋﺎﻧﯿﺖ أﻧﺖ ﻣﻨﻬﺎ‬
َ ‫ن ذﻟﻚ ﻗﺪ ﯾﺆذﯾﻬﻢ ﺣﺘﻰ وإن ﻛﺎﻧﻮا ﯾﻌﺎﻧﻮن ﻣﻦ ﻧﻔﺲ اﻷﻋﺮاض اﻟﺘﻲ‬ ‫آﺧﺮﯾﻦ ﻷ ﱠ‬
‫اﻷﺛﺮ اﻟﺠﺎﻧﺒﻲ اﻷﻛﺜﺮ ﺷﯿﻮﻋﺎً ﻫﻮ اﻟﺘﺴﻜﯿﻦ اﻟﺬي ﯾﺘﺮاوح ﺑﯿﻦ اﻟﻨُﻌﺎس اﻟﺨﻔﯿﻒ‬
َ ‫ان‬ ‫ ﱠ‬:‫اﻵﺛﺎر اﻟﺠﺎﻧﺒﯿﺔ اﻟﻤُﺤﺘﻤﻠﺔ‬
.‫واﻟﻨﻮم اﻟﻌﻤﯿﻖ أو اﻟﺪوار‬
(ii) Translation of punctuation analysis: Within the text, we encounter three full-stops, a
semi-colon, and a comma. We have kept the first full-stop but used the TL conjunction
‫ﱠ‬
‫“ ﻟﻬﺬا‬therefore”. We have taken out the second full-stop and used the conjunction ‫ﻷن‬
“because”. The semi-colon is kept in the TT and the comma is translated as a relative
pronoun ‫“ اﻟﺬي‬which”.
We have translated the present tense verb “has been prescribed” as ‫ﺑﻤﻮﺟﺐ‬ِ . . . ‫وﺻﻒ‬
ُ ‫ﻗﺪ ﺗ ﱠﻢ‬
ٍ‫وﺻﻔﺔ ﻃﺒﯿﺔ‬
ٍ , whose back-translation is “has been prescribed . . . according to a medical pre-
scription”. The use of the demonstrative pronoun َ‫ ذﻟﻚ‬represents verbal clause substitution;
the verbal clause “pass it on to others” is replaced by the ST demonstrative pronoun َ‫ذﻟﻚ‬.
The subordinate clause “even if their symptoms are the same as yours” has no main verb.
However, it is translated to a main-verb clause ‫اﻷﻋﺮاض اﻟﺘﻲ‬
ِ َ ُ‫ﺣﺘﻰ وإن ﻛﺎﻧﻮا ﯾ‬
‫ﻌﺎﻧﻮن ﻣﻦ ﻧﻔﺲ‬
‫ﻋﺎﻧﯿﺖ أﻧﺖَ ﻣﻨﻬﺎ‬
َ ‫ﻖ وإن‬
َ ‫َﺳَﺒ‬.
4. Translate the following journalistic text, then discuss the translation process and the mech-
anisms of translating the ST punctuation:
The hefty garment earned Phuge – a money lender from Pune in Maharashtra state – the
moniker “gold man”, a title he cherished (The Guardian, 16 July 2016).
(i) We propose the following translation on which we establish our translation commentary
and the translation of punctuation:
‫ن ﻫﺬا اﻟﻘﻤﯿﺺ ﺛﻘﯿﻞ اﻟﻮزن )اﻟﺜﻘﯿﻞ( ﻗﺪ أﻛﺴﺐ ﻓﻮﺟﻲ وﻫﻮ ﻣﻘﺮض أﻣﻮال ﻣﻦ ﻣﺪﯾﻨﺔ ﺑﻮﻧﻲ‬
‫وﯾُﺬﻛﺮ أ ﱠ‬
‫ﺑﻮﻻﯾﺔ ﻣﻬﺎرﺷﺘﺮا ﻟﻘﺐ ”رﺟﻞ اﻟﺬﻫﺐ“ وﻫﻮ ﻟﻘﺐ ﻃﺎﻟﻤﺎ اﻋﺘﺰ ﺑﻪ‬.
(ii) Translation of punctuation analysis: As a journalistic text, we have employed a journal-
‫“ وﯾ ُ ﱠ‬it is worthwhile to mention, to report that” at the beginning
istic conjunction ‫ُﺬﻛﺮ أن‬
of the sentence. The dash is translated as an additive conjunction + a pronoun ‫ ﻫﻮ‬+ ‫و‬
“and he”. The comma is translated as an additive pronoun + a pronoun ‫ ﻫﻮ‬+ ‫“ و‬and it”,
where the “it” is a masculine pronoun referring to the masculine noun “shirt” ‫ﻗﻤﯿﺺ‬.
Police said Phuge, believed to be in his mid-40s, was attacked and killed by 12 assail-
ants brandishing stones and sharp weapons on Thursday night after one of the sus-
pects had invited him for a party, according to the Press Trust of India news agency
(The Guardian, 16 July 2016).
‫ووﻓﻘﺎ ﻟﻮﻛﺎﻟﺔ اﻷﺧﺒﺎر اﻟﻬﻨﺪﯾﺔ ﻓﺈن اﻟﺸﺮﻃﺔ ذﻛﺮت ﺑﺎن اﻟﺴﯿﺪ ﻓﻮﺟﻲ اﻟﺬي ﯾﺘﺮاوح ﻋﻤﺮه ُﻣﻨﺘﺼﻒ‬
‫ ﻣﻬﺎﺟﻤﺎً ﻣﺴﺘﺨﺪﻣﯿﻦ اﻟﺤﺠﺎرة واﻷﺳﻠﺤﺔ اﻟﺤﺎدة ﻟﯿﻠﺔ‬12 ‫وﻗﺘﻠﻪ ﻋﻠﻰ ﯾﺪ‬
ُ ‫اﻷرﺑﻌﯿﻨﺎت ﻗﺪ ﺗ ﱠﻢ ﻣُﻬﺎﺟﻤﺘﻪ‬
‫ﯾﻮم اﻟﺨﻤﯿﺲ ﺑﻌﺪ ان دﻋﺎه أﺣﺪ اﻟﻤﻬﺎﺟﻤﯿﻦ ﻟﺤﻔﻠﺔ‬.
(ii) Translation of punctuation analysis: The first comma is translated as ‫ُﻤﺮ ُه‬
ُ ‫ﯾﺘﺮاوح ﻋ‬
ُ ‫اﻟﺬي‬
“whose age is in the”. The second comma is taken out, and the TT starts from the end of
the ST after the second comma. The TT journalistic style requires the additive conjunc-
tion ‫“ و‬and” + the reporting source which is “the Press Trust of India news agency” +
the conjunction ‫ﻓﺈن‬
‫“ ﱠ‬that” and ‫ﺑﺄن‬
‫“ ﱠ‬that”.
India is the world’s biggest consumer of gold, with purchases an essential part of reli-
gious festivals and weddings (The Guardian, 16 July 2016).
(iii) We propose the following translation:

ُ ‫ﺴﺘﻬﻠﻚ ﻟﻠﺬﻫﺐ ﻓﻲ اﻟﻌﺎﻟﻢ‬
‫ﺣﯿﺚ ُﺗﻌﺘﺒﺮ ﻣﺸﺘﺮﯾﺎﺗﻪ ﺟﺰءا‬ ٍ ‫أﻛﺒﺮ ُﻣ‬
ُ (‫ن اﻟﻬﻨﺪ ﻫﻲ )ﺗُﻌﺘﺒﺮ‬
‫وﻣﻦ اﻟﺠﺪﯾﺮُ ﺑﺎﻟﺬﻛﺮ أ ﱠ‬
.‫أﺳﺎﺳﯿﺎ ﻟﻸﺣﺘﻔﺎﻻت اﻟﺪﯾﻨﯿﺔ وﻟﻸﻋﺮاس‬
(iv) Translation of punctuation analysis: As a journalistic text, Arabic requires the journal-
istic conjunction ‫اﻟﺠﺪﯾﺮ ﺑﺎﻟﺬِﻛﺮ‬
ُ ‫“ وﻣﻦ‬it is worthwhile to mention” + anna “that”. The
comma is translated as ‫ﺣﯿﺚ‬
ُ , which is an affirmation conjunction substantiating the pre-
vious statement. Thus, in terms of clause relations, we can observe that the ST is asyn-
detic while the TT is polysyndetic.
Nestle faces the wrath of chocolate lovers after it refuses to permanently reinstate the
much-loved Toffee Deluxe to Quality Street. Britons were in uproar when the confec-
tionery giant decided to ditch the sweet from its iconic Quality Street boxes back in
September. Nestle swapped the Toffee Deluxe for its new Honeycomb Crunch treat,
making its first change to the Quality Street line-up since 2007. Nestle has decided to
reinstate the Toffee Deluxe in time for the Christmas period – but unfortunately, its stay
will be short lived. A spokesperson for Quality Street told the Sun: “We’re incredibly
excited to welcome the new Honeycomb Crunch, and were amazed by the response on
social media when the cat was let out of the ‘purple’ bag, and people heard it would be
replacing Toffee Deluxe in the standard tub”. “We hope people enjoy the new Honey-
comb Crunch sweet and want to reassure Toffee Deluxe lovers that they can still find
their favourite Quality Street sweet this Christmas”. The Deluxe was created in 1919 as
a sweet in its own right and was included in one of the first ever boxes of Quality Street,
after it was invented in 1936.
(The Daily Mail, 21 November 2016)
‫ﺗﻮاﺟﻪ ﺷﺮﻛﺔ ﻧﺴﻠﺔ ﻟﻠﺤﻠﻮﯾﺎت ﻏﻀﺐ ﻋﺸﺎق اﻟﺸﻮﻛﻮﻻﺗﺔ ﺑﻌﺪ ان رﻓﻀﺖ إرﺟﺎع ﻗﻄﻌﺔ اﻟﺤﻠﻮى‬
‫)ﺗﻮﻓﻲ دﯾﻠﻮﻛﺲ( اﻟﻤﺤﺒﻮﺑﺔ ﺟﺪا اﻟﻰ ﻋﻠﺒﺔ ﻛﻮاﻟﯿﺘﻲ ﺳﺘﺮﯾﺖ ﺑﺸﻜﻞ داﺋﻢ اذ ﻏﻀﺐ اﻟﺒﺮﯾﻄﺎﻧﯿﻮن ﻋﻨﺪﻣﺎ‬
‫ﻗﺮرت ﺷﺮﻛﺔ اﻟﺤﻠﻮﯾﺎت اﻟﻌﻤﻼﻗﺔ اﻟﺘﺨﻠﻲ ﻋﻦ ﻗﻄﻌﺔ اﻟﺤﻠﻮى ﻫﺬه ﻣﻦ ﻋﻠﺒﺔ اﻟﺤﻠﻮﯾﺎت اﻟﻤﺸﻬﻮرة ﻓﻲ‬
‫ وﯾﺬﻛﺮ ان ﺷﺮﻛﺔ ﻧﺴﻠﺔ اﺳﺘﺒﺪﻟﺖ ﻗﻄﻌﺔ اﻟﺤﻠﻮﯾﺎت ﻫﺬه ﺑﻘﻄﻌﺔ ﺣﻠﻮﯾﺎت ﺟﺪﯾﺪة ﺗﺴﻤﻰ‬.‫ﺳﺒﺘﻤﺒﺮ اﻟﻤﺎﺿﻲ‬
‫)ﻫﻮﻧﻲ ﻛﻮﻣﺐ ﻛﺮاﻧﺶ( وﺑﻬﺬا ﺗﻜﻮن اول ﺗﻐﯿﯿﺮ ﻟﺤﻠﻮﯾﺎت ﻛﻮاﻟﯿﺘﻲ ﺳﺘﺮﯾﺖ ﻓﻲ إﻧﺘﺎﺟﻬﺎ ﻣﻨﺬ ﻋﺎم‬
‫ وﻗﺪ ﻗﺮرت ﺷﺮﻛﺔ ﻧﺴﻠﺔ إﻋﺎدة ﻗﻄﻌﺔ اﻟﺤﻠﻮى اﻟﻘﺪﯾﻤﺔ ﻓﻲ اﻟﻮﻗﺖ اﻟﻤﻨﺎﺳﺐ ﻟﻔﺘﺮة أﻋﯿﺎد اﻟﻤﯿﻼد‬.2007
‫ وﻗﺪ اﺧﺒﺮ اﻟﻤﺘﺤﺪث اﻟﺮﺳﻤﻲ ﻣﻦ ﻛﻮاﻟﯿﺘﻲ ﺳﺘﺮﯾﺖ‬.‫ﻟﻜﻦ ﻟﻸﺳﻒ ﺳﻮف ﯾﻜﻮن ﺑﻘﺎﺋﻬﺎ ﻟﻔﺘﺮة ﻗﺼﯿﺮة‬
‫ )ﻧﺤﻦ ﻣﺘﺤﻤﺴﻮن ﺑﺸﻜﻞ ﻻ ﯾﺼﺪق ﻟﻠﺘﺮﺣﯿﺐ ﺑﻘﻄﻌﺔ اﻟﺤﻠﻮى اﻟﺠﺪﯾﺪة‬:‫ﻟﺼﺤﯿﻔﺔ اﻟﺼﻦ اﻟﺒﺮﯾﻄﺎﻧﯿﺔ‬
‫وﻣﺘﻌﺠﺒﻮن ﻣﻦ ردة ﻓﻌﻞ وﺳﺎﺋﻞ اﻟﺘﻮاﺻﻞ اﻻﺟﺘﻤﺎﻋﻲ ﻋﻨﺪﻣﺎ ﺗﻢ إﻓﺸﺎء اﻟﺴﺮ وﺳﻤﻊ اﻟﻨﺎس اﻧﻬﺎ‬
‫ﺳﺘﺤﻞ ﻣﺤﻞ ﻗﻄﻌﺔ اﻟﺤﻠﻮى )ﺗﻮﻓﻲ دﯾﻠﻮﻛﺲ( ﻓﻲ اﻟﻌﻠﺒﺔ اﻻﻋﺘﯿﺎدﯾﺔ وﻧﺄﻣﻞ ان ﯾﺴﺘﻤﺘﻊ اﻟﻨﺎس ﺑﻘﻄﻌﺔ‬
‫اﻟﺤﻠﻮى اﻟﺠﺪﯾﺪة وﻧﻮد ان ﻧﻄﻤﺌﻦ ﻋﺸﺎق ﻗﻄﻌﺔ اﻟﺤﻠﻮى اﻟﻘﺪﯾﻤﺔ أن ﺑﺎﺳﺘﻄﺎﻋﺘﻬﻢ ان ﯾﺠﺪوا ﻗﻄﻌﺔ‬
‫ وﯾﺬﻛﺮ ان ﻗﻄﻌﺔ اﻟﺤﻠﻮى اﻟﻘﺪﯾﻤﺔ )ﺗﻮﻓﻲ دﯾﻠﻮﻛﺲ( ﻗﺪ ﺗﻢ‬.(‫ﺣﻠﻮاﻫﻢ اﻟﻤﻔﻀﻠﺔ ﻓﻲ أﻋﯿﺎد اﻟﻤﯿﻼد اﻟﻘﺎدﻣﺔ‬
‫ ﻛﺤﻠﻮى ﻗﺎﺋﻤﺔ ﺑﺬاﺗﻬﺎ وﻗﺪ أﺿﯿﻔﺖ اﻟﻰ أول ﻋﻠﺒﺔ ﻣﻦ ﻋﻠﺐ ﻛﻮاﻟﯿﺘﻲ ﺳﺘﺮﯾﺖ ﺑﻌﺪ‬١٩١٨ ‫ﺻﻨﺎﻋﺘﻬﺎ ﻓﻲ‬
(‫ )ﻣﻦ ﻣﺮاﺳﻠﻨﺎ أﻟﻜﺲ ﻣﺎﺛﯿﻮز ﻟﺼﺤﯿﻔﺔ اﻟﺪﯾﻠﻲ ﻣﯿﻞ اﻟﺒﺮﯾﻄﺎﻧﯿﺔ‬.1936 ‫ان ﺗﻢ ﺻﻨﻌﻬﺎ ﻓﻲ ﻋﺎم‬
(ii) Translation of punctuation analysis: The ST is asyndetic where full-stops are employed
instead. The TT, however, has employed many conjunctions linking consecutive sen-
tences together. After the first full-stop, the affirmation conjunction “idh” is used; after
‫ﱠ‬
the second full-stop, the journalistic conjunction ‫ ﯾُﺬﻛﺮُ أن‬+ ‫ و‬it is worthwhile to report
that) is used; the comma after the word “treat” is translated as ‫ ﺑﻬﺬا‬+ ‫“ و‬by this”; the third
full-stop is translated as an additive conjunction ‫ ;و‬the fourth full-stop is translated as
‫ ﻗﺪ‬+ ‫ ;و‬the fifth full-stop is taken out and is translated as an additive conjunction ‫“ و‬and”
‫ﱠ‬
the sixth full-stop is kept and the journalistic conjunction ‫ ﯾُﺬﻛﺮُ أن‬+ ‫ و‬is added; and the
last comma is taken out. Thus, in terms of clause relations, we can observe that the ST
is asyndetic while the TT is polysyndetic.
The Report showed shortages in key areas, such as providing care to elderly in their
own homes. Only a third of local authorities said they had enough nursing homes with
specialist dementia support. The report, from the Family and Childcare Trust, included
Freedom of Information data from around 150 local authorities and health and social
care trusts across the UK. Claire Harding, head of research at the Family and Childcare
Trust, said: “It is inexcusable that vulnerable people are left unable to find the care that
they need”. “Without these steps, families will continue to struggle to find care and to
meet the numerous care costs on their shoulders ”. The Local Government Association
(LGA), which represents councils, said money is being diverted away from road repairs,
leisure centres and local bus routes in order to maintain the struggling social care sector.
It warned that the system is “in crisis” and called on the Government to invest in social
care in the Autumn Statement.
(The Daily Mail, 21 November 2016)
‫أﺷﺎر اﻟﺘﻘﺮﯾﺮ اﻟﻰ وﺟﻮد ﻧﻘﺺ ﻓﻲ ﻣﻨﺎﻃﻖ ﺣﯿﻮﯾﺔ ﻛﺘﺄﻣﯿﻦ اﻟﺮﻋﺎﯾﺔ ﻟﻜﺒﺎر اﻟﺴﻦ ﻓﻲ ﻣﻨﺎزﻟﻬﻢ اذ ان‬
‫ وﯾﺬﻛﺮ ان ﻫﺬا‬.‫ﺛﻠﺚ ﻣﺠﺎﻟﺲ اﻟﺒﻠﺪﯾﺎت ذﻛﺮت ان ﻟﺪﯾﻬﺎ رﻋﺎﯾﺔ ﻃﺒﯿﺔ ﻣﺘﺨﺼﺼﺔ ﺑﻤﺮض اﻟﺨﺮف‬
‫اﻟﺘﻘﺮﯾﺮ اﻟﺼﺎدر ﻣﻦ ﻫﯿﺌﺔ اﻻﺳﺮة ورﻋﺎﯾﺔ اﻟﻄﻔﻞ ﯾﺘﻀﻤﻦ ﺗﻔﺎﺻﯿﻞ ﻣﻦ ﻣﺆﺳﺴﺔ ﺣﺮﯾﺔ اﻟﻤﻌﻠﻮﻣﺎت‬
‫ ﻣﺠﻠﺲ ﺑﻠﺪﯾﺔ وﻫﯿﺌﺎت اﻟﺮﻋﺎﯾﺔ اﻻﺟﺘﻤﺎﻋﯿﺔ واﻟﺼﺤﯿﺔ ﻓﻲ ﺟﻤﯿﻊ ارﺟﺎء اﻟﻤﻤﻠﻜﺔ‬١٥٠ ‫ﻣﻦ ﺣﻮاﻟﻲ‬
” ‫ وﻗﺪ ذﻛﺮت اﻟﺴﯿﺪة ﻛﻠﯿﺮ ﻫﺎردﻧﻖ ﻣﺪﯾﺮة ﻗﺴﻢ اﻟﺒﺤﻮث ﻓﻲ ﻫﯿﺌﺔ اﻻﺳﺮة ورﻋﺎﯾﺔ اﻟﻄﻔﻞ‬.‫اﻟﻤﺘﺤﺪة‬
‫اﻧﻪ ﻻ ﯾﻤﻜﻦ ﺗﺒﺮﯾﺮ ان ﯾﺘﺮك اﻟﻤﺴﻨﻮن وﻫﻢ ﻏﯿﺮ ﻗﺎدرﯾﻦ ﻋﻠﻰ إﯾﺠﺎد اﻟﺮﻋﺎﯾﺔ اﻟﺘﻲ ﯾﺤﺘﺎﺟﻮﻧﻬﺎ ﻓﻤﻦ‬
“.‫دون ﻫﺬه اﻟﺨﻄﻮات ﺳﻮف ﺗﺴﺘﻤﺮ اﻟﻌﻮاﺋﻞ ﻓﻲ ﻣﻌﺎﻧﺎﺗﻬﺎ ﻹﯾﺠﺎد اﻟﺮﻋﺎﯾﺔ وﺗﺤﻤﻞ أوزار ﺗﻜﺎﻟﯿﻔﻬﺎ‬
‫وﻣﻦ ﺟﻬﺘﻬﺎ ذﻛﺮت ﻫﯿﺌﺔ اﻟﻤﺠﺎﻟﺲ اﻟﺒﻠﺪﯾﺔ اﻟﺘﻲ ﺗﻤﺜﻞ ﺟﻤﯿﻊ ﻣﺠﺎﻟﺲ اﻟﺒﻠﺪﯾﺎت أن اﻷﻣﻮال ﻣﺎ زال ﯾﺘﻢ‬
‫ﺗﺤﻮﯾﻞ ﻣﺴﺎرﻫﺎ ﻹﺻﻼح اﻟﻄﺮق وﻣﺮاﻛﺰ ﺗﺮﻓﯿﻪ وﻃﺮق اﻟﺤﺎﻓﻼت اﻟﻤﺤﻠﯿﺔ اﻟﻰ دﻋﻢ ﻗﻄﺎع اﻟﺮﻋﺎﯾﺔ‬
‫ وﺣﺬرت ﻫﯿﺌﺔ اﻟﻤﺠﺎﻟﺲ اﻟﺒﻠﺪﯾﺔ ان ﻧﻈﺎم اﻟﺮﻋﺎﯾﺔ اﻻﺟﺘﻤﺎﻋﯿﺔ ﻓﻲ ) أزﻣﺔ( و‬.‫اﻻﺟﺘﻤﺎﻋﯿﺔ اﻟﻤﺘﺮﻧﺢ‬
. ‫ﻧﺎﺷﺪت اﻟﺤﻜﻮﻣﺔ ان ﺗﺴﺘﺜﻤﺮ ﻓﻲ اﻟﺮﻋﺎﯾﺔ اﻻﺟﺘﻤﺎﻋﯿﺔ ﻓﻲ ﺑﯿﺎن وزﯾﺮ اﻟﻤﺎﻟﯿﺔ‬
(ii) Translation of punctuation analysis: Within the ST, there are 7 full-stops. The first full-
stop is translated as an affirmation conjunction ‫“ إذ‬where”, which substantiates the
previous statement; the second full-stop is kept but we have used the journalistic con-
‫ ﯾ ُ ﱠ‬+ ‫“ و‬it is worthwhile to report that”; the third full-stop is kept but we
junction ‫ُﺬﻛﺮ أن‬
have used the conjunction ‫ ﻗﺪ‬+ ‫ ;و‬the fourth full-stop is translated as ‫ ف ﻓﻤﻦ دون ﻫﺬا‬. . .
“because without these . . . ”; the fifth full-stop is kept but we have added the journalistic
conjunction ‫ ﺟﻬﺘﻬﺎ‬+ ‫ ﻣﻦ‬+ ‫“ و‬on its part, according to”; and the sixth full-stop is kept
but we have used the additive conjunction ‫و‬. Thus, in terms of clause relations, we can
observe that the ST is asyndetic while the TT is polysyndetic.
8. Translate the following text, discuss the translation process, and the mechanisms of trans-
lating the ST punctuation:
Wealthy Chinese tourists are to benefit from a relaxation of the visa system, in an effort
to boost Britain’s retail trade. Tourism bosses estimate the UK misses out £1.2billion
from Chinese visitors each year as a result of its “over-zealous” visa system. France, for
example, receives eight times more Chinese visitors than Britain.
(The Daily Mail, 13 October 2013)
‫اﻟﺴﯿﺎح اﻟﺼﯿﻨﯿﻮن اﻷﺛﺮﯾﺎء ﻣﻦ ﺗﯿﺴﯿﺮ ﻧﻈﺎم ﺗﺄﺷﯿﺮة اﻟﺪﺧﻮل ﻓﻲ ﻣﺤﺎوﻟﺔ ﻟﺘﻌﺰﯾﺰ ﺗﺠﺎرة‬
ُ ‫ﺳﻮف ﯾﺴﺘﻔﯿﺪ‬
‫ ﺑﻠﯿﻮن ﺟﻨﯿﻪ‬1.2 ‫ا اﻟﺘﺠﺰﺋﺔ ﻓﻲ ﺑﺮﯾﻄﺎﻧﯿﺎ ﺣﯿﺚ )إذ( ﻗﺪﱠرت ﻣﻜﺎﺗﺐ اﻟﺴﯿﺎﺣﺔ اﻟﻜﺒﺮى ﺑﺄن ﺑﺮﯾﻄﺎﻧﯿﺎ ﺗﺨﺴﺮ‬
‫ ﻓﻔﺮﻧﺴﺎ ﻣﺜﻼ )ﻋﻠﻰ‬.‫أﺳﺘﺮﻟﯿﻨﻲ ﻣﻦ اﻟﺴﯿﺎح اﻟﺼﯿﻨﯿﯿﻦ ﺳﻨﻮﯾًﺎ ﻧﺘﯿﺠﺔ ﻟﻠﻨﻈﺎم اﻟﻤﺘﺸﺪد ﻟﺘﺄﺷﯿﺮة اﻟﺪﺧﻮل‬
. ‫ ﺗﺴﺘﻘﺒﻞ ﺳﯿﺎح ﺻﯿﻨﯿﻮن أﻛﺜﺮ ﻣﻤﺎ ﺗﺴﺘﻘﺒﻞ ﺑﺮﯾﻄﺎﻧﯿﺎ ﺑﺜﻤﺎﻧﯿﺔ أﺿﻌﺎف‬، (‫ﺳﺒﯿﻞ اﻟﻤﺜﺎل‬
(ii) Translation of punctuation analysis: Within the ST, we have two full-stops. The comma
after (the visa system) is dropped; the first full-stop is translated as ‫إذ‬/‫ﺣﯿﺚ‬
ُ substantiating
the previous statement; and the second full-stop is kept but we have used the conjunc-
tion ‫ف‬
َ “and”. Thus, in terms of clause relations, we can observe that the ST is asyndetic
while the TT is polysyndetic.
Many animals produce chemicals called pheromones which send “smell messages”
to other animals of the same species. These odors have different meanings. One odor
attracts a mate. Another sends a warning. Another marks a territory. A honeybee, for
example, makes over thirty-six different pheromones to communicate such information
as where to find good flowers. An ant that has found food will take a bit of it and then
head back “home” to the anthill.
‫ﺗﻔﺮز اﻟﻌﺪﯾﺪ ﻣﻦ اﻟﺤﯿﻮاﻧﺎت ﻣﻮاد ﻛﯿﻤﺎوﯾﺔ ﺗﺴﻤﻰ ﺑﺎﻟﻔﯿﺮوﻣﻮﻧﺰ اﻟﺘﻲ ﺗﺮﺳﻞ رﺳﺎﺋﻞ ﻋﻠﻰ ﺷﻜﻞ رواﺋﺢ‬
‫إﻟﻰ ﺣﯿﻮاﻧﺎت أﺧﺮى ﻣﻦ ﻧﻔﺲ ﺟﻨﺴﻬﺎ )ﻓﺼﯿﻠﺘﻬﺎ( وﻫﺬه اﻟﺮواﺋﺢ ﻟﻬﺎ ﻣﻌﺎن ﻣﺨﺘﻠﻔﺔ ّإذ إن راﺋﺤﺔ واﺣﺪه‬
36 ‫ُﻔﺮز أﻛﺜﺮ ﻣﻦ‬
ُ ‫ﻣﺜﻼ ﺗ‬ً ‫ﻓﺎﻟﻨﺤﻠﺔ‬
ُ ،‫ﺗَﺠِﺬبُ ﺻﺪﯾﻘﺎً ﻣﺎ و أﺧﺮى ﺗُﺮﺳﻞ ﺗﻬﺪﯾﺪاً وأﺧﺮى ﺗُﺤﺪد ﺑﻬﺎ أرﺿﻬﺎ‬
‫ أﻣﺎ اﻟﻨﻤﻠﺔ اﻟﺘﻲ وﺟﺪت‬،‫ﻧﻮﻋﺎً ﻣﺨﺘﻠﻔﺎً ﻣﻦ ﻣﺎدة اﻟﻔﯿﺮوﻣﻮن ﻟﻨﻘﻞ ﻣﻌﻠﻮﻣﺎت ﺗﺘﻌﻠﻖ ﺑﺄﻧﻮاع ﺟﯿﺪه ﻟﻠﺰﻫﻮر‬
.‫ﻃﻌﺎﻣﺎ ﻓﺘﺄﺧﺬ ﻣﻨﻪ ﻗﻄﻌﻪ وﻣﻦ ﺛﻢ ﺗﺘﺠﻪ ﺑﻪ إﻟﻰ ﻣﻨﺰﻟﻬﺎ‬
ً
(ii) Translation of punctuation analysis: The ST involves six full-stops. The first full-stop
is translated as an additive conjunction ‫ ;و‬the second full-stop is taken out and is trans-
lated as ‫ إذ‬substantiating the previous statement; the third full-stop is taken out and is
translated as an additive conjunction ‫ ;و‬the fourth full-stop is taken out and is translated
as ‫ ;و‬the fifth full-stop is translated as an additive conjunction ‫ف‬ َ “and” preceded by a
comma; and the sixth full-stop is taken out and is translated as ‫ف‬ َ . . . ‫“ أﻣّﺎ‬. . . as for . . .
the . . .” preceded by a comma.
In frantic, work-obsessed modern Britain, where fast-food is king, the cabbage has
become one of the kitchen-table causalities. Traditional root vegetables and greens –
once integral to the Sunday lunch – have made way for ready-made alternatives and
three-minute-in-the-microwave food.
(i) We suggest the following translation:
‫ﻓﻲ ﺑﺮﯾﻄﺎﻧﯿﺎ اﻟﻌﺼﺮﯾﺔ اﻟﻤﺴﻌﻮرة اﻟﺘﻲ ﯾﺴﺘﺒﺪ ﺑﻬﺎ ُﺣﱠﺐ اﻟﻌﻤﻞ وﺣﯿﺚ أﺻﺒﺤﺖ اﻟﻮﺟﺒﺎت اﻟﺴﺮﯾﻌﺔ‬
‫ وﺣﯿﺜﻤﺎ ﻛﺎﻧﺖ اﻟﺨﻀﺮوات‬.‫ف أﺣﺪ ﺿﺤﺎﯾﺎ ﻣﺎﺋﺪة اﻟﻄﻌﺎم‬ ُ ‫َﻣﻠِﻚٌ ﯾﺘﺮﺑﻊ ﻋﻠﻰ ﻋﺮﺷﻬﺎ أﺻﺒﺢ اﻟﻤﻠﻔﻮ‬
‫ﻟﺘﻔﺴﺢ‬
َ ‫ﱠ‬ ً ً ُ ‫اﻟﺠﺬرﯾﺔ‬
‫واﻟﺨﻀﺎر اﻟﻄﺎزﺟﺔ اﻟﺘﻘﻠﯿﺪﯾﺔ ﺟﺰءا أﺳﺎﺳﯿﺎ ﻣﻦ ﻏﺪاء ﯾﻮم اﻷﺣﺪ إﻻ أﻧﻬﺎ ﻗﺪ ﺗﺮاﺟﻌﺖ‬
‫ﯾﻤﻜﻦ ﺗﺠﻬﯿﺰﻫﺎ ﻓﻲ اﻟﻤﺎﯾﻜﺮوﯾﻒ ﻓﻲ ﻏﻀﻮن ﺛﻼث‬ ُ ‫ﺳﺮﯾﻌﺔ‬
ٍ ‫وأﻛﻼت‬
ٍ ‫ﻷﻃﻌﻤﺔ أﺧﺮى ﺟﺎﻫﺰة‬
ٍ ‫اﻟﻄﺮﯾﻖ‬
.‫دﻗﺎﺋﻖ‬
(ii) Translation of punctuation analysis: In terms of clause relations, the ST is heavily punc-
tuated and is asyndetic. However, the TT involves no punctuation and is polysyndetic
where the additive conjunction ‫“ و‬and” is employed instead of the commas, and the
dashes are taken out.
11. In Q6:1–3, we encounter the conjunction ّ‫ ُﺛﻢ‬used three times. Discuss the meaning of
each time this conjunction occurs and provide an accurate translation for the ST based on the
different meanings of this conjunction.
(i) The TT is below:
ِ ‫اﻟﺬﯾﻦ َﻛﻔَﺮوا ﺑﺮﺑﱢﻬِﻢ ﯾ‬

‫ ﻫﻮ‬.‫َﻌﺪﻟُﻮن‬ َ ‫ُﻮر ﺛُ ﱠﻢ‬
َ ‫ُﻤﺎت واﻟﻨ‬
ِ ‫اﻟﻈﻠ‬ ُ ‫ﻞ‬َ ‫وﺟَﻌ‬َ ‫واﻷرض‬
َ ِ‫ﻖ اﻟﺴﻤﺎوات‬ َ َ‫ﷲ اﻟﺬي َﺧﻠ‬
ِ ُ‫اﻟﺤﻤﺪ‬
‫اﻟﺴﻤﺎوات وﻓﻲ‬
ِ ‫ﻓﻲ‬ ُ
‫اﷲ‬ ‫وﻫﻮ‬ .‫َﻤﺘﺮون‬ ‫ﺗ‬ ‫أﻧﺘﻢ‬ ‫ﻢ‬
ّ ُ
‫ﺛ‬ ُ
‫ﻋﻨﺪه‬ ‫ﻰ‬ ‫ﻤ‬
ًّ ‫ﺴ‬
َ ‫ﻣ‬
ُ ٌ
‫ﻞ‬ ‫وأﺟ‬
َ ‫ﻼ‬
ً ‫ﺟ‬
َ ‫أ‬ ‫ﻗﻀﻰ‬ ‫ﻢ‬
ّ ُ
‫ﺛ‬ ٍ
‫ﻃﯿﻦ‬ ‫ﻣﻦ‬ ‫ُﻢ‬
‫ﻜ‬ َ
‫ﻘ‬ َ‫اﻟﺬي َﺧﻠ‬
.(3–1 ‫وﯾﻌﻠﻢ ﻣﺎ ﺗﻜﺴﺒﻮن )اﻷﻧﻌﺎم‬ ُ ‫اﻷرض ﯾﻌﻠﻢُ ِﺳﺮَﻛُﻢ وﺟَﻬﺮَﻛُﻢ‬ِ
(ii) Translation of punctuation analysis:
(a) The first step is to do the ST sentence demarcation, i.e., to create the sentence
boundaries, underline the ST conjunction, and classify them whether they are inter-
sentential or intra-sentential conjunctions. There are 11 conjunctions ّ‫ ُﺛﻢ‬/‫ و‬in the
above ST.
(b) Let us do the sentence demarcation (delineation of sentences):
َ (‫ )ﺛُ ﱠﻢ‬// ‫ُﻮر‬
‫اﻟﺬﯾﻦ َﻛَﻔﺮوا‬ َ ‫ُﻤﺎت )و( اﻟﻨ‬
ِ ‫ﻞ اﻟﻈُﻠ‬
َ ‫ﺟ َﻌ‬
َ (‫اﻷرض )و‬
َ (‫ﻖ اﻟﺴﻤﺎواتِ )و‬َ ‫ﺧَﻠ‬
َ ‫ﷲ اﻟﺬي‬ِ ُ‫اﻟﺤﻤﺪ‬
ُ
‫ )ﺛ ّﻢ( أﻧﺘﻢ‬// ‫ﻋﻨﺪه‬
ُ ‫ﺟﻞٌ ُﻣَﺴﻤًّﻰ‬ َ ‫ﻼ )و( أ‬
ً‫ﺟ‬
َ ‫ﻃﯿﻦ ) ُﺛﻢّ( ﻗﻀﻰ أ‬
ٍ ‫ ﻫﻮ اﻟﺬي ﺧَﻠَﻘَﻜُﻢ ﻣﻦ‬// ‫ﺑﺮﺑﱢﻬِﻢ ﯾَﻌﺪِﻟُﻮن‬
ُ (‫ﯾﻌﻠﻢ ﺳِﺮَﻛُﻢ )و( ﺟَﻬﺮَﻛُﻢ )و‬
‫ﯾﻌﻠﻢ ﻣﺎ‬ ُ // ‫اﻷرض‬
ِ ‫ﷲ ﻓﻲ اﻟﺴﻤﺎواتِ )و( ﻓﻲ‬ ُ ‫ )و( ﻫﻮ ا‬.‫ﺗَﻤﺘﺮون‬
.(3–1 ‫ﺗﻜﺴﺒﻮن )اﻷﻧﻌﺎم‬
(c) Analysis of conjunctions: The first ‫ و‬is a coordinating additive conjunction used to
link two nouns َ‫اﻟﺴﻤﺎوات واﻷرض‬
ِ “the heavens and the earth”. The second ‫ و‬is a
coordinating conjunction linking two main verbs ‫ﻖ‬ َ ‫ﺧَﻠ‬
َ “created” and ‫ﻞ‬
َ ‫ﺟ َﻌ‬
َ “made”.
Thus, it is an intra-sentential conjunction. This is because it is within (intra) the
same sentence that is hypotactic whose subject noun ‫“ اﷲ‬God” is the same, though
the same sentence has two main verbs. The third ‫ و‬is a coordinating additive
conjunction used to link two nouns ‫ت واﻟﻨﻮر‬ ِ ‫“ اﻟﻈُﻠُﻤﺎ‬the darkness and the light”.
The fourth conjunction is ّ‫ ُﺛﻢ‬, which is an inter-sentential (between two separate
sentences) conjunction. The fifth conjunction ّ‫ ُﺛﻢ‬is a temporal conjunction mean-
ing “then”. It is an intra-sentential conjunction because it is within the same
sentence that is hypotactic, whose subject noun ‫“ ﻫﻮ‬He” is the same, though the
same sentence has two main verbs: ‫ﻖ‬ َ ‫ﺧَﻠ‬
َ “created” and ‫“ ﻗَﻀَﻰ‬decreed”. The sixth
conjunction is ‫و‬, which is intra-sentential resumptive article ‫ أداة اﺳﺘﺌﻨﺎف‬start-
ing a new no-main-verb sentence ‫ُﺴﻤﻰ ﻋﻨﺪ ُه‬ ً ‫ﺟﻞ ﻣ‬ٌ ‫أ‬. The seventh conjunction ‫ ﺛُّﻢ‬is
adversative and inter-sentential. The eighth conjunction ‫ و‬is inter-sentential. The
ninth conjunction ‫ و‬is a coordinating additive conjunction employed to link two
prepositional phrases ‫اﻟﺴﻤﺎوات‬
ِ ‫“ ﻓﻲ‬in the heavens” and ‫اﻷرض‬ ِ ‫“ ﻓﻲ‬in the earth”.
The tenth conjunction ‫ و‬is a coordinating additive conjunction used to link two
nominalized nouns ‫ﺮ‬ ّ‫ﺳ‬
ِ “the secret” and ‫“ ﺟَﻬﺮ‬made public”. The eleventh conjunc-
tion ‫ و‬is additive and intra-sentential. It is an intra-sentential conjunction because
it is within the same hypotactic sentence whose subject is an implicit pronoun ‫ﻫﻮ‬
“He” referring to ‫“ اﷲ‬God”; the larger sentence is hypotactic and has two main
َ ‫“ ﯾ‬know” and ‫“ ﯾَﻌﻠَ ُﻢ‬know”.
verbs: ‫َﻌﻠ ُﻢ‬
(d) We must understand the following translation strategies:
(1) The inter-sentential conjunctions should be retained in the TT,
(2) Some inter-sentential conjunctions like the additive conjunction ‫“ و‬and”
should not be used in the TT,
(3) Some intra-sentential conjunctions like the additive conjunction ‫“ و‬and”
should be retained in the TT, and
(4) Additive conjunctions grammatically coordinating (linking) nouns or noun
phrases should be retained in the TT.
(e) Based on the above delineation of ST sentences, the grammatical construction of
the TT sentences can be set up. Also, based on the previous punctuation translation
rules and our textual and discourse analysis, we can propose the following accurate
translation:
All praise is (due) to Allah, who created the heavens and the earth and made the dark-
ness and the light. However, those who disbelieve equate (others) with their Lord. He is
the one who created you from clay and then decreed a term and a specified time (known)
to Him. However, you are in dispute. He is the only God in the heavens and the earth.
He knows your secret and what you make public, and He knows that which you earn,
Q6:1–3.
Now, let us compare our translation with what is available in most Qur’an translations,
which have missed the distinction between inter-sentential temporal and adversative con-
junctions, and whose ST sentence demarcation is inaccurate:
ness and the light. Then those who disbelieve equate (others) with their Lord. It is He
who created you from clay and then decreed a term and a specified time (known) to
Him; then (still) you are in dispute. And He is Allah (the only deity) in the heavens and
the earth. He knows your secret and what you make public, and He knows that which
you earn, Q6:1–3.
(f) We established in Section 3.5 that the conjunction ّ‫ ُﺛﻢ‬is a temporal conjunction
meaning “then, next”. However, the above ST has demonstrated that ّ‫ ُﺛﻢ‬can also
function as an adversative conjunction meaning “however, but, yet”, as the TT has
shown based on the meaning of adjacent sentences.
(g) The conjunction ّ‫ ُﺛﻢ‬in the above ST has occurred three times. The meaning of the
first ّ‫ ُﺛﻢ‬in the first sentence (Q6:1) is for contrast. Thus, it should be translated as
an adversative conjunction meaning “however, but”. This is because the mean-
ing signifies a contrast between the first and the second notion: “God created you
from . . . However, the disbelievers do not believe . . . ”, i.e., in spite of these clear
signs which demonstrate God’s omnipotence in creation, they still do not believe in
God. Thus, ّ‫ ُﺛﻢ‬designates contrast and is an inter-sentential adversative conjunction.
However, the second ّ‫ ُﺛﻢ‬in Q6:2 signifies a temporal conjunction and means “then,
and”. This is because it designates time, i.e., from one phase to another “from the
time of creation from clay to the time of death”. The third time the conjunction
ّ‫ ُﺛﻢ‬is used designates the adversative meaning and should be translated as “how-
ever, but” because it signifies contrast between the two notions: the first notion of
God’s omnipotence of creation and causing death to His creation, but the second
notion is about people’s disbelief and dispute (skepticism) about creation, death,
and resurrection.
(h) The fourth and seventh conjunction ّ‫ ُﺛﻢ‬, which is inter-sentential (between two
separate sentences) should be translated as an adversative conjunction meaning
“however, but, yet”. The fifth conjunction ّ‫ ُﺛﻢ‬is a temporal conjunction translated as
“then”.
(i) The eighth conjunction ‫ﷲ ﻓﻲ‬ ُ ‫ و وﻫﻮ ا‬. . . is inter-sentential and should not be
translated (to be deleted). However, the eleventh coordinating conjunction ‫ و‬is an
intra-sentential (within the same hypotactic sentence) conjunction which must be
retained in the TT.
12. Translate the following text and discuss the process of translating the ST full-stop.
ً
‫ﺣﻘﯿﻘﯿﺔ ﻟﻺﺳﻼم ﻓﻘﺪ ﻛﺎن ﺻﺎرﻣﺎً ﻛﻤﺎ ﻛﺎن‬ ً (‫وﻓﺎة ﻋﻤﺮ ﺑﻦ اﻟﺨﻄﺎب )رﺿﻲ اﷲ ﻋﻨﻪ‬
‫ﻧﻜﺒﺔ‬ ُ ‫ ﻛﺎن‬:‫ﺣﯿﺎة‬ٍ ‫ﺳﯿﺮة‬ ُ
ً ً
‫ وﻟﻬﺬا ﻛﺎن ُﻣﺆﻫﻼ ﺣﻘﺎ ﻟﻘﯿﺎدة اﻟﻌﺮب اﻟﺬﯾﻦ‬،‫ﻗﻮﻣﻪ‬
ِ ً
‫وﯾﻔﻬﻢ ﺗﻤﺎﻣﺎ ﺷﺨﺼﯿﺔ‬
ُ ‫ﻌﺪ اﻷﻓﻖ ﻓﻲ ﺗﻔﻜﯿﺮه‬ ِ ‫ﯾﺘﻤﺘﻊ ُﺑﺒ‬
ُ
ً‫ﻧﻄﻠﻖ ﻋﻠﯿﻪ اﻟﯿﻮم وزارة اﻟﻤﺎﻟﯿﺔ واﻟﺬي ﻛﺎن ﻣﺴﺆوﻻ‬
ُ ‫ ﻟﻘﺪ ﺗﻤﻜﻦ ﻣﻦ ﺗﺄﺳﯿﺲ اﻟﺪﯾﻮان أو ﻣﺎ‬.‫ﺐ ﺣُﻜﻤﻬُﻢ‬ ُ ‫ﯾﺼﻌ‬
ُ
.‫ ﻛﻤﺎ ﻗﺎم ﺑﺘﺸﺮﯾﻊ اﻟﻘﻮاﻧﯿﻦ اﻟﺜﺎﺑﺘﺔ ﻹدارة اﻷﻗﺎﻟﯿﻢ‬،‫ﻋﻦ إدارة اﻟﻌﻮاﺋﺪ اﻟﻤﺎﻟﯿﺔ‬
(i) Let us do the sentence demarcation (delineation of sentences):
‫ ﻛﺎن ﺻﺎرﻣﺎً ﻛﻤﺎ‬// ‫ﺣﻘﯿﻘﯿﺔ ﻟﻸﺳﻼم‬

ً ً (‫ ﻛﺎن وﻓﺎة ﻋﻤﺮ ﺑﻦ اﻟﺨﻄﺎب )رﺿﻲ اﷲ ﻋﻨﻪ‬// :‫ﺣﯿﺎة‬
‫ﻧﻜﺒﺔ‬ ٍ ‫ﺳﯿﺮة‬
ُ
ً ً
‫ وﻟﻬﺬا ﻛﺎن ُﻣﺆﻫﻼ ﺣﻘﺎ ﻟﻘﯿﺎدة اﻟﻌﺮب‬،‫ﻗﻮﻣﻪ‬ ً
ِ ‫وﯾﻔﻬﻢ ﺗﻤﺎﻣﺎ ﺷﺨﺼﯿﺔ‬ ُ ‫ﻌﺪ اﻷﻓﻖ ﻓﻲ ﺗﻔﻜﯿﺮه‬ ِ ‫ﯾﺘﻤﺘﻊ ُﺑﺒ‬
ُ ‫ﻛﺎن‬
ُ ‫ ﺗﻤﻜﻦ ﻣﻦ ﺗﺄﺳﯿﺲ اﻟﺪﯾﻮان أو ﻣﺎ‬// .‫ﺐ ﺣُﻜﻤﻬُﻢ‬
‫ﻧﻄﻠﻖ ﻋﻠﯿﻪ اﻟﯿﻮم وزارة اﻟﻤﺎﻟﯿﺔ واﻟﺬي ﻛﺎن‬ ُ ‫ﯾﺼﻌ‬
ُ ‫اﻟﺬﯾﻦ‬
.‫ ﻗﺎم ﺑﺘﺸﺮﯾﻊ اﻟﻘﻮاﻧﯿﻦ اﻟﺜﺎﺑﺘﺔ ﻹدارة اﻷﻗﺎﻟﯿﻢ‬// ،‫ﻣﺴﺆوﻻ ﻋﻦ إدارة اﻟﻌﻮاﺋﺪ اﻟﻤﺎﻟﯿﺔ‬
ً
where we have also taken out all the Arabic conjunctions which English does not need: (,‫ﻓﻘﺪ‬
‫ ﻛﻤﺎ‬,‫)ﻟﻘﺪ‬.
(ii) We propose the following translation:
Biography: The death of Omar Ibn al-Khattab was a real calamity to Islam. Stern but
just, far-sighted and thoroughly versed in the character of his people, he was especially
fitted for the leadership of the unruly Arabs. Omar had established the Diwan, or what is
known today as the Ministry of Finance, which was entrusted with the administration of
the revenues. He also introduced fixed rules for governing the provinces.
(iii) Having read the ST and TT, we can conclude that the translation strategy has been to
provide a demarcation of the sentence boundaries in the ST; in other words – to provide
short meaningful TL sentences without the ST conjunctions (cohesive devices). This
will facilitate the translation process since Arabic tends to employ longer sentences
joined up by different conjunctions which English (TT) does not need. Thus, we recom-
mend to take out the ST conjunctions ‫ ﻛﻤﺎ‬،‫ ﻟﻘﺪ‬،‫ وﻟﻬﺬا‬،‫ ﻛﻤﺎ‬،‫ﻓﻘﺪ‬.
(iv) Questions on the translation process:
(1) In your textual and discourse analysis of the ST, comment on the ST double cohe-
sive devices ‫ ﻗﺪ‬+ ‫ف‬.
(2) The TT starts a new sentence beginning with “Stern but . . .”. What has been omit-
ted and why?
(3) What has happened to the ST cohesive device ‫ ﻛﻤﺎ‬and the comma before it? Explain
why.
(4) What has happened to the ST double cohesive devices ‫ ﻟﻬﺬا‬+ ‫ و‬,‫ وﻟﻬﺬا‬and the comma
before them? Explain why.
13. Provide a translation and a translation commentary based on the translation process,
punctuation, and the stylistic idiosyncrasies and the textual and discourse features of the
following ST and TT:
An overweight woman is more likely to require a caesarean because either she or the
baby is too big. My doctor explained that exercise helps to strengthen the baby’s heart
as it increases blood flow. It also helps prepare the body for labor, and if you’re fit while
pregnant, you’re likely to have fewer complications at birth, plus a speedier delivery
and recovery. Exercising during pregnancy has brought huge health benefits to me. At
seven months pregnant, I was exercising in a gym one morning. It was a huge shock
when people began to stop and stare at me blatantly as I ran in the park.
(The Daily Mail, 14 May 2015)
‫ﻣﻦ اﻟﻤﺤﺘﻤﻞ أن )ﻗﺪ( ﺗﺤﺘﺎج اﻟﻤﺮأة اﻟﺒﺪﯾﻨﺔ اﻟﻰ ﻋﻤﻠﯿﺔ ﻗﯿﺼﺮﯾﺔ إﻣﺎ ﻷﻧﻬﺎ أو ﻷن اﻟﺠﻨﯿﻦ )اﻟﻄﻔﻞ( ﻛﺒﯿﺮ‬
‫ وﻗﺪ أوﺿﺢ ﻟﻲ ﻃﺒﯿﺒﻲ ﺑﺄن اﻟﺘﻤﺎرﯾﻦ اﻟﺮﯾﺎﺿﯿﺔ ﺗﺴﺎﻋﺪ ﻋﻠﻰ ﺗﻘﻮﯾﺔ ﻗﻠﺐ اﻟﺠﻨﯿﻦ ﻷﻧﻬﺎ ﺗﺰﯾﺪ ﻣﻦ‬.‫ﺟﺪا‬ ً
‫ﺑﺪﻧﯿﺎ )ذو ﻟﯿﺎﻗﺔ‬
ً ‫ُﻨﺖ ﻻﺋﻘﺔ‬ِ ‫ ﺛﻢ أﻧﻪ إذا ﻛ‬،‫ﺟﺮﯾﺎن )ﺗﺪﻓﻖ( اﻟﺪم وﺗﺴﺎﻋﺪ أﯾﻀﺎ ﻋﻠﻰ ﺗﻬﯿﺄة اﻟﺠﺴﻢ ﻟﻠﻮﻻدة‬
‫ﺣﻤﻠﻚ ﻓﺈﻧﻪ ﻣﻦ اﻟﻤﺤﺘﻤﻞ أن ﺗﺘﻌﺮﺿﻲ ﻟﺘﻌﻘﯿﺪات أﻗﻞ ﻋﻨﺪ اﻟﻮﻻدة اﺿﺎﻓﺔ اﻟﻰ ﺳﺮﻋﺔ‬ ِ ‫ﺑﺪﻧﯿﺔ( أﺛﻨﺎء‬
ّ ‫ ﻟﻘﺪ ﻣﻨﺤﺘﻨﻲ اﻟﺘﻤﺎرﯾﻦ اﻟﺮﯾﺎﺿﯿﺔ أﺛﻨﺎء اﻟﺤﻤﻞ ﻓﻮاﺋﺪ ﺻﺤﯿﺔ‬.‫اﻟﻮﺿﻊ )اﻟﻮﻻدة( واﻟﺘﻤﺎﺛﻞ ﻟﻠﺸﻔﺎء‬
‫ﺟﻤﺔ‬
‫ﺣﯿﺚ ﻛﻨﺖ أﻣﺎرس اﻟﺮﯾﺎﺿﺔ ﻓﻲ اﻟﻨﺎدي اﻟﺮﯾﺎﺿﻲ ﻣﺮة ﺻﺒﺎﺣﺎ )ﻓﻲ اﻟﺼﺒﺎح( وأﻧﺎ ﺣﺎﻣﻞ ﻓﻲ اﻟﺸﻬﺮ‬
ّ ‫إﻻ أﻧﻬﺎ ﻛﺎﻧﺖ ﺻﺪﻣﺔ ﻛﺒﯿﺮة ﺟﺪاً ﻟﻲ ﻋﻨﺪﻣﺎ ﻛﺎن اﻟﻨﺎس ﯾﺘﻮﻗﻔﻮن وﯾﺤﺪﻗﻮن‬
‫ﻋﻠﻲ ﺑﺤﻤﺎﻗﺔ ﺑﯿﻨﻤﺎ‬ ّ .‫اﻟﺴﺎﺑﻊ‬
.‫ﻛﻨﺖ أرﻛﺾ ﻓﻲ اﻟﻤُﺘﻨﺰه‬
(ii) We can make the following observations about the translation process, translation com-
mentary, and stylistic idiosyncrasies of the ST and the TT:
(a) We have started the TT with the prepositional phrase ‫ أن‬+ ‫ﻣﻦ اﻟﻤﺤﺘﻤﻞ‬, which is
for “is more likely to”. The verb “require” does not need a preposition in English,
but it needs a preposition in Arabic ‫ﺗﺤﺘﺎج اﻟﻰ‬
ُ . The indefinite singular object noun
phrase “a caesarean” is translated to a definite singular noun phrase ‫ﻋﻤﻠﯿﺔ ﻗﯿﺼﺮﯾﺔ‬.
The double conjunctions “because either . . . or . . . ” are translated as . . . ‫إﻣّﺎ ﻷﻧﻬﺎ‬
‫ن‬
‫ أو ﻷ ﱠ‬. . . , i.e., we repeat “because” in Arabic.
(b) We have used the full-stop in Arabic after the first sentence and starting the sec-
ond sentence. We can observe that, stylistically, the second sentence is hypotac-
tic because it involves three subjects “my doctor, exercise, it” and three verbs
“explained, helps, increases”. The same stylistic idiosyncrasy applies to the TT
where we have three subjects ‫ ﻫﺎ‬,‫ اﻟﺘﻤﺎرﯾﻦ اﻟﺮﯾﺎﺿﯿﺔ‬,‫ ﻃﺒﯿﺒﻲ‬and three verbs ,‫ﺢ‬ َ‫ﺿ‬
َ ‫أو‬
‫ ﺗﺰﯾﺪ‬,‫ﺗُﺴﺎﻋِﺪ‬. We have started the second Arabic sentence with a double conjunction
‫ ﻗﺪ‬+ ‫و‬. We have adopted the translation strategy of addition where we have added
the prepositional phrase ‫“ ﻟﻲ‬to me”. This is an exegetical translation approach.
(c) Syntactically, the verbal clause “that exercise helps to strengthen the baby’s heart
as it increases blood flow” is an embedded clause in the main clause “my doctor
explained”. We have the complementizer “that”, which begins the embedded sen-
tence, whose subject is “exercise” and whose verb is “help”.
The second subject indefinite noun “exercise” is translated as a subject definite plural noun
phrase ‫اﻟﺘﻤﺎرﯾﻦ اﻟﺮﯾﺎﺿﯿﺔ‬. The causal conjunction “as” remains as a causal conjunction
‫ ﻷﻧﻬﺎ‬where the anaphor ‫ ﻫﺎ‬refers to its antecedent ‫اﻟﺘﻤﺎرﯾﻦ اﻟﺮﯾﺎﺿﯿﺔ‬. We have the verb
“help” + infinitive “to strengthen”, which is translated as ‫ ﺗُﺴﺎﻋ ُﺪ ﻋﻠﻰ‬+ nominalized noun
‫ﺗﻘﻮﯾﺔ‬. The indefinite noun phrase “blood flow” is translated as an indefinite noun phrase
‫ﺟﺮﯾﺎن ﺗﺪﻓﱡﻖ اﻟﺪم‬.
(d) We do not need the full-stop at the end of the second ST sentence. Thus, we use the
additive conjunction ‫ و‬to join up the third TT sentence with the second sentence.
The anaphor “it” refers to the antecedent “exercise”. The same applies to Arabic.
The verb “help” does not need a preposition in English, but in Arabic the verb
‫ ﯾﺴﺎﻋﺪ‬needs the preposition ‫ ﻋﻠﻰ‬and, stylistically, is followed by a nominalized
noun. Thus, the verb “prepare” is translated as a nominalized noun ‫ﺗﻬﯿﺄة‬. The
adjective “fit” is translated as ‫ﻧﯿﺎ ذو ﻟﯿﺎﻗﺔ ﺑﺪﻧﯿﺔ‬ ً ‫ﻹﺋﻘﺔ ﺑﺪ‬. The ST “while pregnant”
involves ellipsis of “you are”, i.e., originally, it is “while you are pregnant” ‫إذا‬
ً ‫ُﻨﺖ ﻻﺋﻘﺔ ﺑﺪ‬
‫ﻧﯿﺎ‬ ِ ‫ﻛ‬. The ST double conjunction “and if” is translated as a double con-
junction ‫ ﺛُﻢﱠ أﻧﻪ‬preceded by a comma in order to start a new ST sentence beginning
with ‫ ُﺛﻢﱠ إﻧﻪ‬. The ST noun “labor” has the synonyms “birth” and “delivery” ‫وﻻدة‬.
The expression “plus” is translated as ‫ إﺿﺎﻓﺔ اﻟﻰ‬with no need for the comma before
it in the TT. The noun phrase “a speedier delivery and recovery” is translated as
‫ﺳﺮﻋﺔ اﻟﻮﺿﻊ اﻟﻮﻻدة واﻟﺘﻤﺎﺛﻞ ﻟﻠﺸﻔﺎء‬.
(e) We use a full-stop after the third ST sentence and we employ the double affirmation
conjunction ‫ﻟﻘﺪ‬, i.e., ‫ ﻗﺪ‬+ ‫ ﻻم اﻟﺘﻮﻛﯿﺪ‬at the beginning of the TT sentence. The subject
“Exercising during pregnancy” involves the nominalizaion “gerund” “exercising”,
which is translated as ‫اﻟﺘﻤﺎرﯾﻦ اﻟﺮﯾﺎﺿﯿﺔ أﺛﻨﺎء اﻟﺤﻤﻞ‬, and the verb “brought” is trans-
lated as ‫ﺢ‬
َ ‫ َﻣ َﻨ‬. The prepositional phrase “to me” at the end of the sentence is attached
to the Arabic verb ‫ﻣﻨﺤﺘﻨﻲ‬, and the object noun phrase “huge health benefits” is
translated as object noun phrase ‫ﻓﻮاﺋﺪ ﺻﺤﯿﺔ ﺟﻤﱠﺔ‬.
(f) The full-stop at the end of the fourth ST sentence is not required for the TT where the
full-stop is replaced by the affirmation causal conjunction ‫ﺣﯿﺚ‬ ُ to affirm the value
of exercise. For more details on causal conjunctions, see Abdul-Raof (2001:79).
There is a subtle translation process involved in the translation of the sentence “At
seven months pregnant, I was exercising in a gym one morning”. This involves a
foregrounded (placed at the beginning) prepositional phrase. This is translated
as ‫ ﺣﯿﺚ ﻛﻨﺖ أﻣﺎرس اﻟﺮﯾﺎﺿﺔ ﻓﻲ اﻟﻨﺎدي اﻟﺮﯾﺎﺿﻲ ﻣﺮة ﺻﺒﺎﺣﺎ ﻓﻲ اﻟﺼﺒﺎح‬followed
by the prepositional phrase “at seven months pregnant”, which is translated as
‫وأﻧﺎ ﺣﺎﻣﻞ ﻓﻲ اﻟﺸﻬﺮ اﻟﺴﺎﺑﻊ‬, where we have used the additive conjunction ‫ و‬and
have repeated the subject pronoun ‫أﻧﺎ‬. Note that the prepositional phrase “at seven
months pregnant” is placed at the end of the Arabic sentence.
(g) We need the full-stop at the end of the fifth ST sentence, i.e., we keep it in the TT.
After the full-stop, we begin the last TT sentence with an adversative conjunction
like ‫ ﻟﻜﻦ‬,‫ن‬
‫ﻻأﱠ‬ ‫ إ ﱠ‬,‫ن‬
‫ﺑﯿﺪ أ ﱠ‬ ّ
َ . Thus, the ST “It was a huge shock” is translated as ‫إﻻ أﻧﻬﺎ‬
‫ﻛﺎﻧﺖ ﺻﺪﻣﺔ ﻛﺒﯿﺮة ﺟﺪاً ﻟﻲ‬. For more details on adversative conjunctions in Arabic,
see Abdul-Raof (2001:77).
14. Translate the following legal text and discuss the process of translating the ST punctuation.
Family law is a legal practice area that focuses on issues involving family relation-
ships, such as adoption, divorce, and child custody, among others. Attorneys practicing
family law can represent clients in family court proceedings or in related negotiations
and can also draft important legal documents such as court petitions or property agree-
ments. Some family law attorneys even specialize in adoption, paternity, emancipation,
or other matters not usually related to divorce. States have the right to determine “rea-
sonable formal requirements” for marriage, including age and legal capacity, as well as
the rules and procedures for divorce and other family law matters.
(FindLaw’s team of legal writers and editors, 10 October 2018)

ُ
‫ﻣﺠﺎل اﻟﻤﻤﺎرﺳﺔ اﻟﻘﺎﻧﻮﻧﯿﺔ اﻟﺘﻲ ﺗﺮﻛﺰ ﻋﻠﻰ اﻟﻘﻀﺎﯾﺎ اﻟﺘﻲ ﺗﻨﻄﻮي ﻋﻠﻰ اﻟﻌﻼﻗﺎت‬ ‫اﻷﺳﺮة ﻫﻮ‬
ِ َ
‫ﻗﺎﻧﻮن‬ ‫ﱠ‬
‫إن‬
‫اﻟﺤﺠﺮ اﻟﻘﻀﺎﺋﻲ‬/‫اﻷﺳﺮﯾﺔ ﻣﺜﻞ اﻟﺘﺒﻨﻲ واﻟﻄﻼق واﻟﻮﺻﺎﯾﺔ ﻋﻠﻰ اﻷﻃﻔﺎل )ﺣَﺠﺮ اﻷﻃﻔﺎل ﻗﻀﺎﺋﯿﺎ‬
‫ وﯾﻤﻜﻦ ﻟﻠﻤﺤﺎﻣﯿﻦ اﻟﺬﯾﻦ ﯾﻤﺎرﺳﻮن ﻗﺎﻧﻮن اﻷﺳﺮة ﺗﻤﺜﯿﻞ اﻟﻌﻤﻼء‬.‫ ﻣﻦ ﺑﯿﻦ أﻣﻮر أﺧﺮى‬،(‫ﻟﻸﻃﻔﺎل‬
ً ‫)اﻟﺰﺑﺎﺋﻦ( ﻓﻲ إﺟﺮاءات ﻣﺤﻜﻤﺔ اﻷﺳﺮة أو ﻓﻲ اﻟﻤﻔﺎوﺿﺎت ذات اﻟﺼﻠﺔ وﯾﻤﻜﻨﻬﻢ‬
‫أﯾﻀﺎ ﺻﯿﺎﻏﺔ‬
‫ وﯾﺘﺨﺼﺺ ﺑﻌﺾ‬.(‫وﺛﺎﺋﻖ ﻗﺎﻧﻮﻧﯿﺔ ﻣﻬﻤﺔ ﻣﺜﻞ اﻟﺘﻤﺎﺳﺎت اﻟﻤﺤﻜﻤﺔ أو اﺗﻔﺎﻗﯿﺎت اﻟﻤﻠﻜﯿﺔ )اﻟﻤﻤﺘﻠﻜﺎت‬
‫ﻋﺎدة )ﻻ ﻋﻼﻗﺔ‬
ً ‫ﻣﺤﺎﻣﻲ ﻗﺎﻧﻮن اﻷﺳﺮة ﻓﻲ اﻟﺘﺒﻨﻲ أو اﻷﺑﻮة أو اﻟﺘﺤﺮر أو أﯾﺔ ﻣﺴﺎﺋﻞ أﺧﺮى ﻻ ﺗﺘﻌﻠﻖ‬
‫ وﻟﻠﺪول اﻟﺤﻖ ﻓﻲ ﺗﺤﺪﯾﺪ ”اﻟﻤﺘﻄﻠﺒﺎت اﻟﺮﺳﻤﯿﺔ اﻟﻤﻌﻘﻮﻟﺔ )اﻟﻤﻨﺎﺳﺒﺔ(“ ﻟﻠﺰواج ﺑﻤﺎ ﻓﻲ‬.‫ﻟﻬﺎ( ﺑﺎﻟﻄﻼق‬
‫ﻓﻀﻼ ﻋﻦ )و( ﻗﻮاﻋﺪ وإﺟﺮاءات اﻟﻄﻼق وﻣﺴﺎﺋﻞ أﺧﺮى ﺗﺘﻌﻠﻖ ﺑﻘﺎﻧﻮن‬ ً ‫ذﻟﻚ اﻟﻌُﻤﺮ واﻷﻫﻠﯿﺔ اﻟﻘﺎﻧﻮﻧﯿﺔ‬
(2018 ‫ اﻟﻌﺸﺮ ﻣﻦ أﻛﺘﻮﺑﺮ‬،‫ )ﻓﺮﯾﻖ ﻓﯿﻨﺪ ﻟﻮ ﻣﻦ اﻟﻜﺘﺎب واﻟﻤﺤﺮرﯾﻦ اﻟﻘﺎﻧﻮﻧﯿﯿﻦ‬.‫اﻷﺳﺮة‬
(ii) Translation of punctuation analysis and a commentary on the stylistic idiosyncrasies of
the ST and the TT:
(a) Both the ST and the TT are composed of three sentences which are void of any rhe-
torical devices because the ST represents a legal genre. The ST full-stop has been
kept in the TT due to the legal genre status of the ST. However, after the full-stop,
the second and third TT sentences start with the additive conjunction ‫و‬.
(b) The TT starts with the affirmation particle ‫ إنﱠ‬to comply with the legal status of
the text. The first ST sentence is hypotactic and polysyndetic through the employ-
ment of the subordinating relative pronoun conjunction “that”, and involves listing,
which requires commas. The first TT sentence is also hypotactic and polysyndetic
through the employment of the subordinating relative pronoun conjunction ‫اﻟﺘﻲ‬,
and involves listing with the employment of the additive conjunction ‫و‬. We have
used ‫ و‬among the listed items because the ST employs “and” in the last listed item
“and child custody”.
(c) The second ST sentence is hypotactic and polysyndetic through the additive con-
junction “and”, which is an intra-sentential (within the same sentence) conjunc-
tion. The subject “Attorneys” involves an ellipted relative pronoun “who” + an
auxiliary (are), i.e., we have “Attorneys who are”. Thus, this is translated in full as
‫اﻟﻤﺤﺎﻣﯿﻦ اﻟﺬﯾﻦ‬. The second TT sentence is hypotactic and polysyndetic through the
additive conjunction “and”, which is an intra-sentential (within the same sentence)
conjunction. The verbs “represent, draft” in the second ST sentence are translated
as nominalized nouns ‫ ﺻﯿﺎﻏﺔ‬،‫ﺗﻤﺜﯿﻞ‬. The modal verb “can” has occurred twice in
the ST “can represent, can also draft” where there is no subject before the second
“can”. However, in the TT, we must repeat the subject with the verb ‫ﯾﻤﻜﻦ‬, i.e.,
‫ ﯾﻤﻜﻨﻬﻢ‬where the plural subject pronoun ‫ ﻫﻢ‬is used.
(d) The third ST and TT sentence is paratactic. However, the commas employed in the
ST are taken out in the TT.
15. Translate the following text, discuss the translation process, and the mechanisms of
translating the ST punctuation as a stylistic idiosyncrasy of English:
Theresa May, broken at last: how the steeliest person in politics was reduced to tears
As she announced her resignation, Theresa May broke down and wept. It hurt to
watch. You could see in her face the battle she was fighting. Fighting to keep her com-
posure. Fighting to maintain her dignity.
Fighting to show that, despite it all, she was going out with her head held high. Sadly,
it was yet another battle that Theresa May just couldn’t win. For six minutes – almost
the whole of her speech – she’d managed to stand firm. She’d sounded calm. Steady. In
the circumstances, heroic. But then she glanced down at the closing lines of her script.
“I will shortly leave the job”, read Mrs May, “that it has been the honour of my life to
hold”. Then she gulped. Audibly gulped.
(The Daily Telegraph, 24 May 2019)
‫أﻛﺜﺮ اﻟﻨﺴﺎء ﺻﻼﺑﺔ‬ ُ

ُ ‫ﺗﻐﺮق ﻓﻲ دﻣﻮﻋﻬﺎ‬ ‫ ﻫﻜﺬا‬.‫رﺋﯿﺴﺔ اﻟﻮزراء اﻟﺒﺮﯾﻄﺎﻧﯿﺔ ﺗﺎرﯾﺰا ﻣﻲ ﺗﻨﻬﺎر أﺧﯿﺮا‬
‫ﻓﻲ اﻟﺴﯿﺎﺳﺔ‬
‫ إﻧﻪ ﻟﻤﻦ‬.‫اﻧﻬﺎرت رﺋﯿﺴﺔ اﻟﻮزراء اﻟﺒﺮﯾﻄﺎﻧﯿﺔ اﻟﺴﯿﺪة ﺗﺎرﯾﺰا ﻣﻲ وﺑﻜﺖ ﻋﻨﺪﻣﺎ أﻋﻠﻨﺖ اﺳﺘﻘﺎﻟﺘﻬﺎ‬
.‫ ﯾﻤﻜﻨﻚ أن ﺗﺮى ﻓﻲ وﺟﻬﻬﺎ اﻟﻤﻌﺮﻛﺔ اﻟﺘﻲ ﺳﺘﺨﻮﺿﻬﺎ‬.‫اﻟﻤﺆﻟﻢ ﻣﺸﺎﻫﺪة رﺋﯿﺴﺔ اﻟﻮزراء ﺑﻬﺬا اﻟﺤﺎل‬
‫ اﻟﻘﺘﺎل ﻣﻦ أﺟﻞ اﻟﻤﺤﺎﻓﻈﺔ ﻋﻠﻰ ﻛﺮاﻣﺘﻬﺎ واﻟﻘﺘﺎل ﻣﻦ‬.‫اﻟﻘﺘﺎل ﻣﻦ أﺟﻞ اﻟﺤﻔﺎظ ﻋﻠﻰ رﺑﺎﻃﺔ ﺟﺄﺷﻬﺎ‬
‫أﺟﻞ أن ﺗﺒﺮﻫﻦ أﻧﻪ ﻋﻠﻰ اﻟﺮﻏﻢ ﻣﻦ ﺗﺨﻠﯿﻬﺎ ﻋﻦ اﻟﻤﻨﺼﺐ ﻓﺈﻧﻬﺎ ﺳﺘﺒﻘﻰ ﺷﺎﻫﻘﺔ اﻟﻘﺎﻣﺔ )ﻣﺮﻓﻮﻋﺔ‬
‫ وﻃﯿﻠﺔ ﺧﻄﺎﺑﻬﺎ اﻟﺬي دام ﺳﺖ‬.‫ ﻟﻜﻦ ﻟﻸﺳﻒ ﻫﺬه ﻣﻌﺮﻛﺔ ﺧﺎﺳﺮة أﺧﺮى ﻟﺘﺎرﯾﺰا ﻣﻲ‬.(‫اﻟﺮأس‬
‫ وﻓﻲ ﺧﻀﻢ ﻫﺬه اﻟﻈﺮوف أﺛﺒﺘﺖ‬،ً‫ ﺗﻤﻜﻨﺖ ﻣﻦ اﻟﻮﻗﻮف ﺑﺜﺒﺎت وﻛﺎن ﺻﻮﺗﻬﺎ ﻫﺎدﺋﺎً وﻣﺘﺰﻧﺎ‬،‫دﻗﺎﺋﻖ‬
‫ ”ﺳﺄﺗﺮك ﻋﻤﻠﻲ ﻗﺮﯾﺒﺎً اﻟﺬي‬:‫ ﻧﻈﺮت اﻟﻰ اﻟﺴﻄﻮر اﻷﺧﯿﺮة ﻣﻦ ﺧﻄﺎﺑﻬﺎ وﻗﺎﻟﺖ‬،ً‫ ﻟﻜﻦ ﻓﺠﺄة‬.‫ﺑﻄﻮﻟﺘﻬﺎ‬
.‫ ﺛﻢ اﺑﺘﻠﻌﺖ رﯾﻘﻬﺎ ﺑﺼﻮت ﻣﺴﻤﻮع‬.“‫ﺗﺸﺮﻓﺖ ﺑﻪ ﻓﻲ ﺣﯿﺎﺗﻲ‬
(ii) Translation of punctuation analysis: Having compared the ST with the TT, we can make
the following observations:
(a) Halliday and Hasan (1976:295–297) make a distinction between two types of tex-
ture: “tight and loose texture”. In “tight texture”, we find dense clusters of conjunc-
tions which serve to signal that the meanings of the parts are strongly interdependent
and that the whole forms a single unity. However, in other texts, we find “loose tex-
ture”, where fewer conjunctions are used – perhaps just one or two. Loose texture
is a feature of subtexts which occur within a text. However, though the above ST
headline is a subtext, it enjoys tight texture where we can observe the use of the
comma and a semi-colon. Constrastingly, in Arabic, the headline involves a full-
stop only. The ST is made up of 15 sentences and employs five different conjunc-
tions: two adversative conjunctions “sadly, but” and three temporal conjunctions
“for six minutes, in the circumstances, then”. The TT, however, employs a double
conjunction ‫ ﻟﻜﻦ ﻟﻸﺳﻒ‬for “sadly”, ‫ ﻟﻜﻦ‬for “but”, the additive conjunction ‫ و‬and ‫ﺛُﻢﱠ‬
for “then”. The ST also employs a temporal conjunction “For six minutes” followed
by a dash (–) where a parenthetical phrase “almost the whole of her speech” is kept
in the TT but without the dash.
(2) Among the stylistic and linguistic idiosyncrasies involved in the ST and TT head-
line are:
(a) The ST employs a comma after the subject “Theresa May” + a past participle “broken”.
This is a passive voice construction which is originally “Theresa May is broken at last”.
This is translated as an active voice followed by a full-stop ‫رﺋﯿﺴﺔ اﻟﻮزراء اﻟﺒﺮﯾﻄﺎﻧﯿﺔ‬
‫ﺗﺎرﯾﺰا ﻣﻲ ﺗﻨﻬﺎر أﺧﯿﺮا‬.
(b) The word “how” is an adverb meaning “the way in which”, i.e., it is not an interrogative
word. The second part of the ST headline “how the steeliest person in politics is reduced
to tears” is a passive voice structure. A shift is required in ST word order where we start
from the end of the sentence “was reduced to tears”, which is translated as a metaphor
+ an imagery ‫ﺗﻐﺮق ﻓﻲ دﻣﻮﻋﻬﺎ‬ُ . The adverb “how” is translated as ‫ ;ﻫﻜﺬا‬the noun phrase
“the steeliest person in politics” is placed at the end of the TT headline and is translated
as ‫اﻟﻨﺴﺎء ﺻﻼﺑﺔ ﻓﻲ اﻟﺴﯿﺎﺳﺔ‬
ِ ُ .
‫أﻛﺜﺮ‬
(c) The first ST sentence employs cataphora “she” (a pronoun that occurs before its ante-
cedent ‫)ﺗﺎرﯾﺰا ﻣﻲ‬. However, in the TT, we start with the main clause “Theresa May
broke down and wept” ‫ وﺑﻜﺖ‬. . . ‫إﻧﻬﺎرت‬, followed by the subordinate clause ‫ﻋﻨﺪﻣﺎ أﻋﻠﻨﺖ‬
‫اﺳﺘﻘﺎﻟﺘﻬﺎ وﺑﻜﺖ‬. Thus, we have the Arabic anaphora ‫( ﻫﺎ‬a pronoun that occurs after its
antecedent). A full-stop is employed after the first, second, and third TT sentences.
(d) The first ten sentences of the ST are asyndetic, i.e., without conjunctions at the
beginning of each sentence. The 11th sentence employs the temporal conjunction “in
the circumstances” and the 12th sentence uses the adversative conjunction “but”.
The TT employs the same conjunctions ‫ ﻓﻲ ﺧﻀﻢ ﻫﺬه اﻟﻀﺮوف‬+ ‫ و‬and ‫ ﻟﻜﻦ‬+ ‫و‬,
respectively.
(e) Stylistically, the ST employs the rhetorical device of anaphora, which means the repeti-
tion of the same word or phrase at the beginning of neighboring sentences. The rhe-
torical device of anaphora is represented through the initial gerund “fighting”, which is
followed by an infinitive “to” + main verb. In the TT, the rhetorical device of anaphora
is maintained, preceded by the additive conjunction ‫ و‬and the ST infinitive is translated
as a nominalized noun: “Fighting to keep . . . Fighting to . . . Fighting to show” ‫اﻟﻘﺘﺎل‬
‫ اﻟﻘﺘﺎل ﻣﻦ أجل أن ﺗﺒﺮﻫﻦ‬. . . ‫ اﻟﻘﺘﺎل ﻣﻦ أﺟﻞ اﻟﻤﺤﺎﻓﻈﺔ‬. . . ‫ﻣﻦ أﺟﻞ اﻟﺤﻔﺎظ‬. It is worthwhile to
note that ‫ ﺗﺒﺮﻫﻦ‬+ ‫ أن‬is also a type of nominalization in Arabic.
(f) Stylistically, paratactic (short sentences with a simple syntactic structure) and asyndetic
sentences are employed in the ST “It hurt to watch . . . Fighting to keep her composure.
Fighting to maintain her dignity . . . She’d sounded calm. Steady. In the circumstances,
heroic”. There is ellipsis involved in “Steady. In the circumstances, heroic”. The origi-
nal sentences without ellipsis are “She sounded ‘was’ steady. In the circumstances, she
was heroic”. The TT adopts the original ST sentence structure, i.e., without ellipsis,
where we get ‫ِﻧﺎ‬ً ‫ وﻣﺘﱠﺰ‬+ a comma + ‫ ﻓﻲ ﺧﻀﻢ ﻫﺬه اﻟﻈﺮوف أﺛﺒﺘﺐ ﺑﻄﻮﻟﺘﻬﺎ‬+ ‫و‬.
(g) Mood, as a literary element, is employed in the ST to conjure specific feelings through
particular words and description, such as “broken, steeliest, reduced to tears, resigna-
tion, broke down and wept, hurt to watch, fighting, firm, calm, steady, heroic, gulped”.
The same mood is preserved in the TT where the text atmosphere remains tense and
charged with emotion. The ST and TT employ asyndeton to fit in well in the text mood.
Thus, many full-stops are employed in the TT. Also, for this reason, the second, third,
and fourth TT sentences begin without a conjunction.
(h) For sentences 12–13 “But then she glanced . . .” “I will shortly leave . . . ” the TT
employs a comma after the adversative conjunction ‫ﻓﺠﺄة‬ ً ‫ﻟﻜﻦ‬, . . . and the quotation
commas are used. The last two ST sentences are joined up without a full-stop in the TT
‫ﺑﺼﻮت ﻣﺴﻤﻮع‬
ِ ‫ﺛُ ﱠﻢ اﺑﺘﻠﻌﺖ رﯾﻘﻬﺎ‬.
Indian businessman famed for $240,000 gold shirt “beaten to death”

Datta Phuge, who ordered a shirt made from 14,000 pieces of 22-carat gold in 2013,
was reportedly attacked by 12 assailants.
An Indian businessman who made headlines in 2013 for purchasing a shirt made
entirely of gold has been beaten to death in western India, according to a report on
Friday. Datta Phuge gained fame when he ordered a customized gold shirt worth 12.7
million rupees, around $240,000 at the time. It was made up of 14,000 pieces of 22-carat
gold, weighed 3.32 kilograms (7.3 pounds) and was put together by 15 craftsmen over
16 days. The hefty garment earned Phuge – a money lender from Pune in Maharashtra
state – the moniker “gold man”, a title he cherished. Police said Phuge, believed to be
in his mid-40s, was attacked and killed by 12 assailants brandishing stones and sharp
weapons on Thursday night after one of the suspects had invited him for a party, accord-
ing to the Press Trust of India news agency. Phuge’s 22-year-old son witnessed his
father being murdered and had been spared by the alleged killers. The police suspected
the motive could have been a dispute over a money transaction. Four suspects have
‫‪Translation beyond the full-stop 175‬‬
‫‪been detained. “Everybody knows me as the ‘gold man’ in the whole region. Other rich‬‬
‫‪people spend one crore (10 million rupees) to buy Audis or Mercedes, to buy what they‬‬
‫‪like. What crime have I done? I just love gold”, Phuge said in 2013. “Gold has always‬‬
‫‪been my passion since a young age. I’ve always worn gold as jewelry in the form of‬‬
‫‪bracelets, rings, chains”, he added. India is the world’s biggest consumer of gold, with‬‬
‫‪purchases an essential part of religious festivals and weddings.‬‬
‫)‪(The Guardian, 16 July 2016‬‬
‫‪(i) We propose the following translation on which we establish our translation commentary‬‬
‫‪and the translation of punctuation as a stylistic idiosyncrasy of English:‬‬
‫‪(a) Useful expressions:‬‬
‫ﻣﻘﺘﻞ ‪(in the headline) beaten to death:‬‬

‫)اﻟﻘﺘﻞ ﺿﺮﺑﺎ )ﯾﻀﺮﺑﻪ ﺣﺘﻰ اﻟﻤﻮت ‪(within the ST) beaten to death:‬‬
‫اﻟﺘﻘﺎرﯾﺮ ﻣﻘﺘﻞ ‪has reportedly been killed (was reportedly attacked):‬‬ ‫‪ . . .‬ذﻛﺮت‬
‫ﻛﺴﻮة ‪garment:‬‬
‫ﻛﺴﻮة اﻟﻜﻌﺒﺔ ‪the Ka’bah garment:‬‬
‫اﻟﺼﺤُﻒ ‪who made headlines:‬‬ ‫اﻟﺬي ﱠ‬
‫ﺗﺼﺪر ﻋﻨﺎوﯾﻦ ُ‬
‫‪(b) We propose the following translation:‬‬
‫ﻣﻘﺘﻞ رﺟﻞ اﻷﻋﻤﺎل اﻟﻬﻨﺪي ﺿﺮﺑﺎ اﻟﻤﺸﻬﻮر ﺑﻘﻤﯿﺼﻪ ﻣﻦ اﻟﺬﻫﺐ ﺑﻘﯿﻤﺔ ‪ 240000‬دوﻻر أﻣﺮﯾﻜﻲ‬
‫ﺷﺨﺼﺎ ﻫﺎﺟﻤﻮا اﻟﺴﯿﺪ دﺗﺎ ﻓﻮﺟﻲ اﻟﺬي ﻃﻠﺐ ﺧﯿﺎﻃﺔ ﻗﻤﯿﺺ ﻣﻦ ‪ 14000‬ﻗﻄﻌﺔ ذﻫﺐ‬ ‫ً‬ ‫ﺗﻘﺎرﯾﺮ ﺗﻔﯿﺪ ﺑﺄن ‪12‬‬
‫ﻣﻦ ﻋﯿﺎر ‪ 22‬ﻓﻲ ‪2013‬‬
‫وﻓﻘﺎ ﻟﺘﻘﺮﯾﺮ ﯾﻮم اﻟﺠﻤﻌﺔ ﻓﺈن رﺟﻞ اﻷﻋﻤﺎل اﻟﺬي ﺗﺼﺪر ﻋﻨﺎوﯾﻦ اﻟﺼﺤﻒ ﻓﻲ ‪ 2013‬إﺛﺮ ﺷﺮاﺋﻪ ﻗﻤﯿﺺ‬
‫ﻣﺼﻨﻮع ﻣﻦ اﻟﺬﻫﺐ ﺑﺎﻟﻜﺎﻣﻞ ﻗﺪ ﺗﻢ ﺿﺮﺑﻪ ﺣﺘﻰ اﻟﻤﻮت )ﻗﺪ ﻟﻘﻲ ﺣﺘﻔﻪ ﺿﺮﺑﺎ ﺣﺘﻰ اﻟﻤﻮت( ﻓﻲ ﻏﺮب اﻟﻬﻨﺪ‪.‬‬
‫وﻗﺪ اﺷﺘﻬﺮ اﻟﺴﯿﺪ دﺗﺎ ﻓﻮﺟﻲ ﻋﻨﺪﻣﺎ ﻃﻠﺐ ﺧﯿﺎﻃﺔ ﻗﻤﯿﺺ ﻣﻔﺼﻞ ﻗﯿﻤﺘﻪ ‪ 12.7‬ﻣﻠﯿﻮن رﺑﯿﺔ أي ﻣﺎ ﯾﻌﺎدل )أي‬
‫أﻣﺮﯾﻜﯿﺎ‪ .‬وﯾﺘﻜﻮن ﻫﺬا اﻟﻘﻤﯿﺺ ﻣﻦ ‪ 14000‬ﻗﻄﻌﺔ ذﻫﺐ ﻣﻦ ﻋﯿﺎر ‪ 22‬وﯾﺰن‬ ‫ً‬ ‫ً‬
‫دوﻻرا‬ ‫ﻣﺎ ﻗﯿﻤﺘﻪ( ‪240000‬‬
‫ﻛﯿﻠﻮﻏﺮاﻣﺎ )‪ 7.3‬رﻃﻞ( وﺗﻢ ﺧﯿﺎﻃﺘﻪ ﻣﻦ ﻗﺒﻞ ‪ 15‬ﺣﺮﻓﻲ واﺳﺘﻐﺮق ‪ 16‬ﯾﻮﻣﺎ‪ .‬وﯾﺬﻛﺮ أن ﻫﺬا اﻟﻘﻤﯿﺺ‬
‫ً‬ ‫‪3.32‬‬
‫ﺛﻘﯿﻞ اﻟﻮزن )اﻟﺜﻘﯿﻞ( ﻗﺪ أﻛﺴﺐ ﻓﻮﺟﻲ وﻫﻮ ﻣﻘﺮض أﻣﻮال ﻣﻦ ﻣﺪﯾﻨﺔ ﺑﻮﻧﻲ ﺑﻮﻻﯾﺔ ﻣﻬﺎرﺷﺘﺮا ﻟﻘﺐ ”رﺟﻞ‬
‫اﻟﺬﻫﺐ“ وﻫﻮ ﻟﻘﺐ ﻃﺎﻟﻤﺎ اﻋﺘﺰ ﺑﻪ‪ .‬ووﻓﻘﺎ ﻟﻮﻛﺎﻟﺔ اﻷﺧﺒﺎر اﻟﻬﻨﺪﯾﺔ ﻓﺈن اﻟﺸﺮﻃﺔ ذﻛﺮت ﺑﺎن اﻟﺴﯿﺪ ﻓﻮﺟﻲ‬
‫اﻟﺬي ﯾﺘﺮاوح ﻋﻤﺮه ﻣﻨﺘﺼﻒ اﻻرﺑﻌﯿﻨﺎت ﻗﺪ ﺗﻢ ﻣﻬﺎﺟﻤﺘﻪ وﻗﺘﻠﻪ ﻋﻠﻰ ﯾﺪ ‪ 12‬ﻣﻬﺎﺟﻤﺎً ﻣﺴﺘﺨﺪﻣﯿﻦ اﻟﺤﺠﺎرة‬
‫واﻷﺳﻠﺤﺔ اﻟﺤﺎدة ﻟﯿﻠﺔ ﯾﻮم اﻟﺨﻤﯿﺲ ﺑﻌﺪ ان دﻋﺎه أﺣﺪ اﻟﻤﻬﺎﺟﻤﯿﻦ ﻟﺤﻔﻠﺔ‪ .‬وﯾﺬﻛﺮ أن اﺑﻦ ﻓﻮﺟﻲ اﻟﺒﺎﻟﻎ ﻣﻦ‬
‫اﻟﻌﻤﺮ ‪ 22‬ﻋﺎﻣﺎ ﻗﺪ ﺷﻬﺪ ﻣﻘﺘﻞ واﻟﺪه ﻟﻜﻦ اﻟﻘﺘﻠﺔ اﻟﻤﺰﻋﻮﻣﯿﻦ اﺳﺘﺜﻨﻮه ﻣﻦ اﻟﻘﺘﻞ‪ .‬وﺗﻈﻦ اﻟﺸﺮﻃﺔ ﺑﺄن اﻟﺪاﻓﻊ‬
‫)وراء ﻫﺬه اﻟﺠﺮﯾﻤﺔ( ﻫﻮ اﺣﺘﻤﺎل ﺣﺪوث ﺧﻼف ﺣﻮل ﺻﻔﻘﺔ ﻣﺎﻟﯿﺔ‪ .‬وﻗﺪ ﺗﻢ اﻋﺘﻘﺎل أرﺑﻌﺔ ﻣﻦ اﻟﻤﺸﺘﺒﻪ ﺑﻬﻢ‪.‬‬
‫وﻗﺪ ذﻛﺮ ﻓﻮﺟﻲ ﻓﻲ ﻋﺎم ‪” 2013‬ﻛﻞ ﺷﺨﺺ ﯾﻌﺮﻓﻨﻲ ب ”رﺟﻞ اﻟﺬﻫﺐ“ ﻓﻲ ﺟﻤﯿﻊ اﻧﺤﺎء اﻟﻮﻻﯾﺔ‪ .‬ﻫﻨﺎك‬
‫أﻏﻨﯿﺎء ﯾﻨﻔﻘﻮن ﻛﺮوري )ﻣﺎ ﯾﻌﺎدل ‪ 10‬ﻣﻠﯿﻮن روﺑﯿﺔ( ﻟﺸﺮاء ﺳﯿﺎرات ﻧﻮع أودي أو ﻣﺮﺳﯿﺪس أو ﺷﺮاء‬
‫ﻣﺎ ﯾﺤﺒﻮن‪ .‬أي ﺟﺮﯾﻤﺔ اﻗﺘﺮﻓﺘﻬﺎ أﻧﺎ؟ أﻧﺎ ﻣﺠﺮد أﺣﺐ اﻟﺬﻫﺐ‪ “.‬وأﺿﺎف ﻗﺎﺋﻼ‪” :‬إن اﻟﺬﻫﺐ ﻣﻨﺬ ﺷﺒﺎﺑﻲ ﻛﺎن‬
‫وﻣﺎ ﯾﺰال ﺷﻐﻔﻲ )ﻫﻮاﯾﺘﻲ(‪” “.‬ﻛﻨﺖ ﻣﻨﺬ ﺷﺒﺎﺑﻲ وﻣﺎ أزال ﻣﺸﻐﻮﻓﺎ ﺑﺤﺐ اﻟﺬﻫﺐ“‪ .‬وﻣﻦ اﻟﺠﺪﯾﺮ ﺑﺎﻟﺬﻛﺮ أن‬
‫اﻟﻬﻨﺪ ﻫﻲ )ﺗﻌﺘﺒﺮ( أﻛﺒﺮ ﻣﺴﺘﻬﻠﻚ ﻟﻠﺬﻫﺐ ﻓﻲ اﻟﻌﺎﻟﻢ ﺣﯿﺚ ﺗﻌﺘﺒﺮ ﻣﺸﺘﺮﯾﺎﺗﻪ ﺟﺰءا أﺳﺎﺳﯿﺎ ﻟﻸﺣﺘﻔﺎﻻت اﻟﺪﯾﻨﯿﺔ‬
‫وﻟﻸﻋﺮاس‪) .‬ﻋﻦ ﺻﺤﯿﻔﺔ اﻟﻐﺎردﯾﺎن اﻟﺒﺮﯾﻄﺎﻧﯿﺔ اﻟﺼﺎدرة ﻓﻲ ‪ 16‬ﯾﻮﻟﯿﻮ )ﺗﻤﻮز( ‪(2016‬‬
‫‪(c) The major punctuation marks of the ST are the full-stop, the reported speech‬‬
‫‪inverted commas, and the dash. We can make the following observations:‬‬
(1) The ST and the TT headline as a subtext is marked by loose texture, i.e., the
absence of conjunctions. The ST headline also involves a missing relative pro-
noun + an auxiliary “who + was”, i.e., “Indian businessman who was famed for
. . . ”. The ST and the TT sub-headlines are also subtexts and represent loose
texture, but have both employed the conjunction “who” ‫ اﻟﺬي‬as a grammatical
requirement. Both the ST and the TT sub-headlines are marked loose texture.
(2) In the major headline, the translation of the passive voice “beaten to death” as ‫ﻣﻘﺘﻞ‬
is a nominalized noun without using commas. In the sub-headline, the passive
voice “was reportedly attacked” is translated as ‫ﺗﻘﺎرﯾﺮ ﺗُﻔﯿﺪ‬. The passive voice “has
been beaten to death” is translated as ‫ﺗﻢ ﺿﺮﺑﻪ ﺣﺘﻰ اﻟﻤﻮت‬. The passive voice forms
“it was made up of . . . ‘was’ weighed . . . was put together . . . was attacked and
killed . . . being murdered and had been spared . . . have been detained . . .” are
translated as ‫ اﺳﺘﺜﻨﻮ ُه ﻣﻦ اﻟﻘﺘﻞ‬. . . ‫ ﺗﻢ ﻣﻬﺎﺟﻤﺘﻪ ةﻗﺘﻠﻪ‬. . . ‫ ﺗ ﱠﻢ ﺧﯿﺎﻃﺘﻪ‬. . . ‫ن‬
ُ ‫ ﯾﺰ‬. . . ‫ﯾﺘﻜﻮن ﻣﻦ‬
‫ ﺗﻢ اﻋﺘﻘﺎل‬. . . .
(3) The ST reported speech is followed by a comma. The reporting agent occurs
after the comma, i.e., after the ST reported speech. The reporting agents are
“according to a report on Friday”, “according to the Press Trust of India news
agency”, “Phuge said in 2013”, and “he added”. These are placed at the begin-
ning of the TT and are translated as ‫وﻓﻘﺎً ﻟﻮﻛﺎﻟﺔ اﻷﺧﺒﺎر‬/‫وﻓﻘﺎ ﻟﺘﻘﺮﯾﺮ ﯾﻮم اﻟﺠﻤﻌﺔ‬ ً
ً ‫وأﺿﺎف‬/‫وﻗﺪ ذﻛﺮ ﻓﻮﺟﻲ‬/‫ اﻟﻬﻨﺪﯾﺔ‬respectively.
‫ﻗﺎﺋﻼ‬
(4) The first full-stop of the ST is maintained in the TT followed by the double
conjunction ‫ ق‬+ ‫و‬. The comma after “rupees” is translated as ‫أي‬. The full-stop
after “the time” is kept in the TT and the additive conjunction ‫ و‬is employed.
The comma after “gold” is translated as ‫و‬. The full-stop after “16 days” is
translated as an additive compound journalistic conjunction ‫ أن‬+ ‫ ﯾُﺬﻛَﺮ‬+ ‫و‬.
The first dash “. . . earned Phuge – a money lender . . .” represents a deleted
relative pronoun + auxiliary “was”, i.e., “. . . earned Phuge who was a money
lender . . .”. Thus, “who was” is translated as ‫وﻫﻮ‬. The second dash “state –
the moniker” is not translated. The comma after “gold man” is translated as
“which was” and is translated as ‫وﻫﻮ‬. The full-stop after “. . . he cherished” is
kept in the TT and the following TT sentence starts with ‫و‬. The comma after
“. . . Phuge, . . .” represents “who was” and is translated as ‫اﻟﺬي‬. The full-stop
after “. . . news agency” is translated as a journalistic compound conjunction
‫ن‬
‫ أ ﱠ‬+ ‫ُﺬﻛﺮ‬
ُ ‫ ﯾ‬+ ‫و‬. The full-stop after “. . . the alleged killers” is translated as ‫و‬. The
full-stop after “. . . a money transaction” is translated as ‫ ﻗﺪ‬+ ‫و‬. The full-stop
after “have been detained” is translated as ‫ ﻗﺪ‬+ ‫و‬. The full-stops are kept after
each reported speech. The full-stop after “. . . he added. India . . .” is translated
as a compound journalistic conjunction ‫ أن‬+ ‫ﺮ‬
‫ ﻣﻦ اﻟﺠﺪﯾﺮُ ﺑﺎﻟﺬﻛ ِ ﱠ‬+ ‫و‬. The comma
ِ
after “. . . of gold,” is translated as ‫ﺣﯿﺚ ﺗُﻌﺘﺒﺮ‬ُ .
‫اﻟﻜﻠﺐ ﻓﻲ اﻟﻘﺮﯾﺔ ﻓﺎﺗﺼﻞ ﺑﺠﺮﯾﺪة ﻣﺴﺎﺋﯿﺔ وﻃﻠﺐ ﻧﺸﺮ‬

َ ‫ﻗﺮﯾﺔ وﻣﻌﻪ ﻛﻠﺐ ﺛﻤﯿﻦ ﻟﻜﻨﻪ أﺿﺎع‬ ٌ ‫ذﻫﺐ‬
ٍ ‫رﺟﻞ اﻟﻰ‬ َ
‫ وﻓﻲ اﻟﻤﺴﺎء ﻟﻢ ﯾﺠﺪ‬.‫ وأﻧﻪ ﺳﯿﺪﻓﻊ ﻣﺒﻠﻎ ﻣﺎﺋﺔ ﺟﻨﯿﻪ اﺳﺘﺮﻟﯿﻨﻲ ﻟﻤﻦ ﯾﻌﺜﺮ ﻋﻠﯿﻪ‬،‫إﻋﻼن ﺑﺄوﺻﺎف اﻟﻜﻠﺐ‬
،‫وﺟﺪ اﻟﺤﺎرس ﻋﻠﻰ اﻟﺒﺎب‬ َ ‫ وﻫﻨﺎك‬،‫ ﻓﺬﻫﺐ اﻟﻰ إدارة اﻟﺠﺮﯾﺪة‬.‫اﻟﺠﺮﯾﺪة ﻣﻌﺮوﺿﺔ ﻟﻠﺒﯿﻊ ﻓﻲ ﺳﻮق اﻟﻘﺮﯾﺔ‬
َ‫ وﻟﻤﺎ ﺳﺄل‬.‫ن اﻟﻌﺪد ﺳﯿﺼﺪر ﻫﺬه اﻟﻠﯿﻠﺔ‬‫ ﻻ أﻋﺘﻘﺪ أ ﱠ‬:‫ ﻓﻘﺎل اﻟﺤﺎرس‬.‫ﻓﺴﺄﻟﻪ ﻋﻦ ﻣﻮﻋﺪ ﺻﺪور اﻟﺼﺤﯿﻔﺔ‬
ُ
.‫ﺑﺤﺜﺎ ﻋﻦ اﻟﻜﻠﺐ‬
ً ‫ﺟﻤﯿﻌﻬُﻢ ﻗﺪ ﺧﺮﺟﻮا‬
ُ ‫ن اﻟﻤﺤﺮرﯾﻦ‬‫ أ ﱠ‬:‫ ﻗﺎل‬،‫اﻟﺤﺎرس ﻋﻦ اﻟﺴﺒﺐ‬
We suggest the following translation:
A man went to a village and had a special breed of dog with him. The dog got lost in
the village. The man contacted an evening newspaper and requested (asked them) to
put a notice about the description of the dog (of the lost dog, of his dog) and the £100
reward that he would pay to whoever found it. However, that evening he did not see the
newspaper on sale in the village. He went to the newspaper’s offices to meet the editor-
in-chief. There, he met the porter and asked him about the time when the newspaper
would be out. The porter responded: “I believe the issue will not be out tonight”. When
the man asked the porter about the reason, the porter said: “All the editors have gone
out looking for the dog”.
Having read the ST, we can make the following recommendations:
(i) We do the demarcation of the Arabic text sentence boundaries. The Arabic text reads
now as below:
ُ
‫اﻟﺮﺟﻞ ﺑﺠﺮﯾﺪة‬ ‫ اﺗﺼﻞ‬// ‫اﻟﻜﻠﺐ ﻓﻲ اﻟﻘﺮﯾﺔ‬
َ (‫اﻟﺮﺟﻞ‬
ُ ) ‫ أﺿﺎع‬// ‫ﻗﺮﯾﺔ وﻣﻌﻪ ﻛﻠﺐ ﺛﻤﯿﻦ‬ٍ ‫رﺟﻞ اﻟﻰ‬
ٌ َ‫ذﻫﺐ‬
// ‫ﻣﺴﺎﺋﯿﺔ وﻃﻠﺐ ﻧﺸﺮ إﻋﻼن ﺑﺄوﺻﺎف اﻟﻜﻠﺐ وأﻧﻪ ﺳﯿﺪﻓﻊ ﻣﺒﻠﻎ ﻣﺎﺋﺔ ﺟﻨﯿﻪ اﺳﺘﺮﻟﯿﻨﻲ ﻟﻤﻦ ﯾﻌﺜﺮ ﻋﻠﯿﻪ‬
// ‫اﻟﺮﺟﻞ( اﻟﻰ إدارة اﻟﺠﺮﯾﺪة‬
ُ ) ‫ ذﻫﺐ‬// ‫ﻓﻲ اﻟﻤﺴﺎء ﻟﻢ ﯾﺠﺪ اﻟﺠﺮﯾﺪة ﻣﻌﺮوﺿﺔ ﻟﻠﺒﯿﻊ ﻓﻲ ﺳﻮق اﻟﻘﺮﯾﺔ‬
‫ ﻻ أﻋﺘﻘﺪ‬:‫ ﻗﺎل اﻟﺤﺎرس‬// ‫اﻟﺮﺟﻞ اﻟﺤﺎرسَ( ﻋﻦ ﻣﻮﻋﺪ ﺻﺪور اﻟﺼﺤﯿﻔﺔ‬ ُ ) ‫ﺳﺄل‬
َ // ‫وﺟﺪ اﻟﺤﺎرس‬َ ‫ﻫﻨﺎك‬
‫أن اﻟﻤﺤﺮرﯾﻦ‬ ‫ ﱠ‬:(‫اﻟﺤﺎرس‬
ُ ) ‫ ﻗﺎل‬،‫اﻟﺤﺎرس ﻋﻦ اﻟﺴﺒﺐ‬
َ (‫اﻟﺮﺟﻞ‬
ُ ) ‫ﺳﺄل‬
َ ‫ ﻟﻤﺎ‬// ‫ن اﻟﻌﺪد ﺳﯿﺼﺪر ﻫﺬه اﻟﻠﯿﻠﺔ‬
‫أﱠ‬
.‫ﺑﺤﺜﺎ ﻋﻦ اﻟﻜﻠﺐ‬
ً ‫ﺟﻤﯿﻌﻬُﻢ ﻗﺪ ﺧﺮﺟﻮا‬
ُ
(ii) We recommend removing the ST conjunctions ‫ ف‬،‫ و‬،‫ ف‬،‫ و‬،‫ ف‬،‫ﻟﻜﻦ‬.
(iii) We have taken out the prepositional phrase, ‫ ﻋﻠﻰ اﻟﺒﺎب‬because the word ‫“ اﻟﺤﺎرس‬the
porter” is understood to be “at the front door of the building”. Thus, the ST prepositional
phrase is semantically redundant.
(iv) Based on the ST context, the translation of ‫ ﻟﻢ ﯾﺠﺪ اﻟﺠﺮﯾﺪة ﻣﻌﺮوﺿﺔ ﻟﻠﺒﯿﻊ ﻓﻲ ﺳﻮق اﻟﻘﺮﯾﺔ‬is
“he did not see the newspaper on sale”; the translation of ‫ إدارة اﻟﺠﺮﯾﺪة‬is “the editor-in-
chief”; the translation of ‫ ﻣﻮﻋﺪ ﺻُﺪور اﻟﺼﺤﯿﻔﺔ‬is “the time when the newspaper would
be out”; and the translation of ‫أن اﻟﻌﺪد ﺳﯿﺼﺪر ﻫﺬه اﻟﻠﯿﻠﺔ‬ ‫ ﻻ أﻋﺘﻘﺪ ﱠ‬is “I believe the issue
will not be out tonight”.
(v) Most importantly, we recommend to replace the difficult Arabic word with a simpler
synonym to facilitate the translation process; as in ‫ﺶ‬َ َ‫ إﻧﺪﻫ‬is replaced by its simpler syn-
onym ‫َﺗَﻌﱠﺠﺐ‬.
Dawn is a magical time to experience the natural world. It’s an opportunity to notice
nature awakening, to see and listen to what’s around us, as night passes into day. The
break of day is “a special moment to witness” that is both precious and fleeting.
(The Guardian, 24 April 2020)
‫ﻓﺮﺻﺔ ﻟﻤﺮاﻗﺒﺔ اﺳﺘﯿﻘﺎظ اﻟﻄﺒﯿﻌﺔ وﻣﺸﺎﻫﺪة‬ ٌ (‫ِﺤﺮﯾﺎ ﻻﻛﺘﺸﺎف ﻋﺎﻟﻢ اﻟﻄﺒﯿﻌﺔ ﻓﻬﻮ )إﻧﱠﻪ‬ ً ‫وﻗﺘﺎ ﺳ‬ً ‫اﻟﻔﺠﺮ‬
ُ ُ ‫ﯾ‬
‫ُﻌﺘﺒﺮ‬
ٌ‫ن اﻟﻔﺠﺮَ ”ﻟﺤﻈﺔ‬
‫ إ ﱠ‬.(‫اﻟﻠﯿﻞ ﻣﻦ اﻟﻨﻬﺎر‬
ُ ‫ﯾﻨﺴﻠﺦ‬
ُ ‫ﺞ اﻟﻠﯿﻞُ ﻓﻲ اﻟﻨﻬﺎر )ﺑﯿﻨﻤﺎ‬
ُ ‫ُﻮﻟ‬
َ ‫ﻣﺎ ﯾُﺤﯿﻂ ﺑﻨﺎ واﻹﺳﺘﻤﺎع اﻟﯿﻪ ﺑﯿﻨﻤﺎ ﯾ‬
.‫واﺣﺪ‬
ٍ ‫ﺗﺴﺘﺤﻖ اﻟﻤﺸﺎﻫﺪة ﺣﯿﺚ )إذ( أﻧﻬﺎ ﻧﻔﯿﺴﺔٌ وزاﺋﻠﺔ ﻓﻲ آن‬
ُ ٌ‫ﻣﺘﻤﯿﺰة‬
(i) We recommend the translation of the auxiliary verb “is” in such syntactic patterns as
the passive voice expression ‫ ﯾُﻌﺘَﺒﺮ‬or as an affirmation particle. However, in the second
sentence, we can either use the conjunction ‫ ﻫﻮ‬+ ‫ ف‬referring to ‫ اﻟﻔﺠﺮ‬or use the affirma-
tion particle ‫ن‬‫إ ﱠ‬.
(ii) The translation of the expression “as night passes into day” harks back to Qur’anic style
and has adopted the Qur’anic expression ،13 ‫ ﻓﺎﻃﺮ‬،27 ‫اﻟﻠﯿﻞ ﻓﻲ اﻟﻨﻬﺎر )آل ﻋﻤﺮان‬ َ ‫ﺞ‬
ُ ‫ﯾﻮﻟ‬
6 ‫اﻟﺤﺪﯾﺪ‬. Our translation also offers another style ‫اﻟﻠﯿﻞ ﻣﻦ اﻟﻨﻬﺎر‬
ُ ‫ﯾﻨﺴﻠﺦ‬
ُ , which is stylisti-
cally a metaphor. However, the expression “that is” is translated as an affirmation particle
‫إذ أﻧﻬﺎ‬/‫ﺣﯿﺚ أﻧﻬﺎ‬
ُ , and the word “both” is rendered as a temporal expression ‫ن واﺣٍﺪ‬ ٍ ‫ﻓﻲ آ‬.
19. Translate the following text, discuss the translation process, and the mechanisms of
‫ُﺜﺎﺑﺮة ﻋﻠﻰ اﻟﺪرس‬

ُ ‫اﻟﻤ‬
‫ﻓﻤﺮ ﺑﻤﺎء ﯾﻨﺤﺪر ﻣﻦ رأس ﺟﺒﻞ ﻋﻠﻰ ﺻﺨﺮة‬ ّ ،‫اﻟﻌﻠﻢ ﻓﻠﻢ ﯾﻘﺪر ﻋﻠﯿﻪ ﻓﻌﺰم ﻋﻠﻰ ﺗﺮﻛﻪ‬
َ ‫ﯾﻄﻠﺐ‬ ٌ
‫رﺟﻞ‬ ‫ﻛﺎن‬
.َ‫ُﺒﻦ اﻟﻌﻠﻢ ﻓﻄﻠﺐَ ﻓﺄدرك‬
ّ ‫ واﷲ ﻷﻃﻠ‬،‫اﻟﻤﺎء ﻋﻠﻰ ﻟﻄﺎﻓﺘﻪ ﻗﺪ أﺛّﺮ ﻓﻲ ﺻﺨﺮة ﻋﻠﻰ ﻛﺜﺎﻓﺘﻬﺎ‬
ُ ” :‫ ﻓﻘﺎل‬.‫ﻗﺪ أﺛّﺮ ﻓﯿﻬﺎ‬
We suggest the following translation:

Perseverance (endurance, determination) for knowledge
A man was seeking knowledge but he could not continue and decided to give up. He
passed by a mountain spring falling on a rock which was marked by the water (The
water made an impression (a mark) on the rock). The man said: “In spite of the gentle-
ness of water, it has made an impression (a mark) on the rock. By God, I’ll seek knowl-
edge”. He sought knowledge and mastered it (he got what he was looking for).
(i) We demarcate the Arabic text sentence boundaries. The Arabic text reads now as below:
‫اﻟﻤُﺜﺎﺑﺮة ﻋﻠﻰ اﻟﺪرس‬

‫اﻟﺮﺟﻞ( ﺑﻤﺎء ﯾﻨﺤﺪر ﻣﻦ رأس‬
ُ )‫ﺮ‬ّ ‫ ﻣ‬// ‫ﻛﺎن رﺟﻞٌ ﯾﻄﻠﺐ اﻟﻌﻠﻢَ )ﻟﻜﻨﻪ( ﻟﻢ ﯾﻘﺪر ﻋﻠﯿﻪ )و( ﻋﺰم ﻋﻠﻰ ﺗﺮﻛﻪ‬
، ‫اﻟﻤﺎء ﻋﻠﻰ ﻟﻄﺎﻓﺘﻪ ﻗﺪ أﺛّﺮ ﻓﻲ ﺻﺨﺮة ﻋﻠﻰ ﻛﺜﺎﻓﺘﻬﺎ‬
ُ ” :(‫اﻟﺮﺟﻞ‬
ُ ) ‫ ﻗﺎل‬// ‫ﺟﺒﻞ ﻋﻠﻰ ﺻﺨﺮة ﻗﺪ أﺛّﺮ ﻓﯿﻬﺎ‬
.(‫اﻟﺮﺟﻞ( )و( أدرك )أي ﻧﺎل ﻛﺎن ﯾﺘﻤﻨﻰ‬
ُ ‫ ﻃﻠﺐ‬// ‫ﻷﻃﻠﺒﻦ اﻟﻌﻠﻢ‬
ّ ‫واﷲ‬
(ii) We recommend to take out the ST conjunctions ‫ف‬. We replace the conjunctions ‫ف‬
with simpler conjunctions ‫ و‬،‫ ﻟﻜﻦ‬to facilitate the translation process. This applies
to ‫ﻟﻌﻠﻢ ﻓﻠﻢ ﯾﻘﺪر ﻋﻠﯿﻪ ﻓﻌﺰم ﻋﻠﻰ ﺗﺮﻛﻪ‬
َ ‫ﻛﺎن رﺟﻞٌ ﯾﻄﻠﺐ ا‬. Based on the ST context, the
translation of ‫ اﻟﺪرس‬is “knowledge”; the translation of ‫ ﯾﻄﻠﺐ‬is “seek”; the translation
of ‫ ﻋﺰم ﻋﻠﻰ‬is “decided to”; and the translation of ‫ب‬
ِ ‫ﻣﺮ‬
‫ ﱠ‬is “passed by”; the translation
of ‫ ﻣﺎء ﯾﻨﺤﺪر ﻣﻦ رأس ﺟﺒﻞ‬is “a mountain spring falling on”; the translation of ‫ﻗﺪ أﺛّﺮ‬
‫ ﻓﻲ‬is “to mark, to leave an impression on”; and the translation of َ‫ أدرك‬is “to master”.
(iii) Based on the above discussion of punctuation, we can argue that, in terms of clause rela-
tions, we can observe that the ST is polysyndetic while the TT is asyndetic.
20. Translate the following narrative text, discuss the translation process, and the mecha-
nisms of translating the ST punctuation:
‫رﺟﻞ اﻟﻰ ﺣﻼق ﻟﯿﺤﻠﻖ ﻟﻪ رأﺳﻪ ﻓﻜﺎن ﻛﻠﻤﺎ ﺣﻠﻖ ﻣﻮﺿﻌﺎً ﺟﺮﺣﻪ وﻏﻄﻰ اﻟﺠﺮح ﺑﺎﻟﻘﻄﻦ ﺣﺘﻰ اﻣﺘﻸ‬ ٌ ‫ذﻫﺐ‬
‫ ﻓﻘﺎل‬.“‫ ”أرﺟﻮك أن ﺗﺘﺮك ﻧﺼﻒ رأﺳﻲ اﻟﺒﺎﻗﻲ ﻛﻤﺎ ﻫﻮ‬:‫ ﻓﻌﻨﺪﻫﺎ ﻗﺎل ﻟﻠﺤﻼق‬.‫ﻗﻄﻨﺎ‬
ً ‫ﻧﺼﻒ رأس اﻟﺮﺟﻞ‬
‫ إﻧﻨﻲ أرﯾﺪ‬.ً‫ ”ﯾﻜﻔﻲ أﻧﻚ زرﻋﺖ اﻟﻨﺼﻒ اﻷول ﻗﻄﻨﺎ‬:‫ ”وﻟﻤﺎذا ﯾﺎ ﺳﯿﺪي؟“ ﻓﺄﺟﺎب اﻟﺮﺟﻞ‬: ‫ﻣﺘﻌﺠﺒﺎ‬
ً ‫اﻟﺤﻼق‬
.“‫ﻛﺘﺎﻧﺎ‬
ً ‫أزرع اﻟﺒﺎﻗﻲ‬
Our suggested translation is:
A man went to a hairdresser (barber) to have his hair cut. However, whenever the hair-
dresser cut (shaved) a section of the man’s (client’s) hair, he would inadvertently injure
the man and cover the injury with a piece of cotton until half of the man’s head was
covered with cotton. The man then told the barber: “Will you please leave the other half
of my head as it is?” The hairdresser was surprised and responded: “Why Sir?!” The
man replied: “You have grown cotton on half of my head. I would like to grow flax on
the other half”.
(i) We demarcate the Arabic text sentence boundaries. The Arabic text reads now as below:
‫اﻟﺠﺮح‬
َ ّ ‫ﺟﺮﺣُﻪ‬
‫وﻏﻄﻰ‬ َ ً‫اﻟﺤﻼق( ﻛﻠﻤﺎ َﺣﻠََﻖ ﻣﻮﺿﻌﺎ‬
ُ ) ‫ ﻛﺎن‬// ‫رﺟﻞ اﻟﻰ ﺣﻼق ﻟﯿﺤﻠﻖ ﻟﻪ رأﺳﻪ‬
ٌ ‫ذﻫﺐ‬
‫ ”أرﺟﻮك أن ﺗﺘﺮك‬:‫اﻟﺮﺟﻞ( ﻟﻠﺤﻼق‬
ُ ) ‫ ﻋﻨﺪﻫﺎ ﻗﺎل‬// ً‫اﻟﺮﺟﻞ ﻗُﻄﻨﺎ‬
ِ ‫رأس‬
ِ ُ
‫ﻧﺼﻒ‬ ‫اﻣﺘﻸ‬ ‫ﺣﺘﻰ‬ ‫ﺑﺎﻟﻘﻄﻦ‬
‫ ”أﻧﻚ‬:‫ أﺟﺎب اﻟﺮﺟﻞ‬// “‫ ”ﻟﻤﺎذا ﯾﺎ ﺳﯿﺪي؟‬: ً‫ ﻗﺎل اﻟﺤﻼق ﻣﺘﻌﺠﺒﺎ‬// “‫ﻧﺼﻒ رأﺳﻲ اﻟﺒﺎﻗﻲ ﻛﻤﺎ ﻫﻮ‬
.” ً‫ إﻧﻨﻲ أرﯾﺪ أزرع اﻟﺒﺎﻗﻲ ﻛﺘﺎﻧﺎ‬// ‫ﻗﻄﻨﺎ‬
ً ‫زرﻋﺖ اﻟﻨﺼﻒ اﻷول‬
(ii) We recommend to remove the ST conjunctions ‫ ف‬،‫ و‬،‫ ف‬،‫ ف‬،‫ﻓﻜﺎن‬. We also take out
the verb ‫ﯾﻜﻔﻲ‬. Based on the ST context, the translation of the noun ‫ ﺣﻼق‬is “hair-
dresser”; the translation of ‫ ﻟﯿﺤﻠﻖ رأﺳﻪ‬is “to have his hair cut”; the translation of
the verb ‫ﻖ‬َ ‫ﺣَﻠ‬
َ is “to shave, to cut”; the translation of ‫ﺿﻌﺎ‬ً ‫ ﻣﻮ‬is “a section”; and the
translation of the verb ‫ح‬َ ‫ﺟ َﺮ‬
َ is “to injure”; the translation of ‫ ﺑﺎﻟﻘﻄﻦ‬is “with a piece of
cotton”; and the translation of ‫ اﻣﺘﻸ‬is “covered with”. We replace the difficult Arabic
word ‫ ﻣﻮﺿﻊ‬with a simpler synonym ‫ﺟﺰء‬ ُ to facilitate the translation process. Thus,
we have “section”.
tions, the ST is polysyndetic while the TT is asyndetic.
21. Translate the following biography text, then discuss the translation process and the
mechanisms of translating the ST punctuation:
My childhood was a queer and not altogether happy one. Circumstances conspired to
make me shy and solitary. My father and mother died before I was capable of remem-
bering them. I was an only child, entrusted to the care of an unmarried aunt who lived
quietly in the country. My aunt was no longer young when I began to live in her com-
fortable, old-fashioned house with its large, untidy garden. She had settled down to her
local interests, seldom had anyone to stay with her, and rarely left home. She was fond
of her two Persian cats, busied herself sensibly with her garden.
(i) Our proposed translation is below:
‫ﻋﻠﻲ وﺟﻌﻠﺘﻨﻲ ﺧﺠﻮﻟﺔ وﻣﻨﻌﺰﻟﺔ‬ ُ

ّ ‫اﻟﻈﺮوف‬ ‫ﺣﯿﺚ( ﺗﺂﻣﺮت‬
ُ ) ‫ﻛﺎﻧﺖ ﻃﻔﻮﻟﺘﻲ ﻏﺮﯾﺒﺔ وﻟﻢ ﺗﺘﺴﻢ ﺑﺎﻟﺴﻌﺎدة إذ‬
‫وﺗﻢ ﺗﻮﻛﯿﻞ‬
‫وﻛﻨﺖ ﻃﻔﻠﺔ وﺣﯿﺪة ﱠ‬ُ .‫واﻟﺪي ﻗﺒﻞ أن أﺗﻤﻜﻦ ﻣﻦ أن أﺗﺬﻛﺮﻫﻤﺎ‬
ّ ‫ ﻓﻘﺪ ﺗﻮﻓﻲ‬.‫ﻋﻦ اﻵﺧﺮﯾﻦ‬
‫ وﻟﻢ ﺗﻜﻦ ﻋﻤﺘﻲ ﻓﻲ ﺷﺒﺎﺑﻬﺎ ﻋﻨﺪﻣﺎ‬.‫رﻋﺎﯾﺘﻲ اﻟﻰ ﻋﻤﺔ ﻏﯿﺮ ﻣﺘﺰوﺟﺔ ﺗﻌﯿﺶ ﺑﻬﺪوء ﻓﻲ ﻣﻨﺰﻟﻬﺎ ﺑﺎﻟﺮﯾﻒ‬
‫ وﻟﻘﺪ ﺗﻌﻮدت‬.‫ﺑﺪأت اﻟﻌﯿﺶ ﻓﻲ ﻣﻨﺰﻟﻬﺎ اﻟﻤﺮﯾﺢ ذي اﻟﻄﺮاز اﻟﻘﺪﯾﻢ واﻟﺤﺪﯾﻘﺔ اﻟﺸﺎﺳﻌﺔ ﻏﯿﺮ اﻟﻤُﺮﺗﺒﺔ‬
‫أﺣﺪ ﻟﯿﺒﻘﻰ ﻣﻌﻬﺎ وﻧﺎدراً ﻣﺎ‬
ٌ ‫ وﻛﺎن ﻧﺎدراً ﻣﺎ ﯾﺰورﻫﺎ‬،‫ﻋﻤﺘﻲ ﻋﻠﻰ اﻫﺘﻤﺎﻣﺎﺗﻬﺎ ﺑﺎﻷﻣﻮر اﻟﻤﺤﯿﻄﺔ ﺑﻬﺎ‬
.‫ﻣﻮﻟﻌﺔ ﺑﻘﻄﺘﯿﻬﺎ اﻟﻔﺎرﺳﯿﺘﯿﻦ وﺗﺸﻐﻞ ﻧﻔﺴﻬﺎ ﻟﺤﺪ ﻣﻌﻘﻮل ﺑﺤﺪﯾﻘﺘﻬﺎ‬
ً ‫ وﻛﺎﻧﺖ‬.‫ﻛﺎﻧﺖ ﺗﻐﺎدر ﻣﻨﺰﻟﻬﺎ‬
(ii) Translation of punctuation analysis: The ST involves six full-stops. The first full-stop
is taken out and is translated as a substantiation conjunction ‫ﺣﯿﺚ‬ ُ /‫ ;إذ‬the second fll-
stop is kept but we have added the conjunction ‫ ;ﻓﻘﺪ‬the third full-stop is kept but we
have employed the additive conjunction ‫ ;و‬the fourth full-stop is kept but we have
employed the additive conjunction ‫ ;و‬the fifth full-stop is kept but we have employed
the conjunction ‫ ﻟﻘﺪ‬+ ‫ ;و‬and the sixth full-stop is kept but we have employed the additive
conjunction ‫و‬.
tions, the ST is asyndetic while the TT is polysyndetic.
Scientific Medical Instructional Text

As described in Chapter 2, after you recognize the emergency and check the scene for
safety, you then check the victim to see what problems may need first aid.
This check, called an assessment, has two primary steps:
1. In the initial assessment, check for immediate life-threatening conditions. Check
for responsiveness and breathing.
2. In the secondary assessment, get the victim’s history (find out what happened and
what may have contributed to the emergency), and perform a physical examination of a
responsive victim to check for any injuries or other signs of sudden illness. Then while
giving first aid for any injuries you find, and while waiting for help to arrive, continue
with a third step:
3. Monitor the victim for any changes.
Always perform these steps in this order. If you find a life-threatening problem, such
as the absence of breathing, the victim needs immediate help. This victim could die if
you first spend time looking for broken bones or asking bystanders what happened.
Always remember to do the initial assessment first.
(Freshman Engineering, p. 12, KSA, Taibah University 2011/2012)
‫ﻧﺺ ﻋﻠﻤﻲ ﻃﺒﻲ إرﺷﺎدي‬

‫ﻋﺮﻓﺖ اﻟﺤﺎﻟﺔ اﻟﻄﺎرﺋﺔ وﺗﺄﻛﺪت ﻣﻦ ﺳﻼﻣﺔ ﻣﻜﺎن‬
َ ‫ﻛﻤﺎ ﺷﺮﺣﻨﺎ ﻓﻲ اﻟﻔﺼﻞ اﻟﺜﺎﻧﻲ وﺑﻌﺪ أن‬
‫ وﻫﺬا اﻟﻔﺤﺺ‬.‫ ﺑﻌﺪﻫﺎ اﻓﺤﺺ اﻟﻤﺼﺎب ﻟﻤﻌﺮﻓﺔ أﯾﺔ إﺻﺎﺑﺎت ﺗﺤﺘﺎج إﻟﻰ إﺳﻌﺎﻓﺎت اوﻟﯿﺔ‬،‫اﻟﺤﺎدث‬
:‫اﻟﺬي ﯾﺴﻤﻰ ﺑﺎﻟﺘﻘﯿﯿﻢ ﻟﻪ ﺧﻄﻮﺗﺎن أﺳﺎﺳﯿﺘﺎن‬
.‫اﻟﻤﺼﺎب وﺗﻨﻔﺴﻪ‬ ‫ﺟﺪا وﺗﺄﻛﺪ ﻣﻦ اﺳﺘﺠﺎﺑﺔ‬

ً ‫اﺑﺤﺚ ﻋﻦ اﻟﺤﺎﻻت اﻟﺨﻄﺮة‬
ِ ،‫ ﺧﻼل اﻟﺘﻘﯿﯿﻢ اﻷوﻟﻲ‬-1
‫ ﺗﺄﻛﺪ ﻣﻤﺎ ﺣﺪث ﻟﻠﻤﺼﺎب )ﻣﻌﺮﻓﺔ ﻣﺎ ﺣﺪث وﻣﺎ ﺳﺎﻫﻢ ﻓﻲ ﻫﺬه اﻟﺤﺎﻟﺔ‬،‫ ﺧﻼل اﻟﺘﻘﯿﯿﻢ اﻟﺜﺎﻧﻲ‬-2
‫اﻟﻄﺎرﺋﺔ( ﺛﻢ ﻗﻮم ﺑﺄﺟﺮاء ﻓﺤﺺ ﺑﺪﻧﻲ ﻟﻤﺮﯾﺾ ﻣُﺴﺘﺠﯿﺐ ﻣﻦ أﺟﻞ اﻟﺘﺄﻛﺪ ﻣﻦ أي ﺟﺮوح او‬
‫ وﺑﯿﻨﻤﺎ ﺗﻨﺘﻈﺮ‬،‫ﻋﻼﻣﺎت ﻣﺮض ﻣﻔﺎﺟﺄة ﺛﻢ أﺛﻨﺎء ﺗﻘﺪﯾﻢ اﻹﺳﻌﺎﻓﺎت اﻷوﻟﯿﺔ ﻷي إﺻﺎﺑﺎت وﺟﺪﺗﻬﺎ‬
.‫ اﺳﺘﻤﺮ ﻓﻲ )ﺗﺎﺑﻊ( اﻟﺨﻄﻮة اﻟﺜﺎﻟﺜﺔ‬،‫وﺻﻮل ﻣﺴﺎﻋﺪه أﺧﺮى‬
.‫ﺗﻮﻗﻌﺎ ﻷﯾﺔ ﺗﻐﯿﯿﺮات ﻗﺪ ﺗﺤﺪث ﻟﻪ‬
ً ‫ راﻗﺐ اﻟﻤﺼﺎب ﻋﻦ ﻛﺜﺐ‬-3
‫داﺋﻤﺎ ﻧﻔﺬ ﻫﺬه اﻟﺨﻄﻮات ﺑﻬﺬا اﻟﺘﺮﺗﯿﺐ وإذا وﺟﺪت ﻣﺸﻜﻠﺔ ﺧﻄﺮة ﻣﺜﻞ اﻧﻘﻄﺎع اﻟﺘﻨﻔﺲ ﻓﺈن اﻟﻤﺼﺎب‬
‫ﺑﺤﺎﺟﺔ إﻟﻰ ﻣﺴﺎﻋﺪة ﻓﻮرﯾﺔ إذ ﻗﺪ ﯾﻤﻮت اﻟﻤﺼﺎب إذا اﺳﺘﻤﺮﯾﺖ ﻓﻲ اﻟﺒﺤﺚ ﻋﻦ ﻋﻈﺎم ﻣﻜﺴﻮرة أو‬
‫اﺳﺘﻤﺮﯾﺖ ﻓﻲ ﺳﺆال اﻟﻤﺘﻔﺮﺟﯿﻦ )اﻟﻤﺎرة( ﻋﻤﺎ ﺣﺪث ﻟﻠﻤﺼﺎب وﺗﺬﻛﺮ داﺋﻤﺎً ﺑﺄن ﺗﻘﻮم ﺑﺎﻟﺘﻘﯿﯿﻢ اﻷوﻟﻲ‬
.‫ﻓﻲ ﺑﺪاﯾﺔ اﻷﻣﺮ‬
(ii) The word “check” has occurred six times, with different grammatical functions and
contextual meanings:
(1) “check” in “check the scene” is a verb whose meaning is ‫ﺗﺄﻛﺪ ﻣﻦ‬,
(2) “check” in “check the victim” is a verb whose meaning is ‫أﻓﺤﺺ‬,
(3) “check” in “this check” is a noun whose meaning is ‫اﻟﻔﺤﺺ‬,
(4) “check” in “check for” is a verb whose meaning is ‫إﺑﺤﺚ ﻋﻦ‬,
(5) “check” in “check for” is a verb whose meaning is ‫ﺗﺄﻛﺪ ﻣﻦ‬,
(6) “check” in “check for any injuries” is a verb whose meaning is ‫اﻟﺘﺄﻛﱡﺪ ﻣﻦ‬.
(iii) The contextual meaning of the verb “see” in “. . . the victim to see what . . .” is ‫ﻟﻜﻲ‬
‫ﺗﺘﺄﻛﺪ ﻣﻦ‬.
(iv) The expression “As described” is originally “As we described” and is translated as ‫ﻛﻤﺎ‬
‫ ;ﺷﺮﺣﻨﺎ‬the expression “check the scene for safety” is translated as ‫;ﺗﺄﻛﺪ ﻣﻦ ﺳﻼﻣﺔ اﻟﻤﻜﺎن‬
the expression “victims history” is translated as ‫ﺗﻌﺮض‬َ ‫ث ﻟﻠﻤﺼﺎب اﻷﻣﻮر اﻟﺘﻲ‬ َ ‫ﻣﺎ ﺣﺪ‬
‫ ;ﻟﻬﺎ اﻟﻤﺼﺎب‬the expression “immediate life-threatening conditions” is translated as
‫ ;اﻟﺤﺎﻻت اﻟﺨﻄﺮة ﺟﺪًا‬and the expression “responsiveness and breathing” is translated
as ‫اﺳﺘﺠﺎﺑﺔ اﻟﻤﺼﺎب وﺗﻨﻔﺴﻪ‬, where we have adopted the addition translation procedure
where an exegetical translation approach is adopted and the word ‫ اﻟﻤﺼﺎب‬is added.
(v) The first comma in the first sentence is left out while the second one “. . . safety, you
then . . .” is kept in the TT. The full-stop at the end of the first line is kept in the TT.
The comma in “This check, called . . .” is translated as ‫اﻟﺬي‬, while the comma after
“an assessment,” is left out. The commas in points (1) and (2) are kept in the TT. The
first comma in “Then while . . ., and while . . .,” is removed while the second is kept,
and a third comma is added to the TT . . . ‫ اﺳﺘﻤﺮ ﻓﻲ‬، ‫ﻣﺴﺎﻋﺪة أﺧﺮى‬. In the sentences
“Always perform these steps in this order. If you find a life-threatening problem, such
as the absence of breathing, the victim needs immediate help. This victim could die”,
we have two full-stops and two commas. The first full-stop is translated as an additive
conjunction ‫ ;و‬the first comma is taken out; the second comma is translated as a con-
junction ‫ إن‬+ ‫ ;ف‬and the second full-stop is translated as ‫إذ‬. The full-stop before the
last sentence is translated as a conjunction ‫و‬. It is worthwhile to note that the conjunc-
tion ‫ إذ‬is employed for affirmation of an opinion as in “Air is vital for life. Without it, we
cannot survive”, where we have the full-stop translated as ‫ إذ‬and the comma removed
‫ﻟﻮﻻه ﻟﻤﺎ اﺳﺘﻄﻌﻨﺎ اﻟﺒﻘﺎء‬
ُ ‫اﻟﻬﻮاءُ ﺿﺮوريٌ ﻟﻠﺤﯿﺎة إذ‬.
23. Translate the following texts, then discuss the translation process and the mechanisms of
Text one: Job cuts are already hitting staff in London, where adult education is under
particular threat, Manchester, Cardiff, Derbyshire, Hampshire, and Lancashire.
Translation:
َ
‫اﻟﻤﻌﻠﻤﯿﻦ ﻓﻲ ﻟﻨﺪن اﻟﺘﻲ ﯾﻌﺎﻧﻲ ﺗﻌﻠﯿﻢ اﻟﻜﺒﺎر ﻓﯿﻬﺎ ﻣﻦ‬ (ُ‫ﺳﻠﺒﺎ ﻋﻠﻰ )ﯾﻀﺮب‬
ً ‫ﺑﺪأ اﻟﺘﻘﻠﯿﺺ ﻓﻲ اﻟﻮﻇﺎﺋﻒ ﯾﺆﺛﺮ‬
.‫ﻣﺪﻧﺎ أﺧﺮى ﻣﺜﻞ ﻣﺎﻧﺸﺴﺘﺮ وﻛﺎردف ودارﺑﯿﺸﺮ وﻫﺎﻣﺸﺮ وﻻﻧﻜﺎﺷﺮ‬ ً ‫ﺗﻬﺪﯾﺪ ﻣُﺤﺪق ﻛﻤﺎ ﺑﺪأ ﯾﻀﺮب‬
Discussion: The ST constitutes a translation problem due to the listing of many nouns “cities”
and, in particular, the use of the comma after “London”, which is followed by a parentheti-
cal clause “where adult education is under particular threat”, followed by the resumption of
listing other cities. Such a style is not possible to achieve in Arabic. Therefore, we need to
repeat the first main verb ُ‫ ﺑﺪأ ﯾﻀﺮب‬+ the addition of the expression ‫ﻣُﺪﻧﺎً أﺧﺮى ﻣﺜﻞ‬. There-
fore, the comma after “London” is taken out.
Text two: The Liberal Democrats leader has agreed to compromise over voting reform,
the issue being considered by a commission headed by Lord Jenkins, and settle for a system
which would fall short of his party’s previous demands.
Translation:
‫واﻓﻖ زﻋﯿﻢ اﻟﺪﯾﻤﻘﺮاﻃﯿﯿﻦ اﻟﻠﯿﺒﺮاﻟﯿﯿﻦ ﻋﻠﻰ ﺣﻞ وﺳﻂ ﺑﺸﺄن إﺻﻼح اﻟﺘﺼﻮﯾﺖ وﻫﻲ اﻟﻘﻀﯿﺔ اﻟﺘﻲ ﺗﻨﻈﺮ‬
.‫ وﻗﺒﻮل ﻧﻈﺎم ﻻ ﯾﻔﻲ ﺑﻤﻄﺎﻟﺐ ﺣﺰﺑﻪ اﻟﺴﺎﺑﻘﺔ‬،‫ﻓﯿﻬﺎ ﻟﺠﻨﺔ ﺑﺮﺋﺎﺳﺔ اﻟﻠﻮرد ﺟﯿﻨﻜﻨﺰ‬
Discussion: The ST constitutes a translation problem due to (i) having two infinitive
verbs – “compromise” and “settle for” – which, grammatically, occur after the main
verb “agreed”, whose subject noun is “the Liberal Democrats leader”: “The Liberal
Democrats leader has agreed (1) to improve, (2) has agreed to settle for”, and due to (ii) the
comma after “voting reform” and the comma after “Lord Jenkins”. The comma must be
taken out and translated as a relative pronoun ‫ ﻫﻲ‬+ ‫و‬. Then, we must keep the comma after
“Lord Jenkins” + the coordinating conjunction ‫ و‬+ the use of the nominalized noun ‫ﻗﺒﻮل‬.
Thus, grammatically and stylistically, we have the structure ‫ ﻗﺒﻮل‬+ ‫ و‬. . . ‫ ﻋﻠﻰ ﺣﻞ‬. . . ‫ﻖ‬
َ ‫واﻓ‬.
24. For in-class discussion: The following sentences involve grammatical (structural) ambi-
guity. You need to (i) provide the phonetic juncture for each sentence, and (ii) provide two
translations for each sentence based on each reading:
(i) Young mothers appeal to the manager.

(ii) We saw her duck.
(iii) The teacher killed the farmer with the knife.
(iv) Visiting relatives can be boring.
(iv) The thing that bothered Bill was crouching under the table.
(v) I gave a few olives to my friend that I stabbed with a fork.
25. For in-class discussion: The ST (Q3:18) below is a one-sentence hypotactic (structurally
complex) text without any punctuation. However, we encounter some translations such as
that by Pickthall, which have resorted to the sentence demarcation procedure and divided
the TT into two or three sentences. Discuss the ST structure, whether you can produce an
alternative ST after you have provided a word order re-shuffle, and provide an alternative
smooth style one-sentence TT:
(18 ‫ِﺴﻂ )آل ﻋﻤﺮان‬

ِ ‫ﺑﺎﻟﻘ‬ ُ
ً ِ‫واﻟﻤﻼﺋﻜﺔ وأُﻟُﻮا اﻟﻌﻠﻢ‬
‫ﻗﺎﺋﻤﺎ‬ ‫َﺷ ِﻬ َﺪ اﷲُ أﻧّ ُﻪ ﻻ إﻟﻪَ ﱠ‬
‫إﻻ ﻫٌ َﻮ‬
Allah (Himself) is Witness that there is no God save Him. And the angels and the men of
learning (too are witness). Maintaining His creation in justice (Pickthall 1930:no page).
God bears witness that there is no god but He, as do the angels and those who have
knowledge. He upholds justice (Abdel Haleem 2005:35).
26. For in-class discussion: Compare the ST and the TT in terms of punctuation, sentence
demarcation, the stylistic linguistic devices of asyndeton and polysyndeton, and the notions
of loose and tight texture; then provide a translation quality assessment.
Happiness is where you are now, or nowhere at all: It’s not a new relationship, it’s not
a new job, it’s not a completed goal, and it’s not a new car. Until you give up on the
idea that happiness is somewhere else, it will never be where you are.
‫ إﻧﻬﺎ ﻟﯿﺴﺖ‬،‫ إﻧﻬﺎ ﻟﯿﺴﺖ ﻋﻼﻗﺔ ﺟﺪﯾﺪة‬:‫ أو أﻧﻬﺎ ﻟﯿﺴﺖ ﻣﻮﺟﻮدة ﻋﻠﻰ اﻹﻃﻼق‬،‫اﻟﺴﻌﺎد ُة ﻫﻲ ﻓﻲ ﻣﻜﺎﻧﻚ اﻟﺤﺎﻟﻲ‬
‫ وﺣﺘﻰ ﺗﺘﺨﻠﻰ )وﻣﺘﻰ‬.‫ ﻛﻤﺎ أﻧﻬﺎ( ﻟﯿﺴﺖ ﺳﯿﺎرة ﺟﺪﯾﺪة‬، ‫ وأﻧﻬﺎ‬، ‫ و)ﻫﻲ‬،‫ﻣﻜﺘﻤﻼ‬
ً ً ‫ إﻧﻬﺎ ﻟﯿﺴﺖ ﻫ‬،‫وﻇﯿﻔﺔ ﺟﺪﯾﺪة‬
‫ﺪﻓﺎ‬
.(‫ ﻓﻠﻦ ﺗﻜﻮن اﻟﺴﻌﺎدة أﺑﺪًا ﻓﻲ ﻣﻜﺎﻧﻚ )ﻓﻲ اﻟﻤﻜﺎن اﻟﺬي أﻧﺖ ﻓﯿﻪ‬،‫ن اﻟﺴﻌﺎدة ﻓﻲ ﻣﻜﺎن آﺧﺮ‬
‫ﺗﺨﻠﯿﺖ( ﻋﻦ ﻓﻜﺮة أ ﱠ‬
َ ‫ﻣﺎ‬
27. For in-class discussion: Compare the ST and the TT in terms of punctuation. The ST is
a newspaper caption:
Shannon Mulcahy of Whitestown, Indiana, voted for Trump in the last election. This
time his rival Joe Biden will get her vote (The Guardian, 16 October 2020).
‫ﺷﺎﻧﻮن ﻣﻮﻟﻜﺎ ﻫﻲ ﻣﻦ واﯾﺘﺴﺘﺎون ﺑﻮﻻﯾﺔ إﻧﺪﯾﺎﻧﺎ ﻛﺎﻧﺖ ﻗﺪ ﺻﻮﺗﺖ ﻟﺼﺎﻟﺢ ﺗﺮاﻣﺐ ﻓﻲ اﻻﻧﺘﺨﺎﺑﺎت اﻷﺧﯿﺮة‬
،‫ )ﻋﻦ ﺻﺤﯿﻔﺔ اﻟﺠﺎردﯾﺎن اﻟﺒﺮﯾﻄﺎﻧﯿﺔ‬.‫وﻟﻜﻦ ﻫﺬه اﻟﻤﺮة ﺳﯿﺤﺼﻞ ﻣﻨﺎﻓﺴﻪ ﺟﻮ ﺑﺎﯾﺪن ﻋﻠﻰ ﺻﻮت ﺷﺎﻧﻮن‬
(2020 (‫ أﻛﺘﻮﺑﺮ )ﺗﺸﺮﯾﻦ اﻷول‬16 ‫اﻟﺼﺎدرة ﻓﻲ‬
Discussion:
(i) The translation of newspaper headlines and captions should always be ‫ﻣﺒﺘﺪأ وﺧﺒﺮ‬. Since
it is a caption ‫ﺷﺮح اﻟﺼﻮرة‬
ُ ‫ﺗﻌﻠﯿﻖ ﻋﻠﻰ‬
ٌ , stylistically we need a noun-first sentence ‫ﺟﻤﻠﺔ‬
‫ﻣُﺒﺘﺪأ وﺧﺒﺮ‬. Therefore, we start with the noun ‫ ﺷﺎﻧﻮن ﻣﻮﻟﻜﺎ‬as the ‫ﻣﺒﺘﺪا‬.
(ii) The full-stop should be translated as an adversative conjunction ‫ وﻟﻜﻦ‬because of the
semantic contrast between the first sentence and the second. In other words, first Shan-
non Mulcahy voted for the Republicans, but now she has changed her mind and will
vote for the Democrats “Joe Biden”.
28. For in-class discussion: Compare the ST and the TT in terms of sentence structure and
punctuation. The ST is a newspaper caption:
“I didn’t back down from my promises – and I’ve kept every single one”, Donald Trump
told the Republican national convention in August as he campaigned for a second term
(The Guardian, 16 October 2020).
‫دوﻧﺎﻟﺪ ﺗﺮاﻣﺐ أﻣﺎم اﻟﻤﺆﺗﻤﺮ اﻟﻮﻃﻨﻲ ﻟﻠﺤﺰب اﻟﺠﻤﻬﻮري ﻓﻲ أﻏﺴﻄﺲ أﺛﻨﺎء ﺣﻤﻠﺘﻪ اﻻﻧﺘﺨﺎﺑﯿﺔ ﻟﻮﻻﯾﺔ‬
،‫ )ﻋﻦ ﺻﺤﯿﻔﺔ اﻟﺠﺎردﯾﺎن اﻟﺒﺮﯾﻄﺎﻧﯿﺔ‬.“‫ ”ﻟﻢ أﺗﺮاﺟﻊ ﻋﻦ وﻋﻮدي – وﻗﺪ اﺣﺘﻔﻈﺖ ﺑﻜﻞ واﺣﺪة ﻣﻨﻬﺎ‬:‫ﺛﺎﻧﯿﺔ‬
(2020 (‫ أﻛﺘﻮﺑﺮ )ﺗﺸﺮﯾﻦ اﻷول‬16 ‫اﻟﺼﺎدرة ﻓﻲ‬
Discussion:
(i) Since it is a newspaper caption, we cannot say ‫ﻗﺎل‬, i.e., we must delete the ST verb
(told). Thus, we start the caption with a noun ‫دوﻧﺎﻟﺪ ﺗﺮاﻣﺐ‬, add the preposition ‫أﻣﺎم‬, and
use the colon (:) to be followed by the quotation.
29. For homework: Mark the ST sentence boundary based on the text geography, translate
the following text, and then discuss the translation process and the mechanisms of translat-
ing the ST punctuation:
‫دور اﻟﻤﺮأةِ ﻓﻲ اﻟﻤُﺠﺘﻤﻊ‬

ُ
ً‫ﺗﺴﻬﺮ اﻟﻠﯿﺎﻟﻲ ُﺣﺒّﺎ‬
ُ ‫ﻛﯿﻒ أﻧﻬﺎ ﻛﺎﻧﺖ‬َ ‫أﯾﺎم ُﻃﻔﻮﻟََﺘﻨﺎ‬
َ ‫ﺗﺬﻛﺮﻧﺎ‬ّ ‫إﻻ إذا‬
‫ﯾﻈﻬﺮ ﻟﻠﻌﯿﺎن ﱠ‬
ِ ُ ‫اﻟﻤﺮأة اﻟﺒﺎرز ﻻ‬
ِ َ ‫إن َد‬
‫ور‬ ‫ﱠ‬
‫ﻣﻠﻞ وﻻ‬ ٍ ‫اﻟﻨﻬﺎر دون‬ َ
‫اﻟﻠﯿﻞ أو ﻓﻲ وﺳﻂ‬ ً ‫ﻣﻨﻬﺎ ﻋﻠﯿﻨﺎ ﻟﺘﺴﻘﯿﻨﺎ ﻣﻦ َﻟﺒِﻨﻬﺎ ﻓﻲ أﯾﱠِﺔ‬
ِ ِ ‫أﻋﻤﺎق‬
ِ ‫ﻧﺸﺎء ﺳﻮاءا ﻓﻲ‬
ُ ‫ﻟﺤﻈﺔ‬ٍ
‫ﻣﺮٍة َﺳﻬﺮت‬ ‫أرﺿَﻌﺘﻚ أُُﻣﻚ؟ وﻛﻢ ﻣﻦ ﱠ‬ َ ‫ﻣﺮٍة‬‫ ﻛﻢ ﻣﻦ ﱠ‬.‫وﺷﻔﻘﺔ ﻻ ﺗُﻀﺎﻫﻰ‬ ً ‫وﺣﺒًّﺎ‬
ُ ‫ﻃﻮﻋﺎ‬
ً َ‫ﺗﻘﻮم ﺑﺬﻟﻚ‬
ُ ‫ﺿﺠ ٍﺮ ﺑﻞ‬ َ
‫ﱠ‬
‫ﻣﺮٍة ﻧﻈﻔﺘﻚ؟‬ ‫ﺻﺤﺘﻚ؟ ﻫﻞ ﺗﺘﺬﻛﺮ ﻛﻢ ﻣﻦ ﱠ‬ ‫ﱡ‬
‫ﻣﺮٍة ﺑﻜﺖ ﻋﻠﯿﻚ ﻋﻨﺪ ﺗﻌﺜِﺮ ﱠ‬ ّ
‫اﻟﻠﯿﻞ ﻋﻨﺪ َﻣَﺮﺿﻚ؟ ﻫﻞ ﺗﺘﺬﻛﺮ ﻛﻢ ﻣﻦ ﱠ‬ َ
‫ﻓﺎﻟﺮﺟﻞ ﻣﻬﻤﺎ ﻛﺎن ﻻ ﯾﺴﺘﻄﯿﻊ أن ﯾﻘﺪم ﻫﺬه اﻟﺨﺪﻣﺎت اﻟﺠﻠﯿﻠﺔ ﻟﻄﻔﻠﻪ ﺑﻞ ﻻ ﯾﺘﺤﻤﻞ ُﻣﻘﺎﻃﻌﺔ ﻧﻮﻣﻪ ِﻣﺮاراً ﻓﻲ‬ ُ
‫اﻟﻐﺮﯾﺰة اﻟﺘﻲ أﻧﺒﺘﻬﺎ اﷲُ ُﺳﺒﺤﺎﻧﻪ وﺗﻌﺎﻟﻰ‬
ُ ‫ﻄﻠﻖ ﻋﻠﯿﻪ ﺑﺎﻷﻣﻮﻣﺔ وﻫﻲ‬ ُ ُ‫ وﻫﺬا ﻣﺎ ﯾ‬.‫واﺣﺪة ﻟﺮﻋﺎﯾﺔ ﻃﻔﻠﻪ‬ ٍ ٍ‫ﻟﯿﻠﺔ‬
‫ﻣﺠﺘﻤﻊ ﯾﺘﺮﺑﻰ‬ َ
‫وﺟﻮد‬ ً
‫إذا‬ ‫ﻧﺘﺼﻮر‬ ‫أن‬ ‫ﻤﻜﻦ‬ ُ
‫ﯾ‬ ‫ﻫﻞ‬ .‫وﺳﻠﻮﻛﻬﺎ‬ ‫دﻣﻬﺎ‬ ‫ﻓﻲ‬ ‫ﻏﺮﯾﺰة‬ ‫وأﺻﺒﺤﺖ‬ ‫اﻟﻤﺮأة‬ ‫ﻗﻠﺐ‬ ‫ﻓﻲ‬
ٍ ‫ﱢ‬ ‫ﱠ‬ ‫ﱠ‬ ‫ﱢ‬
.‫اﻷﻃﻔﺎل‬
ِ ‫ﺑﺪﯾﻞ ﻟﻸم ﻓﻲ ﺗﺮﺑﯿﺔ‬ ٌ ‫اﻷﻃﻔﺎل ﻓﻲ ﻇﻞ آﺑﺎﺋﻬﻢ ﻓﻘﻂ دون رﻋﺎﯾﺔ اﻷم؟ ﻛﻼ وأﻟﻒ ﻛﻼ ﻓﻼ ﯾﻮﺟﺪ‬ ُ
‫ﯾﺘﻌﺪاه اﻟﻰ ُﻣﺴﺎﻫﻤﺎﺗﻬﺎ اﻟﻔﻌﺎّﻟﺔ ﻓﻲ اﻟﺘﻌﻠﯿﻢ‬
ُ ‫ﯾﻨﺤﺼﺮ ﻓﻲ ﺗﺮﺑﯿﺔ اﻷﻃﻔﺎل ﻓﺤﺴﺐ ﺑﻞ‬ ُ ‫أن دور اﻟﻤﺮأة ﻻ‬ ‫ﺑﯿﺪ ﱠ‬
‫اﻋﺘﺰاز‬ ُ
‫ﻘﺪُر ﻣﻜﺎﻧﺔ اﻟﻤﺮأة وﯾﻨﻈُﺮ اﻟﯿﻬﺎ ﻧﻈﺮة‬ ‫ﱠ‬
‫ ﻛﻢ ﻣﻨﺎ ﯾُ ﱢ‬.‫واﻟﻄﺐ واﻟﺘﻀﻤﯿﺪ واﻟﺨﺪﻣﺎت اﻹﺟﺘﻤﺎﻋﯿﺔ اﻷﺧﺮى‬
ٍ
‫‪Translation beyond the full-stop 185‬‬
‫ﱞ‬
‫ﺛﺎﻧﻮي‬ ‫ودون اﻟﻨﻈﺮ اﻟﯿﻬﺎ ﱠ‬
‫ﺑﺄن دورﻫﺎ‬ ‫َ‬ ‫وﻋﱢﺰﻫﺎ‬
‫اﻟﻤﺴﺎس ﺑﻜﺮاﻣﺘﻬﺎ ِ‬ ‫واﻟﺘﻘﺪﯾﺮ َ‬
‫دون‬ ‫ﺑﺎﻹﺣﺘﺮام‬ ‫ﺮة‬ ‫وﺗﻔﺎﺧﺮ ُﻣ ﱠ‬
‫ﻌﻄ ً‬ ‫ُ‬
‫ِ‬ ‫ِ‬ ‫ِ‬
‫ﺠﺘﻤﻊ ﻋﻦ ُﻣﺴﺎﻫﻤﺔ اﻟﻤﺮأة ﻓﻲ ﺑﻨﺎءه ﺑﻨﺎءاً ً‬
‫ﻓﻌﺎﻻ وﺳﺘﺒﻘﻰ اﻟﻤﺮأةُ‬ ‫اﻟﻤ ُ‬
‫أو ﻣﺠﺮد ﺳﻠﻌﺔ ﻟﻠﺮﺟﻞ إذ ﻻ ﯾﺴﺘﻐﻨﻲ ُ‬
‫ﻟﻠﺮﺟﻞ ﻛﻤﺎ ﺳﯿﺒﻘﻰ اﻟﺮﺟﻞُ ﻋﻤﻮدﻫﺎ اﻟﻔﻘﺮي‪) .‬ﺣﺴﯿﻦ ﻋﺒﺪاﻟﺮؤوف ‪ ،‬ﻟﯿﺪز ‪ ،‬اﻟﻤﻤﻠﻜﺔ اﻟﻤﺘﺤﺪة‬
‫ِ‬ ‫اﻟﻌﻤﻮد اﻟﻔﻘﺮي‬
‫‪ ،‬ﻓﺒﺮاﯾﺮ )ﺷﺒﺎط( ‪(1996‬‬
‫‪Discussion:‬‬
‫‪(i) Let us consider the ST’s geography and then mark the sentence boundary:‬‬
‫دور اﻟﻤﺮأةِ ﻓﻲ اﻟﻤﺠﺘﻤﻊ‬

‫ُ‬
‫ﺗﺴﻬﺮ اﻟﻠﯿﺎﻟﻲ ُﺣﺒًّﺎ‬
‫ُ‬ ‫ﻛﯿﻒ أﻧﻬﺎ ﻛﺎﻧﺖ‬ ‫أﯾﺎم ﻃُﻔﻮﻟَﺘَﻨﺎ ‪َ //‬‬
‫ﻻ إذا ﺗﺬﻛّﺮﻧﺎ َ‬ ‫ﻟﻠﻌﯿﺎن إ ﱠ‬
‫ِ‬ ‫ُ‬
‫ﯾﻈﻬﺮ‬ ‫َور اﻟﻤﺮأةِ اﻟﺒﺎرز ﻻ‬ ‫ند َ‬ ‫إﱠ‬
‫ﻣﻠﻞ وﻻ‬ ‫ٍ‬ ‫دون‬ ‫اﻟﻨﻬﺎر‬ ‫َ‬
‫وﺳﻂ‬ ‫ﻓﻲ‬ ‫أو‬ ‫اﻟﻠﯿﻞ‬ ‫أﻋﻤﺎق‬ ‫ﻓﻲ‬ ‫ً‬
‫ﺳﻮاءا‬ ‫ﻧﺸﺎء‬
‫ُ‬ ‫ﻟﺤﻈﺔ‬
‫ٍ‬ ‫ﺔ‬
‫ِ‬ ‫ﱠ‬
‫أﯾ‬ ‫ﻓﻲ‬ ‫ﻬﺎ‬ ‫ﻨ‬
‫ِ‬ ‫ﻟﺒ‬
‫َ‬ ‫ﻣﻦ‬ ‫ﻟﺘﺴﻘﯿﻨﺎ‬ ‫ﻋﻠﯿﻨﺎ‬ ‫ﻣﻨﻬﺎ‬
‫ِ‬ ‫ِ ِ‬
‫ﻣﺮٍة‬‫أرﺿﻌَﺘﻚ أُﻣُﻚ؟ ‪ //‬وﻛﻢ ﻣﻦ ﱠ‬ ‫وﺷﻔﻘﺔ ﻻ ﺗُﻀﺎﻫﻰ‪ // .‬ﻛﻢ ﻣﻦ ﻣﱠﺮ ٍة َ‬ ‫ً‬ ‫ﺗﻘﻮم ﺑﺬﻟﻚَ ﻃﻮﻋﺎً ُ‬
‫وﺣﺒًّﺎ‬ ‫ﺠ ٍﺮ ‪ //‬ﺑﻞ ُ‬ ‫ﺿَ‬
‫ﺗﻌﺜِﺮ ﺻﺤﱠﺘﻚ؟ ‪ //‬ﻫﻞ ﺗﺘﺬﻛﺮ ﻛﻢ ﻣﻦ‬ ‫ﺳَﻬﺮت اﻟﻠﯿﻞَ ﻋﻨﺪ ﻣَﺮَﺿﻚ؟ ‪ //‬ﻫﻞ ﺗﺘﺬﻛّﺮ ﻛﻢ ﻣﻦ ﻣﱠﺮ ٍة ﺑﻜﺖ ﻋﻠﯿﻚ ﻋﻨﺪ ﱡ‬
‫ﻓﺎﻟﺮﺟﻞ ﻣﻬﻤﺎ ﻛﺎن ﻻ ﯾﺴﺘﻄﯿﻊ أن ﯾﻘﺪم ﻫﺬه اﻟﺨﺪﻣﺎت اﻟﺠﻠﯿﻠﺔ ﻟﻄﻔﻠﻪ ﺑﻞ ﻻ ﯾﺘﺤﻤﻞ ُﻣﻘﺎﻃﻌﺔ‬ ‫ُ‬ ‫ﺮ ٍة ﻧﻈﱠﻔﺘﻚ؟ ‪//‬‬
‫ﻣﱠ‬
‫اﻟﻐﺮﯾﺰة اﻟﺘﻲ أﻧﺒﺘﻬﺎ اﷲُ‬
‫ُ‬ ‫ُ‬
‫واﺣﺪة ﻟﺮﻋﺎﯾﺔ ﻃﻔﻠﻪ‪ // .‬وﻫﺬا ﻣﺎ ﯾُﻄﻠﻖ ﻋﻠﯿﻪ ﺑﺎﻷﻣﻮﻣﺔ وﻫﻲ‬ ‫ٍ‬ ‫ﻧﻮﻣﻪ ﻣِﺮاراً ﻓﻲ ﻟﯿﻠﺔٍ‬
‫َ‬
‫وﺟﻮد‬ ‫ﺳُﺒﺤﺎﻧﻪ وﺗﻌﺎﻟﻰ ﻓﻲ ﻗﻠﺐ اﻟﻤﺮأة وأﺻﺒﺤﺖ ﻏﺮﯾﺰة ﻓﻲ دﻣﻬﺎ وﺳﻠﻮﻛﻬﺎ‪ // .‬ﻫﻞ ُﯾﻤﻜﻦ أن ﻧﺘﺼﻮر إذاً‬
‫ﻟﻸم ﻓﻲ‬ ‫ﺑﺪﯾﻞ ﱢ‬ ‫ﻛﻼ ﻓﻼ ﯾﻮﺟﺪ ٌ‬ ‫ﻛﻼ وأﻟﻒ ﱠ‬ ‫ﻞ آﺑﺎﺋﻬﻢ ﻓﻘﻂ دون رﻋﺎﯾﺔ اﻷم؟ ‪ //‬ﱠ‬ ‫اﻷﻃﻔﺎل ﻓﻲ ﻇ ﱢ‬
‫ُ‬ ‫ﻣﺠﺘﻤﻊ ﯾﺘﺮﺑﻰ‬
‫ٍ‬
‫ﯾﺘﻌﺪاه اﻟﻰ ُﻣﺴﺎﻫﻤﺎﺗﻬﺎ‬ ‫ُ‬ ‫ﯾﻨﺤﺼﺮ ﻓﻲ ﺗﺮﺑﯿﺔ اﻷﻃﻔﺎل ﻓﺤﺴﺐ ﺑﻞ‬ ‫ُ‬ ‫ﱠ‬
‫اﻷﻃﻔﺎل‪ // .‬ﺑﯿﺪ أن دور اﻟﻤﺮأة ﻻ‬ ‫ِ‬ ‫ﺗﺮﺑﯿﺔ‬
‫ﻘﺪُر ﻣﻜﺎﻧﺔ اﻟﻤﺮأة ُ‬
‫وﯾﻨﻈُﺮ‬ ‫اﻟﻔﻌﺎّﻟﺔ ﻓﻲ اﻟﺘﻌﻠﯿﻢ واﻟﻄﺐ واﻟﺘﻀﻤﯿﺪ واﻟﺨﺪﻣﺎت اﻹﺟﺘﻤﺎﻋﯿﺔ اﻷﺧﺮى‪ // .‬ﻛﻢ ﻣﻨﱠﺎ ُﯾ ﱢ‬
‫ودون اﻟﻨﻈﺮ اﻟﯿﻬﺎ‬‫َ‬ ‫وﻋﱢﺰﻫﺎ‬
‫اﻟﻤﺴﺎس ﺑﻜﺮاﻣﺘﻬﺎ ِ‬ ‫واﻟﺘﻘﺪﯾﺮ دون‬ ‫ﺑﺎﻹﺣﺘﺮام‬ ‫ﻌﻄ ً‬
‫ﺮة‬ ‫وﺗﻔﺎﺧﺮ ُﻣ ﱠ‬
‫ُ‬ ‫اﻋﺘﺰاز‬ ‫اﻟﯿﻬﺎ ﻧﻈﺮة‬
‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ٍ‬
‫ﺠﺘﻤﻊ ﻋﻦ ﻣﺴﺎﻫﻤﺔ اﻟﻤﺮأة ﻓﻲ ﺑﻨﺎءه ﺑﻨﺎءاً‬ ‫اﻟﻤ ُ‬‫ﺛﺎﻧﻮي أو ﻣﺠﺮد ﺳﻠﻌﺔ ﻟﻠﺮﺟﻞ ‪ //‬إذ ﻻ ﯾﺴﺘﻐﻨﻲ ُ‬ ‫ﱞ‬ ‫ﺑﺄن دورﻫﺎ‬‫ﱠ‬
‫اﻟﺮﺟﻞ ﻋﻤﻮدﻫﺎ اﻟﻔﻘﺮي‪) .‬ﺣﺴﯿﻦ ﻋﺒﺪاﻟﺮؤوف‪،‬‬ ‫ُ‬ ‫ﻓﻌﺎﻻ ‪ //‬وﺳﺘﺒﻘﻰ اﻟﻤﺮأةُ اﻟﻌﻤﻮد اﻟﻔﻘﺮي ﻟﻠﺮﺟﻞِ ﻛﻤﺎ ﺳﯿﺒﻘﻰ‬ ‫ً‬
‫ﻟﯿﺪز‪ ،‬اﻟﻤﻤﻠﻜﺔ اﻟﻤﺘﺤﺪة ‪ ،‬ﻓﺒﺮاﯾﺮ )ﺷﺒﺎط( ‪(1996‬‬
‫)‪(ii‬‬ ‫‪Consider whether we need the full-stop in the Arabic text.‬‬

‫)‪(iii‬‬ ‫‪.‬إنﱠ‪ ،‬و‪ ،‬ﺑﻞ‪ ،‬ﺑﯿﺪ أنﱠ‪ ،‬إذ‪ ،‬ﻛﻤﺎ‪ ،‬ف‪ ،‬ﻓﺴﺐ ﺑﻞ ‪Consider the conjunctions like‬‬
‫)‪(iv‬‬ ‫ُﺮ ‪Consider the synonyms‬‬
‫إﻋﺘﺰاز وﺗﻔﺎﺧ ٍ‬
‫ٍ‬ ‫ﻃﻮﻋﺎ‪ً ،‬‬
‫ﺣﺒﺎ‪ ،‬ﺷﻔﻘﺔ‪,‬‬ ‫ً‬ ‫وﻋﺰﻫﺎ ‪ and‬ﺿﺠﺮ‪ ،‬ﻣﻠﻞ ‪,‬‬
‫‪.‬ﻛﺮاﻣﺘﻬﺎ ِّ‬
‫)‪(v‬‬ ‫ً‬
‫‪.‬اﻟﻤﻔﻌﻮل اﻟﻤُﻄﻠﻖ ﺑﻨﺎءه ﺑﻨﺎءا ‪Consider the absolute object‬‬
‫)‪(vi‬‬ ‫‪. Do we translate the metaphor as a metaphor or‬اﻟﻌﻤﻮد اﻟﻔﻘﺮي ‪Consider the metaphor‬‬
‫?‪as a non-metaphor‬‬
‫?‪(vii) Are there ST conjunctions which English does not need‬‬
‫‪30. For homework assignment regarding text geography analysis and demarcation of‬‬
‫‪sentence boundaries: The following text does not include a full-stop. Demarcate the sen-‬‬
‫‪tence boundaries, using full-stops at the end of each meaningful sentence, and provide a‬‬
‫‪translation.‬‬
‫ﺑﻌﺪ زﯾﺎدة اﻟﻄﻠﺐ ﻋﻠﯿﻪ ‪ . .‬اﻟﻘﻄﻦ اﻟﻤﺼﺮى ﯾﺘﻌﺎﻓﻰ‬

‫ﯾﻜﺘﺴﺐ ﻣﺤﺼﻮل اﻟﻘﻄﻦ أﻫﻤﯿﺔ ﺧﺎﺻﺔ‪ ،‬ﻓﻬﻮ ﻣﺤﺼﻮل اﺳﺘﺮاﺗﯿﺠﻰ ﯾُﺸﻜﻞ اﻟﻤﺎدة اﻟﺨﺎم اﻟﺘﻰ ﺗﻘﻮم ﻋﻠﯿﻬﺎ‬
‫ﺻﻨﺎﻋﺎت اﻟﻐﺰل واﻟﻨﺴﯿﺞ واﻟﺼﺒﺎﻏﺔ واﻟﺘﺠﻬﯿﺰ واﻟﻤﻼﺑﺲ ﻓﻰ ﻣﺼﺮ‪ ،‬واﻟﺘﻰ ﺗﻌﺪ ﻣﻨﺬ ﻋﻘﻮد ﺻﻨﺎﻋﺎت‬
‫راﺋﺪة وﻛﺎﻧﺖ ﻓﻰ ﺑﻌﺾ اﻟﻔﺘﺮات ﻗﺎﻃﺮة ﻟﻼﻗﺘﺼﺎد اﻟﻤﺼﺮى‪ ،‬ﺗﺮاﺟﻌﺖ ﺗﻠﻚ اﻟﺼﻨﺎﻋﺎت ﻛﺜﯿﺮا ﺑﺘﺮاﺟﻊ‬
‫اﻟﻘﻄﻦ اﻟﻤﺼﺮى ﺑﻌﺪ ﺗﺤﺮﯾﺮ ﺗﺠﺎرة اﻟﻘﻄﻦ ﺑﺎﻟﻘﺎﻧﻮن رﻗﻢ ‪ 210‬ﻟﺴﻨﺔ ‪ ،1994‬وأﺻﺒﺢ اﻻﻋﺘﻤﺎد اﻟﻜﻠﻰ ﻋﻠﻰ‬
‫‪186‬‬ ‫‪Translation beyond the full-stop‬‬
‫اﻟﺘﺠﺎرة اﻟﺤﺮة ﻓﻰ ﺗﺴﻮﯾﻖ اﻷﻗﻄﺎن وإﻟﻐﺎء ﻧﻈﺎم اﻟﺘﺴﻮﯾﻖ اﻟﺘﻌﺎوﻧﻰ ﺑﻌﺪ أن ﻛﺎﻧﺖ اﻟﺪوﻟﺔ ﻣﺴﺌﻮﻟﺔ ﻋﻦ اﻟﻘﻄﻦ‬
‫اﻟﻤﺼﺮى ﻣﻦ ﺣﯿﺚ اﻟﺠﻤﻊ واﻟﺘﺼﻨﯿﻊ واﻟﺘﺼﺪﯾﺮ‪ ،‬ﻣﻤﺎ أدى ﻟﻈﻬﻮر ﻋﺪد ﻛﺒﯿﺮ ﻣﻦ اﻟﻤﺸﺎﻛﻞ أﻫﻤﻬﺎ اﻧﺨﻔﺎض‬
‫اﻧﺘﺎج اﻟﻘﻄﻦ ﻟﺘﺮاﺟﻊ اﻟﻤﺴﺎﺣﺔ اﻟﻤﺰروﻋﺔ ﻣﻦ ‪ 1.9‬ﻣﻠﯿﻮن ﻓﺪان ﻓﻰ ﻣﻨﺘﺼﻒ اﻟﺴﺘﯿﻨﯿﺎت إﻟﻰ ‪ 884‬أﻟﻒ ﻓﺪان‬
‫ﻓﻰ ﻣﻮﺳﻢ ‪ ،1994‬ﺑﺎﻹﺿﺎﻓﺔ ﻟﺬﻟﻚ ﻇﻬﺮت ﻣﺸﻜﻠﺔ اﻟﺨﻠﻂ ﻓﻰ اﻟﻘﻄﻦ واﻟﺘﻰ ﻟﻢ ﺗﻜﻦ ﻣﻮﺟﻮدة ﻣﻦ ﻗﺒﻞ ﻧﻈﺮا‬
‫ﻟﻮﺟﻮد اﻟﺪوﻟﺔ ﻛﺮاﻋﯿﺔ وﺿﺎﻣﻨﺔ ﻟﺘﺴﻮﯾﻘﻪ‪ ،‬إﺿﺎﻓﺔ إﻟﻰ ذﻟﻚ ﺗﻘﺎدم اﻟﻤﻐﺎزل اﻟﻤﺤﻠﯿﺔ ﻣﻤﺎ ﺟﻌﻠﻬﺎ ﻏﯿﺮ ﻗﺎدرة‬
‫ﻋﻠﻰ اﻟﻤﻨﺎﻓﺴﺔ واﻻﺳﺘﻔﺎدة ﻣﻦ ﻣﯿﺰة ﻣﻮاﺻﻔﺎت اﻟﻘﻄﻦ اﻟﻤﺼﺮى واﻋﺘﻤﺎدﻫﺎ ﻋﻠﻰ أﻗﻄﺎن رﺧﯿﺼﺔ اﻟﺜﻤﻦ‪.‬‬
‫)اﻷﻫﺮام‪ 19 ،‬أﻏﺴﻄﺲ )آب( ‪(2021‬‬
5 Translation of cohesion
5.1 Introduction
The present chapter is concerned with the flow of information intra-sententially (within the
same sentence) and inter-sententially (among different sentences) by looking at the linguis-
tic features of the text like text cohesion and texture. In other words, it is a sentence-level
investigation of cohesive relationships within and between consecutive Arabic sentences. It
examines the different types of cohesive mechanisms like reference, ellipsis, substitution,
conjunction, and lexical cohesion. The chapter examines tight (dense) texture and loose tex-
ture in both the ST and the TT, and questions whether overrepresented SL additive conjunc-
tions like ‫ و‬are necessary in the TL or whether textual continuity and TL lexical cohesive
system are undermined. Thus, the present discussion provides an insight into the linguistic
phenomenon that Arabic and English have their own exclusive inherent cohesion system;
the cohesion system is language-based. The discussion of examples illustrates how dense
texture is an idiosyncratic stylistic feature of Arabic, where some of its elements like nomi-
nalization, the active participle, the no-main-verb nominal sentence, and the subject noun-
initial sentences with a main verb have innate performative intent that may not be possible
to reproduce in English.
The chapter accounts for the unnatural TT style and why the TL audience is alienated by
the TT which has violated the TL cohesion system. The examples will also demonstrate how
Arabic, at times, does not observe the cohesion system, and how the translator has opted for
literal translation and preserved the ST violation of the cohesion system. Thus, the discus-
sion will provide an acute discernment of how the literal translation of Arabic at the cohesion
system level leads to an unnatural English style – the TT is semantically meaningful but
stylistically sluggish.
5.2 Translation and cohesion

At both the micro and macro levels, cohesion is a text-centred, grammatically based, and a
major mechanism of effective communication, sublime style, and eloquence. Cohesion plays
a pivotal role in the attainment of the ST and TT texture (the connectedness of the micro
text – word, noun phrase, clause, sentence – and the macro text – a paragraph or a whole run-
ning text). There are five different grammatically based textual cohesive devices (cohesion
elements, cohesion mechanisms) which lead to texture and indicate how sentences relate
to each other: reference, ellipsis, substitution, conjunction, and lexical cohesion. Through
cohesion:
DOI: 10.4324/9781003268956-6
1 The ST and the TT components (words, phrases, clauses, sentences, paragraphs) become
associated semantically and grammatically; and
2 The sentences and the paragraphs become linked together into a semantically and gram-
matically unified text.
For Halliday and Hasan (1976:18, 274), cohesion makes the text hang together. Based
on the problems encountered by the translator in Arabic translation practice and transla-
tor training, our discussion will hinge upon two major aspects: (i) textual contrastive
analysis, and (ii) translation problems projected through examples which unveil Arabic
and English incongruent stylistic and textual idiosyncrasies of the five cohesive devices.
The critical analysis of translation examples aims to equip the translation student with an
insight into the following:
1 How Arabic, at times, flouts the employment of textual cohesive devices,

2 How the TT accommodates the ST textual cohesive devices, and
3 How the TT violates the employment of the textual cohesive devices required by the TT
textual norms, and
4 How the translator opts for stylistic literalness to please the ST at the expense of an
unnatural TL style.
The five different types of grammatical cohesion are defined briefly:
1 reference (endophoric and exophoric),

2 ellipsis (verbal, nominal, and clausal),
3 substitution (nominal and clausal),
4 conjunction (additive, adversative, causal, and temporal), and
5 lexical cohesion (the general noun, reiteration, synonymy, antonymy, collocation, hypo-
nymy, and meronymy).
For more details on textual cohesive devices, see Halliday and Hasan (1976) and Abdul-
Raof (2001, 2019).
It is necessary to remind the translation student of the distinction between the two types
of cohesive elements:
1 The intra-sentential and inter-sentential cohesive devices: These are micro cohe-
sion devices which are the conjunctions employed to link between words, phrases,
clauses, sentences, and paragraphs. In both Arabic and English, we have four dif-
ferent types of micro cohesion devices: additive, adversative, causal, and temporal
conjunctions, and
2 The textual cohesive devices: These are macro textual cohesion devices, such as refer-
ence, ellipsis, substitution, conjunction, and lexical cohesion.
5.3 Translation of reference

Reference is a relationship between a lexical item and its pronoun. Therefore, reference
words are pronouns which refer to persons, things, and places; a word is linked to its pro-
noun. They do not have a full meaning in their own right but their meaning is determined
through their context. Thus, pronouns create cohesion in the ST and the TT.
Translation of cohesion 189
In Arabic, reference words refer to nouns, determiners, adverbs, personal and demonstra-
tive pronouns, and implicit pronouns within a verb, as in
‫رﺑﻬِﻢ وﻻ ﺧﻮفٌ ﻋﻠﯿﻬﻢ وﻻ ﻫﻢ ﯾﺤﺰﻧﻮن‬

‫ﺟﺮﻫُﻢ ﻋﻨﺪ ﱢ‬
ُ ‫ ﻟﻬﻢ أ‬. . . ‫ﷲ‬ َ ‫اﻟﺬﯾﻦ ﯾُﻨﻔِﻘﻮ‬
ِ ‫ن أﻣﻮاﻟ ُﻬﻢ ﻓﻲ ﺳﺒﯿﻞ ا‬
(262 ‫)اﻟﺒﻘﺮة‬
Those who spend their wealth in the way of God . . . will have their reward with their
Lord, and there will be no fear concerning them, nor will they grieve, Q2:262.
where the implicit plural subject pronoun ‫“ ون‬they” of the verb ‫ُﻮن‬
َ ‫“ ﯾُﻨﻔِﻘ‬they spend”, the pos-
sessive plural pronoun (-hum) “their”, the plural pronoun ‫“ ﻫُﻢ‬them” of ‫ﻟﻬُﻢ‬, the plural pos-
sessive pronoun ‫“ ﻫُﻢ‬their” of ‫“ أﺟﺮُﻫُﻢ‬their reward” and ‫رﺑﻬِﻢ‬
‫“ ﱢ‬their Lord”, the plural object
َ
pronoun ‫“ ﻫِﻢ‬them” of ‫“ ﻋَﻠﯿﻬِﻢ‬upon them”, the pronoun ‫“ ﻫُﻢ‬they”, and the implicit plural
subject pronoun ‫“ ون‬they” of the verb ‫“ ﯾﺤﺰﻧﻮن‬they grieve” refer to the same subject plural
relative pronoun ‫“ اﻟﱠﺬﯾﻦ‬who”.
5.3.1 Types of reference

The major types of reference are: (i) personal reference, (ii) anaphoric reference, (iii) cata-
phoric reference, (iv) demonstrative reference, and (v) comparative reference.
1 Personal reference refers to the following pronouns:
(i) The detached personal pronouns ‫ﺿﻤﯿﺮ ﻣﻨﻔﺼﻞ‬, such as ‫“ إﻧﻲ‬I”, ‫“ أﻧﺎ‬I”, ‫“ ﻫﻮ‬he”, ‫“ ﻫﻲ‬she”,
‫“ ُﻫﻦﱠ‬they” (feminine, plural), ‫أﻧﺖ‬
َ “you” (singular, masculine), ‫“ أﻧﺘﻢ‬you” (masculine, plural),
as in
‫ – ﻫﻲ اﻟﻤﻤﺮﺿﺔ‬She is the nurse.

(14 ‫ﻻ أﻧﺎ )ﻃﻪ‬
‫إﻟﻪ إ ﱠ‬
َ ‫ﷲﻻ‬ ُ ‫ – إﻧﱠﻨﻲ أﻧﺎ ا‬Indeed, I am God. There is no deity except Me, Q20:14,
where (‫( )أﻧﺎ‬I) is the personal pronoun.
(ii) The attached personal pronouns ‫ ﺿﻤﯿﺮ ﻣﺘﺼﻞ‬which can be attached either to a verb, a
noun, or a preposition, or which can be an implicit pronoun within a verb, as in
‫ – ﻫﺬا ﻛﺘﺎﺑﻬﻢ‬This is their book.

‫ – ﺳﻤﺮ ﻛﺘﺒﺖ ﻟﻪ‬Samar wrote to him.
where the attached personal pronouns are ‫ ُه‬،‫ﻫﻢ‬.

(iii) Possessive pronouns which are referred to as “determiners”, such as ‫“ ي‬my” ‫“ ﻛﺘﺎﺑﻲ‬my
book”, ‫ ُه‬his ‫“ ﻛﺘﺎﺑ ُﻪ‬his book”, ‫“ ﻫﺎ‬her” ‫“ ﻛﺘﺎﺑﻬﺎ‬her book”.
(14 ‫ﻋﻠﯿﻚ ﺣﺴﯿﺒﺎ )اﻹﺳﺮاء‬

َ َ‫ﻚ اﻟﯿﻮم‬
َ ‫ﺑﻨﻔﺴ‬
ِ ‫ﻚ ﻛﻔﻰ‬
َ ‫ﻛﺘﺎﺑ‬
َ ‫إﻗﺮأ‬
Read your record. Today your own soul is enough to calculate your account, Q17:14.
where the determiner possessive pronoun ‫ك‬َ “your” (second-person singular masculine) of
‫ﻚ‬
َ ‫ﻛﺘﺎﺑ‬
َ “your book” is the personal reference.
2 Anaphoric reference: This takes place when a noun (the antecedent) occurs first, then
followed by its reference pronoun (anaphor), as in
‫ ﻫﻲ ﻣﻦ ﻣﻮاﻟﯿﺪ ﺑﻐﺪاد‬.‫ُﺠﺘﻬﺪة‬
ٌ ‫ – ﺳﻠﻤﻰ ﻃﺎﻟﺒﺔ ﻣ‬Salma is a hard-working student. She was born
in Baghdad, where the antecedent is ‫ ﺳﻠﻤﻰ‬and its anaphor is ‫ﻫﻲ‬.
(187 ‫ﻟﺒﺎس ﻟﻜﻢ )اﻟﺒﻘﺮة‬
ٌ ‫ – ﻧﺴﺎﺋِﻜُﻢ ُﻫﻦﱠ‬Your wives, they are clothing for you, where the ante-
cedent noun ‫( ﻧﺴﺎء‬wives) is mentioned first then followed by its anaphoric refer-
ence pronoun ‫ﻦ‬‫( ُﻫ ﱠ‬they).
3 Cataphoric reference: This takes place when a reference pronoun occurs first, then fol-
lowed by the noun it refers to, as in
(22 ‫ﻮ )اﻟﺤﺸﺮ‬
َ ‫ُﻫ‬ ‫إﻟﻪ ﱠ‬
‫إﻻ‬ َ ‫ﷲ اﻟﺬي ﻻ‬
ُ ‫ – ُﻫ َﻮ ا‬He is God, other than whom there is no deity.
where the pronoun ‫ﻮ‬
َ ‫ ُﻫ‬is cataphoric reference referring forward to its noun ‫ﷲ‬
ُ ‫ا‬.
‫اﻟﺮﺋﯿﺲ ﻋﻠﻰ أﻫﻤﯿﺔ اﻟﺘﻌﺎون اﻷﻗﺘﺼﺎدي‬
ُ ‫ – وﻓﻲ ﺧﻄﺎﺑﻪ ﯾﻮم أﻣﺲ أﻛﱠﺪ‬In his speech yesterday, the
President stressed the importance of economic cooperation.
where the pronoun ‫ ه‬refers forward to its noun ‫اﻟﺮﺋﯿﺲ‬.

4 Demonstrative reference: This refers to demonstrative pronouns which refer to some-
thing either nearby or further away, such as ‫“ ﻫﺬا‬this ‘masculine, singular’”, ‫“ ﻫﺬه‬this
‘feminine, singular’”, ‫“ ذﻟﻚ‬this, that”, ‫“ أوُﻟﺌﻚ‬those”, and ‫“ ﻫﺆﻻء‬those ‘masculine, plu-
ral’”, as in
(78 ‫ – ﻫﺬا رﺑﻲ ﻫﺬا أﻛﺒﺮ )اﻷﻧﻌﺎم‬This is my lord, this is bigger, Q6:78.
‫ – ﻫﺆﻻء أﺻﺪﻗﺎﺋﻲ‬Those are my friends.
5 Comparative reference: Comparative reference is concerned with reference words
such as ‫“ أﻛﺒﺮ‬bigger, greater”, (Q6:78), ‫“ ﻛﺒﯿﺮ‬big, large”, (Q2:282), ‫“ أﺻﻐﺮ‬smaller”,
(Q10:61), ‫“ ﺻﻐﯿﺮ‬small, little”, (Q2:282), ‫“ أﻗﻞ‬fewer, less”, (Q18:39), ‫“ ﻗﻠﯿﻞ‬little”,
(Q9:82), ‫“ ﻛﺜﯿﺮ‬many, much”, (Q9:82), ‫“ أﻛﺜﺮ‬more, most”, (Q18:34), ‫ﺮ‬َ ‫“ َﻛ ُﺜ‬become large,
much”, (Q4:7), ‫“ أﺳﻮأ‬worse”, (Q39:35), and ‫“ أﻗﻞ‬smaller, less”, (Q72:24).
5.4 Translation and conjunctions

In Arabic translation studies, we need to consider the following:
1 The translator needs to distinguish between conjunctions (cohesive devices) ‫أدوات اﻟﺮﺑﻂ‬
and texture devices ‫أدوات ﺣِﺒﻜﺔ اﻟﻨﺺ‬. There are different intra- and inter-sentential tex-
ture cohesive ties in the ST and the TT, such as (i) reference (endophoric reference
and exophoric reference), (ii) substitution, (iii) ellipsis, (iv) conjunction, and (v) lexical
cohesion (Halliday and Hasan 1976:4).
2 The translator should be aware of the fact that during the translation process from Ara-
bic into English, we encounter translation problems with only two texture cohesive ties
in Arabic – substitution and ellipsis.
Conjunction is a cohesive semantic relation and is a process that keeps words and sentences
semantically connected (Halliday and Hasan 1976:226, 228, 320). For Salkie (1995:xi), con-
junctive (cohesive) devices make the text coherent.
In Arabic, we encounter two kinds of conjunctive adjuncts:
1 simple adverbs (coordinating conjunctions) like ‫“ وﻟﻜﻦ‬but”, ‫“ ﻟﻬﺬا‬so”, ‫“ ﺛُ ﱠﻢ‬then”, and

2 compound adverbs (prepositional expressions) like ‫ﻋﻠﯿﻪ‬/‫“ ﻟﻬﺬا‬therefore, thereupon”, ‫ﻣﻦ‬
‫ﺑﺴﺒﺐ ذﻟﻚ‬/‫“ أﺟﻞ ذﻟﻚ‬whereat, because of that”, (Q5:32), ‫“ ﺑﺴﺒﺐ‬because of”, ‫ﻋﻼوة ﻋﻠﻰ‬
‫“ ذﻟﻚ‬furthermore”, ‫“ ﻣﻊ ذﻟﻚ‬nevertheless”, ‫“ ﻋﻠﻰ ﻛﻞ ﺣﺎل‬anyway”, ‫“ ﻋﻠﻰ اﻟﺮﻏﻢ ﻣﻦ ذﻟﻚ‬in
spite of that”, ‫ﺑﺪﻻ ﻣﻦ ذﻟﻚ‬
ً “instead of that”, ‫“ إﺿﺎﻓﺔ اﻟﻰ ذﻟﻚ‬besides, in addition to that”,
and ‫“ ﻋﻠﻰ اﻟﻌﻜﺲ ﻣﻦ ذﻟﻚ‬on the contrary”.
There are four major types of conjunctions:
1 additive conjunction ‫“ و‬and”,

2 adversative conjunction ‫“ ﻟﻜﻦ‬but, however”,
3 causal conjunction ‫“ ﻣﻦ أﺟﻞ ذﻟﻚ‬because of that”, and
4 temporal conjunction ‫ﺑﻌﺪ ذﻟﻚ‬/‫ﺑﻌﺪ إذن‬/‫“ ُﺛﻢﱠ‬then”, ‫ﺑﻌﺪ‬/‫“ ﻗﺒﻞ‬before/after”.
For more details on Arabic conjunctions, see Chapter 4, Section 4.4, and Abdul-Raof
(2001:74–80).
5.5 Translation of ellipsis

Ellipsis indicate something left unsaid. For Beaugrande and Dressler (1981:66), an ellipsis
is a cohesive device that contributes to the text’s compactness and efficiency. There are three
types of ellipses:
1 nominal ellipsis, as in John and Peter are students. Both came to the party, where we
have nominal ellipsis because the nouns John and Peter are ellipted in the second sen-
tence, and instead both is employed.
2 verbal ellipsis, as in John came to the party. Peter did not where verbal ellipsis is repre-
sented by the missing verb (come) in the second sentence.
3 clausal ellipsis, as in Have you finished your essay? Yes where clausal ellipsis is repre-
sented by the missing clause have finished the essay in the second sentence.
It is worthwhile to note that ellipses in Arabic have the pragmatic functions of (i) warning,
(ii) specification, (iii) rebuke, and (iv) glorification.
An ellipsis is a cohesive device entailing a lexico-grammatical relation in which a word
or a phrase is specified through the use of a grammatical signal indicating that this word
or phrase is to be recovered from what has gone before – to be retrieved from the preced-
ing text (Halliday and Hasan 1976:308, Salkie 1995:57). In other words, ellipsis indicates
the leaving out of a word or a phrase instead of repeating the same word or phrase. Thus,
there is a gap, but as readers, we can make sense of the ellipted (left out) items through the
background information, which we derive from the previous or subsequent text. Therefore,
ellipsis is a form of anaphoric and cataphoric cohesion where we presuppose something
by means of what is implied or unsaid (Abdul-Raof 2019:150–154). Ellipsis contributes to
the semantic structure of the ST and the TT. Ellipsis in Arabic can be both anaphoric and
cataphoric. Anaphoric ellipsis refers to what has already been mentioned in the previous
sentence. Cataphoric ellipsis refers to someone or something that is mentioned in the fol-
lowing sentence; the reader can recover the ellipted elements from the following sentence
or from intertextuality. Ellipsis is also related to presupposition; it refers to what is known
to the ST or TT reader.
It is worthwhile to note that ellipsis is somewhat similar to the cohesive tie of substitution
because both involve referring back to someone/something that has been mentioned earlier
in the previous text. Whereas in substitution a particular word refers back, in ellipsis there
is a “gap” in the text. It is this “gap” that refers back to someone/something in the previous
text (Salkie 1995:57). For Beaugrande and Dressler (1981:66), ellipsis is a cohesive device
that contributes to the text’s compactness and efficiency.
5.5.1 Translation of anaphoric ellipsis

In anaphoric ellipsis, we do not translate the ST ellipted elements although we know their
specific ellipted words and their meanings. In other words, Arabic anaphoric ellipsis remains
as anaphoric ellipsis in English. Anaphoric ellipsis occurs in both the ST and the TT and takes
place when the context sentence occurs first followed by the elliptical sentence (a sentence
which involves ellipsis). The context sentence is the sentence from which the translator can
retrieve his/her presupposed meaning of the ellipted element. In terms of Arabic translation,
the translator should not include the ellipted element(s), as in the following examples:
‫( ﻟﻮ ﻛﺘﺒﺖ اﻟﻮاﺟﺐ ﺛﺎﻧﯿﺔ ﻫﻞ ﺳﺘﻘﺒﻠﻪُ؟‬A)

If I re-write the assignment, will you accept it?
‫( ﻧﻌﻢ‬B)
Yes
where the answer in (B) involves the ellipsis and the ellipted verb is ‫ﺳﺄﻗﺒﻠ ُﻪ‬
ُ “‘I will’ accept
‘it’”, which comes after the response word ‫ﻧﻌﻢ‬.
(18–16 ‫و آﺑﺎؤُﻧﺎ اﻷوﻟﻮن؟ ﻗٌﻞ ﻧَﻌَﻢ )اﻟﺼﺎﻓﺎت‬ َ ‫أَﺋِﺬا ﻣِﺘﻨﺎ وﻛُﻨّﺎ ﺗُﺮاﺑﺎً وﻋِﻈﺎﻣﺎً أَإﻧّﺎ ﻟﻤﺒﻌُﻮﺛ‬
َ ‫ُﻮن أ‬
When we have died and become dust and bones, are we indeed to be resurrected? And
our forefathers as well? Say: “Yes”, Q37:16–18.
where the context sentence is ‫و آﺑﺎؤُﻧﺎ اﻷوﻟﻮن؟‬

َ ‫ُﻮن أ‬
َ ‫أَﺋِﺬا ﻣِﺘﻨﺎ وﻛُﻨّﺎ ﺗُﺮاﺑﺎً وﻋِﻈﺎﻣﺎً أَإﻧّﺎ ﻟﻤﺒﻌُﻮﺛ‬. This is
followed by the sentence which has ellipsis: ‫ ( ﻗُﻞ ﻧﻌﻢ‬. . . ) – “Say: ‘Yes ( . . . )’”. The ellipted
verb ‫“ ﺗُﺒﻌﺜﻮن‬you will be resurrected” comes after the response word (‫ – ﻧﻌﻢ‬yes), which the
translator can retrieve from the passive participle ‫“ ﻣﺒﻌﻮﺛﻮن‬resurrected”, (Q37:16) that has
occurred in the previous context sentence.
We can now re-write the elliptical sentence (the sentence which involves ellipsis) Q37:18
and provide a sentence without ellipsis:
َ ‫)أَﺋِﺬا ﻣِﺘﻨﺎ وﻛُﻨّﺎ ﺗُﺮاﺑﺎً وﻋِﻈﺎﻣﺎً أَإِﻧّﺎ ﻟﻤﺒﻌُﻮﺛ‬

َ ‫ُﻮن أ َو آﺑﺎؤُﻧﺎ اﻷوﻟﻮن؟ ﻗٌﻞ ﻧَﻌَﻢ )ﺗ‬
((‫ُﺒﻌﺜُﻮن‬
When we have died and become dust and bones, are we indeed to be resurrected? And
our forefathers as well? Say: “Yes, (you will be resurrected)”, Q37:16–18).
(3 ‫ي ﺑﻨﺎﻧﻪُ )اﻟﻘﯿﺎﻣﺔ‬ َ ‫ﻗﺎدرﯾﻦ ﻋﻠﻰ أن ُﻧ‬

َ ‫ﺴﱢﻮ‬ َ ُ ‫اﻹﻧﺴﺎن أَﻟﱠﻦ ﻧﺠ َﻤ َﻊ ِﻋﻈﺎﻣ‬
‫َﻪ؟ ﺑَﻠﻰ‬ ُ ُ ‫َﺤﺴ‬
‫ﺐ‬ َ ‫أﯾ‬
Does man think that We will not assemble his bones? Yes, we are able to proportion his
fingertips, Q75:3–4.
The context sentence is ‫ﻊ ﻋِﻈﺎﻣَﻪُ؟‬
َ ‫اﻹﻧﺴﺎن أَﻟﱠﻦ ﻧﺠ َﻤ‬
ُ ُ ‫َﺤﺴ‬
‫ﺐ‬ َ ‫أﯾ‬, from which the translator can
retrieve his/her presupposed ellipted element that occurred in the elliptical sentence (the
sentence which involves ellipsis) Q75:4 as explained below:
(4–3 ‫ي ﺑﻨﺎﻧﻪُ )اﻟﻘﯿﺎﻣﺔ‬ َ ُ‫ﻗﺎدرﯾﻦ ﻋﻠﻰ أن ﻧ‬

َ ‫ﺴﱢﻮ‬ َ (‫ﻊ ِﻋﻈﺎﻣﻪ؟ ﺑَﻠﻰ )ﻧﺠﻤَﻌُﻬﺎ‬
َ ‫اﻹﻧﺴﺎن أَﻟﱠﻦ ﻧﺠ َﻤ‬
ُ ُ ‫َﺤﺴ‬
‫ﺐ‬ َ ‫أﯾ‬
Does man think that We will not assemble his bones? Yes, we are able to proportion his
fingertips, Q75:3–4.
Through the context sentence (Q75:3), the translator can retrieve the presupposed ellipted
element ‫“ ﻧﺠﻤﻌُﻬﺎ‬to assemble them ‘i.e., the bones’”. The position of the ellipted element in
the elliptical sentence Q75:4 is after the response word ‫“ ﺑﻠﻰ‬yes”, which signals an ellipted
verb. The verb ‫ﻧﺠﻤﻊ‬
ُ “to assemble” that occurred in the context sentence has made possible
for the translator to provide the meaning of the ellipted element.
We can now re-write the elliptical sentence Q75:4 to get a sentence without ellipsis:
ُ ‫ي‬
‫ﺑﻨﺎﻧﻪ‬ َ ‫ﻗﺎدرﯾﻦ ﻋﻠﻰ أن ﻧُﺴَﻮﱢ‬
َ (‫ – )ﺑَﻠﻰ )ﻧﺠﻤَﻌُﻬﺎ‬Yes, (We will assemble them (the bones)) and
we are able to proportion his fingertips).
5.5.2 Translation of cataphoric ellipsis

Cataphoric ellipsis occurs when the elliptical sentence (a sentence which involves ellipsis)
occurs first, followed by a sentence which is either immediately after the elliptical sentence
or somewhere else in the same macro text. Therefore, the subsequent sentence that comes
after the elliptical sentence acts as the context from which the translator can retrieve the
presupposed meaning of the ellipted element. We have two types of cataphoric ellipsis:
1 Personal pronouns: We translate the ST ellipted personal pronoun. In the next example,
we have ellipted personal pronouns which are preserved in the TT:
‫ – ﻛﺮﯾﻢٌ وﺷﺠﺎع‬He is generous and brave.

where the ellipted pronoun ‫ ﻫﻮ‬is translated as “he”.
(18 ‫ُﻤﻲ )اﻟﺒﻘﺮة‬ٌ ‫ُﻜﻢ ﻋ‬

ٌ ‫ُﻢ ﺑ‬
‫ ﺻ ﱞ‬They are deaf, dumb and blind, Q2:18
(ٌ‫ﺻ ﱞﻢ ﺑُﻜﻢٌ ﻋُﻤﻲ‬
ُ (‫ – )ﻫُﻢ‬They are deaf, dumb and blind.
(169 ‫ﱢﻬﻢ ﯾُﺮزَﻗُﻮن )آل ﻋﻤﺮان‬

ِ ‫أﻣﻮاﺗﺎ ﺑﻞ أﺣﯿﺎءٌ ﻋﻨﺪ رﺑ‬
ً ‫ﷲ‬
ِ ‫ﺳﺒﯿﻞ ا‬
ِ ‫ﺗﺤﺴﺒﻦ اﻟﺬﯾﻦ ُﻗﺘِﻠُﻮا ﻓﻲ‬
‫ﱠ‬ ‫وﻻ‬
And never think of those who have been killed in the cause of God as dead. Rather, they
are alive with their Lord, receiving provision, Q3:169.
َ ‫أﺣﯿﺎء ﻋﻨﺪ رﺑﱢﻬِﻢ ﯾ‬
(‫ُﺮزﻗُﻮن‬ ٌ (‫أﻣﻮاﺗﺎ ﺑﻞ )ﻫُﻢ‬
ً ‫ﷲ‬
ِ ‫ﺗﺤﺴﺒﻦ اﻟﺬﯾﻦ ﻗُﺘِﻠُﻮا ﻓﻲ‬
‫ﱠ‬ ‫)وﻻ‬
where the ellipted pronoun ‫ ﻫﻢ‬is translated as “they”.
(26 ‫ﺳﺒﺤﺎﻧﻪ ﺑﻞ ِﻋﺒﺎدٌ ﻣُﻜﺮﻣﻮن )اﻷﻧﺒﯿﺎء‬

ُ ‫اﻟﺮﺣﻤﺎن وﻟﺪا‬
ُ ‫وﻗﺎﻟﻮا اﺗﱠﺨ َﺬ‬
(‫ﺳﺒﺤﺎﻧﻪ ﺑﻞ )ﻫُﻢ( ﻋِﺒﺎدٌ ﻣُﻜﺮﻣﻮن‬
ُ َ ‫)وﻗﺎﻟﻮا اﺗ‬
‫ﱠﺨﺬ‬
And they say: “The Most Merciful has taken a son” Exalted is He. Rather they are hon-
ored servants.
(29 ‫ﻋﻘﯿﻢ )اﻟﺬارﯾﺎت‬
ٌ ‫ﻋﺠﻮز‬
ٌ ‫وﻗﺎﻟﺖ‬
(‫ﻋﻘﯿﻢ‬
ٌ ‫ﻋﺠﻮز‬ٌ (‫)وﻗﺎﻟﺖ )أﻧﺎ‬
And said: (I) am a barren old woman, Q51:29
where the ellipted pronoun (‫ )أﻧﺎ‬is translated as (I).
ٌ
‫ﻃﻮﯾﻞ‬ ٌ‫ – ﯾﻮم‬It is a long day.
where the ellipted pronoun (‫ )ﻫﻮ‬referring to the masculine noun ‫“ ﯾﻮم‬a day” is kept in
the TT as “it”.
(11 ‫ﻧﺎر ﺣﺎﻣﯿﺔ )اﻟﻘﺎرﻋﺔ‬

ٌ
(‫ﻧﺎر ﺣﺎﻣﯿﺔ‬
ٌ (‫))ﻫﻲ‬
(It) is a fire, intensely hot, Q101:11.
(6 ‫ﷲ اﻟﻤﻮﻗﺪة )اﻟﻬُﻤﺰة‬ِ ‫ﻧﺎر ا‬

ُ
(‫ﷲ اﻟﻤﻮﻗﺪة‬ِ ‫ﻧﺎر ا‬
ُ (‫))ﻫﻲ‬
(It) is the fire of God, fueled, Q104:6.
(28 ‫ﻓﻲ ﺳِﺪرٍ ﻣﺨﻀُﻮد )اﻟﻮاﻗﻌﺔ‬

(‫ِﺪر ﻣﺨﻀُﻮد‬
ٍ ‫ﻫﻢ( ﻓﻲ ﺳ‬/‫))أﺻﺤﺎبُ اﻟﯿﻤﯿﻦ‬
“The companions of the right/They” are among lote trees with thorns removed, Q56:28.
where either the noun phrase ‫“ أﺻﺤﺎبُ اﻟﯿﻤﯿﻦ‬the companions of the right” or its pronoun
‫“ ﻫﻢ‬they” is mentioned in the TT.
They accuse him of corruption. Rather he is an honest man – ‫ ﺑﻞ رﺟﻞٌ ﻧﺰﯾﻪ‬،‫ﻣﻮﻧﻪ ﺑﺎﻟﻔﺴﺎد‬
2 Cataphoric ellipsis through the deletion of the verb ‫“ إذﻛُﺮ‬remember” (imperative, sec-
ond-person masculine) in the ST: This represents verbal ellipsis and the ellipted verb
should have occurred sentence-initially, i.e., if we re-write the ellipted sentence. The
particle ‫“ إذ‬when” signals this form of ellipsis. However, the ellipted verb ‫ إذﻛُﺮ‬occurs
neither in the ST nor in the TT; the ellipted verb ‫ إذﻛُﺮ‬should not be recovered and trans-
lated. Thus, both the ST and the TT remain elliptical – we do not recover the verb ‫إذﻛُﺮ‬
and translate it, as in the following examples:
(30 ‫ِﻜﺔ )اﻟﺒﻘﺮة‬

ِ ‫ﻚ ﻟﻠﻤﻼﺋ‬ َ ‫إذ‬
َ ‫ﻗﺎل رﱞﺑ‬
(‫ِﻜﺔ‬
ِ ‫ﻚ ﻟﻠﻤﻼﺋ‬ َ ‫ﻗﺎل رﱞﺑ‬
َ ‫))إذﻛُﺮ( إذ‬
When your Lord said to the angels, Q2:30, but not “Mention, Remember” When your
Lord said to the angels.
(30 ‫ﻚ )اﻷﻧﻔﺎل‬َ ‫ُﺮ ﺑ‬

ُ ‫إذ ﯾﻤﻜ‬
(‫ﻚ‬ ُ ‫))إذﻛُﺮ( إذ‬
َ ‫ﯾﻤﻜ ُﺮ ﺑ‬
When plotted against you, Q8:30, but not “Mention, Remember” When plotted against
you.
(78 ‫إذ ﯾﺤﻜﻤﺎن ﻓﻲ اﻟﺤﺮثِ )اﻷﻧﺒﯿﺎء‬

(ِ‫))إذﻛُﺮ( إذ ﯾﺤﻜﻤﺎن ﻓﻲ اﻟﺤﺮث‬
When they judged concerning the field, Q21:78, but not “Mention, Remember” When
they judged concerning the field.
5.5.3 Translation of nominal ellipsis
Nominal ellipsis includes the deletion of either (i) a personal pronoun, (ii) a noun, or (iii) an
adjective.
(A) Can all birds fly?

(B) They all can; and most do. (Meaning (All (birds) can; and most (birds) do).
(A) You need to have a car.

(B) OK, I’ll get one. (Meaning (OK, I’ll get a (car)).
If you want to know how to polish your shoes, just ask Janet. Hers sparkle.
Take these pills three times a day. And you’d better have some more of those, too.
Your shoes are dirty. Smith’s (mine/hers/my father’s) sparkle.
(A) Which shirt will you wear?

(B) The best. (Meaning (The best (of the shirts)).
(A) I hope no bags are stolen.

(B) None to speak of. (Meaning (No (bags) to speak of).
(A) I’ve cooked a very nice chocolate cake.

(B) May I give you some? (Meaning (May I give you some (very nice chocolate cake)?)
(A) Have some orange juice.

(B) I don’t see any. There isn’t any.
(A) There is some in the fridge.

(B) There is none. (Meaning (I don’t see any (orange juice)/There isn’t any (orange juice)/
There is some (orange juice) in the fridge/There is no (orange juice).
1 Examples of ellipsis of a personal pronoun (this also applies to all the examples dis-
cussed in section 5.5.2):
‫ – أﻏﺒﯿﺎء‬Stupid!
where the ellipted personal pronoun is ‫“ ﻫﻢ‬they”; “They are stupid”.
ٌ‫ُﻢ ﺑُﻜﻢٌ ﻋُﻤﻲ‬

‫ – ﺻ ﱞ‬Deaf, dumb and blind, Q2:18 (18 ‫)اﻟﺒﻘﺮة‬
(They) are deaf, dumb and blind. – ‫ُﻤﻲ‬
ٌ ‫ُﻜﻢ ﻋ‬
ٌ ‫ﺻ ﱞﻢ ﺑ‬
ُ (‫ﻫُﻢ‬
(169 ‫ﱢﻬﻢ ﯾُﺮزَﻗُﻮن )آل ﻋﻤﺮان‬
ِ ‫أﻣﻮاﺗﺎ ﺑﻞ أﺣﯿﺎءٌ ﻋﻨﺪ رﺑ‬
ً ‫ﷲ‬
ِ ‫ﺗﺤﺴﺒﻦ اﻟﺬﯾﻦ ُﻗﺘِﻠُﻮا ﻓﻲ‬
‫ﱠ‬ ‫وﻻ‬
And never think of those who have been killed in the cause of God as dead. Rather,
(they) are alive with their Lord, receiving provision, Q3:169.
َ ‫أﺣﯿﺎء ﻋﻨﺪ رﺑﱢﻬِﻢ ﯾ‬
(‫ُﺮزﻗُﻮن‬ ٌ (‫أﻣﻮاﺗﺎ ﺑﻞ )ﻫُﻢ‬
ً ‫ﷲ‬
ِ ‫ﺗﺤﺴﺒﻦ اﻟﺬﯾﻦ ﻗُﺘِﻠُﻮا ﻓﻲ‬
‫ﱠ‬ ‫)وﻻ‬
(26 ‫ﺳﺒﺤﺎﻧﻪ ﺑﻞ ِﻋﺒﺎدٌ ﻣُﻜﺮﻣﻮن )اﻷﻧﺒﯿﺎء‬

ُ ‫وﻗﺎﻟﻮا اﺗﱠﺨ َﺬ‬
And they say: “The Most Merciful has taken a son” Exalted is He. Rather (they) are
honored servants.
(‫ﺳﺒﺤﺎﻧﻪ ﺑﻞ )ﻫُﻢ( ﻋِﺒﺎدٌ ﻣُﻜﺮﻣﻮن‬
ُ َ ‫اﺗ‬
‫ﱠﺨﺬ‬ ‫)وﻗﺎﻟﻮا‬
(29 ‫ﻋﻘﯿﻢ )اﻟﺬارﯾﺎت‬
ٌ ‫ – وﻗﺎﻟﺖ‬And said: (I) am a barren old woman, Q51:29
(‫ﻋﻘﯿﻢ‬
ٌ (‫)وﻗﺎﻟﺖ )أﻧﺎ‬
where the ellipted pronoun ‫ أﻧﺎ‬is translated as “I”.
(11 ‫ﻧﺎر ﺣﺎﻣﯿﺔ )اﻟﻘﺎرﻋﺔ‬

ٌ
(‫ﻧﺎر ﺣﺎﻣﯿﺔ‬
ٌ (‫))ﻫﻲ‬
(It) is a fire, intensely hot, Q101:11.
(6 ‫ﷲ اﻟﻤﻮﻗﺪة )اﻟﻬُﻤﺰة‬ِ ‫ﻧﺎر ا‬

ُ
(‫ﷲ اﻟﻤﻮﻗﺪة‬ِ ‫ﻧﺎر ا‬
ُ (‫))ﻫﻲ‬
(It) is the fire of God, fueled, Q104:6.
2 Examples of ellipsis of a noun or a noun phrase: The ellipted noun or the noun phrase
should not be translated, as in the following examples:
‫ – اﺳﺄل اﻟﻤﺪرﺳﺔ ﻋﻨﻲ‬Ask the school about me.

where the ellipted noun phrase is (‫ﻣﺪﯾﺮ اﻟﻤﺪرﺳﺔ‬/‫( )إدارة اﻟﻤﺪرﺳﺔ‬the school administra-
tion/the school headteacher).
(100 ‫ﻓﺮﯾﻖ ﻣﻨﻬﻢ )اﻟﺒﻘﺮة‬

ٌ ُ ‫أوﻛُﻠﱠﻤﺎ ﻋﺎﻫﺪُوا َﻋﻬﺪاً ﻧﺒ‬
‫َﺬه‬ َ
(‫ﻓﺮﯾﻖ ﻣﻨﻬﻢ‬
ٌ ُ ‫ﷲ( ﻋَﻬﺪاً ﻧﺒ‬
‫َﺬه‬ َ ‫)أوَﻛُﻠﱠﻤﺎ ﻋﺎﻫﺪُوا )ا‬
Is it not that every time they took a covenant (with God) a party of them threw it away?
(82 ‫اﻟﻘﺮﯾﺔَ )ﯾﻮﺳﻒ‬ ‫وﺳﺌﻞ‬

And ask (the people of) the city.
(26 ‫ﻼ إذا َﺑﻠَﻐَﺖ اﻟﺘﺮاﻗﻲ )اﻟﻘﯿﺎﻣﺔ‬‫ﻛﱠ‬

(‫اﻟﻨﻔﺲُ اﻟﺘﺮاﻗﻲ‬/‫اﻟﺮوح‬
ُ ) ‫ﻼ إذا ﺑَﻠَﻐَﺖ‬
‫)ﻛ ﱠ‬
No! When (the spirit/the soul) has reached the collar bones.
(32 ‫ﺣﺘﻰ ﺗﻮارت ﺑﺎﻟﺤِﺠﺎب )ص‬

(‫)ﺣﺘﻰ ﺗﻮارت )اﻟﺸﻤﺲُ( ﺑﺎﻟﺤِﺠﺎب‬
Until it (the sun) disappeared into the curtain of darkness.
(81 ‫ﺳﺮاﺑﯿﻞ ﺗﻘﯿﻜُﻢ اﻟﺤﺮﱠ )اﻟﻨﺤﻞ‬

َ ‫ﻞ ﻟﻜﻢ‬
َ ‫وﺟ َﻌ‬
َ
((َ‫ﺳﺮاﺑﯿﻞ ﺗﻘﯿﻜُﻢ اﻟﺤﺮﱠ )واﻟﺒﺮد‬
َ ‫ﻞ ﻟﻜﻢ‬
َ ‫وﺟ َﻌ‬
َ )
And He has made for you garments which protect you from the heat (and the cold).
(49 ‫ﻗﺎل ﻓﻤﻦ رﺑﱡﻜُﻤﺎ ﯾﺎ ﻣُﻮﺳﻰ )ﻃﻪ‬
َ
((‫ﻗﺎل ﻓﻤﻦ رﺑﱡﻜُﻤﺎ ﯾﺎ ﻣُﻮﺳﻰ )وﻫﺎرون‬
َ )
He said: “So who is the Lord of you two, O Moses (and Aaron)?”
(7 ‫ُﻮﻟﻮن آﻣﻨﱠﺎ ﺑ ِﻪ )آل ﻋﻤﺮان‬

َ ‫ِﻠﻢ ﯾﻘ‬
ِ ‫واﻟﺮاﺳﺨﻮن ﻓﻲ اﻟﻌ‬
َ
(‫ُﻮﻟﻮن )رﺑﱠﻨﺎ( آﻣﻨﱠﺎ ﺑ ِﻪ‬
َ ‫واﻟﺮاﺳﺨﻮن ﻓﻲ اﻟﻌِﻠﻢِ ﯾﻘ‬
َ )
But those firm in knowledge say: (Our Lord) “We believe in it.”
(28 ‫ﻣﺨﻀﻮد )اﻟﻮاﻗﻌﺔ‬

ٍ ٍ‫ﻓﻲ ﺳِﺪر‬
(‫ﻣﺨﻀﻮد‬
ٍ ٍ‫))أﺻﺤﺎبُ اﻟﯿﻤﯿﻦ( ﻓﻲ ﺳِﺪر‬
(The companions of the right) Among lote trees with thorns removed.
(2 ‫ﺣﯿﺚ ﻟﻢ ﯾﺤﺘﺴِﺒﻮا )اﻟﺤﺸﺮ‬
ُ ‫ﷲ ﻣﻦ‬ُ ‫ﻓﺄﺗﺎﻫُﻢ ا‬
(‫ﺣﯿﺚ ﻟﻢ ﯾﺤﺘﺴِﺒﻮا‬
ُ ‫ﷲ ﻣﻦ‬
ُ ‫أﻣﺮ( ا‬
ُ ) ‫)ﻓﺄﺗﺎﻫُﻢ‬
(The decree) of God came upon them from where they had not expected.
(46 ‫أﺳﺎء ﻓﻌَﻠﯿﻬﺎ )ﻓﺼﻠﺖ‬

َ ‫َﻔﺴﻪِ وﻣﻦ‬ ِ ‫ﻞ ﺻﺎﻟِﺤﺎً ﻓﻠِﻨ‬
َ ‫ﻣﻦ َﻋ ِﻤ‬
(‫أﺳﺎء ﻓﻌَﻠﯿﻬﺎ‬
َ ‫َﻔﺴ ِﻪ وﻣﻦ‬
ِ ‫ِﺤﺎ ف )ﻋﻤُﻠ ُﻪ( ﻟِﻨ‬ ً ‫ﻞ ﺻﺎﻟ‬َ ‫ﻋ ِﻤ‬
َ ‫ﻣﻦ‬
Whoever does righteousness, (his work) is for his soul, and whoever does evil does so
against it.
َ ‫ﻗﯿﻞ ﻟﻬُﻢ ﻣﺎذا‬
(24 ‫أﻧﺰل رﺑﱡﻜٌﻢ ﻗﺎﻟﻮا أﺳﺎﻃﯿﺮُ اﻷوﻟﯿﻦ )اﻟﻨﺤﻞ‬ َ ‫إذا‬
(‫أﻧﺰل رﺑﱡﻜٌﻢ ﻗﺎﻟﻮا )ﻫﻮ( أﺳﺎﻃﯿﺮُ اﻷوﻟﯿﻦ‬
َ ‫ﻗﯿﻞ ﻟﻬُﻢ ﻣﺎذا‬
َ ‫)إذا‬
When it is said to them “What has your Lord sent down?” They say: “(It, i.e., the
Qur’an) legends of the former people.”
3 Example of ellipsis of a nominal sentence without a main verb: The ellipted nominal
sentence without a main verb should be translated, as in the following example:
‫وﻟﻮ ﱠ‬
(31 ‫أن ﻗُﺮآﻧﺎً ﺳُﯿﱢﺮت ﺑ ِﻪ اﻟﺠﺒﺎلُ أو ﻗُﻄﱢﻌَﺖ ﺑﻪ اﻷرضُ أو ُﻛﱢﻠ َﻢ ﺑﻪ اﻟﻤﻮﺗﻰ )اﻟﺮﻋﺪ‬
Had it been possible for a Lecture to cause the mountains to move, or the earth to be
torn asunder, or the dead to speak, (this Qur’an would have done so) (Pickthall
1930:no page).
If there were a Qur’an with which mountains were moved, or the earth were cloven asun-
der, or the dead were made to speak, (this would be the one!) (Ali 1934:no page).
If only a Koran whereby the mountains were set in motion, or the earth were cleft, or the
dead were spoken to (Arberry 1955:109).
Yet even if [they should listen to] a [divine] discourse by which mountains could be
moved, or the earth cleft asunder, or the dead made to speak – [they who are bent
on denying the truth would still refuse to believe in it]! (Asad 1980:501).
If there were a Qur’an with which mountains were moved, or the earth were cloven
asunder, or the dead were made to speak, (this would be the one) (Mushaf Al-
Madinah An-Nabawiyah 1990:683).
And if there was any Qur’an by which the mountains would be removed or the earth
would be broken apart or the dead would be made to speak, (it would be this
Qur’an) (Saheeh International 1997:332).
If there were ever to be a Qur’an with which mountains could be moved, the earth
shattered, or the dead made to speak (it would have been this one) (Abdel Haleem
2005:155).
where the ellipted information placed between brackets in the above TTs is necessary for the
meaning and the grammatical structure of the TT. This is because the ellipted details repre-
sent the main clause of the conditional sentence. However, the only translation which has left
out the ellipted nominal sentence is Arberry’s. In Arabic, the ellipted no-main-verb nominal
sentence is placed back in its position below:
.(‫ﻟﻜﺎن ﻫﺬا اﻟﻘﺮآن‬ ‫وﻟﻮ ﱠ‬

َ ) ‫أن ﻗُﺮآﻧﺎً ﺳُﯿﱢﺮت ﺑ ِﻪ اﻟﺠﺒﺎلُ أو ﻗُﻄﱢﻌَﺖ ﺑﻪ اﻷرضُ أو ُﻛﱢﻠ َﻢ ﺑﻪ اﻟﻤﻮﺗﻰ‬
The nominal ellipsis which involves the ellipsis of a nominal sentence without a main
verb is rare in Arabic. The Arabic conditional sentence usually involves the subor-
dinate and the main clauses. Also, we encounter in Qur’anic Arabic the subordinate
clause with a main verb, as in
(109 ‫ﻛﻠﻤﺎت رﺑﻲ )اﻟﻜﻬﻒ‬
ُ ‫ﻛﺎن اﻟﺒﺤﺮُ ﻣِﺪاداً ﻟﻜﻠﻤﺎتِ رﺑﻲ ﻟﻨ َﻔ َﺪ اﻟﺒﺤﺮُ ﻗﺒﻞ أن ﺗﻨ َﻔ َﺪ‬
َ ‫ﻟﻮ‬
If the whole ocean were ink for writing the words of my Lord, it would run dry before
those words were exhausted, Q18:109.
where the conditional subordinate clause is ‫رﺑﻲ‬ ِ‫ﻛﺎن اﻟﺒﺤﺮُ ﻣِﺪاداً ﻟﻜﻠﻤﺎت‬
َ ‫ﻟﻮ‬, followed by the
main-verb subordinate clause ‫اﻟﺒﺤﺮ‬
ُ َ ....
‫ﻟﻨﻔ َﺪ‬
4 Examples of ellipsis of an adjective: This includes examples like

How many things we have witnessed.
where the adjective ‫ﱢﺌﺔ‬

ٍ ‫“ ﺳﯿ‬bad” is ellipted.
‫ﱢﺌﺔ ﺷﻬﺪﻧﺎ‬
ٍ ‫أﻣﻮر ﺳﯿ‬
ٍ ‫ﻛﻢ ﻣﻦ‬
How many bad things we have witnessed.
And how many {} cities have we destroyed, Q7:4.
‫وﻛﻢ ﻣﻦ ﻗﺮﯾﺔ أﻫﻠﻜﻨﺎﻫﺎ‬

(67 ‫ﻣُﺒﺼِﺮا )ﯾﻮﻧﺲ‬ َ
‫واﻟﻨﻬﺎر‬ ‫ﺟﻌﻞ ﻟﻜﻢ اﻟﻠﯿﻞَ ﻟِﺘﺴﻜُﻨُﻮا ﻓﯿﻪ‬
It is He who made for you the night {} to rest therein and the day giving sight, Q10:67.
(79 ‫ﺳﻔﯿﻨﺔ ﻏﺼﺒﺎ )اﻟﻜﻬﻒ‬

ٍ ‫ﺧ ُﺬ ُﻛﻞﱠ‬
ُ ‫ﻣﻠﻚ ﯾﺄ‬
ٌ ‫وﻛﺎن وراﺋﻬﻢ‬
There was after them a {} king who seized every ship by force, Q18:79.
The ellipted adjectives in the above elliptical sentences are
And how many (unjust) cities have we destroyed, Q7:4
‫وﻛﻢ ﻣﻦ ﻗﺮﯾﺔ )ﻇﺎﻟﻤﺔٍ( أﻫﻠﻜﻨﺎﻫﺎ‬

ُ
‫ِﻤﺎ( ﻟِﺘﺴﻜﻨُﻮا ﻓﯿﻪ واﻟﻨﻬﺎرَ ﻣُﺒﺼِﺮا‬ َ ‫ﺟﻌﻞ ﻟﻜﻢ‬
ً ‫اﻟﻠﯿﻞ )ﻣُﻈﻠ‬ َ ‫ﻫﻮ اﻟﺬي‬
It is He who made for you the night (dark) to rest therein and the day giving sight,
Q10:67.
‫ﺳﻔﯿﻨﺔ ﻏﺼﺒﺎ‬
ٍ ‫ﯾﺄﺧ ُﺬ ُﻛ ﱠ‬
‫ﻞ‬ ُ (ٌ‫ﻣﻠﻚ )ﻇﺎﻟﻢ‬
ٌ ‫وﻛﺎن وراﺋﻬﻢ‬
There was after them an (unjust) king who seized every ship by force, Q18:79.
5.5.4 Translation of verbal ellipsis

Verbal ellipsis involves the deletion of a main verb. However, the translator must be aware of
the fact that the Arabic verb includes an implicit subject, such as ‫ﺐ‬
َ ‫“ َﻛ َﺘ‬He wrote”, and that we
may encounter a verbal construction including an object, like ‫ﺳﺄﻟَﻬُﻢ‬
َ “He asked them”. Thus, in
Arabic translation, we must consider such grammatical structures as examples of verbal ellip-
sis. Thus, verbal ellipsis in Arabic should be distinguished from clausal substitution which will
be discussed in Section 5.6.1.3 next. Let us consider the following examples of verbal ellipsis:
(A) Would you like to have a boiled egg or a cheese sandwich?

(B) A cheese sandwich, please.
where the ellipted component is a verbal clause: “I would like to have ‘a cheese sandwich’”.
(A) Is Janet going to resign?

(B) She might.
She may not.

She should.
where the ellipted component is a verb: “She might resign/She may not resign/She should
resign”.
(A) Had you been reading?

(A) Yes, I have.
where the ellipted element is a verb: “Yes, I have ‘been reading’”.
(A) What have you been doing?

(B) Reading.
where the ellipted element is a verbal clause: “I have been ‘reading’”.
(60 ‫ﻋﯿﻨﺎ )اﻟﺒﻘﺮة‬

َ ‫ﻣﻨﻪ إﺛﻨﺘﻰ‬ َ ‫ﺠ َﺮ‬
ُ ‫ﻓﺎﻧﻔﺠَﺮَت‬ َ ‫اﻟﺤ‬
َ َ‫ﻟﻘﻮﻣﻪ ﻓﻘُﻠﻨﺎ أﺿﺮب ﺑﻌﺼﺎك‬
ِ ‫وإذ اﺳﺘﺴﻘﻰ ﻣﻮﺳﻰ‬
(‫ﻋﯿﻨﺎ‬
ً َ‫ﻣﻨﻪ إﺛﻨﺘﻰ ﻋﺸﺮة‬ َ
ُ ‫ب( ﻓﺎﻧﻔَﺠﺮَت‬ َ ‫ﻀ َﺮ‬ َ
َ ‫َﺮ )ﻓ‬
َ ‫ﻟﻘﻮﻣﻪ ﻓﻘُﻠﻨﺎ أﺿﺮب ﺑﻌﺼﺎكَ اﻟﺤَﺠ‬
ِ ‫)وإذ اﺳﺘﺴﻘﻰ ﻣﻮﺳﻰ‬
When Moses prayed for water for his people, so We said: “Strike the stone with your
staff. (And he struck) And there gushed forth from it twelve springs”.
(127 ‫وإﺳﻤﺎﻋﯿﻞ رﺑﻨﺎ ﺗﻘﺒﱠﻞ ﻣﻨﱠﺎ )اﻟﺒﻘﺮة‬

ِ ُ‫ﻀ ُﻊ إﺑﺮاﻫﯿﻢ‬
َ ‫وإذ َﯾ‬
(‫ﻗﺎﺋﻼ( رﺑﻨﺎ ﺗﻘﺒﱠﻞ ﻣﻨﱠﺎ‬
ً ) ‫وإﺳﻤﺎﻋﯿﻞ‬
ِ ُ‫ﻀُﻊ إﺑﺮاﻫﯿﻢ‬ َ ‫)وإذ َﯾ‬
And when Abraham was raising the foundations of the house and Ishmael. (Saying:)
“Our Lord accept this from us”.
ُ ً‫ﷲ ﻗﯿﺎﻣﺎ‬
(191 ‫ رﺑﱠﻨﺎ ﻣﺎ ﺧَﻠَﻘﺖَ ﻫﺬا ﺑﺎﻃﻼً )آل ﻋﻤﺮان‬. . . ً‫وﻗﻌُﻮدا‬ َ ‫اﻟﺬﯾﻦَ ﯾﺬﻛ‬
َ ‫ُﺮون ا‬
(‫ﺑﺎﻃﻼ‬
ً َ
‫ُﻮﻟﻮن( رﺑﱠﻨﺎ ﻣﺎ ﺧﻠَﻘﺖَ ﻫﺬا‬ ً
َ ‫ )ﯾﻘ‬. . . ‫ﷲ ﻗﯿﺎﻣﺎ وﻗُﻌُﻮدا‬ َ ‫)اﻟﺬﯾﻦَ ﯾﺬﻛ‬
َ ‫ُﺮون ا‬
Who remember God while standing or sitting . . . (They say:) “Our Lord, You did not
create this aimlessly”.
(24–23 ‫ﺳﻼم ﻋﻠﯿﻜﻢ )اﻟﺮﻋﺪ‬

ٌ ‫ﺑﺎب‬ٍ ‫ﻞ‬ ‫ُﻮن ﻋﻠﯿﻬﻢ ﻣﻦ ﻛ ﱢ‬
َ ‫واﻟﻤﻼﺋَﻜ ُﺔ ﯾﺪﺧُﻠ‬
ِ
(‫ﺳﻼم ﻋﻠﯿﻜﻢ‬
ٌ (‫ﻗﺎﺋﻠﯿﻦ‬
َ ) ‫ﺑﺎب‬ ‫ﱢ‬
ٍ ‫ُﻮن ﻋﻠﯿﻬﻢ ﻣﻦ ﻛﻞ‬َ ‫واﻟﻤﻼﺋَﻜ ُﺔ ﯾﺪﺧُﻠ‬
ِ )
And the angels will enter upon them from every gate (saying): “Peace be upon you”.
(30 ‫ﺧﯿﺮا )اﻟﻨﺤﻞ‬

ً َ ‫ﻗﯿﻞ ﻟﻠﺬﯾﻦَ اﺗﻘﻮا ﻣﺎذا‬
‫أﻧﺰل رﺑﱡﻜُﻢ ﻗﺎﻟﻮا‬ َ
(‫ﺧﯿﺮا‬
ً (‫ل‬ َ ‫أﻧﺰل رﺑﱡﻜُﻢ ﻗﺎﻟﻮا )أﻧ َﺰ‬
َ ‫ﻗﯿﻞ ﻟﻠﺬﯾﻦَ اﺗﻘﻮا ﻣﺎذا‬
َ )
It will be said to those who feared God: “What did your Lord send down?” They will
say: “Good (was sent down)”.
(30 ‫ﻋﻠﯿﻬﺎ )اﻟﺮوم‬ َ ‫ﷲ اﻟﺘﻲ َﻓ‬
َ‫ﻄ َﺮ اﻟﻨﺎس‬ ِ ‫تا‬
ً ِ‫ﻚ ﻟﻠﺪﯾﻦ‬
َ ‫ﻓﺄﻗِﻢ وﺟ َﻬ‬
(‫اﻟﻨﺎس ﻋﻠﯿﻬﺎ‬
َ َ َ
‫ﷲ اﻟﺘﻲ ﻓﻄ َﺮ‬
ِ ‫تا‬
َ ‫ِﻄﺮ‬ ‫ﱠ‬ ً
َ ‫إﺗﺒﻌُﻮا( ﻓ‬/‫ﻚ ﻟﻠﺪﯾﻦِ ﺣﻨﯿﻔﺎ )أﻟﺰِﻣﻮا‬َ ‫ﻓﺄﻗﻢ وﺟ َﻬ‬
ِ )
So, direct your face toward the religion inclining to truth. (Follow/adhere to) the natural
disposition of God which He has instilled in people.
(4 ‫ب اﻟﺮﻗﺎب )ﻣﺤﻤﺪ‬ َ‫ﻓ‬

َ ‫َﻀﺮ‬ ‫اﻟﺬﯾﻦ ﻛﻔﺮوا‬
َ ‫ – ﻓﺈذا ﻟﻘﯿﺘُﻢ‬So when you meet those who disbelieve,
(strike) necks.
(‫ف )أﺿﺮﺑﻮا( ﺿَﺮبَ اﻟﺮﻗﺎب‬ َ ‫)ﻓﺈذا ﻟﻘﯿﺘُﻢ اﻟﺬﯾﻦَ ﻛﻔﺮوا‬
(7–6 ‫ﺷﯿﻄﺎن ﻣﺎرِد )اﻟﺼﺎﻓﺎت‬
ٍ ‫ﻞ‬
‫ِﻔﻈﺎ ﻣﻦ ﻛُ ﱢ‬
ً ‫ﺑﺰﯾﻨﺔ اﻟﻜﻮاﻛﺐ وﺣ‬
ٍ ‫اﻟﺴﻤﺎء اﻟﺪُﻧﯿﺎ‬
َ ‫ – إﻧﱠﺎ زﯾﱠﻨّﺎ‬Indeed, We
have adorned the nearest heaven with an adornment of stars. And (protected it) as
protection against every rebellious devil.
(‫ﺷﯿﻄﺎن ﻣﺎرِد‬
ٍ ‫ِﻔﻈﺎ ﻣﻦ ُﻛ ﱢ‬
‫ﻞ‬ ً ‫ﺑﺰﯾﻨﺔ اﻟﻜﻮاﻛﺐ و )ﺣَﻔَﻈﻨﺎﻫﺎ( ﺣ‬
ٍ ‫اﻟﺴﻤﺎء اﻟﺪُﻧﯿﺎ‬
َ ‫)إﻧﱠﺎ زﯾﱠﻨّﺎ‬
However, at times, verbal ellipsis takes place in the TT because the Arabic sentence is stylis-
tically a hypotactic (complex structure) sentence that does not repeat the same verb, and the
second and third subject do not have a verb. Thus, we have the following translation based
on verbal ellipsis to overcome the ST complex structure problem:
(18 ‫ﺑﺎﻟﻘﺴﻂ )آل ﻋﻤﺮان‬

ِ ً‫واﻟﻤﻼﺋﻜﺔ وأوﻟﻮا اﻟﻌﻠﻢِ ﻗﺎﺋﻤﺎ‬
ُ ‫ﺷ ِﻬ َﺪ اﷲُ أﻧﱠ ُﻪ ﻻ إﻟﻪَ إ ﱠ‬
‫ﻻ ﻫ َﻮ‬
Allah witnesses that there is no deity except Him and so do the angels and those of
knowledge and that He is maintaining creation in justice, Q3:18.
However, to make the translation process simple, we recommend to simplify the ST com-
plex structure to the student as illustrated here:
ِ
‫ﺑﺎﻟﻘﺴﻂ‬ ً + ‫ﻻ ﻫ َﻮ‬
‫ﻗﺎﺋﻤﺎ‬ ‫إﻟﻪ إ ﱠ‬
َ ‫ أﻧﱠ ُﻪ ﻻ‬+ ِ‫ و أوﻟﻮا اﻟﻌﻠﻢ‬+ ُ‫ و اﻟﻤﻼﺋﻜﺔ‬+ ‫ﷲ‬
ُ ‫ ا‬+ ‫ﺷﻬ َﺪ‬
ِ
where we have the main verb ‫ﺷ ِﻬ َﺪ‬
َ + three subjects ِ‫أُوﻟﻮا اﻟﻌﻠﻢ‬/ُ‫اﻟﻤﻼﺋﻜﺔ‬/‫ﷲ‬
ُ ‫ ا‬+ the complement.
Thus, we can produce a straightforward translation with a smooth style as
Allah, the angels and those of knowledge witness that there is no deity except Him and
that He is maintaining creation in justice.
where we have the three subjects “Allah, the angels, and those of knowledge” + main verb
“witness” + the complement “that there is no . . .”. Thus, we have avoided the translation
based on verbal ellipsis.
Also, in
.‫ﻫﺬا ﻗﻂ‬ ‫)أ( ﻟﻢ أرى ﻓﻲ ﺣﯿﺎﺗﻲ ﻣﺜﻞ‬

.‫)ب( وﻻ أﻧﺎ‬
(A) I did not see anything like this in my life at all.

(B) Neither did I.
where, in both Arabic and English, we have verbal ellipsis instead of repeating the same
verb ‫“ أرى‬see”. Verbal ellipsis is represented by the pronoun ‫أﻧﺎ‬, which is also an implicit
subject pronoun ‫ أﻧﺎ‬in the main verb ‫أرى‬. Thus, in English, we have employed verbal ellipsis
through “did” to replace the ellipted main verb “see”. Without verbal ellipsis, the Arabic
sentence should read as ‫وﻟﻢ أرى أﻧﺎ ﻛﺬﻟﻚ‬.
5.6 Translation of substitution

Substitution is the replacement of one item (a word or phrase) by another to avoid repetition
and is a cohesive and textual relation between words or phrases. It is a cohesive tie in both
the ST and the TT whose function is to cohere one piece of text to another (Halliday and
Hasan 1976:226). In substitution, a word is specified through the use of a grammatical signal
indicating that it is to be recovered from what has gone before.
5.6.1 Types of substitution

Substitution is a lexico-grammatical relation – a relation in the wording rather than in the
meaning. Therefore, the different types of substitution are defined grammatically rather than
semantically (Halliday and Hasan 1976:90). The substitute may function either as a noun, a
verb, or as a clause. There are three types of substitution:
1 nominal substitution: This is represented by “one” or “ones”, as in “I gave you red,

green, and yellow colouring pencils. Give back the green ones only” where substitu-
tion is represented by the word “ones” that stands for the noun “colouring pencils”. The
word “same” also functions as a nominal substitute, as in:
(A): I will buy a new red car. ‫ﺳﯿﺎرة ﺣﻤﺮاء ﺟﺪﯾﺪة‬

ً ‫ﺳﺄﺷﺘﺮي‬
(B): I will buy the same. ‫ﺳﺄﺷﺘﺮي ﻧﻔﺲ اﻟﺸﻲء‬
2 verbal substitution: This is realized by “do”, as in:
(A): I hope you understood my point. ‫ﻓﻬِﻤﺘﻨﻲ‬ ‫أﺗﻤﻨﱠﻰ أﻧﱠﻚ‬

ُ ‫َﻓﻬ‬
(B): I did. ‫ِﻤﺖ‬
where “did” used by the second speaker (B) is employed in English but it does not exist in
Arabic, which requires the repetition of the same verb ُ‫ ﻓَﻬِﻤﺖ‬used by the second speaker (B),
substituting the verb ‫َﻓِﻬ َﻢ‬.
3 clausal substitution: This refers to the substitution of an entire clause through the word
(so), as in
(A): Did John pass his driving test? ‫اﻟﺴﯿﺎﻗﺔ؟‬ ‫إﺟﺘﺎز ﺟﻮن اﺧﺘﺒﺎر‬
َ ‫ﻫﻞ‬
(B): I was told so. ‫ﺑﺬﻟﻚ‬
َ ‫أﺧﺒَﺮوﻧﻲ‬
Thus, in both the ST and the TT, we have (i) nominal substitution, and (ii) clausal substitution.
5.6.1.1 Translation of verbal substitution

In Arabic to English translation, the translator must be aware of the fact that English has ver-
bal substitution through the verbal substitutes “do, be, have”; however, Arabic does not have
this type of verbal substitution. Instead, Arabic favors to reiterate (repeat) the main verb, as
illustrated in the following examples:
There many facts. I know them but you do not. – ‫ أﻧﺎ أﻋﺮﻓﻬﺎ واﻧﺘﻢ ﻻ‬.‫ﻫﻨﺎك ﺣﻘﺎﺋﻖ ﻛﺜﯿﺮة‬
‫ﺗﻌﺮﻓﻮﻧﻬﺎ‬
The child did not break the window. Janet did. – ‫ﻛﺴﺮﺗﻪ‬ ‫ ﺟﺎﻧﯿﺖ‬.‫ﻟﻢ ﯾﻜﺴﺮ اﻟﻄﻔﻞُ اﻟﺸﺒﺎك‬
‫ أﻧﺖ ﺗﻤﺘﻠﻜﻪ‬.‫أﻣﺘﻠﻚ ﻫﺬا اﻟﻤﺒﻠﻎ اﻟﻜﺒﯿﺮ ﻣﻦ اﻟﻤﺎل‬
ُ ‫ﻻ‬
I do not have this large amount of money. You have.
You are not lying. He is – ‫ﯾﻜﺬب داﺋﻤﺎ‬

ُ ‫ ﻫﻮ‬.‫أﻧﺖ ﻻ ﺗﻜﺬب‬
I will work as hard for those who didn’t vote for me as those who did (Joe Biden, the
president-elect, 8 November 2020).
‫ اﻟﺮﺋﯿﺲ‬،‫أﺟﻞ أوﻟﺌﻚ اﻟﺬﯾﻦ ﻟﻢ ﯾﺼﻮﱢﺗﻮا ﻟﻲ وﻷُوﻟﺌﻚ اﻟﺬﯾﻦ ﺻﻮﱢﺗﻮا ﻟﻲ )ﺟﻮ ﺑﺎﯾﺪن‬
ِ ‫ﺑﺠﺪ ﻣﻦ‬ ٍ ‫ﺳﺄﻋﻤﻞ‬
ُ
(2020 ‫ ﻧﻮﻓﻤﺒﺮ‬8 ،‫اﻷﻣﺮﯾﻜﻲ اﻟﻤُﻨﺘﺨﺐ‬
where we have verbal substitution through the verbal substitutes “do, did, have, is”,
which each substitutes a whole verbal clause ‫َﺮﺗ ُﻪ‬ َ ‫“ ﻛَﺴ‬She broke it”, ‫“ َﺗﻤِﻠ ُﻜ ُﻪ‬you have it”,
ُ ‫“ اﻟﻜﺎذ‬the liar”, and “did vote for me” ‫اﻟﺬﯾﻦ ﺻﱠﻮ ُﺗﻮا ﻟﻲ‬, respectively.
‫ب‬
(216 ‫اﷲُ ﯾﻌﻠﻢُ وأﻧﺘﻢ ﻻ ﺗﻌﻠﻤﻮن )اﻟﺒﻘﺮة‬

God knows and you do not, Q2:216.
(102 ‫اﻟﺸﯿﺎﻃﯿﻦَ ﻛﻔَﺮوا )اﻟﺒﻘﺮة‬ ‫ﱠ‬

‫وﻟﻜﻦ‬ ُ
‫ﺳﻠﯿﻤﺎن‬ ‫َﺮ‬
َ ‫وﻣﺎ ﻛﻔ‬
It was not Solomon who disbelieved but the devils did, Q2:102.
where the verb ‫ﺮ‬ َ ‫“ َﻛ َﻔ‬disbelieved” is repeated at the end of the sentence, while English
employs the linguistic mechanism of verbal substitution through the verbal substitute “did”.
The same applies to the English verbal substitute “be ‘am, is, are, was, were’” and “have
‘has, have, had’”. An alternative translation of Q2:102 is to have the verb ‫ﺮ‬
َ ‫ َﻛ َﻔ‬translated to
“has disbelieved” or to a noun “disbeliever”:
It is not Solomon who has disbelieved but the devils have, Q2:102.
It was not Solomon who was a disbeliever but the devils were, Q2:102.
This is an interesting observation in contrastive linguistics surrounding Arabic translation:

English has the linguistic mechanism of verbal substitution through the verbs “have” and
“were” at the end of the sentence. However, Arabic reiterates the first verb ‫ﺮ‬َ ‫ َﻛ َﻔ‬. Thus, we can
claim that the linguistic verbal element ‫ﺮ‬
َ ‫“ َﻛ َﻔ‬disbelieved, has disbelieved” or the linguistic
nominal element ‫ﺮ‬ ٌ ‫ﻛﺎﻓ‬
ِ “disbeliever” is not repeated in English but is replaced by a substitu-
tion item “do”, “has”, or “be”.
Similarly,
ّ ‫ﯾﻠﻌَﻨُﻬُﻢ اﷲُ وﯾﻠﻌَﻨُﻬُﻢ‬

(159 ‫اﻟﻼﻋِﻨُﻮن )اﻟﺒﻘﺮة‬ َ ‫ُوﻻﺋ‬
‫ﻚ‬ ِ ‫أ‬
God rejects them, and so do others, Q2:159.
where the verb ‫ﻦ‬
ُ ‫َﻠﻌ‬
َ ‫“ ﯾ‬to curse” is reiterated.
(72 ‫اﻟﺤﯿﺎة اﻟﺪﻧﯿﺎ )ﻃﻪ‬

َ ‫ﺗﻘﺾ ﻫﺬه‬
ِ ‫ﻗﺎض إﻧﱠﻤﺎ‬
ٍ َ‫ﻓﺎﻗﺾ ﻣﺎ أﻧﺖ‬
ِ
So decide whatever you will. You can only do so for the matters of this present life,
Q20:72.
where the verb ‫أﻗﺾ‬

ِ “to decide” is repeated in Q20:72 but is substituted in English by the
verb (do).
(16–15 ‫ )اﻟﻄﺎرق‬.ً‫ﻛﯿﺪا‬ ُ
‫وأﻛﯿﺪ‬ َ
where the verb ‫أﻛﯿﺪ‬

ُ “to plot” is replaced by the verb “do”.
5.6.1.2 Translation of nominal substitution

Nominal substitution occurs when a noun or noun phrase is replaced by another noun. Both
Arabic and English have nominal substitution. The nominal substitutes in Arabic include (i)
the noun ‫واﺣِﺪة‬/‫“ واﺣِﺪ‬one”, ‫ اﻟﺸﺨﺺ‬,‫“ ﻧﻔﺲ اﻟﺸﻲء اﻷﻣﺮ‬the same ‘thing, matter, person’”, ‫ﻏﯿﺮ‬
“another”, ‫أُﺧﺮى‬/‫“ آﺧﺮ‬another”, (ii) demonstrative pronoun ‫“ ﻫﺬا‬this”, (iii) personal pronoun
‫“ ﻫﻮ‬he”, (iv) demonstrative pronoun ‫“ أُوﻟﺌﻚ‬those”, (v) a general word, and (vi) the pronoun
-‫“ ﻫُﻢ‬they” attached to the auxiliary verb ‫إنﱠ‬. Let us consider the following examples of nomi-
nal substitution in Arabic to English translation:
My car is old. I want to buy a new one.
‫ أرﯾﺪ أن أﺷﺘﺮي واﺣﺪة ﺟﺪﯾﺪة‬.‫ﺳﯿﺎرﺗﻲ ﻗﺪﯾﻤﺔ‬

‫ وﻣﺎ رأي أﺧﯿﻚ؟‬.‫)أ( ﻣﺎ ﻫﻮ رأﯾﻚ؟ أﻇﻦ أن اﻷﻣﺮ ﻓﯿﻪ ﻣﺒﺎﻟﻐﺔ‬
‫)ب( ﻧﻔﺲ اﻟﺸﻲء‬
(A) What is your opinion? I believe there is exaggeration. And what about your broth-
er’s opinion?
(B) The same.
This is my place. No. This is mine. – ‫ﻼ ﻫﺬا ﻟﻲ‬

‫ ﻛ ﱠ‬.‫ﻫﺬا ﻣﻜﺎﻧﻲ‬
My mobile has broken. I need to buy another one. – .‫ أﺣﺘﺎج أن أﺷﺘﺮي ﻏﯿﺮه‬.‫إﻧﻜﺴﺮ ﻫﺎﺗﻔﻲ‬
We have to respect Ahmad. He is my friend and yours – ‫ ﻫﻮ ﺻﺪﯾﻘﻲ‬.‫ﯾﺠﺐ أن ﻧﺤﺘﺮم أﺣﻤﺪ‬
‫وﺻﺪﯾﻘﻜﻢ‬
‫ُﻮﻋﺪون ﻟﯿﻮمِ اﻟﺤﺴﺎب )ص‬
َ ‫ ﻫﺬا ﻣﺎ ﺗ‬.‫اﻟﻄﺮف أﺗﺮاب‬
ِ ُ ‫ ﻋﻨﺪﻫُﻢ ﻗﺎﺻ‬. . . ‫ﱠﺤﺔ ﻟﻬُﻢ اﻷﺑﻮاب‬
‫ِﺮات‬ ً ‫ﻋﺪن ﻣُﻔﺘ‬
ٍ ‫ﺟﻨﱡﺎت‬
(53–50
Gardens of perpetual residence whose doors will be opened to them. With them will be
women limiting their glances and of equal age . . . This is what you are promised for
the day of account, Q38:50–53.
where the demonstrative pronoun ‫“ ﻫﺬا‬this” substitutes for the no-main-verb nominal sen-
‫ﻋﺪن ﻣ ﱠ‬
tences ‫ُﻔﺘﺤ ًﺔ ﻟﻬُﻢ اﻷﺑﻮاب‬ ٍ ُ ‫“ ﺟﻨ‬Gardens of perpetual residence whose doors will be
‫ّﺎت‬
opened to them” and ‫أﺗﺮاب‬ ِ
‫اﻟﻄﺮف‬ ‫ِﺮات‬
ُ ‫“ ﻋﻨﺪﻫُﻢ ﻗﺎﺻ‬With them will be women limiting their
glances and of equal age”.
(56–55 ‫ﺟﻬﻨﻢَ ﯾﺼﻠﻮﻧﻬﺎ )ص‬‫ ﱠ‬. . . ‫ﻟﺸﺮ ﻣﺂب‬

‫ن ﻟﻠﻄﺎﻏﯿﻦَ ﱠ‬ ‫إﱠ‬
Indeed, for the transgressors is an evil place of return – hell, in which they will burn,
Q38:55–56).
where the general word َ‫ﺟﻬﻨﻢ‬

‫“ ﱠ‬hell” substitutes for the noun phrase ‫“ ﺷَﺮﱠ ﻣﺂب‬an evil place
of return”.
ٌ ‫ إن ﻫﻮ إﻻﱠ ذ‬. . . ‫ ﻫﻮ ﻧﺒﺄٌ ﻋﻈﯿﻢ‬. . . ‫واﻟﻘُﺮآن ذي اﻟﺬﻛﺮ‬

(87 ‫ و‬67 ،1 ‫ِﻛﺮ ﻟﻠﻌﺎﻟﻤﯿﻦ )ص‬
By the Qur’an containing reminder . . . It is great news . . . It is but a reminder to the
world, Q38:1, 67 and 87.
The above text includes nominal substitution where the pronoun ‫“ ﻫﻮ‬it” substitutes for the
noun phrase ‫“ اﻟﻘﺮآن ذي اﻟﺬِﻛﺮ‬the Qur’an containing reminder”. If we bring back what the
pronoun ‫ ﻫﻮ‬has substituted, the alternative sentence will not hang together because it lacks
cohesion:
‫ِﻛﺮ ﻟﻠﻌﺎﻟﻤﯿﻦ‬
ٌ ‫ﻻذ‬‫ إن اﻟﻘُﺮآن ذي اﻟﺬﻛﺮ إ ﱠ‬. . . ‫ﻧﺒﺄ ﻋﻈﯿﻢ‬
ٌ ‫ اﻟﻘُﺮآن ذي اﻟﺬﻛﺮ‬. . . ‫واﻟﻘُﺮآن ذي اﻟﺬﻛﺮ‬
By the Qur’an containing reminder . . . The Qur’an containing reminder is great news . . .
The Qur’an containing reminder is but a reminder to the world.
(11–10 ‫ اٌوﻟﺌﻚَ اﻟﻤُﻘﺮﱠﺑﻮن )اﻟﻮاﻗﻌﺔ‬.‫اﻟﺴﺎﺑﻘﻮن اﻟﺴﺎﺑﻘﻮن‬

The forerunners, the forerunners. Those are the ones brought near to God, Q56:10–11.
This is a cohesive sentence where nominal substitution in Q56:10–11 is achieved through

the demonstrative pronoun ‫ﻚ‬ َ ‫ُوﻟﺌ‬
ِ ‫“ أ‬those”, which substitutes the noun phrase ‫اﻟﺴﺎﺑﻘﻮن اﻟﺴﺎﺑﻘﻮن‬
“the forerunners, the forerunners”. Without substitution, the sentence will lack cohesion as
can be observed in the following alternative grammatical and stylistic pattern:
‫ اﻟﺴﺎﺑﻘﻮن اﻟﺴﺎﺑﻘﻮن اﻟﻤُﻘﺮﱠﺑﻮن‬.‫اﻟﺴﺎﺑﻘﻮن اﻟﺴﺎﺑﻘﻮن‬
The forerunners, the forerunners. The forerunners, the forerunners are the ones brought near
to God.
‫ إﻧﱠﻬُﻢ ﻛﺎﻧﻮا‬.‫ﺑﺎرد وﻻ ﻛﺮﯾﻢ‬

ٍ ‫ ﻻ‬.‫وﻇﻞ ﻣﻦ ﯾﺤﻤﻮم‬
ٍ .‫ﺳﻤﻮم وﺣﻤﯿﻢ‬
ٍ ‫ ﻓﻲ‬.‫اﻟﺸﻤﺎل ﻣﺎ أﺻﺤﺎبُ اﻟﺸﻤﺎل‬
ِ ُ‫أﺻﺤﺎب‬
(45–41 ‫ﻗﺒﻞ ذﻟﻚَ ﻣُﺘﺮﻓﯿﻦ )اﻟﻮاﻗﻌﺔ‬
َ
The companions of the left – what are the companions of the left? They will be in
scorching fire and scalding water, and a shade of black smoke, neither cool nor ben-
eficial. Indeed, they were, before that, indulging in affluence, Q56:41–45.
where nominal substitution is achieved through the masculine third-person plural pronoun
‫“ ﻫُﻢ‬they” attached to ‫ن‬
‫ إ ﱠ‬and substitutes for the noun phrase ‫اﻟﺸﻤﺎل‬
ِ ُ‫“ أﺻﺤﺎب‬the companions
of the left”.
َ ‫ﺗﻠﻚ ﻋُﻘﺒﻰ‬
(35 ‫اﻟﺬﯾﻦ اﺗﱠﻘﻮا )اﻟﺮﻋﺪ‬ ٌ ‫ﱠﺔ اﻟﺘﻲ وُﻋِﺪَ اﻟﻤُﺘﱠﻘُﻮن ﺗﺠﺮي ﻣﻦ ﺗﺤﺘﻬﺎ اﻷﻧﻬﺎرُ أُﻛُﻠُﻬﺎ‬
َ ‫داﺋﻢ وﻇﻠﱡﻬﺎ‬ ُ ‫ﻣََﺜ‬
ِ ‫ﻞ اﻟﺠﻨ‬
The example of paradise which the righteous have been promised is that beneath it riv-
ers flow. Its fruit is lasting, and its shade. That is the consequence for the righteous,
Q13:35).
where the demonstrative pronoun ‫ِﻠﻚ‬

َ ‫“ ﺗ‬that” substitutes for the noun ِ‫اﻟﺠﻨﺔ‬
‫“ ﱠ‬paradise”.
5.6.1.3 Translation of clausal substitution

In clausal substitution, the presupposed is a whole clause with a main verb. The clausal
substitutes are like the expressions ‫ﻛﺬﻟﻚ‬/‫ﻧﻔﺲ اﻟﺸﻲء‬/‫“ ﻧﻔﺲ‬the same/the same thing”, ‫ﺻﺢ‬ ‫إن ﱠ‬
ً
‫ﺻﺤﯿﺤﺎ‬ ‫إن ﻛﺎن ﻫﺬا‬/‫ﻚ‬ َ ‫إن ﻛﺎن اﻷﻣُﺮ ﻛﺬﻟ‬/‫“ ذﻟﻚ‬if so”, the demonstrative pronoun ‫ﻚ‬ َ ‫“ ذﻟ‬that”,
the personal pronoun ‫ﻚ‬ َ ‫“ ُأوﻟ ِﺌ‬those”, the demonstrative pronoun ‫“ ﻫﺬا‬this”, the pronoun ‫ﻫﻮ‬
“he”, and the pronoun ‫“ ﻫﺎؤﻻء‬these”. In terms of Arabic translation, there is no problem
involved in the translation of clausal substitution, as we can observe from the following
examples:
ً‫ – أرﯾﺪ ﺳﺎﻧﺪوج ﺟﺒﻨﺔ رﺟﺎء‬I want a cheese sandwich, please.

‫ – )وأﻧﺎ ﻛﺬﻟﻚ )أﻧﺎ ﻧﻔﺲ اﻟﺸﻲء‬And so do I (The same for me),
where (‫ﻧﻔﺲ اﻟﺸﻲء‬/‫ﻛﺬﻟﻚ‬
َ – do/the same) substitutes the verbal clause (‫ُرﯾﺪ‬
ُ ‫ – أ‬I want).
‫ﺢ ذﻟﻚ )إن ﻛﺎن ﻫﺬا ﺻﺤﯿﺤﺎ( ﻓﯿﺠﺐ‬ ‫ إن ﺻ ﱠ‬.‫ﻛﺴﺮت ﺟﺎﻧﯿﺖ اﻟﺒﺎب وأﻃﻔﺄت ﺟﻤﯿﻊ اﻷﺿﻮﯾﺔ‬
‫ – ﻣﺤﺎﺳﺒﺘﻬﺎ‬Janet broke the window and switched off all lights. If so, she much be
held accountable.
where (if so) has substituted the two verbal clauses (‫ أﻃﻔَﺄت‬. . . ‫ َﻛﺴَﺮَت‬. .).
ً‫ٌﺻﺪق ذﻟﻚ أﺑﺪا‬
‫ أﻧﺎ ﺷﺨﺼﯿﺎً ﻻ أ ﱢ‬.‫ن اﻷﻗﺘﺼﺎد ﺳﻮف ﯾﺘﺤﺴﻦ‬ ‫ – ﯾﻘﻮﻟﻮن أ ﱠ‬They say that the economy
will improve. I, personally, do not believe this at all.
‫ ﻫﺆﻻء‬،‫اﻟﻨﺎس اﻟﺬﯾﻦ ﯾﺴﺎﻋﺪون اﻟﻤﺤﺘﺎج واﻟﺬﯾﻦ ﯾﻌﻤﻠﻮن ﺑﺈﺧﻼص واﻟﺬﯾﻦ ﻻ ﯾﺴﺮﻗﻮن أﻣﻮال اﻟﻨﺎس‬
‫ – ﯾﺴﺘﺤﻘﻮن اﻟﺜﻨﺎء‬People who help the needy, who work sincerely, and who do not steal
people’s money; these are the ones who deserve to be praised.
‫واﻟﺨﯿﻞ‬
ِ ‫ﱠ‬
‫واﻟﻔﻀِﺔ‬ ‫اﻟﺬﻫﺐ‬ ‫ﺮة ﻣﻦ‬ َ ‫اﻟﻤ‬
ِ ‫ﻘﻨﻄ‬ ُ ‫واﻟﻘﻨﺎﻃﯿﺮ‬
َ َ
‫واﻟﺒﻨﯿﻦ‬ ‫اﻟﻨﺴﺎء‬
ِ ‫اﻟﺸﻬﻮات ﻣﻦ‬
ِ ‫ﻟﻠﻨﺎس ُﺣﱡﺐ‬ ‫ُزﯾﱢَﻦ‬
ِ ِ
14 ‫اﻟﺤﯿﺎة اﻟﺪﻧﯿﺎ )آل ﻋﻤﺮان‬
ِ ُ ‫ذﻟﻚ‬
‫ﻣﺘﺎع‬ َ ‫واﻟﺤﺮث‬
ِ ِ
‫واﻷﻧﻌﺎم‬ ِ ‫اﻟﻤﺴﻮ‬
‫ﱠﻣﺔ‬ ُ ) – Beautified for people
is the love of that which they desire – of women and sons, heaped-up sums of gold
and silver, fine branded horses, and cattle and tilled land. That is the enjoyment of
worldly life, Q3:14.
where the demonstrative pronoun ‫ذﻟﻚ‬

َ “that” substitutes for the clause:
‫واﻷﻧﻌﺎم‬ ‫ﻣﺔ‬
ِ ‫ﺴﻮ‬
‫اﻟﻤ ﱠ‬
ُ ‫واﻟﺨﯿﻞ‬
ِ ‫ﱠ‬
‫واﻟﻔﻀِﺔ‬ ‫اﻟﺬﻫﺐ‬ ‫ﺮة ﻣﻦ‬ َ ‫اﻟﻤ‬
ِ ‫ﻘﻨﻄ‬ ُ ‫واﻟﻘﻨﺎﻃﯿﺮ‬
َ َ
‫واﻟﺒﻨﯿﻦ‬ ‫اﻟﻨﺴﺎء‬
ِ (‫اﻟﺸﻬﻮات ﻣﻦ‬
ِ ‫ﺐ‬
‫ُﺣ ﱡ‬
ِ ِ
ِ‫ – واﻟﺤﺮث‬the love of that which they desire – of women and sons, heaped-up sums of gold
and silver, fine branded horses, and cattle and tilled land.
‫ﺿﻼل ﺑﻌﯿﺪ‬
ٍ ‫ﻚ ﻓﻲ‬
َ ‫اوﻟﺌ‬
ِ ‫َﺟﺎ‬ً ‫ﷲ وﯾﺒﻐُﻮﻧﻬﺎ ِﻋﻮ‬
ِ ‫ّون ﻋﻦ ﺳﺒﯿﻞ ا‬
َ ‫وﯾﺼﺪ‬
ُ ‫اﻵﺧﺮة‬
ِ َ
‫اﻟﺤﯿﺎة اﻟﺪُﻧﯿﺎ ﻋﻠﻰ‬ َ ‫اﻟﺬﯾﻦ ﯾﺴﺘﺤﺒ‬
‫ﱡﻮن‬
(3 ‫)إﺑﺮاﻫﯿﻢ‬
The ones who prefer the worldly life over the hereafter and avert people from the way
of God, trying to make it crooked. Those are in extreme error, Q14:3.
where the demonstrative pronoun َ‫“ أوﻟﺌﻚ‬those” substitutes the clause ‫ن‬ َ ‫ﯾﺴﺘﺤﺒﻮ‬
‫ﱡ‬ ‫اﻟﺬﯾﻦ‬
‫ﷲ وﯾﺒﻐُﻮﻧﻬﺎ ﻋِﻮَﺟًﺎ‬
ِ ‫“ اﻟﺤﯿﺎةَ اﻟﺪُﻧﯿﺎ ﻋﻠﻰ اﻵﺧﺮ ِة وﯾﺼُﺪّونَ ﻋﻦ ﺳﺒﯿﻞ ا‬The ones who prefer the worldly
life over the hereafter and avert people from the way of God, trying to make it crooked”.
‫اﻟﻔﻀﻞ اﻟﻜﺒﯿﺮ‬
ُ ‫ذﻟﻚ ﻫﻮ‬ َ ‫ﯾﺸﺎؤن‬
َ ‫ﻋﻨﺪ رﺑﱢﻬﻢ‬ َ ‫روﺿﺎت اﻟﺠﻨﱠﺔِ ﻟﻬﻢ ﻣﺎ‬
ِ ‫اﻟﺬﯾﻦَ آﻣﻨﻮا وﻋﻤِﻠُﻮا اﻟﺼﺎﻟﺤﺎتِ ﻓﻲ‬
(22 ‫)اﻟﺸﻮرى‬
Those who have believed and done righteous deeds will be in lush regions of paradise
having whatever they will in the presence of their Lord. That is what is the great
bounty, Q42:22.
where ‫ذﻟﻚ‬
َ “that” substitutes for the clause ‫رﺑﻬﻢ‬
‫ﻋﻨﺪ ﱢ‬
َ ‫ﯾﺸﺎؤن‬
َ ‫اﻟﺠﻨ ِﺔ ﻟﻬﻢ ﻣﺎ‬
‫روﺿﺎت ﱠ‬
ِ ‫“ ﻓﻲ‬in lush
regions of paradise having whatever they will in the presence of their Lord.”
(27 ‫ﻋﻠﯿﻪ )اﻟﺮوم‬

ِ ‫أﻫﻮن‬ ُ َ ‫وﻫﻮ اﻟﺬي ﯾﺒﺪأُ اﻟﺨﻠﻖَ ﺛَُﻢّ ﯾُﻌﯿﺪُ ُه‬
‫وﻫﻮ‬
It is He who begins creation; then He repeats it, and that is easier for Him, Q30:27.
where ‫“ ﻫﻮ‬this, that” substitutes for the clause ‫“ ﯾﺒﺪأُ اﻟﺨﻠﻖَ ﺛُﻢَّ ﯾُﻌﯿﺪُ ُه‬He begins creation
then He repeats it”.
Other examples of clausal substitution are encountered in Q63:9 where the demonstrative
pronoun ‫ﻚ‬ َ ‫“ ذِﻟ‬that” substitutes for the clause ‫ِﻛﺮ اﷲ‬ ِ ‫“ ﻻ ﺗُﻠﻬِﻜُﻢ أﻣﻮاﻟُﻜُﻢ وﻻ أوﻻدُﻛُﻢ ﻋﻦ ذ‬let not
your wealth and your children divert you from the remembrance of God”. In Q17:22–39, the
demonstrative pronoun ‫ﻚ‬ َ ‫“ ذِﻟ‬that” substitutes for all the clauses that have been said before.
In Q18:96–98, the demonstrative pronoun ‫“ ﻫﺬا‬this” substitutes for the clauses ‫آﺗﻮﻧﻲ ُزﺑَُﺮ‬
‫ﻗﺎل آﺗﻮﻧﻲ أُﻓﺮِغ ﻋﻠﯿﻪِ ﻗِﻄﺮا‬
َ ‫ﻧﺎرا‬
ً ‫َﻠﻪ‬ ُ ‫ﻗﺎل اﻧﻔُﺨُﻮا ﺣﺘﻰ إذا ﺟَﻌ‬
َ ‫“ اﻟﺤﺪﯾﺪِ ﺣﺘﻰ إذا ﺳﺎوى ﺑﯿﻦ اﻟﺼَﺪَﻓﯿﻦ‬Bring
me sheets of iron” until, when he had leveled them between the two mountain walls, he
said: “Blow with bellows’ until when he had made it like fire, he said: ‘Bring me, that I
may pour over it molten copper”, ‫ﯾﻈﻬﺮوه‬ ُ ‫“ ﻓﻤﺎ اﺳﻄﺎﻋُﻮا أن‬were unable to pass over it”,
and ‫“ وﻣﺎ اﺳﺘﻄﺎﻋُﻮا ﻟ ُﻪ ﻧﻘﺒﺎ‬nor were they able to effect in it any penetration”. In Q5:59–60,
the demonstrative pronoun ‫ﻚ‬ َ ‫“ ذﻟ‬that” substitutes for the clause ‫ﻧﺰَل إﻟﯿﻨﺎ وﻣﺎ‬ ُ ‫ﱠ‬
ِ ‫آﻣﻨﺎ ﺑﺎﷲِ وﻣﺎ أ‬
ُ‫ل ﻣﻦ ﻗﺒﻞ‬ َ ‫“ ُأﻧ ِﺰ‬we have believed in God and what was revealed to us and what was revealed
before”. However, the pronoun ‫أوﻟﺌﻚ‬ َ “those” substitutes for the clauses ‫ﷲ‬ ُ ‫َﻨﻪ ا‬
ُ ‫“ ﻣﻦ ﻟﻌ‬those
whom God has cursed” and ‫ُﻮت‬ َ ‫ﻋ َﺒ َﺪ اﻟﻄﺎﻏ‬
َ ‫واﻟﺨﻨﺎزﯾﺮ و‬
َ ‫ﻞ ﻣﻨﻬﻢ اﻟ ِﻘ َﺮ َد َة‬
َ ‫ﺟ َﻌ‬َ ‫ﻋﻠﯿﻪ و‬
ِ ‫ﺐ‬ َ ‫ﻀ‬ِ ‫ﻏ‬
َ ‫“ و‬with
whom He became angry and made of them apes and pigs and slaves of tāghūt”. In Q56:52–
56, the demonstrative pronoun ‫“ ﻫﺬا‬this” substitutes for the clauses ‫ﻮن ﻣﻦ َﺷَﺠِﺮ ﻣﻦ‬ َ ُ‫ﻷِﻛﻠ‬َ
‫“ زﻗﱡﻮم‬You will be eating from trees of zaqqum”, ‫ُﻮن ﻣﻨﻬﺎ اﻟﺒُﻄُﻮن‬ َ ‫“ ﻓﻤﺎﻟِﺌ‬filling with it your
bellies”, ‫ﻋﻠﯿﻪ ﻣﻦ اﻟﺤﻤﯿﻢ‬ ِ ‫ُﻮن‬
َ ‫“ ﻓﺸﺎرﺑ‬drinking on top of it from scalding water”, and ‫ﻓﺸﺎرﺑﻮن‬ َ
‫“ ﺷُﺮبَ اﻟﻬﯿﻢ‬and will drink as the drinking of thirsty camels”. In Q30:38, the demonstrative
pronoun ‫ﻚ‬ َ ‫“ ذِﻟ‬that” substitutes for the clause ِ‫واﺑﻦ اﻟﺴﺒﯿﻞ‬
َ ‫واﻟﻤﺴﻜﯿﻦ‬
َ ‫ﻓﺂت ذا اﻟﻘٌﺮﺑﻰ ﺣَﻘﱠ ُﻪ‬
ِ “So,
give the relative his right, as well as the needy and the traveler” and the demonstrative
pronoun ‫ﻚ‬ َ ‫“ أوﻟ ِﺌ‬those” and the detached pronoun ‫“ ﻫﻢ‬they” substitute for ‫ﺮﯾﺪون‬ َ ‫اﻟﺬﯾﻦ ُﯾ‬
‫“ وﺟ َﻪ اﷲ‬who desire the countenance of God”. The same applies to ‫ﺮﯾﺪون‬ َ ‫زﻛﺎة ُﺗ‬
ٍ ‫آﺗﯿﺘﻢ ﻣﻦ‬ ُ ‫ﻣﺎ‬
‫وﺟﻪ اﷲ‬
َ “What you give in zakat desiring the countenance of God”, (Q30:39). In Q36:38,
the demonstrative pronoun ‫ﻚ‬ َ ِ‫“ ذﻟ‬that” substitutes for the main-verb nominal sentence ‫اﻟﺸﻤﺲ‬ ُ
‫“ ﺗﺠﺮي ﻟﻤُﺴﺘﻘﺮﱟ ﻟﻬﺎ‬the sun runs on course towards its stopping point”.
5.7 Lexical cohesion
Lexical cohesion refers to lexical ties in a macro text where the related items produce a
semantic chain which links the semantically related words. In both the ST and the TT, lexical
cohesion is achieved by the selection of vocabulary through one of the seven lexical mecha-
nisms: (i) the general noun, (ii) reiteration, (iii) synonymy, (iv) antonymy, (v) collocation,
(vi) hyponymy, and (vii) meronymy. These are cohesive mechanisms which enable the ST
and the TT hang together and make words refer back to another; words operating anaphori-
cally. For Halliday and Hasan (1976:282), lexical cohesion is the reiteration of a lexical item
in a context of grammatical cohesion, the cohesion being simply a matter of reference; lexi-
cal cohesion is lexical reiteration. The seven mechanisms of lexical cohesion are discussed
below.
5.7.1 General noun

Lexical cohesion is attained through the repetition of the replacement (substitute) gen-
eral noun, which is anaphoric to the noun, noun phrase, or whole clause mentioned ear-
lier. The general noun is a form of reiteration. Examples include (i) concrete human
nouns ‫ﻣﺮأة‬/‫زوج‬/‫“ رﺟُﻞ‬man, husband, woman”, ‫ﺑﻨﺖ‬/‫“ وﻟﺪ‬boy, girl”, ‫إﻧﺴﺎﻧﺔ‬/‫“ إﻧﺴﺎن‬a human
being”, ‫أﻗﻠﯿﱠﺔ‬/‫ﻗﻮم‬/‫ﺷَﻌَﺐ‬/‫“ ﻧﺎس‬people, nation, ethnic minority”, ‫اﻟﻌﺮب‬/‫ﻋﺎﺋﻠﺔ‬/‫“ ﻣﺨﻠﻮق‬a crea-
ture, a family, the Arabs”; (ii) abstract nouns /‫ﺣﻈﺎرة‬/‫دﯾﺎﻧﺔ‬/‫ﯾﻬﻮدﯾﺔ‬/‫ﻣﺴﯿﺤﯿﺔ‬/‫إﺳﻼم‬/‫ﺑﺸﺮﯾﺔ‬/‫إﻧﺴﺎﻧﯿﺔ‬
‫ﻋِﺪاء‬/‫ﻣﺤﺒﺔ‬/‫ﺻﺪاﻗﺔ‬/‫زواج‬/‫ﺗﻘﺎﻟﯿﺪ‬/‫“ ﻋﺎدات‬humanity, Islam, Christianity, Judaism, religion, civili-
zation, traditions or customs, marriage, friendship, relationship, enmity”; and (iii) concrete
animate non-human nouns ‫ﺣﯿﻮاﻧﺎت‬/‫دﯾﺪان‬/‫ﺳﻤﻚ‬/‫“ ﺣﺸﺮة‬an insect, fish, worms, animals”. Let
us consider the following examples:
ٌ
‫إﻧﺴﺎن ﻃﯿﺐٌ ﺟﺪا‬ ‫أﻋﺮف أﺣﻤﺪ ﺟﯿﺪا ﻓﻬﻮ‬
ُ – I know Ahmad very well. He is a nice human being
(person).
‫ – اﻟﻐﺮﺑﯿﻮن ﯾﺤﺒﻮن اﻟﺤﯿﻮاﻧﺎت ﻛﺜﯿﺮا وﻟﺪﯾﻬﻢ ﻫﺬه اﻟﻌﺎدات ﻣﻨﺬ زﻣﻦ ﻃﻮﯾﻞ‬The Europeans love
animals. These traditions have been held for a long time.
‫اﻹﺳﻼم ﯾﻨﺎدي ﺑﺎﻟﻮﺳﻄﯿﺔ ﻓﻬﻮ دﯾﻦ ﻣﺘﺴﺎﻣﺢ‬
ُ – Islam calls for moderation. It is the religion of
tolerance.
‫ﻼ إﻧﱠﻬﺎ ﻛﻠﻤﺔٌ ﻫﻮ‬
‫ ﻛ ﱠ‬.‫ﺗﺮﻛﺖ‬
ُ ‫ﺻﺎﻟﺤﺎ ﻓﯿﻤﺎ‬
ً ‫ﻗﺎل رﺑﻲ أرﺟﻌﻨﻲ ﻟﻌﻠّﻲ أﻋﻤﻞ‬
َ ‫اﻟﻤﻮت‬
ُ ‫ﺟﺎء أﺣَﺪُﻫُﻢ‬
َ ‫ﺣﺘﻰ إذا‬
(100–99 ‫ﻗﺎﺋﻠُﻬﺎ )اﻟﻤﺆﻣﻨﻮن‬
When death comes to one of them, he cries, my Lord, let me return so as to make amends for
the things I neglected. Never! This will not go beyond his words, (Q23:99–100).
where lexical cohesion is achieved by the general noun ‫ﻛﻠﻤﺔ‬
ُ “a word, a saying”, which is
anaphoric, referring back to ‫ﺗﺮﻛﺖ‬
ُ ‫ﺻﺎﻟﺤﺎ ﻓﯿﻤﺎ‬
ً ‫“ رﺑﻲ أرﺟﻌﻨﻲ ﻟﻌﻠّﻲ أﻋﻤﻞ‬my Lord, let me return
so as to make amends for the things I neglected”.
‫ﯾﻨﻔﻊ‬
ُ ‫اﻟﺒﺤﺮ ﺑﻤﺎ‬ ‫ﻠﻚ اﻟﺘﻲ ﺗﺠﺮي ﻓﻲ‬ ُ ‫اﻟﻠﯿﻞ واﻟﻨﻬﺎر‬
ِ ‫واﻟﻔ‬ ِ ‫واﺧﺘﻼف‬ ‫واﻷرض‬ ‫اﻟﺴﻤﺎوات‬ ‫ﺧﻠﻖ‬ ‫ﱠ‬
ِ ِ ِ ِ ِ ِ ‫إن ﻓﻲ‬
‫داﺑﺔ وﺗﺼﺮﯾﻒ‬
ٍ ‫ﱢ‬
‫ﻞ‬ ُ
‫ﻛ‬ ‫ﻣﻦ‬ ‫ﻓﯿﻬﺎ‬ ‫ﱠ‬
‫وﺑﺚ‬ ‫ﻣﻮﺗﻬﺎ‬ َ
‫ﺑﻌﺪ‬ َ
‫اﻷرض‬ ‫ﻓﺄﺣﯿﺎ‬ ‫ﻣﺎء‬
ٍ ‫ﻣﻦ‬ ‫اﻟﺴﻤﺎء‬
ِ ‫ﻣﻦ‬ ُ
‫اﷲ‬ َ
‫أﻧﺰل‬ ‫وﻣﺎ‬ ‫اﻟﻨﺎس‬
َ
(164 ‫ﻟﻘﻮم ﯾﻌﻘﻠﻮن )اﻟﺒﻘﺮة‬
ٍ ‫ﻵﯾﺎت‬
ٍ ِ
‫واﻷرض‬ ‫اﻟﺴﻤﺎء‬
ِ ‫ﺑﯿﻦ‬ ‫واﻟﺴﺤﺎب اﻟﻤ ﱠ‬
َ ‫ُﺴﺨ ِﺮ‬ ِ ِ
‫اﻟﺮﯾﺎح‬
Indeed, in the creation of the heavens and the earth, and the alternation of the night and
the day, and the ships which sail through the sea with that which benefits people, and
what God has sent down from the heavens of rain, giving life thereby to the earth after
its lifelessness and dispersing therein every kind of moving creature, and His directing
of the winds and the clouds controlled between the heaven and earth are signs for a
people who use reason, Q2:164.
where lexical cohesion is achieved through the general noun ‫“ آﯾﺎت‬signs”, which is ana-
phoric and refers back to
‫ﯾﻨﻔﻊ‬
ُ ‫اﻟﺒﺤﺮ ﺑﻤﺎ‬ ‫ﻠﻚ اﻟﺘﻲ ﺗﺠﺮي ﻓﻲ‬ ُ ‫اﻟﻠﯿﻞ واﻟﻨﻬﺎر‬
ِ ‫واﻟﻔ‬ ِ ‫واﻷرض واﺧﺘﻼف‬ ‫اﻟﺴﻤﺎوات‬ ‫ﺧﻠﻖ‬ ‫)ﱠ‬
ِ ِ ِ ِ ِ ‫إن ﻓﻲ‬
‫ﱢ‬ ُ ‫ﱠ‬ َ ‫اﻷرض‬
‫ﺑﻌﺪ ﻣﻮﺗﻬﺎ وﺑﺚ ﻓﯿﻬﺎ ﻣﻦ ﻛﻞ داﺑﱠٍﺔ‬ َ ‫ﻣﺎء ﻓﺄﺣﯿﺎ ﺑﻪ‬
ٍ ‫اﻟﺴﻤﺎء ﻣﻦ‬
ِ ُ َ
‫اﻟﻨﺎس وﻣﺎ أﻧﺰل اﷲ ﻣﻦ‬
َ
ِ
‫واﻷرض‬ ِ
‫اﻟﺴﻤﺎء‬ َ ‫ُﺴﺨِﺮ‬
‫ﺑﯿﻦ‬ ‫واﻟﺴﺤﺎب اﻟﻤ ﱠ‬
ِ ِ‫وﺗﺼﺮﯾﻒ اﻟﺮﯾﺎح‬
ِ
Indeed, in the creation of the heavens and the earth, and the alternation of the night and
the day, and the ships which sail through the sea with that which benefits people, and
what God has sent down from the heavens of rain, giving life thereby to the earth after
its lifelessness and dispersing therein every kind of moving creature, and His directing
of the winds and the clouds controlled between the heaven and earth.
ِّ ‫اﻟﻤﻮت ﻣﻦ ﻛ‬
‫ُﻞ ﻣﻜﺎن‬ ُ ‫ُﺴﯿﻐ ُﻪ وﯾﺄﺗﯿﻪ‬
ُ ‫ﯾﻜﺎد ﯾ‬
ُ ‫ﻋ ُﻪ وﻻ‬
ُ ‫ﯾﺘﺠﺮ‬
‫ ﱠ‬.‫ﻣﺎء ﺻﺪﯾﺪ‬ ٍ ‫وراءه ﺟﻬﻨﱠ ُﻢ وﯾُﺴﻘﻰ ﻣﻦ‬
ِ ‫ﻣﻦ‬
17–16 ‫– ))إﺑﺮاﻫﯿﻢ‬Hell is before him and he will be given a drink of purulent water. He
will gulp it but will hardly be able to swallow it. Death will come to him from every
place, Q14:16–17.
where lexical cohesion is achieved through the general noun ‫“ ﻣﻜﺎن‬place” which is ana-
phoric to the place noun ‫“ ﺟﻬﻨﱠﻢ‬hell”.
(111 ‫ﺗﻠﻚ أﻣﺎﻧﯿﱡﻬُﻢ )اﻟﺒﻘﺮة‬ ً ‫ﻛﺎن ُﻫ‬

َ ‫ﻮدا أو ﻧﺼﺎرى‬ َ ‫ﻻ ﻣﻦ‬
‫ﻞ اﻟﺠﻨﱠﺔَ إ ﱠ‬
َ ‫ﯾﺪﺧ‬
ُ ‫وﻗﺎﻟﻮا ﻟﻦ‬
They say: “None will enter paradise except one who is a Jew or a Christian”. That is
merely their wishful thinking, Q2:111.
‫“ ﱡ‬their wishful thinking”,

where lexical cohesion is achieved through the general noun ‫أﻣﺎﻧﯿﻬُﻢ‬
which is anaphoric and harks back to ‫ﻛﺎن ﻫُﻮداً أو ﻧﺼﺎرى‬َ ‫اﻟﺠﻨ َﺔ ﱠإﻻ ﻣﻦ‬
‫ﻞ ﱠ‬ َ ‫ﯾﺪﺧ‬
ُ ‫“ ﻟﻦ‬None will
enter paradise except one who is a Jew or a Christian”.
‫اﻟﻜﺘﺎب‬
َ َ
‫ﯾﺘﻠﻮن‬ ُ ‫ﺷﻲء‬
‫وﻫﻢ‬ ُ
ٍ ‫اﻟﯿﻬﻮد ﻋﻠﻰ‬ ‫ﺷﻲء وﻗﺎﻟﺖ اﻟﻨﺼﺎرى ﻟﯿﺴﺖ‬
ٍ ‫اﻟﯿﻬﻮد ﻟﯿﺴﺖ اﻟﻨﺼﺎرى ﻋﻠﻰ‬ُ ‫وﻗﺎﻟﺖ‬
(113 ‫ﻗﻮﻟﻬِﻢ )اﻟﺒﻘﺮة‬
ِ ‫ﻣﺜﻞ‬
َ ‫ﯾﻌﻠﻤﻮن‬
َ ‫ﻓﺎل اﻟﺬﯾﻦ ﻻ‬
َ َ‫ﻛﺬﻟﻚ‬
The Jews say: “The Christians have nothing true to stand on”, and the Christians say:
“The Jews have nothing to stand on”, although they both recite the Scripture. Thus,
do those who do not know speak the same as their words, Q2:113).
where lexical cohesion is achieved through the general noun ‫“ ﻗﻮل‬words ‘i.e., speech’”
ُ
which refers back to ‫اﻟﯿﻬﻮد‬ ‫ﺷﻲء وﻗﺎﻟﺖ اﻟﻨﺼﺎرى ﻟﯿﺴﺖ‬ٍ ُ
‫اﻟﯿﻬﻮد ﻟﯿﺴﺖ اﻟﻨﺼﺎرى ﻋﻠﻰ‬ ‫وﻗﺎﻟﺖ‬
َ‫“ ﻋﻠﻰ ﺷﻲءٍ وﻫﻢ ﯾﺘﻠﻮنَ اﻟﻜﺘﺎب‬The Jews say: ‘The Christians have nothing true to stand on’,
and the Christians say: ‘The Jews have nothing to stand on’, although they both recite the
Scripture”.
5.7.2 Reiteration
Reiteration means the repetition of the same word, phrase, or clause (sentence) many times
in the same sentence or in consecutive sentences of the ST or TT. It is a means of making the
text cohesive through linking the different parts of the text (Halliday and Hasan 1976:278,
318; Crystal 2003:394). The repeated lexical items have the same referent; there is identity
of reference between the lexeme and its repeated form. It is worthwhile to note that rep-
etition is not restricted to the same morphological form. The verb and its morphologically
related forms (nouns, adjectives) are considered as reiteration, as in the following sentence
which is an example of the reiteration of the same word:
46 ‫ﻟﺘﺰول ﻣﻨﻪ اﻟﺠﺒﺎل )إﺑﺮاﻫﯿﻢ‬

َ َ ‫ﷲ ﻣﻜﺮُﻫُﻢ وإن‬
‫ﻛﺎن ﻣﻜﺮُﻫُﻢ‬ ِ ‫ – )وﻗﺪ ﻣﻜﺮوا ﻣﻜﺮَﻫُﻢ وﻋﻨﺪ ا‬They had
planned their plan, but with God their plan is recorded, even if their plan had been
sufficient to do away with the mountains, Q14:46.
where the verb makara “to plan” is repeated in a different morphological form, which is a
nominalized noun ‫ﻣﻜﺮ‬
ٌ ‫“ ﻣﺼﺪر‬plan”. Stylistically, this is called polyptoton.
(8–7 ‫ﻞ )اﻷﻧﻔﺎل‬َ ‫اﻟﺒﺎﻃ‬

ِ ‫ﻞ‬ِ ‫اﻟﺤﻖ وﯾُﺒ‬
َ‫ﻄ‬ ‫ﱠ‬ ‫وﯾﻘﻄَﻊ داﺑﺮَ اﻟﻜﺎﻓﺮﯾﻦَ ﻟﯿُﺤ ﱠ‬
‫ِﻖ‬ َ ‫ﻖ اﻟﺤﻖﱠ ﺑﻜﻠﻤﺎﺗﻪ‬
‫ﺤﱠ‬ ُ ُ‫– ﯾُﺮﯾﺪ‬
ِ ُ‫اﷲ أن ﯾ‬
God intended to establish the truth by His words and to eliminate the disbelievers.
That He should establish the truth and abolish falsehood, even if the criminals dis-
liked it, Q8:7–8.
An example of the reiteration of the same word is the superlative adjective ‫ﻞ‬ ُ ‫أﻓﻌ‬
َ ‫ﺻﯿﻐﺔ‬
ُ‫“ اﻟﺘﻔﻀﯿﻞ أﻋﻠﻢ‬most knowing”, which is repeated four times in Q18:19, 21, 22, 26. At the
macro level, we also encounter the reiteration of words: ‫ﷲ‬
ُ ‫“ ا‬God” has occurred 980 times in
the Qur’an, the noun ‫“ رب‬Lord” has occurred 84 times, the singular noun ‫“ إﻟﻪ‬God/god” has
occurred 80 times, and the plural noun ‫“ آﻟﻬﺔ‬gods” has occurred 18 times. Similarly, the noun
‫“ اﻷرض‬the earth” has occurred 451 times, the singular noun ‫“ اﻟﺴﻤﺎء‬heaven” has occurred
120 times, and the plural noun ‫“ اﻟﺴﻤﺎوات‬heavens” has occurred 190 times.
An example of reiterating the same phrase is
(‫اﻟﺮﺣﯿﻢ )اﻟﺸﻌﺮاء‬
ُ ُ
‫اﻟﻌﺰﯾﺰ‬ َ ‫ن رﺑﱠ‬
‫ﻚ ﻟﻬﻮ‬ ‫ – إ ﱠ‬And indeed, your Lord – He is the exalted in might,
the merciful.
which is reiterated eight times in Q26:9, 68, 104, 122, 140, 159, 175, and 191.
An example of reiterating the same sentence or clause is
(34 ‫ُﻌﯿﺪ ُه )ﯾﻮﻧﺲ‬ َ

ُ ‫اﻟﺨﻠﻖ ُﺛﻢﱠ ﯾ‬ ُ ‫ﷲ‬
‫ﯾﺒﺪا‬ ُ ‫ُﻌﯿﺪ ُه ﻗُﻞ ا‬ َ
ُ ‫اﻟﺨﻠﻖ ُﺛﻢﱠ ﯾ‬ ُ‫ – ﻗُﻞ ﻫﻞ ﻣﻦ ﺷُﺮﻛﺎﺋﻜُﻢ ﻣﻦ ﯾﺒﺪأ‬Say: “Are
there of your partners any who begins creation and then repeats it? Say: ‘God begins
creation and then repeats it’”, Q10:34.
where we have reiteration of the same sentence ‫“ ﯾﺒﺪاُ اﻟﺨﻠﻖَ ﺛُﻢﱠ ﯾُﻌﯿﺪُ ُه‬He begins creation and
then repeats it”. This also applies to Q55, where the interrogative sentence ‫آﻻء رﺑﱢُﻜﻤﺎ‬ ‫ﱢ‬
ِ ‫ﻓﺒﺄي‬
‫“ ﺗُﻜﺬﱢﺑﺎن‬So which of the favors of your Lord would you deny?” (Q55) is reiterated 31 times.
(35 ‫ﻖ )ﯾﻮﻧﺲ‬‫ﷲ ﯾﻬﺪي ﻟﻠﺤَ ﱢ‬ ‫ – ﻗُﻞ ﻫﻞ ﻣﻦ ُﺷﺮﻛﺎﺋِﻜُﻢ ﻣﻦ ﯾﻬﺪي اﻟﻰ ا ﱢ‬Say: “Are there
ُ ‫ﻟﺤﻖ ﻗُﻞ ا‬
of your partners any who guides to the truth?” say: “God guides to the truth”,
Q10:35.
5.7.3 Synonymy
Reiteration through synonymy is an Arabic translation problem. Unlike English, Arabic
favors the employment of a synonym (verb, noun, adjective, adverb), which can be classified
in Arabic translation studies as a semantic redundancy, and for this reason, we recommend
that it should not be translated, as in
‫ن ﻫﺬا اﻟﻘﺮار ﺧﺎﻃﻲء وﻏﯿﺮ ﺻﺤﯿﺢ وﯾﺠﺐ اﻟﺘﺨﻠﻲ ﻋﻨﻪ ﻓﻮرا‬

‫ – إ ﱠ‬This decision is wrong and is
incorrect and should be abandoned immediately.
where we have the adjective ‫“ ﺧﺎﻃﻲء‬wrong” and its synonym ‫“ ﻏﯿﺮ ﺻﺤﯿﺢ‬incorrect”, which
have led to a translation marked by semantic redundancy. Semantically, the use of synonymy
in Arabic is a form of tautology ‫ – إﻃﻨﺎب‬unnecessarily saying the same thing twice with dif-
ferent words – as in ‫ﻋﺪم وﺿﻮح‬/‫ ﺿﺒﺎﺑﯿﺔ‬meaning “unclarity”, ‫ﻣﻨﺎﻗﺸﺔ‬/‫ اﻟﻮﻗﻮف ﻋﻠﻰ‬meaning
“discuss”, ‫ﯾﻌﺘﻤﺪ ﻋﻠﻰ‬
ُ /‫ﻞ ﻋﻠﻰ‬ ُ ‫ ﯾﺘﱠِﻜ‬meaning “depend on”, and ‫ﯾﻘِﺮﱡ‬/‫ ﯾﻌﺘﺮف‬meaning “acknowledge,
admit”.
We advise that the synonym ‫ ﻏﯿﺮ ﺻﺤﯿﺢ‬should be left out. Thus, we get
This decision is wrong and should be abandoned immediately.
Synonymy (semantic redundancy) can also occur through one of the following grammati-
cal categories:
1 a verb, as in ‫“ ﯾﺠﺐ أن ﯾﺪرس وﯾُﺬاﻛﺮ ُﻛﻞﱠ ﯾﻮم‬He must study and revise every day → He
must study every day”.
2 a noun ‫ِﻬﻢ وﻋﺎ َد ِﺗﻬِﻢ ﻓﺈﻧﱠﻬُﻢ ﯾﻜﺬِﺑﻮن‬
ِ ‫“ ﻛﺪأﺑ‬As their habit and habit, they lie → As their habit,
they lie”, ‫اﻟﻔﺴﺎد ﻓﻲ ﻫﺬه اﻟﺤِﻘﺒﺔ واﻟﻤﺪة اﻟﺰﻣﻨﯿﺔ‬
ُ ‫“ ﯾﻜ ُﺜ ُﺮ‬Corruption abounds during this time
and this time → Corruption abounds during this time”.
3 a nominalized noun ‫“ ﯾﺠﺐ أن ﺗﺴﻮق ﺑﻬﺪوء وﺑُﻄﺊ‬You must drive slowly and slowly →
You must drive slowly”. It is interesting to note that the Arabic nominalized nouns ‫ﻫﺪوء‬
‫ ﺑُﻂء‬، are translated as an adverb “slowly”.
Synonymy and near-synonymy (partial synonymy) are forms of reiteration that occur when
have the same referent. As Halliday and Hasan (1976:282) put it, “There must be identity of
reference between the two, i.e., between the word and its synonym or near-synonym”. Syn-
onym is a major type of meaning relation between lexical items that can occur when these
items are close enough in their meaning (Salkie 1995:9; Crystal 2003:450), as in ‫“ ﺳﻨﺔ‬year”
and ‫“ ﻋﺎم‬year”; ‫“ ﺑﺤﺮ‬sea” and ‫“ ﯾﻢ‬sea”; ‫“ ﯾﺨﺎف‬to fear” and ‫“ ﯾﺨﺸﻰ‬to fear”; ‫“ ﺗﻔﺠُﺮ‬to break
open” and ‫“ ﺗُﻔَﺠﱢﺮ‬to gush forth”; ‫واق‬
ٍ “protector” and ‫“ وﻟﻲ‬protector”. At times, we encounter
synonymy as a noun phrase like ‫“ اﻟﻨﻬﺞ اﻟﺼﺤﯿﺢ واﻟﻄﺮﯾﻘﺔ اﻟﺴﻠﯿﻤﺔ‬The right method and the
sound method → The right method”.
Complete synonymy is very rare in language and can only take place when two words
have exactly the same meaning and we have the choice to use any of them without making
any difference in the sentence meaning, as in “I sleep at 11pm” or “I go to bed at 11pm”.
However, partial (near) synonyms are not very similar in meaning. We cannot substitute
one synonym for the other in different contexts. Near synonyms have different shades of
meaning and different connotations. Although “brave/courageous” are synonyms, we can
say, “Liz does not want to go to the dentist. She is not brave”. However, we cannot say, “Liz
does not want to go to the dentist. She is not courageous”. Partial synonyms are like “big →
large”, “almost → nearly”, “brave → courageous”. Therefore, formal and informal style and
different contexts create partial synonyms (Abdul-Raof 2015:79). In Q2:249, we encounter
lexical cohesion through the verbs ‫ب‬ َ ‫ﺷ ِﺮ‬
َ “to drink” → ‫ﻃ َﻌ َﻢ‬
َ “to taste” → ‫ب‬ َ ‫ﺷ ِﺮ‬
َ “to drink”.
However, ‫ﻃ َﻌ َﻢ‬
َ “to taste” is classified as a contextual synonym of ‫ب‬ َ ‫ﺷ ِﺮ‬
َ “to drink”, since the
context of the statement is that of liquid where the ‫“ َﻧﻬَﺮ‬river” occurs.
5.7.4 Antonymy
Antonymy is a form of reiteration and is part of the study of oppositeness of meaning (Crys-
tal 2003:27), as in ‫“ ﻏﯿﺐ‬the unseen” and ‫ﺷ َﻬ َﺪ‬
َ “the witnessed”; ‫“ ﻧﻌﯿﻢ‬pleasure” and ‫ﺟﺤﯿﻢ‬
“hell”; ‫“ ﺣﺴﻨﺔ‬good” and ‫“ ﺳﯿﺌﺔ‬evil”; ٌ‫“ ﺣﻖ‬truth” and ٌ‫“ ﺑﺎﻃﻞ‬falsehood”; ‫“ ﯾﻀِﻞ‬misguide” and
‫“ ﯾﻬﺪي‬guide”; ‫“ ﻣﺆﻣﻦ‬believer” and ‫“ ﻛﺎﻓﺮ‬disbeliever”; ‫“ ﺟﻨﺔ‬garden” and ‫“ ﻧﺎر‬fire”; and ‫ﻧﻮر‬
“light” and ‫“ ُﻇﻠُﻤﺎت‬darkness”.
5.7.5 Collocation
Collocation produces cohesive chains because of the lexical relations between words. Col-
location is concerned with the co-occurrence of individual lexical items (Crystal 2003:82) –
lexical items that regularly co-occur (Halliday and Hasan 1976:284). Lexical cohesion takes
place through the occurrence of a different lexical item related to the first one, as a syn-
onym or superordinate of it (ibid). Examples of words which have collocational cohesion are
‫“ ﺟﺎﻣﻌﺔ‬university”, which collocates with ‫“ ﻃﺎﻟﺐ‬student”; ‫“ ﻛﻠﺐ‬dog”, which collocates with
the verb ‫“ ﯾﻨﺒﺢ‬to bark”; ‫“ ﺳﺤﺎﺑﺔ‬a cloud”, which collocates with ‫“ ﻣﻄﺮ‬rain”; and ‫ﻣﺮﯾﺾ‬
“ill”, which collocates with ‫“ ﻃﺒﯿﺐ‬doctor”. The occurrence of such pairs generates a cohe-
sive effect in the ST and the TT. In Qur’anic Arabic ‫“ ﻧﺬﯾﺮ‬warner” collocates with ‫ﻣﺒﯿﻦ‬
“clear”, ‫“ ﻋﺬاب‬punishment” collocates with ‫“ أﻟﯿﻢ‬painful” or ‫“ ﻣﺒﯿﻦ‬clear”, and ‫“ ﯾﻐﻔﺮ‬forgive”
collocates with ‫“ ذﻧﺐ‬sin”.
5.7.6 Hyponymy
Hyponymy (hyponym) refers to the relationship between specific and general words. When
the meaning of one word is included in the meaning of another, the relationship is called
hyponymy. For instance, the word “horse” is a specific word but the word “animal” is a
general word because there are many other types of animals; the word “horse” is included in
the word “animal”. Other words such as “camel, cat, lion, tiger, cow, calf, bull, sheep, lamb,
ram, ewe, stallion, mare, horse, donkey, dog, pig”, are all animals, and are thus called co-
hyponyms of the superordinate word “animal”.
Hyponymy occurs in Arabic as in ‫“ ﺟﺎن‬a snake”, which is included in (part of) the word
‫“ ﺛُﻌﺒﺎن‬a serpent”. Semantically, ‫ ﺛُﻌﺒﺎن‬is the superordinate (it has the generic meaning),
while ‫ ﺟﺎن‬is a co-hyponym (it has a specific meaning). The semantic componential features
of ‫ ﺛُﻌﺒﺎن‬include [+Big], [+ Male], [+ Adult], [+ Long], and [ – Fast]. However, the seman-
tic componential features of ‫ ﺟﺎن‬are [ – Big], [± Male], [ – Adult], [ – Long], and [+ Fast].
Context plays a major role in the occurrence of a hyponym. For instance, the word ‫ﺛُﻌﺒﺎن‬
occurs in Q7:107 to entail its enormous size and to depict an image of horror to the people
involved in the scene. However, the word ‫ ﺟﺎن‬is used in Q27:10 to indicate its tiny size,
speed, and agility. The major semantic distinction in the lexical shift from ‫ ﺛُﻌﺒﺎن‬to ‫ ﺟﺎن‬is the
fear generated by the size of each reptile; the componential features of each word. We also
encounter the super-ordinate noun ‫“ إﻧﺴﺎن‬human being” and its co-hyponyms: ‫“ رﺟُﻞ‬a man”,
‫“ ﻣﺆﻣﻦ‬a he-believer” ‫“ إﻣﺮأة‬a woman”, ‫“ ﻃﻔﻞ‬a child”, ‫“ ﻣﺆﻣﻨﺔ‬a she-believer”, ‫“ ﺣﻮارﯾﻮن‬the
disciples”, ‫“ ﻣﻨﺎﻓﻖ‬a hypocrite”, ‫“ ﻛﺎﻓﺮ‬a he-disbeliever”, ‫“ اﻟﻜﺎﻓﺮون‬the disbelievers”, ‫“ ﻧﺒﻲ‬a
prophet”, ‫“ رﺳﻮل‬messenger”, ‫“ ﻗﻮم‬people”, ‫“ أﻫﻞ اﻟﻜﺘﺎب‬the People of the Book”, ‫ﺑﻨﻲ إﺳﺮاﺋﯿﻞ‬
“the Children of Israel”, and ‫“ َﻣﻠِﻚ‬King”.
5.7.7 Meronymy
Meronymy is something which is a part of something else, or something which has something
else. Meronymy is a form of lexical cohesion that refers to the whole-part relationship between
words, such as “hand-finger” where the “hand” is the whole and the “finger” is the part. In
other words, the “hand” is bigger than the “finger”. Also, the word “tree” represents the whole,
but the words that are part of the whole are “trunk, branch, leaf ”. Other examples of mero-
nymy are “car-engine”, “house-room”, “telescope-lens”, “door-handle”. This also applies to
‫“ ﺷﺠﺮة‬tree”, which designates the whole, and its related parts include the ‫“ ﺟِﺬع‬trunk” and
‫“ ورق‬leaves”. Similarly, we have the whole ‫“ ﺻﺪر‬chest” whose part is ‫“ ﻗﻠﺐ‬heart”.

The training exercises will focus on the cohesion system in Arabic translation. The exer-
cises and the translation commentary will provide insight into the flow of information intra-
sententially (within the same sentence) and inter-sententially (among different sentences).
The discussion will also account for text cohesion and texture, how they are achieved, and,
in terms of this matter, the contrast between the ST and the TT. The discussion will also
examine the different cohesive mechanisms (reference, ellipsis, substitution, conjunction,
and lexical cohesion). The student will be made aware of the violation of either the ST or the
TT cohesion system, the flouting of textual cohesive devices, and how the TT accommodates
the ST textual cohesive devices.
1. Provide a translation for the following ST and a critical translation quality assessment
of the cohesion system of both the ST and the TT. British Rail displays the advert
“Be Patient Before You Become One”.
(i) Context analysis: An increase in injuries on the platforms due to passengers standing on
the edge of the platform too close to the running trains.
(ii) In terms of the cohesion system of the ST, we have the cohesive device of nominal
substitution where the noun “one” replaces the word “patient”. Thus, the underlying
(without substitution) sentence is “Be Patient Before You Become a Patient”.
(iii) Taking the performative intent of the ST producer, we can produce an unambiguous sen-
tence: “Be Patient and Keep Away From The Platform”. However, in Arabic, preserving
the ST nominal substitution will lead to an inaccurate and literal translation:
ً
‫واﺣﺪا‬ ‫ﺻﺒﻮرا ﻗﺒﻞ أن ﺗﺼﺒﺢ‬
ً ‫ﻛُﻦ‬
which does not make sense in Arabic. Thus, being an advert, the translator needs to take into
account the localization of the advert in Arabic and should aim for a target-reader-oriented
translation. Based on the above details and the above literal translation, we need a culture-
based translation employing one of the following translation approaches: communicative,
dynamic equivalence, natural, acceptable, instrumental, transposition (shift) translation, or
faithful. These translation approaches take into consideration the contextual intended mean-
ing of the ST in order to provide a comprehensible TT to its audience with an acceptable
natural TL style.
(iv) The best translation approach is to provide a translation that is based on the underlying
meaning and has no substitution. Thus, we can obtain an accurate and context-based
translation:
(‫ﻣﺮﯾﻀﺎ‬
ً َ
‫ﺗﺼﺒﺢ‬ ‫ﺻﺒﻮرا ﻗﺒﻞ أن‬
ً ‫)ﻛُﻦ‬
Although the ST requires some processing (analysis and comprehension) effort on the part
of the reader, the translator can save the unaware TT reader this inconvenience of processing
effort through the faithful translation approach, where “one” or “patient” can be translated
as ‫رﺻﯿﻒ‬:
(‫اﻟﺮﺻﯿﻒ‬ ‫ﺻﺒﻮرا واﺑﺘﻌﺪ ﻋﻦ‬

ً ‫)ﻛُﻦ‬
2. Provide a translation for the following ST and a translation commentary on the cohesion
system of both the ST and the TT:
ٌ ‫ ُﻣ‬،‫ﻣﻘﻮﯾﺔ ﻟﻠﻘﻠﺐ‬
،‫ﺒﯿﻀﺔ ﻟﻠﻮﺟﻪ‬ ٌ ٌ
،‫ﻃﺎردة ﻟﻸدواء‬ ٌ
،‫داﻓﻌﺔ ﻟﻸذى‬ ٌ
،‫ﺣﺎﻓﻈﺔ ﻟﻠﺼﺤﺔ‬ ٌ ‫ ُﻣ‬: ُ‫اﻟﺼﻼة‬
،‫ﺠﻠﺒﺔ ﻟﻠﺮزق‬
ٌ ٌ
ٌ ‫ ُﻣ‬،‫ ُﻣﻐﺬﯾﺔ ﻟﻠﺮوح‬،‫ ﺷﺎرﺣﺔ ﻟﻠﺼﺪر‬،‫ﻤﺪة ﻟﻠﻘﻮى‬
‫ﻨﻮرة‬ ٌ
ٌ ‫ ُﻣ‬،‫ﻨﺸﻄﺔ ﻟﻠﺠﻮارح‬ ٌ ٌ ‫ُﻣ‬
‫ ُﻣ ﱢ‬،‫ ُﻣﺬﻫﺒﺔ ﻟﻠﻜﺴﻞ‬،‫ﻔﺮﺣﺔ ﻟﻠﻨﻔﺲ‬
‫ )إﺑﻦ ﻗﯿﻢ‬.‫ُﻘﺮﺑﺔ ﻣﻦ اﻟﺮﺣﻤﻦ‬
ٌ ‫ ﻣ‬،‫ُﺒﻌﺪة ﻣﻦ اﻟﺸﯿﻄﺎن‬
ٌ ‫ ﻣ‬،‫ﺟﺎﻟﺒﺔ ﻟﻠﺒﺮﻛﺔ‬
ٌ ،‫داﻓﻌﺔ ﻟﻠﻨﻘﻤﺔ‬
ٌ ،‫ﺣﺎﻓﻈﺔ ﻟﻠﻨﻌﻤﺔ‬
ٌ ،‫ﻟﻠﻘﻠﺐ‬
(‫ أﻧﻮار اﻹﺳﻼم‬،‫اﻟﺠﻮزي‬
We propose the following TT:
Prayer brings sustenance, keeps good health, fends off harm, repels medicines, strength-
ens the heart, whitens the face, brings to the soul, keeps laziness away, stimulates the
body’s major parts, promotes the body’s strength, pleases the heart, nourishes the soul,
enlightens the heart, preserves the blessing, keeps away indignation (of God), brings
blessing, keeps you away from Satan, and brings closer to the merciful (God).
(Ibn Qaiyyim al-Jawziyyah, Anwar al-Islam)
(i) The ST and the TT are marked by the stylistic linguistic feature of asyndeton where
there are no conjunctions used because it is a listing of the virtues of prayers. Thus, this
is a unique example of a loose texture text in both Arabic and English.
(ii) The ST is dominated by the active participle which has occurred 18 times. However,
the TT has employed the verb to stand for the ST active participle, as in ‫“ ﻣُﺠﻠِﺒﺔ‬bring”,
‫“ ﺣﺎﻓِﻈﺔ‬keep”.
3. Provide different translations for the following ST and a translation commentary on the
different translation processes and the cohesion system of both the ST and the TTs:
(69 ‫ﺮ )ﻃﻪ‬
ٍ‫ﺣ‬ ُ ‫إﻧﱠﻤﺎ ﺻَﻨَﻌﻮا‬
ِ ‫ﻛﯿﺪ ﺳﺎ‬ ‫ﻚ ﺗﻠﻘَﻒ ﻣﺎ ﺻَﻨَﻌﻮا‬
َ ‫ﯾﻤﯿﻨ‬
ِ ‫وأﻟﻖِ ﻣﺎ ﻓﻲ‬
Throw that which is in thy right hand! It will eat up that which they have made. Lo! that
which they have made is but a wizard’s artifice (Pickthall 1930:no page).
Throw that which is in thy right hand: Quickly will it swallow up that which they have
faked what they have faked is but a magician’s trick (Ali 1934:no page).
Cast down what is in thy right hand, and it shall swallow what they have fashioned; for
they have fashioned only the guile of a sorcerer (Arberry 1955:139).
And [now] throw that [staff] which is in thy right hand – it shall swallow up all
that they have wrought: [for] they have wrought only a sorcerer’s artifice (Asad
1980:654).
they have crafted is but the trick of a magician (Saheeh International 1997:426).
Throw down what is in your right hand; it will swallow up what they have produced.
They have only produced the tricks of a sorcerer (Abdel Haleem 2005:198).
And throw that which is in your right hand. It will swallow that which they have made.
Indeed, what they have made is just a magician’s trick (Ahmad 2010:415).
(i) The ST involves the cohesive tie of reiteration where the verb ‫“ ﺻَﻨَﻌﻮا‬to produce” is
repeated in Q20:69. However, all the TTs have adopted the cohesive tie of reiteration.
This has led to stylistic literalness due to the keeping of the same verb repeated. Thus,
no TT has adopted the cohesive tie of verbal substitution where the verb ‫ ﺻَﻨَﻌﻮا‬can be
substituted in English by the verb “to do”.
(ii) All the above TTs have adopted the literal translation approach. They should have
adopted the transposition (shift) or dynamic equivalence translation approach to meet
the TT grammatical norms in terms of verbal substitution.
(iii) Our proposed translation for Q20:69 is
Throw down what is in your right hand; it will swallow up what they have produced.
They have only done the tricks of a sorcerer.
where the cohesive tie of verbal substitution is attained through the substitution of the sec-
ond verb ‫ﺻﻨَﻌﻮا‬
َ by the verb “do”.
4. Provide different translations for the following ST and a critical translation quality
assessment of the different translation processes and the cohesion system of both the ST
and the TTs:
ُ ‫اﻟﺬﯾﻦ ﻣﻦ ﻗﺒﻠِﻜُﻢ ﺑﺨﻼﻗِﻬِﻢ‬

‫وﺧﻀﺘُﻢ ﻛﺎﻟﺬي ﺧﺎﺿﻮا‬ َ َ
‫اﺳﺘﻤﺘﻊ‬ ‫ﻓﺎﺳﺘﻤﺘﻌﻮا ﺑﺨﻼﻗِﻬِﻢ ﻓﺎﺳﺘﻤﺘﻌﺘُﻢ ِﺑﺨﻼﻗِﻜُﻢ ﻛﻤﺎ‬
ُ
(69 ‫)اﻟﺘﻮﺑﺔ‬
(i) The TTs of Q9:69 are:
They enjoyed their lot a while, so ye enjoy your lot awhile even as those before you did
enjoy their lot a while. And ye prate even as they prated (Pickthall 1930:no page).
They had their enjoyment of their portion: and ye have of yours, as did those before you;
and ye indulge in idle talk as they did (Ali 1934:no page).
They took enjoyment in their share; so do you take enjoyment in your share, as those
before you took enjoyment in their share. You have plunged as they plunged
(Arberry 1955:85).
And they enjoyed their share [of happiness]. And you have been enjoying your share –
just as those who preceded you enjoyed their share; and you have been indulging in
scurrilous talk – just as they indulged in it (Asad 1980:376).
They have enjoyed their portion (of worldly enjoyment) and you have enjoyed your por-
tion as those before you enjoyed their portion, and you have engaged (in vanities)
like that in which they engaged (Saheeh International 1997:256).
They enjoyed their share in this life as you have enjoyed yours; like them, you have
indulged in idle talk (Abdel Haleem 2005:122).
So they derived their benefits from the worldly life. So you have also derived your bene-
fits from this life as did people before you. And you did vain discussions as they did
(or, you are lost in the enjoyment of worldly life as they did) (Ahmad 2010:253).
(ii) We can observe that in order to achieve texture and textual cohesion, Arabic adopts the
cohesive tie of reiteration through the repetition of the verbs with their objects ‫ﻓﺎﺳﺘﻤﺘﻌﻮا‬
‫“ ﺑﺨﻼﻗِﻬِﻢ‬they have enjoyed their portion” → ‫“ ﻓﺎﺳﺘﻤﺘﻌﺘﻢ ﺑﺨﻼﻗِﻜُﻢ‬you have enjoyed your
portion” → ‫اﻟﺬﯾﻦ ﻣﻦ ﻗﺒﻠِﻜُﻢ ﺑﺨﻼﻗِﻬِﻢ‬
َ ‫اﺳﺘﻤﺘﻊ‬
َ “those before you have enjoyed their portion”
and ‫“ وﺧُﻀﺘُﻢ‬you have engaged” → ‫“ ﺧﺎﺿُﻮا‬they have engaged”.
(iii) The only TT that has involved the cohesive tie of both nominal and verbal substitu-
tion and has met the TL grammatical norms is that of Ali (1934:no page), which has
provided a smooth TL style based on the transposition, shift or dynamic equivalence
translation approaches:
They had their enjoyment of their portion: and ye have of yours, as did those before you; and
ye indulge in idle talk as they did (Ali 1934:no page).
(iv) The above TT enjoys TL texture and cohesion because it has observed TT nominal and
verbal substitution: The verb “had” is substituted by the verbs “have” and “did”, the
noun phrase “their portion” is substituted by the possessive pronoun “yours”, the verb
“indulge” is substituted by the verb “did”.
(v) Pickthall has adopted the anachronism translation approach through the employment of
the old-fashioned pronoun “ye”, which has produced unsmooth translation.
(vi) The TTs provided by Pickthall, Arberry, and Saheeh International have employed the
cohesive tie of reiteration, repeating the verbs and nouns, stylistically and grammati-
cally mimicking the ST.
(vii)Abdel Haleem and Ahmad are straddling on two lanes: They employ reiteration (repeat-
ing the same verbs) as well as verbal substitution.
(11 ‫ﺑﺎﻟﺴﺎﻋﺔ ﺳﻌﯿﺮا )اﻟﻔﺮﻗﺎن‬
ِ ‫ب‬
َ ‫ﺑﺎﻟﺴﺎﻋﺔ وأﻋﺘﺪﻧﺎ ﻟﻤﻦ ﻛ ّﺬ‬
ِ ‫ﺑﻞ ﻛﺬّﺑﻮا‬
(i) Based on the translation of cohesion, the verb (‫ب‬ ‫ – ﱠ‬to deny) is repeated in Q25:11.
َ ‫ﻛﺬ‬
Therefore, in English the same repeated verb should be substituted by the verb (do): (We
have prepared for those who have done so a blaze). Let us see which of the following
TTs has adopted verbal substitution:
Nay, but they deny (the coming of) the Hour, and for those who deny (the coming of)
the Hour We have prepared a flame (Pickthall 1930:no page).
Nay they deny the hour (of the judgment to come): but We have prepared a blazing fire
for such as deny the hour (Ali 1934:no page).
Nay, but they cry lies to the Hour; and We have prepared for him who cries lies to the
Hour a Blaze (Arberry 1955:159).
But nay! It is (the very coming of] the Last Hour to which they give the lie! (Asad
1980:753).
But they have denied the hour and We (God) have prepared for those who deny the hour
a blaze (Saheeh International 1997:492).
It is actually the coming of the hour that they reject; We have prepared a blazing fire for
those who reject the hour (Abdel Haleem 2005:227).
In fact, they deny the hereafter, and We have prepared a flaming fire for those who deny
the hereafter (Ahmad 2010:475).
(ii) The ST violates the cohesion mechanism of clausal (verbal) substitution. Similarly,
none of the above TTs has observed verbal substitution. We propose the TT, which
observes the cohesion mechanism of clausal (verbal) substitution: (however, they have
denied the hour and We have prepared for those who do a blaze), where the verb (do)
substitutes the verbal clause (those who deny the hour).
(137 ‫اﻫﺘﺪوا )اﻟﺒﻘﺮة‬ ‫ﺑﻤﺜﻞ ﻣﺎ آﻣﻨﺘُﻢ ﺑ ِﻪ ﻓﻘﺪ‬

ِ ‫ﻓﺈن آﻣﻨﻮا‬
(i) We propose a translation which adopts verbal substitution: (And if they believe in the
same way you do, they are indeed rightly guided). However, let us consider the other
translations below:
And if they believe in the like of that which ye believe, then are they rightly guided
So if they believe as ye believe, they are indeed on the right path. (Ali 1934:no page)
And if they believe in the like of that you believe in, then they are truly guided (Arberry
1955:11).
And if [others] come to believe in the way you believe, they will indeed find themselves
on the right path (Asad 1980:60).
So if they believe like you do, they will be rightly guided (Abdel Haleem 2005:16).
So if they believe in the same as you believe in, they have been (rightly) guided (Saheeh
Hence if they believe similarly as you believe, then they are rightly guided (Ahmad
2010:37).
(ii) The ST is an example of flouting verbal substitution because of the textual fact that it
repeats the same verb ‫آﻣﻦ‬
َ “to believe”. Thus, stylistically, the ST displays the rhetori-
cal device of epizeuxis (repetition of a linguistic expression such as a verb, noun, an
adjective, an adverb, or a preposition). However, the TT should be based on verbal sub-
stitution through the deletion of the second verb ‫آﻣﻦ‬
َ , which should be replaced by the
auxiliary verb “do” to provide a stylistically natural TT.
(iii) Six out of the above seven TTs have adopted stylistic literalness. Like the ST, the trans-
lations by Pickthall, Ali, Arberry, Asad, Saheeh International, and Ahmad have flouted
the English cohesion system. The translation by Abdel Haleem has observed the cohe-
sion system through the employment of verbal substitution where the second verb ‫آﻣﻦ‬ َ
is substituted by the auxiliary verb “do”.
7. For homework assignment: Provide a translation for each of the following STs and a trans-
lation commentary on the major conjunction in the STs:
Lest you not be just . . . Lest you go astray, Q4:135, 176.
(176 ،135 ‫ أن ﺗﻀﻠﱡﻮا )اﻟﻨﺴﺎء‬. . . ‫ﺗﻌﻮﻟﻮا‬ ‫أن‬

Lest a soul be given up to destruction . . . Lest you say . . ., Q6:70, 156.
(156 ،70 ‫ﺗﻘﻮﻟﻮا )اﻷﻧﻌﺎم‬ ‫ أن‬. . . ‫ﻧﻔﺲ‬
ٌ ‫ﻞ‬ َ ‫ُﺒﺴ‬
َ ‫أن ﺗ‬
Lest you say . . ., Q7:172.
(172 ‫ﺗﻘﻮﻟﻮا )اﻷﻋﺮاف‬ ‫أن‬

Lest they understand it, Q18:57.
(57 ‫ُﻮه )اﻟﻜﻬﻒ‬
ُ ‫ﯾﻔﻘﻬ‬ ‫أن‬
The major translation problem of the above STs is the conjunction “an”, which is a causal
conjunction for purpose whose meaning is ‫“ ﻟﻜﻲ ﻻ‬lest, so that you may not, in order not to”.
‫ ﱠ‬, as in
Originally, the ST conjunction ‫ أن‬is ‫أن ﻻ‬, but it has orthographically assimilated to ‫أﻻ‬
Q4:3 ‫ﻻ ﺗﻌُﻮﻟﻮا‬
‫“ أ ﱠ‬so that you may not incline to injustice”.
8. Provide a translation for each of the following STs and a translation commentary on the
major cohesion problem in the STs:
Our lord, these are the ones we caused to deviate. We caused them to deviate as we
ourselves did, Q28:63.
(63 ‫ﻫﺆﻻء اﻟﺬﯾﻦَ أﻏﻮﯾﻨﺎ أﻏﻮﯾﻨﺎﻫُﻢ ﻛﻤﺎ ﻏَﻮﯾﻨﺎ )اﻟﻘﺼﺺ‬
ِ ‫رﺑﱠﻨﺎ‬
where the verb ‫ﻏﻮى‬/‫“ أﻏﻮى‬to deviate” is repeated in Q28:63, but in English it is substituted
by the verb “to do”.
If you call them, they cannot hear you. If they could, they wouldn’t answer you, Q35:14.
(14 ‫إن ﺗﺪﻋُﻬُﻢ ﻻ ﯾﺴﻤﻌﻮا ُدﻋﺎﺋَﻜُﻢ وﻟﻮ َﺳﻤِﻌُﻮا ﻣﺎ اﺳﺘﺠﺎﺑﻮا ﻟﻜﻢ )ﻓﺎﻃﺮ‬
where the verb ‫“ ﯾﺴﻤﻊ‬to hear” is reiterated, while in English it is substituted by the auxiliary
verb “could”.
Whoever purifies himself does so for his own benefit, Q35:18.
(18 ‫ﻟﻨﻔﺴﻪ )ﻓﺎﻃﺮ‬
ِ ‫ﻣﻦ ﺗﺰﻛّﻰ ﻓﺈﻧّﻤﺎ ﯾﺘﺰﻛّﻰ‬
‫“ ﱠ‬to purify” is reiterated, while in English it is substituted by the aux-
where the verb ‫ﯾﺘﺰﻛﻰ‬
iliary verb “do”.
The translation problem in the above STs is represented by the major cohesion mechanism
of verbal substitution, which is a syntactic and cohesion requirement by the TT. The ST
verbs ‫ﻏﻮى‬/‫“ أﻏﻮى‬to deviate”, ‫ﻊ‬ َ ‫ﺳ َﻤ‬
َ /‫َﻤَﻊ‬ ‫ ﱠ‬/‫ ﺗﺰﻛﱠﻰ‬are repeated in Q28:63, Q35:14,
َ ‫ﺳ‬, and ‫ﯾﺘﺰﻛﻰ‬
and Q35:18. However, in English, these verbs are substituted by the verbs “do”, “can”, and
“do” respectively. Thus, Arabic does not have verbal substitution, while in English it is a
cohesion and a syntactic prerequisite for a grammatically acceptable TT.
9. Homework assignment: Provide different translations for the following STs and a transla-
tion commentary on the different translation processes, the major cohesion problem, and the
cohesion system of both the STs and the TTs:
‫ون ﱠ‬
‫إﻻ‬ َ ‫ﺗﻨﻔُﺬ‬
ُ ‫ﻓﺎﻧﻔﺬوا ﻻ‬
ُ ‫اﻟﺴﻤﺎوات واﻷرض‬
ِ ِ ُ ‫ﻣﻌﺸﺮ اﻟﺠﱢﻦ واﻹﻧﺲ إن اﺳﺘﻄﻌﺘُﻢ أن‬
‫ﺗﻨﻔﺬوا ﻣﻦ أﻗﻄﺎر‬ ِ ِ َ ‫ﯾﺎ‬
(33 ‫ﺑﺴﻠﻄﺎن )اﻟﺮﺣﻤﺎن‬
(14 ‫ﷲ )اﻟﺼﻒ‬ ِ ‫ﻧﺤﻦ أﻧﺼﺎرُ ا‬
ُ ‫اﻟﺤﻮارﯾﻮن‬
َ َ ‫ﷲ‬
‫ﻗﺎل‬ ِ ‫ﻟﻠﺤﻮارﯾﯿﻦ ﻣﻦ أﻧﺼﺎري اﻟﻰ ا‬
َ َ
‫ﻣﺮﯾﻢ‬ ُ ‫ﻗﺎل ﻋﯿﺴﻰ‬
‫اﺑﻦ‬ َ ‫ﻛﻤﺎ‬
10. Homework assignment: Provide a detailed critical translation quality assessment of the
following hypotactic (complex structure) Qur’anic Arabic text:
(18 ‫ﺑﺎﻟﻘﺴﻂ )آل ﻋﻤﺮان‬

ِ ً‫ﻗﺎﺋﻤﺎ‬ ِ‫واﻟﻤﻼﺋﻜﺔ وأوﻟﻮا اﻟﻌﻠﻢ‬
ُ ‫ﺷ ِﻬ َﺪ اﷲُ أﻧﱠ ُﻪ ﻻ إﻟﻪَ إ ﱠ‬
‫ﻻ ﻫ َﻮ‬
(i) provide a paratactic (simple structure) Arabic sentence and a sentence demarcation
(sentence boundaries), (ii) compare the following translations in terms of the cohesion
system:
Our proposed translation:

Allah, the angels and those of knowledge witness that there is no deity except Him and that
He is maintaining creation in justice.
Other Qur’an translations:
God bears witness that there is no god but He – and the angels, and men possessed of
knowledge – upholding justice (Arberry 1955:24).
There is no god but He: That is the witness of Allah, His angels, and those endued with
knowledge, standing firm on justice (Ali 1934:no page).
Other translations:
God bears witness that there is no god but Him, as do the angels and those who have
knowledge. He upholds justice (Abdel Haleem 2005:35).
Allah (Himself) bears witness (in all Scriptures) that none has the right to be worshipped
except Him alone, so do the angels (in their remembrance of Allah) and the people
with knowledge (in their speeches and books) (Ahmad 2010:74).
11. For in-class discussion: Provide a critical translation assessment of ‫ورﺑُﻜﻢ‬

‫إن اﷲَ رﺑﻲ ﱡ‬ ‫ﱠ‬
51 ‫ ﻓﺎﻋﺒُﺪُوه آل ﻋﻤﺮان‬and comment on the cohesion problem involved and stylistic literalness.
12. For in-class discussion: Provide a critical translation assessment of
(103 ‫اﻷﺑﺼﺎرَ )اﻷﻧﻌﺎم‬ ُ ِ‫وﻫﻮ ﯾُﺪر‬

‫ك‬ َ ُ‫ُﺪر ُﻛ ُﻪ اﻷﺑﺼﺎر‬
ِ ‫ﻻﺗ‬
and comment on the cohesion problem involved and the ST stylistic idiosyncrasy. In the
above ST, we notice the repetition of the same noun ‫ اﻷﺑﺼﺎر‬instead of having an anaphoric
reference pronoun ‫ﻫﺎ‬, i.e., . . . ‫وﻫﻮ ﯾﺪرﻛُﻬﺎ‬, – the attached personal pronoun should have
occurred ‫ُﺪرﻛُﻬﺎ‬
ِ ‫وﻫﻮ ﯾ‬
َ ُ‫ﻻ ُﺗﺪِر ُﻛ ُﻪ اﻷﺑﺼﺎر‬. Provide a translation commentary on different transla-
tions and explain why the same noun ‫ اﻷﺑﺼﺎر‬is employed instead of the personal pronoun
(anaphoric reference pronoun) ‫ﻫﺎ‬.
13. For in-class discussion: Provide a critical translation assessment of
“We learn more by looking for the answer and not finding it than we do from learning
the answer itself” (Lloyd Alexander, American author).
Discuss the translation problem involved in the ST cohesion system. What is the textual
cohesive device used in the ST? Does Arabic require the same cohesive device and why?
We propose the following translation so that we can establish our assessment of the cohe-
sion problem:
‫ )ﻟﻮﯾﺪ‬.‫ﺗﻌﻠﻢِ اﻟﺠﻮابِ ﻧﻔﺴﻪ‬

‫ﻧﺘﻌﻠﻤﻪ ﻣﻦ ﱡ‬
ُ ‫ﻋﻠﯿﻪ ﻣﻤﺎ‬
ِ ‫ﺧﻼل اﻟﺒﺤﺚِ ﻋﻦ اﻟﺠﻮاب وﻋﺪم اﻟﻌﺜﻮر‬
ِ ‫ﻧﺘﻌﻠﻢُ أﻛﺜﺮ ﻣﻦ‬
(‫ ﻛﺎﺗﺐ أﻣﺮﯾﻜﻲ‬، ‫اﻟﻜﺴﻨﺪر‬
Brief points: (i) The translation problem lies in the fact that the ST has verbal substitution
represented by the verbal substitute “do” as a textual cohesive device which substitutes the
main verb “learn”; (ii) Arabic favors to repeat the main verb “learn”; (iii) Arabic uses ‫;ﻧﺘﻌﻠﻤﻪ‬
(iv) the word “than” is translated as ‫ ;ﻣﻤﺎ‬and (v) we have employed in the TT the same tex-
tual cohesive device of reference used in the ST. These are the anaphoric reference cohesive
devices “it, itself ”, which are translated as ‫ ِه‬in ‫ﻋﻠﯿﻪ‬
ِ and ‫ ﻧﻔﺴﻪ‬which refer to “answer” ‫اﻟﺠﻮاب‬.
6 Jargon translation
6.1 Introduction
The study of jargon in the present chapter is primarily concerned with the borrowing through
a translation approach of a foreign expression (a lexical item or a noun phrase). The current
chapter accounts for the creation of a jargon, as a notion, in Arabic and provides a detailed
analysis, with numerous examples, of the different linguistic approaches through which SL
jargon (terminology) is produced in a given TL; how a jargon is born in the TL. We have
proposed eight TL jargon-generation approaches that can be universal mechanisms of high
value to other languages through which an account can be made on how a given jargon is
generated. The semantic relationship between the SL and the TL jargon is also explained.
The discussion deals with whether the literal (foreignization) translation approach, through
phonetic borrowing (transliteration), can always be adopted in the birth (production) of new
jargon, or whether the naturalization (domestication) translation approach, through semantic
borrowing, is an option for the translator to deliver new jargon. The chapter also provides
many recommendations for the creation of new Arabic jargon and how newly adopted lexi-
cal items (jargon) can be disseminated in the Arab countries. This chapter has provided more
than 70 SL jargon with their translations and a thorough analysis of how a new jargon is
born and, most importantly, which type of jargon production approach is employed and why.
6.2 The birth of a jargon

A jargon is defined here as any foreign expression that is non-existent in Arabic and that has
been borrowed through a given jargon production approach. Thus, words like (cloud, pen)
are not considered as jargon because Arabic has already got them (‫ﻗﻠﻢ‬, ‫)ﺳﺤﺎﺑﺔ‬. Thus, a jargon
is a TL word or a noun phrase.
A jargon is referred to as ‫ﻣُﺼﻄﻠﺢ‬/‫إﺻﻄﻼح‬/‫اﻟﻤُﺼﻄﻠﺤﯿﺔ‬/‫ﻋﻠﻢ اﻟﻤُﺼﻄﻠﺢ‬ ُ – a specialized ter-
minology which designates a specific notion of any field of knowledge (science or human
sciences) and may not be understood well without a context. Jargon is a universal lexical
phenomenon, and languages have always borrowed different jargon from each other. The
borrowing of a SL jargon by a TL is attained through different linguistic approaches which
mimic the SL jargon in an attempt to preserve the semantic componential features of the
original jargon and naturalize (domesticate) it in the receptive language, taking into consid-
eration the TL linguistic and cultural norms and values. The newly born jargon can be a lexi-
cal item, a morpheme, or a noun phrase. The creation – or rather, the borrowing – of jargon
from other languages represents the inter-cultural fertilization among both linguistically and
culturally related or unrelated languages.
DOI: 10.4324/9781003268956-7
Jargon translation 221
Seven linguistic approaches are proposed for the creation of a jargon in the TL. Throughout
the discussion, several examples are provided to illustrate the seven linguistic mechanisms
which can be employed to create a new jargon in science or human sciences. The semantic
relationship between the SL jargon and the jargon borrowed by Arabic is explained. Among
the most common linguistic approaches (mechanisms) used in the creation of a new jargon
and loan words in Arabic are phraseological calque, borrowing, and blending. It also deals
with phonetic imitation (transliteration) and semantic matching between the foreign jargon
and the newly coined Arabic jargon.
According to Jakobson (1959), terminology is translated through loan-words or loan-
translations, neologisms or semantic shifts, and finally, by circumlocutions. Thus, in the
newborn literary language of the Northeast Siberian Chukchees, “screw” is rendered as
“rotating nail”, “steel” as “hard iron”, “tin” as “thin iron”, “chalk” as “writing soap”.
As imported linguistic items from different languages, the borrowed literary and scien-
tific jargon enrich the lexical asset of the borrowing language and contribute effectively in
the cultural and linguistic inter-fertilization among languages. The birth of a jargon in any
language represents the linguistic vigor of the borrowing language, the efficiency of its mor-
phological mechanism, and its readiness to borrow different jargon to match the cultural,
literary, and scientific developments worldwide especially during globalization.
The study of jargon and how it is produced in the TL is also related to the creation of
new jargon within the same language (SL). In other words, in both Arabic and English, we
encounter many novel words that have been formed from within the same language; this cat-
egory of same-language jargon (as opposed to borrowed jargon from other languages) also
have certain production mechanisms. This is referred to as word formation processes which
have been dealt with by George Yule (2006). However, this is not our concern in the pre-
sent chapter since we are primarily concerned with borrowed jargon from other languages
through a specific translation approach.
To enhance our understanding of jargon production mechanisms in Arabic, which are
the focus of the present chapter, it is worthwhile to account briefly for the word formation
processes in English.
6.3 Word formation processes

This is an account of the production mechanisms which lead to the creation of new words in
English. In other words, we are dealing with how a new word (a lexical item or a phrase) is
created in English. There are ten word-formation processes:
1 Derivation: English can create new words through affixes or suffixes. We can add pre-
fixes to the beginning of a word, as in “en-”, which can be added to “able” to produce
“enable”. We can add the prefix “mis-” to “lead” to derive “mislead”. We can also add the
prefix “pro-” to “long” to derive “prolong”. Also, we can add the prefix “un-” to “happy”
to produce “unhappy”. We can also add suffixes to the end of a word, as in “-ly”, which
can be added to “nice” to derive “nicely”. We can add the suffix “ful-” to “hope” to derive
“hopeful”. We can add the suffix “-ness” to “happy” to derive “happiness”.
2 Acronyms: In English, we can make an acronym from the initial letters of a group of
words, as in (PC) from (personal computer), (CD) from (compact disk), (UN) from
(United Nations), (NATO) from (North Atlantic Treaty Organisation), (SAM) from
(Surface to Air Missile), and (radar) from (radio detecting and ranging).
3 Backformation: English can create a new word by removing an affix from another word.
For example, through the process of backformation, we produce new words like “resur-
rect”, which was originally “resurrection”, the new word (donate), which was originally
“donation”, and “housekeep”, which was originally “housekeeper”. Also, through the
process of backformation, we produce new verbs like “edit” which was originally “edi-
tor”, the word “babysit” which was originally “babysitter”, and the new word “self-
destruct” which was originally “self-destruction”.
4 Blending: We produce a new word by joining the beginning of one word to the end of
another word. For example, the new word “smog” is produced by blending the begin-
ning of the word “smoke” with the end of the word “fog”. The same process occurs
with blended words like “brunch” which is taken from “breakfast + lunch”, and “motel”
which is a blend from “motor + hotel”. Also, the new expression “Reaganomics” is
created through joining the name “Reagan”, who was an American President to the
economic policy he adopted, which became known as “Reaganomics”.
5 Borrowing: Languages borrow words from each other. Japanese, for example, borrowed
the English words “supermarket” and “radio”. Arabic borrowed the English word “par-
liament”. English borrowed “alcohol” from Arabic, “piano” from Italian, and “yogurt”
from Turkish.
6 Calque: This is also called “loan translation”, which means the literal translation of a
foreign word to another language. A calque is an expression introduced into a TL by
translating it from a SL. For example, we have the English word “skyscraper”. This
word is borrowed by other languages and is translated literally as ‫ﻧﺎﻃﺤﺔ ﺳﺤﺎب‬, mean-
ing “the building which butts the clouds”, “wolkenkratzer” in German meaning “cloud
scraper”, and “un gratteciel” in French meaning “a scrape sky”. In terms of translation
studies, a calque is a form of cultural transposition (the deletion of SL cultural details
and replacing them with TL cultural details) whereby a TL expression is closely mod-
elled on the grammatical structure of the corresponding SL expression; the TL expres-
sion respects the TL syntax (Dickins et al. 2002:31, 233, 235).
7 Clipping: In English, long words can be shortened. If the word has more than one syl-
lable, it can be reduced to a shorter form, as in “Professor”, which is reduced to a shorter
form “Prof ”; “Doctor” is reduced to “Dr”; “laboratory” is reduced to “lab”; “facsimile”
is reduced to “fax”; “influenza” is reduced to “flu”; and “hamburger” is reduced to
“burger”. Long names can also be shortened, like “Elizabeth” is reduced to “Liz”, and
“Robert” is reduced to “Rob”.
8 Coinage: Trade names of products can be used to create new words, as in (Aspirin,
Nylon, Kleenex, Xerox).
9 Compounding: In English, we can join two words together to create a new word. For
instance, we combine “wall + paper” to get “wallpaper”, “text + book” to get “text-
book”, “finger + print” to get “fingerprint”, “sun + burn” to get “sunburn”, and “door +
knob” to get “doorknob”.
10 Conversion: In English, we get conversion when there is a change in the grammatical
function of a word, as in the following cases:
(i) when a noun is used as a verb: For example, words like “paper, bottle, butter, ship” are
nouns. However, through the process of conversion, we can also use these nouns as verbs,
as in “I want to paper my sitting-room walls”, “She bottled the milk”, “Sam buttered the
bread”, “I shipped the goods to China”.
(ii) when a verb is used as a noun: For example, words like “report, walk” are verbs. How-
ever, through the process of conversion, these verbs are also used as nouns, as in “She wrote
a good report”, “I take a long walk every morning”.
(iii) when an adjective is used as a verb: For example, words like “empty, open, dry” are
adjectives. However, through the process of conversion, these adjectives can also be used as
verbs, as in “Mary emptied the bags”, “Liz opened the book”, and “James dried his shirt”.
(iv) when a preposition is used as a verb: For example, the prepositions “down, up” can
be used as verbs “down → to drink” and “up → to increase”. For instance, we say: “Peter
downed three cans of coke” and “They upped petrol prices”.
6.4 Important observations

In the study of jargon, we need to take into consideration the following matters:
1 Consultation with discipline-based experts: Before the translation of any borrowed SL

target and its dissemination to readers, experts of different fields in science and litera-
ture should be consulted. Some jargon cannot be left to the translator alone, and the
translator needs expert advice about the semantic componential features of some SL
jargon – especially scientific and medical jargon. The translator also needs to be fully
aware of the SL culture.
2 The dissemination and unification of the newly born jargon: It is the sole responsibil-
ity of the Arab academies ‫ﻣﺠﻤﻊ اﻟﻠﻐﺔ اﻟﻌﺮﺑﯿﺔ‬
ُ to disseminate the newly borrowed jargon
in science and literature and to inform all outlets of media, the ministries of informa-
tion, the ministries of education, and universities in the Arab countries of any newly
produced jargon in Arabic. This policy will help establish consistent usage of the same
jargon all over the Arab countries and will put an end to the different translations for the
same SL jargon. For instance, the SL jargon “parliament” has found its way into Arabic
with many different translations in different Arab countries, such as ,‫ ﻣﺠﻠﺲ اﻷﻣﺔ‬,‫ﺑﺮﻟﻤﺎن‬
‫ ﻣﺠﻠﺲ اﻟﻨﻮاب‬,‫ﻣﺠﻠﺲ اﻟﺸﻌﺐ‬, and ‫ﻣﺠﻠﺲ اﻟﺸﻮرى‬.
3 Related SL jargon with different concepts: The translator must be well aware of some
SL jargon which designate distinct concepts. In other words, the translator needs to be
fully aware of the distinction between deceptively similar SL concepts represented by
distinct SL jargon. For instance, the jargon “supermarket” is different from the jargon
“department store”. A translation of context-based meaning provides us with two dis-
tinct jargon in Arabic: ‫ أﺳﻮاق ﻏﺬاﺋﯿﺔ‬and ‫ﻣﺘﺠﺮ ﻣﻼﺑﺲ‬.
4 Change in some SL jargon: The translator must be aware of the fact that some SL jargon
have changed and acquired different labels due to technological or scientific develop-
ments. However, the concepts and componential semantic features of such jargon have
remained almost the same. For instance, the jargon “bicycle/bike” has acquired a novel
label and a different mechanical operational method, as in “motorcycle/motor-bike”.
Then, during the third phase of engineering development, we get the jargon “pushbike”,
“scooter”, and more recently we encounter the new jargon “e-scooter”.
5 Semantically oriented prefixes and suffixes: The translator must be fully aware of the SL
prefixes and suffixes and their impact on the meaning of the SL jargon. The translator
also needs to know the morphological derivation processes of Arabic. The meanings of
prefixes and suffixes are listed below:
(i) The prefix “inter-” as in “inter-continental missile”: The meaning of this prefix is ‫ﻋﺎﺑﺮ‬
and therefore we can produce a new Arabic jargon ‫ﺻﺎروخ ﻋﺎﺑﺮ ﻟﻠﻘﺎرات‬, based on the
semantic componential features of the SL jargon, which means a missile that can be
launched from one continent and can reach other continents.
(ii) The prefix “inter-” meaning ‫ ﺑﯿﻦ‬as in “inter-city train”, whose meaning, based on anal-
ogy with the above first prefix meaning, is ‫ ;ﺑﯿﻦ‬thus, we get ‫ – ﻗﻄﺎر ﺑﯿﻦ اﻟﻤﺪن‬travelling
to different cities “it travels from one city to another”.
(iii) The prefix “inter-” meaning ‫ﺑﯿﻦ‬, as in “inter-sentential coherence”, whose translation is
‫اﻟﺘﺮاﺑﻂ ﺑﯿﻦ اﻟﺠﻤﻞ‬, meaning the concepts among different sentences that occur consecu-
tively one after another.
(iv) The prefix “inter-” meaning ‫ اﻟﻮﺳﯿﻂ‬as in “inter-language”, whose translation is ‫اﻟﻠﻐﺔ‬
‫ – اﻟﻮﺳﯿﻄﺔ‬in applied linguistics ‫ اﻟﻠﻐﺔ اﻟﻮﺳﯿﻄﺔ ﺑﯿﻦ اﻟﻠﻐﺔ اﻷم واﻟﻠﻐﺔ اﻟﻤﻜﺘﺴﺒﺔ‬meaning
“the intermediary language between the mother language and the acquired ‘second’
language”.
(v) The prefix “extra-” meaning ‫أﻟﻼ‬ ‫ ﱠ‬،‫“ ﻏﯿﺮ‬not, other than”, as in “extra-curricular activi-
ties”, whose translation is ‫اﻟﻼﺻﻔﯿﺔ‬ ‫اﻷﻧﺸﻄﺔ ﱠ‬, and whose back-translation is “the activities
which are not ‘other than’ those taken in the classroom”. It is important to note that the
prefix “extra-” should be hyphenated.
(vi) The suffix “-less” as in the jargon “wireless”, whose translation is ‫ ;ﻻﺳﻠﻜﻲ‬the meaning
of the suffix “-less” is “no/without”.
6.5 Types of jargon

Based on our empirical investigation of the SL jargon that have been borrowed by Arabic,
we can claim that there are three different types of jargon:
1 One-word jargon: This is a single-word jargon like “parliament” and “capital”.

2 Noun phrase jargon: This is made up of two or more words which function as a noun
phrase like “skyscraper”.
3 Acronyms: This type of jargon is made up of the initial letters of words, like (UN –
United Nations) or (NATO – North Atlantic Treaty Organization).
6.6 Jargon production approaches

This section is concerned with the mimicking mechanisms through which the translator cre-
ates a new TL jargon, taking into consideration the TL grammatical, lexical, morphological,
stylistic, and cultural norms in an attempt to domesticate and remove the smell of foreign-
ness of the TT.
We have designed eight jargon production approaches: (i) mimicking the function of the
SL jargon, (ii) mimicking the event to which the SL jargon refers, (iii) mimicking the shape
of the SL jargon, (iv) mimicking the operational method of the SL jargon, (v) mimicking the
sound of the SL jargon, (vi) mimicking the semantic features of the jargon, (vii) blending,
and (viii) joint approach. These are discussed below.
1. Mimicking the function of the SL jargon: The Arabic word formation process of
derivation ‫ اﻹﺷﺘﻘﺎق‬has been employed in the production of the TL jargon. This jargon pro-
duction approach is concerned with the accurate transfer of the SL jargon function; what
the jargon does, as in “cash machine/cash point”, which are transferred to Arabic as ‫ﺻﺮّاف‬
based on the morphology of the verb ‫ف‬ َ ‫ﺻ َﺮ‬ َ and on its function of giving cash to the customer.
Similarly, the Arabic word formation process of derivation ‫ اﻹﺷﺘﻘﺎق‬has been employed in
the production of the TL jargon ‫ ﻣُﺠﻤﺪة‬,‫ﺛﻼﱠﺟﺔ‬, and ‫ﻏﺴﺎﻟﺔ‬ ‫ ﱠ‬, which are morphologically related
to and derived from the verbs ‫ﺟ َﻤ َﺪ‬
َ ,‫ﺞ‬
َ ‫ َﺛَﻠ‬, and ‫ﻞ‬
َ‫ﺴ‬
َ‫ﻏ‬
َ , respectively. Thus, we have Arabic jargon
which perform the functions of ‫ ﺗﺠﻤﯿﺪ‬,‫ﺗﺜﻠﯿﺞ‬, and ‫ﻏﺴﯿﻞ‬.
Also, the jargon “car”, which is transferred to Arabic as ‫ ﺳﯿﺎرة‬based on the morphology
of the verb ‫ﺳﺎر‬
َ since ‫ اﻟﺴﯿﺎرة‬performs the function of moving fast ‫ اﻟﺴﯿﺮ ﺑﺴﺮﻋﺔ‬and moving
people. Based on mimicking the function of the SL jargon “facsimile, fax”, which perform
the photocopying of documents, the Jordanian Academy has adopted the jargon ‫ ﻧﺎﺳﻮخ‬rather
than mimicking their sounds (transliteration) ‫ ﻓﺎﻛﺲ‬،‫اﻟﻔﺎﻛﺴﯿﻤﺴﻠﺲ‬. Morphologically, the TT
jargon ‫ اﻟﻨﺎﺳﻮخ‬is based on the morphological pattern ‫ﻓﺎﻋﻮل‬, which designates the name of a
machine ‫ أﺳﻢ اﻵﻟﺔ‬and stylistically designates the rhetorical device of hyperbole. However,
the TL jargon ‫ اﻟﻔﺎﻛﺲ‬is more commonly used in the Arab countries than ‫اﻟﻨﺎﺳﻮخ‬. The opera-
tional function of the SL jargon “photocopier” is translated to Arabic as ،‫ﻣﺎﻛﻨﺔ ﺟﻬﺎز ﺗﺼﻮﯾﺮ‬
‫ﺟﻬﺎز ﻧﺴﺦ اﻟﻮﺛﺎﺋﻖ‬. The transfer of the SL jargon “ice cream” to Arabic as ‫ُﺮﻃﺒﺎت‬ ‫ ﻣ ﱢ‬is also based
on the function performed by the “ice cream”, which is to make the consumer feel cool (liter-
ally, to moisten the body from the heat). Thus, morphologically, it is related to the verb ‫ﺐ‬ َ ‫رﻃ‬
‫ﱠ‬
“to moisturize”, and grammatically it is an active participle which semantically designates
something is the Agent “doer” of the action of ‫“ ﺗﺮﻃﯿﺐ‬moisturizing” the body. However,
the jargon “ice cream” is at times translated as ‫ﻣُﺜﻠﱠﺠﺎت‬, which literally means “to something
has become like ice” – morphologically derived from ‫ﺛﻠﺞ‬ ٌ “ice”. Also, “ice cream” has been
transferred to Arabic through the mimicking of its constituent sounds (transliteration) as
‫آﯾﺲ ﻛﺮﯾﻢ‬.
The jargon “computer” is a unique example of how its alternative function-based Arabic
jargon ‫ ﺣﺎﺳﺐ‬،‫ ﺣﺎﺳﻮب‬has been molded on Arabic morphology, where we have the verb
‫“ ﯾُﺤَﻮﺳِﺐ‬to computerize”, and the passive participle ‫“ اﺳﻢ ﻣﻔﻌﻮل ﻣُﺤﻮﺳَﺐ‬computerized”. On
the mimicking of the sounds of “computer”, see point (v) below.
Awareness of the SL culture is a prerequisite for the accurate translation of some SL jar-
gon, as in “social benefits” and “child benefits”. In the United Kingdom, “social benefits”
are paid to the unemployed or to people who are on low pay. Thus, their function is “to help
the needy by the state”. To apply the mimicking of the function of the SL jargon, we get
‫ اﻟﻤﻌﻮﻧﺔ اﻟﺤﻜﻮﻣﯿﺔ‬،‫اﻟﻀﻤﺎن اﻹﺟﺘﻤﺎﻋﻲ‬. The same applies to “child benefits”, which is a four-
weekly salary to the child from the date of birth till he/she is under 16 years old. Thus, the
TL jargon is ‫ُﺨﺼﺼﺎت اﻟﻄﻔﻞ‬ ‫ ﻣ ﱠ‬،‫ﻣُﺮﺗّﺐ اﻟﻄﻔﻞ‬. Similarly, there is the SL jargon “zebra cross-
ing”, which is a type of pedestrian crossing marked with black and white stripes on the road
surface, resembling the coat of a zebra, to warn drivers that there may be pedestrians cross-
ing or waiting to cross the road. Having understood the function of these stripes, we can
produce the TL jargon based on mimicking the function of the SL jargon. Thus, we propose
‫ﻣﻨﻄﻘﺔ ﻋﺒﻮر ﻣﺸﺎة‬. This is a translation based on one of the following translation approaches:
communicative, dynamic equivalence, natural, acceptable, instrumental, or faithful. These
translation approaches take into consideration the contextual intended meaning of the ST in
order to provide a comprehensible TT to its audience with an acceptable natural TL style.
These translation approaches aim at complete naturalness of the TT; to naturalize the TT and
reduce its foreignness. The above translation interpretively resembles the original without
unnecessary processing effort on the part of the TL reader.
One may wonder why we have not produced the TL jargon based on mimicking the shape
of the SL jargon. The black and white stripes on the road surface do not help produce an
accurate translation of “zebra crossing”. We may end up getting translations like ‫اﻟﻌﺒﻮر‬
‫ ﻣﻦ ﻣﻨﻄﻘﺔ اﻟﺤﻤﺎر اﻟﻮﺣﺸﻲ‬or ‫ُﺨﻄﻄﺔ‬ ‫اﻟﻌﺒﻮر ﻣﻦ اﻟﻤﻨﻄﻘﺔ اﻟﻤ ﱠ‬, which are over-translations, out of
context and are based on one of the translation approaches like literal, formal equivalence
(source-oriented), paraphrase, and exegetical.
Mimicking the function of the SL jargon approach is also adopted in the production
of the SL jargon “thermal camera”, whose function is to gauge the person’s temperature
‫ ﺣﺮارة‬during the Covid-19 pandemic. We have taken the same function and proposed the
translation ‫اﻟﻜﺎﻣﯿﺮا اﻟﺤﺮارﯾﺔ‬. Similarly, the SL jargon “warship, destroyer” are translated as
‫ُﺪﻣﺮة ﺣﺮﺑﯿﺔ‬‫ ﻣ ﱢ‬،‫ﺳﻔﯿﻨﺔ ﺣﺮﺑﯿﺔ‬, which is based on mimicking the military function each jargon
performs.
The military jargon “surrogate aircraft” appeared in The Daily Express on 14 July 2019.
We recommend the translation ‫اﻟﻄﺎﺋﺮة اﻟﻤﻘﺎﺗﻠﺔ اﻟﺒﺪﯾﻠﺔ‬. Because this is a drone, I have taken
into consideration the mimicking function of the SL jargon approach. Its model is Skyborg,
and it will replace fighter jets. Therefore, having understood what the drone’s military func-
tion is, I can continue with translating the full name of the drone. Thus, I must add ‫اﻟﻤﻘﺎﺗﻠﺔ‬
‫اﻟﺒﺪﯾﻠﺔ‬. Because the word “drone” is not used in the ST, I cannot use the expression ‫ﻃﺎﺋﺮة‬
‫ُﻣﺴﯿﱠﺮة‬. However, we can also recommend an over-translation ‫اﻟﻄﺎﺋﺮة اﻟﻤُﺴﯿّﺮة اﻟﻤُﻘﺎﺗﻠﺔ اﻟﺒﺪﯾﻠﺔ‬
of the jargon “surrogate aircraft” after we have read the full news report about this drone.
The reason why we have adopted mimicking the function of the SL jargon approach in the
production of a new jargon in Arabic is due to the fact that we have considered the drone’s
military function, which is “fighting”. The reason for our choice of the word ‫ اﻟﺒﺪﯾﻠﺔ‬is based
on the procedure of analogy. Let us also consider the SL jargon “surrogate mother”, which
appeared in 1985–1986 in Britain when a woman got pregnant through the fertilization of the
egg taken from another woman. When the pregnant woman gave birth, the second woman
took the baby as her own baby and was considered as its real mother. As for the first woman,
she was a “surrogate mother” – she only carried the egg in her womb for nine months and
after she gave birth, she passed on the baby to the other woman. Thus, the jargon “surrogate
mother” is translated as ‫اﻷم اﻟﺒﺪﯾﻠﺔ‬. By analogy, we can claim that the jargon “surrogate
aircraft” is translated as ‫اﻟﻄﺎﺋﺮة اﻟﻤﻘﺎﺗﻠﺔ اﻟﺒﺪﯾﻠﺔ‬, because it has undertaken the same military
function of the other ordinary aircraft fighter.
The SL jargon “seatbelt” is another example of mimicking the function of the SL jargon
approach in the production of a new jargon in Arabic. Through the function of the SL jargon
and the word-for-word literal translation, the new TL jargon ‫ ﺣِﺰام اﻷﻣﺎن‬has been produced.
Additionally, we encounter the SL jargon “Chief Whip” in the UK House of Com-
mons, which is SL-culture-based. The Chief Whip in the parliament undertakes the role
of coordination. Each party in the House of Commons has a Chief Whip whose role is to
coordinate among the party members he/she belongs to, to make sure that a large number
of Members of Parliament (MPs) vote for their own party on a given bill after it has been
discussed, and to send to his/her MPs the parliament agenda within the same week. Hav-
ing considered the above roles of the Chief Whip, we can propose the TL jargon ‫ﻨﺴﻖ‬ ‫ﻟﻤ ﱢ‬
ُ‫ا‬
‫اﻟﺒﺮﻟﻤﺎﻧﻲ ﻟﻠﺤﺰب‬.
Similarly, the SL jargon “radio” has been produced in Arabic as ‫ ﻣِﺬﯾﺎع‬based on mimicking
the function of the broadcasting machine. The radio’s function is to tell the news. See point
(iv) for the other approach used for this jargon.
The SL jargon “food processor, blender” are kitchen equipment whose purpose (func-
tion) is mixing, grinding, chopping, and liquidizing fruits and vegetables (food). Thus, we
benefit from the words “mixing” and “liquidizing” to mimic the operational method of the
SL jargon “food processor, blender”, and can produce the TL jargon ‫َﺧﻼﱠﻃﺔ‬/‫ ﺧَﻼﱠط‬and ‫ﺧَﻔﱠﺎﻗﺔ‬,
respectively.
Also, the SL military jargon “pre-emptive attack” is transferred to Arabic as ‫ُﻫﺠﻮم‬
‫ ﻫُﺠﻮم اﺳﺘﺒﺎﻗﻲ‬،‫ إﺟﻬﺎﺿﻲ‬، or ‫ﻫُﺠﻮم إﺣﺒﺎﻃﻲ‬, where a touch of imagery is involved. This trans-
lation is based on the mimicking of the function (purpose) of such an attack – to pre-empt,
to abort the attack being planned by the enemy.
Other SL jargon whose translation has been based on mimicking their function are the
SL jargon “fridge” and “freezer”. It is worthwhile to note that the Arabic word formation
process of derivation ‫ اﻹﺷﺘﻘﺎق‬has been employed in the production of the TL jargon ‫ﺛﻼﺟﺔ‬ ‫ﱠ‬
and ‫ﻣُﺠﻤﱢﺪة‬, which are morphologically related to and derived from the verbs ‫ﺞ‬ َ ‫ َﺛَﻠ‬and ‫ﺟ َﻤ َﺪ‬
َ,
respectively. Thus, the new Arabic jargon reflect the function of each machine.
2. Mimicking the event to which the SL jargon refers: This jargon production approach
is concerned with studying the semantic componential features of the SL jargon, as in “ethnic
cleansing”, which appeared during the Bosnia and Herzegovina conflict in 1992–1995. The
semantic analysis of the jargon reflects a racist connotative meaning because the Serbian
army was trying to eliminate any ethnic existence from Bosnia and Herzegovina. For the
Serbian army, the operation was highlighted by “cleansing” the Muslims from Bosnia and
Herzegovina who were considered as “unwanted”. Thus, the expression “cleansing” has
the connotative meaning of “cleaning from germs”, just like Dettol is used domestically to
cleanse the germs from kitchen surfaces. Thus, the people from Bosnia and Herzegovina
were labelled by the Serbian army as similar to “germs”. The SL jargon has been wrongly
used by European and Arab media until the present time without realizing its racist conno-
tative undertone. The accurate translation should be based on the jargon’s innate semantic
features and the event during which it was formed. Thus, we propose the translation of the
synonym of the jargon, which is “genocide”. Therefore, the SL jargon “ethnic cleansing”
should be produced in Arabic as ‫اﻹﺑﺎدة اﻟﺠﻤﺎﻋﯿﺔ‬.
Similarly, the SL jargon “colonization/colonizer” was translated wrongly until the present
time to Arabic as ‫ﻣُﺴﺘَﻌﻤِﺮ‬/‫ إﺳﺘﻌﻤﺎر‬and ‫ﺗﺒﺸﯿﺮ‬/‫ُﻣﺒﺸﱢﺮ‬, which are false friends. For more details
on false friends, see Chapter One, Section 1.4, Example 4.
British and the French colonizers introduced the idea that they were not occupiers of the
Arab countries but rather were there to develop and re-build these countries. The jargon
‫ﻣُﺴﺘﻌﻤِﺮ‬/‫ إﺳﺘﻌﻤﺎر‬were based on Qur’anic intertextuality:
‫واﺳﺘﻌﻤﺮﻛُﻢ ﻓﯿﻬﺎ‬
َ ِ
‫اﻷرض‬ ‫ﻫﻮ أﻧﺸﺄﻛﻢ ﻣﻦ‬
He has produced you from the earth and made you settle down in it, Q11:61.
where the verb ‫ﺮ‬ َ ‫إﺳﺘﻌﻤ‬

َ “to enable someone settle down somewhere” is employed in the
Qur’an with a positive connotative meaning. Thus, based on the innate semantic features
of the jargon and the event during which the SL jargon was formed, the accurate translation
should be ‫ﻣُﺤﺘَﻞ‬/‫إﺣﺘﻼل‬.
Additionally, the jargon “demonstration/demonstrator” designates an event during which
people march in the street or gather in major squares in either support of or in protest
against someone or something. To mimic this event in Arabic, we can produce the TL jargon
‫ﻣُﺘﻀﺎﻫﺮ‬/‫ﻣُﻀﺎﻫﺮة‬. Similarly, the scientific SL jargon “moonshot” also designates an event.
The translation should be based on the semantic componential features of the jargon. The
SL jargon refers to a spacecraft mission to the moon and most importantly the moment the
taking-off of the spacecraft event takes place after the spacecraft has just left the launching
pad ‫ﻣﻨﺼﱠﺔ اﻹﻃﻼق‬, leaving behind a thick cloud of smoke. Having understood the SL event
and its semantic features, we are now able to produce a TL jargon ‫ﻟﺤﻈﺔ إﻃﻼق ﻣﺮﻛﺒﺔ ﻓﻀﺎﺋﯿﺔ‬,
since the SL jargon focuses on the moment of the taking-off of the spacecraft. For this rea-
son, we use ‫“ ﻟﺤﻈﺔ‬the moment”.
The Covid-19 pandemic which began in December 2019, introduced to the broader pub-
lic new SL medical jargon – the disease “coronavirus”. However, at the beginning, the TL
jargon was based on the place where the virus lives – which parts of the body are attacked
by the virus. Since the coronavirus attacks the human respiratory system, the TL jargon has
been produced as ‫ﻣﺮض اﻟﺠﻬﺎز اﻟﺘﻨﻔﺴﻲ‬, whose back-translation justifies the mimicking of the
event which the SL jargon refers to “the disease of the respiratory system”; the place where
the disease takes place. However, the latter TL jargon has quickly been replaced in the Arab
media by mimicking the sounds (transliteration) of the SL jargon ‫ﻓﯿﺮوس ﻛﻮروﻧﺎ‬.
Similarly, the jargon “global warming” designates an event during which there is rapid
increase in Earth’s average surface temperature due to the greenhouse gases emitted by peo-
ple burning fossil fuels that pump carbon dioxide (CO2). Thus, based on the semantic com-
ponential features of the jargon, “global warming” has been translated as ‫اﻹﺣﺘﺒﺎس اﻟﺤﺮاري‬.
3. Mimicking the shape of the SL jargon: This jargon production approach is concerned
with the accurate transfer of the SL jargon shape, as in the military jargon “mortar”, whose
semantic componential features are “a portable muzzle-loading weapon having a tube short
in relation to its caliber that is used to throw bombs at high angles”. However, in Arabic, we
have a kitchen device called ‫ﻫﺎون‬, whose semantic componential features are a sturdy porta-
ble vessel in which seeds (material) are crushed with a pestle. The shape of this seed-crushing
mortar is round and has a tube-shape. In terms of the TL jargon production approach based
on mimicking the shape of the SL jargon, we consider the expressions that have occurred in
the definition of the two devices (the military device and the kitchen device). These shape-
based words include “muzzle, tube, caliber”. If we consider the shape-based words in the
kitchen device, we are concerned with “vessel, round, tube-shaped”.
Also, in terms of shape, we can observe close similarity between the semantic features of
the military device and those of the kitchen device. Thus, Arabic has produced military jar-
gon ‫ ﻫﺎون‬based on mimicking the shape of the SL military device. Sometimes, we find ‫ﻣﺪﻓﻊ‬
‫ﻫﺎون‬, where the expression ‫“ ﻣﺪﻓﻊ‬cannon” is added to the TL military jargon.
Similarly, the SL jargon (skyscraper) is defined as “a high-rise building that has over
40 floors and is taller than approximately 150m ‘492ft’”. Having considered the semantic
componential features of the jargon “skyscraper”, we need to focus on the words “high-rise
building, 150m high”. Having looked at pictures of skyscrapers and their major features, we
can mimic the shape of the jargon – not what it is used for. Since the building is extremely
high, stylistically, we can employ the rhetorical device of imagery to mimic the shape of the
SL jargon. Thus, we employ the TL jargon production approach of shape and produce ‫ﺤﺔ‬ ُ ‫ﻧﺎﻃ‬
ِ
‫ﺳﺤﺎب‬. Our decision is based on the above semantic details on the SL jargon.
It is worthwhile to note that the literal word-for-word translation of “skyscraper” is
‫ِﻄﺔ ﺳﻤﺎء‬
ُ ‫ﻛﺎﺷ‬. However, the back-translation of the TL jargon ‫ﻧﺎﻃﺤ ُﺔ ﺳﺤﺎب‬ِ is “the butter
of clouds”, where the active participle noun ‫ ﻧﺎﻃِﺤﺔ‬derived from the verb “to butt, i.e., to
ram” is employed plus the object plural noun ‫ ﺳﺤﺎب‬meaning “clouds”. Therefore, we can
observe that the TL jargon has deleted all the SL jargon elements. Thus, in the production
of the TL jargon ‫ِﺤﺔ ﺳﺤﺎب‬ ُ ‫ﻧﺎﻃ‬, we have adopted the through translation approach known
as calque or loan translation, which is a type of literal translation where TL grammar is
observed and the SL-specific features are replaced with TL-specific features. Thus, through
translation is similar to cultural transposition where the SL “sky” is replaced with TL ‫ﺳﺤﺎب‬
“clouds”, and SL “scraper” is replaced with TL ‫“ ﻧﺎﻃِﺤﺔ‬butter (from the verb ‘to butt’) ram-
mer”. These translation approaches also aim at complete naturalness of the TL jargon; to
naturalize and domesticate the TL jargon and reduce its foreignness. The new TL jargon
interpretively resembles the original without unnecessary processing effort on the part of
the TL reader.
Another example of mimicking the shape of the TL jargon is “tongue”. Let us consider
the semantic details of this jargon: The seat belt has a buckle and a “tongue” which is made
of metal and which fits into the buckle to secure the seat belt. The “tongue” at the end of
the seat belt goes into the buckle, which secures and releases the metal tongue. Having seen
the picture of the seat belt “tongue” and read its semantic details, we are now in a position to
produce the TL jargon ‫ﻟﺴﺎن ﻣﻌﺪﻧﻲ‬ٌ based on mimicking the shape of the SL jargon.
Let us consider the SL jargon related to road traffic system adopted in Britain: (i) “dual
carriageway/divided highway”, and (ii) “single carriageway/undivided highway”. Having
considered the semantic details of the above SL road traffic system jargon, we can propose
the translation and the new TL jargon: (i) ‫ ﻃﺮﯾﻖ ﻣُﺘﻌﺎﻛﺲ اﻹﺗﺠﺎه‬and (ii) ‫ﻃﺮﯾﻖ ﺑﺈﺗﺠﺎه واﺣﺪ‬,
whose back-translations are: (i) “a road with opposite directions” and (ii) “a road with a sin-
gle direction”. The production of the TL jargon is based on the shape of the road. Based on the
above semantic componential details on the SL jargon, we need the translation approaches
such as the communicative, dynamic equivalence, cultural transplantation, natural, accept-
able, instrumental, or faithful. These translation approaches take into consideration the con-
textual intended meaning of the SL jargon in order to provide a comprehensible TL jargon to
its audience. These translation approaches aim at complete naturalness of the TL jargon; to
naturalize and domesticate the TL jargon, reduce its foreignness, and resemble the original
without unnecessary processing effort on the part of the TL reader. However, it is worthwhile
to note that in our production of the TL jargon, we have missed significant details which
distinguish between the two types of roads: (i) “dual carriageway/divided highway” and
(ii) “single carriageway/undivided highway”. In the UK, these two types of road are dif-
ferentiated through the middle island separating the two roads, the speed limit of each road,
the type of street lightening on the side of each road, and the height of the street light posts.
Such road system features do not exist in the Arab countries. Thus, these features are SL
culture-specific.
Some SL-shape-based jargon have overlaps in Arabic. Thus, Arabic needs to adopt the
exegetical translation approach, where an additional word is added to TL jargon to differ-
entiate between the two TL jargon, as in “airplane” and “aircraft”. Based on mimicking the
shape of the SL jargon, Arabic has ‫ﻃﺎﺋﺮة‬. However, the semantic distinction between “air-
plane” and “aircraft” has not been captured by the TL jargon ‫ﻃﺎﺋﺮة‬. Thus, we need to use the
exegetical translation approach to produce ‫ ﻃﺎﺋﺮة ﻧﻘﻞ‬and ‫ﻃﺎﺋﺮة ﺣﺮﺑﯿﺔ‬.
4. Mimicking the operational method of the SL jargon: This jargon production approach
is concerned with the accurate transfer of the operational mechanism of an expression, as in
the SL jargon “blending”, whose translation to Arabic is based on how this expression works
in language – as a word formation process. Thus, we have the TL jargon ‫اﻟﻨﺤﺖ‬.
Other SL jargon whose translation has been based on mimicking their operational method
are “satellite”, “drone”, and “submarine”, which are transferred to Arabic as ,‫ﻗﻤﺮ ﺻﻨﺎﻋﻲ‬ ٌ
‫ﻣُﺴﯿﱠﺮة‬, and ‫ﻏﻮﱠاﺻﺔ‬, respectively. However, we need to make the following observations:
(i) The TL jargon ‫ﻗﻤﺮ ﺻﻨﺎﻋﻲ‬ٌ is based on mimicking the operational method of the SL jar-
gon “satellite”, which rotates around the Earth. However, the TL jargon ‫ﻗﻤﺮ ﺻﻨﺎﻋﻲ‬ ٌ mimics
both “satellite” and the “moon”, which both rotate around the Earth. In other words, it is the
semantic feature of rotating around the Earth that is taken into consideration in the produc-
tion of the Arabic jargon.
(ii) The Arabic word formation process of derivation ‫ اﻹﺷﺘﻘﺎق‬has been employed in the
production of the TL jargon ‫ﻏﻮاﺻﺔ‬ ‫“ ﱠ‬submarine”, which is morphologically related to and
derived from the verb ‫ﻏﺎص‬َ “to dive”. The SL military jargon “radio” has also been pro-
duced in Arabic as ‫ ﺟﻬﺎز إرﺳﺎل واﺳﺘﻘﺒﺎل ﻻﺳﻠﻜﻲ‬، ‫ ﺟﻬﺎز ﻻﺳﻠﻜﻲ‬based on mimicking the
operational method of the communication equipment. The back-translation explains this
“equipment without wires/equipment for sending and receiving without wires”. See the first
jargon production approach (function) used for the translation of the jargon “radio”.
Over time, some SL jargon change their names and, thus, their semantic componential
features – although, technically speaking, they remain having the same method of opera-
tion, as in “bicycle, bike”. We next encountered the SL jargon “motorcycle, motor-bike”,
then the jargon “pushbike”, then “scooter”, and then very recently the jargon “e-scooter”.
Through mimicking the mechanism operating these jargon, the TL jargon have been pro-
duced as ‫دراﺟﺔ ﻫﻮاﺋﯿﺔ‬‫ ﱠ‬، ‫دراﺟﺔ‬‫ ﱠ‬for “bicycle”. Since it does not have an engine, we find the
exegetical translation approach where an additional expression ‫ ﻫﻮاﺋﯿﺔ‬appears in the TL
jargon. Since “motorcycle, motor-bike” have an engine which operates by petrol and smoke
is generated, Arabic uses the jargon ‫درﱠاﺟﺔ ﻧﺎرﯾﺔ ﺑُﺨﺎرﯾﺔ‬, which is an exegetical translation
approach where the additional expression ‫ ﻧﺎرﯾﺔ ﺑُﺨﺎرﯾﺔ‬appears in the TL jargon. The smoke
from exhaust of the “motorcycle, motor-bike” has misled the translator who inadvertently
provided ‫ ﺑُﺨﺎرﯾﺔ‬wrongly taking the smoke for “steam” ‫ﺑُﺨﺎر‬. As for the SL jargon “push-
bike”, we can propose the translation ‫دراﺟﺔ اﻟﺮِﺟِﻞ ﻟﻸﻃﻔﺎل‬‫ ﱠ‬, since it is specifically for chil-
dren who use one of their legs to push the bike. Thus, we have employed the exegetical
translation approach and added the details ‫اﻟﺮِﺟِﻞ ﻟﻸﻃﻔﺎل‬. However, the novel equipment
is “e-scooter”, which we translate as ‫اﻟﺪراﺟﺔ اﻷﻟﻜﺘﺮوﻧﯿﺔ‬‫ ﱠ‬where the initial “e” stands for
“electronic”. Thus, the SL jargon has been produced through a combination of two jargon
production approaches: the mimicking of the operational method (in this case, an electronic
method of operation) and the mimicking of the sounds (transliteration) of the SL jargon
‫اﻷﻟﻜﺘﺮوﻧﯿﺔ‬.
Similarly, we have encountered the TL jargon ‫ اﻟﺤﺎﻓِﻠﺔ اﻟﻤِﻔﺼَﻠﯿﺔ‬for the new SL jargon
“bendy bus/articulated bus”, based on the fact that this type of public transport bus is long
and characterized by its method of operation comprising two or more rigid sections linked
by a pivoting joint (articulation). The short wheelbase of the front half of the vehicle gives
good maneuverability in tight spaces, allowing the large articulated bus to negotiate narrow
roads. See the picture below.
‫اﻟﺤﺎﻓﻠﺔ‬
ِ ) ‫ﯾﻘﺎﺑﻠﻪ ﻓﻲ اﻟﻌﺮﺑﯿﺔ اﻟﻤُﺼﻄﻠﺢ‬
ُ ‫“ اﻟﺬي‬articulated ‘bendy’ bus” ‫اﻟﺼﻮرة أﻋﻼه ﻟﻠﻤﺼﻄﻠﺢ‬
.(‫اﻟﻤِﻔﺼَﻠﯿﺔ‬
5. Mimicking the sound of the SL jargon: This jargon production approach is concerned
with how a SL jargon is transferred phonetically (transliterated) and adapted to the TL mor-
phology. This SL jargon production approach is related to the cultural borrowing, naturaliza-
tion, and and transference translation approaches, where the SL jargon is transferred pho-
netically (transliterated) and adapted to the TL morphology, and where the SL expression is
transferred verbatim into the TL by a transliteration; phonetically introduced in the TL. We
encounter a large number of phonetically based jargon used in Arabic, as in “computer” and
the novel jargon “selfie”. However, the jargon “computer” has also been produced accord-
ing to mimicking its function, as discussed in point (i) above. We can observe two types of
phonetically based Arabic jargon:
(i) onomatopoeic TL jargon: For instance, when the “missile” is fired, it produces a
shrieking “whistling” sound which Arabic has turned into a TL jargon ‫ﺻﺎروخ‬. This TL
jargon is based on the Arabic word formation process of derivation ‫اﻹﺷﺘﻘﺎق‬, and is morpho-
logically related to the verb root ‫خ‬َ ‫ﺻ َﺮ‬
َ “to shout loudly, to shriek”. Another sound-based
TL jargon can be found in “twitter/tweet”, which have been translated as ، ‫ﺗﻐﺮﯾﺪ ﺗﻐﺮﯾﺪة‬
‫ ﻣ ﱢ‬using the jargon production approach of mimicking the onomatopoeic bird’s intrinsic
‫ُﻐﺮد‬
sounds of tweeting “singing”, rather than the intrinsic sounds (transliteration) of the SL
jargon. The same applies to the Iraqi jargon ‫ ﺷِﺨﱠﺎﻃﺔ‬for the SL jargon “a box of matches”,
whose standard Arabic translation is ‫ﻋِﻠﺒﺔ ﻛﺒﺮﯾﺖ‬. However, ‫ ﺷِﺨﱠﺎﻃﺔ‬is an onomatopoeic Iraqi
TL jargon due to the noise the stick of matches makes when you strike it against the coarse
surface of the box.
(ii) mimicking the intrinsic sounds of the SL jargon (transliteration): There are many
SL jargon which have been borrowed by Arabic through their intrinsic sounds, such as
“computer”, “selfie”, “twitter”, “WhatsApp”, “oxygen”, “corona”, “virus”, “chlorophyll”,
“radar”, “aluminum”, “sodium”, and “cholesterol”. This jargon approach is based on the
naturalization translation approach, where a SL word is transferred phonetically (transliter-
ated) and adapted to the TL morphology. For more details on this translation approach, see
Chapter 1, Section 1.5, point 11.
Acceptability by the Arab reader plays a major role in the proliferation of some of the
above sound-based TL jargon borrowed from English. For instance, the jargon “radar” is
more acceptable and more widely used than its accurately translated form ‫اﻟﻜﺸﻒ وﺗﺤﺪﯾﺪ‬
ِ ‫ﻧﻈﺎم‬
ُ
‫اﻟﻤﺪى‬, which is produced through mimicking the method of operation jargon approach. The
same applies to “television”, which is transliterated as ‫ ﺗﻠﻔﺰﯾﻮن‬and has been accepted, instead
of ‫اﻟﻤﺮأي‬, whose back-translation is “what can be seen”. More examples include “chlo-
rophyll”, which is accepted in its transliterated form ‫ ﻛﻠﻮروﻓﯿﻞ‬instead of its translated as
‫“ ;اﻟﺼِﺒﻐﺔ اﻟﺨﻀﺮاء‬helicopter”, which is widely used as ‫ ﻫﻠﯿﻜﻮﺑﺘﺮ‬instead of ، ‫ﻃﺎﺋﺮة ﻣﺮوﺣﯿﺔ‬
‫ ﱠ‬، ‫ ﻋﻤﻮدﯾﺔ‬، ‫ ;ﺳﻤﺘﯿﺔ‬and also the SL jargon “ice cream”, which has been transferred to
‫ﻃﻮاﻓﺔ‬
Arabic through the mimicking of its constituent sounds (transliteration) – ‫ آﯾﺲ ﻛﺮﯾﻢ‬instead
of ‫ ﻣُﺮﻃﱠﺒﺎت‬، ‫ﻣُﺜﻠﱠﺠﺎت‬, based on mimicking the function of the SL jargon.
6. Mimicking the semantic features of the SL jargon: This jargon production approach
is concerned with the accurate transfer of the SL jargon semantic features ‫اﻟﻤﻜﻮﻧﺎت اﻟﺪﻻﻟﯿﺔ‬, as
in “Reaganomics”, which has been created in English through the word formation process of
blending. This jargon is created by joining the American President’s name “Reagan” with his
economic policy he adopted; thus, we get “Reaganomics”. However, having considered the
semantic features of the SL jargon, we can mimic the same semantic features and translate
it as ‫ ﺳﯿﺎﺳﺔ اﻟﺮﺋﯿﺲ رﯾﺠﻦ اﻹﻗﺘﺼﺎدﯾﺔ‬or ‫اﻟﺴﯿﺎﺳﺔ اﻹﻗﺘﺼﺎدﯾﺔ ﻟﻠﺮﺋﯿﺲ رﯾﺠﻦ‬. Similarly, we have
the SL jargon “module”, which is transferred as ‫ ُﻣﻘﺮّر‬or ‫ ﻣﺎدة دراﺳﯿﺔ‬based on the semantic
componential features of the SL jargon. The same applies to the novel SL jargon “selfie”, to
which I propose the translation “‫”ﺻﻮرة ذاﺗﯿﺔ‬. The translation of the jargon “cornerstone” as
‫ ﺣﺠﺮ اﻟﺰاوﯾﺔ‬has also been based on the jargon’s semantic features “the stone that forms the
basis of a corner of a building”.
A unique example of mimicking the semantic features of the SL jargon is the Arabic
jargon ‫اﻟﻤُﺘﺸﺎﺑﻬﺎت‬, which is a Qur’an-specific jargon. This Arabic jargon has been incor-
rectly transferred to English as “ambiguous”. Based on the Qur’anic semantic features of
the jargon, we recommend that the translation of ‫ اﻟﻤُﺘﺸﺎﺑﻬﺎت‬should be “the stylistically dis-
tinct but grammatically similar expressions”, since we are dealing with expressions and
sentences which are theologically oriented and stylistically different, but are similar on the
grammatical level. Thus, the translation needs to be based on the exegetical and paraphrastic
translation approach (over-translation). The jargon ‫ اﻟﻤُﺘﺸﺎﺑﻬﺎت‬does not have a one-to-one
correspondence in English. Also, the scientific jargon “a crewed spaceship” is based on the
semantic componential features of the word “crewed”, which means “a spaceship which is
manned by astronauts, i.e., it has a crew” who are human beings who can inhabit a place.
Thus, we produce the TL jargon as ‫ﻣﺮﻛﺒﺔ ﻓﻀﺎء ﻣﺄﻫﻮﻟﺔ‬, whose back-translation is “a space-
ship which is populated”.
Another example of mimicking the semantic features of the SL jargon is the English jargon
“monogenesis theory”, which has been rendered as ‫ﻧﻈﺮﯾﺔ اﻷﺻﻞ اﻟﻮاﺣﺪ‬. The translation is
based on the semantic componential features of the ST jargon: “the theory of development
from a single source”, whose word-for-word literal translation is ٍ‫ﻞ واﺣﺪ‬ٍ ‫ﻧﻈﺮﯾﺔ اﻟﻨﺸﻮء ﻣﻦ أﺻ‬.
7. Blending: This is a word formation process through which we produce a new jargon
by joining the beginning of a word to the end of another. For instance, the new word “smog”
is produced in English by blending the beginning of the word “smoke” with the end of the
word “fog”. The same applies to other blended words like “brunch” which is taken from
“breakfast + lunch”, “motel” which is a blend from “motor + hotel”, and the new expression
“Reaganomics”, created through joining the American President’s name “Reagan” with the
economic policy he adopted, giving us “Reaganomics”. The SL jargon “electromagnetic”
is blended from “electricity + magnetism”. The TL jargon ‫ ﻛﻬﺮوﻣﻐﻨﺎﻃﯿﺴﻲ‬is also blended
from ‫ ﻣﻐﻨﺎﻃﯿﺲ‬+ ‫ﻛﻬﺮﺑﺎء‬. The Arabic jargon ‫ ﺑﺮﻣﺎﺋﻲ‬is blended from ‫ ﻣﺎء‬+ ‫ﺑَﺮ‬, meaning “land +
water”. This Arabic jargon is the translation of the SL jargon “amphibious”, which is a
single-word adjective meaning “living or able to live both on land and in water”. We also
encounter the novel SL jargon “burqini ‘burkini’” and “veilkini” which are blended jargon
from ‫ ﺑﻜﱢﯿﻨﻲ‬+ ‫ ﺑُﺮﻗُﻊ‬and “veil + bikini” as swimming costumes. However, Arabic cannot pro-
duce TL jargon based on the blending of such expressions. Arabic can mimic the function
(purpose) of these SL jargon. We recommend the TL jargon ‫ﺳﺒﺎﺣﺔ اﺳﻼﻣﻲ‬ ٍ ُ , whose back-
‫ﺛﻮب‬
translation is “an Islamic swimming costume”.
Similarly, we have seen the SL jargon “Brexit, Brexiteer” in 2016 made through the word
formation process of blending in English “Britain + exit ‘from the European Union’” and
“a British person wanting to + exit ‘from the European Union’”. However, we cannot use
blending in Arabic for these jargon. We recommend a different jargon production approach
based on mimicking the event of the SL jargon. Thus, we get ‫ﺧﺮوج ﺑﺮﯾﻄﺎﻧﯿﺎ ﻣﻦ اﻹﺗﺤﺎد‬
‫ اﻷوروﺑﻲ‬and ‫اﻟﺸﺨﺺ اﻟﺬي ﯾﺆﯾﺪ ﺧﺮوج ﺑﺮﯾﻄﺎﻧﯿﺎ ﻣﻦ اﻹﺗﺤﺎد اﻷورﺑﻲ‬, which are based on the
exegetical translation approach.
Blending has also been used in the translation of the jargon “smog”, which is transferred
to Arabic as ‫اﻟﻀﺒﺎب اﻟﺪﺧّﺎﻧﻲ‬
ُ , or the less commonly used jargon ‫اﻟﺪﺧﺎن‬, where ‫ دُﺧﺎن‬+ ‫ﺿﺒﺎب‬
are blended.
8. Joint approach: At times, we encounter a joint approach in the production of a new
Arabic jargon where the translator adopts two approaches, as in “air-borne firebomb/incen-
diary balloon” whose translations are ‫ ﻃﺎﺋﺮة ﺣﺎرِﻗﺔ‬and whose back-translation is “burning
kite” – where “kite” is also translated as ‫ ﻃﺎﺋﺮة‬in Arabic, mimicking the shape of the SL
jargon “kite”. Thus, we have a joint approach in the production of the ST jargon, which are
translated as ‫ﻃﺎﺋﺮة ﺣﺎرِﻗﺔ‬, based on mimicking both the shape ‫ ﻃﺎﺋﺮة‬and the function ‫ﺣﺎرِﻗﺔ‬.
In other words, the function is to “burn or cause fire”. It is also translated as ‫ﺑﺎﻟﻮﻧﺎت ﺣﺎرِﻗﺔ‬,
meaning (burning balloon), which is based on mimicking both the sound “balloon” + the
function ‫“ ﺣﺎرِﻗﺔ‬to burn”.
Similarly, the jargon “frigate” is transferred to Arabic as ‫ُﺘﻮﺳﻄﺔ اﻟﺤﺠﻢ‬
ُ ‫ﺣﺮﺑﯿﺔ ﻣ‬
ٌ ٌ , where
‫ﺳﻔﯿﻨﺔ‬
we have mimicked the military function of the jargon + the shape of the jargon. Our transla-
tion is based on mimicking the military function of the “frigate” and its shape. It is worth-
while to note that the “frigate” is much smaller in size than the “warship, destroyer”. Thus,
we have chosen the exegetical translation approach and added ‫ُﺘﻮﺳﻄﺔ اﻟﺤﺠﻢ‬ ُ ‫ﻣ‬, adopting both
the function and the shape of the SL jargon.
The translation of the jargon “drone” is at times translated as ٌ‫ُﺴﯿﺮة‬
‫ﻃﺎﺋﺮة ﻣ ﱠ‬
ٌ . Thus, it is based
on mimicking the shape and the operational method of the jargon. Similarly, we have the
jargon “breeches buoy”, whose translation involves a joint approach to produce the Arabic
jargon ‫ﺑِﻨﻄﺎل إﻧﻘﺎذ‬, where ‫ ﺑِﻨﻄﺎل‬mimics the shape of the ST “breeches” and the function
‫اﻹﻧﻘﺎذ‬, mimicking the function of “buoy”. The same applies to the jargon “nimbus”. This is
discussed in detail in Section 6.8, exercise number 2.
6.7 Proliferation of jargon

Although some SL jargon have been produced in a transliterated form, translated literally,
or wrongly transferred to Arabic, they are still widely used in Arabic. For instance, the SL
jargon “chlorophyll” is transferred phonetically as ‫ ﻛﻠﻮروﻓﯿﻞ‬instead of its translation as
‫اﻟﯿﺨﻀﻮر‬, due to its dominant green colour characteristic. Also, the SL jargon “virus” is
transferred phonetically as ‫ ﻓﯿﺮوس‬instead of its translation as ‫“ ;اﻟﺤُﻤﻰ‬fax” is transferred
phonetically as ‫ ﻓﺎﻛﺲ‬instead of its translation as ‫“ ;ﻧﺎﺳﻮخ‬sandwich” is transferred phoneti-
cally as ‫ ﺳﺎﻧﺪوﯾﺞ‬instead of its translation as ‫ ﺷﻄﯿﺮة‬or ‫“ ;ﺗﺼﺒﯿﺮة‬iPad” is transferred phoneti-
cally as ‫ آﯾﺒﺎد‬instead of its translation as ‫“ ;اﻟﺤﺎﺳﻮب اﻟﻠﻮﺣﻲ‬mouse” is transferred phonetically
as ‫ ﻣﺎوس‬instead of its translation as ‫ُﺆﺷﺮ اﻟﺸﺎﺷﺔ‬ ‫ ﻣ ﱢ‬، ‫ُﺆﺷﺮ‬
‫“ ;ﻣ ﱢ‬mobile” is transferred phoneti-
cally as ‫ ﻣﻮﺑﺎﯾﻞ‬instead of its translation as ‫ ﻣﺤﻤﻮل‬، ‫ﺟﻮال‬‫ ﱠ‬، ‫“ ;ﻧﻘﱠﺎل‬electronics/electronic” are
transferred phonetically as ‫ اﻟﻜﺘﺮوﻧﻲ‬، ‫ اﻟﻜﺘﺮوﻧﯿﺎت‬instead of their translations as ‫اﻟﻜُﻬﯿﺮﺑﯿﺎت‬
or ‫“ ;اﻟﻜُﻬﯿﺮﺑﻲ‬e-mail” is transferred phonetically as ‫ إﯾﻤﯿﻞ‬instead of its translation as ‫ﺑﺮﯾﺪ‬
‫ اﻟﻜﺘﺮوﻧﻲ‬or ‫ ;رﺳﺎﻟﺔ اﻟﻜﺘﺮوﻧﯿﺔ‬and “Instagram” is transferred phonetically as ‫ اﻷﻟﺴﺘﻐﺮام‬instead
of its translation as ‫ﺗﺒﺎدُل اﻟﺼﻮر واﻷﻓﻼم ﻋﻠﻰ ﺷﺒﻜﺎت اﻟﺘﻮاﺻُﻞ اﻹﺟﺘﻤﺎﻋﻲ‬. However, the SL
jargon “Adam’s apple” is literally translated as ‫ ﺗُﻔﺎﺣﺔ آدم‬and has been widely used instead of
its alternative accurate translation, ‫اﻟﻘُﺮدوﺣﺔ‬. Some SL jargon acronyms are widely used in
Arabic although some of them are wrong – as in “SAM”, which is wrongly transferred pho-
netically (transliteration) to Arabic as ‫ﺻﺎروخ ﺳﺎم‬. However, its correct translation is ‫ﺻﺎروخ‬
‫ﺟﻮ‬-‫أرض‬, based on the acronym’s words (surface-to-air missile). Similarly, the acronym
“radar” is widely used as ‫رادار‬, instead of its translation as ‫ﻧﻈﺎم اﻟﻜﺸﻒ وﺗﺤﺪﯾﺪ اﻟﻤﺪى‬, based
on the acronym’s words “radio detection and ranging”.

The commentary and analysis of the following examples aim to put the previous theoretical
discussion of the seven jargon production approaches into practice, and to show translation
students how and why a given solution is given to each jargon borrowed by Arabic. Thus, it
is aimed at providing the translation students practical translation training with a solution to
each question and a discussion to aid translation students and guide them to achieve a suc-
cessful translation of newly borrowed jargon into Arabic.
1. Give reasons for the translation of the jargon “parliament”, “capital” and “module”. Dis-
cuss the jargon production approaches together with the translation approach adopted in
your translation and explain why.
(i) The translator has adopted the jargon production mechanism of mimicking the function
of the SL jargon “parliament”, i.e., the SL and TL jargon perform the same function of
debating national political matters, consulting each other, and voting on political deci-
sions. This is based on the first jargon production mechanism.
(ii) Based on the types of jargon in Section 7.4, we can claim that “parliament” is a one-
word jargon whose production and translation in Arabic are based on intertextual-
ity with Q42:38, which has led to the birth of different noun phrase Arabic jargon:
‫ ﻣﺠﻠﺲ اﻷﻣﺔ‬,‫ﻣﺠﻠﺲ اﻟﺸﻮرى‬, and ‫ﻣﺠﻠﺲ اﻟﻨﻮاب‬. The translator has adopted a culture-
based translation based on one of the following translation approaches: communicative,
dynamic equivalence, natural, acceptable, domestication, or faithful. These translation
approaches take into consideration the contextual intended meaning of the ST in order
to provide a comprehensible TT to its audience with an acceptable natural TL style.
and reduce its foreignness. The above translation interpretively resembles the original
(iii) However, the other type of jargon produced in Arabic for the SL jargon “parliament” is
a one-word Arabic jargon: ‫ﺑﺮﻟﻤﺎن‬. The translator has adopted the foreignization, natural-
ization, cultural borrowing, or transference translation approaches where the SL jargon
is transferred phonetically (transliterated), transferred verbatim into the TL, and adapted
to the TL morphology. This is based on the fifth jargon production mechanism, which
is mimicking the sound of the SL jargon. This is also related to the cultural borrowing,
naturalization, and transference translation approaches where the SL jargon is phoneti-
cally transferred to Arabic and adapted to its morphology.
(iv) We can observe that a single-word SL jargon can be produced in Arabic either as a noun
phrase jargon or a single-word jargon.
(v) However, the translator has produced a one-word TL jargon, ‫ﻋﺎﺻﻤﺔ‬, for the single-
word SL jargon “capital”. The birth of the TL jargon is based on the denotative lexical
meaning ‫ﻗﺎﻋﺪة اﻟﻘﻄﺮ أو اﻹﻗﻠﯿﻢ‬, i.e., ‫أﻧﻬﺎ اﻟﻘﺎﻋﺪة اﻹدارﯾﺔ اﻷﺳﺎﺳﯿﺔ ﻟﻠﺒﻠﺪ أو ﻟﻺﻗﻠﯿﻢ‬.
(vi) The translator has adopted the jargon production mechanism of mimicking the semantic
componential features of the jargon, i.e., the SL and TL jargon have the same semantic
features. This is based on the sixth jargon production approach.
(vii)As for the translation of the SL jargon “module”, the translator has adopted the jargon
production mechanism of mimicking the semantic componential features of the jargon
“module”, i.e., the SL and TL jargon have the same semantic features. This is based
on the sixth jargon production approach. The TL jargon is ‫ ﻣﺎدة دراﺳﯿﺔ‬، ‫ُﻘﺮر‬ ‫ﻣ ﱠ‬, which
is based on the SL and TL jargon’s denotative lexical meaning (“module” refers to an
instructional unit that focuses on a particular topic).
2. Give reasons for the translation of the jargon “nimbus”. Discuss the jargon production
approach together with the translation approach adopted in your translation and explain why.
(i) The translator has adopted a joint approach, i.e., the translation is based on the jargon
production approach of mimicking the function of the SL jargon “nimbus”; the SL and
TL jargon perform the same function of producing rain. This is based on the first jargon
production approach of the jargon’s function. Additionally, the translation of “nimbus”
into Arabic is based on the semantic componential features of “nimbus”, which are “a
large grey rain cloud”. The SL jargon “nimbus” is based on intertextuality with Q78:14,
which has led to the birth of the Arabic jargon ‫ – ﻣُﻌﺼِﺮات‬a noun in the plural form,
while it is in the singular form in English. This Arabic plural form is due to the reli-
ance of the translator on intertextuality with the Qur’anic statement: Q78:14 ‫أﻧﺰﻟﻨﺎ ﻣﻦ‬
‫ﻣﺎءا ﺛﺠﱠﺎﺟﺎ‬
ً ‫ِﺮات‬
ِ ‫“ اﻟﻤُﻌﺼ‬We sent down pouring rain from the rain clouds”. Arabic pro-
vides exactly the same semantic componential features of ‫اﻟﻤُﻌﺼِﺮة‬, which are: ‫ﻫﻲ‬
‫ِﺮة ﺳﻮداءُ اﻟﻠﻮن‬
ُ ‫ِﻀﺔ اﻟﻤُﻤﻄ‬
ُ ‫اﻟﺴﺤﺎﺑﺔ اﻟﻤُﻨﺨَﻔ‬
ُ . This is based on the seventh jargon production
mechanism (joint approach). Thus, the translation of “nimbus” is based on function +
componential semantic features.
(ii) The alternative translation of “nimbus” is ‫ِﺮة‬
ٌ ‫ﺳﺤﺎﺑﺔ ﻣُﻤﻄ‬
ٌ , which is also based on mim-
icking the function of the SL jargon “nimbus” and its semantic componential features.
However, the Arabic jargon ‫ ﻣُﻌﺼِﺮة‬، ‫ ﻣُﻌﺼِﺮات‬is, stylistically, more succinct, and suc-
cinctness is the pivotal feature of eloquence and a requirement of Arabic rhetoric.
(iii) The translator has adopted a culture-based translation based on one of the following
translation approaches: the communicative, dynamic equivalence, natural, acceptable,
domestication, or faithful translation approach.
3. Give reasons for the translation of the jargon “Instagram”. Discuss the jargon production
approach together with the translation approach adopted in your translation and explain why.
(i) The translation of the jargon “Instagram” is based on exegetical and paraphrase transla-
tion approaches. Thus, we get ‫( ﺗﺒﺎدُل اﻟﺼﻮر واﻷﻓﻼم ﻋﻠﻰ ﺷﺒﻜﺎت اﻟﺘﻮاﺻﻞ اﻹﺟﺘﻤﺎﻋﻲ‬the
exchange of photos and films on social media). In terms of jargon production mecha-
nisms, the translator has mimicked the semantic componential features of the SL jargon
(Instagram).
(ii) The translator has adopted the foreignization, naturalization, cultural borrowing, or
transference translation approaches, where the SL jargon is transferred phonetically
(transliterated), transferred verbatim into the TL, and adapted to the TL morphology.
This is based on the fifth jargon production mechanism, which is mimicking the sound
of the SL jargon. This is also related to the cultural borrowing, naturalization, and trans-
ference translation approaches, where the SL jargon is phonetically transferred to Ara-
bic and adapted to its morphology.
4. Give reasons for the translation of the jargon “SAM, radar, NATO”. Discuss the jargon
production approach together with the translation approach adopted in your translation and
explain why.
(i) The above SL jargon are acronyms, i.e., each jargon is made up of the initial letters of a
group of words. The jargon “SAM” is the acronym of “surface-to-air-missile”, “radar”
is the acronym of “radio detection and ranging”, and “NATO” is the acronym of “North
Atlantic Treaty Organization”. Thus, they are all abbreviations.
(ii) The transfer of the above SL jargon has been based on the mimicking of their sounds.
In other words, in Arabic, the TL jargon are all transliterated, i.e., the transfer of the SL
jargon is based on the naturalization and transference translation approaches where the
SL jargon is transferred phonetically (transliterated) and adapted to the TL morphology.
(iii) There has been a common mistake in Arabic with regards to the translation of the jar-
gon “SAM”, where it has been wrongly translated as ‫ﺻﺎروخ ﺳﺎم‬. In fact, “SAM” is
not a missile model. Rather, it is an acronym for “surface-to-air missile”. Thus, we
need to change the translation to ‫ﺟﻮ‬-‫ﺻﺎروخ أرض‬. Therefore, we have adopted the
mimicking of the SL jargon function approach, i.e., its function is to attack air targets
‫اﻷﻫﺪاف اﻟﺠﻮﯾﺔ‬. In other words, the missile’s purpose is to be launched from the surface
to attack an aircraft. However, the SL military jargon “SS” has two meanings, and the
translator needs to capture the semantic distinction between the “SS” fired by the land
force and the “SS” fired by the naval force. An “SS” is an acronym which stands for
“surface-to-surface” missile. If it is fired by the army, it is translated as -‫ﺻﺎروخ أرض‬
‫أرض‬. However, if it fired by a warship, a submarine, or a frigate – i.e., it is fired by the
naval force – it should be translated as ‫ﺳﻄﺢ‬-‫ﺻﺎروخ ﺳﻄﺢ‬, where the expression ‫ﺳﻄﺢ‬
refers to the “surface of water” ‫ﺳﻄﺢ اﻟﻤﺎء‬
ُ . We have adopted the approach of mimicking
the SL jargon function.
(iv) The transfer of the SL jargon “radar” has been based on the mimicking of its sounds
(transliteration). The jargon “radar” is an acronym for “radio detection and ranging”,
whose translation is ‫اﻟﻜﺸﻒ وﺗﺤﺪﯾﺪ اﻟﻤﺪى‬
ِ ُ . Our translation is based on mimicking the
‫ﻧﻈﺎم‬
function of the SL jargon – its function is to detect targets.
5. Give reasons for the translation of the following jargon. Discuss the jargon production
approach together with the translation approaches adopted in your translation and explain
why: “burqini, veilkini, piggy bank”.
(i) Having considered the semantic componential features of the above SL jargon, we are
in a position to claim that we need to mimic the function of the SL jargon. The purpose
of the ST jargon “burqini, veilkini” is to indicate use on the beach and for swimming.
The purpose of the ST jargon “piggy bank” is for saving money for children until they
are adults and are able to open a bank account.
(ii) The SL jargon have SL culture-specific features alien to the Arabic or Islamic cul-
ture. Thus, we need to employ the cultural transplantation or domestication translation
approaches, which allow the translator to remove the SL culture features and replace
them with TL culture details. The SL culture-specific details are represented by the suf-
fix “-ini” which is taken from “bikini”. Thus, in terms of word formation processes dis-
cussed above in Section 7.3, we have blending, which produces in the SL a new jargon
by joining the beginning of one word to the end of another word. Thus, we have blended
“veil + bikini” to get “veilkini” and we have blended “burqu’ + bikini” to get “burqini”.
Therefore, “veilkini” and “burqini” are formed through the blending word process in
English. However, the SL expression “bikini” is not suitable for Arabic culture since
(1) it does not designate decorum ‫اﻟﺤِﺸﻤﺔ‬, and most importantly, (2) there is a contrast
between the two words constituting the SL expression “veil”, which designates decorum
and modesty + “bikini” which does not designate decorum and modesty. In other words,
stylistically, the SL jargon has the rhetorical device of oxymoron (contrasting words
placed next to each other). Since the purpose (function) of the jargon is for beaches and
swimming, we need to produce a TL Arab culture-specific jargon based on the cultural
transplantation translation. We propose ‫ﺛﻮب ﺳِﺒﺎﺣﺔ اﺳﻼﻣﻲ‬, where we have replaced the
word “bikini” with TL culture-specific words ‫ ﺛﻮب اﺳﻼﻣﻲ‬+ the function of the dress
‫ﺳِﺒﺎﺣﺔ‬, whose back-translation is “an Islamic dress for swimming”. Thus, the oxymoron
(contrast) has been taken out from the TT jargon.
(iii) The ST jargon “piggy bank”: Although the purpose of the ST jargon “piggy bank” is for
saving money for children until they are adults and are able to open a bank account, we
cannot produce the same jargon literally in Arabic because of the SL culture-specific
word “piggy, i.e., pig” ‫ﺧﻨﺰﯾﺮ‬. We have a similar purpose in Arabic but we must adopt
the cultural transplantation translation approach through which we delete the SL culture
word “piggy” and replace it with a TL culture word. Thus, we propose ‫ﺣﺼﺎﻟﺔ‬ ‫َﺣﺼﱠﺎﻟﺔ ﱠ‬
‫أﻃﻔﺎل‬, whose back-translation is “saving box/children’s saving box”. However, the lit-
eral translation of “piggy bank” is ‫ﺣﺼﺎﻟﺔ اﻟﺨﻨﺰﯾﺮ‬
‫ ﱠ‬،‫ﻣﺼﺮف اﻟﺨﻨﺰﯾﺮ‬, and both are incom-
patible with the TL culture.
6. Give reasons for the translation of the jargon “airbed”. Discuss the jargon production
approach and provide the translation.
(i) First, we need to consider the semantic componential features of the SL jargon “airbed”.
This is an inflatable mattress used for sleeping. Based on these details and especially the
noun phrase “an inflatable mattress”, the jargon production approach for the SL jargon
“airbed” should be based on the mimicking of the shape of the SL jargon.
(ii) The shape of this kind of bed is similar to the shape of a “mattress” but it is made of
plastic and is filled with air. Thus, we can produce the TL jargon ‫ ﻣﺮﺗﺒﺔ‬،‫ﻣﺮﺗﺒﺔ ﻣﻨﻔﻮﺧﺔ‬
‫ﻫﻮاﺋﯿﺔ‬. This is a cultural transplantation approach translation because we have deleted
the SL expression “air” and replaced it with a TL expression ‫ ﻫﻮاﺋﯿﺔ‬،‫ ﻣﻨﻔﻮﺧﺔ‬based on
“inflatable”, which is a shape. Thus, the reason why we have employed ‫ ﻫﻮاﺋﯿﺔ‬،‫ﻣﻨﻔﻮﺧﺔ‬
is because it is based on the semantic componential features of the SL jargon “air”, i.e.,
“inflatable”. Therefore, we have adopted the shape approach based on mimicking the
shape of the SL jargon “inflatable”.
(iii) The SL jargon includes the word “bed”, which we have replaced with ‫ﻣﺮﺗﺒﺔ‬, i.e., “mat-
tress”. Because the shape of a “bed/mattress”, we need to mimic the shape and produce
the shape-based TL jargon, ‫ﻣﺮﺗﺒﺔ‬. Thus, the translation of the SL jargon “airbed” is ‫ﻣﺮﺗﺒﺔ‬
‫ ﻣﺮﺗﺒﺔ ﻫﻮاﺋﯿﺔ‬،‫ﻣﻨﻔﻮﺧﺔ‬.
(iv) Based on the lexical details of the above SL jargon, we need the translation approaches
such as the communicative, dynamic equivalence, cultural transplantation, natural,
acceptable, instrumental, or faithful. These translation approaches take into consider-
ation the contextual intended meaning of the SL jargon in order to provide a compre-
hensible TL jargon to their audience. These translation approaches aim at complete
naturalness of the above TL jargon; to naturalize and domesticate it, reduce its foreign-
ness, and make the new TL jargon interpretively resemble the SL jargon without unnec-
essary processing effort on the part of the TL reader.
7. Give reasons for the translation of the jargon “electronic tag ‘tag’”, “ventilator”, and “eye
bag”. Discuss the jargon production approach together with the translation approach adopted
in your translation and explain why.
(i) The translation of “electronic tag ‘tag’” is ‫ﺧَﻠﺨﺎل اﻟﻜﺘﺮوﻧﻲ‬. This is a literal translation
based on mimicking the shape of the SL jargon. The tag is an electronic device of sur-
veillance used to enforce a curfew or house arrest. It is fitted to the person above his/her
ankle as part of his/her bail or probation conditions. It is also called “electronic monitor-
ing” or “tagging”, and is used in England and Wales. The reason why we have adopted
the shape approach is because the tag’s shape is round and is placed above the ankle of
the person. Thus, it is likened to a “bangle, wrist-band” worn by ladies. The reason why
we have used ‫ ﺧَﻠﺨﺎل‬is because it is worn above the ankle. If it is worn on the wrist, it
would have been ‫ﺳِﻮار‬. Through cultural transplantation, we have managed to delete the
SL expression “tag” and replace it with a TL expression ‫ﺧَﻠﺨﺎل‬.
(ii) The translation of the SL jargon “eye bag” is ‫ﻫﺎﻟﺔ ﺳﻮداء ﺗﺤﺖ اﻟﻌﯿﻦ‬/‫اﻧﺘﻔﺎخ ﺗﺤﺖ اﻟﻌﯿﻦ‬. This
is a cultural transplantation approach translation because we have deleted the SL expres-
sion “bag” and replaced it with a TL expression ‫ﻫﺎﻟﺔ ﺳﻮداء ﺗﺤﺖ‬/‫اﻧﺘﻔﺎخ‬. An “eye bag” is
a mild swelling or puffiness under the eyes. Thus, the reason why we have employed
‫ اﻧﺘﻔﺎخ‬is because it is based on the semantic componential features of the SL jargon
“swelling or puffiness under the eyes”. Therefore, we have adopted the shape approach
based on mimicking the shape of the SL jargon.
As for the second alternative translation which we have suggested, it is TL stylistically based
translation where the rhetorical device of imagery is employed ‫ﻫﺎﻟﺔ‬.
(iii) During the coronavirus pandemic (December 2019), the medical SL jargon “ventilator”
was widely used in the media. First, we need to consider the semantic componential fea-
tures of “ventilator”. A ventilator takes over the critically ill Covid-19 patient’s breathing
process when the disease has caused the lungs to fail. Thus, the ventilator’s function is to
provide artificial respiration ‫اﻟﺘﻨﻔﺲ اﻹﺻﻄﻨﺎﻋﻲ‬. Based on the semantic componential fea-
tures of the SL jargon and its medical purpose in hospitals treating coronavirus patients,
we have proposed the TL jargon ‫ﺟﻬﺎز اﻟﺘﻨﻔﺲ اﻹﺻﻄﻨﺎﻋﻲ‬. Therefore, we have adopted
the function approach, which is based on mimicking the operational function of the SL
jargon.
(iv) Based on the lexical details of each of the above SL jargon, we need the translation
approaches such as the communicative, dynamic equivalence, cultural transplantation,
natural, acceptable, instrumental, or faithful. These translation approaches take into
consideration the contextual intended meaning of each of the three SL jargon in order to
provide comprehensible TL jargon to their audience. These translation approaches aim
at complete naturalness of the previous TL jargon; to naturalize and domesticate them,
reduce their foreignness, and make each of the new TL jargon interpretively resemble
the SL jargon without unnecessary processing effort on the part of the TL reader.
8. Give reasons for the translation of the jargon “jackknife”, “tailback”, and “double-decker”.
Discuss the jargon production approach together with the translation approach adopted in
your translation and explain why.
(i) The jargon “jackknife” has been left out in monolingual and bilingual dictionaries. The
noun “jackknife” collocates with large articulated tools which can fold and resemble
the acute angle of a folding pocket knife. Based on mimicking the operational method
of the tool, we can propose the jargon ‫“ ﺷﺎﺣﻨﺔ ﻣُﻤﻔﺼﻠﺔ ﻗﺎدرة ﻋﻠﻰ اﻹﻧﺤﻨﺎء‬an articulated
vehicle than can bend”. This is the fourth jargon production approach, which is con-
cerned with the operational mechanism of the jargon.
(ii) For the jargon “tailback” and “double-decker”, we propose the jargon ‫ ﻃﺎﺑﻮر ﺳﯿﺎرات‬and
‫ ﺣﺎﻓﻠﺔ ذات ﻃﺎﺑﻘﯿﻦ‬، ‫ﺣﺎﻓﻠﺔ ﺑﻄﺎﺑﻘﯿﻦ‬, where we have mimicked the shape of the SL jargon.
This jargon production approach is concerned with the accurate transfer of the SL jargon
shape.
،‫“ اﻟﺬي ﯾﻘﺎﺑﻠﻪ ﻓﻲ اﻟﻌﺮﺑﯿﺔ اﻟﻤُﺼﻄﻠﺢ )ﺣﺎﻓﻠﺔ ﺑﻄﺎﺑﻘﯿﻦ‬double-decker” ‫اﻟﺼﻮرة أﻋﻼه ﻟﻠﻤُﺼﻄﻠﺢ‬
.(‫ﺣﺎﻓﻠﺔ ذات ﻃﺎﺑﻘﯿﻦ‬
9. Give reasons for the translation of the jargon “helicopter”, “drone”, “blade”, “fan”, “venti-
lator”, and “extractor”. Discuss the jargon generation approach together with the translation
approach adopted in your translation and explain why.
It is interesting to note that, in terms of Arabic morphology and translation studies, the five
SL jargon “helicopter”, “drone”, “blade”, “fan”, “ventilator”, and “extractor” are inter-related
in terms of derivation ‫اﻹﺷﺘﻘﺎق‬, concept, shape, or function jargon production approaches.
(i) It is worthwhile to note that the SL jargon “helicopter” has different names, each gener-
ated in Arabic through a different approach. The jargon “helicopter” is transferred to
Arabic through the following jargon production approaches:
(a) Through mimicking the operational method of the SL jargon “helicopter”: In terms
of the SL jargon mechanism of taking-off, the TL jargon ‫ﻃﺎﺋﺮة ﻣﺮوﺣﯿﺔ‬, ‫ﻃﺎﺋﺮة ﻋﻤﻮدﯾﺔ‬
and ‫ ﻃﺎﺋﺮة ﺳﻤﺘﯿﺔ‬are employed since we are told by its semantic features that the
“helicopter” uses rotating or spinning wings called blades to fly. Through this
approach, we have got the above three Arabic jargon based on how this equipment
works in terms of taking-off and landing. As for the Arabic word ‫ﺳﻤﺘﯿﺔ‬, this is related
to the “azimuth, zenith, vertex”. Thus, there is a relationship between the way how
the helicopter takes off “vertical take-off ” and the concept of vertex or zenith. Based
on this semantic relationship, we have the TL jargon ‫ ﺳﻤﺘﯿﺔ‬for “helicopter” since it
can move straight up or down and can take off or land without a runway.
Similarly, due to the mechanism of operating the “drone” by someone in terms of taking
off, course of action, and landing, we can claim that the Arabic jargon ‫ُﺴﯿﺮة‬
‫ ﻣ ﱠ‬is based on
mimicking the operational method of the SL jargon.
(ii) However, the translation of the SL jargon “blade” has been based on mimicking its
shape, which is translated to Arabic as ‫ ورﻗﺔ ﻋِﺸﺐ‬، ‫ورﻗﺔ ﻧﺒﺎت‬, i.e., the “blade” is some-
thing that is similar in shape to ‫ – ﻧﺼﻞ اﻟﻨﺒﺎت‬especially trees with longitudinal leaves
which look like blades.
(iii) In the translation of the SL jargon “fan” and “ventilator”, Arabic has employed the Ara-
bic word formation process of derivation ‫ اﻹﺷﺘﻘﺎق‬through which we have ‫ ﻣِﺮوﺣﺔ‬and
‫ﻣِﻬﻮات ﻣِﺮوﺣﺔ ﺗﻬﻮﯾﺔ‬, respectively. This morphologically based translation has relied on
the Arabic verb root ‫ح‬ َ ‫ َر َو‬،َ‫“ راح‬to fan”, meaning “to fan air to refresh and cause relax-
ation”, where the “fan” ‫ ﻣِﺮوﺣﺔ‬is fixed to the ceiling of a room, and where the “ventila-
tor” is fixed to the wall of a room or building to cause air to enter and circulate freely.
Thus, the TL jargon production has been based on mimicking the function of the SL
jargon “fan” and “ventilator”.
During the Covid-19 pandemic period in the early months of 2020, the jargon “ventilator”
was used widely on the news. The jargon “ventilator” is medical equipment used in hospitals
to take over the body’s breathing process when disease has caused the lungs to fail. Thus,
based on the function of the machine, we can mimic the medical function of the equipment
and translate it as ‫ﺟﻬﺎز ﺗﻨﻔﺲ اﺻﻄﻨﺎﻋﻲ‬.
(iv) In the translation of the SL jargon “extractor”, Arabic has also employed the Arabic
formation process of derivation, which has produced the TL jargon ‫ ﺳﺎﺣِﺒﺔ‬،‫ﺷﺎﻓِﻄﺔ‬, i.e.,
‫ ﺳﺎﺣِﺒﺔ ﻫﻮاء‬،‫ﺷﺎﻓِﻄﺔ ﻫﻮاء‬. Although the “extractor” has “blades” in its operational mecha-
nism to extract fresh air, Arabic has preferred to resort to mimicking the function of
“extracting” ‫ ﺷﻔﻂ‬،‫ﺳﺤﺐ‬. Thus, we have ‫ ﺳﺎﺣِﺒﺔ‬،‫ﺷﺎﻓِﻄﺔ‬.
10. Provide a context-based translation for the IT jargon “log off ” and “screen”, and provide
a commentary.
(i) The translator is unable to provide an accurate translation without an insight into the
context in which the ST jargon or sentence occurs. Let us assume that the ST expres-
sions have occurred in the sentence: “She logged off and turned off the screen of her
computer”. In this case, we are in a position to provide the translation: ‫ﻗﺎﻣﺖ ﺑﺘﺴﺠﯿﻞ‬
‫اﻟﺨﺮوج وإﻏﻼق ﺷﺎﺷﺔ ﺟﻬﺎز اﻟﻜﻤﺒﯿﻮﺗﺮ اﻟﺨﺎص ﺑﻬﺎ‬.
(ii) However, the ST jargon “log off ” and “screen” have occurred in a different context.
On Friday 16 June 2006, we are informed by the TV news reporter that Bill Gates, the
founder of Microsoft company, has stepped down from the day-to-day running of his
company: “Bill Gates has decided to log off and disappeared from the screen”. The
news reporter has employed IT jargon as metonymy ‫ﻛِﻨﺎﯾﺔ‬. Thus, the translator is advised
not to translate “log off/screen” literally in order to provide a context-based translation
which aims at complete naturalness of the TL jargon; to naturalize and domesticate the
TL jargon, and reduce its foreignness, without unnecessary processing effort on the part
of the TL reader. Thus, the translator needs to employ translation approaches such as
the communicative, dynamic equivalence, cultural transplantation, natural, acceptable,
instrumental, or faithful: “Bill Gates has decided to log off and disappeared from the
screen”. We can propose this translation:
‫ﻗﺮر ﺑﯿﻞ ﻏﯿﺘﺲ ﺗﺮك إدارة ﺷﺮﻛﺘﻪ واﻹﺑﺘﻌﺎد ﻋﻨﻬﺎ‬
11. Give reasons for the translation of the jargon “shuttle diplomacy”, “space shuttle”,
“spaceship”, and “probe”. Discuss the production approach together with the translation
approach adopted in your translation and explain why.
(i) The SL diplomatic jargon “shuttle diplomacy” appeared in the 1970s during the US
Secretary of State Henry Kissinger’s shuttle diplomacy peace mission between Egypt
and Israel during which he made several visits to the Middle East. Thus, we have the
action of going there and back many times.
(ii) The production of the TL jargon is based on the word “spindle” ‫ ﻣِﻐﺰل‬، ‫ﻣﻜﻮك‬ ‫ ﱡ‬, which
is “a straight rode or spike which revolves and is usually made of wood for spin-
ning, twisting fibers such as wool, flax cotton into yarn”. Thus, the translator has
adopted the mimicking of the operational method (method of action) jargon produc-
tion approach.
(iii) Stylistically, this represents the rhetorical device of imagery, where going to the Mid-
dle East and back to his country the USA many times, i.e., revolving to make peace, is
likened to a spindle, which also revolves to make yarn.
(iv) Lexically, the translator has favored the word ‫ ﻣﻜﱡﻮك‬over ‫ﻣِﻐﺰل‬, and produced the TL
jargon ‫ دﺑﻠﻮﻣﺎﺳﯿﺔ ﻣﻜﻮﻛﯿﺔ‬، ‫ ﺟﻮﻟﺔ ﻣﻜﻮﻛﯿﺔ‬rather than ‫ دﺑﻠﻮﻣﺎﺳﯿﺔ ﻣِﻐﺰﻟﯿﺔ‬، ‫ﺟﻮﻟﺔ ﻣِﻐﺰﻟﯿﺔ‬.
(v) This takes us to the translation of the SL jargon “space shuttle”, where the translator
has adopted the same method of mimicking the operational method jargon production
approach and produced the TL jargon ‫ ﻣﻜﻮك ﻓﻀﺎء‬because it revolves the Earth many
times.
(vi) However, the SL jargon “spaceship” requires a different jargon production approach.
The translator has adopted the mimicking of the shape jargon production approach
and produced the TL jargon ‫ ﻣﺮﻛﺒﺔ اﻟﻔﻀﺎء‬، ‫ ﻛﺒﺴﻮﻟﺔ اﻟﻔﻀﺎء‬because of the similarity
between the capsule and the “spaceship”. However, “capsule” is a SL jargon which
has been retained phonetically in Arabic; the translator has adopted the mimicking
of the sounds of the SL jargon. Thus, a naturalization or transference translation
approach is adopted where a SL word is transferred phonetically (transliterated)
and adapted to the TL morphology. However, had we adopted a jargon production
approach based on the mimicking of the shape of the capsule, we would have pro-
duced the TL jargon ‫“ ﻋٌﻠﯿﺒﺔ‬a tiny container” or ‫“ اﻟﺠُﺮو‬a puppy”. Morphologically,
the Arabic jargon ‫ ﻋٌﻠﯿﺒﺔ‬is the diminutive form ‫ اﺳﻢ اﻟﺘﺼﻐﯿﺮ‬of ‫“ ﻋُﻠﺒﺔ‬container”, which
seems more acceptable than ‫ اﻟﺠُﺮو‬because of its negative denotative meaning. The
semantic componential features of “capsule” are “a tough sheath or membrane that
encloses something in the body”.
(vii) The TL jargon ‫ ﻣﺮﻛﺒﺔ ﻓﻀﺎء‬for the SL jargon “spacecraft” is based on the mimicking
of the shape jargon production approach. The translator has mimicked the shape of the
“spaceship”, which looks like a “boat” ‫( ﻣﺮﻛﺐ‬masculine) ، ‫( ﻣﺮﻛﺒﺔ‬feminine).
(viii) The SL jargon “probe” is translated as ‫ ﻣِﺴﺒﺎر‬derived from the verb ‫ﺮ‬ َ ‫ﺳ َﺒ‬
َ meaning to
find out about the secrets of something. Thus, we have mimicked the function of the
“probe”, as in “China sends a probe to the moon”.
(ix) In terms of translation approaches, we need the communicative, dynamic equivalence,
cultural transplantation, natural, acceptable, instrumental, or faithful. These transla-
tion approaches take into consideration the contextual intended meaning of the SL
jargon in order to provide a comprehensible TL jargon to its audience. These trans-
lation approaches aim at complete naturalness of the TL jargon; to naturalize and
domesticate the TL jargon and reduce its foreignness. The new TL jargon interpre-
tively resembles the original without unnecessary processing effort on the part of the
TL reader.
12. Provide the translation and the jargon production approach of the jargon “breakwater”,
“balloon”, “ball-and-socket joint”, “TV dish”, “bookend”, and “buggy”.
(i) The translation of “breakwater” is ‫ﺣﺎﺋﻞ اﻷﻣﻮاج‬, which is based on mimicking the
function of the SL jargon.
(ii) The translation of “balloon” is ‫ﻣُﻨﻄﺎد‬, which is based on mimicking the operational
method of the SL jargon. It is a passive participle noun ‫ اﺳﻢ ﻣﻔﻌﻮل‬derived from the
root verb ‫إﻧﻄﺎد‬
َ , meaning to rise up and go high into the sky.
(iii) The translation of “ball-and-socket joint” is ‫ﻣِﻔﺼَﻞ ﻛُﺮوي‬, which is based on mimick-
ing the shape of the SL jargon. Similarly, the translation of “TV dish” is ‫ﻃَﺒَﻖ‬/‫ﺻَﺤَﻦ‬,
which is based on mimicking the shape of the SL jargon.
(iv) The translation of “bookend” is ‫ﻣِﺴﻨَﺪ ﻛُﺘُﺐ‬, which is based on mimicking the function
of the SL jargon.
(v) The translation of “buggy” is ‫اﻟﺒﻮﺟﯿﺔ‬, which is based on mimicking the sound of the
SL jargon.
13. Provide the translation and the jargon production approach of the jargon “wheelchair”.
We have encountered three different translations for “wheelchair”:
(i) ‫ﻛﺮﺳﻲ ﻣُﺘﺤﺮك‬, whose back-translation is “moving chair”. This translation is based on
mimicking the operational method approach since it refers to someone who moves the
chair,
(ii) ‫ﻛُﺮﺳﻲ ﻣُﺪوﻟﺐ‬, whose back-translation is “a chair with wheels”. This translation is
based on mimicking the operational method approach since it refers to ‫“ ﻣُﺪوﻟﺐ‬having
wheels to make the chair move”, and
(iii) ‫ُﻌﻮﻗﯿﻦ‬
‫ﻛُﺮﺳﻲ ﻣ ﱠ‬, whose back-translation is “chair of the handicapped”. This is based
on mimicking the function of the jargon since it refers to the service it provides
to “handicapped, disabled” people. Due to the negative connotative meaning of the
word ‫ُﻌﻮق‬‫“ ﻣ ﱠ‬handicapped, with physical disability”, we recommend abandoning the
former translation and adopt ‫“ ﻛُﺮﺳﻲ ذوي اﻹﺣﺘﯿﺎﺟﺎت اﻟﺨﺎﺻﺔ‬chair of special needs
people”. However, the best translation for “wheelchair” is ‫ُﺘﺤﺮك‬
‫ ﻛُﺮﺳﻲ ﻣ ﱢ‬mentioned
in (i) above.
14. Homework assignment: Discuss the translation and the jargon translation approach of
the expressions: (i) ‫أخ ﺑﺎﻟﺮﺿﺎﻋﺔ‬, to which we suggest “a brother by nursing”; (ii) ‫ﺑﺮﻧﺎﻣﺞ‬
‫ﻣﺎﺟﺴﺘﯿﺮ ﻋﺎﺑﺮ ﻟﻠﺤﺪود‬, to which we suggest “MA trans-national program”; (iii) “MRI” ‫ﺟﻬﺎز‬
‫( ;اﻟﺮﻧﯿﻦ اﻟﻤﻐﻨﺎﻃﯿﺴﻲ‬iv) “caricature” ‫( ;اﻟﺮﺳﻮم اﻟﻤﺘﺤﺮﻛﺔ‬v) the Japanese word “omamuri”, to
which we suggest ‫ ﺗﻌﻮﯾﺬة‬since it signifies charm and is believed to provide protection and
good luck; (vi) “despatch box” in the British House of Commons “the Commons Chamber”,
to which we propose ‫ ;اﻟﺤﻘﯿﺒﺔ اﻟﺒﺮﻟﻤﺎﻧﯿﺔ‬and “to drain the swamp” in American politics, to
which we propose ‫اﻟﻘﻀﺎء ﻋﻠﻰ إﺳﺘﺌﺼﺎل اﻟﻔﺴﺎد‬.
15. Provide the translation and the jargon production approach of the jargon “vacuum
cleaner”.
16. Provide the translation and the jargon production approach of the jargon “Seaglider”.
Below are useful details for your translation process:
The sea lanes along any country’s east and west coasts can be turned into high-speed
transit corridors without road traffic or airport hassle. The Seaglider can run a regu-
lar and reliable commercial service. The Seaglider is a “flying ship”, i.e., it is a
“boat-plane”.
What is the translation of Seaglider?
17. Provide the translation and the jargon production approach of the jargon “cluster bomb”.
Appendix 1
Translation as process and product
Appendix 1 aims to promote a sharp insight into translation strategies and enable students
more understanding and knowledge of the translation process and the translation approach
required for a given translation problem at word, phrase, sentence, and text levels.
The following practice-based exercises are for training translation students and transla-
tors. The texts are analyzed and critically assessed. Translation problems are provided with
proposed solutions through a comprehensive translation commentary.
Translator training and translation practice

1. For in-class discussion of the translation process, stylistic, grammatical, and semantic
translation problems, and translation strategies:
‫اﻟﺠﺰُر اﻹﻣﺎراﺗﯿﺔ اﻟﺜﻼث‬ُ

‫ وﻣﻨﺬ ذﻟﻚ اﻟﺤﯿﻦ ﺗﺤﺘﻞ‬،1971 ‫ ﺗﺤﺘﻠﻬﺎ إﯾﺮان ﻣﻨﺬ‬،‫وﻃﻨﱠﺐ اﻟﺼُﻐﺮى وأﺑﻮ ﻣﻮﺳﻰ‬ ُ ‫ُﻃﻨﱠﺐ اﻟﻜُﺒﺮى‬
،‫اﻟﺠﺰر ﻓﺈﻧﻬﺎ ذات أﻫﻤﯿﺔ اﺳﺘﺮاﺗﯿﺠﯿﺔ ﺑﺎﻟﻐﺔ‬
ُ ‫ﻐﺮ ﻫﺬه‬
ِ ‫ﺻ‬ُ ‫ ﻓﻌﻠﻰ اﻟﺮﻏﻢ ﻣﻦ‬،‫اﻟﻘﻀﯿﺔ ﺑُﻌﺪاً اﺳﺘﺮاﺗﯿﺠﯿﺎ‬
ً
‫ﺮﻣﺰ وﻣﻨﻪ إﻟﻰ‬ُ ‫ﯾﻌﺒﺮ اﻟﺨﻠﯿﺞ اﻟﻌﺮﺑﻲ ﻧﺤﻮ ﻣﻀﯿﻖ ُﻫ‬
ُ ‫ﺗﻘﻊ ﻋﻠﻰ اﻣﺘﺪاد اﻟﻄﺮﯾﻖ اﻟﻀﯿﻖ اﻟﺬي‬ ُ ‫إذ أﻧﻬﺎ‬
.‫ﺧﻠﯿﺞ ﻋُﻤﺎن‬
The Greater Tunnab, the Lesser Tunnab and Abu Musa, have been occupied by Iran
since 1971, and since then the issue has occupied a strategic dimension. Although these
islands are small, they are of vital strategic importance as they are located (situated)
along the narrow road that crosses the Arabian Gulf towards the Strait of Hormuz and
from there to the Gulf of Oman.
Consider during the translation process the following:
‫ ﻓﺈﻧﻬﺎ‬. . . ‫ ﻓﻌﻠﻰ اﻟﺮﻏﻢ ﻣﻦ‬. . . : Although . . . + a comma (,) + the subject “they”, i.e., as
below:
Although . . ., they . . .
ً
‫وﻋﻼوة ﻋﻠﻰ‬ .‫ن ﻣُﻌﻈﻢ ﺻﺎدرات اﻟﺨﻠﯿﺞ اﻟﻨﻔﻄﯿﺔ ووارداﺗﻪ ﻏﯿﺮ اﻟﻨﻔﻄﯿﺔ ﺗﻤﺮ ﻋﺒﺮ ﻫﺬا اﻟﻄﺮﯾﻖ‬ ‫ﻛﻤﺎ أ ﱠ‬
ً
‫ ﻣﻤﺎ ﯾﻌﻄﻲ ﻫﺬه‬، ‫ ﻓﺈن ﻋﺪدا ﻣﻦ ﺣﻘﻮل اﻟﻨﻔﻂ واﻟﻐﺎز اﻟﺒﺤﺮﯾﺔ ﺗﻘﻊ ﻋﻠﻰ ﻣﻘﺮﺑﺔ ﻣﻦ اﻟﺠﺰر اﻟﺜﻼث‬،‫ذﻟﻚ‬
‫اﻟﺠُﺰر أﻫﻤﯿﺔ اﺳﺘﺜﻨﺎﺋﯿﺔ ﺑﺎﻟﻨﺴﺒﺔ إﻟﻰ أي ﻗﻮة ﺗﺴﻌﻰ إﻟﻰ ﺣﻤﺎﯾﺔ اﻟﻤﻼﺣﺔ اﻟﺒﺤﺮﯾﺔ واﻟﺤﻘﻮل اﻟﺒﺤﺮﯾﺔ‬ُ
.‫ﻓﻲ ﻫﺬه اﻟﻤﻨﻄﻘﺔ أو ﻣﻬﺎﺟﻤﺘﻬﺎ‬
246 Appendix 1
Most of the Gulf’s oil exports and non-oil imports pass through this route. Moreover, a
number of offshore oil and gas fields are located in close proximity to the three islands.
This gives these islands exceptional importance for any country seeking to protect or
attack maritime navigation and offshore fields in this area.
‫ﱠ‬
We have taken out the initial conjunction ‫ أن‬+ ‫ ﻛﻤﺎ‬which is not required by the TT. The
comma (,) in . . . ‫ ﻣﻤﺎ ﯾﻌﻄﻲ ﻫﺬه‬، ‫ ﻣﻦ اﻟﺠﺰر اﻟﺜﻼث‬. . . is removed and replaced by a
full-stop in English, and we have started with the subject “This” + ‫“ – ﯾﻌﻄﻲ‬gives”.
‫ ﻗﻮة‬: This is given a context-based meaning as “country”.
‫ﺣﻤﺎﯾﺔ اﻟﻤﻼﺣﺔ اﻟﺒﺤﺮﯾﺔ واﻟﺤﻘﻮل اﻟﺒﺤﺮﯾﺔ ﻓﻲ ﻫﺬه اﻟﻤﻨﻄﻘﺔ أو ﻣﻬﺎﺟﻤﺘﻬﺎ‬: We can observe the dis-
tance between the two nominalized nouns ‫ ﻣﻬﺎﺟﻤﺔ‬. . . ‫ﺣﻤﺎﯾﺔ‬. However, in English, we
must change these nouns to verbs “protect and attack” + their objects ‫اﻟﻤﻼﺣﺔ اﻟﺒﺤﺮﯾﺔ‬
‫“ واﻟﺤﻘﻮل اﻟﺒﺤﺮﯾﺔ‬maritime navigation and offshore fields”.
The adjective ‫ اﻟﺒﺤﺮﯾﺔ‬of ‫ اﻟﺤﻘﻮل اﻟﺒﺤﺮﯾﺔ‬is given a context-based meaning “offshore”.
Thus, we have “offshore fields”. However, for ‫ اﻟﺒﺤﺮﯾﺔ‬of ‫ اﻟﻤﻼﺣﺔ اﻟﺒﺤﺮﯾﺔ‬is given
“maritime navigation”.
Note Below: The adjective ‫ اﻟﺒﺤﺮﯾﺔ‬in ‫ اﻷﻛﻼت اﻟﻤﺄﻛﻮﻻت اﻟﺒﺤﺮﯾﺔ‬is translated as
“seafood”.
:‫اﻟﺠﺰُر‬
ُ ‫ﻛﯿﻔﯿﺔ اﺣﺘﻼل‬
‫ ﻋﻨﺪﻣﺎ أﻋﻠﻨﺖ‬،‫ وﺑﺤﺴﺐ دراﺳﺔ ﻗﺪﯾﻤﺔ ﻧﺸﺮﺗﻬﺎ ﺻﺤﯿﻔﺔ اﻹﺗﺤﺎد اﻹﻣﺎراﺗﯿﺔ‬،‫وﺣﻮل ﻛﯿﻔﯿﺔ اﺣﺘﻼﻟﻬﺎ‬
‫ﺻﻤﻢ ﺷﺎه إﯾﺮان ﻣﺤﻤﺪ رﺿﺎ ﺑﻬﻠﻮي ﻋﻠﻰ‬ ‫ ﱠ‬،1968 ‫ﺑﺮﯾﻄﺎﻧﯿﺎ ﻋﻦ ﻧﯿﺘﻬﺎ ﻟﻺﻧﺴﺤﺎب ﻣﻦ اﻟﺨﻠﯿﺞ ﻓﻲ ﻋﺎم‬
.‫ﯾﺪه ﻋﻠﻰ ُﺟﺰُر ﻃُﻨﺐ اﻟﻜﺒﺮى وﻃُﻨﺐ اﻟﺼﻐﺮى وأﺑﻮ ﻣﻮﺳﻰ‬
ُ َ‫أن ﯾﻀﻊ‬
How the islands were occupied
According to an old study published by the Emirati newspaper Al-Ittihad, when
Britain announced its intention to withdraw from the Gulf in 1968, the Shah of Iran,
Muhammad Reza Pahlavi, decided to occupy the islands of Greater Tunnab, Lesser
Tunnab, and Abu Musa.
We have taken out the initial conjunction ‫ و‬which is not required by the TT.
‫ﯾﺪه ﻋﻠﻰ‬
ُ َ‫ ﺻ ﱠﻤ َﻢ ﻋﻠﻰ أن ﯾﻀﻊ‬: This is translated as “decided to occupy”.
‫ ﺧﻀﻌﺖ إﻣﺎرة اﻟﺸﺎرﻗﺔ ﻟﻠﻈﺮوف اﻟﺴﺎﺋﺪة‬،‫وﺗﺤﺖ وﻃﺄة اﻟﺘﻬﺪﯾﺪات اﻹﯾﺮاﻧﯿﺔ ﺑﺎﺣﺘﻼل اﻟﺠﺰر ﺑﺎﻟﻘﻮة‬
.1971 ‫ﻓﻲ ﺣﯿﻨﻪ ووﻗﱠﻌﺖ ﻣُﺬﻛﺮة ﺗﻔﺎﻫُﻢ ﺑﺸﺄن ﺟﺰﯾﺮة أﺑﻮ ﻣﻮﺳﻰ ﻣﻊ إﯾﺮان ﺑﺎﻹﻛﺮاه ﻓﻲ ﻧﻮﻓﻤﺒﺮ‬
Under the pressure of Iranian threats to occupy the islands by force, the Emirate of
Sharjah accepted the status quo and signed, under duress, with Iran a memorandum of
understanding in November 1971 regarding Abu Musa Island.
Appendix 1 247
‫اﻟﻈﺮوف اﻟﺴﺎﺋﺪة ﻓﻲ ﺣﯿﻨﻪ‬: This is translated as “the status quo”.
‫ ﺑﺎﻹﻛﺮاه‬: This is translated as “under duress”.
Note Below: We have changed the word order of the Arabic text with regards to
(1971 ‫ )ﻓﻲ ﻧﻮﻓﻤﺒﺮ‬,(‫ )ﻣﻊ إﯾﺮان‬,(‫)ﺑﺎﻹﻛﺮاه‬.
ُ
‫ ﻟﻢ ﺗﺘﻨﺎزل اﻟﺸﺎرﻗﺔ أو إﯾﺮان ﻋﻦ ﻣﻄﺎﻟﺒﻬﺎ ﺑﺎﻟﺴﯿﺎدة ﻋﻠﻰ ﺟﺰﯾﺮة أﺑﻮ ﻣﻮﺳﻰ ﻛﻤﺎ‬،‫اﻟﺘﻔﺎﻫﻢ‬ ‫وﻓﻲ ُﻣﺬﻛﺮة‬
(2020 (‫ أﺑﺮﯾﻞ )ﻧﯿﺴﺎن‬29 ، ‫ )اﻟﯿﻮم اﻟﺴﺎﺑﻊ‬.‫ﻟﻢ ﺗﻌﺘﺮف أي ﻣﻨﻬﻤﺎ ﺑﺴﯿﺎدة اﻷﺧﺮى ﻋﻠﻰ اﻟﺠﺰﯾﺮة‬
In the memorandum of understanding, neither Sharjah nor Iran relinquished their claims
to Abu Musa Island, nor did either of them recognize the other’s sovereignty over the
Island (Al-Yawm Al-Sabi’, 29 April 2020).
. . . ‫ أو‬. . . ‫ ﻟﻢ‬. . . : neither . . . nor . . .
2. Consider the translations of Q37:49 below and discuss the translation process of the fol-
lowing translations:
‫ﺑﯿﺾ ﻣﻜﻨﻮن‬
ٌ ‫ ﻛﺄﻧﱠﻬُﻦﱠ‬is translated as “Pure” as they were hidden eggs “of the ostrich” by
Marmaduke Pickthall (1993:no page), as “As free as if they were hidden ostrich eggs” by
Asad (1980:928), as “Like protected eggs” + a footnote by Abdel Haleem (2005:286), and as
“As if they were hidden pearls” by Arthur Arberry (1955:200). What translation approaches
have the translators adopted?
(i) On the lexical on the lexical level, Qur’an translation is marked by over-translation
even when lexical voids are not involved. Over-translation is also evident in the trans-
lation of the simile particle “ka – like” which is over-translated as “as free . . . as if ”.
(ii) The word ‫ﻣﻜﻨﻮن‬, which is a passive participle, is over-translated to “free of faults . . .
hidden ostrich” without realizing that the ST does not refer to the ostrich which may
even be an alien concept to the TL reader who does not know the fact that this bird
looks well after its eggs.
(iii) Abdel Haleem has added a footnote: “Arabs described beautiful women as being as
precious as the ostrich eggs. Ostriches protect their eggs from the dust with their feath-
ers”. Thus, he has adopted the gloss translation and formal equivalence approaches,
which both license the use of footnotes.
(iv) Arthur Arberry has adopted the dynamic equivalence, communicative, and domestica-
tion translation approaches.
3. Provide some Arabic-Islamic culture-based words and comment on their translations

in terms of cultural borrowing, exegetical (paraphrase) and foreignization translation
approaches.
248 Appendix 1
(i) We can provide the following SL culture-specific expressions:
‫ ﱡ‬،‫ اﻟﺴﻌﻲ‬،‫ ُﻋﻤﺮة‬،‫ ِﻇﻬﺎر‬،‫أُﺿﺤﯿﺔ‬

‫ اﻟﺠﻤﺮة‬،‫ ﻃﻮاف اﻹﻓﺎﺿﺔ‬،‫ أﯾﺎم اﻟﺘﺸﺮﯾﻖ‬،‫ ﺗﺮاوﯾﺢ‬،‫ ِﻋّﺪة‬،‫ﺗﯿﻤﻢ‬
.‫ ﻋﺒﺎﯾﺔ‬،‫ ﺧِﻤﺎر‬،‫ ﻧﻘﺎب‬،‫ ﺣﺠﺎب‬،‫ أذان‬،‫ اﻟﺠﻤﺮة اﻟﻜُﺒﺮى‬،‫اﻟﺼُﻐﺮى‬
(ii) The above SL culture-specific terms represent lexical voids where the TL lacks the
semantic componential features of each SL word. Due to this argument, we can claim
that the above Arabic expressions are examples of cultural borrowing (foreignization)
through which a ST expression is transferred verbatim into the TT. In other words,
through the cultural borrowing approach we can introduce the foreign element into
the TT (Dickins et al. 2002:32), because there is no word-for-word correspondence.
However, in the interest of clarity, the translator may be able to provide exegetical
translation, though the disadvantage is that each of these Arabic expressions require
paraphrastic (over-translation) and long details.
(iii) Based on what we have said in point (ii) above, we must distinguish between cultural bor-
rowing and naturalization translation approaches. Because the above Arabic terms repre-
sent lexical voids in English, we should adopt the cultural borrowing translation approach
where each term is transferred phonetically (transliterated) to English. This translation
approach also helps the translator to avoid over-translation because there is no TL single-
word correspondence, like ‫ﻣﺪرﺳﺔ‬, whose single-word correspondence is “school”.
(iv) Based on what we said in (iii) above, we cannot adopt the naturalization translation approach
to the above Arabic expressions. This is due to the fact that such a translation approach
applies to a SL term which can be easily translated, but the translator opts for transliteration.
For instance, “taxi” is naturalized in Arabic as ‫ﺗﺎﻛﺴﻲ‬. However, there is a word-for-word
correspondence in Arabic for the English word “taxi”, which is ‫ﺳﯿﺎرة أﺟﺮة‬.
(v) Based on the above details, we can adopt the cultural borrowing (foreignization) trans-
lation approach to the above Arabic terms as below:
‫ ﱡ‬،‫ ﺳﻌﻲ‬،‫ ُﻋﻤﺮة‬،‫ ِﻇﻬﺎر‬،‫)ُأﺿﺤﯿﺔ‬

‫ اﻟﺠﻤﺮة‬،‫ ﻃﻮاف اﻹﻓﺎﺿﺔ‬،‫ أﯾﺎم اﻟﺘﺸﺮﯾﻖ‬،‫ ﺗﺮاوﯾﺢ‬،‫ ِﻋﱠﺪة‬،‫ﺗﯿﻤﻢ‬
(‫ ﻋﺒﺎﯾﺔ‬،‫ ﺧِﻤﺎر‬،‫ ﻧِﻘﺎب‬،‫ ﺣِﺠﺎب‬،‫ أذان‬،‫ اﻟﺠﻤﺮة اﻟﻜُﺒﺮى‬،‫اﻟﺼُﻐﺮى‬
(vi) To illuminate the TT reader with what each ST expression semantically stands for, we
propose the following exegetical (paraphrase) translations:
‫أﺿﺤﯿﺔ‬: The slaughter of animal for the Eid al-Adha celebration.

‫ﻇِﻬﺎر‬: The evil statement of saying to one’s wife that she is prohibited for him by saying
“you are like the back of my mother”.
‫ﻋُﻤﺮة‬: The lesser pilgrimage to Makkah.
‫ﺳﻌﻲ‬: Part of the pilgrimage walking between the two mounts Safa and Marwah sig-
nifying the wife of Prophet Abraham whilst she was looking for water in desert
conditions.
‫ﺗﯿﻤُﻢ‬: Purification with earth when water is not available or due to an illness where using
water may cause harm.
‫ﻋِﺪﱠة‬: The period lasting three months for a divorced woman where she does not marry
and prepares herself for marriage.
‫ﺗﺮاوﯾﺢ‬: Night prayers in the month of Ramadan.
‫أﯾﺎم اﻟﺘﺸﺮﯾﻖ‬: The 11th, 12th, and 13th day of the Islamic month Dhu al-Hijjah during the
days of Hajj.
Appendix 1 249
‫ﻃﻮاف اﻹﻓﺎﺿﺔ‬: The act of worship in circumambulating the Ka bah in Makkah during
c
Hajj on the Eid al-Adha day.

‫اﻟﺠﻤﺮة اﻟﺼُﻐﺮى‬: The first of the three stones signifying where Satan tried to misguide
Prophet Abraham.
‫اﻟﺠﻤﺮة اﻟﻜﺒُﺮى‬: The third of the three stones signifying where Satan tried to misguide
Prophet Abraham.
‫أذان‬: The call to prayer.
‫ﺣِﺠﺎب‬: The state of modesty of the heart, tongue and limbs, which includes dressing in
a modest way such as the head covering for women.
‫ﻧﻘﺎب‬: The face veil.
‫ﺧِﻤﺎر‬: The head covering that covers head and shoulders.
‫ﻋﺒﺎﯾﺔ‬: The covering that veils a woman from the head and loosely fitting the body
down to the feet.
(vii) The Arabic culture-based expressions above represent cultural untranslatability, which
is a situational feature that is functionally relevant and ad hoc to the SL culture but is
absent in TL culture. Culture-specific words constitute cultural voids, especially those
such as the above which are specific to Arabic-Islamic culture and have a connotative
meaning. Larson (1984:132) warns the translator of the problem of the SL connotative
meaning. Cultural voids also include articles of clothing like ‫اﻟﺨِﻤﺎر‬, which occurs in
the plural in Q24:31. In the view of Catford (1965:100), articles of clothing provide
examples of material culture which differ from one culture to another and may lead to
translation difficulties. Larson (1984:180) admits that terms which deal with the reli-
gious aspects of a culture are usually the most difficult, both in analysis of the source
vocabulary and in finding the best receptor language equivalents. This is because the
TL reader “is not conscious of meaning involved”. For instance, the Muslim culture-
specific expression ‫اﻟﺴﻼم ﻋﻠﯿﻜﻢ‬
ُ “Hello”, literally meaning “Peace upon you” has a
Qur’anic connotative meaning, as it is an Islamic obligation to great each other, as we
are informed by Q24:61 ‫“ – ﻓﺴﻠﻤﻮا ﻋﻠﻰ أﻧﻔُﺴِﻜُﻢ‬give greetings of peace upon each other”
and the prophetic tradition (hadith) which also urges people to do this: ‫– أﻓﺸﻮا اﻟﺴﻼم‬
“Spread greetings among you”.
Similarly, while the words ‫ﺻﯿﺎم‬/‫ﺣﻔﻠﺔ زواج‬/‫ﺑﯿﺖ‬/‫ ﻣﺰرﻋﺔ‬and “farm/house/wedding party/

fasting” are functionally identical, such words require a different taxonomy in Arabic and
English cultures.
The discussion above also applies to Islamic culture-specific words like ‫ ﺳﻮرة‬، ‫ آﯾﺔ‬، ‫اﻟﺠﻦ‬,
which should be introduced to English through the cultural borrowing approach via translit-
eration: “jinn, ayah, surah”.
4. Comment on the Arabic-Islamic culture-bound words in Qur’anic discourse (48:24 ,‫)ﻣﻜﺔ‬

and ‫ﺑﻜﱠﺔ‬, Q3:96.
The word ‫ ﻣﻜﺔ‬is a name of a city which has special cultural significance in Islam. Thus,
its transliteration in Q48:24 has solved the problem. However, in Q3:97, we have the word
‫ﺑﻜﱠﺔ‬, which is a metonymy for ‫ﻣﻜﱠﺔ‬, i.e., it can be used as a name for the same city ‫ﻣﻜﺔ‬
‫ ﱠ‬. Thus,
we have either
250 Appendix 1
(i) to foreignize the metonymy and transliterate it,
(ii) to paraphrase the metonymy and explain the denotative meaning of ‫ﻚ‬ ‫ ﺑ ﱠ‬as a verb, or
(iii) to foreignize the metonymy, transliterate it, and provide a footnote with an intertextual
reference to the other name of the city ‫ ﻣﻜﱠﺔ‬in Q48:24.
The meaning of the noun ‫ ﺑﻜﱠﺔ‬in Q3:97 is context-based. Since reference is made to ‫ﺣِﺞﱡ اﻟﺒﯿﺖ‬
“pilgrimage to Kacbah”, the use of ‫ ﺑﻜﱠﺔ‬is stylistically more appropriate. The noun ‫ َﺑﱠﻜﺔ‬is mor-
phologically derived from the verb ‫ﻚ‬‫[ ﺑ ﱠ‬b + k + k] and whose nominalised noun ‫ ﻣﺼﺪر‬is ‫اﻟﺒﻚ‬
“overcrowdedness”. This is due to the fact that during the pilgrimage season, Muslims in
huge numbers perform pilgrimage. Thus, we need a word which can portray the extremely
busy place. Semantically, the noun ‫ ﺑﻜﱠﺔ‬means “overcrowdedness”. Thus, this noun success-
fully depicts the semantic context of the very busy season of pilgrimage because ‫اﻟﻨﺎس‬ ُ ‫ِﯾﺒﱡﻚ‬
‫“ ﺑﻌﻀﻬﻢ ﺑﻌﻀﺎ‬people jostle ‘mill about’”. The noun ‫ ﻣﻜﱠﺔ‬is another name for ‫ﺑﻜﱠﺔ‬. Since there is
no need for the depiction of overcrowdedness, the noun ‫ ﻣﻜﱠﺔ‬is employed in Q48:24.
5. Discuss, through reference to different Qur’an translations, the foreignization and domes-
tication translation approaches through the translation of Arabic-Islamic culture-specific
words that have occurred in Q43:48 ‫أُﺧﺖ‬, Q35:13 ‫ ﻧﻘﯿﺮ‬,‫ ﻗﻄﻤﯿﺮ‬in Q4:53 and 124, and ‫ﺻﺪره‬ ُ
in Q39:22.
(48 ‫أﻛﺒﺮ ﻣﻦ أُﺧﺘِﻬﺎ )اﻟﺰﺧﺮف‬

ُ ‫ﻻ ﻫﻲ‬ ‫آﯾﺔ إ ﱠ‬
ٍ ‫ﻣﺎ ﻧُﺮﯾﻬﻢ ﻣﻦ‬
TT: We showed them not a sign except that it was greater than its sister (Saheeh Inter-
national 1997:693).
Even though each sign We showed them was greater than the previous one (Abdel Hal-
eem 2005:318).
Although each sign that We showed them was weightier than the preceding one (Asad
1980:1026).
Although cultural transplantation (Dickins et al. 2002:32) may work for ordinary cultural
expressions like ‫“ ﻗﯿﺲ وﻟﯿﻠﻰ‬Romeo and Juliet”, this type of cultural adaptation is unlikely
to satisfy Qur’an-specific cultural expressions which are non-existent in the TL culture. For
Venuti (1992), however, the translator should not be forced to alter the ST in order to conform
to the TL cultural norms and ideas. In other words, the translator should not be subservient
to the ST author. For Venuti (ibid), the SL cultural and linguistic norms should be carried
over into the TL. One may wonder whether this would work for Q43:48 above where SL
linguistic norms “style and lexis ‫‘ اُﺧﺘِﻬﺎ‬sister’” are carried over into the TL → (literal) versus
‫“ – اُﺧﺘِﻬﺎ‬previous” as adapted and domesticated to suit the TL norms → (communicative).
However, Venuti’s approach in Qur’an translation will alienate the TL audience due to the
linguistic and cultural incongruity between Qur’anic Arabic and English. The foreignization
translation approach has been used in Qur’an translation in Q35:13 ‫ﻗﻄﻤﯿﺮ‬, which is rendered
as “the membrane ‘skin’ of a date seed” instead of the domesticating translation approach
through which the SL metonymy ‫ ﻗﻄﻤﯿﺮ‬is translated as “nothing, anything” → “They pos-
sess nothing/They do not possess anything”. The same applies to ‫ ﻧﻘﯿﺮ‬in Q4:53 and 124,
which is foreignized as “the speck on ‘groove of/the speck on’ a date seed ‘stone’” instead
of adopting the domesticating translation approach through which the SL metonymy ‫ ﻧﻘﯿﺮ‬is
translated as “nothing, anything” → “They would give people nothing/They would not give
the people anything”.
Appendix 1 251
ّ
َ ‫أَفمَن َشَرحَ اهللُ ص‬
The same applies to the translation of Q39:22: ِ‫َدر ُه لإلسالم‬
The expression ‫ شرح صدره لإلسالم‬is Arabic-Islamic culture-specific. We have encoun-
tered Qur’an translations by Arberry, Asad, Pickthall, Al-Hilali and Khan, Saheeh Interna-
tional, and Ahmad which have provided a source-oriented translation; they have adopted a
foreignization translation approach and have given “So is the one whose breast/heart/bosom
Allah has expanded to Islam . . . ”. However, Abdel Haleem has provided a target-oriented
translation – a domestication translation approach: “What about the one whose heart God
has opened in devotion to Him . . . ”. Thus, we have two translations:
(i) source-oriented translation (foreignization): God has expanded the breast/heart/bosom

of X to Islam, and
(ii) target-oriented translation (domestication): God has opened the heart of X in devotion
to Him.
6. Discuss the translation approaches of cultural transplantation, domestication, cultural

transposition, and foreignization after you have considered the translations of Q4:147 and
Q8:7 below:
(147 ‫ما يفعل اهللُ بعذابكُم إن شكرتم وآمنتُم )النساء‬

(7 ‫أن غيرَ ذاتِ الشوكةِ تكونُ لكم )األنفال‬
َّ ‫َودون‬
َّ ‫وت‬
(i) We have encountered different translations to the above two Qur’anic statements:
The translations of Q4:147 are
What would Allah do with (i.e., gain from) your punishment if you are grateful and
believed? (Saheeh International 1997:128).
Why should God make you suffer torment if you are thankful and believe in Him?
What will Allah gain by punishing you if you have thanked Him and have believed
(in Him)? (Ahmad 2010:136).
What would God do with chastising you if you are thankful, and believe? (Arberry
1955:44).
What concern hath Allah for your punishment if ye are thankful (for His mercies)
and believe (in Him)? (Pickthall 1930:no page).
Why would God cause you to suffer [for your past sins] if you are grateful and attain
to belief? (Asad 1980:330) + a footnote: (literally: while you would have liked the one
which was not powerful to be yours” – i.e., the caravan coming from Syria, which was
accompanied by only forty armed men and could therefore, be attacked without great
danger).
(ii) The translations of Q8:7 (‫تكون لكم‬

ُ ‫الشوكة‬
ِ ِ‫أن غيرَ ذات‬
َّ ‫َودون‬
َّ ‫ )وت‬are
You wished that the unarmed one would be yours (Saheeh International 1997:230).
You wanted the unarmed group to be yours (Abdel Haleem 2005:110).
You wished that the unarmed (the caravan) should be yours (Ahmad 2010:229).
Ye longed that other than the armed one might be yours (Pickthall 1930:no page).
You would have liked to seize the less powerful one (Asad 1980:330) + a footnote:
(while you would have liked the one which was not powerful to be yours” – i.e., the
caravan coming from Syria, which was accompanied by only forty armed men and
could therefore, be attacked without great danger).
252 Appendix 1
(iii) We can provide the following translation commentary based on the translation pro-
cesses involved in each of the previous translations:
Language behaves under the influence of its own culture. This universal fact is demon-
strated through translation studies. To this effect, verbatim rendering should be avoided and
cultural transplantation – domestication and cultural transposition, of the source text (ST) –
must be applied. Our claim can be brought into line with Nida’s (1945:194) argument that
almost all would recognize that language is best described as a part of culture when dealing
with many types of semantic problems – particularly those in which the culture under con-
sideration is quite different from one’s own. The expression “brother-in-law”, for instance,
loses its signification when translated literally into Arabic ‫“ أخ ﻓﻲ اﻟﻘﺎﻧﻮن‬a brother in the
law”. Based on context, English applies the hyphenated expression “brother-in-law” to the
brother of your husband, the brother of your wife, the husband of your sister, the husband
of your husband’s sister, and the husband of your wife’s sister. However, Arabic expresses
itself differently with regards to the same expression: the brother of your husband ‫أخ زوﺟﻲ‬,
the brother of your wife ‫أخ زوﺟﺘﻲ‬, the husband of your sister ‫زوج أﺧﺘﻲ‬, the husband of
your husband’s sister ‫زوج أﺧﺖ زوﺟﻲ‬, and the husband of your wife’s sister ‫زوج أﺧﺖ‬
‫زوﺟﺘﻲ‬.
According to Beaugrande (2003:2), the priority of the translator is to invest a well-devel-
oped bilingual sensitivity and bicultural sensitivity in weighing the complex factors of the
translation process, such as the multiplex relations between word-meanings and text-mean-
ings in light of cultural differences (Abdul-Raof 2018:264).
Cultural transplantation (Dickins et al. 2002:32) seems to be a useful translation tech-
nique in the translation of proverbial expressions, such as ‫“ ﻻ ﻧﺎﻗﺔ ﻟﻲ ﻓﯿﻬﺎ وﻻ ﺟَﻤﻞ‬I have
nothing to do with this”, the verbatim counterpart of which is “neither a female camel do
I have in this matter nor a male camel”, which is misleading to the target text (TT) audi-
ence. Cultural transplantation can be of value to sensitive texts as in ‫ﯾﻔﻌﻞ اﷲُ ﺑﻌﺬاﺑﻜﻢ‬ُ ‫ﻣﺎ‬
‫إن ﺷﻜﺮﺗﻢ وآﻣﻨﺘﻢ‬, (Q4:147), which can be domesticated to New Guinea’s readers with
luxuriant imagery “God does not hang up jaw bones” since this relates to their custom of
hanging jaw bones of the enemies. However, in Qur’an translation, we get “What would
Allah do with your punishment if you are grateful and believe?” (Saheeh International
1997:128). Cultural transplantation in Qur’an translation is ruled out entirely due to the
objection by Muslim scholars. The opposite to cultural transplantation (domestication)
is “foreignization”, introduced by Venuti (1995), which preserves the ST cultural values
and is ST’s author-oriented:
(7 ‫ﺗﻜﻮن ﻟﻜﻢ )اﻷﻧﻔﺎل‬

ُ ِ
‫اﻟﺸﻮﻛﺔ‬ ِ‫ﻏﯿﺮ ذات‬
َ ‫ن‬ ‫وﺗَﻮدﱠون أ ﱠ‬
Domestication: You wished that the unarmed one (unarmed group, unarmed enemy
party) would be yours.
Foreignization: You wished that the one that has no thorn would be yours.
where ‫ ﻏﯿﺮ ذات اﻟﺸﻮﻛﺔ‬is a metonymy for “an unarmed enemy group which have
wealth”. Thus, defeating such a group is both easy and financially beneficial (Abdul-
Raof 2018:264).
7. Consider the translation of ‫ اﻟﻔﺤﺸﺎء‬in Q2:268. Compare different Qur’an translations and
discuss the major semantic problem the translator encounters in such a word.
Appendix 1 253
We have considered the following Qur’an translations:
(268 ‫اﻟﻔﻘﺮ وﯾﺄﻣُﺮُﻛُﻢ ﺑﺎﻟﻔﺤﺸﺎء )اﻟﺒﻘﺮة‬ ُ

َ ‫اﻟﺸﯿﻄﺎن ﯾﻌِﺪُﻛُﻢ‬
The devil promiseth you destitution and enjoineth on you lewdness (Pickthall 1930:no
page).
The Evil one threatens you with poverty and bids you to conduct unseemly (Ali
1934:no page).
Satan promises you poverty, and bids you unto indecency (Arberry 1955:22).
Satan threatens you with the prospect of poverty and bids you to be niggardly (Asad
1980:102).
Satan threatens you with poverty and orders you to immorality (Saheeh International
1997:56).
Satan threatens you with the prospect of poverty and commands you to do foul deeds
Satan threatens you with poverty and tempts you to indulge in obscene activities
(Ahmad 2010:66).
Based on the above different translations, we can make the following observations:
(i) Semantically, the word ‫ اﻟﻔﺤﺸﺎء‬is a noun and a polyseme, which leads to semantic
ambiguity. Polysemy is a major translation hurdle facing the translator. According
to Welch (1990:273), many Arabic words which are central to the teachings of the
Qur’an are rich in their connotations and require a variety of English renderings in
different contexts. This is true with regards to polysemy.
(ii) The noun ‫اﻟﻔﺤﺸﺎء‬, literally meaning “immorality” is polysemous, which has led to
the inaccurate translations mentioned above, such as Pickthall, Ali, Arberry, Saheeh
International, Abdel Haleem, and Ahmad. Asad’s is the only translation that has taken
polysemy into account and provides the accurate meaning of ‫ اﻟﻔﺤﺸﺎء‬as ‫اﻟﺒُﺨﻞ‬, i.e., “to
be a miser”.
(iii) Stylistically, the noun ‫ اﻟﻔﺤﺸﺎء‬is employed as a metonymy ‫ ﻛﻨﺎﯾﺔ‬whose underlying and
accurate (intended) meaning is ‫“ اﻟﺒُﺨﻞ‬to be a miser”.
(iv) Since the word ‫ اﻟﻔﺤﺸﺎء‬is a polyseme, it has occurred several times in the Qur’an with
different meanings like “immorality”, “foul deeds”, and “adultery” ‫اﻟﺰﻧﻰ‬. However,
the only time where ‫ اﻟﻔﺤﺸﺎء‬occurs with the underlying (metonymy) meaning “to be a
miser” ‫ ﺑﺨﯿﻞ‬is in Q2:268.
(v) Polysemy is a major problem in Arabic translation. Qur’an translation suffers from poly-
semy problems, as in the polyseme ‫اﻟﻬﺪى‬, which has 17 different meanings, such as
(a) “to explain” as in Q20:128, Q41:17, (b) “religion” as in Q2:120, Q3:73, Q22:67, (c)
“belief ” as in Q18:13, Q19:76, Q34:32, (d) “to call upon someone” as in Q37:23,
(e) “to know, to find out” as in Q16:16, Q20:82, Q21:31, (f) “prophets” as in Q2:38,
Q20:123, (g) “the Qur’an” as in Q17:94, Q53:23, (h) “monotheism” as in Q9:33,
Q28:57, Q48:28, (i) “inspiration” as in Q20:50, Q87:3, (j) “to repent” as in Q7:156.
8. Consider the translation of ‫اﺳﻢ اﻟﻔﺎﻋﻞ‬, the active participle noun ‫“ ﺻﺎﻓﱠﺎت‬outspread wings”,
and the verb ‫“ ﯾﻘﺒﻀﻦ‬occasionally folded in wings” in Q67:19.
254 Appendix 1
(19 ‫ )اﻟﻤُﻠﻚ‬.‫ﺻﺎﻓّﺎتٍ وﯾﻘﺒﻀَﻦ‬ ‫أوَﻟﻢ ﯾﺮوا إﻟﻰ اﻟﻄﯿﺮِ ﻓﻮﻗﻬُﻢ‬
Compare different Qur’an translations and discuss the major semantic and grammatical
(structural) problems the translator encounters. Discuss the illocutionary force of the present
tense verb and the active participle in Arabic. Which translation approach can the translator
adopt?
We have considered the following Qur’an translations:
Have they not seen the birds above them spreading out their wings and closing them?
Do they not observe the birds above them, spreading their wings and folding them in?
(Ali 1934:no page).
Have they not regarded the birds above them spreading their wings, and closing them?
(Arberry 1955:257).
Have they, then, never beheld the birds above them, spreading their wings and drawing
them in? (Asad 1980:1192).
Do they not observe the birds above them, spreading their wings and folding them in?
(Mushaf al-Madinah an-Nabawiyyah 1990:1787).
Do they not see the birds above them with wings outspread and (sometimes) folded in?
Do they not see the birds above them spreading and closing their wings? (Abdel Haleem
2005:383).
And don’t you see the birds, flying over you with their wings spread out and (at times)
folded in? (Ahmad 2010:772).
Based on these various translations, we can make the following observations:
(i) Q67:19 is an example of syntactic shift – a change from one grammatical function of
a word to another grammatical function – a grammatical change from the noun, to a
verb, to an adjective, or vice versa. It also includes a syntactic change from the active
participle to an active participle, or from a past tense to a present tense. This syntactic
shift is a major stylistic feature of Qur’anic Arabic.
(ii) The active participle noun ‫“ ﺻﺎﻓﱠﺎت‬outspread wings” occurs first, then next to it a verb
occurs, which is ‫“ ﯾﻘﺒﻀﻦ‬occasionally folded in winds”. This is a syntactic shift from
the noun to a verb. This shift in grammatical function is not without a performative
intent (illocutionary force).
(iii) The active participle noun designates [+ Permanency] and [+ Continuity] (‫)اﻟﺜُﺒﻮت‬.
However, the verb designates [+ Renewability] (‫ )اﻟﺘﺠﺪد‬and [+ Action] (‫)اﻟﺤُﺪوث‬.
(iv) Based on the different translations above, Q67:19 is an example of the inability of
the TL to convey the illocutionary (communicative) force of the active participle in
Qur’anic Arabic. The TL can only provide past participle verbs: “outspread” and
“folded in”.
(v) The ST (Q67:19) could have provided either: (active participle + active participle →
‫ ﻗﺎﺑﻀﺎت‬+ ‫ )ﺻﺎﻓﱠﺎت‬or (verb + verb → ‫ﯾﻘﺒﻀﻦ‬ َ + ‫ُﻔﻦ‬
َ ‫)ﯾﺼﻔ‬, i.e.,:
Appendix 1 255
.‫وﻗﺎﺑﻀﺎت‬
ٍ ‫أوَﻟﻢ ﯾﺮوا إﻟﻰ اﻟﻄﯿﺮِ ﻓﻮﻗﻬُﻢ ﺻﺎﻓﱢﺎت‬
.‫وﯾﻘﺒﻀﻦ‬
َ َ ‫أوَﻟﻢ ﯾﺮوا إﻟﻰ اﻟﻄﯿﺮِ ﻓﻮﻗﻬُﻢ ﯾﺼﻔ‬
‫ُﻔﻦ‬
During flying, the birds’ permanent physical characteristic is to outspread their wings
throughout their flying process.
This intended meaning is safely relayed through the active participle ‫ﺻﺎﻓﱠﺎت‬. However, birds
occasionally fold their wings in. This intended meaning is conveyed through the verb ‫ﯾﻘﺒﻀﻦ‬
َ .
Thus, the verb is required to demonstrate that the occasional folding-in of wings is renewed
every now and then but not continually. However, the outspreading of the wings is a normal
permanent flying procedure. This illocutionary force is conveyed through the active parti-
ciple noun ‫ﺻﺎﻓﱠﺎت‬.
(vi) The TT fails to deliver the ST illocutionary force and performative intent.
(vii) Discussion of the illocutionary force of the present tense verb and the active participle
in Arabic:
(1) The verb:
(a) The verb designates short duration of an action [ – Continuity]. For instance,
the act of eating designated by a verb lasts for a few minutes, and other
actions represented by verbs like “talk, read” last for a limited period of time,
like an hour or more.
(b) The verb does not designate the continuity or a repetition of an action. In
other words, any action comes to an end, as in “live, die”. One lives and dies
once; living and death do not continue forever. Both come to an end. Based
on Islamic culture, death ends with the beginning of the day of judgement
where eternal life begins either in paradise or the hellfire.
(2) The active participle noun:
(a) The active participle noun designates [+ Continuity] in doing an action and
[+ Permanency] of a given character trait (feature) or of a given state, such as
being generous, brave, merciful, knowledgeable, and being a writer (author),
or a state (habit) like white, black, soft, dead.
(‫ﻣﯿﱢﺖ‬ ،‫ ﻧﺎﻋﻢ‬،‫ أﺳﻮد‬،‫أﺑﯿﺾ‬/‫ ﻛﺎﺗِﺐ‬،‫ ﻋﺎﻟِﻢ‬،‫ رؤوف‬،‫ ﺷﺠﺎع‬،‫)ﻛﺮﯾﻢ‬

(b) The active participle designates the illocutionary force of [+ Definiteness/
‫ﻣﯿﺖٌ وإﻧﱠﻬُﻢ ﱢ‬
Necessity] ‫اﻟﺤﺘﻤﯿﺔ‬, as in ‫ﻣﯿﺘُﻮن‬ ‫“ إﻧﱠﻚ ﱢ‬Indeed, you are to die, and
indeed, they are to die” (Q39:30), i.e., definitely, you and they will die.
(However, the translation of Q39:30 demonstrates that the SL active par-
ticiple noun must be changed to a verb in the TT, i.e., the TL can neither
accommodate nor convey the SL active participle noun). The active parti-
ciple noun ‫ ﺻﺎﻓﱠﺎت‬designates the illocutionary force of [+ Necessity], i.e., it is
absolutely necessary for birds to outspread their wings while flying and that
256 Appendix 1
this is a habit (state, feature) [+ Continuity]. However, when they are tired,
they can “stop for a short period of time”, i.e., the verb ‫ﯾﻘﺒﻀﻦ‬
َ is required to
demonstrate that the occasional folding-in of wings is renewed every now
and then [ – Continuity].
(c) The active participle noun designates the illocutionary force of [+ Something
is absolutely necessary to take place], as in Q29:33 ‫“ إﻧّﺎ ﻣُﻨﺠﱠﻮك‬We will save
you”. However, the translation of Q29:33 demonstrates that the SL active
participle noun must be changed to a verb in the TT; the TL can neither
accommodate nor convey the SL active participle noun.
(viii) The translators of Q67:19 have adopted the transposition (shift), natural, and dynamic
equivalence translation approaches, which are TT-oriented. These translation
approaches involve adaptation in grammar and lexicon. Grammatical modifications
can be made the more readily, since many grammatical changes are dictated by the
obligatory structure of the TL. In other words, the translator must make such gram-
matical adjustments to make the TT compatible with the TL syntactic norms. Such
translation approaches aim to provide a comprehensible TT to the audience with an
acceptable natural TL style. These translation approaches aim at complete naturalness
of the TT; to naturalize the TT and reduce its foreignness. The above translations inter-
pretively resemble the original without unnecessary processing effort on the part of the
TL reader. They are grammar-based translations and involve a change in the grammar
from the SL to TL.
9. In Arabic, we say: ‫دﻣ ُﻪ ﺧﻔﯿﻒ‬‫ ﻓﻼن ﱠ‬and ‫دﻣﻪ ﺛﻘﯿﻞ‬ُ ‫ﻓﻼن‬. Provide a literal and a non-literal
translation and comment on the translation approach that is more normal than the other.
The literal translation of ‫ ﻓﻼن دﻣﻪ ﺧﻔﯿﻒ‬is “X has light blood” and of ‫ ﻓﻼن دﻣﻪ ﺛﻘﯿﻞ‬is
“X has heavy blood”, which both seem unnatural TTs. However, the non-literal translations
of the above culture-based sentences employ translation approaches such as the communica-
tive, dynamic equivalence, acceptable, cultural transposition, and domestication approaches,
taking into consideration the contextual intended meaning of the ST in order to provide a
comprehensible TT to its readers with an acceptable natural TL style. Any one of these trans-
lation approaches aims at complete naturalness of the TT; to naturalize the TT and reduce its
foreignness. Thus, we recommend a translation based on the approaches mentioned previ-
ously, that accounts for TL meaning and style. Thus, the proposed translations of the above
examples are “X is a merry ‘cheerful’ person” and “X is a dull ‘gloomy’ person” respec-
tively. Such a translation is a mode of free translation. The translation of such culturally
conventional clichés is produced, when, in a given situation, the ST uses an SL expression
which is standard for that situation, and the TT uses a TL expression which is standard for an
equivalent target culture situation (Dickins et al. 2002:17, 35, 234).
10. Consider the translation of the SL culture-specific expressions ‫ﺾ اﻷﻧﺎﻣﻞ‬ ‫ﯾﻌ ﱡ‬َ and ‫ﯾﻌﺾﱡ‬َ
‫ ﻋﻠﻰ ﯾﺪﯾﻪ‬in Q3:119 and Q25:27. Compare different Qur’an translations and provide and
discuss suggested translations.
The SL culture-specific expressions ‫ﺾ اﻷﻧﺎﻣﻞ‬‫ﯾﻌ ﱡ‬َ and ‫ ﯾﻌَﺾﱡ ﻋﻠﻰ ﯾﺪﯾﻪ‬in Q3:119 and Q25:27
have been foreignized in Qur’an translations; they have been rendered literally in the TL as
“to bite at one’s fingertip” and “to bite on one’s hand”, respectively. These are SL-oriented
translations provided by Arberry (1955:30, 160), Pickthall (1930:no page), Asad (1980:136,
756), Saheeh International (1997:82, 494), and Abdel Haleem (2005:43, 228). A TL-oriented
Appendix 1 257
translation based on the communicative, dynamic equivalence, acceptable, cultural transpo-
sition, and domestication approaches takes into consideration the contextual intended mean-
ing of the ST in order to provide a comprehensible TT to its readers, and aims at complete
naturalness of the TT; to naturalize the TT and reduce its foreignness. The context-based
translation of Q3:119 ‫ ﯾﻌَﺾﱡ اﻷﻧﺎﻣﻞ‬is “He/She is enraged out of envy” and the context-
based translation of Q25:27 ‫ﺾ ﻋﻠﻰ ﯾﺪﯾﻪ‬‫ﯾﻌ ﱡ‬
َ is “He/She regrets deeply”.
11. Provide a translation of the following journalistic text:
“I did not yet receive the required political assurances from the lenders of the Greek
coalition parties on the implementation of the program”, Jean-Claude Juncker, chair-
man of the Eurogroup, said (The Times, 15 February 2012).
‫ ﺑﺄﻧﻬﺎ ﻟﻢ ﺗﺴﺘﻠﻢ ﺑﻌﺪ اﻟﻀﻤﺎﻧﺎت‬،‫ رﺋﯿﺴﺔ اﻟﻤﺠﻤﻮﻋﺔ اﻷورﺑﯿﺔ‬،‫ﻛﻠﻮد ﺟﺎﻧﻜﺮ‬-‫وذﻛﺮت اﻟﺴﯿﺪة ﺟﯿﻦ‬
.‫اﻟﺴﯿﺎﺳﯿﺔ اﻟﻤﻄﻠﻮﺑﺔ ﻣﻦ ﻗﺎدة اﻷﺣﺰاب اﻟﺴﯿﺎﺳﯿﺔ اﻟﯿﻮﻧﺎﻧﯿﺔ ﺣﻮل ﺗﻨﻔﯿﺬ اﻟﺒﺮﻧﺎﻣﺞ‬
Having done the textual and discourse analysis of the ST, we can make the following
observations:
(i) The ST starts with the quoted speech of the speaker “Jean-Claude Juncker, chairman
of the Eurogroup” and ends with her name as the subject. However, in Arabic journal-
istic texts, the opposite word order takes place, where a word order change is required.
In other words, the Arabic journalistic text starts with the verb + the subject before his/
her quoted speech.
(ii) A transposition or shift translation approach is adopted where a change in ST word
order should be implemented in the journalistic TT.
(iii) While the journalistic ST employs quoted speech where the quoted speech of the
speaker is place between inverted commas, the TT employs indirect speech where the
inverted commas are not used.
(iv) Stylistically, it is also possible to use the direct speech of the speaker and put it within
inverted commas, as in
‫ ”ﻟﻢ أﺳﺘﻠﻢ ﺑﻌﺪ اﻟﻀﻤﺎﻧﺎت اﻟﺴﯿﺎﺳﯿﺔ‬:‫ رﺋﯿﺴﺔ اﻟﻤﺠﻤﻮﻋﺔ اﻷورﺑﯿﺔ‬،‫ﻛﻠﻮد ﺟﺎﻧﻜﺮ‬-‫وذﻛﺮت اﻟﺴﯿﺪة ﺟﯿﻦ‬
“.‫اﻟﻤﻄﻠﻮﺑﺔ ﻣﻦ ﻗﺎدة اﻷﺣﺰاب اﻟﺴﯿﺎﺳﯿﺔ اﻟﯿﻮﻧﺎﻧﯿﺔ ﺣﻮل ﺗﻨﻔﯿﺬ اﻟﺒﺮﻧﺎﻣﺞ‬
12. Translate and comment on the following text:
It brings out the woman in you.

Having done the textual and discourse analysis, we can make the following comments:
(i) The above TT is an advert on maternity bras (brassiers). There is a picture of a woman
wearing a bra.
(ii) In its attempt to promote the sale of these maternity bras, the text producer employs the
definite article “the” before the noun “woman”. After giving birth, some women may
have problems with the size of their breasts due to breast-feeding. The definite article
performs the illocutionary force of convincing this category of women to buy these bras.
258 Appendix 1
(iii) The definite article contributes in the performative intent and perlocutionary force of
the SL message (advert). It highlights the intended meaning of the ST which is “femi-
ninity”. The ST reassures the woman that she does not need to worry about her femi-
ninity, which can be brought back to her through the wearing of these bras. In other
words, wearing such bras can bring out in her the femininity she used to enjoy before
her pregnancy.
(iv) Based on the above details, we suggest the following translations:
.‫اﻹﻧﻮﺛﺔ‬ ‫ﺗﺒﻌﺚ ﻓﯿﻚ‬

ُ ‫ ﺣﻤﺎﻟﺔ اﻟﻨﻬﺪ اﻟﺼﺪر اﻟﺘﻲ‬or ‫ﻓﯿﻚ اﻹﻧﻮﺛﺔ‬
ِ ‫ﺗﺒﻌﺚ‬
ُ
13. Translate and comment on the following text:
Only balls bounce.

We can provide the following textual and discourse features of the above ST:
(i) The genre of the text is an advertisement. It is an advert on bras ‫ﺣﻤﺎﻟﺔ اﻟﺼﺪر‬, and there
is a picture of a woman wearing a bra.
(ii) The ST is paratactic (simple structure) and starts with an affirmation word “only” to
reiterate the fact that nothing else should bounce; thus, alerting the lady who has such
a problem.
(iii) The advert is directed to a category of women who have big breasts. Having big breasts
can be a problem to the lady because they bounce when walking. Big bouncing breasts
can inconvenience the lady.
(iv) The advert makes an implicit comparison between footballs and big breasts. In other
words, there is an implicit simile involved in the ST: “Big breasts bounce like foot-
balls”. Through the picture, the ST reassures the woman with big breasts that she
does not need to worry about this inconvenience, which can be resolved through the
wearing of these bras. In other words, wearing such bras can hold firmly to her breasts
and the inconvenience of bouncing will come to a comfortable end. Thus, the implicit
simile of the ST is maintained in the TT.
(v) Having done the textual and discourse analysis, we can provide our suggested transla-
tion: ‫اﻟﻜُﺮات ﻓﻘﻂ ﺗﻨُﻂ ﺗﻘﻔﺰ‬. Thus, the implicit simile of the TT is transferred to the TT.
14. Translate and comment on the expression “blog”.
(i) We need to undertake a lexical search first. We have “a blog is an on-line journal or
diary of an individual”.
(ii) The above definition constitutes a semantic componential analysis of the expression.
(iii) Based on the semantic componential analysis of the expression, we can suggest the
translation ‫ﺻﺤﯿﻔﺔ اﻟﻜﺘﺮوﻧﯿﺔ ﺷﺨﺼﯿﺔ‬. However, our suggested translation of “blogger”
is below:
.‫ﺑﻬﺎ‬/‫ﺑﻪ‬ ‫اﻟﺸﺨﺺ اﻟﺬي ﯾﻤﻠﻚ ﺻﺤﯿﻔﺔ اﻟﻜﺘﺮوﻧﯿﺔ ﺧﺎﺻﺔ‬

(iv) Our translation put forward above has adopted paraphrase translation approach – a
translation with freedom where the author is kept in view by the translator, but his/
her words are not so strictly followed as his/her sense. This involves changing whole
phrases and more or less corresponds to faithful or sense-for-sense translation.
Appendix 1 259
15. Translate and comment on the expression ‫أُم اﻟﺨﺒﺎﺋﺚ‬.
We can make the following observations on the above ST:
(i) This is a metonymy ‫ ﻛﻨﺎﯾﺔ‬whose context-based (intended, underlying) meaning refers

to alcohol ‫اﻟﺨﻤﺮ‬.
(ii) The literal (verbatim) translation of the above ST is “The mother of evil ‘malice’”.
(iii) The context-based translation which takes into consideration the TL culture and aims
to make the ST intelligible to the TL audience is “alcohol”.
(iv) The TT has adopted a culture-based approach based on one of the following translation
approaches: communicative, dynamic equivalence, acceptable, cultural transposition,
and domestication. These translation approaches take into consideration the contextual
(intended) meaning of the ST (the performative intent of the ST’s producer) in order
to provide a comprehensible TT to the audience with an acceptable natural TL style.
These translation approaches aim at complete naturalness of the TT; to naturalize the
TT and reduce its foreignness.
16. Translate the following STs and comment on the translation process:
(a) Bill will take the law into his own hands.
(b) However, Robert will go to law against Bill.
Let us provide the following details based on our textual and discourse analysis:
(i) In literal translation, according to Newmark (1988:46), the SL grammatical structures

are converted to their nearest TL equivalents, but the words are translated singly out
of context. Thus, we can add that when the translator gives the meaning of a SL word
out of context, he/she has failed to transfer accurately the ST producer’s performative
intent. In other words, in literal translation, according to Dickins et al. (2002:16), the
denotative meaning of words is taken as if straight from the dictionary, i.e., out of
context, but TL grammar is preserved.
(ii) The literal (verbatim) translation of the above ST (a) is
‫اﻟﻘﺎﻧﻮن ﺑﯿﺪﯾﻪ‬
َ ‫ﺳﻮف ﯾﺄﺧُﺬ ﺑﯿﻞ‬
(iii) The literal translation of the above ST (b) is
‫ﻻ أن روﺑﺮت ﺳﻮف ﯾﺬﻫﺐُ اﻟﻰ اﻟﻘﺎﻧﻮن ﺿﺪ ﺑﯿﻞ‬

‫نإ ﱠ‬
ّ ‫ﺑﯿﺪ أ‬
(iv) The non-literal translation of the above ST (a) is
‫ﯾﺜﺄر ﺑﯿﻞ ﻟﻨﻔﺴﻪ ﺳﻮف ﯾﺄﺧُﺬ ﺑﯿﻞ ﺣﻘﱠ ُﻪ ﺑﺎﻟﻘﻮة‬

ُ ‫ﺳﻮف‬َ
(v) The non-literal translation of the above ST (b) is
‫ﻻ أن روﺑﺮت ﺳﻮف ﯾُﻘﯿﻢُ دﻋﻮى ﺿﺪ ﺑﯿﻞ‬

‫نإ ﱠ‬
ّ ‫ﺑﯿﺪ أ‬
(vi) The non-literal translations above are context-based translations which have taken into
consideration the TL culture and aim to make the ST intelligible to the TL audience.
(vii) The TT has adopted a culture-based approach based on one of the following translation
approaches: communicative, dynamic equivalence, acceptable, cultural transposition,
and domestication. These translation approaches take into consideration the contextual
260 Appendix 1
(intended) meaning of the ST (the performative intent of the ST’s producer) in order
to provide a comprehensible TT to the audience with an acceptable natural TL style.
These translation approaches aim at complete naturalness of the TT; to naturalize the
TT and reduce its foreignness.
In terms of the details above, and especially in point (vii), the same applies to the expres-
sion “my sister-in-law”, whose literal translation is ‫اﺧﺘﻲ ﻓﻲ اﻟﻘﺎﻧﻮن‬. However, its non-literal
translation involves three different meanings in Arabic: ‫زوﺟﺔ أﺧﻲ‬/‫أُﺧﺖ زوﺟﻲ‬/‫أُﺧﺖ زوﺟﺘﻲ‬.
The back-translations of the latter non-literal translations are “the sister of my wife/the sister
of my husband/the wife of my brother”, respectively.
17. Provide a textual and discourse analysis of Q30:30, compare different translations, and
provide a critical translation quality assessment.
(30 ‫ﺮ اﻟﻨﺎسَ ﻋﻠﯿﻬﺎ )اﻟﺮوم‬َ ‫ﷲ اﻟﺘﻲ َﻓ‬

َ‫ﻄ‬ ِ ‫تا‬
ً ِ‫وﺟﻬﻚ ﻟﻠﺪﯾﻦ‬
َ ‫ﻓﺄﻗِﻢ‬
(i) The following TTs are source-oriented, i.e., they have preserved the ST expression
‫ ﻓِﻄﺮة‬and transferred phonetically (transliterated) to the ST:
So direct your face toward the religion, inclining to truth. Adhere to the fitrah of Allah
upon which He has created all people (Saheeh International 1997:562).
(ii) The above translation is an estranging translation because it has adopted the for-
eignization translation approach where the SL expression ‫ ﻓِﻄﺮة‬is made visible and its
foreign identity has been highlighted via foreignizing it; thus, the translator has sent
his/her readers abroad. Such an approach is similar to the cultural borrowing approach
offered by Dickins et al. (2002:32), which also involves the verbatim transfer of a SL
expression into the TT without making any adaptation to or explanation for the SL
expression.
(iii) However, the following TTs are receptor-oriented; the translator has provided a mean-
ing for the ST expression ‫ ﻓِﻄﺮة‬as “original, natural instinct, natural disposition, handi-
work, nature”:
So set thy purpose (O Muhammad) for religion as a man by nature upright – the nature
(framed) of Allah, in which He hath created man (Pickthall 1930:no page).
So set thou thy face steadily and truly to the Faith: (establish) Allah’s handiwork
according to the pattern on which He has made mankind (Ali 1934:no page).
So set thy face to the religion, a man of pure faith – God’s original upon which He
originated mankind (Arberry 1955:182).
AND SO, set thy face steadfastly towards the [one ever-true] faith, turning away from
all that is false, in accordance with the natural disposition which God has instilled into
man (Asad 1980:846).
So as a man of pure faith, stand firm and true in your devotion to the religion. This is
the natural disposition God instilled in mankind (Abdel Haleem 2005:258).
So set your face exclusively for the (Islamic) religion which is the natural instinct on
which Allah has created mankind (Ahmad 2010:539).
Appendix 1 261
(iv) The above translations interpretively resemble the ST without unnecessary processing
effort on the part of the TL reader and have provided culture-based TTs based transla-
tion approaches such as the communicative, dynamic equivalence, natural, accept-
able, or faithful approaches. These translation approaches take into consideration the
contextual intended meaning of the ST in order to provide a comprehensible TT to
the audience with an acceptable natural TL style. These translation approaches aim at
complete naturalness of the TT; to naturalize the TT and reduce its foreignness.
18. Provide a textual and discourse analysis of Q30:30, compare different translations, and
provide a commentary on the translation process.
(30 ‫ﷲ ذﻟﻚَ اﻟﺪﯾﻦُ اﻟﻘﯿﱢ ُﻢ )اﻟﺮوم‬

‫ﺗﺒﺪﯾﻞ ﻟﺨﻠﻖِ ا ﱠ‬
َ ‫ﻻ‬
There is no altering (the laws of) Allah’s creation. That is the right religion (Pickthall
1930:no page).
No change (let there be) in the work (wrought) by Allah. that is the standard Religion
(Ali 1934:no page).
[For,] not to allow any change to corrupt what God has thus created – this is the [purpose
of the one] ever true faith (Asad 1980:846).
Do not change what Allah has created (e.g., give proper training to children to follow
Islamic religion). That is the Straight religion (to which the natural instinct directs)
(Ahmad 2010:539).
Having considered the above translations, we can observe that the translator has employed
the exegetical translation approach in which the TT explains and elaborates on the SL expres-
sion and provides additional details (within-the-TT details) that are not explicitly mentioned
in the ST; an explication and expansion of the SL expression.
However, other translations such as those by Arberry and Abdel Haleem, have not adopted
the exegetical translation approach:
There is no changing God´s creation. That is the right religion (Arberry 1955:182).
There is no altering God’s creation – and this is the right religion (Abdel Haleem
2005:259).
19. We encounter the two expressions ‫ أﺻﺤﺎب اﻟﯿﻤﯿﻦ‬and ‫ أﺻﺤﺎب اﻟﺸﻤﺎل‬in Q56:27, 90 and
Q56:41 lacking either in-text details or a footnote to tell the TL reader what these expres-
sions stand for in the SL culture. Explain why.
We make the following observations:
(i) The translation of the two expressions ‫ أﺻﺤﺎب اﻟﯿﻤﯿﻦ‬and ‫ أﺻﺤﺎب اﻟﺸﻤﺎل‬are “the com-
panions of the right” and “the companions of the left”, respectively. This is based on
the exotic translation approach which is similar to the literal and adequate translation
approaches. In the exotic translation approach, the linguistic and cultural features of
the ST are imported into the TT. Exoticism signals cultural foreignness in the TT and
maintains the local colour of the ST.
(ii) The reason why we do not need the exegetical translation approach, which allows
the use of within-the-text details, or the gloss translation approach, which allows the
262 Appendix 1
use of footnotes, is because the ST elaborates immediately on the two expressions
‫ أﺻﺤﺎب اﻟﯿﻤﯿﻦ‬and ‫ أﺻﺤﺎب اﻟﺸﻤﺎل‬and tells the reader who they are. We are told about
who the companions of the right are in Q56:28–40. Similarly, we are told about who
the companions of the left are in Q56:42–56.
20. We encounter the two expressions ‫ اﻟﺨﻼﱠق‬in Q15:86 and Q36:81, and ‫ اﻟﺨﺎﻟﻖ‬in Q6:102
and Q39:62, lacking either within-the-text details or a footnote to tell the TL reader how
these two expressions are semantically, stylistically, and pragmatically different in the TT.
Explain this translation problem. Provide a textual and discourse analysis based on the con-
text in which the above two expressions have occurred.
Let us provide the following critical translation quality assessment:
(i) This is a translation problem related to stylistics, pragmatics, and semantics.
We can make the following observations based on the following sample translations:
‫“ اﻟﺨﻼﱠق‬all-creator” Arberry (1955:115), ‫“ اﻟﺨﺎﻟﻖ‬creator” Arberry (1955:61).

‫“ اﻟﺨﻼﱠق‬creator” Abdel Haleem (2005:164), ‫“ اﻟﺨﺎﻟﻖ‬creator” Abdel Haleem (2005:88).
These examples are in addition to other Qur’an translations which use “creator” for the
two semantically, stylistically, and pragmatically different expressions above.
(ii) The translations of ‫ اﻟﺨﻼﱠق‬and ‫ اﻟﺨﺎﻟﻖ‬have applied the formal equivalence translation
approach, typifying structural equivalence in which the translator attempts to repro-
duce as literally and meaningfully as possible the grammatical and stylistic patterns
(form) and the meaning (content) of the ST. In other words, the translator aims to
achieve a relatively close approximation to the structure and content of the ST and
also attempts to reproduce consistency in word usage because he/she usually aims at
concordance of terminology; the translator always renders a particular term, such as
the ST hyperbole form ‫ اﻟﺨﻼﱠق‬by a corresponding term (noun) in the TT.
(iii) It is worthwhile to note that the TL does not have such a hyperbole form because the
hyperbole form ‫اﻟﺨﻼق‬‫ ﱠ‬is a lexical void in the TL. We must provide a relatively close
approximation to the content (meaning) of ‫اﻟﺨﻼّق‬. However, the result is a TT that
does not convey the performative intent and the illocutionary force of the ST.
(iv) The above translations of the expression ‫ اﻟﺨﻼّق‬are only approximations because there
is no word-for-word equivalence between Arabic and English with regards to this par-
ticular expression.
(v) We can provide a text and discourse analysis based on the context in which the above
two expressions have occurred. The hyperbole form ‫اﻟﺨﻼق‬ ‫ ﱠ‬has occurred twice only in
the whole Qur’an (Q15:86 and Q36:81) in the context in which the performative intent
of the text producer requires the perlocutionary force of affirmation to rebut the denier
of God’s omnipotence ‫ﺟﺤﻮد ﻧﻜﺮان ﻗﺪرة اﷲ‬. Thus, God’s omnipotence with regards to
the creation of the heavens and earth is highlighted in the ST. When the ST refers to
such a performative intent, the expression ‫اﻟﺨﻼق‬‫ ﱠ‬becomes a semantic, stylistic, and
pragmatic prerequisite to deliver the perlocutionary effect of the omnipotence of the
Lord. The ST also involves other linguistic mechanisms of affirmation to rebut the
denier of God’s omnipotence, such as the affirmation particle ‫ إنﱠ‬and the interrogative
Appendix 1 263
affirmation particle ‫“ أَوَﻟﯿﺲ‬is not ‘He’”, plus the affirmation positive answer particle
‫“ ﺑﻠﻰ‬Yes”. Thus, there are three affirmation mechanisms involved in the ST, where
‫ ﱠ‬is one of them. English lacks such innate linguistic affirmation techniques
‫اﻟﺨﻼق‬
directly linked to a given notion (concept) that is pragmatically based and dogmati-
cally (theologically) oriented. Thus, ‫ﺧﻼق‬ ‫ ﱠ‬befits well the context and the substantiation
of God’s ability to create. The alternative active participle ‫ﺧﺎﻟﻖ‬, which has occurred in
Q6:102 and Q39:62, has been given the same translation as that for ‫ اﻟﺨﻼﱠق‬and is not
suitable stylistically, semantically, and pragmatically.
21. Translate the following legal text, comment on the translation process, and provide a
critical translation quality assessment.
Criminal law is the body of law that relates to crime. Criminal procedure is a formalized offi-
cial activity that authenticates the fact of commission of a crime and authorizes punitive or reha-
bilitative treatment of the offender (Wikipedia, the free encyclopedia, accessed on 5 June 2020).
‫وﺗﻌﺘﺒﺮ اﻹﺟﺮاءات‬ ُ . . . ‫ن اﻟﻘﺎﻧﻮن اﻟﺠﻨﺎﺋﻲ ﻫﻮ ﻋﺒﺎرة ﻋﻦ ﻣﺠﻤﻮﻋﺔ اﻟﻘﻮاﻧﯿﻦ اﻟﺘﻲ ﺗﺘﻌﻠﻖ ﺑﺎﻟﺠﺮﯾﻤﺔ‬
‫إﱠ‬
‫ﺠﯿﺰ اﻟﻌﻤﻞ اﻟﻌﻘﺎﺑﻲ )اﻟﻤﻌﺎﻣﻠﺔ اﻟﻌﻘﺎﺑﯿﺔ( أو‬
ُ ‫وﯾ‬ُ ‫ﺜﺒﺖ ﺣﻘﯿﻘﺔ ارﺗﻜﺎب ﺟﺮﯾﻤﺔ ﻣﺎ‬
ُ ُ‫رﺳﻤﯿﺎ ﯾ‬
ً ً
‫ﻧﺸﺎﻃﺎ‬ ‫اﻟﺠﻨﺎﺋﯿﺔ‬
‫اﻟﺘﺄﻫﯿﻠﻲ ﻟﻠﺠﺎﻧﻲ‬.
(i) The striking feature of the ST is the occurrence of the auxiliary verb “is” as the pivotal
verb of the sentence. We recommend the translation of “is” in such syntactic patterns
as an affirmation particle ‫ ﻫﻮ ﻋﺒﺎرة ﻋﻦ‬+ ‫إن‬, or the passive voice expression ‫ﯾُﻌﺘَﺒﺮ‬.
However, in descriptive texts, the auxiliary verb “be” should be translated as ‫ﯾﻘﻊ‬
ُ , as in
“My house is next to the library” ‫ – ﯾﻘﻊ ﻣﻨﺰﻟﻲ ﺑﺠﻨﺐ اﻟﻤﻜﺘﺒﺔ‬although you can still say ‫إنﱠ‬
‫ﻣﻨﺰﻟﻲ ﺑﺠﻨﺐ اﻟﻤﻜﺘﺒﺔ‬.
(ii) The noun “body” is translated as ‫ﻣﺠﻤﻮﻋﺔ ﻣﻦ‬/‫ﻣﺠﻤﻮﻋﺔ‬, the singular indefinite noun
“law” is translated as a plural definite noun ‫اﻟﻘﻮاﻧﯿﻦ‬, and the indefinite noun “crime” is
changed to a definite noun ‫اﻟﺠﺮﯾﻤﺔ‬.
(iii) The second occurrence of the auxiliary “is” is translated as a passive voice expression
‫ ﯾُﻌﺘَﺒﺮ‬preceded by the sentence-initial conjunction ‫و‬, and the indefinite singular noun
phrase “punitive or rehabilitative treatment” is translated as a definite singular noun
phrase ‫اﻟﻌﻤﻞ اﻟﻌﻘﺎﺑﻲ اﻟﺘﺄﻫﯿﻠﻲ‬.
(iv) We have adopted the transposition or shift translation approach which is grammar-
based and involves a change in the grammar from the SL to TL as well as a change
in SL word order. Our translation is also culture-based; it is based on translation
approaches such as the communicative, dynamic equivalence, natural, acceptable,
instrumental, or faithful. These translation approaches take into consideration the con-
textual intended meaning of the ST in order to provide a comprehensible TT to the
audience with an acceptable natural TL style. They also aim at complete naturalness of
the TT; to naturalize the TT and reduce its foreignness. Our translation interpretively
resembles the ST without unnecessary processing effort on the part of the TL reader.
22. Translate the following text, comment on the translation process, and provide a critical
translation quality assessment.
264 Appendix 1
The wagons travelled at a painfully slow pace covering just 15 miles a day; they were
pulled by oxen, horses or mules across difficult terrain.
The wagons travelled at a painfully slow pace ‫ﺟﺪا‬
ً ‫ ﺑﺴﺮﻋﺔ ﺑﻄﯿﺌﺔ‬covering ‫ﻗﺎﻃﻌﺔ‬ً just
15 miles a day; they were pulled by oxen, horses or mules across difficult terrain.
23. Translate the following text, comment on the translation process, and provide a critical
translation quality assessment.
This medicine has been prescribed for you. Do not pass it on to others. It may harm
them, even if their symptoms are the same as yours.
Warning: Mentex is a decongestant cough syrup which may give some side-effects such
as sedation, varying from slight drowsiness to deep sleep, and including dizziness.
The suggested translation is

‫اﻋﻄﺎﺋﻪ‬
ِ ‫ ﻟﻬﺬا ﯾﺠﺐ ﻋﻠﯿﻚ ﻋﺪم‬.‫ﺑﻨﺎءا ﻋﻠﻰ وﺻﻔﺔ ﻃﺒﯿﺔ‬
ً ‫ﺧﺼﯿﺼﺎ ﻟﻚ‬
ً ‫ن ﻫﺬا اﻟﺪواء ﻗﺪ ﺗﻢ وﺻﻔﻪ‬ ‫أﱠ‬
‫ﻟﺸﺨﺺ آﺧﺮ ﻷن ذﻟﻚ ﻗﺪ ﯾﺆذﯾﻪ ﺣﺘﻰ وإن ﻛﺎن ﯾﻌﺎﻧﻲ ﻣﻦ ﻧﻔﺲ اﻷﻋﺮاض اﻟﺘﻲ ﺳﺒﻖ وأن ﻋﺎﻧﯿﺖ‬ ٍ
.‫ﻣﻨﻬﺎ‬
‫ﺰﯾﻞ ﻟﻺﺣﺘﻘﺎن وﻗﺪ ﯾُﺴﺒﺐ ﺑﻌﺾ اﻷﻋﺮاض اﻟﺠﺎﻧﺒﯿﺔ ﻣﺜﻞ‬ ٌ ‫وﻣ‬

ُ ‫ﻟﻠﺴﻌﺎل‬ ٌ
ُ ‫ﺷﺮاب‬ ‫ ﱠ‬:‫ﺗﻨﺒﯿﻪ‬
‫إن ﻣﻨﺘﻜﺲ ﻫﻮ‬
.‫اﻟﺴﻜﻮن ﺑﺪرﺟﺎتٍ ﻣﺨﺘﻠﻔﺔ ﻣﺜﻞ اﻟﻨﻌﺎس اﻟﺨﻔﯿﻒ واﻟﻨﻮم اﻟﻌﻤﯿﻖ واﻟﺪوار‬
In-class translation training: Questions on the translation process:
(i) The ST first sentence is a passive voice “This medicine has been prescribed for you”.
However, the translation of this sentence is in the active voice. Explain why?
(ii) The ST employs “as yours”. However, the TT provides ‫اﻟﺘﻲ ﺳﺒﻖ وأن ﻋﺎﻧﯿﺖ ﻣﻨﻬﺎ‬.
Explain what the translator has done?
(iii) What is the translation of “varying from” as provided by the TT?
(iv) In the last sentence, the translator has used the additive conjunction (cohesive device)
‫و‬. Explain why.
24. Translate the following texts and provide a commentary on the translation process of
each text. Compare the ST and the TT and explain the translation approaches adopted by the
translator.
(i) This orange juice is free from preservatives – ‫ﺧﺎل ﻣﻦ اﻟﻤﻮاد اﻟﺤﺎﻓﻈﺔ‬
ٍ ‫ﻋﺼﯿﺮ اﻟﺒﺮﺗﻘﺎل ﻫﺬا‬
(ii) No preservatives – ‫ﺧﺎل ﻣﻦ اﻟﻤﻮاد اﻟﺤﺎﻓﻈﺔ‬
ٍ
(iii) No artificial sweeteners – ‫اﻟﻤَﺤﻠﱢﯿﺔ اﻹﺻﻄﻨﺎﻋﯿﺔ‬ُ ‫ﺧﺎل ﻣﻦ اﻟﻤﻮاد‬
ٍ
(iv) َ
No artificial flavorings – ‫اﻟﻤﻨﻜﱢﻬﺔ اﻹﺻﻄﻨﺎﻋﯿﺔ‬ ُ ‫ﺧﺎل ﻣﻦ اﻟﻤﻮاد‬
ٍ
(v) No artificial colours – ‫ﺧﺎل ﻣﻦ اﻷﻟﻮان اﻹﺻﻄﻨﺎﻋﯿﺔ‬ ٍ
25. Provide a commentary on the translation process of the following text. Compare the ST
with the TT and explain the translation approaches adopted by the translator.
‫وﻗﺎﻟﺖ وﻛﺎﻟﺔ اﻷﻧﺒﺎء اﻟﻤﻐﺮﺑﯿﺔ ﺑﺄن اﻟﻌﺎﻫﻞ اﻟﻤﻐﺮﺑﻲ اﻟﻤﻠﻚ ﻣﺤﻤﺪ اﻟﺨﺎﻣﺲ ﻋﺒﱠﺮ ﻋﻦ أﻣﻠﻪ ﱠ‬
‫ﺑﺄن ﻫﺬه اﻟﻌﻼﻗﺎت‬
‫ﺳﻮف ﺗﺴﺎﻫﻢ ﻓﻲ ﺗﺮﺳﯿﺦ أﺳﺲ اﻟﺴﻼم اﻟﻌﺎدل واﻟﺪاﺋﻢ واﻟﺸﺎﻣﻞ ﻓﻲ اﻟﻤﻨﻄﻘﺔ وﺗﺨﺪم اﻟﺸﻌﺒﯿﻦ اﻟﻤﻐﺮﺑﻲ‬
.‫واﻟﻔﺮﻧﺴﻲ‬
Appendix 1 265
The suggested translation is
“King Mohammad V of Morocco hopes that these relations would contribute in estab-
lishing the foundation of just, permanent, and comprehensive peace in the region and
would serve the Moroccan and French nations (the two nations) (the Moroccan and
French peoples)”, the Moroccan News Agency said.
(i) We demarcate the Arabic text sentence boundaries and do word order alteration
because it is a journalistic text. To achieve equivalent effect as a journalistic text, the
Arabic journalistic text needs a word order re-shuffle, and reads now as follows:
‫أن ﻫﺬه اﻟﻌﻼﻗﺎت ﺳﻮف ﺗﺴﺎﻫﻢ ﻓﻲ ﺗﺮﺳﯿﺦ أﺳﺲ‬ ُ ‫”اﻟﻌﺎﻫﻞ اﻟﻤﻐﺮﺑﻲ اﻟﻤﻠﻚ ﻣﺤﻤﺪ اﻟﺨﺎﻣﺲ‬
‫ﯾﺄﻣﻞ ﱠ‬
‫اﻟﺴﻼم اﻟﻌﺎدل اﻟﺪاﺋﻢ واﻟﺸﺎﻣﻞ ﻓﻲ اﻟﻤﻨﻄﻘﺔ و ﺳﻮف ﺗﺨﺪم اﻟﺸﻌﺒﯿﻦ اﻟﻤﻐﺮﺑﻲ واﻟﻔﺮﻧﺴﻲ“ ﻗﺎﻟﺖ وﻛﺎﻟﺔ‬
.‫اﻷﻧﺒﺎء اﻟﻤﻐﺮﺑﯿﺔ‬
(ii) We take out the conjunction ‫و‬.

(iii) We do word order modification (re-shuffle) because in Arabic journalism, the speaker
‫ وﻛﺎﻟﺔ اﻷﻧﺒﺎء اﻟﻤﻐﺮﺑﯿﺔ‬is preceded by the verb ‫ﻗﺎل‬/‫ﻗﺎﻟﺖ‬, occurring first, followed by the
reported speech, which is a quotation. However, in English journalistic texts, the word
order is the other way round: the reported speech occurs first, followed by the reporter
(the speaker) – in this case, ‫ – ﻗﺎﻟﺖ وﻛﺎﻟﺔ اﻷﻧﺒﺎء اﻟﻤﻐﺮﺑﯿﺔ‬which should occur at the end
of the ST.
(iv) Based on the ST context, the translation of the noun ‫اﻟﻌﺎﻫﻞ اﻟﻤﻐﺮﺑﻲ اﻟﻤﻠﻚ ﻣﺤﻤﺪ اﻟﺨﺎﻣﺲ‬
is “King Mohammad V of Morocco”; the adjective ‫ اﻟﻤﻐﺮﺑﻲ‬is translated as “of
Morocco”. Notice we have changed the adjective ‫ اﻟﻤﻐﺮﺑﻲ‬to a noun “Morocco” plus
the addition of the preposition “of ”. The translation of ‫ ﻋﺒﱠﺮ ﻋﻦ أﻣﻠﻪ‬is “hoped”.
(v) We replace the difficult Arabic word ‫ اﻟﻌﺎﻫﻞ‬with a simpler synonym ‫ اﻟﻤَﻠِﻚ‬to facilitate
the translation process. Thus, we have “King”. We replace the difficult Arabic expres-
sion ‫ﺮ ﻋﻦ أﻣﻠﻪ‬ َ ‫ ﻋﺒﱠ‬with a simpler synonym ‫ﯾﺄﻣﻞ‬
ُ to facilitate the translation process.
Thus, we have “hopes”.
(vi) We have adopted the transposition or shift translation approach, which is grammar-based
and involves a change in the grammar from the SL to TL as well as a change in SL word
order; the translation should aim at complete naturalness of the TT and reduce its foreign-
ness. We need a culture-based translation based on translation approaches such as the
communicative, dynamic equivalence, natural, acceptable, instrumental, transposition or
shift translation, or faithful approach. These translation approaches take into consider-
ation the contextual intended meaning of the ST in order to provide a comprehensible TT
to its audience with an acceptable natural TL style. The translation interpretively resem-
bles the original without unnecessary processing effort on the part of the TL reader.
26. Provide a translation for the following ST:
Course description:
Applied Translation provides practical translation training in English into Arabic and
Arabic into English. The major aim of this course is to develop the student’s practical
266 Appendix 1
translation skills from and into English. Applied Translation will deal with English texts
taken from English newspapers and other text types such as English instructional and
scientific texts. Applied Translation will also deal with Arabic texts taken from Saudi
newspapers and other Arabic text types, including Arabic Islamic texts and Arabic liter-
ary texts. The course will discuss many theoretical translation notions that are useful
for the development of the student’s practical English-Arabic-English translation skills.
Different approaches relevant to different English and Arabic genres will also be dealt
with throughout the course.
Course objectives:
Applied Translation aims to achieve the following objectives:
1. To enable the student acquire sound practical English-into-Arabic and Arabic-into-
English translation skills.
2. To make the student aware of different English and Arabic genres and their major
discourse features.
3. To make the student aware of different translation approaches relevant to different
English and Arabic genres.
4. To enable the student to understand the linguistic, stylistic, and cultural differences
between English and Arabic.
5. To enable the student to understand core theoretical notions about translation
studies.
6. To enable the student to understand different types of meaning that are relevant to
English and Arabic translation studies.
7. To enable the student to ascertain appropriate meanings from dictionaries.
8. To show the student that dictionaries do not always help in finding accurate
meanings.
9. To enable the student to understand the role of the context of situation and the
context of culture.
10. To enable the student to understand the cultural differences between English and
Arabic and the importance of cultural meaning in translation.
By the end of the course:
1. The student will have acquired sound understanding of major notions in theoretical
translation.
2. The student will have acquired sound practical translation skills from English into
Arabic and from Arabic into English.
3. The student will have increased his/her stock of English vocabulary, which will be
valuable for improving his/her communication skills.
4. The student will have increased his/her stock of English vocabulary, which will be
valuable for improving his/her Arabic into English translation skills.
5. The student will have acquired a good understanding of the British culture through
classroom discussion of the English texts taken from British media.
‫ﯾﻘﺪ ُم ﻣُﻘﺮر )اﻟﺘﺮﺟﻤﺔ اﻟﺘﻄﺒﯿﻘﯿﺔ( ﺗﻤﺎرﯾﻦ ﻋﻤﻠﯿﺔ ﻟﻠﺘﺮﺟﻤﺔ ﻣﻦ اﻻﻧﺠﻠﯿﺰﯾﺔ اﻟﻰ اﻟﻌﺮﺑﯿﺔ وﻣﻦ اﻟﻌﺮﺑﯿﺔ اﻟﻰ‬
‫ﱢ‬
‫ وﯾﻌﺘﺒﺮ اﻟﻬﺪف اﻟﺮﺋﯿﺴﻲ ﻣﻦ ﻫﺬا اﻟﻤﻘﺮر ﻫﻮ ﺗﻄﻮﯾﺮ ﻣﻬﺎرات اﻟﻄﺎﻟﺐ ﻓﻲ اﻟﺘﺮﺟﻤﺔ اﻟﺘﻄﺒﯿﻘﯿﺔ‬.‫اﻻﻧﺠﻠﯿﺰﯾﺔ‬
‫ وﯾُﺮﻛﺰ ﻣُﻘﺮر )اﻟﺘﺮﺟﻤﺔ اﻟﺘﻄﺒﯿﻘﯿﺔ( ﻋﻠﻰ ﻧﺼﻮص اﻧﺠﻠﯿﺰﯾﺔ ﻣﻘﺘﺒﺴﺔ ﻣﻦ اﻟﺼﺤﻒ‬. ‫ﻣﻦ وإﻟﻰ اﻹﻧﺠﻠﯿﺰﯾﺔ‬
‫ ﻛﻤﺎ ﯾُﺮﻛﺰ ﻣُﻘﺮر‬. ‫اﻟﻨﺎﻃﻘﺔ ﺑﺎﻟﻠﻐﺔ اﻹﻧﺠﻠﯿﺰﯾﺔ وﻧﺼﻮص اﺧﺮى ﻣﺜﻞ اﻟﻨﺼﻮص اﻹرﺷﺎدﯾﺔ واﻟﻌﻠﻤﯿﺔ‬
‫)اﻟﺘﺮﺟﻤﺔ اﻟﺘﻄﺒﯿﻘﯿﺔ( اﯾﻀﺎً ﻋﻠﻰ اﻟﻨﺼﻮص اﻟﻌﺮﺑﯿﺔ اﻟﻤﻘﺘﺒﺴﺔ ﻣﻦ اﻟﺼﺤﻒ اﻟﺴﻌﻮدﯾﺔ وﻧﺼﻮص ﻋﺮﺑﯿﺔ‬
‫‪Appendix 1 267‬‬
‫اﺧﺮى ﻣﺜﻞ اﻟﻨﺼﻮص اﻹﺳﻼﻣﯿﺔ واﻷدﺑﯿﺔ ‪ .‬وﺳﯿﺮﻛﺰ اﻟﻤﻘﺮر ﻋﻠﻰ ﻋﺪة ﻣﻔﺎﻫﯿﻢ اﻟﺘﺮﺟﻤﺔ اﻟﻨﻈﺮﯾﺔ اﻟﻤﻔﯿﺪة‬
‫ﻟﺘﻄﻮﯾﺮ ﻣﻬﺎرات اﻟﻄﺎﻟﺐ اﻟﺘﻄﺒﯿﻘﯿﺔ ﻓﻲ اﻟﺘﺮﺟﻤﺔ ﻣﻦ وإﻟﻰ اﻹﻧﺠﻠﯿﺰﯾﺔ ‪ .‬ﻛﻤﺎ ﯾﺘﻄﺮق اﻟﻤﻘﺮر إﻟﻰ ﻃﺮق‬
‫ﺗﺮﺟﻤﺔ ﻣﺨﺘﻠﻔﺔ ﺗﺘﻨﺎﺳﺐ ﻣﻊ ﻧﺼﻮص اﻧﺠﻠﯿﺰﯾﺔ وﻋﺮﺑﯿﺔ ﻣﺨﺘﻠﻔﺔ ﻃﯿﻠﺔ ﻓﺘﺮة ﺗﺪرﯾﺲ ﻫﺬا اﻟﻤﻘﺮر‪.‬‬
‫اﻟﺘﺎﻟﯿﺔ‪:‬‬ ‫ﯾﻬﺪف ﻫﺬا اﻟﻤﻘﺮر ) اﻟﺘﺮﺟﻤﺔ اﻟﺘﻄﺒﯿﻘﯿﺔ( اﻟﻰ ﺗﺤﻘﯿﻖ اﻷﻫﺪاف‬

‫ُ‬
‫‪ – ١‬ﺗﻤﻜﯿﻦ اﻟﻄﺎﻟﺐ ﻣﻦ اﻛﺘﺴﺎب ﻣﻬﺎرات ﻋﻤﻠﯿﺔ ﺳﻠﯿﻤﺔ ﻓﻲ اﻟﺘﺮﺟﻤﺔ ﻣﻦ اﻹﻧﺠﻠﯿﺰﯾﺔ اﻟﻰ اﻟﻌﺮﺑﯿﺔ وﻣﻦ‬
‫اﻟﻌﺮﺑﯿﺔ اﻟﻰ اﻹﻧﺠﻠﯿﺰﯾﺔ‪.‬‬
‫اﻟﻄﺎﻟﺐ ﯾﻌﻲ ﺑﺎﻷﺳﺎﻟﯿﺐ اﻟﻤﺨﺘﻠﻔﺔ ﻓﻲ اﻟﻠﻐﺔ اﻹﻧﺠﻠﯿﺰﯾﺔ واﻟﻌﺮﺑﯿﺔ وﺧﺼﺎﺋﺼﻬﺎ اﻟﻨﺼﯿﺔ‬ ‫َﺟ ُ‬
‫ﻌﻞ‬ ‫‪–٢‬‬
‫ِ‬
‫اﻟﻤﺨﺘﻠﻔﺔ ‪.‬‬
‫اﻟﻄﺎﻟﺐ ﻣﻦ إدراك أﻧﻮاع اﻟﺘﺮﺟﻤﺔ اﻟﻤﺨﺘﻠﻔﺔ اﻟﻤﺘﻌﻠﻘﺔ ﺑﺄﺳﺎﻟﯿﺐ ﻣﺨﺘﻠﻔﺔ ﻓﻲ اﻟﻌﺮﺑﯿﺔ‬ ‫ِ‬ ‫ُ‬
‫ﺗﻤﻜﯿﻦ‬ ‫‪–٣‬‬
‫واﻹﻧﺠﻠﯿﺰﯾﺔ ‪.‬‬
‫ﺗﻤﻜﯿﻦ اﻟﻄﺎﻟﺐ ﻣﻦ ﻓﻬﻢ اﻻﺧﺘﻼﻓﺎت اﻟﻠﻐﻮﯾﺔ واﻷﺳﻠﻮﺑﯿﺔ واﻟﺜﻘﺎﻓﯿﺔ ﺑﯿﻦ اﻹﻧﺠﻠﯿﺰﯾﺔ واﻟﻌﺮﺑﯿﺔ ‪.‬‬ ‫ُ‬ ‫‪–٤‬‬
‫ﺗﻤﻜﯿﻦ اﻟﻄﺎﻟﺐِ ﻣﻦ ﻓﻬﻢ اﻟﻤﻔﺎﻫﯿﻢ اﻟﻨﻈﺮﯾﺔ اﻷﺳﺎﺳﯿﺔ اﻟﻤﺘﻌﻠﻘﺔ ﺑﺪراﺳﺎت ﻋﻠﻢ اﻟﺘﺮﺟﻤﺔ ‪.‬‬ ‫ُ‬ ‫‪–٥‬‬
‫اﻟﻄﺎﻟﺐ ﻣﻦ ﻓﻬﻢ أﻧﻮاع اﻟﻤﻌﺎﻧﻲ اﻟﻤﺨﺘﻠﻔﺔ ذات اﻟﺼﻠﺔ ﺑﺎﻟﺪراﺳﺎت اﻟﻌﺮﺑﯿﺔ واﻹﻧﺠﻠﯿﺰﯾﺔ ﻓﻲ‬ ‫ِ‬ ‫ُ‬
‫‪ – ٦‬ﺗﻤﻜﯿﻦ‬
‫اﻟﺘﺮﺟﻤﺔ ‪.‬‬
‫ﺗﻤﻜﯿﻦ اﻟﻄﺎﻟﺐِ ﻣﻦ ﻣﻌﺮﻓﺔ اﻟﻄﺮﯾﻘﺔ اﻟﺼﺤﯿﺤﺔ ﻻﺳﺘﺨﺮاج اﻟﻤﻌﻨﻰ اﻟﻤﻨﺎﺳﺐ ﻣﻦ اﻟﻘﺎﻣﻮس ‪.‬‬ ‫ُ‬ ‫‪–٧‬‬
‫داﺋﻤﺎ ﻓﻲ اﯾﺠﺎد اﻟﻤﻌﻨﻰ اﻟﺪﻗﯿﻖ ‪.‬‬
‫اﻟﺘﻮﺿﯿﺢ ﻟﻠﻄﺎﻟﺐِ ﺑﺄن اﻟﻘﺎﻣﻮس ﻻ ﯾﺴﺎﻋﺪ ً‬‫ُ‬ ‫‪–٨‬‬
‫ﺗﻤﻜﯿﻦ اﻟﻄﺎﻟﺐِ ﻣﻦ ﻓﻬﻢ دور اﻟﺴﯿﺎق واﻟﺴﯿﺎق اﻟﺜﻘﺎﻓﻲ ‪.‬‬
‫ُ‬ ‫‪–٩‬‬
‫اﻟﻄﺎﻟﺐ ﻣﻦ ﻓﻬﻢ اﻹﺧﺘﻼﻓﺎت اﻟﺜﻘﺎﻓﯿﺔ ﺑﯿﻦ اﻟﻠﻐﺔ اﻹﻧﺠﻠﯿﺰﯾﺔ واﻟﻌﺮﺑﯿﺔ وأﻫﻤﯿﺔ اﻟﻤﻌﻨﻰ اﻟﺜﻘﺎﻓﻲ‬
‫ِ‬ ‫ُ‬
‫ﺗﻤﻜﯿﻦ‬ ‫–‬ ‫‪١٠‬‬
‫ﻓﻲ اﻟﺘﺮﺟﻤﺔ‪.‬‬
‫ﻋﻨﺪ اﻹﻧﺘﻬﺎء ﻣﻦ اﻟﻤُﻘﺮر‪:‬‬

‫اﻷﺳﺎﺳﯿﺔ ﻓﻲ اﻟﺘﺮﺟﻤﺔ اﻟﻨﻈﺮﯾﺔ‪.‬‬ ‫ﺟﯿﺪا ﻟﻠﻤﻔﺎﻫﯿﻢ‬
‫ﻓﻬﻤﺎ ً‬
‫‪ – ١‬ﯾﻜﻮن اﻟﻄﺎﻟﺐُ ﻗﺪ اﻛﺘﺴﺐ ً‬
‫ﯾﻜﻮن اﻟﻄﺎﻟﺐُ ﻗﺪ اﻛﺘﺴﺐ ﻣﻬﺎرات ﻋﻤﻠﯿﺔ ﺟﯿﺪة ﻓﻲ اﻟﺘﺮﺟﻤﺔ ﻣﻦ اﻹﻧﺠﻠﯿﺰﯾﺔ اﻟﻰ اﻟﻌﺮﺑﯿﺔ وﺑﺎﻟﻌﻜﺲ‪.‬‬ ‫‪–٢‬‬
‫‪ – ٣‬ﯾﻜﻮن اﻟﻄﺎﻟﺐُ ﻗﺪ أﺛﺮى )زاد( ﻣﺨﺰوﻧﻪ ﻣﻦ اﻟﻤﻔﺮدات اﻹﻧﺠﻠﯿﺰﯾﺔ اﻟﺘﻲ ﺗﻜﻮن ﻟﻬﺎ ﻗﯿﻤﺔ ﻟﺘﺤﺴﯿﻦ‬
‫ﻣﻬﺎرات ﺗﻮاﺻﻠﻪ‪.‬‬
‫اﻟﻄﺎﻟﺐ ﻗﺪ زاد ﻣﺨﺰوﻧﻪ ﻣﻦ اﻟﻤﻔﺮدات اﻹﻧﺠﻠﯿﺰﯾﺔ ذات اﻟﻘﯿﻤﺔ ﻟﺘﺤﺴﯿﻦ ﻣﻬﺎراﺗﻪ ﻓﻲ‬ ‫ُ‬ ‫‪ – ٤‬ﯾﻜﻮن‬
‫اﻟﺘﺮﺟﻤﺔ ﻣﻦ اﻟﻌﺮﺑﯿﺔ اﻟﻰ اﻹﻧﺠﻠﯿﺰﯾﺔ‪.‬‬
‫اﻟﻄﺎﻟﺐ ﻗﺪ اﻛﺘﺴﺐ ﻓﻬﻤﺎً ﺟﯿﺪاً ﻟﻠﺜﻘﺎﻓﺔ اﻟﺒﺮﯾﻄﺎﻧﯿﺔ ﻣﻦ ﺧﻼل اﻟﻤﻨﺎﻗﺸﺎت اﻟﺼﻔﯿﺔ ﻟﻠﻨﺼﻮص‬
‫ُ‬ ‫‪ – ٥‬ﯾﻜﻮن‬
‫اﻹﻧﺠﻠﯿﺰﯾﺔ اﻟﻤﻘﺘﺒﺴﺔ )اﻟﻤﺄﺧﻮذة( ﻣﻦ وﺳﺎﺋﻞ اﻹﻋﻼم اﻟﺒﺮﯾﻄﺎﻧﯿﺔ‪.‬‬
‫‪27. Provide a translation for the following ST:‬‬
‫‪Brazilian police have arrested five people in an investigation into the causes of the‬‬
‫‪Brumadinho dam disaster. The dam break on Friday at an iron ore mining complex‬‬
‫‪operated by the minerals firm Vale killed at least 65 people, and a further 279 are miss-‬‬
‫‪ing. Federal and state prosecutors said 30-day arrest warrants had been issued “aiming‬‬
‫‪to establish criminal responsibility for the rupture of dams at the Córrego de Feijão‬‬
‫‪mine maintained by Vale”. Arrests were carried out in São Paulo and Belo Horizonte‬‬
‫‪on Tuesday morning, prosecutors said. Searches were carried out at a Vale building‬‬
‫‪in Nova Lima and a subcontracted company in São Paulo that provided services and‬‬
‫‪consultancy to Vale. “Three Vale employees directly employed and responsible were‬‬
‫‪arrested. In addition, subcontracted engineers who recently attested to the stability of‬‬
‫‪the dam were arrested”, the prosecutors said. Last Friday, after the dam broke, Vale said‬‬
268 Appendix 1
it had “declarations of the condition of stability” from TÜV SÜD, a German company
with headquarters in São Paulo, given on 13 June and 26 September last year. Three
years ago, a similar disaster in the same state, Minas Gerais, at a mine run by Samarco,
a joint-venture between Vale and BHP Billiton, killed 19 people, poisoned the drinking
water of hundreds of thousands and sent mining waste down the river Doce to the sea.
Brazil’s regional development minister, Gustavo Canuto, said on Tuesday that nearly
4,000 dams in Brazil were classified as having “high damage potential” or being at high
risk. He added that 205 of those dams contained mineral waste.
(The Guardian, 29 January 2019)

‫ اﻋﺘﻘﺎل ﺧﻤﺴﺔ ﻣﻨﻬﻢ ﺛﻼﺛﺔ ﻣﻦ ﻣﻮﻇﻔﻲ ﺷﺮﻛﺔ اﻟﺘﻌﺪﯾﻦ‬:‫اﻧﻬﯿﺎر ﺳﺪ ﻓﻲ اﻟﺒﺮازﯾﻞ‬
‫ وأدى اﻧﻬﯿﺎر اﻟﺴﺪ‬.‫أﺷﺨﺎص ﻟﻠﺘﺤﻘﯿﻖ ﻓﻲ أﺳﺒﺎب ﻛﺎرﺛﺔ ﺳﺪ ﺑﺮوﻣﺎدﯾﻨﻬﻮ‬
ٍ ‫ﺧﻤﺴﺔ‬
َ ‫اﻋﺘﻘﻠﺖ اﻟﺸﺮﻃﺔ اﻟﺒﺮازﯾﻠﯿﺔ‬
‫ ﺷﺨﺼﺎ ﻋﻠﻰ اﻻﻗﻞ‬65 ‫ﯾﻮم اﻟﺠﻤﻌﺔ ﻓﻲ ﻣﺠﻤﻊ ﺗﻌﺪﯾﻦ ﺧﺎم اﻟﺤﺪﯾﺪ اﻟﺬي ﺗﺪﯾﺮه ﺷﺮﻛﺔ اﻟﻤﻌﺎدن ﻓﺎﻟﻲ اﻟﻰ ﻣﻘﺘﻞ‬
(‫ وﻗﺎل ﻣﻤﺜﻠﻮ اﻻدﻋﺎء اﻻﺗﺤﺎدﯾﻮن واﻟﺤﻜﻮﻣﯿﻮن إﻧﻪ ﺗ ﱠﻢ إﺻﺪار ﻣﺬﻛﺮات )ﻗﺮارات‬.‫ آﺧﺮﯾﻦ‬279 ‫وﻓﻘﺪان‬
‫ﯾﻮﻣﺎ ”ﺗﻬﺪف إﻟﻰ إﺛﺒﺎت اﻟﻤﺴﺆوﻟﯿﺔ اﻟﺠﻨﺎﺋﯿﺔ ﻋﻦ اﻧﻬﯿﺎر اﻟﺴﺪود ﻓﻲ ﻣﻨﺠﻢ ﻛﻮﺟﺮﯾﻐﻮ‬ ً 30 ‫ﺗﻮﻗﯿﻒ ﻣﺪﺗﻬﺎ‬
‫ان اﻹﻋﺘﻘﺎﻻت ﻧﻔﺬت‬ ‫ وﻗﺎل ﻣﻤﺜﻠﻮ اﻹدﻋﺎء ﱠ‬.“‫دي ﻓﯿﺠﺎو اﻟﺬي ﺗﺘﻮﻟﻰ ﺷﺮﻛﺔ ﻓﺎﻟﻲ ﻣﺴﺆوﻟﯿﺔ اﻟﺤﻔﺎظ ﻋﻠﯿﻬﺎ‬
‫ وأﺟﺮﯾﺖ ﻋﻤﻠﯿﺎت اﻟﺒﺤﺚ ﻓﻲ ﻣﺒﻨﻰ ﻓﺎﻟﻲ ﻓﻲ ﻧﻮﻓﺎ ﻟﯿﻤﺎ‬.‫ﻓﻲ ﺳﺎو ﺑﺎوﻟﻮ وﺑﯿﻠﻮ ﻫﻮرﯾﺰوﻧﺘﻲ ﺻﺒﺎح اﻟﺜﻼﺛﺎء‬
‫ وﻗﺎل اﻟﻤﺪﻋﻮن‬.‫وﺷﺮﻛﺔ ﻣﺘﻌﺎﻗﺪة ﻣﻦ اﻟﺒﺎﻃﻦ ﻓﻲ ﺳﺎو ﺑﺎوﻟﻮ ﻗﺪﻣﺖ ﺧﺪﻣﺎت واﺳﺘﺸﺎرات إﻟﻰ ﺷﺮﻛﺔ ﻓﺎﻟﻲ‬
.‫ ﯾﻌﻤﻠﻮن ﺑﺸﻜﻞ ﻣﺒﺎﺷﺮ وﻣﺴﺆوﻟﻮن ﻓﻲ اﻟﺸﺮﻛﺔ‬Vale ‫اﻟﻌﺎﻣﻮن أﻧﻪ ”ﺗﻢ إﻟﻘﺎء اﻟﻘﺒﺾ ﻋﻠﻰ ﺛﻼﺛﺔ ﻣﻮﻇﻔﯿﻦ ﻣﻦ‬
‫ﺗﻢ إﻟﻘﺎء اﻟﻘﺒﺾ ﻋﻠﻰ ﻣﻬﻨﺪﺳﯿﻦ ﺗﻢ اﻟﺘﻌﺎﻗﺪ ﻣﻌﻬﻢ ﻣﻦ اﻟﺒﺎﻃﻦ اﻟﺬﯾﻦ ﺷﻬﺪوا ﻓﻲ اﻵوﻧﺔ‬ ‫ ﱠ‬،‫ﺑﺎﻹﺿﺎﻓﺔ إﻟﻰ ذﻟﻚ‬
‫ ﺻﺮﺣﺖ ﺷﺮﻛﺖ ﻓﺎﻟﻲ إﻧﻪ ﻛﺎن‬،‫ وﺑﻌﺪ اﻧﻬﯿﺎر اﻟﺴﺪ ﯾﻮم اﻟﺠﻤﻌﺔ اﻟﻤﺎﺿﻲ‬.“‫اﻷﺧﯿﺮة ﻋﻠﻰ اﺳﺘﻘﺮار اﻟﺴﺪ‬
‫ وﻫﻲ ﺷﺮﻛﺔ أﻟﻤﺎﻧﯿﺔ ﻣﻘﺮﻫﺎ ﻓﻲ‬، ‫ﻟﺪﯾﻬﺎ ”ﺑﯿﺎﻧﺎت ﺗﺆﻛﺪ ﺣﺎﻟﺔ اﺳﺘﻘﺮار اﻟﺴﺪ“ ﺻﺎدرة ﻣﻦ ﺷﺮﻛﺔ ﺗﻮوف ﺳﻮد‬
‫ وﻣﻦ اﻟﺠﺪﯾﺮ ﺑﺎﻟﺬﻛﺮ أﻧﻪ ﻗﺒﻞ‬.‫ ﺳﺒﺘﻤﺒﺮ ﻣﻦ اﻟﻌﺎم اﻟﻤﺎﺿﻲ‬26 ‫ ﯾﻮﻧﯿﻮ و‬13 ‫ ﻗﺪﻣﺖ )ﺗﻢ ﺗﻘﺪﯾﻤﻬﺎ( ﻓﻲ‬، ‫ﺳﺎو ﺑﺎوﻟﻮ‬
،‫ ﻓﻲ ﻣﻨﺠﻢ ﺗﺪﯾﺮه ﺷﺮﻛﺔ ﺳﺎﻣﺎرﻛﻮ‬،‫ ﻣﯿﻨﺎس ﺟﯿﺮاﯾﺲ‬،‫ أدت ﻛﺎرﺛﺔ ﻣﻤﺎﺛﻠﺔ ﻓﻲ ﻧﻔﺲ اﻟﻮﻻﯾﺔ‬،‫ﺛﻼث ﺳﻨﻮات‬
‫ وﺗﺴﻤﻢ ﻣﯿﺎه‬،‫ﺷﺨﺼﺎ‬
ً 19 ‫ إﻟﻰ ﻣﻘﺘﻞ‬،‫وﻫﻲ ﻣﺸﺮوع ﻣﺸﺘﺮك ﺑﯿﻦ ﺷﺮﻛﺔ ﻓﺎﻟﻲ وﺷﺮﻛﺔ ﺑﻲ إﺗﺶ ﺑﻲ ﺑﯿﻠﯿﺘﻮن‬
.‫ وأرﺳﻠﺖ ﻧﻔﺎﯾﺎت اﻟﺘﻌﺪﯾﻦ إﻟﻰ ﻧﻬﺮ دوﺳﻲ وﻣﻦ ﺛﻢ اﻟﻰ اﻟﺒﺤﺮ اﻟﺬي ﯾﺼﺐ ﻓﯿﻪ‬،‫اﻟﺸﺮب ﻟﻤﺌﺎت اﻵﻻف‬
ً‫ ﺳﺪا‬4000 ‫ ﯾﻮم اﻟﺜﻼﺛﺎء أن ﻣﺎ ﯾﻘﺮب ﻣﻦ‬،‫ ﺟﻮﺳﺘﺎﻓﻮ ﻛﺎﻧﻮﺗﻮ‬،‫وﻗﺎل وزﯾﺮ اﻟﺘﻨﻤﯿﺔ اﻹﻗﻠﯿﻤﻲ ﻓﻲ اﻟﺒﺮازﯾﻞ‬
.‫ﻣﻌﺮﺿﺔ ﻟﺨﻄﺮ ﻛﺒﯿﺮ‬ ‫ﻓﻲ اﻟﺒﺮازﯾﻞ ﺻﻨﻔﺖ ﻋﻠﻰ أﻧﻬﺎ ”ﺗﻨﻄﻮي ﻋﻠﻰ أﺿﺮار )ﺗﺼﺪﻋﺎت( ﻛﺒﯿﺮة“ أو أﻧﻬﺎ ﱠ‬
، ‫ )ﻋﻦ ﺻﺤﯿﻔﺔ اﻟﻐﺎردﯾﺎن اﻟﺒﺮﯾﻄﺎﻧﯿﺔ‬.‫ ﻣﻦ ﻫﺬه اﻟﺴﺪود ﺗﺤﺘﻮي ﻋﻠﻰ ﻧﻔﺎﯾﺎت ﻣﻌﺪﻧﯿﺔ‬205 ‫وأﺿﺎف أن‬
(2019 (‫ ﯾﻨﺎﯾﺮ )ﻛﺎﻧﻮن اﻟﺜﺎﻧﻲ‬29 ‫اﻟﺜﻼﺛﺎء‬
What are the health benefits of honey?

Honey is a sweet liquid produced by honeybees using nectar from flowers through a
process of regurgitation and evaporation. This Medical News Today information arti-
cle includes a brief history of honey in traditional medicine and explains some of its
potential health benefits. The possible health benefits of consuming honey have been
documented in early Greek, Roman, Vedic, and Islamic texts and the healing qualities
of honey were referred to by philosophers and scientists all the way back to ancient
times, such as Aristotle (384–322 BC) and Aristoxenus (320 BC). Honey has high lev-
els of monosaccharides, fructose and glucose, containing about 70 to 80 percent sugar,
which gives it its sweet taste – minerals and water make up the rest of its composition.
Honey also possesses antiseptic and antibacterial properties. In modern science we have
Appendix 1 269
managed to find useful applications of honey in chronic wound management. However,
it should be noted that many of honey’s health claims still require further rigorous scien-
tific studies to confirm them. The Quran also praises honey’s healing ability:
“And thy Lord taught the Bee to build its cells in hills, on trees, and in (men’s) habita-
tions; Then to eat of all the produce (of the earth), and find with skill the spacious paths
of its Lord: there issues from within their bodies a drink of varying colors, wherein
is healing for men: verily in this is a Sign for those who give thought.” (Q16:68–69).
Properties of honey: Honey is made up of glucose, fructose, and minerals such as iron,
calcium, phosphate, sodium chlorine, potassium, magnesium.
(10 August 2013. Health Professionals)
‫ﻣﺎﻫﻲ اﻟﻔﻮاﺋﺪ اﻟﺼﺤﯿﺔ ﻟﻠﻌﺴﻞ؟‬

‫اﻟﺴﺎﺋﻞ اﻟﺤﻠﻮ اﻟﺬي ﯾﻨﺘﺠﻪ ﻧﺤﻞ اﻟﻌﺴﻞ ﺑﺎﺳﺘﺨﺪام رﺣﯿﻖ اﻟﺰﻫﻮر ﻣﻦ ﺧﻼل ﻋﻤﻠﯿﺘﻲ اﻟﻘﻲء‬ ُ ُ
‫اﻟﻌﺴﻞ ﻫﻮ‬
‫ ﺗﺘﻀﻤﻦ اﻷﺧﺒﺎر اﻟﻄﺒﯿﺔ اﻟﯿﻮم ﻣﻌﻠﻮﻣﺎت ﺣﻮل ﻣﺨﺘﺼﺮ ﺗﺎرﯾﺦ اﻟﻌﺴﻞ ﻓﻲ اﻟﻄﺐ اﻟﺘﻘﻠﯿﺪي وﯾﺸﺮح‬.‫واﻟﺘﺒﺨﺮ‬
‫ وﻗﺪ ﺗﻢ ﺗﻮﺛﯿﻖ اﻟﻔﻮاﺋﺪ اﻟﺼﺤﯿﺔ اﻟﻤﺤﺘﻤﻠﺔ ﻻﺳﺘﻬﻼك اﻟﻌﺴﻞ ﻓﻲ‬.‫ﺑﻌﺾ ﻣﻦ ﻓﻮاﺋﺪﻫﺎ اﻟﺼﺤﯿﺔ اﻟﻤﺤﺘﻤﻠﺔ‬
‫ ﻛﻤﺎ أﺷﯿﺮت إﻟﻰ ﺧﺎﺻﯿﺔ اﻟﺸﻔﺎء ﺑﺎﻟﻌﺴﻞ ﻣﻦ‬,‫اﻟﯿﻮﻧﺎﻧﯿﺔ اﻷوﻟﻰ واﻟﻔﯿﺪﯾﺔ واﻟﺮوﻣﺎﻧﯿﺔ واﻟﻨﺼﻮص اﻹﺳﻼﻣﯿﺔ‬
‫( ﻗﺒﻞ اﻟﻤﯿﻼد ( و أرﺑﺴﺘﻮﻛﺴﯿﻨﻮس‬322–384) ‫ ﻣﺜﻞ أرﺳﻄﻮ‬،‫ﻗﺒﻞ اﻟﻔﻼﺳﻔﺔ واﻟﻌﻠﻤﺎء ﻣﻨﺬ اﻟﻌﺼﻮر اﻟﻘﺪﯾﻤﺔ‬
‫ وﯾﺤﺘﻮي اﻟﻌﺴﻞ ﻋﻠﻰ ﻣﺴﺘﻮﯾﺎت ﻋﺎﻟﯿﺔ ﻣﻦ اﻟﺴﻜﺮﯾﺎت اﻷﺣﺎدﯾﺔ وﺳﻜﺮ اﻟﻔﻮاﻛﻪ‬.)‫( ﻗﺒﻞ اﻟﻤﯿﻼد‬320)
‫ وﻫﻮ ﻣﺎ ﯾﻌﻄﯿﻬﺎ اﻟﻄﻌﻢ اﻟﺤﻠﻮ – ﻛﻤﺎ‬،‫ ﻓﻲ اﻟﻤﺎﺋﺔ ﻣﻦ اﻟﺴﻜﺮ‬80–70 ‫واﻟﺠﻠﻮﻛﻮز و ﺗﺤﺘﻮي ﻋﻠﻰ ﺣﻮاﻟﻲ‬
‫ ﻟﻘﺪ‬.‫ن اﻟﻌﺴﻞ ﯾﻤﺘﻠﻚ أﯾﻀﺎ ﺧﺼﺎﺋﺺ ﻣﻄﻬﺮة وﻣﻀﺎدة ﻟﻠﺠﺮاﺛﯿﻢ‬ ّ ‫ إ‬.‫ﺗﺸﻜﻞ اﻟﻤﻌﺎدن واﻟﻤﯿﺎه ﺑﻘﯿﺔ ﺗﻜﻮﯾﻨﻬﺎ‬
،‫ وﻣﻊ ذﻟﻚ‬.‫اﺳﺘﻄﻌﻨﺎ أن ﻧﺠﺪ ﻓﻲ اﻟﻌﻠﻢ اﻟﺤﺪﯾﺚ ﺗﻄﺒﯿﻘﺎت ﻣﻔﯿﺪة ﻣﻦ اﻟﻌﺴﻞ ﻓﻲ ﻋﻼج اﻟﺠﺮوح اﻟﻤﺰﻣﻨﺔ‬
‫ﺗﺠﺪر اﻹﺷﺎرة إﻟﻰ أن اﻟﻌﺪﯾﺪ ﻣﻦ ﺗﺪاﻋﯿﺎت ﺻﺤﯿﺔ اﻟﻌﺴﻞ ﻻ ﺗﺰال ﺑﺤﺎﺟﺔ إﻟﻰ ﻣﺰﯾﺪ ﻣﻦ اﻟﺪراﺳﺎت اﻟﻌﻠﻤﯿﺔ‬
.(69–68 ‫ واﻟﻘﺮآن أﯾﻀﺎ ﯾﺸﯿﺪ ﺑﻘﺪرة اﻟﻌﺴﻞ ﻋﻠﻰ اﻟﺸﻔﺎء )ﺳﻮرة اﻟﻨﺤﻞ‬.‫اﻟﺠﺎدة ﻟﻠﺘﺄﻛﺪ ﻣﻨﻬﺎ‬
‫ واﻟﻤﻌﺎدن ﻣﺜﻞ اﻟﺤﺪﯾﺪ واﻟﻜﺎﻟﺴﯿﻮم واﻟﻔﻮﺳﻔﺎت‬،‫ واﻟﻔﺮﻛﺘﻮز‬،‫ ﯾﺘﻜﻮن اﻟﻌﺴﻞ ﻣﻦ اﻟﺠﻠﻮﻛﻮز‬:‫ﻣﻜﻮّﻧﺎت اﻟﻌﺴﻞ‬
10 ‫ اﻟﺴﺒﺖ‬،‫ )ﻋﻦ ﻣﺠﻠﺔ اﻟﻤﺘﺨﺼﺼﻮن ﻓﻲ اﻟﺼﺤﺔ‬.‫واﻟﻜﻠﻮر اﻟﺼﻮدﯾﻮم واﻟﺒﻮﺗﺎﺳﯿﻮم واﻟﻤﻐﻨﯿﺴﯿﻮم‬
.(‫ ﻇﻬﺮا‬12 ‫ اﻟﺴﺎﻋﺔ‬،2013 (‫أﻏﺴﻄﺲ )آب‬
Nestle faces the wrath of chocolate lovers after it refuses to permanently reinstate the
much-loved Toffee Deluxe to Quality Street. Britons were in uproar when the confec-
tionery giant decided to ditch the sweet from its iconic Quality Street boxes back in
September. Nestle swapped the Toffee Deluxe for its new Honeycomb Crunch treat,
making its first change to the Quality Street line-up since 2007. Nestle has decided to
reinstate the Toffee Deluxe in time for the Christmas period – but unfortunately, its stay
will be short lived. A spokesperson for Quality Street told the Sun: “We’re incredibly
excited to welcome the new Honeycomb Crunch, and were amazed by the response on
social media when the cat was let out of the ‘purple’ bag, and people heard it would be
replacing Toffee Deluxe in the standard tub”. “We hope people enjoy the new Honey-
comb Crunch sweet and want to reassure Toffee Deluxe lovers that they can still find
their favorite Quality Street sweet this Christmas”. The Deluxe was created in 1919 as a
sweet in its own right and was included in one of the first ever boxes of Quality Street,
after it was invented in 1936.
(By Alex Matthews for The Daily Mail, 21 November 2016)
‫‪270 Appendix 1‬‬
‫‪We propose the following translation:‬‬
‫ﺗﻮاﺟ ُﻪ ﺷﺮﻛﺔ ﻧﺴﻠﺔ ﻟﻠﺤﻠﻮﯾﺎت ﻏﻀﺐ ﻋﺸﺎق اﻟﺸﻮﻛﻮﻻﺗﺔ ﺑﻌﺪ ان رﻓﻀﺖ إرﺟﺎع ﻗﻄﻌﺔ اﻟﺤﻠﻮى )ﺗﻮﻓﻲ‬
‫دﯾﻠﻮﻛﺲ( اﻟﻤﺤﺒﻮﺑﺔ ﺟﺪا اﻟﻰ ﻋﻠﺒﺔ ﻛﻮاﻟﯿﺘﻲ ﺳﺘﺮﯾﺖ ﺑﺸﻜﻞ داﺋﻢ اذ ﻏﻀﺐ اﻟﺒﺮﯾﻄﺎﻧﯿﻮن ﻋﻨﺪﻣﺎ ﻗﺮرت ﺷﺮﻛﺔ‬
‫اﻟﺤﻠﻮﯾﺎت اﻟﻌﻤﻼﻗﺔ اﻟﺘﺨﻠﻲ ﻋﻦ ﻗﻄﻌﺔ اﻟﺤﻠﻮى ﻫﺬه ﻣﻦ ﻋﻠﺒﺔ اﻟﺤﻠﻮﯾﺎت اﻟﻤﺸﻬﻮرة ﻓﻲ ﺳﺒﺘﻤﺒﺮ اﻟﻤﺎﺿﻲ‪.‬‬
‫وﯾﺬﻛﺮ ان ﺷﺮﻛﺔ ﻧﺴﻠﺔ اﺳﺘﺒﺪﻟﺖ ﻗﻄﻌﺔ اﻟﺤﻠﻮﯾﺎت ﻫﺬه ﺑﻘﻄﻌﺔ ﺣﻠﻮﯾﺎت ﺟﺪﯾﺪة ﺗﺴﻤﻰ )ﻫﻮﻧﻲ ﻛﻮﻣﺐ ﻛﺮاﻧﺶ(‬
‫وﺑﻬﺬا ﺗﻜﻮن اول ﺗﻐﯿﯿﺮ ﻟﺤﻠﻮﯾﺎت ﻛﻮاﻟﯿﺘﻲ ﺳﺘﺮﯾﺖ ﻓﻲ إﻧﺘﺎﺟﻬﺎ ﻣﻨﺬ ﻋﺎم ‪ .٢٠٠٧‬وﻗﺪ ﻗﺮرت ﺷﺮﻛﺔ ﻧﺴﻠﺔ إﻋﺎدة‬
‫ﻗﻄﻌﺔ اﻟﺤﻠﻮى اﻟﻘﺪﯾﻤﺔ ﻓﻲ اﻟﻮﻗﺖ اﻟﻤﻨﺎﺳﺐ ﻟﻔﺘﺮة أﻋﯿﺎد اﻟﻤﯿﻼد ﻟﻜﻦ ﻟﻸﺳﻒ ﺳﻮف ﯾﻜﻮن ﺑﻘﺎﺋﻬﺎ ﻟﻔﺘﺮة ﻗﺼﯿﺮة‪.‬‬
‫وﻗﺪ اﺧﺒﺮ اﻟﻤﺘﺤﺪث اﻟﺮﺳﻤﻲ ﻣﻦ ﻛﻮاﻟﯿﺘﻲ ﺳﺘﺮﯾﺖ ﻟﺼﺤﯿﻔﺔ ذي ﺻﻦ اﻟﺒﺮﯾﻄﺎﻧﯿﺔ ‪):‬ﻧﺤﻦ ُﻣﺘﺤﻤﺴﻮن ﺑﺸﻜﻞ‬
‫ﺼﺪق ﻟﻠﺘﺮﺣﯿﺐ ﺑﻘﻄﻌﺔ اﻟﺤﻠﻮى اﻟﺠﺪﯾﺪة وﻣﺘﻌﺠﺒﻮن ﻣﻦ ردة ﻓﻌﻞ وﺳﺎﺋﻞ اﻟﺘﻮاﺻﻞ اﻻﺟﺘﻤﺎﻋﻲ ﻋﻨﺪﻣﺎ‬ ‫ﻻ ﯾُ ﱠ‬
‫ﺗﻢ إﻓﺸﺎء اﻟﺴﺮ وﺳﻤﻊ اﻟﻨﺎس اﻧﻬﺎ ﺳﺘﺤﻞ ﻣﺤﻞ ﻗﻄﻌﺔ اﻟﺤﻠﻮى )ﺗﻮﻓﻲ دﯾﻠﻮﻛﺲ( ﻓﻲ اﻟﻌﻠﺒﺔ اﻻﻋﺘﯿﺎدﯾﺔ وﻧﺄﻣﻞ‬
‫ﻮد ان ُﻧﻄﻤﺌﻦ ﻋﺸﺎق ﻗﻄﻌﺔ اﻟﺤﻠﻮى اﻟﻘﺪﯾﻤﺔ ّ‬
‫أن ﺑﺎﺳﺘﻄﺎﻋﺘﻬﻢ ان‬ ‫ان ﯾﺴﺘﻤﺘﻊ اﻟﻨﺎس ﺑﻘﻄﻌﺔ اﻟﺤﻠﻮى اﻟﺠﺪﯾﺪة وﻧ ُ‬
‫ن ﻗﻄﻌﺔ اﻟﺤﻠﻮى اﻟﻘﺪﯾﻤﺔ )ﺗﻮﻓﻲ دﯾﻠﻮﻛﺲ( ﻗﺪ‬ ‫ﯾﺠﺪوا ﻗﻄﻌﺔ ﺣﻠﻮاﻫﻢ اﻟﻤﻔﻀﻠﺔ ﻓﻲ أﻋﯿﺎد اﻟﻤﯿﻼد اﻟﻘﺎدﻣﺔ‪ .‬وﯾُﺬﻛﺮ أ ﱠ‬
‫ﺗﻢ ﺻﻨﺎﻋﺘﻬﺎ ﻓﻲ ‪ ١٩١٨‬ﻛﺤﻠﻮى ﻗﺎﺋﻤﺔ ﺑﺬاﺗﻬﺎ وﻗﺪ أﺿﯿﻔﺖ اﻟﻰ أول ﻋﻠﺒﺔ ﻣﻦ ﻋﻠﺐ ﻛﻮاﻟﯿﺘﻲ ﺳﺘﺮﯾﺖ ﺑﻌﺪ ان‬ ‫ﱠ‬
‫ﺗ ّﻢ ﺻﻨﻌﻬﺎ ﻓﻲ ﻋﺎم ‪) .1936‬ﻣﻦ ﻣﺮاﺳﻠﻨﺎ أﻟﻜﺲ ﻣﺎﺛﯿﻮز ﻟﺼﺤﯿﻔﺔ ذي دﯾﻠﻲ ﻣﯿﻞ اﻟﺒﺮﯾﻄﺎﻧﯿﺔ‪(.‬‬
‫‪The Report showed shortages in key areas, such as providing care to elderly in their‬‬
‫‪own homes. Only a third of local authorities said they had enough nursing homes with‬‬
‫‪specialist dementia support. The report, from the Family and Childcare Trust, included‬‬
‫‪Freedom of Information data from around 150 local authorities and health and social‬‬
‫‪care trusts across the UK. Only a third (32%) of local authorities said they had enough‬‬
‫‪nursing homes with specialist dementia support. The figures also varied by region, with‬‬
‫‪57% of councils in the North East having enough older people’s care to meet demand in‬‬
‫‪their area, dropping to just 7% in outer London.‬‬
‫‪Claire Harding, head of research at the Family and Childcare Trust, said: “It is inexcus-‬‬
‫‪able that vulnerable people are left unable to find the care that they need”. “Without these‬‬
‫‪steps, families will continue to struggle to find care and to meet the numerous care costs‬‬
‫‪on their shoulders”. The Local Government Association (LGA), which represents coun-‬‬
‫‪cils, said money is being diverted away from road repairs, leisure centres and local bus‬‬
‫‪routes in order to maintain the struggling social care sector. It warned that the system is‬‬
‫‪“in crisis” and called on the Government to invest in social care in the Autumn Statement.‬‬
‫)‪(The Daily Mail, 21 November 2016‬‬
‫أن ﺛﻠﺚ‬‫ﻧﻘﺺ ﻓﻲ ﻣﻨﺎﻃﻖ ﺣﯿﻮﯾﺔ ﻛﺘﺄﻣﯿﻦ اﻟﺮﻋﺎﯾﺔ ﻟﻜﺒﺎر اﻟﺴﻦ ﻓﻲ ﻣﻨﺎزﻟﻬﻢ إذ ﱠ‬

‫وﺟﻮد ٍ‬‫ِ‬ ‫اﻟﺘﻘﺮﯾﺮ اﻟﻰ‬
‫ُ‬ ‫أﺷﺎر‬
‫ن ﻟﺪﯾﻬﺎ رﻋﺎﯾﺔ ﻃﺒﯿﺔ ﻣﺘﺨﺼﺼﺔ ﺑﻤﺮض اﻟﺨﺮف‪ .‬وﯾﺬﻛﺮ ﱠ‬
‫أن ﻫﺬا اﻟﺘﻘﺮﯾﺮ‬ ‫ﻣﺠﺎﻟﺲ اﻟﺒﻠﺪﯾﺎت ذﻛﺮت أ ﱠ‬
‫اﻟﺼﺎدر ﻣﻦ ﻫﯿﺌﺔ اﻷﺳﺮة ورﻋﺎﯾﺔ اﻟﻄﻔﻞ ﯾﺘﻀﻤﻦ ﺗﻔﺎﺻﯿﻞ ﻣﻦ ﻣﺆﺳﺴﺔ ﺣﺮﯾﺔ اﻟﻤﻌﻠﻮﻣﺎت ﻣﻦ ﺣﻮاﻟﻲ‬
‫‪ ١٥٠‬ﻣﺠﻠﺲ ﺑﻠﺪﯾﺔ وﻫﯿﺌﺎت اﻟﺮﻋﺎﯾﺔ اﻻﺟﺘﻤﺎﻋﯿﺔ واﻟﺼﺤﯿﺔ ﻓﻲ ﺟﻤﯿﻊ ارﺟﺎء اﻟﻤﻤﻠﻜﺔ اﻟﻤﺘﺤﺪة‪ .‬وﻗﺪ ذﻛﺮت‬
‫اﻟﺴﯿﺪة ﻛﻠﯿﺮ ﻫﺎردﻧﻖ ﻣﺪﯾﺮة ﻗﺴﻢ اﻟﺒﺤﻮث ﻓﻲ ﻫﯿﺌﺔ اﻷﺳﺮة ورﻋﺎﯾﺔ اﻟﻄﻔﻞ ” أﻧﻪ ﻻ ﯾﻤﻜﻦ ﺗﺒﺮﯾﺮ ان ﯾﺘﺮك‬
‫ﺗﺴﺘﻤﺮ‬
‫ُ‬ ‫اﻟﻤﺴﻨﻮن وﻫﻢ ﻏﯿﺮ ﻗﺎدرﯾﻦ ﻋﻠﻰ إﯾﺠﺎد اﻟﺮﻋﺎﯾﺔ اﻟﺘﻲ ﯾﺤﺘﺎﺟﻮﻧﻬﺎ ﻓﻤﻦ دون ﻫﺬه اﻟﺨﻄﻮات ﺳﻮف‬
‫اﻟﻌﻮاﺋﻞ ﻓﻲ ﻣﻌﺎﻧﺎﺗﻬﺎ ﻹﯾﺠﺎد اﻟﺮﻋﺎﯾﺔ وﺗﺤﻤﻞ أوزار ﺗﻜﺎﻟﯿﻔﻬﺎ‪ “.‬وﻣﻦ ﺟﻬﺘﻬﺎ ذﻛﺮت ﻫﯿﺌﺔ اﻟﻤﺠﺎﻟﺲ اﻟﺒﻠﺪﯾﺔ‬
‫ُ‬
‫اﻟﻤﺨﺼﺺ ﻹﺻﻼح اﻟﻄﺮق‬ ‫أن اﻷﻣﻮال ﻣﺎ زال ﯾﺘﻢ ﺗﺤﻮﯾﻞ ﻣﺴﺎرﻫﺎ ُ‬ ‫اﻟﺘﻲ ﺗﻤﺜﻞ ﺟﻤﯿﻊ ﻣﺠﺎﻟﺲ اﻟﺒﻠﺪﯾﺎت ﱠ‬
‫ﻣﺎﻟﯿﺎ‪.‬‬
‫وﺗﺤﻮﯾﻠﻪ اﻟﻰ دﻋﻢ ﻗﻄﺎع اﻟﺮﻋﺎﯾﺔ اﻹﺟﺘﻤﺎﻋﯿﺔ اﻟﻤُﺘﻌﺜﱢﺮ ً‬
‫ُ‬ ‫وﻣﺮاﻛﺰ ﺗﺮﻓﯿﻪ وﻃﺮق اﻟﺤﺎﻓﻼت اﻟﻤﺤﻠﯿﺔ‬
Appendix 1 271
‫ن ﻧﻈﺎم اﻟﺮﻋﺎﯾﺔ اﻹﺟﺘﻤﺎﻋﯿﺔ ﻓﻲ ”أزﻣﺔ“ و ﻧﺎﺷﺪت اﻟﺤﻜﻮﻣﺔ أن ﺗﺴﺘﺜﻤﺮ‬ّ ‫وﺣﺬّرت ﻫﯿﺌﺔُ اﻟﻤﺠﺎﻟﺲ اﻟﺒﻠﺪﯾﺔ أ‬
21 ، ‫ )ﻋﻦ ﺻﺤﯿﻔﺔ ذي دﯾﻠﻲ ﻣﯿﻞ اﻟﺒﺮﯾﻄﺎﻧﯿﺔ‬.‫ﻓﻲ اﻟﺮﻋﺎﯾﺔ اﻹﺟﺘﻤﺎﻋﯿﺔ ﻓﻲ ﺑﯿﺎن وزﯾﺮ اﻟﻤﺎﻟﯿﺔ ﻓﻲ اﻟﺨﺮﯾﻒ‬
(2016 (‫ﻧﻮﻓﻤﺒﺮ )ﺗﺸﺮﯾﻦ اﻟﺜﺎﻧﻲ‬
Migrants Increase Housing Crisis
• Figures suggest 100,000 new homes a year is needed to house immigrants

• Less immigration and more house-building to make Britain “civilized” says Plan-
ning Minister Nick Boles
High demand: Planning Minister Nick Boles warned 100,000 new homes will be
built to accommodate the expanding British population.
Vast swathes of the countryside will have to be sacrificed to build new homes for
immigrants, the Planning Minister warned last night.
Earlier this week, Mr Boles alarmed conservationists by saying up to two million
acres of green fields may have to be concreted over to deal with the housing shortage.
Now he has become the first government minister to draw a clear link between hous-
ing demand and the legacy of Labour’s open-door immigration policy. Mr Boles said:
“The fact is we allowed the population of this country to expand dramatically. The
population of England has gone up by two million in the last ten years. These people
now live here, these people are now British and they need homes just like other Brit-
ish people. We need to have less immigration and more house-building and we might
then have a civilized country”. Deputy Prime Minister Nick Clegg said last month that
the number of households was forecast to expand at the rate of 230,000 a year. Mr
Clegg said total house building amounted to just 117,000 last year. Sir Andrew Green,
founder of the think-tank Migration Watch, said the public would be shocked by the
figures, which are significantly higher than the Government’s previous estimate on
the issue.
(By Jason Groves, The Daily Mail, 30 November 2012)
‫ﺻﺮﯾﺢ ﻟﻮزﯾﺮ اﻟﺘﺨﻄﯿﻂ‬

ٌ ٌ
‫إﻋﺘﺮاف‬ :‫اﻟﺤﺎﺟﺔ اﻟﻲ ﺑﯿﻮت ﻓﻲ ﻣﻨﻄﻘﺔ اﻟﺤﺰام أﻷﺧﻀﺮ‬
َ ‫اﻟﻤُﻬﺎﺟﺮون ﯾﺆﺟّﺠﻮن‬
‫ﻋﻦ أزﻣﺔ اﻟﺴﻜﻦ‬
.‫اﻟﻤُﻬﺎﺟﺮﯾﻦ‬‫ﺳﻨﻮﯾﺎ ﻹﯾﻮاء‬
ً ‫ﺟﺪﯾﺪ‬
ٍ ‫ﻣﻨﺰل‬
ٍ 100,000 ‫اﻷرﻗﺎم إﻟﻰ اﻟﺤﺎﺟﺔ إﻟﻰ ﺑﻨﺎء‬
ُ ُ
‫ﺗﺸﯿﺮ‬ •
‫ اﻟﺤﺪ ﻣﻦ اﻟﻬﺠﺮة وﺑﻨﺎء ﻣﻨﺎزل أﻛﺜﺮ ﯾﺠﻌﻞ ﺑﺮﯾﻄﺎﻧﯿﺎ دوﻟﺔ‬:‫ﯾﻘﻮل وزﯾﺮ اﻟﺘﺨﻄﯿﻂ اﻟﺴﯿﺪ ﻧﯿﻚ ﺑﻮﻟﺲ‬ •
“‫”ﻣﺘﺤﻀﺮة‬
‫ وﺣﺪة ﺳﻜﻨﯿﺔ‬100,000 ‫وزﯾﺮ اﻟﺪوﻟﺔ ﻟﺸﺆون اﻟﺘﺨﻄﯿﻂ اﻟﺴﯿﺪ ﻧﯿﻚ ﺑﻮﻟﺲ ﻣﻦ ﺑﻨﺎء‬
ُ ‫ ﺣﺬﱠر‬:ِ‫إرﺗﻔﺎع اﻟﻄﻠﺐ‬
ُ
.‫ﺟﺪﯾﺪة ﻻﺳﺘﯿﻌﺎب اﻟﺰﯾﺎدة اﻟﺴﻜﺎﻧﯿﺔ ﻓﻲ ﺑﺮﯾﻄﺎﻧﯿﺎ‬
‫أن ﻣﺴﺎﺣﺎت ﺷﺎﺳﻌﺔ ﻣﻦ اﻟﺮﯾﻒ ﺳﯿﺘﻢ اﻟﺘﻀﺤﯿﺔ ﺑﻬﺎ ﻣﻦ أﺟﻞ ﺑﻨﺎء‬ ّ ‫وزﯾﺮ اﻟﺘﺨﻄﯿﻂ ﻟﯿﻠﺔ أﻣﺲ ﻣﻦ‬ ُ ‫ﻟﻘﺪ ﺣﺬر‬
‫اﻟﻤﻨﺎدﯾﻦ‬
ُ ‫ن اﻟﺴﯿﺪ ﺑﻮﯾﻠﺰ ﻗﺪ أﺛﺎر ﻗﻠﻖ )أﻗﻠﻖ( ﻓﻲ ﻣﻄﻠﻊ ﻫﺬا اﻷﺳﺒﻮع‬ّ ‫ وﯾُﺬﻛﺮ أ‬.‫ﺑﯿﻮت ﺟﺪﯾﺪة ﻟﻠﻤﻬﺎﺟﺮﯾﻦ‬
. ‫ﺑﺎﻟﺤﻔﺎظ ﻋﻠﻰ اﻟﺒﯿﺌﺔ ﺑﻘﻮﻟﻪ أﻧﻪ رﺑﻤﺎ ﯾﻨﺒﻐﻲ ﺑﻨﺎء ﻣﻠﯿﻮﻧﯿﻦ ﻓﺪان ﻣﻦ اﻟﺤﻘﻮل اﻟﺰراﻋﯿﺔ ﻟﺤﻞ أزﻣﺔ اﻟﺴﻜﻦ‬
272 Appendix 1
‫وﻟﻬﺬا ﻗﺪ أﺻﺒﺢ أول وزﯾﺮ ﺑﺎﻟﺤﻜﻮﻣﺔ ﯾﺮﺳﻢ ﻋﻼﻗﺔ واﺿﺤﺔ ﺑﯿﻦ اﻟﺤﺎﺟﺔ إﻟﻰ اﻟﻤﻨﺎزل ”وﺗﺮك اﻟﺴﯿﺎﺳﺔ‬
ّ ‫ وذﻛﺮ اﻟﺴﯿﺪ ﺑﻮﻟﺲ ﺑﻮﻟﺰ‬.“‫واﻟﺴﻤﺎح ﺑﺪﺧﻮل اﻟﻤﻬﺎﺟﺮﯾﻦ ﺑﺄﻋﺪاد ﻛﺒﯿﺮة اﻟﺘﻲ ﺗﺒﻨﺎﻫﺎ ﺣﺰب اﻟﻌﻤﺎل‬
‫أن اﻟﺤﻘﯿﻘﺔ‬
‫ﻫﻲ أﻧﻨﺎ ﺳﻤﺤﻨﺎ ﻟﺴﻜﺎن ﻫﺬا اﻟﺒﻠﺪ ﺑﺎﻟﺘﻮﺳﻊ ﻋﻠﻰ ﻧﻄﺎق واﺳﻊ ﻓﻘﺪ ازداد ﺳﻜﺎن اﻧﻜﻠﺘﺮة إﻟﻰ ﻣﻠﯿﻮﻧﯿﻦ ﻓﻲ ﺧﻼل‬
‫إن ﻫﺆﻻء اﻟﻨﺎس ﯾﻌﯿﺸﻮن ﻫﻨﺎ وﻫﻢ ﺑﺮﯾﻄﺎﻧﯿﻮن ﯾﺤﺘﺎﺟﻮن إﻟﻰ ﻣﻨﺎزل ﻣﺜﻞ ﺑﻘﯿﻪ‬ ّ .‫اﻟﺴﻨﻮات اﻟﻌﺸﺮة اﻟﻤﺎﺿﯿﺔ‬
.“‫اﻟﺸﻌﺐ اﻟﺒﺮﯾﻄﺎﻧﻲ ﻟﻜﻦ ﯾﻨﺒﻐﻲ ﻋﻠﯿﻨﺎ ﺗﻘﻠﯿﻞ اﻟﻬﺠﺮة وﺑﻨﺎء ﻣﻨﺎزل أﻛﺜﺮ وﻣﻦ ﺛ ّﻢ رﺑﻤﺎ ﯾﻜﻮن ﻟﺪﯾﻨﺎ ﺑﻠﺪ ”ﻣﺘﺤﻀﺮ‬
‫وﻣﻦ ﺟﺎﻧﺒﻪ ﻗﺎل ﻧﺎﺋﺐ رﺋﯿﺲ اﻟﻮزراء اﻟﺴﯿﺪ ﻧﯿﻚ ﻛﻠﯿﻚ اﻟﺸﻬﺮ اﻟﻤﺎﺿﻲ أﻧﻪ ﻣﻦ اﻟﻤﺘﻮﻗﻊ ارﺗﻔﺎع ﻋﺪد اﻟﺴﻜﺎن‬
‫ﺋﻼ أن اﻟﻌﺪد اﻹﺟﻤﺎﻟﻲ ﻟﻠﻮﺣﺪات اﻟﺴﻜﻨﯿﺔ اﻟﺘﻲ ﺗﻢ ﺑﻨﺎؤﻫﺎ اﻟﻌﺎم‬ ً ‫ ﺳﻨﻮﯾﺎ وأﺿﺎف ﻗﺎ‬230,000 (‫إﻟﻰ )ﺑﻤﻌﺪل‬
‫ وذﻛﺮ اﻟﺴﯿﺪ أﻧﺪرو ﺟﺮﯾﻦ ﻣﺆﺳﺲ ﻫﯿﺌﺔ ﻣﺮاﻗﺒﺔ اﻟﻤﻬﺎﺟﺮﯾﻦ اﻟﺘﻲ ﻻ ﺗﺘﻤﺘﻊ‬.‫ ﻣﻨﺰل‬117,000 ‫اﻟﻤﺎﺿﻲ ﺑﻠﻎ‬
‫ﺑﺴﻠﻄﺎت ﺗﻨﻔﯿﺬﯾﺔ ذﻛﺮ ﺑﺄن اﻟﻨﺎس ﺳﻮف ﯾﻨﺼﺪﻣﻮن ﻟﻮﻋﺮﻓﻮا اﻷرﻗﺎم اﻟﺘﻲ ﺗﺰﯾﺪ ﺑﻜﺜﺮة ﻋﻦ اﻷرﻗﺎم اﻟﺴﺎﺑﻘﺔ‬
(2012 (‫ ﻧﻮﻓﻤﺒﺮ )ﺗﺸﺮﯾﻦ اﻟﺜﺎﻧﻲ‬30 ، ‫ )ﻋﻦ ﺻﺤﯿﻔﺔ ذي دﯾﻠﻲ ﻣﯿﻞ اﻟﺒﺮﯾﻄﺎﻧﯿﺔ‬.‫ﻟﻠﺤﻜﻮﻣﺔ ﺣﻮل ﻫﺬه اﻟﻤﺸﻜﻠﺔ‬
British tourist is gored to death by a rampaging elephant
• The 36-year-old victim was trekking on the elephant when it turned violent
• It first attacked its handler before trampling and stabbing the tourist
• Incident took place on tropical island of Ko Samui in Thailand
• Eilidh Hughes, 16, was taken to hospital to be treated for minor injuries
A British tourist has been killed by an elephant in front of his teenage daughter in
Thailand. Gareth Crowe, aged 36, was trekking on the elephant with Eilidh Hughes,
the 16-year-old daughter of his partner and a local guide on the tropical island
of Ko Samui when it turned violent. Witnesses said the mahout – the elephant’s
handler – climbed down to take photos of the tourists when it hit him with its trunk
and stabbed him in his body with a tusk. The elephant is then said to have rampaged,
throwing the father and daughter off his back before trampling the man and stabbing
him in the chest with a tusk, killing him instantly. The teenage girl escaped with
minor injuries in the fall as the elephant ran off into the forest. Witnesses said just
before the attack the elephant – known as Golf – had appeared upset and refused
to follow the instructions of the mahout who hit him several times with a hook.
Another local report suggested the elephant was being teased with a banana before
it became unsettled and attacked. The girl was initially treated at Samui Interna-
tional Hospital before being moved to Bangkok International Hospital on the island.
A hospital spokeswoman confirmed the teenager was being treated there for minor
injuries.
(By Joseph Curtis, The Daily Mail, 1 February 2016)
‫ﺳﺎﺋﺤﺎ ﺑﺮﯾﻄﺎﻧﯿﺎً ﺣﺘﻰ اﻟﻤﻮت‬

ً ُ
‫ﯾﻄﻌﻦ‬ ٌ ‫ﻓﯿﻞ‬
‫ﻫﺎﺋﺞ‬ ٌ
‫ﻣﻦ ﻣُﺮاﺳﻠﻨﺎ ﺟﻮزﯾﻒ ﻛﻮرﺗﯿﺲ‬
(‫أو )ﺑﻘﻠﻢ( ﻓﻼن ﺑﻦ ﻓﻼن )إذا ﻛﺎن ﻣﻘﺎﻻ ﻋﻠﻤﯿﺎ‬
(2016 (‫ ﻓﺒﺮاﯾﺮ )ﺷﺒﺎط‬1 ، ‫ﻋﻦ ﺻﺤﯿﻔﺔ ذي دﯾﻠﻲ ﻣﯿﻞ اﻟﺒﺮﯾﻄﺎﻧﯿﺔ‬
‫ﻋﺎﻣﺎ ﯾﺘﻨﺰه ﻋﻠﻰ ﻇﻬﺮ اﻟﻔﯿﻞ‬

ً 36 ‫ﻛﺎن اﻟﺴﺎﺋﺢ اﻟﺒﺎﻟﻎ ﻣﻦ اﻟﻌﻤﺮ‬ •
‫اﻟﻔﯿﻞ ﯾﻬﺎﺟﻢ اﻟﻤﺪرب ﻗﺒﻞ أن ﯾﺪوس وﯾﻄﻌﻦ اﻟﺴﺎﺋﺢ‬ •
‫وﻗﻌﺖ اﻟﺤﺎدﺛﺔ ﻓﻲ ﺟﺰﯾﺮة ﻛﻮﺳﺎﻣﻮ اﻷﺳﺘﻮاﺋﯿﺔ اﻟﺘﺎﯾﻠﻨﺪﯾﺔ‬ ‫•‬
‫أدﯾﺚ اﻟﺒﺎﻟﻐﺔ ﻣﻦ اﻟﻌﻤﺮ ‪ 16‬ﻋﺎﻣﺎ ﯾﺘﻢ ﻧﻘﻠﻬﺎ إﻟﻰ اﻟﻤﺴﺘﺸﻔﻰ ﻟﻤﻌﺎﻟﺠﺘﻬﺎ ﻣﻦ ﺟﺮوح ﻃﻔﯿﻔﺔ‬ ‫•‬
‫ﺳﺎﺋﺤﺎ ﺑﺮﯾﻄﺎﻧﯿﺎً ﻋﻠﻰ ﻣﺮأى ﻣﻦ اﺑﻨﺘﻪ اﻟﻤﺮاﻫﻘﺔ ﻓﻲ ﺗﺎﯾﻠﻨﺪ‪ .‬وﻛﺎن‬

‫ً‬ ‫)ﻟﻘﻲ ﺳﺎﺋﺢ ﺑﺮﯾﻄﺎﻧﻲ ﺣﺘﻔﻪ( ‪ . . .‬ﻗﺘﻞ ﻓﯿﻞ‬
‫ﻋﺎﻣﺎ ﯾﺘﻨﺰه ﻋﻠﻰ ﻇﻬﺮ اﻟﻔﯿﻞ ﻣﻊ إﻟﯿﺪ ﻫﯿﻮز اﻟﺒﺎﻟﻐﺔ ﻣﻦ اﻟﻌﻤﺮ ‪16‬‬‫اﻟﺴﯿﺪ ﺟﺎرث ﻛﺮاو اﻟﺒﺎﻟﻎ ﻣﻦ اﻟﻌﻤﺮ ‪ً 36‬‬
‫ﻋﺎﻣﺎً وﻫﻲ اﺑﻨﺔ ﺻﺪﯾﻘﺘﻪ وﺑﺼﺤﺒﺔ اﻟﻤﺮﺷﺪ اﻟﺴﯿﺎﺣﻲ اﻟﻤﺤﻠﻲ ﻓﻲ ﺟﺰﯾﺮة ﻛﻮﺳﺎﻣﻮ اﻷﺳﺘﻮاﺋﯿﺔ اﻟﺘﺎﯾﻠﻨﺪﯾﺔ‬
‫ﺑﺄن ُﻣﺪرب اﻟﻔﯿﻞ ﻗﺪ ﻧﺰل ﻣﻦ اﻟﻔﯿﻞ ﻟﯿﻠﺘﻘﻂ ﺻﻮراً ﻟﻠﺴﻮاح‬ ‫ﻏﺎﺿﺒﺎ‪ .‬وذﻛﺮ ﺷﻬﻮد ﻋﯿﺎن ّ‬‫ً‬ ‫ﻋﻨﺪﻣﺎ أﺻﺒﺢ اﻟﻔﯿﻞ‬
‫ﻋﻨﺪﻣﺎ ﺿﺮﺑﻪ ﺑﺨﺮﻃﻮﻣﻪ وﻃﻌﻨﻪ ﻓﻲ ﺟﺴﻤﻪ ﺑﻨﺎﺑﻪ‪ .‬وﯾﺬﻛﺮ أن اﻟﻔﯿﻞ ﻗﺪ ﻫﺎج ﻣﻤﺎ ﺗﺴﺒﺐ ﻓﻲ إﻟﻘﺎء )إﺳﻘﺎط(‬
‫اﻷب واﺑﻨﺘﻪ ﻣﻦ ﻋﻠﻰ ﻇﻬﺮه ﻗﺒﻞ أن ﯾﺪوس اﻟﺮﺟﻞ وﯾﻄﻌﻨﻪ ﺑﻨﺎﺑﻪ ﻓﻲ ﺻﺪره ﻣﻤﺎ أدى اﻟﻰ ﻣﻘﺘﻠﻪ ﻓﻮراً )ﻓﻲ‬
‫ﺟﺮاء ﺳﻘﻮﻃﻬﺎ ﻋﻨﺪﻣﺎ ﻫﺮب اﻟﻔﯿﻞ اﻟﻰ وﺳﻂ‬ ‫اﻟﺤﺎل(‪ .‬أﻣﺎ اﻟﻔﺘﺎة اﻟﻤﺮاﻫﻘﺔ ﻓﻘﺪ ﺗﻌﺮﺿﺖ ﻟﺠﺮوح ﺑﺴﯿﻄﺔ ّ‬
‫اﻟﻐﺎﺑﺔ‪ .‬وﻗﺪ ذﻛﺮ ﺷﻬﻮد ﻋﯿﺎن ﺑﺄﻧﻪ ُﻗﺒﯿﻞ ﻫﺠﻮم اﻟﻔﯿﻞ اﻟﺬي ﯾُﻌﺮف ﺑﺎﺳﻢ ﻏﻮﻟﻒ ﻓﺈﻧﻪ ﻛﺎن ﯾﺒﺪو ﻣﻨﺰﻋﺠﺎً‬
‫وراﻓﻀﺎ ﻟﺘﻌﻠﯿﻤﺎت ﻣُﺪرﺑﻪ اﻟﺬي ﺿﺮﺑﻪ ﻋﺪة ﻣﺮات ﺑﺎﻟﻌﺼﻰ‪ .‬وﻣﻦ ﺟﻬﺔ أﺧﺮى ﯾﻔﯿﺪ ﺗﻘﺮﯾﺮ ﻣﺤﻠﻲ ﺑﺄن اﻟﻔﯿﻞ‬ ‫ً‬
‫ﻗﺪ ﺗﻌﺮض ﻟﻸﺛﺎرة ﺑﻤﻮزة ﻗﺒﻞ أن ﯾﻔﻘﺪ اﺳﺘﻘﺮاره وﯾﺒﺪأ ﺑﻬﺠﻮﻣﻪ‪) .‬ﺟﺮاء ‪(in the fall :‬‬
‫”‪Chinese get “Shop Visa‬‬

‫‪Wealthy Chinese tourists are to benefit from a relaxation of the visa system, in an‬‬
‫‪effort to boost Britain’s retail trade. Tourism bosses estimate the UK misses out on £1.2‬‬
‫‪billion from Chinese visitors each year as a result of its “over-zealous” visa system.‬‬
‫‪France, for example, receives eight times more Chinese visitors than Britain. Home‬‬
‫‪Secretary Theresa May has agreed to ease bureaucracy for Chinese tourists who want‬‬
‫‪to come for periods of a fort-night or less, but restrictions on longer-term visitors will‬‬
‫‪remain, amid fears of state-sponsored Chinese espionage and cyber-crime.‬‬
‫)‪(The Daily Mail, 4 December 2012‬‬
‫اﻟﺼﯿﻨﯿﻮن ﯾﺤﺼﻠﻮن ﻋﻠﻰ ﺗﺄﺷﯿﺮة ﺗﺴﻮﱡق‬

‫اﻟﺴﯿﺎح اﻟﺼﯿﻨﯿﻮن اﻷﺛﺮﯾﺎء ﻣﻦ ﺗﯿﺴﯿﺮ ﻧﻈﺎم ﺗﺄﺷﯿﺮة اﻟﺪﺧﻮل ﻓﻲ ﻣﺤﺎوﻟﺔ ﻟﺘﻌﺰﯾﺰ ﺗﺠﺎرة‬ ‫ُ‬ ‫ُ‬
‫ﯾﺴﺘﻔﯿﺪ‬ ‫ﺳﻮف‬
‫اﻟﺘﺠﺰﺋﺔ ﻓﻲ ﺑﺮﯾﻄﺎﻧﯿﺎ )اﻟﺒﺮﯾﻄﺎﻧﯿﺔ( ‪ ،‬ﺣﯿﺚ ﻗﺪﱠرت ﻣﻜﺎﺗﺐ اﻟﺴﯿﺎﺣﺔ اﻟﻜﺒﺮى ﺑﺄن ﺑﺮﯾﻄﺎﻧﯿﺎ ﺗﺨﺴﺮ ‪ 1.2‬ﺑﻠﯿﻮن‬
‫ﺳﻨﻮﯾﺎ ﻧﺘﯿﺠﺔ ﻟﻠﻨﻈﺎم اﻟﻤﺘﺸﺪد ﻟﺘﺄﺷﯿﺮة اﻟﺪﺧﻮل‪ .‬ﻓﻔﺮﻧﺴﺎ ﻣﺜﻼ )ﻋﻠﻰ‬
‫ً‬ ‫ﺟﻨﯿﻪ أﺳﺘﺮﻟﯿﻨﻲ ﻣﻦ اﻟﺴﯿﺎح اﻟﺼﯿﻨﯿﯿﻦ‬
‫ﺳﯿﺎﺣﺎ ﺻﯿﻨﯿﯿﻦ أﻛﺜﺮ ﻣﻤﺎ ﺗﺴﺘﻘﺒﻞ ﺑﺮﯾﻄﺎﻧﯿﺎ ﺑﺜﻤﺎﻧﯿﺔ أﺿﻌﺎف‪ .‬وﻗﺪ واﻓﻘﺖ وزﯾﺮة‬ ‫ً‬ ‫ﺳﺒﯿﻞ اﻟﻤﺜﺎل( ‪ ،‬ﺗﺴﺘﻘﺒﻞ‬
‫اﻟﺪاﺧﻠﯿﺔ اﻟﺒﺮﯾﻄﺎﻧﯿﺔ ﺗﯿﺮﯾﺰا ﻣﺎي ﻋﻠﻰ ﺗﺨﻔﯿﻒ اﻹﺟﺮاءات اﻹدارﯾﺔ اﻟﻤﻌﻘﺪة ﻟﻠﺴﯿﺎح اﻟﺼﯿﻨﯿﯿﻦ اﻟﺮاﻏﺒﯿﻦ‬
‫ن( اﻟﻘﯿﻮد اﻟﻤﻔﺮوﺿﺔ ﻋﻠﻰ اﻟﺴﯿﺎح‬‫ﻓﻲ اﻟﻤﺠﻲء واﻟﻤﻜﻮث ﻓﻲ ﺑﺮﯾﻄﺎﻧﯿﺎ ﻟﻤﺪة أﺳﺒﻮﻋﯿﻦ أو أﻗﻞ ‪ ،‬ﻟﻜﻦ )ﺑﯿﺪ أ ﱠ‬
‫ﺗﺠﺴﺲ اﻟﺼﯿﻨﯿﯿﻦ وﺟﺮاﺋﻤﻬﻢ‬
‫ِ‬ ‫أﻋﻤﺎل‬
‫ِ‬ ‫اﻟﺮاﻏﺒﯿﻦ ﻓﻲ اﻟﻤﻜﻮث ﻟﻤﺪة أﻃﻮل ﺳﺘﺒﻘﻰ ﻛﻤﺎ ﻫﻲ وﺳﻂ ﻣﺨﺎوف ﻣﻦ‬
‫اﻟﺤﻜﻮﻣﺔ اﻟﺼﯿﻨﯿﺔ‪.‬‬
‫ُ‬ ‫ﺗﺸﺮف ﻋﻠﯿﻬﺎ‬
‫ُ‬ ‫اﻹﻟﻜﺘﺮوﻧﯿﺔ اﻟﺘﻲ‬
‫‪A Muslim man who punched a nurse for trying to remove his wife’s burqa during child-‬‬
‫‪birth has been jailed in France. Nassim Mimoune, 24, had already been expelled from‬‬
‫‪the delivery room for branding the midwife a “rapist” as she carried out an intimate‬‬
‫‪examination of his wife. Then through a window he spotted the nurse taking off his‬‬
‫‪wife’s burqa as she prepared to give birth. He smashed open the locked door and hit the‬‬
‫‪woman in the face, demanding she replace the full Islamic face veil. As she delivered a‬‬
274 Appendix 1
baby boy, Mimoune was ejected from the building by security men from the hospital in
Marseille and arrested for assault. A judge in the southern French port jailed Mimoune
for six months on Wednesday, telling him: “Your religious values are not superior to the
laws of the republic.”
(The Daily Mail, 23 December 2011)
‫ان ﻧﺴﯿﻢ‬ َ ‫ﺳﺠﻦ ﻣُﺴﻠﻢٍ ﻓﻲ ﻓﺮﻧﺴﺎ ﻷﻧﻪ‬

‫ وﯾﺬﻛﺮ ﱠ‬.‫ﻟﻜ َﻢ ﻣُﻤﺮّﺿﺔ ﻛﺎﻧﺖ ﺗُﺤﺎول ﻧﺰع ﻧﻘﺎب زوﺟﺘﻪ اﺛﻨﺎء اﻟﻮﻻدة‬ ُ ‫ﺗ ﱠﻢ‬
ً
‫ﺗﻢ ﻃﺮده ُﻣﺴﺒﻘﺎ ﻣﻦ ﻏﺮﻓﺔ اﻟﻮﻻدة ﻟﻮﺻﻔﻪ اﻟﻤﻤﺮﺿﺔ ﺑﺎﻟﻤﻐﺘﺼﺒﺔ‬ ً
‫ ﻋﺎﻣﺎ ﻗﺪ ﱠ‬٢٤ ‫ﻣﯿﻤﻮن اﻟﺒﺎﻟﻎ ﻣﻦ اﻟﻌﻤﺮ‬
‫ ﻟﻤﺢ ﻣﻦ ﺧﻼل اﻟﺸﺒﺎك اﻟﻤﻤﺮﺿﺔ ﺗﺰﯾﻞ ﻧﻘﺎب‬،‫ وﺑﻌﺪ ذﻟﻚ‬.‫ﻓﺤﺼﺎ داﺧﻠﯿﺎ ﻟﺰوﺟﺘﻪ‬ ً ‫ﺟﻨﺴﯿﺎ ﻋﻨﺪﻣﺎ أﺟﺮت‬
ً
‫ ﺑﻌﺪﻫﺎ ﻛﺴﺮ اﻟﺒﺎب اﻟﻤﻘﻔﻞ وﺿﺮب اﻟﻤﻤﺮﺿﺔ ﻋﻠﻰ وﺟﻬﻬﺎ ﻃﺎﻟﺒﺎً ﻣﻨﻬﺎ‬،‫زوﺟﺘﻪ ﻋﻨﺪﻣﺎ ﻛﺎﻧﺖ ﺗﺴﺘﻌﺪ ﻟﻠﻮﻻدة‬
‫ﻃﻔﻼ ﻗﺎم رﺟﺎل اﻷﻣﻦ ﺑﻄﺮد ﻣﯿﻤﻮن ﻣﻦ اﻟﻤﺴﺘﺸﻔﻰ اﻟﻮاﻗﻌﺔ ﻓﻲ‬ ً ‫ و ﺑﯿﻨﻤﺎ وﻟﺪت زوﺟﺘﻪ‬.‫إرﺟﺎع اﻟﻨﻘﺎب‬
‫ وﻗﺪ ﻗﺎم ﻗﺎض ﻓﻲ ﻣﯿﻨﺎء ﺟﻨﻮب ﻓﺮﻧﺴﺎ ﺑﺴﺠﻦ ﻣﯿﻤﻮن ﻟﺴﺘﺔ أﺷﻬﺮ ﯾﻮم‬.‫ﻣﺮﺳﯿﻠﯿﺎ واﻋﺘﻘﺎﻟﻪ ﺑﺘﻬﻤﺔ اﻹﻋﺘﺪاء‬
‫“ )ﻋﻦ ﺻﺤﯿﻔﺔ ذي دﯾﻠﻲ ﻣﯿﻞ‬.‫ﻗﯿﻤﻚ اﻟﺪﯾﻨﯿﺔ ﻟﯿﺴﺖ أﻋﻠﻰ ﻣﻦ ﻗﻮاﻧﯿﻦ اﻟﺠﻤﻬﻮرﯾﺔ‬ َ ‫ن‬
‫ ”أ ﱠ‬:‫ﻗﺎﺋﻼ ﻟﻪ‬
ً ‫اﻷرﺑﻌﺎء‬
(2011 (‫ دﯾﺴﻤﺒﺮ )ﻛﺎﻧﻮن اﻷول‬23 ، ‫اﻟﺒﺮﯾﻄﺎﻧﯿﺔ‬
A judge yesterday said he had no choice but to give a short prison sentence to a driver
who horrifically injured a 55-year-old policeman. Mr Coetzee was thrown 24ft from his
bicycle in the hit and run. Ten months on, he is still in hospital and has had to end his
remarkable career. Mr Coetzee suffered a fractured skull and bleeding to the brain. He
is being cared for at a specialist hospital in Northampton. The driver, Mitchel Graham,
sped from the scene, leaving the constable lying in the road. But Judge Jonathan Teare
said Parliament had decided he could give Graham no more than 15 months behind bars.
The maximum sentence for dangerous driving is two years but a shorter term is given to
offenders who plead guilty. Graham admitted dangerous driving and failing to stop. The
court heard he knew his car was in a highly dangerous condition when he ran into Mr
Coetzee who was off duty and cycling to an exercise class in Blidworth, Nottingham-
shire, at 6pm on November 25. The 26-year-old pig farmer hid the damaged Volkswagen
Corrado in his brother’s garage and only gave himself up four days later. Mr Graham
admitted drinking alcohol and fleeing the scene. Mr Coetzee has developed a personality
disorder, has restricted movement, and needs help with walking and completing simple
tasks. He can no longer stand unaided and is able to spend only weekends with his family.

‫ﺣﻜﻢ ﺑﺎﻟﺴﺠﻦ ﻟﻤﺪة ﻗﺼﯿﺮة ﻟﺴﺎﺋﻖ‬ٍ ‫ﺧﯿﺎر اﺧﺮ ﺳﻮى إﺻﺪار‬ ٍ ‫أي‬ ‫ذﻛﺮ ﻗﺎض ﯾﻮم أﻣﺲ ﺑﺄﻧﻪ ﻟﻢ ﯾﻜﻦ ﻋﻨﺪه ﱠ‬َ
‫أن اﻟﺸﺮﻃﻲ ﻛﻮﺗﺴﻲ ﻗﺪ أﻟﻘﻲ‬ ‫ﻋﺎﻣﺎ ﺑﺠﺮوح ﻣﺮوﻋﺔ )ﻓﻈﯿﻌﺔ( وﯾﺬﻛﺮ ﱠ‬
ً (55) ‫ﺗﺴﺒﺐ ﻓﻲ إﺻﺎﺑﺔ ﺷﺮﻃﻲ ﻋﻤﺮه‬
،‫ ﻗﺪﻣﺎٌ ﻋﻨﺪﻣﺎ ﺻﺪﻣﻪ اﻟﺴﺎﺋﻖ وﻫﺮب وﺑﻌﺪ ﻣﻀﻲ ﻋﺸﺮة اﺷﻬﺮ ﻋﻠﻰ اﺻﺎﺑﺘﻪ‬24 ‫ﻣﻦ ﻋﻠﻰ دراﺟﺘﻪ ﻟﻤﺴﺎﻓﺔ‬
‫ﺑﻜﺴﺮ‬
ٍ ‫ﻣﺎزال اﻟﺸﺮﻃﻲ راﻗﺪاٌ ﻓﻲ اﻟﻤﺴﺘﺸﻔﻰ ﻣﻤﺎ ﺗﻮﺟﺐ ﻋﻠﯿﻪ ﺗﺮك وﻇﯿﻔﺘﻪ اﻟﺮاﺋﻌﺔ ﺑﺴﺒﺐ )ﺟﺮاء( أﺻﺎﺑﺘﻪ‬
.‫ وﻫﻮ ﻣﺎزال راﻗﺪاٌ ﯾﺘﻠﻘﻰ اﻟﻌﻼج ﻓﻲ ﻣﺴﺘﺸﻔﻰ ﻣﺘﺨﺼﺼﺔ ﻓﻲ ﻧﻮﺛﻤﺎ ﻣﺘﻦ‬.‫وﻧﺰﯾﻒ ﻓﻲ اﻟﺪﻣﺎغ‬
ٍ ‫ﻓﻲ اﻟﺠُﻤﺠﻤﺔ‬
.‫ﻣﻄﺮوﺣﺎ ﻋﻠﻰ اﻟﻄﺮﯾﻖ‬
ٌ ‫اﻟﺸﺮﻃﻲ‬
َ ً‫وﻗﺪ ﻫﺮب اﻟﺴﺎﺋﻖ ﻣﯿﺘﺸﻞ ﺟﺮاﻫﻢ ﺑﺴﯿﺎرﺗﻪ ﻣﻦ ﻣﻜﺎن اﻟﺤﺎدث ﺗﺎرﻛﺎ‬
‫أن اﻟﺒﺮﻟﻤﺎن ﻛﺎن ﻗﺪ ﻗﺮر ﺑﺄﻧﻪ ﻻ ﯾﺴﺘﻄﯿﻊ أن ﯾﺤﻜﻢ ﻋﻠﯿﻪ ﺑﻤﺪه‬ّ ‫ ذﻛﺮ اﻟﺤﺎﻛﻢ ﺟﻮﻧﺎﺛﺎن ﺗﯿﺮ‬، ‫وﻣﻦ ﺟﺎﻧﺒﻪ‬
ّ ‫ وﯾﺬﻛﺮ‬.‫ﺷﻬﺮا‬
‫أن اﻟﻌﻘﻮﺑﺔ اﻟﻘﺼﻮى ﻟﻠﻘﯿﺎدة اﻟﻤﺘﻬﻮرة ﻫﻲ ﺳﻨﺘﯿﻦ ﺑﯿﺪ أﻧﻪ ﯾﺘﻢ اﻋﻄﺎء‬ ً 15 ‫ﺳﺠﻦ ﺗﺰﯾﺪ ﻋﻦ‬
Appendix 1 275
‫اﻟﻤﺘﻬﻮرة‬
ُ ‫أن اﻟﺴﯿﺪ ﺟﺮاﻫﺎم اﻋﺘﺮف ﺑﺴﯿﺎﻗﺘﻪ‬ ‫ﻣﺪة أﻗﺼﺮ ﻟﻠﻤﺠﺮﻣﯿﻦ اﻟﺬﯾﻦ ﯾﻘﺮون )ﯾﻌﺘﺮﻓﻮن( ﺑﺬﻧﺒﻬﻢ ﺣﯿﺚ ﱠ‬
‫ﺧﻄﺮة‬ ‫ﺣﺎﻟﺔ‬ ‫ﱠ‬
ٍ ‫ﻋﻠﻢ ﺑﺎن ﺳﯿﺎرﺗﻪ ﻛﺎﻧﺖ ﻓﻲ‬ ً
ٍ ٍ ‫ وﻗﺪ اﺳﺘﻤﻌﺖ اﻟﻤﺤﻜﻤﺔ اﻟﯿﻪ ﻗﺎﺋﻼ اﻧﻪ ﻛﺎن ﻋﻠﻰ‬.‫وﻋﺪم اﻟﻮﻗﻮف‬
‫ﺟﺪاٌ ﻋﻨﺪﻣﺎ ﺻﺪم اﻟﺴﯿﺪ ﻛﻮﺗﺴﻲ اﻟﺬي ﻛﺎن ﺧﺎرج ﺳﺎﻋﺎت ﻋﻤﻠﻪ راﻛﺒﺎ دراﺟﺘﻪ اﻟﻬﻮاﺋﯿﺔ ﻣﺘﺠﻬﺎ إﻟﻰ أﺣﺪ‬
ٌ ٌ
25 ‫ﻣﺴﺎءا ﻓﻲ‬
ٌ ‫اﻟﺪروس اﻟﺮﯾﺎﺿﯿﺔ ﻓﻲ ﻣﺪﯾﻨﺔ ﺑﻠﯿﺪ ورث ﺑﻤﻘﺎﻃﻌﺔ ﻧﻮﺗﯿﻨﻐﻬﺎﻣﺸﯿﺮ وذﻟﻠﻚ ﻓﻲ اﻟﺴﺎﻋﺔ اﻟﺴﺎدﺳﺔ‬
‫ﻧﻮﻓﻤﺒﺮ )ﺗﺸﺮﯾﻦ اﻟﺜﺎﻧﻲ ( وﻗﺪ ﺧﺒﺄ ﺟﺮاﻫﺎم اﻟﺬي ﯾﻌﻤﻞ ﻓﻼح ﺗﺮﺑﯿﻪ اﻟﺨﻨﺎزﯾﺮ ﺧﺒﺄ ﺳﯿﺎرﺗﻪ ﻣﻦ ﻧﻮع ﻓﻮﻛﺴﻮا‬
‫ﺟﻦ ﻛﻮرود ﻓﻲ ﻣﺄرب أﺧﯿﻪ وﻟﻢ ُﯾﺴﻠﱢﻢ ﻧﻔﺴﻪ ﻟﻠﺸﺮﻃﺔ ﱠ‬
‫إﻻ ﺑﻌﺪ أرﺑﻌﺔ أﯾﺎم ﻛﻤﺎ اﻋﺘﺮف ﺑﺄﻧﻪ ﺗﻌﺎﻃﻲ اﻟﻜﺤﻮل‬
‫أن اﻟﺴﯿﺪ ﻛﻮﺗﺰي ﯾُﻌﺎﻧﻲ ﻣﻦ اﺿﻄﺮاب ﻓﻲ اﻟﺸﺨﺼﯿﺔ وﻗﻠﺔ اﻟﺤﺮﻛﺔ وﻫﻮ‬ ّ ‫وﯾﺬﻛﺮ‬
ُ .‫وﻓﺮ ﻣﻦ ﻣﻮﻗﻊ اﻟﺤﺎدث‬
‫ﱠ‬
ُ
‫ﺑﺤﺎﺟﺔ إﻟﻰ اﻟﻤﺴﺎﻋﺪة أﺛﻨﺎء اﻟﻤﺸﻲ وﻻ ﯾﺴﺘﻄﯿﻊ إﻛﻤﺎل اﻟﻤﻬﺎم اﻟﺒﺴﯿﻄﺔ ﻛﻤﺎ أﻧﻪ ﻻ ﯾﺴﺘﻄﯿﻊ اﻟﻮﻗﻮف دون‬
ٍ
.‫ﻻ ﻓﻲ ﻋﻄﻠﺔ ﻧﻬﺎﯾﺔ اﻹﺳﺒﻮع‬
‫ﻣُﺴﺎﻋﺪة وﻻ ﯾﺴﺘﻄﯿﻊ زﯾﺎرة أﺳﺮﺗﻪ إ ﱠ‬
Mr Hollande is France’s first Socialist president since Mr Mitterrand in the 1980s. He

outlined a £24 billion austerity package ‫ ﺧﻄﺔ ﺗﻘﺸﻒ‬in the harshest budget for 30 years
and a 75% tax rise on incomes over £800,000 a year. But business leaders are disap-
pointed. They fear a migration of top business talent and an exodus of the most talented
French workers to London. Critics said this financial plan risked driving businessmen
and the wealthy overseas and warned that Mr Hollande is doing untold damage ‫أﺿﺮار‬
‫“ ﺟﺴﯿﻤﺔ‬untold = indescribable, numberless” to the economy. They also voiced alarm
over the decision to impose £16 billion of tax rises and just £8 billion of spending cuts.
They claimed that the government was impeding investment and blocking innovation.
Economists are also skeptical ‫ ﯾﺸﻜﻚ ﻓﻲ‬about the government’s ability to meet the target
‫ﯾﺤﻘﻖ اﻟﻬﺪف‬, particularly as it is based on the assumption ‫ ﺗﺨﻤﯿﻦ‬، ‫ إﻓﺘﺮاض‬that the French
economy will grow by 0.8 per cent in 2013 and 2 per cent in 2014 despite the debt storm
tearing through the euro-zone.
(By Hugo Duncan, The Daily Mail, 29 September 2012)
(‫اﻟﯿﻮرو‬ ‫)ﻋﻠﻰ اﻟﺮﻏﻢ ﻣﻦ زوﺑﻌﺔ اﻟﺪﯾﻮن اﻟﺘﻲ ﺗﻌﺼﻒ ﺑﻤﻨﻄﻘﺔ‬
The French Prime Minister Jean-Marc Ayrault insisted it was “a fighting budget to get
the country back on the rails” ‫ﻟﻮﺿﻊ اﻟﺒﻼد ﻋﻠﻰ اﻟﻄﺮﯾﻖ اﻟﺼﺤﯿﺢ ﺛﺎﻧﯿﺔ‬. He said: “It is a bud-
get which aims to bring back confidence and to break this spiral of debt that gets bigger
and bigger. Big companies pay less than the small companies and sometimes don’t pay
at all. So, we’re asking them to help the economy, too”.
Confirmation of the 75 percent super-tax – the highest rate anywhere in the world,
which by the government’s own figures will raise (£160) ‫ ﺳﺘﻮﻓﺮ‬million next year – is
likely to cause a stir ‫ ﻋﺪم ارﺗﯿﺎح‬in Downing Street. In June, David Cameron promised to
“roll out the red carpet and welcome more French businesses to Britain” if the tax hike
went ahead. The comments sparked a furious reaction in France.
Mr Hollande swept to power on an anti-austerity and pro-growth ticket but his
approval rating has plummeted (fell, tumbled) since he took office in the summer.
Finance minister Pierre Moscovici said the “unprecedented” budget was needed to
cut the deficit from nearly £70 billion or 4.5 percent of national income this year to 3
percent next year. “The 3 per cent target is vital for the credibility of the country”, he
said.
‫‪276 Appendix 1‬‬
‫ﯾﻌﺘﺒﺮ اﻟﺴﯿﺪ أوﻻﻧﺪ اول رﺋﯿﺲ اﺷﺘﺮاﻛﻲ ﻟﻔﺮﻧﺴﺎ ﻣﻨﺬ ﺗﻮﻟﻲ اﻟﺮﺋﯿﺲ ﻣﯿﺘﺮان اﻟﺴﻠﻄﺔ ﻓﻲ اﻟﺜﻤﺎﻧﯿﻨﺎت‪ .‬وﻗﺪ‬
‫ُ‬
‫وﺿﻊ ﺧﻄﺔ اﻟﺘﻘﺸﻒ اﻟﺘﻲ ﺗﺒﻠﻎ ﻗﯿﻤﺘﻬﺎ ‪ 24‬ﻣﻠﯿﺎر ﺟﻨﯿﻪ اﺳﺘﺮﻟﯿﻨﻲ ﻓﻲ أﻗﺴﻰ ﻣﯿﺰاﻧﯿﺘﻪ ﻣﻨﺬ ‪ 30‬ﻋﺎﻣﺎً وزﯾﺎدة‬
‫ﻓﻲ اﻟﻀﺮاﺋﺐ ﺑﻨﺴﺒﻪ ‪ 75%‬ﻋﻠﻰ ﻛﻞ ﻣﻦ ﯾﻜﻮن دﺧﻠﻪ أﻛﺜﺮ ﻣﻦ ‪ 800000‬ﺟﻨﯿﻪ اﺳﺘﺮﻟﯿﻨﻲ ﺳﻨﻮﯾﺎٌ ﻣﻤﺎ ادى‬
‫اﻟﻲ إﺣﺒﺎط ﻛﺒﺎر رﺟﺎل اﻷﻋﻤﺎل اﻟﺬﯾﻦ ﯾﺨﺸﻮن ﻫﺠﺮة أﻓﻀﻞ رﺟﺎل اﻷﻋﻤﺎل اﻟﻤﻮﻫﻮﺑﯿﻦ ُ‬
‫وﺗﺪﻓﻖ اﻟﻌﻤﺎل‬
‫اﻟﻔﺮﻧﺴﯿﯿﻦ اﻷﻛﺜﺮ ﻣﻮﻫﺒﺔ إﻟﻰ ﻟﻨﺪن‪.‬‬
‫ﺴﺒﺐ ﻓﻲ ﻫﺠﺮة رﺟﺎل اﻷﻋﻤﺎل واﻷﺛﺮﯾﺎء‬ ‫وﻋﻠﻰ ﺻﻌﯿﺪ اﺧﺮ‪ ،‬ذﻛﺮ اﻟﻨﻘﺎد أن ﻫﺬه اﻟﺨﻄﺔ اﻟﻤﺎﻟﯿﺔ ﺳﻮف ﺗُ ُ‬
‫اﻟﻰ ﺧﺎرج اﻟﻮﻃﻦ ﻛﻤﺎ ﺣﺬروا أن اﻟﺴﯿﺪ أوﻻﻧﺪ ﻗﺪ ﺗﺴﺒﺐ ﻓﻲ اﺿﺮار ﺟﺴﯿﻤﺔ )ﻻ ﺗﻮﺻﻒ( ﻟﻼﻗﺘﺼﺎد‬
‫ﻛﻤﺎ أﻧﻬﻢ ﻋﺒﺮوا ﻋﻦ ﻗﻠﻘﻬﻢ إزاء ﻗﺮار ﻓﺮض زﯾﺎدة اﻟﻀﺮاﺋﺐ اﻟﺒﺎﻟﻐﻪ ‪ 16‬ﻣﻠﯿﺎر ﺟﻨﯿﻪ اﺳﺘﺮﻟﯿﻨﻲ وﺗﺨﻔﯿﻒ‬
‫اﻟﻨﻔﻘﺎت اﻟﻰ ‪ 8‬ﻣﻠﯿﺎر ﺟﻨﯿﻪ اﺳﺘﺮاﻟﯿﺘﻲ‪ .‬وزﻋﻤﻮا ﻛﺬﻟﻚ أن اﻟﺤﻜﻮﻣﺔ ﺗﻌﺮﻗﻞ اﻻﺳﺘﺜﻤﺎر وﺗﻘﺘﻞ )ﺗﻮﻗﻒ(‬
‫اﻻﺑﺪاع‪ .‬وﯾُﺸﻜﻚ اﻻﻗﺘﺼﺎدﯾﻮن اﯾﻀﺎٌ ﻓﻲ ﻗﺪرة )ﻣﻘﺪرة( اﻟﺤﻜﻮﻣﺔ ﻋﻠﻰ ﺗﺤﻘﯿﻖ اﻟﻬﺪف ﻻﺳﯿﻤﺎ اﻧﻪ ﯾﺴﺘﻨﺪ‬
‫ن اﻹﻗﺘﺼﺎد اﻟﻔﺮﻧﺴﻲ ﺳﯿﻨﻤﻮ ﺑﻨﺴﺒﺔ ‪ 8%‬ﻓﻲ ﻋﺎم ‪ 2013‬و ‪ 2%‬ﻓﻲ ‪ 2014‬ﻋﻠﻰ اﻟﺮﻏﻢ ﻣﻦ‬ ‫ﻋﻠﻰ اﻓﺘﺮاض أ ﱠ‬
‫ﻋﺎﺻﻔﺔ اﻟﺪﯾﻮن اﻟﺘﻲ ﺗﻤﺰق ﻣﻨﻄﻘﻪ اﻟﯿﻮرو‪.‬‬
‫وﻗﺪ أﺻﺮﱠ رﺋﯿﺲ اﻟﻮزراء اﻟﻔﺮﻧﺴﻲ اﻟﺴﯿﺪ ﺟﺎن ﻣﺎرك أروﻟﺖ ﺑﺄن ﻫﺬه اﻟﻤﯿﺰاﻧﯿﺔ ﻫﻲ ”ﻣﯿﺰاﻧﯿﺔ ﺗﺤﺎول‬
‫ﻗﺎﺋﻼ ‪” :‬أﻧﻬﺎ ﺗﻬﺪف إﻟﻰ اﺳﺘﺮﺟﺎع اﻟﺜﻘﺔ وﻛﺴﺮ دواﻣﺔ‬
‫إرﺟﺎع اﻟﺒﻼد إﻟﻰ وﺿﻌﻬﺎ اﻟﺼﺤﯿﺢ“ وأﺿﺎف ً‬
‫ﯾﻮﻣﺎ ﺑﻌﺪ آﺧﺮ )ﺑﺎﺳﺘﻤﺮار(‪ .‬ﻓﺎﻟﺸﺮﻛﺎت اﻟﻜﺒﺮى ﺗﺪﻓﻊ أﻗﻞ ﻣﻦ اﻟﺸﺮﻛﺎت اﻟﺼﻐﺮى‬‫اﻟﺪﯾﻮن اﻟﺘﻲ ﺗﺰداد ٌ‬
‫وأﺣﯿﺎﻧﺎ ﻻﺗﺪﻓﻊ ﻋﻠﻰ اﻹﻃﻼق ﻟﻬﺬا ﻧﻄﻠﺐ ﻣﻦ اﻟﺸﺮﻛﺎت اﻟﻜﺒﺮى ان ﯾﺪﻋﻤﻮا اﻹﻗﺘﺼﺎد“‪.‬‬
‫ٌ‬
‫وﻣﻦ اﻟﻤﺤﺘﻤﻞ أن ﯾﺴﺒﺐ ﺗﺄﻛﯿﺪ ارﺗﻔﺎع اﻟﻀﺮﯾﺒﺔ اﻟﻲ ‪ 75%‬وﻫﻮا أﻋﻠﻰ ﻧﺴﺒﺔ ﻓﻲ اﻟﻌﺎﻟﻢ واﻟﺘﻲ ﺳﺘﻮﻓﺮ ﺣﺴﺐ‬
‫أرﻗﺎم اﻟﺤﻜﻮﻣﺔ ‪ 160‬ﻣﻠﯿﻮن ﺟﻨﯿﻪ اﺳﺘﺮﻟﯿﻨﻲ اﻟﻌﺎم اﻟﻘﺎدم ﺳﯿﺴﺒﺐ ﻋﺪم ارﺗﯿﺎح ﻟﺪى اﻟﺤﻜﻮﻣﺔ اﻟﺒﺮﯾﻄﺎﻧﯿﺔ‪.‬‬
‫وﻋﺪ دﯾﻔﯿﺪ ﻛﺎﻣﯿﺮون ﻓﻲ ﺷﻬﺮ ﯾﻮﻧﯿﻮ ”ﺑﺒﺴﻂ اﻟﺴﺠﺎدة اﻟﺤﻤﺮاء واﻟﺘﺮﺣﯿﺐ‬ ‫ﺻﻌﯿﺪ آﺧﺮ( َ‬
‫ٍ‬ ‫وﻣﻦ ﺟﺎﻧﺒﻪ )وﻋﻠﻰ‬
‫ﺑﺎﻟﻤﺰﯾﺪ ﻣﻦ اﻟﺸﺮﻛﺎت اﻟﻔﺮﻧﺴﯿﺔ إﻟﻰ ﺑﺮﯾﻄﺎﻧﯿﺎ إذا ﻣﺎ ﺗ ﱠﻢ ﺗﺒﻨﻲ ارﺗﻔﺎع اﻟﻀﺮاﺋﺐ‪“.‬‬
‫‪37. Provide a translation for the following ST. Consider the Arabic conjunctions and whether‬‬
‫‪they are required in the English translation:‬‬
‫ﺟﺎﻧﺒﻬﺎ(‪:‬‬ ‫)وﻣﻦ اﻟﺠﺪﯾﺮُ ﺑﺎﻟﺬِﻛﺮ ‪ ،‬وﻣﻦ‬

‫ﺴﺘﺸﺎر اﻷﻣﻦ اﻟﻘﻮﻣﻲ اﻷﻣﯿﺮﻛﻲ ﺟﻮن ﺑﻮﻟﺘﻮن‪ ،‬اﻟﯿﻮم‪ ،‬ﺗﻮﻗﯿﻒ ﻧﺎﻗﻠﺔ ﻧﻔﻂ إﯾﺮاﻧﯿﺔ ﯾُﺸﺘﺒﻪ ﺑﺄﻧﻬﺎ ﺗﻨﻘﻞ‬
‫ُ‬ ‫َ‬
‫وﺻﻒ ُﻣ‬
‫ﺧﺎﻣﺎ إﻟﻰ ﺳﻮرﯾﺎ اﻟﺨﻤﯿﺲ ﻗﺒﺎﻟﺔ ﺟﺒﻞ ﻃﺎرق‪ ،‬ﺑـ“اﻟﻨﺒﺄ اﻟﻤﻤﺘﺎز“‪.‬‬
‫ﻧﻔﻄﺎ ً‬‫ً‬
‫اﻟﻤﺤﻤﻠﺔ ﺑﺎﻟﻨﻔﻂ‬
‫ّ‬ ‫ن( ﺑﺮﯾﻄﺎﻧﯿﺎ اﻋﺘﺮﺿﺖ ﻧﺎﻗﻠﺔ اﻟﻨﻔﻂ اﻟﻌﻤﻼﻗﺔ ﻏﺮﯾﺲ ‪،1‬‬‫ﺠﺪر أ ﱠ‬
‫وﯾ ُ‬‫ن) ُ‬‫ﺑﺎﻟﺬﻛﺮ أ ﱠ‬
‫اﻟﺠﺪﯾﺮ ِ‬
‫ِ‬ ‫وﻣﻦ‬
‫اﻹﯾﺮاﻧﻲ إﻟﻰ ﺳﻮرﯾﺎ وﻫﺬا ﻫﻮ اﻧﺘﻬﺎك ﻟﻌﻘﻮﺑﺎت اﻻﺗﺤﺎد اﻷوروﺑﻲ‪.‬‬
‫وﻣﻦ ﺟﺎﻧﺒﻬﺎ اﺳﺘﺪﻋﺖ إﯾﺮان اﻟﺨﻤﯿﺲ ﺳﻔﯿﺮ ﺑﺮﯾﻄﺎﻧﯿﺎ ﻓﻲ ﻃﻬﺮان ﺗﻌﺒﯿﺮاً ﻋﻦ اﺳﺘﯿﺎﺋﻬﺎ ﻣﻦ ﺗﻮﻗﯿﻒ اﻟﻨﺎﻗﻠﺔ‬
‫اﻟﺘﻲ ﺗﺮﻓﻊ ﻋﻠﻢ ﺑﻨﻤﺎ‪) .‬ﺻﺤﯿﻔﺔ اﻟﺸﺮق اﻷوﺳﻂ ‪ 4 ،‬ﯾﻮﻟﯿﻮ )ﺗﻤﻮز( ‪(2019‬‬
‫‪We suggest the following translation. For in-class translation training, discuss what has‬‬
‫‪taken place during the translation process.‬‬
‫‪US National Security Adviser John Bolton described as brilliant the news of the seizure‬‬
‫‪(interception) of an Iranian oil supertanker suspected of carrying crude oil to Syria off-‬‬
‫‪shore Gibraltar.‬‬
‫‪Britain has intercepted the giant oil tanker Grace 1, loaded with Iranian oil to Syria‬‬
‫‪and this is a violation of EU sanctions.‬‬
Appendix 1 277
Iran on Thursday summoned Britain’s ambassador to Tehran to express its displea-
sure at the (interception) seizure of the supertanker carrying the Panama flag.
The language of smell

Many animals produce chemicals called pheromones which send “smell messages”
to other animals of the same species. These odors have different meanings. One odor
attracts a mate. Another sends a warning. Another marks a territory. A honeybee, for
example, makes over thirty-six different pheromones to communicate such informa-
tion as where to find good flowers. An ant that has found food will take a bit of it and
then head back “home” to the anthill. As it carries the food, it wipes its stomach on the
ground. This leaves a chemical trail or path so that other ants will know where to go for
more food. Recent research in animal communication focuses on how animals commu-
nicate and how some of these communication patterns are similar to those of humans.
Scientists have wondered if animals actually have language. It seems clear to anyone
who has a dog or cat or who closely observes animals that there is certainly communi-
cation going on. But how do animals communicate? What do they say? And is it truly
language? Recent research into everything from ants to chimpanzees is shedding light
on animal communication. Benjamin Lee Whorf, an American linguist (1897–1914)
says: “Language shapes the way we think and determines what we can think about”.
We suggest the following translation. For in-class translation training, discuss what has
taken place during the translation process.
‫ﻟﻐﺔ اﻟﺮواﺋﺢ‬
‫ﻛﯿﻤﺎوﯾﺔ ﺗُﺴﻤﻰ ﺑﺎﻟﻔﯿﺮوﻣﻮﻧﺰ اﻟﺘﻲ ﺗﺮﺳﻞ رﺳﺎﺋﻞ ﻋﻠﻰ ﺷﻜﻞ رواﺋﺢ إﻟﻰ‬ ً ُ
‫اﻟﻌﺪﯾﺪ ﻣﻦ اﻟﺤﯿﻮاﻧﺎت ﻣﻮاد‬ ُ
‫ﺗﻔﺮز‬
ُ ‫ﺣﯿﻮاﻧﺎت أﺧﺮى ﻣﻦ ﻧﻔﺲ ﺟﻨﺴﻬﺎ )ﻓﺼﯿﻠﺘﻬﺎ ( وﻫﺬه اﻟﺮواﺋﺢ ﻟﻬﺎ ﻣﻌﺎن ﻣﺨﺘﻠﻔﺔ إذ أن راﺋﺤﺔ واﺣﺪه َﺗِﺠ‬
‫ﺬب‬
ً‫ ﻧﻮﻋﺎً ﻣﺨﺘﻠﻔﺎ‬36 ‫ُﻔﺮز أﻛﺜﺮ ﻣﻦ‬
ُ ‫ﻣﺜﻼ ﺗ‬
ً ‫ ﻓﺎﻟﻨﺤﻠﺔ‬، ‫ﺻﺪﯾﻘﺎً ﻣﺎ وأﺧﺮى ﺗُﺮﺳِﻞ ﺗﻬﺪﯾﺪاً وأﺧﺮى ﺗُﺤﺪد ﺑﻬﺎ أرﺿﻬﺎ‬
‫ أﻣﺎ اﻟﻨﻤﻠﺔ اﻟﺘﻲ وﺟﺪت ﻃﻌﺎﻣﺎً ﻓﺘﺄﺧﺬ ﻣﻨﻪ‬،‫ﻣﻦ ﻣﺎدة اﻟﻔﯿﺮوﻣﻮن ﻟﻨﻘﻞ ﻣﻌﻠﻮﻣﺎت ﺗﺘﻌﻠﻖ ﺑﺄﻧﻮاع ﺟﯿﺪة ﻟﻠﺰﻫﻮر‬
‫ وﻫﺬا‬،‫ وﺗﻘﻮم اﻟﻨﻤﻠﺔ ﺑﻤﺴﺢ ﻣﻌﺪﺗﻬﺎ ﻋﻠﻰ اﻷرض ﺑﯿﻨﻤﺎ ﺗﻘﻮم ﺑﻨﻘﻞ اﻟﻄﻌﺎم‬.‫ﺗﺘﺠﻪ ﺑﻪ إﻟﻰ ﻣﻨﺰﻟﻬﺎ‬ ُ ‫ﻗﻄﻌﺔ ﺛﻢ‬ ً
‫ وﺗﺮﻛﺰ اﻷﺑﺤﺎث ﻓﻲ‬.‫ﻣﺴﺎرا ﺑﺤﯿﺚ ﺗﺘﻌﺮف اﻟﻨﻤﻼت اﻷﺧﺮﯾﺎت ﻋﻠﻰ ﻣﻜﺎن اﻟﻄﻌﺎم‬ ً ‫ﻛﯿﻤﺎوﯾﺎ أو‬
ً ً‫ﯾﺘﺮك اﺛﺮا‬
‫أن ﺑﻌﺾ أﻧﻤﺎط اﻷﺗﺼﺎل ُﻣﺸﺎﺑﻪ‬ ‫ﻣﺠﺎل اﺗﺼﺎﻻت اﻟﺤﯿﻮان ﻋﻠﻰ ﻛﯿﻔﯿﺔ أﺗﺼﺎل اﻟﺤﯿﻮاﻧﺎت وﻋﻠﻰ ﻛﯿﻔﯿﺔ ﱠ‬
‫ وﻗﺪ ﺗﺴﺎﺋﻞ اﻟﻌﻠﻤﺎء ﻣﺎ إذا ﻛﺎن ﻟﻠﺤﯿﻮاﻧﺎت ﻟﻐﺔ وﯾﺒﺪو واﺿﺤﺎً ﻷي‬.‫ﻷﻧﻤﺎط أﺗﺼﺎل اﻟﺘﻔﺎﻫﻢ ﻋﻨﺪ اﻟﺒﺸﺮ‬
‫أﺗﺼﺎﻻ ﻣﺴﺘﻤﺮاً ﻟﻜﻦ ﯾﺎ ﺗُﺮى ﻛﯿﻒ‬
ً ّ ‫ﺷﺨﺺ ﻟﺪﯾﻪ ﻗﻄﺔ أو ﻛﻠﺐ أو ﯾﺮاﻗﺐ ﻋﻦ ﻛﺜﺐ اﻟﺤﯿﻮاﻧﺎت‬
‫أن ﻫﻨﺎك‬
‫وﺗﺴﻠﻂ اﻟﺒﺤﻮث اﻟﺤﺪﯾﺜﺔ اﻟﺘﻲ أﺟﺮﯾﺖ ﻋﻠﻰ‬ ً ‫ﺗﺘﻮاﺻﻞ اﻟﺤﯿﻮاﻧﺎت؟ وﻋﻦ ﻣﺎذا ﺗﺘﺤﺪث؟ وﻫﻞ ﻫﺬه ﻟﻐﻪ‬
ُ ‫ﻓﻌﻼ؟‬
‫ وﯾﻘﻮل اﻟﻌﺎﻟﻢ اﻟﻠﻐﻮي اﻷﻣﺮﯾﻜﻲ‬.‫ﺷﻲء ﻣﻦ اﻟﻨﻤﻞ إﻟﻰ اﻟﺸﻤﺒﺎﻧﺰي اﻷﺿﻮاء ﻋﻠﻰ اﺗﺼﺎل اﻟﺤﯿﻮاﻧﺎت‬ ً ‫ﻞ‬
‫ﻛﱢ‬
“.‫ن اﻟﻠﻐﺔَ ﺗﺸﻜﻞ ﻃﺮﯾﻘﺔ ﺗﻔﻜﯿﺮﻧﺎ وﺗﺤﺪد ﻣﺎ ﻧﻔﻜﺮ ﺑﻪ‬
‫( ”أ ﱠ‬1914–1897) ‫ﺑﻨﺠﻤﯿﻦ ﻟﻲ وورف‬
Side-effects
Some antibiotics are not prescribed as widely as they used to be because of serious
side-effects. For example, tetracycline has been found to discolour children’s teeth and
affect growing bones. Another kind of side-effects of antibiotics is that while combating
one infection, they can also make you vulnerable to others. Antibiotics attack all the
278 Appendix 1
bacteria in your body. But some of these bacteria are useful to you, helping to maintain a
balance of micro-organisms like yeast and fungi in your body. Antibiotics can upset this
balance, leading to an overgrowth of certain groups of micro-organisms, and leaving
the body vulnerable to infections like thrush. Some antibiotics side-effects are allergic
reactions. One of the more common signs of an allergic reaction is a rash – although this
could also be an ordinary, non-allergic side-effect of the drug. Other signs include fever,
joint pain, and difficulty in breathing. You should consult your doctor if you suspect you
are having an allergic reaction.
‫اﻷﻋﺮاض اﻟﺠﺎﻧﺒﯿﺔ‬
ُ
‫ﻟﻢ ﺗﻌﺪ ﺗُﻮﺻﻒ )ﺗُﻌﻄﻰ( ﺑﻌﺾ اﻟﻤﻀﺎدات اﻟﺤﯿﻮﯾﺔ ﺑﻜﺜﺮة ﻛﻤﺎ ﻛﺎن ﺳﺎﺑﻘﺎً وذﻟﻚ ﺑﺴﺒﺐ اﻷﻋﺮاض اﻟﺠﺎﻧﺒﯿﺔ‬
‫ وﻫﻨﺎك‬.‫ن اﻟﺘﺘﺮاﺳﺎﯾﻜﻠﯿﻦ ﯾُﻐﯿﺮ ﻟﻮن أﺳﻨﺎن اﻷﻃﻔﺎل وﯾﺆﺛﺮ ﻋﻠﻰ ﻧﻤﻮ ﻋﻈﺎﻣﻬﻢ‬ّ ‫ﻣﺜﻼ أ‬
ً ‫ ﻓﻠﻘﺪ وُﺟﺪ‬.‫اﻟﺨﻄﯿﺮة‬
‫ﻧﻮع آﺧﺮ ﻣﻦ اﻷﻋﺮاض اﻟﺠﺎﻧﺒﯿﺔ ﻟﻠﻤﻀﺎدات اﻟﺤﯿﻮﯾﺔ وﻫﻮ أﻧﻪ أﺛﻨﺎء ﻣﻘﺎوﻣﺘﻬﺎ ﻟﺤﺎﻟﺔ ﻣﺮﺿﯿﺔ ﻓﻬﻲ ﺗﻌﻤﻞ‬
ّ ‫ ﺑﯿﺪ‬.‫ﻋﻠﻰ ﺟﻌﻞ اﻟﻤﺮﯾﺾ ﻣﻌﺮّﺿﺎً ﻟﺤﺎﻟﺔ ﻣﺮﺿﯿﺔ أﺧﺮى‬
‫أن ﺑﻌﺾ ﻫﺬه اﻟﺒﻜﺘﺮﯾﺎ ﻣﻔﯿﺪة ﻟﻺﻧﺴﺎن إذ ﺗﺴﺎﻋﺪ‬
ّ
ّ ‫ إﻻ‬.‫ﻋﻠﻰ اﻟﻤﺤﺎﻓﻈﺔ ﻋﻠﻰ ﺗﻮازن اﻟﻜﺎﺋﻨﺎت اﻟﻌﻀﻮﯾﺔ اﻟﺪﻗﯿﻘﺔ ﻛﺎﻟﺨﻤﯿﺮة واﻟﻔﻄﺮﯾﺎت ﻓﻲ ﺟﺴﻢ اﻷﻧﺴﺎن‬
‫أن‬
‫ﻫﺬه اﻟﻤﻀﺎدات اﻟﺤﯿﻮﯾﺔ ﺑﺈﻣﻜﺎﻧﻬﺎ أن ﺗﺨﻞ ﺑﻬﺬا اﻟﺘﻮازن ﻣﻤﺎ ﯾﺆدي اﻟﻰ إﻓﺮاط ﻓﻲ ﻧﻤﻮ ﺑﻌﺾ اﻟﻜﺎﺋﻨﺎت‬
‫ وﺑﻌﺾ‬.‫ﺗﺎرﻛﺔ اﻟﺠﺴﻢ ﻣُﻌﺮّﺿﺎً ﻟﺒﻌﺾ اﻷﻣﺮاض ﻛﺎﻟﺘﻬﺎﺑﺎت اﻟﻔﻢ واﻟﺤﻠﻖ ﻋﻨﺪ اﻷﻃﻔﺎل‬
ً ، ‫اﻟﻌﻀﻮﯾﺔ اﻟﺪﻗﯿﻘﺔ‬
‫ وﻣﻦ ﻋﻼﻣﺎﺗﻬﺎ اﻟﻤﺸﻬﻮرة )اﻟﻤﻌﺮوﻓﺔ( ﻫﻲ اﻟﺒﻬﻖ‬.‫اﻷﻋﺮاض اﻟﺠﺎﻧﺒﯿﺔ ﻟﻠﻤﻀﺎدات اﻟﺤﯿﻮﯾﺔ ﻫﻲ اﻟﺤﺴﺎﺳﯿﺔ‬
‫ وﻫﻨﺎك‬.‫اﻋﺘﯿﺎدﯾﺎ ﻟﻠﺪواء ﻻﻋﻼﻗﺔ ﻟﻪ ﺑﺎﻟﺤﺴﺎﺳﯿﺔ‬
ً ً
‫ﺟﺎﻧﺒﯿﺎ‬ ً
‫ﻋﺮﺿﺎ‬ ‫ن ذﻟﻚ ﻗﺪ ﯾﻜﻮن‬ ّ ‫)اﻟﻄﻔﺢ اﻟﺠﻠﺪي( وﻟﻮ أ‬
‫اﻟﺤﻤﻰ وآﻻم اﻟﻤﻔﺎﺻﻞ وﺻﻌﻮﺑﺔ اﻟﺘﻨﻔﺲ وﻋﻠﯿﻚ ﻣﺮاﺟﻌﺔ اﻟﻄﺒﯿﺐ إذا ﺷﻌﺮت‬ ُ ‫ﻋﻼﻣﺎت أﺧﺮى ﻣﺜﻞ‬
.‫ﺑﺎﻟﺤﺴﺎﺳﯿﺔ‬
Lifeline screening
• Normal artery allows blood to flow through easily.

• As you age, arteries can become narrower or partially blocked.
• Plaque build-up reduces your blood flow and could be dangerous if left untreated.
Your doctor can actually see inside your arteries. Now it is possible with a simple
ultrasound screening that can reveal dangerous plaque build-up or blockage. Plaque
build-up can lead to stroke, aneurysm and vascular disease. In little over ten min-
utes, one of our scans can help determine your risks for cardiovascular disease, the
UK’s number one killer. As you age, fatty deposits known as plaque can build-up
in your arteries however you may not notice any symptoms. This could be a sign
of underlying risks, often referred to by doctors as “silent killers” because you are
not aware until it’s too late. While checkups with your doctor are valuable, it is a
fact that ultrasound is a superior and more accurate approach to screening potential
victims of aortic aneurysms and can visualize the build-up of deposits that can trig-
ger a stroke.
‫اﻟﻔﺤﺺُ ﺑﺎﻟﻤﻮﺟﺎت ﻓﻮق اﻟﺼﻮﺗﯿﺔ ﺣﺒﻞ ﺳﻼﻣﺘﻚ‬
‫ﯾﺴﻤﺢ اﻟﺸﺮﯾﺎن اﻹﻋﺘﯿﺎدي ﻟﻠﺪم ﺑﺎﻟﺘﺪﻓﻖ )ﺑﺎﻟﺠﺮﯾﺎن‪/‬ﺑﺎﻟﺴﯿﻼن( ﺑﺴﻬﻮﻟﺔ‪ .‬وﻣﻊ ﺗﻘﺪﻣﻚ ﻓﻲ اﻟﺴﻦ )وﺑﻤﺮور‬ ‫ُ‬
‫ن ﺗﺮاﻛﻢ )اﺳﺘﻔﺤﺎل‪/‬ﺗﻜﺪس(‬ ‫ً‬
‫اﻟﺰﻣﻦ( ﻓﺈﻧﻪ ﻣﻦ اﻟﻤﺤﺘﻤﻞ أن ﺗﺼﺒﺢ اﻟﺸﺮاﯾﯿﻦ ﺿﯿﻘﺔ أو أن ﺗﻨﺴﺪ ﺟﺰﺋﯿﺎ‪ .‬إ ّ‬
‫اﻟﺘﺮﺳﺒﺎت ﯾﻘﻠﻞ ﻣﻦ ﺗﺪﻓﻖ اﻟﺪم وﻗﺪ ﯾﻜﻮن ﺧﻄﯿﺮاً إذا ﻟﻢ ﯾﺘﻢ ﻣﻌﺎﻟﺠﺘﻪ‪ .‬وﺑﺎﺳﺘﻄﺎﻋﺔ اﻟﻄﺒﯿﺐ أن ﯾﻨﻈﺮ ﻓﻲ‬
‫داﺧﻞ ﺷﺮاﯾﯿﻨﻚ ﺣﯿﺚ أﻧﻪ ﻣﻦ اﻟﻤﻤﻜﻦ اﻟﯿﻮم أن ﻧﻜﺘﺸﻒ ﺗﺮاﻛﻢ اﻟﺘﺮﺳﺒﺎت أو اﻹﻧﺴﺪاد ﺑﻮاﺳﻄﺔ اﻟﻔﺤﺺ‬
‫اﻟﺪﻣﺎﻏﯿﺔ أو ﺗﻤﺪد اﻷوﻋﯿﺔ اﻟﺪﻣﻮﯾﺔ‬‫ﺑﺎﻟﻤﻮﺟﺎت ﻓﻮق اﻟﺼﻮﺗﯿﺔ‪ .‬وﻗﺪ ﯾﺆدي ﺗﺮاﻛﻢ اﻟﺘﺮﺳﺒﺎت اﻟﻰ اﻟﺴﻜﺘﺔ ِ‬
‫أو أﻣﺮاض اﻷوﻋﯿﺔ اﻟﺪﻣﻮﯾﺔ‪ .‬وﺑﺄﻗﻞ ﻣﻦ ‪ 10‬دﻗﺎﺋﻖ ‪ ،‬ﺗﺘﻤﻜﻦ أﺣﺪ اﻟﻔﺤﻮﺻﺎت ﺑﺎﻷﺷﻌﺔ ﻓﻮق اﻟﺼﻮﺗﯿﺔ أن‬
‫ﺗُﺤﺪد )ﺗﺤﺪﯾﺪ( ﻣﺨﺎﻃﺮ اﺻﺎﺑﺘﻚ )ﺗﻌﺮﺿﻚ ل( ﺑﺄﻣﺮاض اﻟﻘﻠﺐ واﻷوﻋﯿﺔ اﻟﺪﻣﻮﯾﺔ ‪ ،‬وﻫﻮ اﻟﻤﺮض اﻟﻔﺘﺎك‬
‫)اﻟﻘﺎﺗﻞ( رﻗﻢ واﺣﺪ ﻓﻲ ﺑﺮﯾﻄﺎﻧﯿﺎ‪ .‬وﻣﻊ ﺗﻘﺪﻣﻚ ﻓﻲ اﻟﺴﻦ‪ ،‬ﺗﺘﺮاﻛﻢ اﻟﺘﺮﺳﺒﺎت )اﻟﺘﺮاﻛﻤﺎت اﻟﺪﻫﻨﯿﺔ اﻟﻤﻌﺮوﻓﺔ‬
‫ﺑﺎﻟﺘﺮﺳﺒﺎت( ﻓﻲ ﺷﺮاﯾﯿﻨﻚ )وﻟﻜﻦ( دون أن ﺗﺸﻌﺮ )ﺗﻼﺣﻆ( ﺑﺄﯾﺔ أﻋﺮاض‪ .‬وﻫﺬه ﺗﻤﺜﻞ )ﺗﻜﻮن ﺑﻤﺜﺎﺑﺔ( ﻋﻼﻣﺔ‬
‫)ﻧﺎﻗﻮس ﺧﻄﺮ ‪ ،‬دﻟﯿﻞ( ﻟﻤﺨﺎﻃﺮ ﻛﺎﻣﻨﺔ ﯾﺸﯿﺮ اﻟﯿﻬﺎ اﻷﻃﺒﺎء ﺑﻤﺼﻄﻠﺢ ”اﻟﻘﺎﺗﻞ اﻟﺼﺎﻣﺖ“ ﻷﻧﻚ ﻟﻢ ﺗﻜﻦ ﻋﻠﻰ‬
‫أن اﻟﻤﻮﺟﺎت ﻓﻮق‬‫أن اﻟﺤﻘﯿﻘﺔ ﻫﻲ ّ‬ ‫أن اﻟﻔﺤﻮﺻﺎت ﻣﻊ اﻟﻄﺒﯿﺐ ﻣﻬﻤﺔ ﺟﺪاً ّ‬
‫إﻻ ّ‬ ‫ﻋﻠﻢ ﺣﺘﻰ ﻓﻮات اﻷوان‪ .‬وﻟﻮ ّ‬
‫اﻟﺼﻮﺗﯿﺔ ﻫﻲ ﻃﺮﯾﻘﺔ ﻣﺘﻔﻮﻗﺔ وأﻛﺜﺮ دﻗﺔ ﻓﻲ ﻓﺤﺺ اﻟﻤﺮﺿﻰ اﻟﻤﺤﺘﻤﻠﯿﻦ ﺑﺘﻤﺪد اﻷوﻋﯿﺔ اﻟﺪﻣﻮﯾﺔ اﻷﺑﻬﺮﯾﺔ‬
‫وﺑﺈﻣﻜﺎﻧﻬﺎ رؤﯾﺔ ﺗﺮاﻛﻢ اﻟﺮواﺳﺐ اﻟﺘﻲ ﯾﻤﻜﻦ أن ﺗﺆدي اﻟﻰ اﻟﺴﻜﺘﺔ اﻟﺪﻣﺎﻏﯿﺔ‪.‬‬
‫‪Inflated by his wondrous success in Spain, Musa Ibn Nusair planned a magnificent‬‬
‫‪campaign, which, had he carried it out, would have given quite a different phase to‬‬
‫‪subsequent European history. He was determined to make his way back to Damascus‬‬
‫‪by way of Constantinople, thus possessing himself of Europe from the West to the East,‬‬
‫‪surrounding the Mediterranean with a connected series of Muslim allies, and arrang-‬‬
‫‪ing the entire ancient world under the standard of the Prophet (peace and blessings and‬‬
‫‪peace be upon him). But just as this grand idea had been conceived, Al-Walid Ibn Abdul‬‬
‫‪Malik sent an order recalling both Tariq Ibn Ziyad and Musa Ibn Nusair.‬‬
‫‪taken place during the translation process:‬‬
‫أﺣﺮزه ﻓﻲ أﺳﺒﺎﻧﯿﺎ‪ ،‬ﻓﻘﺪ ﺧﻄﻂ ﻣﻮﺳﻰ اﺑﻦ ﻧﺼﯿﺮ ﻟﺤﻤﻠﺔ راﺋﻌﺔ اﻟﺘﻲ ﻟﻮ ﺗﻤﻜﻦ‬
‫ُ‬ ‫ً‬
‫ﻧﺘﯿﺠﺔ ﻟﻠﻨﺠﺎح اﻟﺮاﺋﻊ اﻟﺬي‬
‫ﺗﻤﺎﻣﺎ‪ .‬إذ ﻗﺮر ﻣﻮﺳﻰ أﺑﻦ ﻧﺼﯿﺮ أن ﯾﺸﻖ‬
‫ً‬ ‫ﻣﻦ ﺗﻨﻔﯿﺬﻫﺎ ﻷﻋﻄﺖ اﻟﺘﺄرﯾﺦ اﻷورﺑﻲ ﻓﯿﻤﺎ ﺑﻌﺪ ﺻﻔﺤﺔ ﻣﺨﺘﻠﻔﺔ‬
‫ﻃﺮﯾﻘﻪ ﻋﺎﺋﺪاً اﻟﻰ دﻣﺸﻖ ﻋﻦ ﻃﺮﯾﻖ اﻟﻘﺴﻄﻨﻄﯿﻨﯿﺔ وﺑﻬﺬا ﯾﻜﻮن ﻗﺪ ﺳﯿﻄﺮ ﻋﻠﻰ أورﺑﺎ ﻣﻦ اﻟﻐﺮب اﻟﻰ‬
‫ﻃﻮق اﻟﺒﺤﺮ اﻟﻤﺘﻮﺳﻂ ﺑﺴﻠﺴﻠﺔ ﻣﺘﺼﻠﺔ ﻣﻦ اﻟﺤﻠﻔﺎء اﻟﻤﺴﻠﻤﯿﻦ وﯾﻜﻮن أﯾﻀﺎ ﻗﺪ‬‫اﻟﺸﺮق وﻛﺬﻟﻚ ﯾﻜﻮن ﻗﺪ ﱠ‬
‫أﺧﻀﻊ اﻟﻌﺎﻟﻢ اﻟﻘﺪﯾﻢ ﺑﺮﻣﺘﻪ ﺗﺤﺖ راﯾﺔ ﺳﻨﺔ اﻟﻨﺒﻲ ﺻﻠﻰ اﷲ ﻋﻠﯿﻪ وﺳﻠﻢ‪ .‬ﻟﻜﻦ ﺣﺎﻟﻤﺎ اﺧﺘﻤﺮت ﻫﺬه اﻟﻔﻜﺮة‬
‫اﻟﺮاﺋﻌﺔ ﻓﻲ ﺑﺎﻟﻪ‪ ،‬أرﺳﻞ اﻟﻮﻟﯿﺪ أﺑﻦ ﻋﺒﺪ اﻟﻤﻠﻚ أﻣﺮاً ﯾﺴﺘﺪﻋﻲ ﻓﯿﻪ ﻛﻞ ﻣﻦ ﻃﺎرق أﺑﻦ زﯾﺎد وﻣﻮﺳﻰ أﺑﻦ‬
‫ﻧﺼﯿﺮ‪.‬‬
‫‪The great French philosopher, Voltaire, wrote the following to Mr de Sideville – 1733.‬‬
‫‪For the last five days, my dear friend, I have been dangerously ill; I had not the‬‬
‫‪strength either to think or write. I have just received your letter and the first part of your‬‬
‫‪“Allegory”. In the name of God, do not go beyond your first subject, do not smother it‬‬
‫‪under a mass of foreign flowers; let your meaning be clearly seen; too much brilliance‬‬
‫‪often detracts from clearness. If I might venture to give you a word of advice it would‬‬
‫‪be this: “Make simplicity your object, order your work in a manner perfectly clear,‬‬
280 Appendix 1
which demands no strained attention from the mind of your reader. Don’t attempt to be
brilliant, but paint with the brush of truth and your work will be delightful. Go straight
to your point without saying more than necessary. You will still be more brilliant than
others, even after you have removed what is superfluous. Good-bye, I am too ill to write
more”.
:1733 ‫ﻓﻲ ﻋﺎم‬ ‫ﻛﺘﺐ اﻟﻔﯿﻠﺴﻮف اﻟﻔﺮﻧﺴﻲ اﻟﻌﻈﯿﻢ ﻓﻮﻟﺘﯿﺮ ﻣﺎ ﯾﻠﻲ ﻟﻠﺴﯿﺪ دي ﺳﯿﺪﻓﯿﻞ‬
‫ ﻃﯿﻠﺔ اﻷﯾﺎم اﻟﺨﻤﺲ اﻟﻤﺎﺿﯿﺔ ﻛﺎﻧﺖ ﺻﺤﺘﻲ ﺳﯿﺌﺔ ﻟﺪرﺟﺔ ﺧﻄﯿﺮة ﺑﺤﯿﺚ ﻟﻢ أﻣﺘﻠﻚ اﻟﻘﻮة‬،‫ﺻﺪﯾﻘﻲ اﻟﻌﺰﯾﺰ‬
‫ ﻓﺒﺴﻢ اﷲ اﻧﺼﺤﻚ‬.(‫ﺗﻮا واﻟﺠﺰء اﻷول ﻣﻦ ﻛﺘﺎﺑﻚ )اﻟﻤﺠﺎز‬
ً ‫ وﻗﺪ اﺳﺘﻠﻤﺖ رﺳﺎﻟﺘﻚ‬.‫ﻋﻠﻰ اﻷﻛﻞ أو اﻟﺸﺮب‬
ً ً
‫ ﻷن‬،‫ وأﺟﻌﻞ ﻣﻌﺎﻧﯿﻚ واﺿﺤﺔ ﺗﻤﺎﻣﺎ‬،‫ وﻻ ﺗﻜﺘﻢ أﻧﻔﺎﺳﻪ ﺑﻜﺜﯿﺮ ﻣﻦ اﻷوراد‬،‫ﺑﻌﺪم ﺗﺨﻄﻲ ﻣﻮﺿﻮﻋﻚ اﻷول‬
،‫ ”اﺟﻌﻞ اﻟﺒﺴﺎﻃﺔ ﻫﺪﻓﻚ‬:‫ ﻓﺄود أن أﻗﻮل ﻟﻚ‬،‫ وإذا ﺗﺠﺮأت ﺑﺘﻘﺪﯾﻢ اﻟﻨﺼﯿﺤﺔ ﻟﻚ‬.‫ﻛﺜﺮة اﻟﺒﺮﯾﻖ ﯾُﻔﺴِﺪ اﻟﻮﺿﻮح‬
‫ وﻻ ﺗﺤﺎول‬،‫واﺟﻌﻞ ﻋﻤﻠﻚ واﺿﺤﺎً ﺗﻤﺎم اﻟﻮﺿﻮح ﺑﺤﯿﺚ ﻻ ﯾﺘﻄﻠﺐ ﺟﻬﺪا ﻛﺒﯿﺮا ﻟﻔﻬﻤﻪ ﻣﻦ ﻗﺒﻞ ﻗﺮاءك‬
‫ وﻋﻠﯿﻚ أن ﺗﺨﻮض ﻓﻲ ﺻﻠﺐ‬.‫ﻣﻤﺘﻌﺎ‬ً ‫ ﺑﻞ اﻛﺘﺐ ﺑﻘﻠﻢ اﻟﺤﻘﯿﻘﺔ وﺳﯿﻜﻮن ﻋﻤﻠﻚ‬،ً‫أﺑﺪا أن ﺗﻜﻮن ﻧﺠﻤﺎ ﻻﻣﻌﺎ‬
ً
‫ ﺑﻞ وﺳﯿﻜﻮن ﻧﺠﻤﻚ ﻻﻣﻌﺎ أﻛﺜﺮ ﻣﻦ اﻵﺧﺮﯾﻦ ﻋﻨﺪﻣﺎ‬.‫ﻓﻮرا دون اﻟﻘﻮل ﺑﺄﻛﺜﺮ ﻣﻤﺎ ﻫﻮ ﺿﺮوري‬ ً ‫اﻟﻤﻮﺿﻮع‬
‫ ﻓﺄﻧﻲ ﻣﺮﯾﺾ ﺟﺪا ﺑﺤﯿﺚ ﻻ أﺗﻤﻜﻦ ﻣﻦ اﻟﻜﺘﺎﺑﺔ‬،‫ ﻣﻊ اﻟﺴﻼﻣﺔ‬.‫ﺗﺘﺨﻠﺺ ﻣﻦ ﻛﻞ ﻣﺎ ﻫﻮ زاﺋﺪ ﻋﻦ اﻟﺤﺎﺟﺔ‬
.‫أﻛﺜﺮ ﻣﻦ ذﻟﻚ‬
All around the world, there are international students at institutions of higher education.
International students leave their home countries and go to university abroad. Probably,
the country with the most students from abroad is the United States. Canada, Great
Britain, and some other European countries also have a lot of students from other coun-
tries. Often, undergraduates want the experience of life in new cultures. May be they
want to learn another language well. Many students want degrees in business, engineer-
ing, or technology. These subjects are not always available in their home countries.
Some governments and companies send their best graduate students and workers to
other countries for new knowledge and skills. And some international students from
expensive private schools at home save money through study abroad programs, espe-
cially in developing nations. Students from other countries and cultures bring interna-
tionalism to the classroom and campus. They bring different languages, customs, ideas,
and opinions from many places. Also, educational institutions need money. Tuition is
the fee or charge for instruction. Private universities are not supported by government
money. They charge high tuition. International students are not citizens or immigrants.
All students away from home have to spend money for housing, food, recreation, and
other things. For these reasons, many universities want students from other countries.
‫ ﺣﯿﺚ ﯾﻐﺎدر اﻟﻄﻼب‬.‫ﯾﻮﺟﺪ ﻓﻲ ﺟﻤﯿﻊ أﻧﺤﺎء اﻟﻌﺎﻟﻢ ﻃﻼب أﺟﺎﻧﺐ ﯾﺪرﺳﻮن ﻓﻲ ﻣﺆﺳﺴﺎت اﻟﺘﻌﻠﯿﻢ اﻟﻌﺎﻟﻲ‬
‫ وﻣﻦ اﻟﻤﺤﺘﻤﻞ )وﻣﻦ اﻟﻤﺮﺟﺢ( أن ﺗﻜﻮن‬.(‫اﻷﺟﺎﻧﺐ ﺑﻠﺪاﻧﻬﻢ ﻟﯿﻠﺘﺤﻘﻮا ﺑﺎﻟﺠﺎﻣﻌﺎت ﻓﻲ اﻟﺨﺎرج )اﻷﺟﻨﺒﯿﺔ‬
‫اﻟﻮﻻﯾﺎت اﻟﻤﺘﺤﺪة اﻷﻣﺮﯾﻜﯿﺔ اﻟﺪوﻟﺔ اﻷﻛﺜﺮ اﺳﺘﻘﺒﺎﻻ )اﺳﺘﻘﻄﺎﺑًﺎ( ﻟﻠﻄﻼب اﻷﺟﺎﻧﺐ ﯾﻠﯿﻬﺎ ﻛﻨﺪا وﺑﺮﯾﻄﺎﻧﯿﺎ‬
ً .(‫وﺑﻌﺾ اﻟﺪول )اﻟﺒﻠﺪان( اﻷوروﺑﯿﺔ )ﯾﻠﯿﻬﺎ ﺑﻌﺾ اﻟﺪول )اﻟﺒﻠﺪان( اﻷوروﺑﯿﺔ أﺑﺮزﻫﺎ ﻛﻨﺪا وﺑﺮﯾﻄﺎﻧﯿﺎ‬
‫ﻓﻐﺎﻟﺒﺎ‬
‫ﻣﺎ ﯾﻄﻤﺢ )ﯾﻮد( اﻟﻄﻠﺒﺔ اﻟﺠﺎﻣﻌﯿﻮن ﻻﻛﺘﺴﺎب ﺧﺒﺮة ﺣﯿﺎﺗﯿﺔ ﻓﻲ ﺛﻘﺎﻓﺎت ﺟﺪﯾﺪة ورﺑﻤﺎ ﯾﻮدون إﺗﻘﺎن ﻟﻐﺔ‬
‫أﺟﻨﺒﯿﺔ ﺟﺪﯾﺪة‪ .‬ﺑﯿﺪ أن )ﻟﻜﻦ( اﻟﻌﺪﯾﺪ ﻣﻨﻬﻢ ﯾﺮﻏﺒﻮن ﻓﻲ اﻟﺤﺼﻮل ﻋﻠﻰ ﺷﻬﺎدات ﻓﻲ اﻷﻋﻤﺎل واﻟﻬﻨﺪﺳﺔ أو‬
‫ن ﻫﺬه( اﻟﺘﺨﺼﺼﺎت ﻏﯿﺮ ﻣﺘﺎﺣﺔ )ﻣﺘﻮﻓﺮة( ﻓﻲ ﺑﻠﺪاﻧﻬﻢ‪ .‬وﺗﺮﺳﻞ ﺑﻌﺾ‬ ‫اﻟﺘﻘﻨﯿﺔ )اﻟﺼﻨﺎﻋﺔ( ﻷن ﻫﺬه )ﺣﯿﺚ أ ّ‬
‫اﻟﺤﻜﻮﻣﺎت واﻟﺸﺮﻛﺎت أﻓﻀﻞ ﺧﺮﯾﺠﯿﻬﺎ وﻋﻤﺎﻟِﻬﺎ إﻟﻰ ﺑﻠﺪان أﺧﺮى ﻻﻛﺘﺴﺎب اﻟﻤﻌﺮﻓﺔ اﻟﺠﺪﯾﺪة واﻟﻤﻬﺎرات‪.‬‬
‫وﯾﻮﻓﺮ )ﯾُﺪﺧﺮ( ﺑﻌﺾ اﻟﻄﻠﺒﺔ اﻷﺟﺎﻧﺐ ﻣﻦ اﻟﻤﺪارس اﻟﺨﺎﺻﺔ ﺑﺎﻫﻈﺔ اﻟﺘﻜﺎﻟﯿﻒ ﻓﻲ ﺑﻠﺪاﻧﻬﻢ أﻣﻮاﻻ ﻋﻦ‬
‫ﺧﺼﻮﺻﺎ ﻓﻲ اﻟﺒﻠﺪان اﻟﻨﺎﻣﯿﺔ‪ .‬وﻏﺎﻟﺒﺎً ﻣﺎ ﯾﺠﻠﺐ اﻟﻄﻼب اﻟﻘﺎدﻣﯿﻦ ﻣﻦ‬
‫ً‬ ‫ﻃﺮﯾﻖ ﺑﺮاﻣﺞ اﻟﺪراﺳﺔ ﻓﻲ اﻟﺨﺎرج‬
‫ﺑﻠﺪان وﺛﻘﺎﻓﺎت أﺧﺮى ﺗﻌﺪدﯾﺔ اﻟﺠﻨﺴﯿﺎت وﻋﺎدات وأﻓﻜﺎر وآراء وﻟﻐﺎت ﻣﺨﺘﻠﻔﺔ إﻟﻰ ﻗﺎﻋﺔ اﻟﻤﺤﺎﺿﺮات‬
‫)اﻟﺼﻒ( وإﻟﻰ )و( اﻟﺤﺮم اﻟﺠﺎﻣﻌﻲ‪ .‬وﺗﺤﺘﺎج اﻟﻤﺆﺳﺴﺎت اﻟﺘﺮﺑﻮﯾﺔ إﻟﻰ اﻟﻤﺎل‪ ،‬ﻓﺮﺳﻮم اﻟﺪراﺳﺔ ﺗُﻤﺜﻞ ﺗﻜﻠﻔﺔ‬
‫أﺟﻮرا دراﺳﯿﺔً ﻋﺎﻟﯿﺔ‪.‬‬
‫ً‬ ‫ﻣﺎﻟﯿﺎ ﻣﻦ اﻟﺤﻜﻮﻣﺔ وﻟﻬﺬا ﺗﻔﺮض‬
‫دﻋﻤﺎ ً‬
‫ً‬ ‫اﻟﺘﻌﻠﯿﻢ ﻷن اﻟﺠﺎﻣﻌﺎت اﻟﺨﺎﺻﺔ ﻻ ﺗﺘﻠﻘﻰ‬
‫وﻻ ﯾﻌﺘﺒﺮ اﻷﺟﺎﻧﺐ ﻣﻮاﻃﻨﻮن وﻻ ﻣﻬﺎﺟﺮون‪ .‬وﯾﺘﺤﺘﻢ ﻋﻠﻰ اﻟﻄﻠﺒﺔ اﻷﺟﺎﻧﺐ إﻧﻔﺎق أﻣﻮاﻟﻬﻢ ﻋﻠﻰ اﻹﯾﺠﺎر‬
‫واﻷﻛﻞ واﻹﺳﺘﺠﻤﺎم وﺑﻌﺾ اﻷﻣﻮر اﻷﺧﺮى‪ ،‬وﻟﻬﺬا اﻟﺴﺒﺐ ﺗﻮد )ﺗﺮﻏﺐ( اﻟﻌﺪﯾﺪ ﻣﻦ اﻟﺠﺎﻣﻌﺎت ﻗﺪوم‬
‫اﻟﻄﻠﺒﺔ اﻷﺟﺎﻧﺐ إﻟﯿﻬﺎ‪.‬‬
‫‪ from‬ﺗ ّﻢ ﺳﺮﻗﺔ ‪Three rhino horns worth tens of thousands of pounds have been stolen‬‬
‫‪ at‬ﻣﺨﺰن ﻣﺤﻜﻢ اﻷﻏﻼق ‪a British museum. Thieves broke into the secure storage area‬‬
‫‪.‬اﻟﻘﺮون ‪ with the valuable pieces‬ﻫﺮﺑﻮا ‪Leicester’s New Walk Museum and made off‬‬
‫‪ by an organised‬ﺗﻢﱠ ﺳﺮﻗﺘﻬﺎ ‪ may have been taken‬اﻟﻘﺮون اﻟﺜﻼﺛﺔ ‪Experts fear the items‬‬
‫‪ who plan to sell them on the black market. Rhino‬ﻋﺼﺎﺑﺔ اﻟﺠﺮﯾﻤﺔ اﻟﻤﻨﻈﻤﺔ ‪crime gang‬‬
‫‪horns and elephant tusks can fetch tens of thousands of pounds in some Asian countries‬‬
‫‪where they are used as ingredients for traditional medicines. Museum staff are unsure‬‬
‫‪ the horns were taken, but the theft is believed to have happened in‬اﻟﺰﻣﻦ ‪about when‬‬
‫‪ of the theft in‬وﻗﺪ ﺗﻢ إﻋﻼم ‪the past few months. Leicestershire Police were informed‬‬
‫‪September, when staff were sure the horns, which were kept in a storage area, had‬‬
‫‪been stolen. Officers have now launched an investigation into the incident and recently‬‬
‫‪arrested a 57-year-old man on suspicion of the theft. He has been released on police‬‬
‫‪bail while officers continue their investigation. A city council spokesman said: “We‬‬
‫‪ from the museum stores in‬اﺧﺘﻔﺖ ‪can confirm that three rhino horns went missing‬‬
‫‪September”.‬‬
‫)‪(The Daily Mail, 30 November 2012‬‬
‫ﺗﻢ ﺳﺮﻗﺔ ﺛﻼﺛﺔ ﻗﺮون ﻟﺤﯿﻮان وﺣﯿﺪ اﻟﻘﺮن ﺗﻘﺪر ﻗﯿﻤﺘﻬﺎ ﺑﻌﺸﺮات اﻵﻻف ﻣﻦ اﻟﺠﻨﯿﻬﺎت اﻷﺳﺘﺮﻟﯿﻨﯿﺔ ﻣﻦ‬ ‫ّ‬
‫ﻣﺨﺰﻧﺎ ﻣﺤﻜﻢ اﻹﻏﻼق ﻓﻲ ﻣﺘﺤﻒ ﻧﯿﻮ وﻟﻚ اﻟﻮاﻗﻊ ﺑﻤﺤﺎﻓﻈﺔ ﻟﯿﺴﺘﺮ‬ ‫ً‬ ‫ﻟﺼﻮص‬
‫ٌ‬ ‫ﻣﺘﺤﻒ ﺑﺮﯾﻄﺎﻧﻲ‪ .‬ﺣﯿﺚ اﻗﺘﺤﻢ‬
‫ﻣﻨﻈﻤﺔ ﻣﻦ اﻟﻤﺠﺮﻣﯿﻦ ﻗﺪ ﺳﺮﻗﺖ‬ ‫ً‬ ‫ً‬
‫ﻋﺼﺎﺑﺔ‬ ‫وﻫﺮﺑﻮا ﺑﻬﺬه اﻟﻘﻄﻊ اﻟﺜﻤﯿﻨﺔ‪ .‬وﻗﺪ أﺑﺪى اﻟﺨﺒﺮاء ﻗﻠﻘﻬﻢ ﻣﻦ أن‬
‫ﻫﺬه اﻟﻘﺮون واﻟﺘﻲ ﺗﻨﻮي ﺑﯿﻌﻬﺎ ﻓﻲ اﻟﺴﻮق اﻟﺴﻮداء‪ .‬وﻣﻦ اﻟﻤﻤﻜﻦ أن ﺗﺠﻠﺐ ﻗﺮون وﺣﯿﺪ اﻟﻘﺮن وأﻧﯿﺎب‬
‫اﻟﻔﯿﻞ ﻋﺸﺮات اﻵﻻف ﻣﻦ اﻟﺠﻨﯿﻬﺎت اﻷﺳﺘﺮﻟﯿﻨﯿﺔ ﻓﻲ ﺑﻌﺾ اﻟﺪول اﻵﺳﯿﻮﯾﺔ ﺣﯿﺚ ﺗﺴﺘﺨﺪم ﻛﻤﻜﻮﻧﺎت‬
‫ﻟﻸدوﯾﺔ اﻟﺘﻘﻠﯿﺪﯾﺔ‪ .‬وﻟﻢ ﯾﻜﻦ ﻣﻮﻇﻔﻮ اﻟﻤﺘﺤﻒ ﻣﺘﺄﻛﺪﯾﻦ ﻣﻦ ﺗﺄرﯾﺦ ﺳﺮﻗﺔ اﻟﻘﺮون ‪ ،‬ﺑﯿﺪ أﻧﻪ ﯾُﻌﺘﻘﺪ أن اﻟﺴﺮﻗﺔ‬
‫ﻗﺪ وﻗﻌﺖ ﻓﻲ ﻏﻀﻮن اﻷﺷﻬﺮ اﻟﻘﻠﯿﻠﺔ اﻟﻤﺎﺿﯿﺔ‪ .‬وﻗﺪ ﺗﻢ إﻋﻼم ﺷﺮﻃﺔ ﻣﺤﺎﻓﻈﺔ ﻟﯿﺴﺘﺮ ﺑﻬﺬه اﻟﺴﺮﻗﺔ ﻓﻲ‬
‫أن ﻫﺬه اﻟﻘﺮون اﻟﻤﻮﺿﻮﻋﺔ ﻓﻲ ﻣﺨﺰن ُﻣﺤﻜﻢ‬ ‫ﺷﻬﺮ ﺳﺒﺘﻤﺒﺮ ﻋﻨﺪﻣﺎ أﺻﺒﺢ ﻣﻮﻇﻔﻮ اﻟﻤﺘﺤﻒ ﻣﺘﺄﻛﺪﯾﻦ ﻣﻦ ّ‬
‫اﻹﻏﻼق ﻗﺪ ﺳُﺮﻗﺖ‪ .‬وﻧﺘﯿﺠﺔ ﻟﺬﻟﻚ ﺑﺪأ ﺿﺒﺎط اﻟﺸﺮﻃﺔ ﺑﺎﻟﺘﺤﻘﯿﻖ ﻓﻲ ﻫﺬا اﻟﺤﺎدث وﺗﻤﻜﻨﻮا ﻣﺆﺧﺮًا ﺑﺎﻋﺘﻘﺎل‬
282 Appendix 1
ُ
‫ﺳﺮاﺣﻪ ﺑﻜﻔﺎﻟﺔ ﺷﺮﻃﺔ‬ ‫ ﺑﯿﺪ أﻧﻪ ﺗﻢ إﻃﻼق‬.‫ﻋﺎﻣﺎ ﺑﺘﻬﻤﺔ اﻟﺴﺮﻗﺔ‬
ً 57 ‫)ﺑﺈﻟﻘﺎء اﻟﻘﺒﺾ( ﻋﻠﻰ رﺟﻞ ﯾﺒﻠﻎ ﻣﻦ اﻟﻌﻤﺮ‬
‫ وﻋﻠﻰ ﺻﻌﯿﺪ آﺧﺮ ذﻛﺮ ﻣﺘﺤﺪث ﺑﺎﺳﻢ ﻣﺠﻠﺲ ﺑﻠﺪﯾﺔ ﻣﺤﺎﻓﻈﺔ‬.‫ﻓﻲ ﺣﯿﻦ ﯾﻮاﺻﻞ ﺿﺒﺎط اﻟﺸﺮﻃﺔ ﺗﺤﺮﯾﺎﺗﻬﻢ‬
‫ن ﺛﻼﺛﺔ ﻗﺮون ﻟﺤﯿﻮان وﺣﯿﺪ اﻟﻘﺮن ﻗﺪ اﺧﺘﻔﺖ )ﻓُﻘﺪت( )ﺳُﺮﻗﺖ( ﻣﻦ ﻣﺨﺎزن‬
ّ ‫ ”ﺑﺈﻣﻜﺎﻧﻨﺎ أن ﻧﺆﻛﺪ ﻣﻦ أ‬: ‫ﻟﯿﺴﺘﺮ‬
.(‫اﻟﻤﺘﺤﻒ ﻓﻲ ﺷﻬﺮ ﺳﺒﺘﻤﺒﺮ )أﯾﻠﻮل‬
Note: For lexical cohesion, we find the ST employs different expressions having the same
meaning, such as “horns, pieces, items”, which all mean ‫ﻗﺮون‬, and “taken, stolen”, which
both mean ‫ﺗﻢ ﺳﺮﻗﺘُﻬﺎ‬.
How can a teacher make use of the internet in teaching and training?
Every one of us needs to invest in the internet and should be able to employ it effec-
tively in our work. The answer to the question above is as big as the Net itself. Here is
a brief reference to some of the benefits of the Net:
1. Vocabulary: The internet can be employed as a useful resource for checking the
meaning and contextual usage of words. For instance, if a teacher plans to teach the word
(housing), he can select different websites that can provide an insight into the various
semantic aspects of this word as well as the different types of housing used by different
nations in different places worldwide. The website also provides illustrations of differ-
ent housing, such as the housing of the Eskimos, of people living in towns, villages, or
in the desert. This method of teaching will encourage students to visit different websites
searching for meanings of words. Thus, it will enable students to learn new vocabulary.
2. Online language games: These are another source of improving language skills.
Language games can be played individually or with someone in any part of the world.
They provide useful information about grammar, such as the imperative, conditional,
and passive voice grammatical structures. There are also useful websites for reading,
writing, and listening language skills.
‫ﻛﯿﻒ ﯾﺴﺘﻄﯿﻊ اﻟﻤُﻌﻠﻢ اﻹﺳﺘﻔﺎدة ﻣﻦ اﻹﻧﺘﺮﻧﺖ ﻓﻲ اﻟﺘﺪرﯾﺲ واﻟﺘﺪرﯾﺐ‬

.‫ﻗﺎدرا ﻋﻠﻰ اﺳﺘﺨﺪاﻣﻪ ﺑﺸﻜﻞ ﻓﻌﺎل ﻓﻲ ﻋﻤﻠﻪ‬
ً ‫واﺣﺪ ﻣﻨﺎ أن ﯾﺴﺘﺜﻤﺮ ﻓﻲ اﻹﻧﺘﺮﻧﺖ وأن ﯾﻜﻮن‬
ٍ ‫ﯾﺤﺘﺎج ﱡ‬
‫ﻛﻞ‬
‫ وﻓﯿﻤﺎ ﯾﻠﻲ ﻣﻌﻠﻮﻣﺎت ﻣﻮﺟﺰة ﻟﺒﻌﺾ ﻓﻮاﺋﺪ‬،‫واﻟﺠﻮاب ﻋﻠﻰ اﻟﺴﺆال أﻋﻼه ﻛﺒﯿﺮ ﻛﺤﺠﻢ اﻹﻧﺘﺮﻧﺖ ﻧﻔﺴﻪ‬
:‫اﻹﻧﺘﺮﻧﺖ‬
‫ ﯾﻤﻜﻦ ﺗﺴﺨﯿﺮ اﻻﻧﺘﺮﻧﺖ ﻛﻤﺼﺪر )ﻛﻤﺮﺟﻊ( ﻣﻔﯿﺪ ﻟﻠﺘﺄﻛﺪ ﻣﻦ ﻣﻌﺎﻧﻲ اﻟﻜﻠﻤﺎت واﺳﺘﺨﺪاﻣﻬﺎ‬: ‫ اﻟﻤُﻔﺮدات‬-1
‫ ﻓﻤﺜﻼ إذا أراد ﻣﻌﻠﻢ أن ﯾُﺪرﱢس ﻛﻠﻤﺔ )إﺳﻜﺎن أو ﺳﻜﻦ( ﻓﺒﺈﻣﻜﺎﻧﻪ اﺧﺘﯿﺎر ﻣﻮاﻗﻊ إﻟﻜﺘﺮوﻧﯿﺔ ﻣﺨﺘﻠﻔﺔ‬.‫اﻟﺴﯿﺎﻗﻲ‬
‫ﺗﺆﻣﻦ ﻟﻪ ﻣﻌﻠﻮﻣﺎت دﻗﯿﻘﺔ ﻋﻦ اﻟﺨﻮاص اﻟﺪﻻﻟﯿﺔ اﻟﻤﺨﺘﻠﻔﺔ ﻟﻬﺬه اﻟﻜﻠﻤﺔ واﻷﻧﻮاع اﻟﻤﺨﺘﻠﻔﺔ ﻟﻺﺳﻜﺎن اﻟﺬي‬
‫ ﻛﻤﺎ ﯾﻮﻓﺮ ﻟﻚ اﻟﻤﻮﻗﻊ اﻹﻟﻜﺘﺮوﻧﻲ ﺻﻮراً ﺗﻮﺿﯿﺤﯿﺔ ﻋﻦ أﻧﻮاع ﺳﻜﻦ‬.‫ﺗﺴﺘﺨﺪﻣﻪ ﺷﻌﻮب ﻣﺨﺘﻠﻔﺔ ﺣﻮل اﻟﻌﺎﻟﻢ‬
‫ وﺗﺸﺠﻊ ﻃﺮﯾﻘﺔ اﻟﺘﺪرﯾﺲ ﻫﺬه‬.‫ﻣﺨﺘﻠﻔﺔ ﻣﺜﻞ ﺳﻜﻦ اﻷﺳﻜﯿﻤﻮ وﺳﻜﻦ اﻟﻘﺎﻃﻨﯿﻦ ﻓﻲ اﻟﻤﺪن واﻟﻘﺮى واﻟﺼﺤﺮاء‬
‫ وﺑﻬﺬا ﺗﻤﻜﻨﻬﻢ ﻣﻦ ﺗﻌﻠﱡﻢ ُﻣﻔﺮدات‬.‫ﺑﺤﺜﺎ ﻋﻦ ﻣﻌﺎﻧﻲ اﻟﻜﻠﻤﺎت‬
ً ‫اﻟﻄﻼب ﻋﻠﻰ زﯾﺎرة ﻣﻮاﻗﻊ إﻟﻜﺘﺮوﻧﯿﺔ ﻣﺨﺘﻠﻔﺔ‬
.‫ﺟﺪﯾﺪة‬
‫ وﺑﺈﻣﻜﺎن‬.‫ ﺗُﻌﺘﺒﺮ ﻫﺬه ﻣﺼﺪرًا آﺧﺮ ﻣﻦ ﻣﺼﺎدر ﺗﺤﺴﯿﻦ ﻣﻬﺎرات اﻟﻠﻐﺔ‬:‫ أﻟﻌﺎب ﻟﻐﺔ ﻋﻦ ﻃﺮﯾﻖ اﻹﻧﺘﺮﻧﺖ‬-2
‫ وﺗﻮﻓﺮ ﻫﺬه‬.‫اﻟﻤﺘﻌﻠﻢ )اﻟﻔﺮد( أن ﯾﻠﻌﺐ أﻟﻌﺎب اﻟﻠﻐﺔ ﻟﻮﺣﺪه أو ﻣﻊ ﺷﺨﺺ آﺧﺮ ﻓﻲ أي ﻣﻜﺎن ﻓﻲ اﻟﻌﺎﻟﻢ‬
Appendix 1 283
‫ وﻫﻨﺎك‬، ‫اﻷﻟﻌﺎب ﻣﻌﻠﻮﻣﺎت ﻣﻔﯿﺪة ﻋﻦ اﻟﻘﻮاﻋﺪ )اﻟﻨﺤﻮ( ﻛﺎﻟﺠﻤﻠﺔ اﻷﻣﺮﯾﺔ واﻟﺸﺮﻃﯿﺔ واﻟﻤﺒﻨﻲ ﻟﻠﻤﺠﻬﻮل‬
.‫أﯾﻀًﺎ ﻣﻮاﻗﻊ إﻟﻜﺘﺮوﻧﯿﺔ ﻣﻔﯿﺪة ﻋﻦ ﻣﻬﺎرات اﻟﻘﺮاءة واﻟﻜﺘﺎﺑﺔ واﻹﺳﺘﻤﺎع‬
The Greedy Man and the Shrewd Millionaire

John Wilson was a rich man but very greedy. When he was riding home through the
forest, he thought of a plan: “I will give the millionaire my best stallion, then he will
give me a better and bigger house with a massive garden”.
When he got home, he cooked himself a simple meal, had his coffee, and read the
business news in the newspaper looking for shares and properties to buy. He was preoc-
cupied by his silly thought and his mind was dominated by his greediness. He went to
bed late but could not fall to sleep. As soon as he woke up the next day, he went to see
a shrewd millionaire called Mr Peter Dennison who lived in a big palace on the outskirt
of town. He asked the guard whether he could see Mr Peter Dennison. The guard imme-
diately took him to the millionaire. Mr Wilson said: “I have the best horses in the land
and you must have the best of my horses. This horse is big and wonderful. It’s yours.
Please accept it as a gift”.
The shrewd millionaire knew the greedy man was not honest. Mr Dennison wanted to
play a trick with the greedy man. He accepted the offer and said: “That bushel of pota-
toes is the best and most expensive in the land. Take it. It’s my gift to you”.
What could the greedy man do? He had no choice in this awkward situation he had
put himself in. He had brought trouble to himself. The millionaire took the horse from
the greedy man, and the latter carried the heavy bushel of potatoes and left sadly while
the millionaire was laughing.
‫ﱠﺎع واﻟﻤﻠﯿﻮﻧﯿﺮ اﻟﺪاﻫﯿﺔ‬

ُ ‫اﻟﺮﺟﻞ اﻟﻄﻤ‬
ُ
‫ وﺑﯿﻨﻤﺎ ﻛﺎن ُﻣﻤﺘﻄﯿﺎً ﺣﺼﺎﻧﻪ ﻋﺎﺋﺪاً إﻟﻰ ﻣﻨﺰﻟﻪ ﻋﺒﺮ‬.ِ‫ﻏﻨﯿﺎ ﻟﻜﻨﻪ ﺷﺪﯾ ُﺪ اﻟﻄﻤﻊ‬
ً ‫ﻼ‬ ً ‫ﻛﺎن ﺟﻮن وﯾﻠﺴﻮن رﺟ‬
ً ‫ ”ﺳﻮف أﻋﻄﻲ اﻟﻤﻠﯿﻮﻧﯿﺮ أﻓﻀﻞ ﺧﯿﻮﻟﻲ وﻋﻨﺪﻫﺎ ﺳﯿﻌﻄﯿﻨﻲ‬: ‫اﻟﻐﺎﺑﺔ ﺧﻄﺮت ﻓﻲ ﺑﺎﻟﻪ ﻓﻜﺮة‬
‫ﺑﯿﺘﺎ أﻛﺒﺮ‬
‫ وﻋﻨﺪﻣﺎ وﺻﻞ ﻣﻨﺰﻟﻪ ﻃﺒﺦ ﻟﻨﻔﺴﻪ وﺟﺒﺔ ﺧﻔﯿﻔﺔ وﺷﺮب ﻗﻬﻮﺗﻪ وﻗﺮأ‬.“‫وأﻓﻀﻞ ذو ﺣﺪﯾﻘﺔ ﺷﺎﺳﻌﺔ‬
(‫ ﺑﯿﺪ أﻧﻪ ﻻ زال )ﻟﻜﻨﻪ ﻛﺎن‬.‫اﻷﺧﺒﺎر اﻻﻗﺘﺼﺎدﯾﺔ ﻓﻲ اﻟﺼﺤﯿﻔﺔ ﺑﺎﺣﺜًﺎ ﻋﻦ أﺳﻬﻢ وﻋﻘﺎرات ﻟﺸﺮاﺋﻬﺎ‬
‫ وذﻫﺐ إﻟﻰ ﻓﺮاﺷﻪ‬.‫ﻣﺸﻐﻮل اﻟﺒﺎل )ﺷﺎرد اﻟﺒﺎل( ﺑﻔﻜﺮﺗﻪ اﻟﺘﺎﻓﻬﺔ )اﻟﺴﺎذﺟﺔ( واﻟﺠﺸﻊ ﻣﻬﯿﻤﻨًﺎ ﻋﻠﻰ ذﻫﻨﻪ‬
‫ﺧﺮا ﻟﻜﻨﻪ ﻟﻢ ﯾﺴﺘﻄﻊ اﻟﻨﻮم وﺑﻤﺠﺮد أن )وﺣﺎﻟﻤﺎ( )وﻋﻨﺪﻣﺎ( اﺳﺘﯿﻘﻆ ﻓﻲ اﻟﯿﻮم اﻟﺘﺎﻟﻲ ذﻫﺐ ﻟﻤﻘﺎﺑﻠﺔ‬ ً ‫ﻣﺘﺄ‬
‫ وﻃﻠﺐ ﻣﻦ‬.‫ﻣﻠﯿﻮﻧﯿﺮ ذﻛﻲ ﯾُﺪﻋﻰ ﺑﯿﺘﺮ دﯾﻨﯿﺴﻮن اﻟﺬي ﯾﻌﯿﺶ ﻓﻲ ﻗﺼﺮ ﻛﺒﯿﺮ ﻓﻲ ﺿﻮاﺣﻲ اﻟﻤﺪﯾﻨﺔ‬
‫ وﺣﯿﻨﻬﺎ ﻗﺎل ﺟﻮن‬.‫ ﻓﺄﺧﺬه اﻟﺤﺎرس إﻟﻰ اﻟﻤﻠﯿﻮﻧﯿﺮ‬، ‫اﻟﺤﺎرس أن ﯾﻘﺎﺑﻞ )ﻣﻘﺎﺑﻠﺔ( اﻟﺴﯿﺪ ﺑﯿﺘﺮ دﯾﻨﯿﺴﻮن‬
‫ وﻫﺬا اﻟﺤﺼﺎن‬.‫ي أﻓﻀﻞ اﻟﺨﯿﻮل ﻓﻲ ﻫﺬه اﻟﺒﻼد وﯾﺠﺐ )وﯾﺠﺪر ﺑﻚ( أن ﺗﺤﻈﻰ ﺑﺄﻓﻀﻠﻬﺎ‬ ّ ‫ ” ﻟﺪ‬: ‫وﯾﻠﺴﻮن‬
‫ ﺑﯿﺪ أن اﻟﻤﻠﯿﻮﻧﯿﺮ ﺑﯿﺘﺮ دﯾﻨﯿﺴﻮن أدرك ﺑﺄن اﻟﺮﺟﻞ‬.“‫ وأرﺟﻮا أن ﺗﻘﺒﻠﻪ ﻛﻬﺪﯾﺔ‬.‫ ﻓﻬﻮ ﻟﻚ‬، ‫ﺿﺨﻢ وراﺋﻊ‬
ّ ” : ‫ ﻓﻘﺒﻞ اﻟﻬﺪﯾﺔ وﻗﺎل‬، ‫ﺎدﻗﺎ( وﻟﻬﺬا أراد أن ﯾﺨﺘﺒﺮه‬
‫إن ﻫﺬا اﻟﻜﻮم ﻣﻦ‬ ً ‫ﺎذﺑﺎ )ﻟﻢ ﯾﻜﻦ ﺻ‬
ً ‫اﻟﻄﻤﺎع ﻛﺎن ﻛ‬
‫ وﻣﺎ ﻛﺎن ﺑﻮﺳﻊ اﻟﺮﺟﻞ اﻟﺠﺸﻊ‬.“‫اﻟﺒﻄﺎﻃﺲ ﻫﻮ اﻷﻓﻀﻞ واﻷﻏﻠﻰ ﻓﻲ ﻫﺬه اﻟﺒﻼد ﻓﺨﺬه )إﻧﻪ( ﻫﺪﯾﺔ ﻟﻚ‬
‫ ﻓﻘﺪ ﺟﻠﺐ ﻟﻨﻔﺴﻪ‬.‫ﺷﯿﺌﺎ؟ ﻓﻠﻢ ﯾﻜﻦ أﻣﺎﻣﻪ أي ﺧﯿﺎر ﻓﻲ ﻫﺬا اﻟﻮﺿﻊ اﻟﺤﺮج اﻟﺬي وﺿﻊ ﻧﻔﺴﻪ ﻓﯿﻪ‬ ً ‫أن ﯾﻌﻤﻞ‬
‫ ﺣﯿﺚ أﺧﺬ اﻟﻤﻠﯿﻮﻧﯿﺮ اﻟﺤﺼﺎن ﻣﻨﻪ وأﺧﺬ ﻫﻮ ﺑﺪوره ﻛﻮم اﻟﺒﻄﺎﻃﺲ اﻟﺜﻘﯿﻞ وﻏﺎدر‬.‫)ﻫﺬه( اﻟﻤﺘﺎﻋﺐ‬
.‫اﻟﻤﻜﺎن ﺣﺰﯾﻨًﺎ ﺑﯿﻨﻤﺎ ﻛﺎن ﯾﻀﺤﻚ اﻟﻤﻠﯿﻮﻧﯿﺮ‬
284 Appendix 1
‫ﻗﯿﺎس ﻣﺴﺘﻮى ﺟﻮدة اﻷداء ﻟﻠﺨﺪﻣﺎت اﻟﻤﻘﺪﻣﺔ ﻟﻠﺤُﺠﺎج وزوار اﻟﻤﺪﯾﻨﺔ اﻟﻤﻨﻮرة‬
:‫ﺗﻤﻬﯿﺪ‬
،‫ اﻟﺘﺎرﯾﺨﯿﺔ واﻟﺘﺠﺎرﯾﺔ‬،‫ ﺗﻐﯿﺮات ﻫﺎﺋﻠﺔ ﺗﻤﺜﻠﺖ ﻓﻲ ﺗﻄﻮﯾﺮ اﻟﻤﻮاﻗﻊ اﻟﺪﯾﻨﯿﺔ‬،‫ﺷﻬﺪت اﻟﻤﺪﯾﻨﺔ اﻟﻤﻨﻮرة وﻻ ﺗﺰال‬
‫ ﻛﻞ ذﻟﻚ‬،‫وﻧﺠﺪ ﺑﺄن اﻟﻤﻨﻄﻘﺔ اﻟﻤﺮﻛﺰﯾﺔ اﻟﻤﺤﯿﻄﺔ ﺑﺎﻟﻤﺴﺠﺪ اﻟﻨﺒﻮي اﻟﺸﺮﯾﻒ ﻗﺪ أﺻﺒﺤﺖ رﻣﺰا ﺣﻀﺎرﯾﺎ‬
‫ﺟﻌﻞ ﻣﻦ ﺷﺪ اﻟﺮﺣﺎل ﻟﻠﺼﻼة ﻓﻲ اﻟﻤﺴﺠﺪ اﻟﻨﺒﻮي اﻟﺸﺮﯾﻒ وزﯾﺎرة اﻟﻤﻮاﻗﻊ اﻟﺪﯾﻨﯿﺔ واﻟﺘﺎرﯾﺨﯿﺔ ﺑﺎﻟﻤﺪﯾﻨﺔ‬
‫اﻟﻤﻨﻮرة وﺟﻬﺔ وﻣﻘﺼﺪ ﻟﻤﻼﯾﯿﻦ اﻟﻤﺴﻠﻤﯿﻦ ﻣﻦ أﻗﻄﺎر اﻟﻤﻌﻤﻮرة ﻟﻄﻠﺐ اﻟﺮاﺣﺔ اﻟﻨﻔﺴﯿﺔ واﻟﻄﻤﺄﻧﯿﻨﺔ ﻟﺘﺘﻌﺎﯾﺶ‬
.‫وﻋﺒﻖ ﺗﺎرﯾﺦ اﻟﺘﺮاث اﻹﺳﻼﻣﻲ‬
‫وﻟﻠﺤﺎﺟﺔ اﻟﻤﺎﺳﺔ اﻟﺘﻲ رﺻﺪﺗﻬﺎ ﻓﺮق اﻟﺘﻨﺴﯿﻖ واﻟﻤﺘﺎﺑﻌﺔ اﻟﻤﯿﺪاﻧﯿﺔ اﻟﺘﺎﺑﻌﺔ ﻟﻠﺠﻨﺔ اﻟﺤﺞ ﺑﺎﻟﻤﺪﯾﻨﺔ اﻟﻤﻨﻮرة‬
‫ ﯾﻘﻮم ﻓﺮﯾﻖ ﺑﺤﺜﻲ ﻣﻦ‬،‫ﻟﺘﻄﻮﯾﺮ اﻟﺨﺪﻣﺎت اﻟﻤﻘﺪﻣﺔ ﻓﻲ أﻣﺎﻛﻦ اﻟﺰﯾﺎرة اﻟﺪﯾﻨﯿﺔ واﻟﺴﯿﺎﺣﯿﺔ ﺑﺎﻟﻤﺪﯾﻨﺔ اﻟﻤﻨﻮرة‬
‫ﺟﺎﻣﻌﺔ ﻃﯿﺒﺔ وﺑﺎﻟﺘﻌﺎون ﻣﻊ إﻣﺎرة اﻟﻤﺪﯾﻨﺔ اﻟﻤﻨﻮرة ﺑﺪراﺳﺔ آراء اﻟﻤﺴﺘﻔﯿﺪﯾﻦ ﻣﻦ اﻟﺤﺠﺎج واﻟﺰوار ﻷﻣﺎﻛﻦ‬
‫ وﯾﻌﺘﺒﺮ ﻫﺬا اﻻﺳﺘﺒﯿﺎن اﻷداة اﻟﺮﺋﯿﺴﺔ ﻟﺠﻤﻊ اﻟﺒﯿﺎﻧﺎت ﺣﻮل‬.‫اﻟﺰﯾﺎرة اﻟﺪﯾﻨﯿﺔ واﻟﺴﯿﺎﺣﯿﺔ ﺑﺎﻟﻤﺪﯾﻨﺔ اﻟﻤﻨﻮرة‬
.‫ﻫﺬه اﻟﺪراﺳﺔ‬
(‫ﻧﺸﻜﺮ ﻟﻜﻢ ﺗﻌﺎوﻧﻜﻢ ﻓﻲ ﺗﻄﻮﯾﺮ اﻟﺨﺪﻣﺎت اﻟﻤﻘﺪﻣﺔ ﻟﻜﻢ ﻓﻲ ﻣﺪﯾﻨﺔ رﺳﻮل اﷲ )ﺻﻠﻰ اﷲ ﻋﻠﯿﻪ وﺳﻠﻢ‬
Measuring quality performance of the services provided to pilgrims and visitors to

Al-Madinah
Preface:
Al-Madinah has been witnessing significant changes in the development of religious,
historical, and commercial sites. The central area surrounding the mosque of the Prophet
Mohammad (peace be upon him) has become a symbol of civilization. Every year, mil-
lions of pilgrims and visitors come to Madinah, pray in the Prophet’s Mosque, visiting
religious and historical sites, and seek psychological comfort, peace and tranquility in
this blessed city which is the symbol of Islamic heritage.
Follow-up field and coordination teams of the Hajj Committee in Al-Madinah have
diagnosed some urgent needs for the development of services provided in the religious
and tourist sites. Based on these needs, a research team from Taibah University in Al-
Madinah, in cooperation with the Emirate of Al-Madinah, has carried out this field
study entitled “Measuring the performance quality of the services provided to pilgrims
and visitors to Al-Madinah”.
The attached questionnaire is a tool for collecting the required data for this study.
Thank you for your cooperation in filling out the questionnaire. The information pro-
vided will be used for research purposes only.
.‫اﻟﻤﺴﺠﺪﯾﻦ‬ ‫داﻋﺶ وأردوﻏﺎن ﯾﺴﺘﻐﻼن ﻣﺠﺰرة‬
‫وﻧﯿﻮزﯾﻠﻨﺪا ﺗﺤﺬر ﻣﻦ ﺧﻄﻮرة ﺗﺴﯿﯿﺲ اﻟﻬﺠﻮم‬ •
‫اﻓﺘﺘﺢ اﻟﺒﺮﻟﻤﺎن اﻟﻨﯿﻮزﯾﻠﻨﺪى ﺟﻠﺴﺎﺗﻪ أﻣﺲ ﺑﺘﻼوة آﯾﺎت ﻣﻦ اﻟﻘﺮآن اﻟﻜﺮﯾﻢ؛ وذﻟﻚ ﺗﻜﺮﯾﻤﺎ ﻟﻀﺤﺎﯾﺎ اﻟﺤﺎدث‬
‫ ﻣﺼﻠﯿﺎ ﻋﻠﻰ ﯾﺪ إرﻫﺎﺑﻰ‬51 ‫ وأﺳﻔﺮ ﻋﻦ ﻣﻘﺘﻞ‬،‫اﻹرﻫﺎﺑﻰ اﻟﺬى وﻗﻊ اﻟﺠﻤﻌﺔ اﻟﻤﺎﺿﻰ ﻓﻰ ﻛﺮاﯾﺴﺖ ﺗﺸﯿﺮش‬
.‫ﻣﻦ اﻟﯿﻤﯿﻦ اﻟﻤﺘﻄﺮف‬
‫ووﻗﻒ ﺟﻤﯿﻊ أﻋﻀﺎء اﻟﺒﺮﻟﻤﺎن‪ ،‬ﺧﻼل ﻗﺮاءة اﻟﻘﺮآن داﺧﻞ اﻟﻘﺎﻋﺔ‪ ،‬وأﺛﻨﺖ ﺟﺎﺳﯿﻨﺪا أردﯾﺮن رﺋﯿﺴﺔ وزراء‬
‫ﻧﯿﻮزﯾﻠﻨﺪا‪ ،‬اﻟﺘﻰ اﺗﺸﺤﺖ ﺑﺎﻟﺴﻮاد‪ ،‬ﻋﻠﻰ ﺷﺠﺎﻋﺔ وﺟﺴﺎرة اﻟﻤﺼﻠﯿﻦ اﻟﺬﯾﻦ ﻛﺎﻧﻮا ﻓﻰ ﻣﺴﺠﺪي ﻛﺮاﯾﺴﺖ‬
‫ﺗﺸﯿﺮش‪ ،‬ﻗﺎﺋﻠﺔ إن اﻟﺒﻼد ﺗﻘﻒ إﻟﻰ ﺟﺎﻧﺐ اﻟﺠﺎﻟﯿﺔ اﻟﻤﺴﻠﻤﺔ اﻟﻤﻜﻠﻮﻣﺔ ﻓﻲ أﺣﻠﻚ اﻷﯾﺎم‪) .‬اﻷﻫﺮام اﻟﻤﺼﺮﯾﺔ‬
‫‪ 20 ،‬ﻣﺎرس ‪(2019‬‬
‫‪ISIS and Erdogan exploit the mosques’ massacre‬‬

‫)‪New Zealand warns of politicization of attack (atrocity‬‬
‫‪The New Zealand parliament opened its sessions yesterday by reciting verses from‬‬
‫‪the Qur’an in honor of the victims of last Friday’s terrorist attack in Christ Church that‬‬
‫‪killed 51 worshipers at the hands of a far-right terrorist.‬‬
‫‪All parliamentarians stood while the Qur’an was recited. New Zealand Prime Minis-‬‬
‫‪ter Jacinda Ardern, who was dressed in black, praised the courage and boldness of the‬‬
‫‪worshipers who were in Christ Church’s mosques, saying the country stood with the‬‬
‫‪grieving Muslim community in the darkest days.‬‬
‫اﻟﺴﺤﺐ‪:‬‬ ‫اﻟﺸﺮوط واﻻﺣﻜﺎم ﻟﻠﺪﺧﻮل ﻓﻲ‬
‫ﻓﻲ اﻟﺴﺤﺐ‪.‬‬ ‫ﻻ ﯾُﺸﺘﺮط اﻟﺸﺮاء ﻟﻼﺷﺘﺮاك ﻓﻲ اﻟﻤﺴﺎﺑﻘﺔ واﻟﺪﺧﻮل‬ ‫‪1‬‬

‫اﻻﺟﺎﺑﺔ ﻋﻠﻰ اﻟﺴﺆال ﺑﻄﺮﯾﻘﺔ ﺻﺤﯿﺤﺔ وﻛﺘﺎﺑﺔ اﻻﺳﻢ اﻟﺜﻼﺛﻲ ورﻗﻢ اﻟﺠﻮال ﺑﺨﻂ واﺿﺢ‪.‬‬ ‫‪2‬‬
‫اﻟﺘﺄﻛﺪ ﻣﻦ ﺗﺴﺠﯿﻞ ﺑﯿﺎﻧﺎﺗﻚ ﺑﻄﺮﯾﻘﺔ ﺻﺤﯿﺤﺔ ﺣﯿﺚ ﺳﯿﺘﻢ إﻟﻐﺎء اﻟﺠﺎﺋﺰة وإﻋﺎدة اﻟﺴﺤﺐ ﻓﻲ ﺣﺎﻟﺔ‬ ‫‪3‬‬
‫اﻻﺧﺘﻼف ﺑﯿﻦ اﻟﺒﯿﺎﻧﺎت اﻟﻤﺴﺠﻠﺔ واﻟﻮﺛﺎﺋﻖ اﻟﺮﺳﻤﯿﺔ‪.‬‬
‫ﺳﯿﺘﻢ اﻟﺴﺤﺐ اﺳﺒﻮﻋﯿﺎ ﺑﻤﺸﺎرﻛﺔ اﻟﻐﺮﻓﺔ اﻟﺘﺠﺎرﯾﺔ ﻋﻠﻰ اﻟﺠﻮاﺋﺰ اﻟﺘﺎﻟﯿﺔ‪:‬‬ ‫‪4‬‬
‫ﺳﯿﺎرات ﻫﻮﻧﺪا ﻋﺪد ‪2‬‬ ‫–‬

‫ﺟﻮاﻻت آﯾﻔﻮن ‪ 32 / 7‬ﺟﯿﺠﺎ ﻋﺪد ‪4‬‬ ‫–‬
‫آﯾﺒﺎد ‪ 64 / 2‬ﺟﯿﺠﺎ ﻋﺪد ‪4‬‬ ‫–‬
‫ﺑﻼي ﺳﺘﯿﺸﻦ ﻓﻮر ‪ 1 /‬ﺗﯿﺮاﺑﺎﯾﺖ ﻋﺪد ‪4‬‬ ‫–‬
‫ﺷﺎﺷﺎت ﺳﺎﻣﺴﻮﻧﻎ ﯾﻮ أﺗﺶ ﺳﻤﺎرت ‪ 66‬أﺗﺶ ﻋﺪد ‪4‬‬ ‫–‬
‫ﺑﻄﺎﻗﺎت ﻛﺎرﻓﻮر اﻟﺸﺮاﺋﯿﺔ ﺑﻘﯿﻤﺔ ‪ 100‬رﯾﺎل ﻋﺪد ‪40‬‬ ‫–‬
‫ﻓﻲ ﺣﺎل ﺗﻜﺮار اﻟﻔﻮز ﺗﻌﺘﻤﺪ اﻟﺠﺎﺋﺰة اﻻوﻟﻰ ﻓﻘﻂ وﯾﻌﺎد اﻟﺴﺤﺐ‪.‬‬ ‫‪5‬‬
‫ﺳﯿﺘﻢ ﺗﺴﻠﯿﻢ اﻟﺴﯿﺎرات ﻓﻲ ﻣﻌﺎرض ﻫﻮﻧﺪا – ﻋﺒﺪاﷲ ﻫﺎﺷﻢ ﺑﺘﺄرﯾﺦ ‪ 30‬ﻧﻮﻓﻤﺒﺮ ‪2019‬‬ ‫‪6‬‬
‫ﻟﻮن اﻟﺴﯿﺎرة ﺣﺴﺐ ﻣﺎ ﻫﻮ ﻣﺘﻮﻓﺮ ﻓﻲ ﻣﻌﺎرض ﻫﻮﻧﺪا – ﺷﺮﻛﺔ ﻋﺒﺪاﷲ ﻫﺎﺷﻢ اﻟﻤﺤﺪودة‪.‬‬ ‫‪7‬‬
‫ﻻ ﯾﺤﻖ ﻷي ﻣﻦ ﻣﻮﻇﻔﻲ ﻛﺎرﻓﻮر أو ﻷﺣﺪ ﻣﻦ أﻗﺎرﺑﻬﻢ اﻟﻤﺸﺎرﻛﺔ ﻓﻲ اﻟﻤﺴﺎﺑﻘﺔ وﻓﻲ ﺣﺎل اﻟﻔﻮز ﺳﯿﺘﻢ‬ ‫‪8‬‬
‫إﻟﻐﺎء اﻟﺠﺎﺋﺰة وإﻋﺎدة اﻟﺴﺤﺐ‪.‬‬
‫رﻗﻢ ﺗﺼﺮﯾﺢ اﻟﻐﺮﻓﺔ اﻟﺘﺠﺎرﯾﺔ‪3807 :‬‬

‫‪Terms (Rules) and Conditions (Regulations) of Entering the Draw:‬‬

286 Appendix 1
1. No purchase necessary to participate in the competition and enter the prize draw.
2. Answer the question correctly and clearly write your full name and contact number.
3. Ensure that the information you provide matches your formal ID. In the event of
any discrepancy, the winner will be denied and the draw will be repeated.
4. The draw will be held weekly in coordination with the Chamber of Commerce for
the following prizes:
– 2 Honda cars
– 4 Apple iPhones 7/32GB
– 4 Sony PlayStations 4/1TB
– 4 Samsung UHD Smart 55” televisions
– 40 Carrefour Gift Cards worth SAR1000–00
5. In the event a participant wins more than once, only the first prize will be counted,
and the draw will be repeated.
6. Cars should be collected from Honda – Abdullah Hashim Company Ltd – on 30
November 2019.
7. Car colour is subject to availability.
8. Carrefour employees and their immediate relatives are not eligible to participate
in the competition. Should any such individuals win, the prize will be revoked and the
draw will be repeated.
(CoC: 3807)
،‫ﻏﺴﯿﻞ أو ﺗﺒﯿﯿﺾ اﻷﻣﻮال ﺟﺮﯾﻤﺔ اﻗﺘﺼﺎدﯾﺔ ﺗﻬﺪف إﻟﻰ إﺿﻔﺎء ﺷﺮﻋﯿﺔ ﻗﺎﻧﻮﻧﯿﺔ ﻋﻠﻰ أﻣﻮال ُﻣﺤﺮﻣﺔ‬
‫ﻟﻐﺮض ﺣﯿﺎزﺗﻬﺎ أو اﻟﺘﺼﺮف ﻓﯿﻬﺎ أو إدارﺗﻬﺎ أو ﺣﻔﻈﻬﺎ أو اﺳﺘﺒﺪاﻟﻬﺎ أو إﯾﺪاﻋﻬﺎ أو اﺳﺘﺜﻤﺎرﻫﺎ أو ﺗﺤﻮﯾﻠﻬﺎ‬
‫أو ﻧﻘﻠﻬﺎ أو اﻟﺘﻼﻋﺐ ﻓﻲ ﻗﯿﻤﺘﻬﺎ إذا ﻛﺎﻧﺖ ﻣﺘﺤﺼﻠﺔ ﻣﻦ ﺟﺮاﺋﻢ ﻣﺜﻞ زراﻋﺔ وﺗﺼﻨﯿﻊ اﻟﻨﺒﺎﺗﺎت اﻟﻤﺨﺪرة أو‬
.‫اﻟﺠﻮاﻫﺮ واﻟﻤﻮاد اﻟﻤﺨﺪرة وﺟﻠﺒﻬﺎ وﺗﺼﺪﯾﺮﻫﺎ واﻻﺗﺠﺎر ﺑﻬﺎ‬
Money laundering is an economic crime aimed at legitimizing illicit funds for the pur-
pose of possession, disposal, management, preservation, replacement, deposit, invest-
ment, transfer to another place, exchange to another currency, or manipulation of its
value if it is gained (obtained, derived) from offenses such as the cultivation and manu-
facture of narcotic plants, jewelry, or narcotics, and importing, exporting, and traffick-
ing them.
‫ﻟﻜﻦ‬ ُ
ّ ‫زوارق ﺣﺮﺑﯿﺔ إﯾﺮاﻧﯿﺔ اﻷرﺑﻌﺎء اﺣﺘﺠﺎز ﻧﺎﻗﻠﺔ ﻧﻔﻂ ﺑﺮﯾﻄﺎﻧﯿﺔ أﺛﻨﺎء إﺑﺤﺎرﻫﺎ ﻓﻲ ﻣﯿﺎه اﻟﺨﻠﯿﺞ‬ ‫ﺣﺎوﻟﺖ‬
‫ ﺑﺤﺴﺐ ﻣﺎ أﻓﺎدت ﺷﺒﻜﺔ ”ﺳﻲ إن‬،‫ﻓﺮﻗﺎﻃﺔ ﺗﺎﺑﻌﺔ ﻟﻠﺒﺤﺮﯾﺔ اﻟﻤﻠﻜﯿﺔ اﻟﺒﺮﯾﻄﺎﻧﯿﺔ ﺗﺼﺪّت ﻟﻬﺎ وﻣﻨﻌﺘﻬﺎ ﻣﻦ ذﻟﻚ‬
‫ وﻧﻘﻠﺖ اﻟﺸﺒﻜﺔ ﻋﻦ ﻣﺴﺆوﻟَﯿﻦ ﻓﻲ اﻹدارة اﻷﻣﯿﺮﻛﯿﺔ ﻟﻢ ﺗﺬﻛﺮ اﺳﻤﯿﻬﻤﺎ ﻗﻮﻟﻬﻤﺎ‬.‫إن“ اﻹﺧﺒﺎرﯾﺔ اﻷﻣﯿﺮﻛﯿﺔ‬
،‫ اﻟﺘﻲ ﻛﺎﻧﺖ ﺗﺒﺤﺮ ﻓﻲ ﻣﻀﯿﻖ ﻫﺮﻣﺰ‬،“‫ن اﻹﯾﺮاﻧﯿﯿﻦ أﻣﺮوا ﻧﺎﻗﻠﺔ اﻟﻨﻔﻂ اﻟﺒﺮﯾﻄﺎﻧﯿﺔ ”ﺑﺮﯾﺘﺶ ﻫﯿﺮﯾﺘﺪج‬ ّ‫إ‬
‫ﺻﻮرﺗﻬﺎ‬ ّ “‫ وأوﺿﺤﺖ ”ﺳﻲ أن أن‬.‫ﺑﺘﻐﯿﯿﺮ ﻣﺴﺎرﻫﺎ ﻟﻠﺘﻮﻗﻒ ﻓﻲ اﻟﻤﯿﺎه اﻹﯾﺮاﻧﯿﺔ اﻟﻘﺮﯾﺒﺔ‬
ّ ‫أن اﻟﻮاﻗﻌﺔ اﻟﺘﻲ‬
‫ اﻧﺘﻬﺖ ﻋﻨﺪﻣﺎ ﻗﺎﻣﺖ اﻟﻔﺮﻗﺎﻃﺔ اﻟﺒﺮﯾﻄﺎﻧﯿﺔ ”إﺗﺶ إم إس ﻣﻮﻧﺘﺮوز“ – اﻟﺘﻲ ﻛﺎﻧﺖ ﺗﺮاﻓﻖ‬،‫ﻃﺎﺋﺮة أﻣﯿﺮﻛﯿﺔ‬
‫ ﯾﻮﻟﯿﻮ‬11 ،‫ )ﺻﺤﯿﻔﺔ اﻟﺮﯾﺎض‬.‫اﻟﻨﺎﻗﻠﺔ – ﺑﺘﻮﺟﯿﻪ أﺳﻠﺤﺘﻬﺎ إﻟﻰ اﻟﺰوارق اﻹﯾﺮاﻧﯿﺔ ﻓﺄﺟﺒﺮﺗﻬﺎ ﻋﻠﻰ اﻟﻤﻐﺎدرة‬
.(2019 (‫)ﺗﻤﻮز‬
Appendix 1 287
Iranian gunboats tried on Wednesday to detain (seize) a British oil tanker whilst sailing
in the Gulf, but a frigate belonging to the British Royal Navy intercepted and prevented
it from doing so, CNN reported.
CNN reported unnamed administration officials as saying: “The Iranians ordered the
British tanker British Heritage, which was sailing in the Strait of Hormuz, to change
course to stop in nearby Iranian waters”.
The incident, which was filmed by an American aircraft, ended when the British frig-
ate “HMS Montrose” – which was accompanying the tanker – directed its weapons to
(trained its guns on) the Iranian boats and forced them to leave.
(Al-Riyadh, 11 July 2019)
‫اﺳﺘﻐﻞ أﺣﺪ اﻟﻤﻮاﻃﻨﯿﻦ واﻟﻐﺮﯾﺐ ﻋﻦ اﻟﻤﻨﻄﻘﺔ ﻓﺮﺻﺔ إﻗﺎﻣﺔ اﻟﺼﻼة ﻓﻲ اﺣﺪ ﻣﺴﺎﺟﺪ ﻛﻔﺮﺳﻮم ﻓﻲ ﻟﻮاء ﺑﻨﻲ‬
‫ وأﻧﻪ ﻻذ ﺑﺎﻟﻔﺮار ﻣﻦ ﻣﻜﺎن‬، ‫أﺣﺪ‬
ٍ ‫ﻛﻨﺎﻧﻪ ﻟﻠﻘﯿﺎم ﺑﺴﺮﻗﺔ اﻟﻤﺼﻠﯿﻦ ﺑﻄﺮق اﺣﺘﯿﺎﻟﯿﺔ ﺟﺪﯾﺪة ﻻ ﺗﺨﻄﺮ ﻋﻠﻰ ﺑﺎل‬
‫أن ﻫﺬا اﻟﺸﺨﺺ وﺑﻌﺪ إﻗﺎﻣﺔ اﻟﺼﻼة‬ ‫ وﺗﺸﯿﺮ اﻟﺘﻔﺎﺻﯿﻞ وﻓﻖ ﺷﻬﻮد ﻋﯿﺎن إﻟﻰ ﱠ‬.‫اﻟﺤﺎدﺛﺔ ﻟﺠﻬﺔ ﻏﯿﺮ ﻣﻌﻠﻮﻣﺔ‬
‫ وﻗﺎم ﺑﻄﻠﺐ ﻃﺒﯿﺐ ﻛﻲ ﯾﻘﻮم ﻋﻠﻰ ﻋﻼﺟﻪ ﻣﻦ‬،‫ﻣﺮض وﺟﺮى ﻟﻪ ﻣﻜﺮوه ﻋﺎرض‬ ٌ ‫أﻟﻢ ﺑﻪ‬
‫ادﻋﻰ ﺑﺄﻧﻪ ﻗﺪ ﱠ‬
‫ وﻗﺪ‬.‫ وﻣﻌﻪ ﻋﺪد ﻣﻦ اﻟﻤﺼﻠﯿﻦ ﻹﻧﻘﺎذه‬،‫ ﻓﻘﺎم أﺣﺪ اﻟﺤﻀﻮر اﻟﺬي ﻟﻢ ﯾﺘﻢ ذﻛﺮ اﺳﻤﻪ‬.‫ﻫﺬه اﻟﺤﺎﻟﺔ اﻟﺘﻲ أﺻﺎﺑﺘﻪ‬
‫ وﻗﺎم ﺑﻤﻐﺎدرة اﻟﻤﻜﺎن‬،‫ذﻛﺮ اﻟﺸﻬﻮد ﺑﺄﻧﻪ وﺑﻌﺪ ﻟﺤﻈﺔ ادﻋﻰ ذات اﻟﺸﺨﺺ ﺑﺄن اﻣﻮره اﻟﺼﺤﯿﺔ ﻗﺪ ﺗﺤﺴﻨﺖ‬
ّ ‫ﻟﻮﺟﻬﺔ ﻏﯿﺮ ﻣﻌﺮوﻓﺔ‬
‫إﻻ ﱠ‬
‫أن اﻟﻤﻔﺎﺟﺄة ﻛﺎﻧﺖ ﺣﯿﻨﻤﺎ اﻛﺘﺸﻔﻮا ﺑﺎن اﻟﻤﺸﻬﺪ اﻟﺘﻤﺜﯿﻠﻲ اﻟﺬي ﻛﺎن ﺟﯿﺪ اﻹﺧﺮاج‬
‫واﻟﺘﻤﺜﯿﻞ ﻛﺎن ﻋﺒﺎرة ﻋﻦ ﻋﻤﻠﯿﺔ ﺳﺮﻗﺔ ﻟﻬﻢ ﺣﯿﺚ ﺗﺒﯿﻦ ﺑﺄن اﻟﺸﺨﺺ ﻗﺪ ﺳﺮق أرﺑﻌﺔ أﺷﺨﺎص دون ﻣﻌﺮﻓﺔ‬
ّ ‫ وﻣﻦ اﻟﺠﺪﯾﺮ ﺑﺎﻟﺬﻛﺮ‬.‫ﻣﻨﻬﻢ أو دراﯾﺔ‬
‫أن أﺣﺪ أﺋﻤﺔ اﻟﻤﺴﺎﺟﺪ ﻓﻲ اﻟﻤﻨﻄﻘﺔ ﻗﺪ أﻋﻠﻦ ﻋﻦ ﺳﺮﻗﺔ اﻟﻤﺴﺠﺪ اﻟﺬي‬
.‫وﻃﺎﻟﺐ ﺑﺈﯾﺠﺎد ﺣﻠﻮل ﺳﺮﯾﻌﺔ وﻓﺎﻋﻠﺔ ﻟﻬﺬه اﻟﻤﺸﻜﻠﺔ‬
َ ‫ﯾﺆم ﻓﯿﻪ وﻗﺪ ﺗﻌﺮض ﻓﻲ وﻗﺖ ﺳﺎﺑﻖ ﻟﻠﺴﺮﻗﺔ ﻣﺮﺗﯿﻦ‬
(2019 (‫ ﯾﻮﻟﯿﻮ )ﺗﻤﻮز‬20 ،‫)ﺻﺤﯿﻔﺔ اﻟﺪﺳﺘﻮر اﻷردﻧﯿﺔ‬
A Jordanian citizen who is an outsider of the region has taken advantage of prayer
opportunities at a mosque in Kufrsum in the Bani Kananah area by stealing from the
worshipers in previously unheard of new and fraudulent ways. He escaped from the
scene to an unknown destination.
According to eyewitnesses, after praying at the mosque, the man claimed that he
was suffering from an illness and had had an adverse reaction. He asked for a doctor to
treat him for his condition. An unnamed attendant, along with a number of worshipers,
tended to him.
The eyewitnesses said that after a moment, the man claimed that he felt better before
leaving to an unknown destination. However, the surprise came when the mosque-goers
discovered that the incident had been a well-acted theft they were victims of. It turned
out that the man had stolen items from four other people without them knowing or
realizing.
An imam of a mosque in the area has warned about thefts in the mosque he is in
charge of and that he had been previously pickpocketed twice, and demanded a quick
and an effective solution to this problem.
288 Appendix 1
53. As a translation exercise for in-class discussion: (i) Discuss the translation of the headline,
(ii) What translation approach is adopted? (iii) Discuss the semantic, syntactic, stylistic, and
cultural problems. Discuss the suggested translation of the headline and the sub-headlines.
Criminal who stole neighbour’s flooring before relaying it in own home is jailed for a
year
‫اﻟﺴﺠﻦ ﻟﻤﺪة ﻋﺎم ﻟﻤﺠﺮم ﺳﺮق ﺳﺠﺎدة ﺟﺎره وﻓﺮﺷﻬﺎ ﻓﻲ ﻣﻨﺰﻟﻪ‬
• Robber took (£726) ‫ ﺳﺮق‬carpet ‫ ﺟﻨﯿﻪ اﺳﺘﺮﻟﯿﻨﻲ‬726 ‫ ﺳﺠﺎدة ﻗﯿﻤﺘﻬﺎ‬from neighbour’s

house and had accomplice re-fit it in his home
• Shaine Preston stole the entire carpet and underlay from his neighbour’s conserva-
tory ‫ﻏﺮﻓﺔ زﺟﺎﺟﯿﺔ‬
• Ipswich Crown Court jails 26-year-old Shaine Preston for 12 months
• Accomplice ‫ ﻟﻢ ﺗﺘﻢ ﻣﺤﺎﻛﻤﺔ ﺷﺮﯾﻜﻪ ﻓﻲ اﻟﺠﺮﯾﻤﺔ اﻟﺬي ﺳﺎﻋﺪه ﻓﻲ ﻓﺮش اﻟﺴﺠﺎدة‬who helped
re-lay carpet not prosecuted
A burglar was jailed yesterday after he stole a neighbour’s carpet and re-laid it in
his home five doors away ‫ﻋﻠﻰ ﺑُﻌﺪ ﺧﻤﺴﺔ ﺑﯿﻮت‬. Shaine Preston, 26 26 ‫اﻟﺒﺎﻟﻎ ﻣﻦ اﻟﻌﻤﺮ‬
ً , was arrested after DNA was found on a glove he left behind at the bungalow ‫ﺑﯿﺖ‬
‫ﻋﺎﻣﺎ‬
‫ﻣﻦ ﻃﺎﺑﻖ واﺣﺪ‬. The carpet – worth £726 – and underlay in the conservatory had been
pulled up and stolen, along with a television, a remote control and other items ‫أﺷﯿﺎء‬.
The remote alone cost almost £194 to replace, the prosecution ‫اﻟﻘﻀﺎء‬/‫ اﻟﻤﺤﻜﻤﺔ‬said. Job-
less Preston, of Carlton Colville near Lowestoft, Suffolk, was jailed for 12 months at
Ipswich Crown Court after he admitted burglary. He has 13 aliases ‫ ﻫﻮﯾﺔ ﻣﺰﯾﻔﺔ‬and
a string of ‫ ﺳﻠﺴﻠﺔ ﻣﻦ‬convictions for dishonesty ‫إداﻧﺎت ﺳﺎﺑﻘﺔ ﺑﺎﻟﻐﺶ واﻷﺣﺘﯿﺎل‬. The fam-
ily were away ‫ إﺟﺎزة‬when Preston broke in just before 9pm on June 18. A neigh-
bour heard a suspicious noise ‫ ﺿﻮﺿﺎء ﻏﯿﺮ اﻋﺘﯿﺎدي‬at the home and contacted the
owner, who alerted police. A bathroom window had been smashed, apparently with
a brick which was lying in the bath, police said ‫ﺑﺄن اﻷﺳﺮة ﻛﺎﻧﺖ ﻓﻲ‬ ‫وﻗﺪ ذﻛﺮت اﻟﺸﺮﻃﺔ ﱠ‬
‫ إﺟﺎزة‬. . . . Preston claimed he was asked to “move an old carpet” and named another
man – not prosecuted – as an accomplice ‫ﺷﺮﯾﻚ ﻓﻲ اﻟﺠﺮﯾﻤﺔ‬. The court heard that ‫وﻗﺪ‬
‫ اﺳﺘﻤﻌﺖ اﻟﻤﺤﻜﻤﺔ اﻟﻰ أ ﱠ‬the other man had laid the carpet on the stairs and landing ‫ﻣﻨﻄﻘﺔ‬
‫ن‬
‫ أﻋﻠﻰ اﻟﺴﻠﻢ ﻓﻲ اﻟﺪور اﻷول‬of Preston’s home, while the burglar himself dumped ‫ﺗﺨﻠﺺ‬
‫رﻣﻰ‬/‫ ﻣﻦ‬the TV in a field. Andrew Thompson, defending, said Preston had been drink-
ing on the night he was asked to help. He was approached by an acquaintance ‫ ﺻﺪﯾﻖ‬he
knew moderately well ‫ﺟﯿﺪا ﻟﺤﺪ ﻣﺎ‬
ً ‫ ﯾﻌﺮﻓﻪ‬who indicated he needed help to move property
from a building. The defendant’s address and this address were fairly close. He did go
and get a glove from home in order to assist his acquaintance in carrying it [the carpet]
out. Judge Rupert Overbury told Preston that he had caused serious damage to the house
during the raid ‫اﻟﺴﺮﻗﺔ‬. He said: “Breaking into other people’s homes ‫اﻟﺴﻄﻮ ﻋﻠﻰ ﺑﯿﻮت‬
َ ‫ﱠ‬
‫أن‬
‫ اﻟﻨﺎس‬whether they are unoccupied or not ‫ﺳﻮاءا ﻛﺎﻧﺖ ﻫﺬه اﻟﺒﯿﻮت ﻣﺴﻜﻮﻧﺔ أم ﻏﯿﺮ ﻣﺴﻜﻮﻧﺔ‬ ً
is a serious offence ‫ ﺟﺮﯾﻤﺔ‬against the community ‫اﻟﻤﺠﺘﻤﻊ‬. It affects other people’s lives.
It affected the owner’s life in this case”.
(The Daily Mail, 28 August 2013)
Appendix 1 289
It is of value to the translation commentary to provide insight into the notion of texture in
the ST and the TT. Halliday and Hasan (1976:295–297) make a distinction between two types
of texture: “tight and loose texture”. In “tight texture”, we find dense clusters of conjunctions
which serve to signal that the meanings of the parts are strongly interdependent and that the
whole forms a single unity. However, in other texts, we find “loose texture” where fewer
conjunctions are used – perhaps just one or two. Loose texture is a feature of subtexts. In the
above ST, the subtexts are the headline (Criminal who stole neighbour’s flooring before relay-
ing it in own home is jailed for a year) and the sub-headlines (Robber took £726 carpet from
neighbour’s house and had accomplice re-fit it in his home; Shaine Preston stole the entire
carpet and underlay from his neighbour’s conservatory; Ipswich Crown Court jails 26-year-
old Shaine Preston for 12 months; Accomplice who helped re-lay carpet not prosecuted).
54. Provide a commentary on the translation process of the following texts:
(i) Israel had strongly opposed the Palestinian bid for recognition at the UN of Palestine
to be a non-member observer state ‫ﻣﻨﺢ ﻓﻠﺴﻄﯿﻦ ﺻﻔﺔ دوﻟﺔ ﻣﺮاﻗﺐ ﻏﯿﺮ ﻋﻀﻮ‬, saying that
the tactic was a blow for peace negotiations.
(ii) Israel had secured strong and vocal ً‫ﻋﻤﺎ ﻗﻮﯾ ًﺎ وﺷﻔﻮﯾﺎ‬
ً ‫ ﺿﻤﻨﺖ اﺳﺮاﺋﯿﻞ د‬support from
the US.
(iii) Palestinian politicians reacted to the new settlement decision with dismay ‫ﺧﯿﺒﺔ أﻣﻞ‬.
(iv) The firm US and British line ‫ ﻣﻮﻗﻒ ﺳﯿﺎﺳﻲ ﺛﺎﺑﺖ‬on the Israeli decision is unlikely to
mark any real shift in allegiances ‫ اﻟﻮﻻء ﻷﺳﺮاﺋﯿﻞ‬or policy.
(v) President Mahmoud Abbas took a step ‫ﻗﺮارا‬ً ‫ اﺗﺨﺬ‬in the wrong direction this week, to
say the least ‫ﻫﺬا أﻗﻞ ﻣﺎ أرﯾﺪ أن أﻗﻮﻟﻪ‬.
(vi) Fresh trouble ‫ﻣﺸﺎﻛﻞ ﺟﺪﯾﺪة‬/‫ أﻋﻤﺎل ﺷﻐﺐ‬continues to break out ‫ ﯾﻨﺪﻟﻊ‬in Gaza, after
Hamas and Israel spent eight days trading ‫ ﯾﺘﺒﺎدل‬rocket and missile fire earlier this
month. The conflict ‫ اﻟﻤﻮاﺟﻬﺎت اﻟﻌﺴﻜﺮﯾﺔ‬ended with an Egyptian-brokered truce ‫ﻫﺪﻧﺔ‬
‫ ﺑﻮﺳﺎﻃﺔ ﻣﺼﺮﯾﺔ‬but there have been repeated flare-ups since ‫أن اﻟﻤﻮاﺟﻬﺎت اﻟﻌﺴﻜﺮﯾﺔ‬ ‫ﺑﯿﺪ ﱠ‬
‫ﻗﺪ ﺗﺠﺪدت ﻋﺪة ﻣﺮات ﻣﻨﺬ ذﻟﻚ اﻟﺤﯿﻦ ﻣﻨﺬ اﻋﻼن اﻟﻬﺪﻧﺔ‬. The aim was to freeze settlement
construction ‫ ﺗﺠﻤﯿﺪ ﺑﻨﺎء اﻟﻤﺴﺘﻮﻃﻨﺎت‬under ‫ ﺑﻤﻮﺟﺐ‬the Roadmap For Peace plan in 2002
2002 ‫ﺧﻄﺔ ﺧﺎرﻃﺔ اﻟﻄﺮﯾﻖ ﻣﻦ أﺟﻞ اﻟﺴﻼم اﻟﻤﺒﺮﻣﺔ ﻓﻲ ﻋﺎم‬.
(vii) Translation and context-based meaning: What is the translation of the word “contents”
when it appears in (a) a book, and in (b) drink products?
55. The following text is characterized by a long noun phrase. Provide a translation and a
commentary on the translation process:
Yellow-billed hornbills live in the dry savannahs of southern Africa. They feed on creepy
crawlies ‫اﻟﺰواﺣﻒ ﻣﻦ اﻟﺤﺸﺮات‬, and are characterized by their large, downwardly curved yel-
low beaks, which is why ‫ وﻟﻬﺬا اﻟﺴﺒﺐ‬they are sometimes known as “flying bananas”.
‫ﻣﺆﺗﻤﺮ ﻗﻤﺔ اﻟﺪول اﻟﻌﺸﺮﯾﻦ‬

‫وﺻﻞ ﯾﻮم أﻣﺲ ﺑﺤﻔﻆ اﷲ ورﻋﺎﯾﺘﻪ اﻟﻰ أرض اﻟﻮﻃﻦ ﺧﺎدم اﻟﺤﺮﻣﯿﻦ اﻟﺸﺮﯾﻔﯿﻦ اﻟﻤﻠﻚ ﺳﻠﻤﺎن ﺑﻦ‬
‫ وﻓﻲ ﻣﺆﺗﻤﺮ ﺻﺤﻔﻲ ﻗﺎل‬.‫ﻗﺎدﻣﺎ ﻣﻦ ﺗﺮﻛﯿﺎ ﺑﻌﺪ اﺧﺘﺘﺎم أﻋﻤﺎل ﻣﺆﺗﻤﺮ اﻟﻘﻤﺔ ﻟﻠﺪول اﻟﻌﺸﺮﯾﻦ‬
ً ‫ﻋﺒﺪاﻟﻌﺰﯾﺰ‬
290 Appendix 1
‫ﺳﻌﺎدة اﻟﺴﻔﯿﺮ اﻟﺴﻌﻮدي ﻓﻲ ﺗﺮﻛﯿﺎ ﺑﺄن اﻟﻤﻤﻠﻜﺔ اﻟﻌﺮﺑﯿﺔ اﻟﺴﻌﻮدﯾﺔ ﻗﺪ أﺻﺒﺤﺖ ﻣﻦ اﻟﺪول اﻟﻜﺒﺮى اﻟﻌﺸﺮﯾﻦ‬
ً ‫ وأﺿﺎف ﺳﻌﺎدﺗﻪ‬.‫وﻫﺬا اﻧﺠﺎز راﺋﻊ ﺗﻨﻔﺮد ﺑﻪ اﻟﻤﻤﻠﻜﺔ ﻣﻦ ﺑﯿﻦ دول اﻟﻤﻨﻄﻘﺔ‬
‫ﻗﺎﺋﻼ ﺑﺄن ﻋﻀﻮﯾﺔ اﻟﻤﻤﻠﻜﺔ‬
‫اﻟﻌﺮﺑﯿﺔ اﻟﺴﻌﻮدﯾﺔ ﻓﻲ ﻣﺠﻤﻮﻋﺔ اﻟﺪول اﻟﻌﺸﺮﯾﻦ ﯾﻤﺜﻞ اﻟﺴﯿﺎﺳﺔ اﻟﺤﻜﯿﻤﺔ اﻟﺘﻲ ﺗﻨﺘﻬﺠﻬﺎ اﻟﻤﻤﻠﻜﺔ ﻋﻠﻰ‬
‫ وأﻛﺪ ﺳﻌﺎدة اﻟﺴﻔﯿﺮ ﺑﺄن‬.‫اﻟﺼﻌﯿﺪﯾﻦ اﻷﻗﻠﯿﻤﻲ واﻟﻌﺎﻟﻤﻲ وﯾﻤﺜﻞ اﻟﺘﻘﺪم اﻷﻗﺘﺼﺎدي اﻟﺬي أﺣﺮزﺗﻪ اﻟﻤﻤﻠﻜﺔ‬
‫ﻣﻦ أوﻟﻮﯾﺎت اﻟﻤﻤﻠﻜﺔ اﻟﻌﺮﺑﯿﺔ اﻟﺴﻌﻮدﯾﺔ ﻫﻲ ﻣﻜﺎﻓﺤﺔ اﻷرﻫﺎب واﻟﺘﻄﺮف اﻟﻠﺬان ﯾﻬﺪدان أﻣﻦ وﺳﻼﻣﺔ‬
.‫اﻟﻤﺠﺘﻤﻊ اﻟﺪوﻟﻲ وﯾﺘﻨﺎﻓﯿﺎن وﺗﻌﺎﻟﯿﻢ اﻟﺸﺮﯾﻌﺔ اﻷﺳﻼﻣﯿﺔ‬
2015 G20 Turkey Summit

King Salman of Saudi Arabia arrived back home yesterday following the conclusion
of this year’s G20 summit in Antalya.
Speaking at a press conference, the Saudi Ambassador to Turkey, [NAME], said:
“Saudi Arabia is now a G20 country. This is a superb achievement for the Kingdom
amongst other counties in the region”.
“The inclusion of the Kingdom of Saudi Arabia as a G20 country is a reflection of the
wise policies adopted by the Kingdom at regional and international levels, and shows
the economic progress that the Kingdom has achieved”, he added.
The Saudi Ambassador also highlighted that amongst Saudi Arabia’s priorities was
the fight against terrorism and extremism which, he explained, threatened global peace
and security, and contradicted Islamic law and teachings.
57. Provide a translation for each of the following STs:
‫واﻷدب‬
ِ ‫اﻟﻌﻠﻢ‬
ِ ُ‫واﻟﺪه ﺑﻞ اﻟﯿﺘﯿﻢُ ﯾﺘﯿﻢ‬
ُ َ ‫ ﻟﯿﺲَ اﻟﯿﺘﯿﻢُ اﻟﺬي ﻗﺪ‬:ST
‫ﻣﺎت‬
TT: The orphan is not the one whose father passed away (who lost his father). But the
one who is orphaned by science and literature.
ST: French Prime Minister insisted that the budget was to get the country back on
the rails.
ّ ‫أﻛﺪ رﺋﯿﺲ اﻟﻮزراء اﻟﻔﺮﻧﺴﻲ‬
‫ﺑﺄن اﻟﻤﯿﺰاﻧﯿﺔ اﻟﺠﺪﯾﺪة ﺗﻬﺪف اﻟﻰ وﺿﻊ اﻟﺒﻼد ﻋﻠﻰ اﻟﻄﺮﯾﻖ‬ ّ :TT
.‫اﻟﺼﺤﯿﺢ ﺛﺎﻧﯿﺔ‬
(‫ إﻣﻸﻫﺎ ﺑﻤﺎ ﺷﺌﺖ‬،‫ )ﻫﻲ ﺻﺤﯿﻔﺘﻚ‬:‫ ﻓﺎﻟﺘﻔﺖ اﻟﯿﻪ وﻗﺎل‬،‫ ﺷﺘﻢ رﺟﻞ ﺧﺎﻟﺪ ﺑﻦ اﻟﻮﻟﯿﺪ‬:ST
TT: A man swore at Khalid Bin Al-Waleed. Khalid Bin Al-Waleed looked at the man
and said: “It is your record of deeds. Fill it in with whatever you wish”.
ST: Earlier this week, the Housing Minister Mr X alarmed ( ‫ )أﻗﻠﻖ‬conservationists
‫ اﻟﻤﻨﺎدون ﺑﺎﻟﺤﻔﺎظ ﻋﻠﻰ اﻟﺒﯿﺌﺔ‬when he said one million acres of green fields may have
to be concreted over ‫ ﺳﯿﺘﻢ ﺑﻨﺎءﻫﺎ‬to deal with the housing shortage. He drew a clear
link between housing demand and the legacy of Labor’s open-door immigration
policy.
‫ أﻗﻠﻖ وزﯾﺮ اﻟﺪوﻟﺔ ﻟﺸﺆون اﻷﺳﻜﺎن ﻓﻲ ﻣﻄﻠﻊ ﻫﺬا اﻷﺳﺒﻮع اﻟﻤﻨﺎدﯾﻦ ﺑﺎﻟﺤﻔﺎظ ﻋﻠﻰ اﻟﺒﯿﺌﺔ ﻋﻨﺪﻣﺎ‬:TT
‫ﻗﺎل أﻧﻪ ﻣﻦ اﻟﻤﺤﺘﻤﻞ ﺑﻨﺎء اﻟﺪور ﻋﻠﻰ ﻣﺴﺎﺣﺔ ﻣﻠﯿﻮن ﻓﺪان ﻣﻦ اﻟﺤﻘﻮل اﻟﺨﻀﺮاء وذﻟﻚ ﻓﻲ ﺳﺒﯿﻞ‬
‫ وﻗﺪ أﻗﺎم اﻟﻌﻼﻗﺔ ﺑﯿﻦ اﻟﻄﻠﺐ ﻋﻠﻰ اﻟﺴﻜﻦ وﺗﺮﻛﺔ ﺳﯿﺎﺳﺔ اﻟﺴﻤﺎح‬.‫اﻟﺘﻌﺎﻣﻞ ﻣﻊ اﻟﻨﻘﺺ ﻓﻲ ﺗﻮﻓﯿﺮ اﻟﺴﻜﻦ‬
.‫ﺑﺪﺧﻮل اﻟﻤﻬﺎﺟﺮﯾﻦ ﺑﺄﻋﺪاد ﻛﺒﯿﺮة اﻟﺘﻲ ﺗﺒﻨﺎﻫﺎ ﺣﺰب اﻟﻌﻤﺎل‬
Appendix 1 291
58. Provide a commentary on the translation process of the following instructional texts.
Compare the ST with the TT and explain the translation approaches adopted by the translator.
Turn left when you see a roundabout.
Cross the junction and keep going for about 2 miles.
Turn right at the end of the road and my house is number 17 Kenworthy Gate.
Take the third road on the right and you will see the office on the left.
59. Provide a commentary on the translation process of the ST (Bike to basics) (York News
& Times, February 2008). Discuss the textual and discourse analysis of the ST, compare the
ST with the TT, and explain the translation strategies adopted by the translator.
(i) The TT is a news headline in a local newspaper issued in York, UK. The proposed
translation is ‫دورات أﺳﺎﺳﯿﺔ ﻓﻲ ﺗﺼﻠﯿﺢ اﻟﺪراﺟﺎت اﻟﻬﻮاﺋﯿﺔ‬.
(ii) The translation problem lies in the initial word “bike”, which does not collocate with
the prepositional phrase “to basics”. However, it is recommended that the translator
reads the full text to understand the undertone of the headline and the performative
intent of the news reporter.
(iii) Reading the full news report will facilitate the translation process since it will reveal
the link between intertextuality and translation. Source language intertextual linkage
represents one of the factors in pragmatic failure between Arabic and English. Fail-
ure to decode the intertextual links that bind two STs leads to a breakdown in cross-
cultural communication. Texts, at times, employ expressions that are intertextually
related and harken back to each other. In order to get the message across forcefully, the
writer/speaker employs expressions that strike a chord to the reader/listener. Thus, per-
locutionary impact is achieved. The news headline “Bike to basics” is a case in point
(York News & Times, February 2008, p. 5). When the Conservatives were in office dur-
ing the early 1990s, the Prime Minister John Major launched his moral crusade “Back
to Basics” encouraging the British people to go back to basic moral matters to enhance
good citizenship. Although there is a play on words between the two expressions, the
significant issue for pragmatic success lies in the interpretation of the initial word
“Bike” as “Back”. This is not the end of the problem, however. The context gives
useful clues to achieve an effective TL headline: “A bike training and community
workshop have recently begun bike maintenance courses”.
(iv) To solve the jigsaw of the ST headline news report, the translation process has entirely
relied on the explications provided within the news report itself, i.e., on the key sen-
tence: “A bike training and community workshop have recently begun bike mainte-
nance courses”. Thus, in such cases when the headline news report is semantically or
grammatically ambiguous, we recommend reading the full text first to get a clue of
what the context (the story) is all about.
(v) The TT has adopted the exegetical and faithful translation approach and provided a
context-based meaning. This demonstrates that the intertextual link between the ST
headline and its intertextual link “Back to Basics” – John Major’s moral crusade – is
not useful in the translation process. The only value of the link is the word (basics),
which designates “basic things”, but they are to do with “bike maintenance” rather
than “moral issues”.
60. Provide a commentary on the translation process of the following texts. Compare the ST
292 Appendix 1
(‫ )ﺳﻮرة اﻟﻮاﻗﻌﺔ‬. . . ‫اﻟﺸﻤﺎل‬
ِ ُ
‫أﺻﺤﺎب‬ ‫اﻟﺸﻤﺎل ﻣﺎ‬
ِ ُ
‫وأﺻﺤﺎب‬ . . . ‫اﻟﯿﻤﯿﻦ‬
ِ ُ‫اﻟﯿﻤﯿﻦ ﻣﺎ أﺻﺤﺎب‬
ِ ُ
‫وأﺻﺤﺎب‬
61. Provide a commentary on the translation process and a critical translation quality
assessment of the following text. Compare the ST with the TTs and explain the translation
approaches adopted by the translators.
(5–4 ‫ﯾﻮﺳﻮس ﻓﻲ ﺻُﺪور اﻟﻨﺎس )اﻟﻨﺎس‬

ُ ‫ اﻟﺬي‬.‫ﻣﻦ ﺷ ﱢﺮ اﻟﻮﺳﻮاس اﻟﺨﻨﱠﺎس‬
From the evil of the sneaking whisperer, who whispereth in the hearts of mankind (Pickthall
1930:no page).
From the mischief of the Whisperer (of Evil), who withdraws (after his whisper), (The
same) who whispers into the hearts of Mankind (Ali 1934:no page).
From the evil of the slinking whisperer who whispers in the breasts of men (Arberry
1955:282).
From the evil of the whispering, elusive tempter who whispers in the hearts of men (Asad
1980:1316).
From the evil of the retreating whisperer who whispers (evil) into the breasts of mankind
Against the harm of the slinking whisperer who whispers into the hearts of people (Abdel
Haleem 2005:446).
From the evil of the whisperer (i.e., devil) who runs away (when the remembrance of
Allah is made). Who (i.e., devil) whispers in the breasts of mankind (Ahmad 2010:850).
(i) The semantic componential features of the verb “to whisper” are “to make sibilant
sounds and speak very softly using one’s breath rather than one’s throat, especially
for the sake of secrecy”. Semantically, the verb ‫ ﯾﻮﺳﻮس‬collocates with the nouns
‫“ ﺷﯿﻄﺎن‬Satan” and ‫“ اﻟﻨﻔﺲ‬the self ”, which both have negative denotative meanings.
For instance, we encounter . . . ‫ﺮ ﺑﺎﻟﻔﺤﺸﺎء‬
ُ ‫ﻓﺈﻧﻪ ﯾﺄ ُﻣ‬
ُ ‫“ اﻟﺸﯿﻄﺎن‬Satan enjoins immorality”,
(Q24:21) and ‫اﻟﻨﻔﺲ ﻷﻣﱠﺮةٌ ﺑﺎﻟﺴﻮء‬
َ ‫ن‬
‫“ إ ﱠ‬Indeed, the soul incites to evil”, (Q12:53).
(ii) The anachronism translation approach is used by Pickthall “whispereth”, which has
led to unsmooth translation due to using old-fashioned language.
(iii) The literal translation approach is used by Arberry, Saheeh International, and Ahmad,
where “sudoor” is translated literally as “breasts”. This is a word-for-word translation
and sticks very closely to the ST lexis and syntax.
(iv) The above translations are not TL culture-based with regards to “‫س ﻓﻲ‬ ِ ‫اﻟﺬي ُﯾ‬
ُ ‫ﻮﺳﻮ‬
‫”ﺻُﺪور اﻟﻨﺎس‬.
(v) We can observe an explication and expansion of SL expressions. This is an exegeti-
cal translation approach based on the paraphrase of the SL expression, i.e., some TTs
have provided additional details that are not explicitly conveyed in the ST. The TTs are
those by Ali, Saheeh International, and Ahmad.
(vi) Based on the above details and the translations provided, we can claim that the
translations are not accurate. We need a TL culture-based translation employing on
one of the following translation approaches: communicative, dynamic equivalence,
prehensible TT to the audience with an acceptable natural TL style. These translation
approaches aim at complete naturalness of the TT; to naturalize and domesticate the
TT and reduce its foreignness. We propose the following translation to Q114:4–5,
Appendix 1 293
which interpretively resembles the ST without unnecessary processing effort on the
part of the TL reader: ‫س ﻓﻲ ﺻُﺪور اﻟﻨﺎس‬
ُ ‫ُﻮﺳﻮ‬
ِ ‫ اﻟﺬي ﯾ‬should be translated as (who plays
with people’s minds).
62. I have found the following Arabic text with its translation displayed in a hotel room in
Muscat, Oman. There are translation errors in the TT. Correct the errors, produce an accurate
translation, and compare the two TTs:
ST:
‫اﻟﻰ ﺿﯿﻮﻓﻨﺎ اﻟﻜﺮام‬
‫ﺣﺴﺎس ﺟﺪاً ﺿﺪ أي ﻧﻮع‬ ‫رﺟﺎءاً اﻟﺘﻜﺮم ﺑﺎﻷﺣﺎﻃﺔ ﺑﺎﻟﻌﻠﻢ ﺑﺄﻧﻪ ﻗﺪ ﱠ‬
‫ﺗﻢ ﺗﺰوﯾﺪ ﺳﻘﻒ ﺟﻤﯿﻊ اﻟﻐﺮف ﺑﺈﻧﺬار ﱠ‬
.‫ﻣﻦ اﻟﺪﺧﺎن‬
‫ﻟﻬﺬا ﻧﺮﺟﻮ ﻣﻦ ﺟﻤﯿﻊ ﺿﯿﻮﻓﻨﺎ ﻋﺪم إﺣﺮاق ”اﻟﺒﺨﻮر“ أو ﺗﺪﺧﯿﻦ ”اﻟﺸﯿﺸﺔ“ ﺑﺎﻟﻐﺮف أو اﺳﺘﺨﺪام أﯾﺔ ﻣﻮاد‬
‫ ﻫﺬه اﻟﺘﻌﻠﯿﻤﺎت ﻟﺴﻼﻣﺘﻜﻢ وﺳﻼﻣﺔ ﺟﻤﯿﻊ اﻟﻨﺰﻻء ﺑﺎﻟﻐﺮف اﻷﺧﺮى وﻓﻲ ﺣﺎﻟﺔ اﻹﺻﺮار‬.‫ﺗﺴﺒﺐ اﻟﺪﺧﺎن‬
.‫ﻋﻠﻰ اﺳﺘﺨﺪام ﺗﻠﻚ اﻟﻤﻮاد ﻓﺈن اﯾﺔ ﺧﺴﺎﺋﺮ ﺗﺤﺪث ﺑﺴﺒﺐ ذﻟﻚ ﺳﻮف ﯾﺘﻢ اﺿﺎﻓﺘﻬﺎ ﻋﻠﻰ ﺣﺴﺎﺑﻜﻢ‬
‫ﻧﺸﻜﺮﻛﻢ وﻧﺘﻤﻨﻰ ﻟﻜﻢ إﻗﺎﻣﺔ ﺳﻌﯿﺪة‬

‫اﻹدارة‬
TT:
To All Our Beloved Guests

Please be informed that all our rooms are equipped with smoke detector at the ceiling
which very sensitive to any type of smoke.
So, we are requested to refrain from burning Bhukhoor or Shisha or any thing emits
smoke inside your room.
This instruction is for your safety and other guests staying with us and if damage done
by you will be charged to you accordingly.
Thanking you and have a nice stay with us.
Management
We have corrected the translation errors of the above TT. Our proposed translation is as
follows:
To All Our Beloved Guests

Please be informed that all our rooms are equipped with smoke detectors on the ceil-
ings and which are very sensitive to any type of smoke.
You are therefore requested to refrain from lighting Bhukhoor or Shisha (or anything
that emits smoke) inside your room.
This instruction is for your safety and that of other guests staying at this hotel.
In the event that any damage is caused, you will be liable for the cost of repair.
Thank you and have a nice stay with us.
The Management
63. Translate the noun phrase “football widows”, comment on the translation process, and
provide a critical translation quality assessment.
294 Appendix 1
(i) The translator is unable to provide an accurate translation unless he/she has an insight
into the context in which the ST has occurred. Without such awareness of the context
and background of the ST, we can propose the TT: ‫أراﻣِﻞ ﻛُﺮة اﻟﻘﺪم‬.
(ii) The noun phrase “football widows” appeared on 9 June 2006. This noun phrase was
said the reporter on Sky-news on Friday 9 June 2006 “Football widows have set up a
website which has attracted thousands of women of the same problem”. The ST means
“women who have football-mad husbands. These women were neglected by their hus-
bands during the three-week world-cup tournament in June 2006”.
(iii) In the interest of clarity, we need an additional word – ‫ُﺸﺠﻌﻲ‬ ‫ – ﻣ ﱢ‬within the TL
noun phrase. Thus, we have adopted the paraphrase and exegetical translation
approaches, which allow the translator to explicate and add some details not men-
tioned in the ST.
(iv) Based on the above details and the TT, we need a culture-based translation based on
one of the following translation approaches: communicative, dynamic equivalence,
prehensible TT to its audience with an acceptable natural TL style. These translation
approaches aim at complete naturalness of the TT; to naturalize the TT and reduce
its foreignness. The above translation interpretively resembles the original without
unnecessary processing effort on the part of the TL reader. Thus, we can propose the
translation: ‫أراﻣﻞ ﻣُﺸﺠﻌﻲ ﻛُﺮة اﻟﻘﺪم‬.
64. Provide a translation commentary on the impact of ST context and intertextuality on

translation. Provide an assessment of different TTs of the following STs:
(26 ‫ﻣﺴﺎﻛﻨﻬﻢ )اﻟﺴﺠﺪة‬ ‫ﯾﻤﺸﻮن ﻓﻲ‬

(50 ‫ﯾﺴﺘﻨﻜِﺤَﻬﺎ )اﻷﺣﺰاب‬ ‫إن أرادَ اﻟﻨﺒﻲﱡ أن‬
(i) Let us consider the first ST (Q32:26):
Amid whose dwelling places they do walk (Pickthall 1930:no page).

In whose dwellings they (now) go to and fro (Ali 1934:no page).
In whose dwelling-places they walk (Arberry 1955:186).
[People] in whose dwelling-places they [themselves now) walk about (Asad 1980:864).
They walk among their dwellings (Saheeh International 1997:576).
In whose homes they now walk (Abdel Haleem 2005:265).
(1) In terms of context and intertextuality, we are concerned with the preposition ‫ﻓﻲ‬, whose
meaning is entirely based on context and intertextuality, and should be translated as
“among, amid”. This meaning is backed up by the intertextual relationship with other
sentences in Q7:92, Q19:98, Q22:45, 56, and Q27:52.
(2) Only Pickthall and Saheeh International have produced the context-based meaning of
the preposition ‫ﻓﻲ‬, which is “amid, among”, because people did not live in the destroyed
homes of the past unbelieving people whose towns were destroyed. Rather, they only
passed by or went between the destroyed homes. The other TTs have provided a literal
translation of the preposition ‫“ ﻓﻲ‬in”.
Appendix 1 295
(ii) Let us consider the second ST (Q33:50):
The Prophet desires to ask her in marriage (Pickthall 1930:no page).

If the Prophet wishes to wed her (Ali 1934:no page).
If the Prophet desires to take her in marriage (Arberry 1955:190).
The Prophet might be willing to wed (Asad 1980:879).
If the Prophet wishes to marry her (Saheeh International 1997:587).
Whom the Prophet wishes to wed (Abdel Haleem 2005:270).
In terms of context and intertextuality, we are concerned with the transitive verb ‫ﯾﺴﺘﻨﻜِﺢ‬,
which is semantically distinct from its counterpart partial synonym, ‫ﯾﻨﻜﺢ‬. The context-based
meaning of the verb ‫ ﯾﺴﺘﻨﻜِﺢ‬is “a man asks the lady’s permission to marry him”. Thus, it does
not involve just a desire or a wish on the part of the man to marry a lady. The major semantic
componential feature of the verb ‫ ﯾﺴﺘﻨﻜِﺢ‬is “seeking the lady’s permission and approval of the
man’s proposal”. However, the above TTs have failed to provide the ST’s informative intent.
65. Polysemy is a translation problem, such as the verb ‫ﻗﻀﻰ‬. Consider the following differ-
ent meanings of the verb ‫ ﻗﻀﻰ‬in Qur’an translations to make sure that the translators have
taken polysemy into consideration. Among the different meanings of ‫ ﻗﻀﻰ‬are
(i) “to advise” as in Q17:23, Q28:44,

(ii) “to inform” as in Q17:4, Q15:66,
(iii) “to have completed” as in Q2:200, Q4:103,
(iv) “to do” as in Q20:72, Q8:42, Q33:36,
(v) “to send down” as in Q43:77, Q35:36,
(vi) “to kill” as in Q28:15,
(vii) “to write” as in Q19:21, Q28:28,
(viii) “has been decided” as in Q6:8, Q10:47, and
(ix) “to create” as in Q41:12.
66. Provide a translation for the following descriptive text:
‫ﺟﺎﻣﻌﺔ ﻃﯿﺒﺔ ﻓﻲ ﺳﻄﻮر‬

‫ﻧﺸﺄة ﺟﺎﻣﻌﺔ ﻃﯿﺒﺔ‬
‫ ﻣﯿﻼدي‬2003 ‫ ﻫﺠﺮي اﻟﻤﻮاﻓﻖ‬1424 ‫ﺗﺄﺳﺴﺖ اﻟﺠﺎﻣﻌﺔ ﻋﺎم‬
‫ﻃﺮﯾﻖ اﻟﺠﺎﻣﻌﺎت‬/‫ اﻟﻤﺪﯾﻨﺔ اﻟﻤﻨﻮرة‬:‫ﻣﻮﻗﻌﻬﺎ اﻟﺠﻐﺮاﻓﻲ‬
‫ ﺟﺎﻣﻌﺔ ﺣﻜﻮﻣﯿﺔ ﺷﺎﻣﻠﺔ ﺗﻠﺘﺰم ﺑﺎﻟﺘﻤﯿﺰ ﻓﻲ ﻧﺸﺮ اﻟﻤﻌﺮﻓﺔ واﻧﺘﺎﺟﻬﺎ وﺧﺪﻣﺔ اﻟﻤﺠﺘﻤﻊ ﻟﻼرﺗﻘﺎء‬:‫اﻟﺮؤﯾﺔ‬
.‫ﻟﻤﺼﺎف اﻟﺠﺎﻣﻌﺎت اﻟﻤﺘﻘﺪﻣﺔ ﻣﺤﻠﯿﺎ واﻗﻠﯿﻤﯿﺎ وﻋﺎﻟﻤﯿﺎ‬
‫ وﺗﻘﻮم ﺑﺘﻄﻮﯾﺮ‬،‫ ﺗﻘﺪم ﺟﺎﻣﻌﺔ ﻃﯿﺒﺔ ﺑﺮاﻣﺞ اﻛﺎدﯾﻤﯿﺔ ﻋﺎﻟﯿﺔ اﻟﺠﻮدة ﻓﻲ ﻣﺨﺘﻠﻒ ﻓﺮوع اﻟﻤﻌﺮﻓﺔ‬:‫اﻟﺮﺳﺎﻟﺔ‬
‫ وﺗﻠﺒﻲ اﺣﺘﯿﺎﺟﺎت اﻟﺘﻨﻤﯿﺔ اﻟﻮﻃﻨﯿﺔ‬،‫ودﻋﻢ اﻟﺒﺤﻮث ﺑﻤﺎ ﯾﺴﻬﻢ ﻓﻲ اﺛﺮاء اﻟﻤﻌﺮﻓﺔ وﺗﺤﻘﯿﻖ اﻫﺪاف اﻟﺘﻨﻤﯿﺔ‬
‫وﻣﺘﻄﻠﺒﺎت ﺳﻮق اﻟﻌﻤﻞ اﻟﻤﺘﺠﺪد ﺑﺘﺨﺮﯾﺞ اﻟﻜﻮادر اﻟﺒﺸﺮﯾﺔ اﻟﻘﺎدرة ﻋﻠﻰ اﻟﻤﻨﺎﻓﺴﺔ ﻓﻲ ﻇﻞ اﻻﻗﺘﺼﺎد‬
296 Appendix 1
‫ وﺗﻘﻮم‬،‫ وﺗﻬﺪف اﻟﺠﺎﻣﻌﺔ اﻟﻰ ﺗﻌﺰﯾﺰ دورﻫﺎ ﻓﻲ ﺧﺪﻣﺔ اﻟﻤﺠﺘﻤﻊ وﺑﻨﺎء ﻣﺠﺘﻤﻊ اﻟﻤﻌﺮﻓﺔ‬،‫اﻟﻤﻌﺮﻓﻲ واﻟﻌﻮﻟﻤﺔ‬
.‫ﺑﺘﻬﯿﺌﺔ ﺑﯿﺌﺔ ﺟﺎﻣﻌﯿﺔ داﻋﻤﺔ اﻻﻧﺘﺎج واﻟﺘﻤﯿﺰ‬
We propose the following translation. For in-class translation training, students are asked to
discuss what has taken place during the translation process:
Taibah University in Brief

Establishment
Taibah University was founded (established) in 2003.
Location: Madinah/University Road.
Vision: Taibah University is a comprehensive state University dedicated (committed)
to excellence in producing and spreading knowledge and community service in order
to reach the level of advanced universities nationally, regionally, and internationally.
Mission: Taibah University provides high quality (top) academic programs in various
(different) disciplines. It develops and supports research that contributes to the enrich-
ment of knowledge and the achievement of national development goals. The Univer-
sity meets national development and changing market needs through graduating highly
qualified graduates capable of competition in today’s knowledge economy and global-
ization. Taibah University also aims to reinforce its role in serving the community, build
a knowledge-oriented (based) society, and create an academic environment supportive
of productivity and excellence.
67. Provide an effective style translation to each of the following texts and explain the trans-
lation process:
(i) social media applications (venues/platforms)

(ii) every aspect of life
(iii) extraordinary jubilation
(iv) dirty linen
(v) bloodshed
(vi) bloodletting
(vii) to prevent bloodshed
We propose the following translations:
‫وﺳﺎﺋﻞ اﻟﺘﻮاﺻُﻞ اﻹﺟﺘﻤﺎﻋﻲ‬ (i)

‫ﺟﻤﯿﻊ ﻣﻔﺎﺻﻞ اﻟﺤﯿﺎة‬ (ii)
‫ﻓﺮﺣﺔ ﻋﺎرﻣﺔ‬ (iii)
‫ﻧﺸﺮ ﻏﺴﯿﻞ اﻟﻤﺎﺿﻲ‬ (iv)
‫ﺳﻔﻚ اﻟﺪﻣﺎء‬ (v)
‫إراﻗﺔ اﻟﺪﻣﺎء‬ (vi)
‫ﺣﻘﻨﺎ ﻟﻠﺪﻣﺎء‬
ً (vii)
Discussion: The translation process has aimed for complete naturalness of the TT; to reduce
the TT foreignness. It is a TL culture-based translation based on one of the following trans-
lation approaches: communicative, dynamic equivalence, natural, acceptable, instrumental,
or faithful translation. These translation approaches take into consideration the contextual
Appendix 1 297
intended meaning of the ST in order to provide a comprehensible TT to the audience with an
acceptable natural TL style.
68. Translate ‫ ﺷﺠﺮة اﻟﺰﻗﻮم‬and discuss the translation process.

The Qur’anic expression ‫( ﺷﺠﺮة اﻟﺰﻗﻮم‬Q37:62) is translated as “the Zaqqum tree ‘an
extremely distasteful tree in hell’” or “the Tree of Ez-Zakkoum”. Discuss what has taken
place in the translation process.
(i) In the TT “the Zaqqum tree ‘an extremely distasteful tree in hell’”, the translator has
adopted two translation approaches:
(a) The exegetical translation approach which is a paraphrase of a SL expression
‫اﻟﺰﻗﻮم‬. This approach allows additional details that are not explicitly conveyed in
the ST, i.e., it is an explication and expansion of the SL expression, and
(b) The translator has adopted a cultural borrowing translation approach through
which a culturally specific SL expression ‫ اﻟﺰﻗﻮم‬is transferred verbatim phoneti-
cally into the TL via transliteration.
(ii) In the TT “the Tree of Ez-Zakkoum”, the translator has adopted a cultural borrowing
translation approach through which a culturally specific SL expression ‫ اﻟﺰﻗﻮم‬is trans-
ferred verbatim phonetically into the TL via transliteration.
(iii) Semantically, some SL lexical items have innate semantic componential features.
When such features are lacking in the TL and cannot be represented through a single
TL word, we obtain a lexical void. Thus, the above Arabic examples are lexical voids
because English fails to accommodate them by a single word like ‫ ﻣﺪرﺳﺔ‬and “school”.
Thus, we can observe a direct relationship between lexical voids and cultural borrow-
ing. For more details on lexical voids, see Abdul-Raof (2018, Chapter 6).
69. The following ST is for in-class discussion of the translation process, stylistic, grammati-
cal, and semantic translation problems, as well as translation strategies:
‫ﻗﯿﺎم دوﻟﺔ اﻹﻣﺎرات اﻟﻌﺮﺑﯿﺔ اﻟﻤﺘﺤﺪة‬
‫ أﻛﺪت دوﻟﺔ اﻹﻣﺎرات‬، 1971 ‫ دﯾﺴﻤﺒﺮ‬2 ‫رﺳﻤﯿﺎ ﻋﻦ ﻗﯿﺎم دوﻟﺔ اﻹﻣﺎرات اﻟﻌﺮﺑﯿﺔ اﻟﻤﺘﺤﺪة ﻓﻲ‬
ً ‫ﻣﻨﺬ اﻹﻋﻼن‬
‫ ﻛﻤﺎ ﱠ‬، ‫اﻟﺼﻐﺮى وأﺑﻮ ﻣﻮﺳﻰ‬
‫أﻛﺪت‬ ُ ‫اﻟﻜﺒﺮى‬
ُ ‫وﻃﻨﱠﺐ‬ ُ ‫اﻟﺠُﺰر اﻟﺜﻼث ُﻃﻨﱠﺐ‬
ُ ‫ﻣﺮاراً وﺗﻜﺮاراً ﺣﻘﻬﺎ ﻓﻲ ﻣﻠﻜﯿﺔ‬
ُ ‫ﺑﺎﻟﺴﺒُﻞ اﻟﺴﻠﻤﯿﺔ وﺑﻤﺎ‬
‫ﯾﺘﻔﻖ ﻣﻊ‬ ُ ‫دوﻟﺔ اﻹﻣﺎرات اﻟﻌﺮﺑﯿﺔ اﻟﻤﺘﺤﺪة رﻏﺒﺘﻬﺎ ﻓﻲ ﺗﺴﻮﯾﺔ اﻟﺨﻼف ﻣﻊ إﯾﺮان‬
.‫اﻟﻘﻮاﻧﯿﻦ واﻷﻋﺮاف اﻟﺪوﻟﯿﺔ‬
The establishment of the United Arab Emirates

Since the official establishment of the United Arab Emirates on 2 December 1971, the
UAE has repeatedly affirmed its right of sovereignty over the three islands of Greater
Tunnab, Lesser Tunnab, and Abu Musa.
The UAE also affirmed its desire to settle the dispute with Iran by peaceful means and
in accordance with the international laws and norms.

‫ﻗﯿﺎم‬: establishment
ً‫ﻣِﺮاراً وﺗﻜﺮارا‬: repeatedly
298 Appendix 1
‫ﻣِﻠﻜﯿﱠﺔ‬: This is given a context-based meaning, which is “sovereignty”.
‫ أﻛﺪ ﻣﻤﺜﻞ دوﻟﺔ اﻹﻣﺎرات‬،‫ ﻋﻨﺪﻣﺎ ﻧﻈﺮ ﻣﺠﻠﺲ اﻷﻣﻦ اﻟﺘﺎﺑﻊ ﻟﻸﻣﻢ اﻟﻤﺘﺤﺪة ﻓﻲ اﻟﻘﻀﯿﺔ‬1971 ‫ دﯾﺴﻤﺒﺮ‬9 ‫وﻓﻲ‬
.‫واﺣﺘﺞ ﻋﻠﻰ اﺣﺘﻼل إﯾﺮان ﻟﻬﺎ‬
ّ ‫اﻟﺠﺰُر‬
ُ ‫ﻖ دوﻟﺘﻪ ﻓﻲ‬
ّ ‫اﻟﻌﺮﺑﯿﺔ اﻟﻤﺘﺤﺪة ﺣ‬
On December 9, 1971, when the United Nations Security Council considered the case,
the representative of the United Arab Emirates asserted his country’s right to the islands and
protested against Iran’s occupation of the islands.
‫ﻟﻬﺎ‬: This is given a context-based meaning of “the islands”, i.e., we have replaced the
prepositional phrase ‫ ﻟﻬﺎ‬by the noun phrase “the islands”.
ّ ‫اﻟﻤ‬
‫ﻘﺪﻣﺔ إﻟﻰ‬ ُ ‫ واﺻﻠﺖ دوﻟﺔ اﻹﻣﺎرات اﻟﻌﺮﺑﯿﺔ اﻟﻤﺘﺤﺪة ﻓﻲ اﻟﻤﺬﻛﺮات واﻟﺒﯿﺎﻧﺎت‬،‫وﻓﻲ اﻷﻋﻮام اﻟﺘﺎﻟﯿﺔ‬
‫ﺗﻘﻊ ﺿﻤﻦ أراﺿﻲ دوﻟﺔ اﻹﻣﺎرات اﻟﻌﺮﺑﯿﺔ‬ ُ ‫اﻟﺠُﺰَر‬
ُ ‫أن‬‫ﻣﺠﻠﺲ اﻷﻣﻦ واﻟﺠﻤﻌﯿﺔ اﻟﻌﺎﻣﺔ ﻟﻸﻣﻢ اﻟﻤﺘﺤﺪة ﱠ‬
.‫اﻟﻤﺘﺤﺪة‬
In the following years, the United Arab Emirates continued in notes and statements to the
Security Council and the General Assembly of the United Nations that the islands are within
the territory of the United Arab Emirates.
‫ﺗﻘﻊ‬
ُ : This is translated as an auxiliary “are” referring to the plural noun “islands”
‫اﻟﺠُﺰر ﱞ‬
‫ﻣﺒﻨﻲ ﻋﻠﻰ اﻟﻤﻔﺎوﺿﺎت اﻟﺜﻨﺎﺋﯿﺔ واﻟﻮﺳﺎﻃﺔ اﻟﺪوﻟﯿﺔ أو‬ ُ ‫ﻛﻤﺎ ﺳﻌﺖ إﻟﻰ اﺳﺘﺼﺪار ﻗﺮار ﺑﺸﺄن ﻗﻀﯿﺔ‬
.‫ﺑﺈﺣﺎﻟﺔ اﻟﻘﻀﯿﺔ إﻟﻰ ﻣﺤﻜﻤﺔ اﻟﻌﺪل اﻟﺪوﻟﯿﺔ‬
The UAE also sought to obtain a resolution on the islands based on bilateral negotiations
and international mediation, or by referring the case to the International Court of Justice.
‫اﺳﺘﺼﺪار ﻗﺮار‬: This is translated as “to obtain a resolution”.
‫ﺑﺸﺄن‬: “on”
‫ﻗﻀﯿﺔ‬: This noun needs to be deleted because it is not required by the TT.
،‫اﻟﺠُﺰر‬
ُ ‫وﻟﻘﯿﺖ دوﻟﺔ اﻹﻣﺎرات اﻟﻌﺮﺑﯿﺔ اﻟﻤﺘﺤﺪة ﺿﻤﻦ ﻣﺴﺎﻋﯿﻬﺎ إﻟﻰ اﻗﺘﺮاح ﺗﺴﻮﯾﺔ ﺳﻠﻤﯿﺔ ﻟﻠﻨﺰاع ﻋﻠﻰ‬
.‫واﺳﻌﺎ ﻣﻦ اﻟﺪول اﻟﻌﺮﺑﯿﺔ واﻟﻤﺠﺘﻤﻊ اﻟﺪوﻟﻲ ﻋﻠﻰ ﺣ ﱟﺪ ﺳﻮاء‬
ً ً
‫دﻋﻤﺎ‬
As part of its efforts to propose a peaceful settlement of the dispute over the islands, the
UAE has received broad support from both Arab countries and the international community.
We must consider the grammatical structure of the sentence:
،‫اﻟﺠُﺰر‬
ُ ‫ﻟﻘﯿﺖ دوﻟﺔ اﻹﻣﺎرات اﻟﻌﺮﺑﯿﺔ اﻟﻤﺘﺤﺪة ﺿﻤﻦ ﻣﺴﺎﻋﯿﻬﺎ إﻟﻰ اﻗﺘﺮاح ﺗﺴﻮﯾﺔ ﺳﻠﻤﯿﺔ ﻟﻠﻨﺰاع ﻋﻠﻰ‬
ً
‫واﺳﻌﺎ‬ ً
‫دﻋﻤﺎ‬
where we have the verb ‫“ ﻟﻘﯿﺖ‬to receive” + the subject noun phrase ‫دوﻟﺔ اﻹﻣﺎرات اﻟﻌﺮﺑﯿﺔ‬
‫ اﻟﻤﺘﺤﺪة‬+ the direct object ‫ِﻌﺎ‬
ً ‫دﻋﻤﺎ واﺳ‬
ً “broad support”. This is an Arabic-specific stylistic
idiosyncrasy which does not suit English stylistic and grammatical norms. English needs the
object “broad support” to be next to the verb “received”. The translation strategy we need
is to start with the parenthetical clause ‫ اﻟﺠﻤﻠﺔ اﻹﻋﺘﺮاﺿﯿﺔ‬which is ‫ﺿﻤﻦ ﻣﺴﺎﻋﯿﻬﺎ إﻟﻰ اﻗﺘﺮاح‬
Appendix 1 299
‫ ﺗﺴﻮﯾﺔ ﺳﻠﻤﯿﺔ ﻟﻠﻨﺰاع ﻋﻠﻰ اﻟﺠُﺰُر‬and take out the comma ، after the noun ‫اﻟﺠﺰر‬. Thus, we have
achieved a smooth TL style acceptable to the TL audience.
‫ﺣﺪ ﺳﻮاء‬
‫ﻋﻠﻰ ﱟ‬: This expression is translated as (both). Thus, as a translation strategy, we
‫ُﻛ ﱟ‬, i.e., “both”, i.e.,
provide the synonym of ‫ ﻋﻠﻰ ﺣ ﱟﺪ ﺳﻮاء‬which is ‫ﻞ ﻣﻦ‬
‫ﻞ ﻣﻦ اﻟﺪول اﻟﻌﺮﺑﯿﺔ واﻟﻤﺠﺘﻤﻊ اﻟﺪوﻟﻲ‬‫ﻣﻦ اﻟﺪول اﻟﻌﺮﺑﯿﺔ واﻟﻤﺠﺘﻤﻊ اﻟﺪوﻟﻲ ﻋﻠﻰ ﺣ ﱟﺪ ﺳﻮاء → ﻣﻦ ُﻛ ﱟ‬
‫ﺿﻤﻦ‬: This is given a context-based meaning “as part of ”.
‫وﻃﻨﺐ اﻟﺼﻐﺮى اﻧﺘﻬﺎﻛﺎً ﻟﻠﻤﺒﺪأ اﻟﻘﺎﻧﻮﻧﻲ اﻟﺬي‬ ُ ‫ﺸﻜُﻞ اﺣﺘﻼل إﯾﺮان ﺑﺎﻟﻘﻮة ﻟﺠﺰﯾﺮﺗﻲ ُﻃﻨﺐ اﻟﻜﺒﺮى‬ ‫وﯾ ﱢ‬
ُ
‫ اﻟﺬي ﯾﺪﻋﻮ اﻟﺪول إﻟﻰ ﺗﺠﻨﺐ اﺳﺘﺨﺪام اﻟﻘﻮة أو اﻟﺘﻬﺪﯾﺪ ﺑﺎﺳﺘﺨﺪاﻣﻬﺎ ﻟﻺﺳﺘﯿﻼء ﻋﻠﻰ‬،‫ﺳﺎد اﻟﻘﺮن اﻟﻌﺸﺮﯾﻦ‬
(2020 (‫ أﺑﺮﯾﻞ )ﻧﯿﺴﺎن‬29 ، ‫ )اﻟﯿﻮم اﻟﺴﺎﺑﻊ‬.‫اﻧﺘﻬﺎﻛﺎ ﻟﻤﯿﺜﺎق اﻷﻣﻢ اﻟﻤﺘﺤﺪة‬
ً ‫ وﯾﺘﻀﻤﻦ ذﻟﻚ‬.‫أراضٍ ﻣﻌﯿﻨﺔ‬
Iran’s forcible occupation of the Greater Tunnab and Lesser Tunnab islands constitutes
a violation of the legal principle that prevailed in the twentieth century, which calls on
states to avoid using or threatening to use force to seize certain territories. This entails
the violation of the United Nations’ Charter.
(Al-Yawm Al-Sabi’, 29 April 2020)

ٍ‫أراض‬: This is given a context-based meaning, which is “territories”.
‫ﯾﺘﻀﻤﻦ‬: This is given a context-based meaning, which is “entail”.
70. On the Al-Jazeera TV channel, there is a program called ‫ﺑﻜﺴﺮ اﻟﺘﺎء‬. Provide a transla-
tion for the title of the program and comment on the translation process. You need to take
three steps: (i) Conduct a search online to find out what the program is about, (ii) Consider
how the grammar-based title ‫ ﺑﻜﺴﺮ اﻟﺘﺎء‬can be rendered to English, and (iii) Explain the
translation approach you have adopted.
Appendix 2
Stylistics and translator training
Appendix 2 aims to promote sharp insight into translation strategies and enable students
again more understanding and knowledge of the translation process and the translation
approach required for a given translation problem at word, phrase, sentence, and text levels.
The following practice-based exercises are for training translation students and transla-
tors. The texts are analyzed and critically assessed. Translation problems are provided with
proposed solutions through a comprehensive translation commentary.
Translator training and translation practice

1 Provide a translation for the following text and a commentary on the stylistic differences
(100 ‫وﺣﺼﯿﺪ )ﻫﻮد‬

ٌ ٌ ‫ﻋﻠﯿﻚ ﻣﻨﻬﺎ‬
‫ﻗﺎﺋﻢ‬ َ ‫أﻧﺒﺎء اﻟﻘُﺮى َﻧ ُﻘﺼﱡ ُﻪ‬
ِ ‫ذﻟﻚَ ﻣﻦ‬
Let us consider the following translations. Based on the textual and discourse analysis of
these translations, we can provide our critical stylistic assessment, contrastive analysis, and
translation approaches:
That is (something) of the tidings of the townships (which were destroyed of old). We
relate it unto thee (Muhammad). Some of them are standing and some (already)
reaped (Pickthall 1930:no page).
These are some of the stories of communities which We relate unto thee: of them some
are standing, and some have been mown down (by the sickle of time) (Ali 1934:no
page).
That is of the tidings of the cities We relate to thee; some of them are standing and some
stubble (Arberry 1955:100).
THIS ACCOUNT of the [fate of those ancient] communities – some of them still
remaining, and some [extinct like] a field mown-down – We convey unto thee [as a
lesson for mankind] + a footnote (Asad 1980:456).
That is from the news of the cities, which We relate to you; of them, some are (still)
standing and some are (as) a harvest (mowed down) + a footnote (Saheeh Interna-
tional 1997:304).
We relate to you (Muhammad) such accounts of earlier towns: some of them are still
standing; some have been mown down + a footnote (Abdel Haleem 2005:143).
These are the stories of certain towns which We have related to you (O Muhammad),
some of them are still standing (on their feet) and others are totally destroyed (Ahmad
2010:299).
Appendix 2 301
(i) Based on the above translations, we are in a position to claim that the gloss trans-
lation approach has been adopted where ST form and content are reproduced in
the TT as literally and meaningfully as possible, plus the use of footnotes (Asad,
Saheeh International, Abdel Haleem) to explicate the performative intent of the ST
producer. The TTs are also based on the formal equivalence translation approach
where marginal footnotes are used and, most importantly, the TTs focus attention
on the SL message itself, in both form (grammatical structure and stylistic pattern)
and content. Some TTs have employed the exegetical translation approach through
the use of additional details not explicitly mentioned by the ST (Ali, Asad, Saheeh
International, Ahmad).
(ii) The major stylistic feature of the ST is the rhetorical device of metaphor represented
by the expression ‫ﺣﺼﯿﺪ‬, which is morphologically derived from the verb root ‫ﺼ َﺪ‬ َ ‫ﺣ‬
َ
“to harvest” – a passive participle ‫اﺳﻢ ﻣﻔﻌﻮل‬. Semantically, however, ‫ ﺣﺼﯿﺪ‬has a neg-
ative connotative overtone. This is because in Arabic, the passive participle has the
semantic role of patient; it is the entity which has suffered the action performed by the
semantic role of an agent. In other words, the action of “harvest” – i.e., “to flatten, mow-
down, destroy completely the inhabitants of a city” – is performed by an implicit agent
known from the context of the ST as God.
(iii) Stylistically, ‫ ﺣﺼﯿﺪ‬designates the rhetorical device of implicit simile, i.e., ‫زرع‬ٌ ‫ﻛﺄﻧﻬﻢ‬
‫ ﻣﺤﺼﻮد‬literally meaning “as if they were harvested plants”, and “they were mowed
down”. The implicit simile derives from the rhetorical device of imagery where we
can have a cognitive image ‫ ﺻﻮرة ﻓﻲ أذﻫﺎﻧﻨﺎ‬of a city whose people are bulldozed, i.e.,
annihilated –ß a flattened-out city. This is an implicit comparison between an empty
farm after it has been harvested and a city flattened out. The TTs by Ali, Asad Saheeh
International, and Abdel Haleem have managed to capture the ST’s rhetorical devices of
metaphor, implicit simile, and imagery.
(iv) Stylistically, the ST involves the linguistic device of ellipsis ‫ اﻟﺤﺬف‬where the preposi-
tional phrase ‫ ﻣﻨﻬﺎ‬is ellipted. All TTs have brought back to the TT the ST ellipted item
and have provided “some, some of them” for the prepositional phrase ‫ﻣﻨﻬﺎ‬.
ٌ
‫ﺣﺼﯿﺪ‬ (‫ﻗﺎﺋﻢ و)ﻣﻨﻬﺎ‬
ٌ ‫ﻋﻠﯿﻚ ﻣﻨﻬﺎ‬
َ ُ ‫أﻧﺒﺎء اﻟﻘُﺮى ﻧَﻘُﺼ‬
‫ﱡﻪ‬ ِ ‫ذﻟﻚَ ﻣﻦ‬
(v) A literal and slightly inaccurate translation is provided by Pickthall, Ali, Arberry, Saheeh
International, Abdel Haleem, and Ahmad where they wrongly translate ‫ﻗﺎﺋﻢ‬ ٌ ‫ ﻣﻨﻬﺎ‬as “are
still standing” and “are still standing ‘on their feet’”. The accurate translation should be
“are still remaining, are still there”.
2 Provide a translation for the following texts and a commentary on the stylistic differ-
ُ ‫إذا ﻗﻀﻰ أﻣﺮاً ﻓﺈﻧّﻤﺎ‬

(47 ‫ﯾﻘﻮل ﻟ ُﻪ ﻛُﻦ ﻓﯿﻜﻮن )آل ﻋﻤﺮان‬
(15 ‫ﻓﻮﻛﺰه ﻣﻮﺳﻰ ﻓﻘﻀﻰ ﻋﻠﯿﻪ )اﻟﻘﺼﺺ‬
Q3:47 (47 ‫)ﺳﻮرة آل ﻋﻤﺮان‬:
If He decreeth a thing, He saith unto it only: Be! and it is (Pickthall 1930:no page).
When He hath decreed a plan, He but saith to it, “Be”, and it is! (Ali 1934:no page).
302 Appendix 2
When He decrees a thing He does but say to it “Be”, and it is (Arberry 1955:26).
When He wills a thing to be, He but says unto it, “Be” – and it is (Asad 1980:120).
When He decrees a matter, He only says to it, “Be”, and it is (Saheeh International
1997:70).
When He has ordained something, He only says, “Be”, and it is. + a footnote (Abdel
Haleem 2005:38).
When He intends to bring about a thing, He says to it: “Be” – and it is done at once
(Ahmad 2010:79).
Q28:15 :15 ‫ﺳﻮرة اﻟﻘﺼﺺ‬
So Moses struck him with his fist and killed him (Pickthall 1930:no page).
And Moses struck him with his fist and made an end of him (Ali 1934:no page).
So Moses struck him, and dispatched him (Arberry 1955:173).
Whereupon Moses struck him down with his fist, and [thus] brought about his end
(Asad 1980:803).
Moses struck him and (unintentionally) killed him (Saheeh International 1997:534).
Moses struck him with his fist and killed him (Abdel Haleem 2005:246).
So Moses hit him with his fist which killed him (accidentally) (Ahmad 2010:514).
(i) The striking stylistic idiosyncrasy of both Q3:47 and Q28:15 is the employment of
the temporal conjunction ‫ف‬, which is semantically oriented in Arabic and has the illo-
cutionary force of [+ Immediate Action]; the action denoted by the verb takes place
immediately. Thus, there is a stylistic and semantic distinction between the temporal
conjunction ‫ ف‬and its counterparts – the additive conjunction ‫“ و‬and” and the temporal
conjunction ‫“ ﺛﻢ‬then” – where the latter two conjunction designate the illocutionary
force of [ – Immediate Action]; the action denoted by the verb does not take place
immediately, but after a while. The unique example that explains the stylistic occur-
rence and its semantic consequence in terms of time is Q22:5, where ‫ ﺛﻢ‬is employed
to designate different stages of creation, for longer periods of time. The other unique
example that leads to the stylistic and semantic distinction in the employment of tem-
poral and additive conjunctions in Arabic is Q23:13–14, where we encounter the occur-
rence of the conjunctions ‫ ﺛﻢ‬and ‫ف‬.
For more details on the stylistic and semantic distinction between such conjunctions and
their translation problems, see Abdul-Raof (2018:12–25, 38, 342; 2019:17; 2020:62, 85,
215, 247–252, 260).
(ii) The conjunction ‫ ف‬is a linguistic void and is an example of linguistic incongruity
between Arabic and English at the discourse level of cohesion. In Q3:47, the ‫ ف‬is
translated as a comma (,). However, the initial ‫ ف‬in Q28:15 is translated as “so, and,
whereupon”, while the second occurrence of ‫ ف‬is translated as “and”. In either case,
none of the TT conjunctions possess the stylistic or the semantic signification, neither
do they reflect the same ST illocutionary force and the ST producer’s performative
intent.
(iii) Exegetical and paraphrase translation approaches are adopted by Saheeh International
and Ahmad where extra details between brackets are employed.
Appendix 2 303
3 Provide a translation for the following journalistic text and a commentary on the stylis-
tic differences between the ST and the TT.
China is moving to impose new national security laws that would give the Communist
Party more control over Hong Kong, threatening to erode the freedoms that distinguish
the global, commercial city from the rest of the country. The proposal, announced on
Thursday, reignited the fear, anger and protests over the creeping influence of China’s
authoritarian government in the semiautonomous region. It also inflamed worries that
Beijing is trying to dismantle the distinct political and cultural identity that has defined
the former British colony since it was reclaimed by China in 1997. “National security
is the bedrock underpinning the stability of the country”, Mr. Zhang said. “Safeguard-
ing national security serves the fundamental interest of all Chinese, Hong Kong com-
patriots included”. The protests in Hong Kong started in June last year after the local
government tried to enact an extradition law that would have allowed residents to be
transferred to the mainland to face an opaque and often harsh judicial system. China has
denounced the protests as acts of terrorism and accused western nations of fomenting
the unrest. On Thursday, The People’s Daily, the official mouthpiece of the Chinese
Communist Party, and Xinhua, the state-run news agency, ran commentaries calling for
the “tumor” of pro-independence sentiment in Hong Kong to be excised.
(The New York Times, 21 May 2020)
(i) We propose the following translation on which our translation commentary and the
textual and discourse analysis will be based:
‫ﺗﺴﻌﻰ اﻟﺼﯿﻦ ﻟﻔﺮض ﻗﻮاﻧﯿﻦ ﺟﺪﯾﺪة ﻟﻸﻣﻦ اﻟﻘﻮﻣﻲ ﻣﻦ ﺷﺄﻧﻬﺎ أن ﺗﻤﻨﺢ اﻟﺤﺰب اﻟﺸﯿﻮﻋﻲ اﻟﻤﺰﯾﺪ‬
‫اﻟﺤﺮﯾﺎت اﻟﺘﻲ ﺗﻤﯿﺰ اﻟﻤﺪﯾﻨﺔ اﻟﺘﺠﺎرﯾﺔ اﻟﻌﺎﻟﻤﯿﺔ‬
ُ ‫ض‬ ُ ‫ﺗﻘﻮ‬
‫ وﺑﻬﺬا ﻓﺈﻧﻬﺎ ﱢ‬،‫ﻣﻦ اﻟﻬﯿﻤﻨﺔ ﻋﻠﻰ ﻫﻮﻧﻎ ﻛﻮﻧﻎ‬
‫ وﻗﺪ أﺛﺎر ﻫﺬا اﻻﻗﺘﺮاح اﻟﺬي ﺗﻢ اﻷﻋﻼن ﻋﻨﻪ ﯾﻮم اﻟﺨﻤﯿﺲ اﻟﺨﻮف واﻟﻐﻀﺐ‬.‫ﻋﻦ ﺑﻘﯿﺔ اﻟﺒﻼد‬
‫ ﻛﻤﺎ‬.‫واﻻﺣﺘﺠﺎﺟﺎت ﺑﺸﺄن اﻟﺘﺄﺛﯿﺮ اﻟﻤﺘﺴﻠﻞ ﻟﻠﺤﻜﻮﻣﺔ اﻟﺼﯿﻨﯿﺔ اﻻﺳﺘﺒﺪادﯾﺔ ﻓﻲ اﻹﻗﻠﯿﻢ ﺷﺒﻪ اﻟﻤﺴﺘﻘﻞ‬
‫أﺷﻌﻞ ﻫﺬا اﻹﻗﺘﺮاح اﻟﻤﺨﺎوف ﻣﻦ أن ﺑﻜﯿﻦ ﺗﺤﺎول ﺗﻔﻜﯿﻚ اﻟﻬﻮﯾﺔ اﻟﺴﯿﺎﺳﯿﺔ واﻟﺜﻘﺎﻓﯿﺔ اﻟﻤﻤﯿﺰة اﻟﺘﻲ‬
‫ وﻗﺎل‬.1997 ‫ﺗﺘﻤﯿﺰ ﺑﻬﺎ ﻫﺬه اﻟﻤﺴﺘﻌﻤﺮة اﻟﺒﺮﯾﻄﺎﻧﯿﺔ اﻟﺴﺎﺑﻘﺔ ﻣﻨﺬ اﺳﺘﻌﺎدﺗﻬﺎ ﻣﻦ ﻗﺒﻞ اﻟﺼﯿﻦ ﻓﻲ ﻋﺎم‬
‫ﻗﺎﺋﻼ ”إن‬
ً ‫ وأﺿﺎف‬.“‫اﻟﺴﯿﺪ ﺗﺸﺎﻧﻎ ”إن اﻷﻣﻦ اﻟﻘﻮﻣﻲ ﻫﻮ اﻷﺳﺎس اﻟﺬي ﯾﻘﻮم ﻋﻠﯿﻪ اﺳﺘﻘﺮار اﻟﺒﻼد‬
‫ ﺑﻤﻦ ﻓﯿﻬﻢ ﻣﻮاﻃﻨﻲ‬،‫ﺣﻤﺎﯾﺔ اﻷﻣﻦ اﻟﻘﻮﻣﻲ ﯾﺨﺪم اﻟﻤﺼﻠﺤﺔ اﻷﺳﺎﺳﯿﺔ ﻟﺠﻤﯿﻊ اﻟﻤﻮاﻃﻨﯿﻦ اﻟﺼﯿﻨﯿﯿﻦ‬
‫وﯾﺬﻛﺮ أن اﻹﺣﺘﺠﺎﺟﺎت ﻗﺪ اﻧﺪﻟﻌﺖ ﻓﻲ ﻫﻮﻧﺞ ﻛﻮﻧﺞ ﻓﻲ ﯾﻮﻧﯿﻮ ﻣﻦ اﻟﻌﺎم اﻟﻤﺎﺿﻲ‬ ُ “.‫ﻫﻮﻧﺞ ﻛﻮﻧﺞ‬
‫ﺑﻌﺪ أن ﺣﺎوﻟﺖ اﻟﺤﻜﻮﻣﺔ اﻟﻤﺤﻠﯿﺔ ﺳﻦ ﻗﺎﻧﻮن ﺗﺴﻠﯿﻢ اﻟﻤﺠﺮﻣﯿﻦ اﻟﺬي ﯾﺴﻤﺢ ﺑﻨﻘﻞ ﻣﻮاﻃﻨﻲ اﻷﻗﻠﯿﻢ‬
‫أن اﻟﺼﯿﻦ ﻗﺪ ﻧﺪدت‬ ‫اﻟﺠﺪﯾﺮ ﺑﺎﻟﺬﻛﺮ ﱠ‬
ُ ‫ وﻣﻦ‬.‫ﻏﺎﻣﺾ وﻏﺎﻟﺒًﺎ ﻗﺎس‬
ٍ ٍ‫إﻟﻰ اﻟﺼﯿﻦ ﻟﻤﻮاﺟﻬﺔ ﻧﻈﺎمٍ ﻗﻀﺎﺋﻲ‬
‫ وﻧﺸﺮت‬.‫ﺑﺎﻻﺣﺘﺠﺎﺟﺎت ووﺻﻔﺘﻬﺎ ﺑﺄﻧﻬﺎ أﻋﻤﺎل إرﻫﺎﺑﯿﺔ واﺗﻬﻤﺖ اﻟﺪول اﻟﻐﺮﺑﯿﺔ ﺑﺈﺛﺎرة اﻻﺿﻄﺮاﺑﺎت‬
‫ ووﻛﺎﻟﺔ أﻧﺒﺎء ﺷﯿﻨﺨﻮا‬، ‫ اﻟﻨﺎﻃﻘﺔ ﺑﺎﺳﻢ اﻟﺤﺰب اﻟﺸﯿﻮﻋﻲ اﻟﺼﯿﻨﻲ‬،‫ﯾﻮم اﻟﺨﻤﯿﺲ ﺻﺤﯿﻔﺔ ﺑﯿﺒﻮﻟﺰ دﯾﻠﻲ‬
‫ )ﻋﻦ‬.‫ ﺗﻌﻠﯿﻘﺎت ﺗﺪﻋﻮ إﻟﻰ اﺳﺘﺌﺼﺎل ”ورم“ اﻟﻤﺸﺎﻋﺮ اﻟﻤﺆﯾﺪة ﻟﻼﺳﺘﻘﻼل ﻓﻲ ﻫﻮﻧﻎ ﻛﻮﻧﻎ‬،‫اﻟﺤﻜﻮﻣﯿﺔ‬
(2020 (‫ ﻣﺎﯾﻮ )أﯾﺎر‬21 ،‫ﺻﺤﯿﻔﺔ ﻧﯿﻮﯾﻮرك ﺗﺎﯾﻤﺰ اﻷﻣﺮﯾﻜﯿﺔ‬
(ii) Translation quality assessment based on the ST and the TT stylistic idiosyncrasies: We
can observe that the TT is marked by tight texture as a stylistic idiosyncrasy through
the dense clusters of many conjunctions like ‫ ﺑﻌﺪ‬،‫ ﻛﻤﺎ‬،‫و‬, which have occurred inter-
sententially and intra-sententially and at the beginning of each sentence. The grammatical
304 Appendix 2
unit “that would” is translated as ‫ﻣﻦ ﺷﺄﻧﻬﺎ أن‬, the first comma is preserved and is trans-
lated as ‫وﺑﻬﺬا ﻓﺈﻧﻬﺎ‬, and the gerund “threatening” is translated as a verb ‫ﺗﻘﻮض‬ ‫ ﱢ‬. The
second sentence “The proposal, announced . . . ” is translated with the use of a full-stop
followed by the conjunction ‫ وﻗﺪ‬followed by the verb ‫ أﺛﺎر‬+ the subject “the proposal” +
the deletion of the comma and replacing it with the relative pronoun ‫ اﻟﺬي‬+ changing the
past participle verb “announced” to a nominalized noun ‫ﺗﻢﱠ اﻹﻋﻼن ﻋﻨﻪ‬, the preposition
“over” is translated as ‫ﺑﺸﺄن‬. The metaphor “reignited” is translated as a metaphor ‫أﺷﻌﻞ‬
َ .
The metaphor in “creeping influence” is translated as a personification ‫اﻟﺘﺄﺛﯿﺮ اﻟﻤﺘﺴﻠﻞ‬.
This is personification because the act of infiltration ‫ اﻟﺘﺴﻠﻞ‬is a human feature done usu-
ally by humans but it is given to a non-human abstract noun, which is “influence”. The
ST metaphor “inflamed” is preserved as a metaphor ‫أﺷﻌﻞ‬ َ . The expression “the bedrock
underpinning” involves an ellipted relative pronoun “which” + auxiliary “is” and is
translated as ‫اﻷﺳﺎس اﻟﺬي ﯾﻘﻮم ﻋﻠﯿﻪ‬, where we have used a relative pronoun ‫ ﺗﺎذي‬+ a
verb ‫ﯾﻘﻮم‬. We have added the journalistic conjunction ‫ﻗﺎﺋﻼ‬ً ‫وأﺿﺎف‬, the past participle
“included” is translated as a prepositional phrase ‫ﺑﻤﻦ ﻓﯿﻬﻢ‬, and the addition of the jour-
‫ِ ﱠ‬
nalistic conjunction ‫ﺑﺎﻟﺬﻛﺮ أن‬ ‫اﻟﺠﺪﯾﺮ‬
ُ ‫ﻣﻦ‬. The word “tumor” is translated as a metaphor
‫ورم‬. The passive voice “to be excised” is translated as an active voice through the use
of the nominalized noun ‫اﺳﺘﺌﺼﺎل‬.
4 Provide translations for the following Arabic texts and discuss the stylistic differences
between the STs and the TTs.
.‫ﺑﻬﺠَﺘ ُﻪ‬
َ ‫ق‬ ُ ‫وﺗﺴﺮ‬
ُ ‫اﻟﻌﯿﺪ‬ ‫ُﺨﯿ ُﻢ ﻋﻠﻰ أﺟﻮاء‬
‫ﺟﺎﺋﺤﺔ ﻛﻮروﻧﺎ ﺗ ﱢ‬
Oil rises as fears of oversupply ebb.
.‫ﺗﺮﺗﻔﻊ ﻣﻊ اﻧﺤﺴﺎر ﻣﺨﺎوف ﺗُﺨﻤﺔ اﻟﻤﻌﺮوض‬ ُ ‫اﺳﻌﺎر اﻟﻨﻔﻂ‬

ُ
Coronavirus pandemic overshadows the Eid and snatches its festive joy.
(i) Both the Arabic and English STs are marked by stylistic idiosyncrasies. The Arabic ST
is marked by the rhetorical device of personification ‫ ﺑﻬﺠﺔ‬،‫ ﯾﺴﺮق‬،‫ُﺨﯿﻢ‬ ‫ﯾ ﱢ‬. However, its TT
counterpart is also marked by the rhetorical device of personification. The English ST is
marked by the rhetorical device of metaphor “fears ebb”. However, its TT counterpart
is also marked by the rhetorical device of metaphor ‫ اﻧﺤﺴﺎر ﻣﺨﺎوف‬and personification
‫ﺗُﺨﻤﺔ‬.
(ii) There is a subtle distinction between personification and metaphor. Personification
occurs when something like an abstract, inanimate, or non-human animate thing is
treated as a human being. It is thus said to be personified, as in “Justice is blind”, where
we have something abstract “justice” given a human quality, “the use, or loss, of sight”;
therefore, the expression personifies justice. For Katie Wales (2011:314), personification
is a kind of metaphor. Personification is often used in children’s books. Personification
makes the narration more emotional and alive (Abdul-Raof 2020:145). Metaphor, how-
ever, is a direct comparison of two different things without using the words “like” or
“as”. Thus, when we use a metaphor, our statement does not make sense literally. In
English, polysemous words such as “heavy” in “heavy heart” can also function as meta-
phor. The pragmatic purpose of metaphor is to appeal to the senses, to interest, to clarify,
to please, to delight, and to surprise (ibid:112).
Appendix 2 305
(iii) Based on the above personification details, the expressions ‫ ﺑﻬﺠﺔ‬،‫ ﯾﺴﺮق‬،‫ُﺨﯿﻢ‬‫ ﯾ ﱢ‬are related
to a [+ Human] entity. However, the ST has given these attributes to a [ – Human] entity
which is ‫ﺟﺎﺋﺤﺔ ﻛﻮروﻧﺎ‬. Thus, these expressions demonstrate personification. The same
applies to the TT in which the expression “snatch” is usually related to a [+ Human]
entity but it has been given to a [ – Human] entity – the coronavirus.
(iv) Based on the above metaphor details, the expression “fears ebb” and its translation
‫ اﻧﺤﺴﺎر اﻟﻤﺨﺎوف‬demonstrate the rhetorical device of metaphor. Thus, the translator has
preserved the ST metaphor as a metaphor in the TT.
(v) In terms of sentence structure, the Arabic ST and its TT are hypotactic (complex) sen-
tences. Each involves two subjects and two verbs. Hypotaxis is a linguistic device in
which the sentences, clauses, and phurases are subordinated and linked by either coordi-
nating conjunctions or subordinating conjunctions. Hypotaxis is also commonly known
as subordination in clauses. Hypotaxis refers to a kind of dependent element which
is explicitly linked to the main clause by a conjunction – for example, “The time will
come/when he will regret it”.
However, the English ST and its TT are paratactic (simple) sentences. Each involves one
subject and one verb. Parataxis is a literary technique in which the writer/speaker employs
short simple sentences without having coordinating conjunctions or subordinating conjunc-
tions. Thus, parataxis does not employ cohesive devices (conjunctive particles). The con-
nection between phrases or clauses must be inferred by the reader/listener. It is worthwhile
to note that although we have coordinating conjunctions like “and, but, or” used in linking
paratactic sentences, we can still call such sentences paratactic. Thus, we can claim that
parataxis includes simple sentences with or without coordinating conjunctions so long as
they are simple structure sentences (Abdul-Raof 2020:241). On hypotactic sentences, see
Abdul-Raof (2020:213).
(vi) We can also observe that both the ST and TT are marked by loose texture as a stylistic
idiosyncrasy of both texts. This is because the ST is a headline, which, stylistically, usu-
ally takes less conjunctions. There is one conjunction in the ST – “as” – while the TT
has no conjunction.
5 Provide a translation for the following texts and a commentary on the stylistic differ-
(10 ‫ﻣﺎءا )اﻟﻨﺤﻞ‬

ً ِ
‫اﻟﺴﻤﺎء‬ ‫أﻧﺰل ﻣﻦ‬
(i) The TTs are:
He it is Who sendeth down water from the sky (Pickthall 1930:no page).
It is He who sends down rain from the sky (Ali 1934:no page).
It is He who sends down water from the skies (Asad 1980:541).
It is He who sends down rain from the sky (Saheeh International 1997:354).
It is He who sends down water for you from the sky (Abdel Haleem 2005:166).
Allah sends down rain water from the sky for your benefit (Ahmad 2010:347).
(ii) Pickthall adopts the anachronism translation approach through the employment of
archaic language: “sendeth” and style “He it is Who”. Asad uses the plural “skies” for the
306 Appendix 2
ST singular ‫اﻟﺴﻤﺎء‬. Ahmad employs the subject noun “Allah” instead of the pronoun
“He” and also uses the rhetorical device of pleonasm (semantic redundancy) through
the expression “rain water” where “rain” semantically designates “water”; thus, “rain
water” means ‫ﻣﺎء اﻟﻤﻄﺮ‬. Pickthall, Ali, Asad, Saheeh International, and Abdel Haleem
have employed the style of the cleft sentence (It + is + subject + who + main verb +
object). This is a style which is a marked (unusual, irregular) word order used for the
perlocutionary force of affirmation (focus, saliency) through changing the unmarked
(usual, regular) word order of the sentence. The TT unmarked word order is “He sends
down rain from the sky”. The above TTs have adopted the transposition (shift) and natu-
ral translation approaches, which allow a change (shift) in SL word order.
(iii) The ST employs the stylistic mechanism of affirmation through the marked word order
where we have ‫ ﻣﻔﻌﻮل ﺑﻪ‬+ ‫ ﻓﻌﻞ‬+ ‫ اﻟﺬي‬+ ‫ ﻫﻮ‬instead of the unmarked order where the
main verb ‫أﻧﺰل‬
َ occurs first. The ST style of marked order is for the perlocutionary force
of affirmation. The co-text (linguistic environment) of the ST is God’s omnipotence
(Q16:3–16), where all the sentences list for affirmation God’s blessings upon His cre-
ation. The same style occurs in Q16:14 for the same pragmatic function. This stylistic
pattern has also occurred in Q6:97, 98 and 99.
(iv) It is worthwhile to note that the cleft sentence stylistic structure can also occur in a no-
main-verb nominal sentence such as (138 ‫ﻧﺤﻦ ﻟ ُﻪ ﻋﺎﺑﺪون اﻟﺒﻘﺮة‬ ُ ), where we encounter
the cleft sentence “It is Him we worship” (Ali 1934:no page; Mushaf Al-Madinah An-
Nabawiyah 1990:55; Abdel Haleem 2005:16). However, other translators have opted
for a different style: “We are worshippers of Him” (Saheeh International 1997:26), “We
are His worshippers” (Pickthall 1930:no page; Ahmad 2010:38), and “We but truly
worship Him” (Asad 1980:60). Another example of cleft sentence stylistic structure is
Q51:58 (58 ‫اﻟﺮزاق ذو اﻟﻘُﱠﻮ ِة اﻟﻤﺘﯿﻦ اﻟﺬارﯾﺎت‬
ُ ‫ﷲ ﻫ َﻮ‬
َ ‫نا‬
‫)إ ﱠ‬, whose translation is “It is Allah
who is the provider, the firm possessor of strength” (Saheeh International 1997:744;
Mushaf Al-Madinah An-Nabawiyah 1990:1620). Other translators have opted for an
extremely bizarre and archaic style “Lo! Allah! He it is that giveth livelihood, the Lord
of unbreakable might” (Pickthall 1930:no page).
6 Provide a translation for the sentences “He is as useless as a bikini in the Arctic” and
ُ ‫ﱠﻬﻢ ُﺧ‬
(4 ‫ﺸﺐٌ ُﻣﺴَﻨﱠﺪةٌ اﻟﻤﻨﺎﻓﻘﻮن‬ ُ ‫ )ﻛﺄﻧ‬and a commentary.
(i) Stylistically, the ST “He is as useless as a bikini in the Arctic” involves the rhetorical
device of simile through the simile particles “as . . . as”. The pragmatically accurate
intended meaning of the ST is “He is useless”, which demonstrates the domestication of
the ST. Also, the ST has used the expression “bikini”, which we recommend deleting in
the TT because it violates the TT cultural norms.
ٌ ‫ُﺐ ﻣُﺴَﻨ‬
(ii) Stylistically, the ST(4 ‫ﱠﺪة اﻟﻤﻨﺎﻓﻘﻮن‬ ٌ ‫ )ﻛﺄﻧﱠﻬُﻢ ﺧُﺸ‬involves the rhetorical device of simile
through the simile particle ‫ك‬. The pragmatically accurate intended meaning of the ST
is “They are useless”. This is because the literal translation “They are like propped-up
timbers” (Q63:4) is not TL reader-oriented; it smells of foreignness and foreignization
approach.
(iii) Based on the above details, we advise the translator to provide a culture-based transla-
tion based on one of the following translation approaches: communicative, dynamic
equivalence, natural, acceptable, instrumental, or faithful. These translation approaches
take into consideration the contextual intended meaning of the ST in order to provide
Appendix 2 307
a comprehensible TT to its audience with an acceptable natural TL style which also
observes the TL cultural norms. These translation approaches aim at complete natu-
ralness of the TT; to naturalize the TT, reduce its foreignness, and most importantly,
respect the TL values. The translation should also interpretively resemble the ST with-
out unnecessary processing effort on the part of the TL reader. Thus, we can propose the
context and TL culture-based translation: ‫ إﻧﻪ ﺷﺨﺺ ﻻ ﻓﺎﺋﺪة ﻣﻨﻪ‬for “He is as useful as a
bikini in the Arctic”. Thus, we have abandoned the ST rhetorical device of simile and
we have also abandoned the ST expression “bikini”. We also propose the context and
ٌ ‫ﻛﺄﻧﱠﻬُﻢ ُﺧُﺸﺐٌ ُﻣَﺴﻨ‬.
TL culture-based translation “They are useless” for ‫ﱠﺪة‬
(iv) Although we can claim that the ideal translation for ٌ‫ﺸﺐٌ ﻣُﺴَﻨﱠﺪة‬ُ‫ﺧ‬ُ ‫ ﻛﺄﻧﱠﻬُﻢ‬is “They are as
useful as a bikini in the Arctic” where we have converted ‫ُﺴﻨﺪة‬ ‫ ﺧُﺸُﺐ ﻣ ﱠ‬to “a bikini in the
Arctic”, such a translation is not compatible with the religiously sensitive status of the
Qur’anic ST.
7 Discuss the stylistic and semantic distinction between the interrogative particles ‫ ﻣﺎ‬and
‫ ﻣﻦ‬in the following ST:
(98 ‫ﺟﻬﻨﻢَ أﻧﺘُﻢ ﻟﻬﺎ واردون )اﻷﻧﺒﯿﺎء‬

ّ ‫ﺐ‬ ُ ‫ﺼ‬
َ ‫ﷲ َﺣ‬
ِ ‫ُون ا‬
ِ ‫ﺪون ﻣﻦ د‬ ُ ‫إﻧﱠﻜُﻢ وﻣﺎ‬
َ ‫ﺗﻌﺒ‬
You (disbelievers) and what you worship instead of God will be fuel for hell: that is
where you will go, Q21:98.
We can argue that although there is a semantic distinction between the interrogative par-
ticles ‫“ ﻣﺎ‬what” and ‫“ ﻣﻦ‬what”, the translation of Q21:98 is accurate where ‫ ﻣﺎ‬is employed.
However, Q21:98 ‫ ﻣﺎ‬designates the text producer’s performative intent that the reference is
made exclusively to the idols. Thus, the perlocutionary effect of ‫ ﻣﺎ‬is [ – Human] – the idols.
If we use ‫ ﻣﻦ‬instead, the perlocutionary effect is [+ Human]. To eliminate ambiguity and
misunderstanding of Q21:98 by the text receiver, ‫ ﻣﺎ‬is stylistically selected. Thus, the mean-
ing of Q21:98 is “‘only the disbelievers and their’ idols are the fuel of hell”. However, to use
‫ ﻣﻦ‬instead, the meaning of Q21:98 is “the disbelievers, their idols, as well as other humans
which you worship like some Prophets and angels are the fuel of hell”.
8 In Q6:1–2, we encounter the conjunction ‫ ﺛُﻢﱠ‬used three times. Discuss the meaning of
each time this conjunction occurs and provide an accurate translation for the ST based
on the different meanings of this conjunction.
.‫ﯾَﻌﺪِﻟُﻮن‬ ‫ﺑﺮﺑﻬِﻢ‬ َ ‫ُﻮر ﺛُﻢﱠ‬

‫اﻟﺬﯾﻦ ﻛَﻔَﺮوا ﱢ‬ َ ‫ُﻤﺎت واﻟﻨ‬ِ ‫ﻞ اﻟﻈُﻠ‬ َ ‫ﺟ َﻌ‬
َ ‫واﻷرض و‬
َ ِ
‫اﻟﺴﻤﻮاوات‬ ‫ﻖ‬
َ ‫ﺧَﻠ‬
َ ‫ﷲ اﻟﺬي‬
ِ ُ‫اﻟﺤﻤﺪ‬
(2–1 ‫ﻋﻨﺪه ُﺛﻢّ أﻧﺘﻢ ﺗَﻤﺘﺮون )اﻷﻧﻌﺎم‬
ُ ‫ﻰ‬ ً ‫ﻞ ُﻣَﺴ ّﻤ‬ ٌ ‫وأﺟ‬
َ ‫ﻼ‬ ً‫ﺟ‬
َ ‫ﻃﯿﻦ ُﺛﻢّ ﻗﻀﻰ أ‬ َ َ
ٍ ‫ﻫﻮ اﻟﺬي ﺧﻠﻘَﻜُﻢ ﻣﻦ‬
ness and the light. Then those who disbelieve equate (others) with their Lord. It is He
who created you from clay and then decreed a term and a specified time (known) to
Him; then (still) you are in dispute, Q6:1–2.
(i) We have been told in Chapter 3, Section 3.5, that the conjunction ّ‫ ُﺛﻢ‬is a temporal con-
junction and means “then, next”. However, the above ST has demonstrated that ّ‫ ُﺛﻢ‬can
also be an adversative conjunction meaning “however, but”, based on the meaning of
the above ST.
308 Appendix 2
(ii) The conjunction ‫ ُﺛﻢﱠ‬in the ST has occurred three times. The meaning of the first ‫ﺛُﻢﱠ‬
in the first sentence (Q6:1) is for contrast. Thus, it should be translated as an adversa-
tive conjunction meaning “however, but”. This is because the meaning signifies a con-
trast between the first and the second notion: God created you from . . . however, the
disbelievers do not believe . . .; in spite of these clear signs which demonstrate God’s
omnipotence in creation, they still do not believe in God. Thus, ‫ ﺛُﻢﱠ‬designates contrast
and is an inter-sentential adversative conjunction. However, the second ‫ ﺛُﻢﱠ‬in Q6:2 signi-
fies a temporal conjunction and means “then, and”. This is because it designates passage
of time from one phase to another “from the time of creation from clay to the time of
death”. The third time the conjunction ‫ ﺛُﻢﱠ‬is used designates the adversative meaning
and should be translated as “however, but” because it signifies contrast between the
two notions: the first notion of God’s omnipotence of creation and causing death to His
creation, and the second notion about people’s disbelief and dispute (skepticism) about
creation, death, and resurrection.
(iii) We can also observe that both the ST and TT are marked by tight texture as a stylistic
idiosyncrasy of both texts through the dense clusters of conjunctions “and, then” and the
conjunctions ‫ ﺛُ ﱠﻢ‬،‫و‬.
(iv) Based on the above textual and discourse analysis, we can propose the following accu-
rate translation All praise is (due) to Allah, who created the heavens and the earth and
made the darkness and the light. However, those who disbelieve equate (others) with
their Lord. It is He who created you from clay and then decreed a term and a specified
time (known) to Him. However, you are in dispute, (Q6:1–2).
9 Provide a translation for the following text and discuss the stylistic devices involved in
both the ST and the TT:
Please do not lecture me on morality. If you are a priest, I’m a monk.
(i) We propose the following translation ‫ﻛﻨﺖ‬ َ ‫ﻣﺤﺎﺿﺮة ﻓﻲ اﻷﺧﻼق ﻓﺈن‬ ً ‫ﻋﻠﻲ‬
‫أرﺟﻮ أن ﻻ ﺗﻠﻘﻲ ﱠ‬
ٌ
‫راﻫﺐ‬ ‫ﻗﺴﯿﺴﺎ ﻓﺄﻧﺎ‬
ً .
(ii) The ST is made up of two separate sentences: The first “Please do not lecture me on
morality” is a paratactic sentence which, syntactically, has one subject “you” implicitly
understood “you do not lecture me” and one main verb “lecture”. The second sentence is
hypotactic through the conditional particle “if ” and, therefore, it has two subjects “you,
I” and two verbs “are, am”.
(iii) It is worthwhile to distinguish between paratactic and hypotactic sentences:
(1) A paratactic sentence has one clause (a clause simplex). Clauses that can be com-
bined as equals, express different kinds of meaning, and are related to each other in
this way are in a paratactic relationship. The paratactic relation is that of coordina-
tion, i.e., we have coordinating conjunctions “and, or, but, so”.
(2) A hypotactic sentence has more than one clause (a clause complex). Clauses which
are in an unequal relationship to each other, have a subordination relationship (main
clause/subordinate clause), and in which the clause order can be reversed are in a
hypotactic relationship. The hypotactic relation is that of subordination, i.e., we
have subordinating conjunctions ‫ ﺑﺴﺒﺐ‬،‫ ﻣﻨﺬ‬،‫ ﻣﺎﻟﻢ‬،‫ ﺑﻌﺪ‬،‫ ﻗﺒﻞ‬،‫ ﺣﺘﻰ‬،‫ ﺑﯿﻨﻤﺎ‬،‫ ﻋﻨﺪﻣﺎ‬،‫إذا إن‬
‫ وﻟﻮ أن ﻋﻠﻰ اﻟﺮﻏﻢ ﻣﻦ‬،‫ ﻟﻜﻲ‬،‫ ﺣﯿﺚ‬،‫“ ﻷن‬if, when, while, until, before, after, unless,
since, because, where, whereas, so that, in order to, although”.
Appendix 2 309
(iv) Stylistically, the second sentence involves the rhetorical device of sarcasm ‫اﻟﺴُﺨﺮﯾﺔ‬
whose pragmatically based and context-based meaning is “I am more knowledgeable
than you in terms of morality”.
(v) The ST is based on Christian theology where the monk has a higher rank than a priest.
However, this fact is not known to a Muslim TL reader. Thus, the TT is literally trans-
lated and needs to be TL-oriented. To re-produce the pragmatic impact of the ST in the
TT and to convey the ST intended meaning, we can translate the second ST segment
as ‫إﻣﺎم‬ ‫ُﻨﺖ ﻣ ﱢ‬
ُ ‫ُﺆذﻧًﺎ ﻓﺄﻧﺎ‬ َ ‫ﻓﺈن ﻛ‬, whose back-translation is “If you are the person who calls for
prayer, I am the Imam of the mosque”.
However, we can provide a TT based on communicative, dynamic equivalence, natural,

acceptable, instrumental, or faithful translation approaches. These translation approaches
take into consideration the contextual intended meaning of the ST in order to provide a
comprehensible TT to its audience with an acceptable natural TL style. These translation
approaches aim at complete naturalness of the TT:
.(‫ُﺳﺘﺎذ‬
ُ ‫ﻓﺄﻧﺎ أ‬ ً‫)ﻓﺈن ﻛُﻨﺖَ ﻃﺎﻟﺒﺎ‬
(‫ُﺳﺘﺎذ‬
ُ ‫ﻓﺄﻧﺎ أ‬ ً
‫ﻃﺎﻟﺒﺎ‬ ‫ُﻨﺖ‬
َ ‫ﻣﺤﺎﺿﺮة ﻓﻲ اﻷﺧﻼق ﻓﺈن ﻛ‬
ً ‫)أرﺟﻮ أن ﻻ ﺗﻠﻘﻲ ﱠ‬
‫ﻋﻠﻲ‬
(vi) The full-stop after the first sentence and the comma before the main clause of the second
sentence are translated as a temporal conjunction ‫ف‬.
10 Provide a translation for the following legal text and discuss the stylistic devices
involved in both the ST and the TT:
The Parties to this Treaty reaffirm their faith in the purposes and principles of the Char-
ter of the United Nations and their desire to live in peace with all peoples and all govern-
ments. They are determined to safeguard the freedom, common heritage and civilization
of their peoples, founded on the principles of democracy, individual liberty and the rule
of law. They seek to promote stability and well-being in the North Atlantic area. They
are resolved to unite their efforts for collective defence and for the preservation of peace
and security. They therefore agree to this North Atlantic Treaty.
(www.nato.int/cps/en/natolive/official_texts_17120.htm,
accessed on 16 June 2020)
ُ
‫أﻃﺮاف ﻫﺬه اﻟﻤﻌﺎﻫﺪة ﻣﻦ ﺟﺪﯾﺪ إﯾﻤﺎﻧﻬﺎ ﺑﻤﻘﺎﺻﺪ وﻣﺒﺎدئ ﻣﯿﺜﺎق اﻷﻣﻢ اﻟﻤﺘﺤﺪة ورﻏﺒﺘﻬﻢ ﻓﻲ‬ ُ
‫ﺗﺆﻛﺪ‬
‫اﻟﻌﯿﺶ ﺑﺴﻼم ﻣﻊ ﺟﻤﯿﻊ اﻟﺸﻌﻮب وﺟﻤﯿﻊ اﻟﺤﻜﻮﻣﺎت وإﻧﻬﻢ ﻣُﺼﻤﻤﻮن )ﻋﺎزﻣﻮن( ﻋﻠﻰ ﺣﻤﺎﯾﺔ اﻟﺤﺮﯾﺔ‬
‫واﻟﺘﺮاث اﻟﻤﺸﺘﺮك واﻟﺤﻀﺎرة ﻟﺸﻌﻮﺑﻬﻢ اﻟﺘﻲ ﺗﺴﺘﻨﺪ )اﻟﻤﺴﺘﻨﺪة( ﻋﻠﻰ أﺳﺎس ﻣﺒﺎدئ اﻟﺪﯾﻤﻘﺮاﻃﯿﺔ‬
‫واﻟﺤﺮﯾﺔ اﻟﻔﺮدﯾﺔ وﺳﯿﺎدة اﻟﻘﺎﻧﻮن وأﻧﻬﻢ ﯾﺴﻌﻮن إﻟﻰ ﺗﻌﺰﯾﺰ اﻹﺳﺘﻘﺮار واﻟﺮﻓﺎه ﻓﻲ ﻣﻨﻄﻘﺔ ﺷﻤﺎل‬
‫اﻷﻃﻠﺴﻲ وﻗﺪ ﻋﻘﺪوا اﻟﻌﺰم )وأﻧﻬﻢ ﻋﺎزﻣﻮن( ﻋﻠﻰ ﺗﻮﺣﯿﺪ ﺟﻬﻮدﻫﻢ ﻣﻦ أﺟﻞ اﻟﺪﻓﺎع اﻟﺠﻤﺎﻋﻲ واﻟﺤﻔﺎظ‬
.‫ ﻟﺬﻟﻚ )وﻟﻬﺬا( ﻓﺈﻧﻬﻢ ﯾﻮاﻓﻘﻮن ﻋﻠﻰ ﻣﻌﺎﻫﺪة ﺷﻤﺎل اﻷﻃﻠﺴﻲ ﻫﺬه‬.‫ﻋﻠﻰ اﻟﺴﻠﻢ واﻷﻣﻦ‬
(ii) Below is the translation assessment:
(a) We have the main verb (reaffirm) which has two objects: (i) their faith in the pur-
poses and principles of the Charter of the United Nations, and (ii) their desire to live
in peace with all peoples and all governments.
310 Appendix 2
(b) We translate the verb “reaffirm” as ‫ﯾُﺆﻛﺪ ﻣﻦ ﺟﺪﯾﺪ‬. The prefix “re-” is translated as
‫ﻣﻦ ﺟﺪﯾﺪ‬.
(c) We put at the beginning of the TT the verb ‫ﯾﺆﻛﺪ‬
ُ followed by the subject “the Parties
to this Treaty” followed by ‫ ﻣﻦ ﺟﺪﯾﺪ‬+ first object + second object.
(d) We translate the modifier “all” ‫ ﺟﻤﯿﻊ‬twice as it occurs in the ST ‫ﺟﻤﯿﻊ اﻟﺸﻌﻮب و‬
‫ﺟﻤﯿﻊ اﻟﺤﻜﻮﻣﺎت‬.
(e) We translate the verb “live” to a nominalized noun ‫اﻟﻌﯿﺶ‬.
(f) We translate the full-stop to the additive conjunction ‫و‬.
(g) We translated the past participle “are determined” to an active participle
‫ﻋﺎزﻣﻮن‬/‫ﻣُﺼﻤﻤﻮن‬, which collocates with the preposition ‫ﻋﻠﻰ‬.
(h) We translate the verb “safeguard” to a nominalized noun ‫ﺣﻤﺎﯾﺔ‬.
(i) We translated the past participle “founded” to a relative pronoun and a verb ‫اﻟﺘﻲ‬
‫اﻟﻤﺴﺘﻨﺪة‬/‫ﺗﺴﺘﻨﺪ ﻋﻠﻰ‬, which collocates with the preposition ‫ﻋﻠﻰ‬.
(j) We translate the full-stop to the additive conjunction ‫و‬.
(k) We translate the noun phrase “rule of law” as a noun phrase ‫ﺳﯿﺎدة اﻟﻘﺎﻧﻮن‬.
(l) We translate the verb “promote” to a nominalized noun ‫ﺗﻌﺰﯾﺰ‬.
(m) We translated the past participle “are resolved” to an active participle ‫ ﻋﺎزﻣﻮن‬or a
verb + a nominalized noun ‫وﻗﺪ ﻋﻘﺪوا اﻟﻌﺰم‬, which both collocate with the preposi-
tion ‫ﻋﻠﻰ‬.
(n) We translate the verb “unite” to a nominalized noun ‫ﺗﻮﺣﯿﺪ‬.
(o) The causal conjunction “therefore” ‫وﻟﻬﺬا‬/‫ ﻟﺬﻟﻚ‬is placed at the beginning of the Ara-
bic sentence.
(iii) In terms of a statistical stylistic analysis, we provide the following analysis: The ST
involves the rhetorical device of epizeuxis through the repetition of expressions like
“treaty, peace, security, North Atlantic, peoples”. Epizeuxis in the TT is represented by
‫ ﺷﻤﺎل اﻷﻃﻠﺴﻲ‬،‫ ﺷﻌﻮب‬،‫ ﻣﺒﺎديء‬،‫ ﺳﻼم‬،‫ﻣُﻌﺎﻫﺪة‬. In the ST, there are four verbs “reaffirm,
seek, promote, agree”, three past participle verbs “determined, founded, resolved”, four
infinitives “to live, to safeguard, to promote, to unite”, 29 nouns “parties, treaty, faith,
purposes, principles, charter, nations, desire, peace, peoples, governments, freedom,
heritage, civilization, peoples, principles, democracy, liberty, rule, law, stability, well-
being, area, efforts, defence, preservation, peace, security, treaty”, nine noun phrases
“this treaty, their faith, their desire, the freedom, common heritage and civilization, indi-
vidual liberty, the rule of law, stability and well-being, their efforts”, 13 prepositional
phrases “in the purposes and principles, of the Charter, of the United Nations, in peace,
with all peoples and all governments of their peoples, on the principles, of democracy, in
the North Atlantic area, for collective defence, for the preservation, of peace and security,
to this North Atlantic Treaty”, and three adjectives “common, individual, collective”.
In the TT, there are five verbs 12 ,‫ ﯾﻮاﻓﻘﻮن‬،‫ ﻋﻘﺪوا‬،‫ ﯾﺴﻌﻮن‬،‫ ﺗﺴﺘﻨﺪ‬،‫ ﺗﺆﻛﺪ‬nouns – ‫أﻃﺮاف – ﻫﺬه‬
‫اﻟﻤﻌﺎﻫﺪة اﺳﻢ ﻣﻔﻌﻮل – إﯾﻤﺎﻧﻬﺎ – ﻣﻘﺎﺻﺪ اﺳﻢ ﻣﻔﻌﻮل – ﻣﺒﺎدئ – ﻣﯿﺜﺎق – اﻷﻣﻢ – رﻏﺒﺘﻬﻢ – اﻟﻌﯿﺶ – ﺑﺴﻼم‬
‫– ﺟﻤﯿﻊ – اﻟﺸﻌﻮب – ﺟﻤﯿﻊ – اﻟﺤﻜﻮﻣﺎت – ﻣﺼﻤﻤﻮن اﺳﻢ ﻓﺎﻋﻞ – ﻋﺎزﻣﻮن اﺳﻢ ﻓﺎﻋﻞ – ﺣﻤﺎﯾﺔ – اﻟﺤﺮﯾﺔ‬
‫– ﺳﯿﺎدة – اﻟﻘﺎﻧﻮن – ﺗﻌﺰﯾﺰ – اﻻﺳﺘﻘﺮار – اﻟﺮﻓﺎه – ﻣﻨﻄﻘﺔ – ﺷﻤﺎل – اﻷﻃﻠﺴﻲ – اﻟﻌﺰم – ﻋﺎزﻣﻮن اﺳﻢ‬
– ‫ﻓﺎﻋﻞ – ﺗﻮﺣﯿﺪ – ﺟﻬﻮدﻫﻢ – أﺟﻞ – اﻟﺪﻓﺎع – اﻟﺤﻔﺎظ – اﻟﺴﻠﻢ – اﻷﻣﻦ – ذﻟﻚ – ﻫﺬا – ﻣُﻌﺎﻫﺪة اﺳﻢ ﻣﻔﻌﻮل‬
‫ﺷﻤﺎل – اﻷﻃﻠﺴﻲ‬., and four adjectives ‫ﺟﺪﯾﺪ – اﻟﻤﺘﺤﺪة – اﻟﻔﺮدﯾﺔ – اﻟﺠﻤﺎﻋﻲ‬.
Appendix 2 311
(iv) The ST is asyndetic inter-sententially (no conjunctions among the sentences). However,
the TT is polysyndetic inter-sententially through the additive conjunction ‫و‬. In the first
sentence, the ST is polysyndetic intra-sententially (within the same hypotactic sentence)
through the conjunctions like “and ‘and their desire to live . . . ’”. The causal conjunc-
tion “therefore” in the final ST sentence does not create polysyndeton because the sen-
tence in paratactic. However, the co-text “the linguistic environment” of polysyndeton
is hypotaxis when we have two subjects and two main verbs. The same applies to the
last sentence of the TT, which has the causal conjunction ‫ ﻟﻬﺬا‬،‫ﻟﺬﻟﻚ‬. The whole TT is
polysyndetic through the employment of the additive conjunction ‫و‬.
11 Provide a translation for the following legal text and discuss the stylistic design involved
in both the ST and the TT:
Article 1
The Parties undertake, as set forth in the Charter of the United Nations, to settle any
international dispute in which they may be involved by peaceful means in such a man-
ner that international peace and security and justice are not endangered, and to refrain
in their international relations from the threat or use of force in any manner inconsistent
with the purposes of the United Nations.
(www.nato.int/cps/en/natolive/official_texts_17120.htm accessed on 16/6/2020)
‫اﻟﻤﺎدة اﻷوﻟﻰ‬
ُ
‫ ﺑﺘﺴﻮﯾﺔ أي ﻧﺰاع دوﻟﻲ ﻗﺪ‬،‫اﻷﻃﺮاف ﻋﻠﻰ اﻟﻨﺤﻮ اﻟﻤﻨﺼﻮص ﻋﻠﯿﻪ ﻓﻲ ﻣﯿﺜﺎق اﻷﻣﻢ اﻟﻤﺘﺤﺪة‬ ُ
‫ﺗﺘﻌﻬﺪ‬
‫ ﺑﺎﻟﻮﺳﺎﺋﻞ اﻟﺴﻠﻤﯿﺔ ﺑﺤﯿﺚ )ﺑﻄﺮﯾﻘﺔ( ﻻ ﯾﺘﻌﺮض ﻓﯿﻬﺎ اﻟﺴﻼم اﻟﺪوﻟﻲ واﻷﻣﻦ واﻟﻌﺪاﻟﺔ‬،‫ﺗﻜﻮن ﻃﺮﻓﺎ ﻓﯿﻪ‬
(‫ﻟﻠﺨﻄﺮ وأن ﺗﻤﺘﻨﻊ ﻓﻲ ﻋﻼﻗﺎﺗﻬﺎ اﻟﺪوﻟﯿﺔ ﻋﻦ اﻟﺘﻬﺪﯾﺪ أو اﺳﺘﺨﺪام اﻟﻘﻮة ﺑﺄﯾﺔ ﻃﺮﯾﻘﺔ )ﺑﺄي ﺷﻜﻞ‬
.‫ﺗﺘﻌﺎرض ﻣﻊ ﻣﻘﺎﺻﺪ اﻷﻣﻢ اﻟﻤﺘﺤﺪة‬
(ii) Below is the translation assessment:
(a) The ST numerical (1) is changed to adjective numerical in the TT ‫اﻷوﻟﻰ‬. The
ST is a one-hypotactic-sentence paragraph of 66 words where we have the verb
“undertake”, which is followed by a parenthetical clause “, as set forth . . . United
Nations,” ‫اﻟﺠﻤﻠﺔ اﻹﻋﺘﺮاﺿﯿﺔ‬. The TT also employs the parenthetical clause with a
comma at the beginning and a comma at the end ، ‫ﺑﺘﺴﻮﯾﺔ أي ﻧﺰاع دوﻟﻲ ﻗﺪ ﺗﻜﻮن‬
‫ﻃﺮﻓﺎ ﻓﯿﻪ‬،. The verb “undertake” has taken two infinitive verb sentences: “to settle
any . . . ” and “to refrain . . . ”. The whole text is polysyndetic through the coordi-
nating conjunction “and”, which links the two infinitive verb sentences.
(b) The first infinitive verb “to settle” is translated as a nominalized noun ‫ ﺗﺴﻮﯾﺔ‬and
the second infinitive verb “to refrain” is also translated as an infinitive, but whose
structure is ‫ ﻓﻌﻞ أن ﺗﻤﺘﻨﻊ‬+ ‫أن‬. The verb “refrain” collocates with the preposition
“from”, while the verb ‫ ﯾﻤﺘﻨﻊ‬collocates with the preposition ‫ﻋﻦ‬. The past participle
“involved” is translated as a noun ‫ﻃﺮﻓﺎً ﻓﯿﻪ‬.
(c) The noun phrase “international dispute” is translated as a noun phrase ‫ﻧﺰاع دوﻟﻲ‬,
the indefinite noun phrase “peaceful means” is translated as a definite noun phrase
312 Appendix 2
‫اﻟﻮﺳﺎﺋﻞ اﻟﺴﻠﻤﯿﺔ‬, and the noun phrase “international relations” is translated as a noun
phrase ‫اﻟﻌﻼﻗﺎت اﻟﺪوﻟﯿﺔ‬. The noun phrase “the purposes of the United Nations” is
translated as a noun phrase ‫ﻣﻘﺎﺻﺪ اﻷﻣﻢ اﻟﻤﺘﺤﺪة‬. However, the ST noun phrase
involves an embedded (inserted) prepositional phrase “of the United Nations”; this
is not compatible with Arabic style which favours dropping the preposition of and
produces a style with a construct noun phrase ‫ﻣﻀﺎف وﻣﻀﺎف اﻟﯿﻪ‬. Thus, we get
‫ﻣﻘﺎﺻﺪ اﻷﻣﻢ اﻟﻤﺘﺤﺪة‬.
(d) The expression “in such a manner” is translated as ‫ﺑﻄﺮﯾﻘﺔ‬/‫ﺑﺤﯿﺚ‬.
(e) The passive voice “are not endangered” is translated as an active voice ‫ﻻ ﺗﺘﻌﺮض‬
‫ﻟﻠﺨﻄﺮ‬. However, I have used the negation particle ‫ ﻻ‬+ the verb ‫ ﯾﺘﻌﺮض‬+ the sub-
ject ‫ ﻟﻠﺨﻄﺮ‬+ ‫اﻟﺴﻼم اﻟﺪوﻟﻲ واﻷﻣﻦ واﻟﻌﺪاﻟﺔ‬.
(f) The adjective “inconsistent” is translated as a verb ‫ﺗﺘﻌﺎرض‬. The adjective “incon-
sistent” collocates with the preposition “with” while the verb ‫ ﺗﺘﻌﺎرض‬collocates
with the preposition ‫ﻣﻊ‬.
12 Provide a translation for the following journalistic text and discuss the stylistic design
involved in both the ST and the TT:
The Department of Homeland Security deployed helicopters, airplanes and drones over
15 cities where demonstrators gathered to protest the death of George Floyd, logging
at least 270 hours of surveillance, far more than previously revealed, according to Cus-
toms and Border Protection data. The footage was then fed into a digital network man-
aged by the Homeland Security Department, called “Big Pipe”, which can be accessed
by other federal agencies and local police departments for use in future investigations,
according to senior officials with Air and Marine Operations.
(The New York Times, 19 June 2020)
‫ﻓﺈن وزارة اﻷﻣﻦ اﻟﺪاﺧﻠﻲ ﻧﺸﺮت ﻣﺮوﺣﯿﺎت وﻃﺎﺋﺮات‬ ‫وﻓﻘﺎً ﻟﺒﯿﺎﻧﺎت وﻛﺎﻟﺔ اﻟﺠﻤﺎرك وﺣﻤﺎﯾﺔ اﻟﺤﺪود ﱠ‬
‫ﺗﺠﻤَﻊ اﻟﻤﺘﻈﺎﻫﺮون ﻟﻺﺣﺘﺠﺎج ﻋﻠﻰ وﻓﺎة ﺟﻮرج‬ ‫ ﻣﺪﯾﻨﺔ ﺣﯿﺚ ﱠ‬15 ‫ﻣُﺴﯿﱠﺮة )ﻣُﺴﯿﱠﺮات( ﻓﻲ ﺳﻤﺎء أﻛﺜﺮ ﻣﻦ‬
‫ ﺳﺎﻋﺔ ﻣﻦ اﻟﻤﺮاﻗﺒﺔ وﻫﻮ ﻋﺪد‬270 ‫أﺻﻮل أﻓﺮﯾﻘﯿﺔ ﺣﯿﺚ ﺗﻢ ﺗﺴﺠﯿﻞ ﻣﺎ ﻻ ﯾﻘﻞ ﻋﻦ‬
ٍ ‫ﻓﻠﻮﯾﺪ اﻷﻣﺮﯾﻜﻲ ﻣﻦ‬
ً .‫ﺳﺎﺑﻘﺎ‬
‫ووﻓﻘﺎ ﻟﻜﺒﺎر اﻟﻤﺴﺆوﻟﯿﻦ ﻓﻲ اﻟﻌﻤﻠﯿﺎت اﻟﺠﻮﯾﺔ واﻟﺒﺤﺮﯾﺔ ﯾﺘﻢ‬ ً ‫أﻛﺒﺮ ﺑﻜﺜﯿﺮ ﻣﻤﺎ ﺗﻢ اﻟﻜﺸﻒ ﻋﻨﻪ‬
،“‫ ﺗُﺴﻤﱠﻰ ”اﻷﻧﺒﻮب اﻟﻜﺒﯿﺮ‬،‫ﺑﻌﺪ ذﻟﻚ إدﺧﺎل اﻟﻠﻘﻄﺎت ﻓﻲ ﺷﺒﻜﺔ رﻗﻤﯿﺔ ﺗﺪﯾﺮﻫﺎ وزارة اﻷﻣﻦ اﻟﺪاﺧﻠﻲ‬
‫اﻟﺘﻲ ُﯾﻤﻜﻦ اﻟﻮﺻﻮل إﻟﯿﻬﺎ ﻣﻦ ﻗﺒﻞ اﻟﻮﻛﺎﻻت اﻟﻔﯿﺪراﻟﯿﺔ اﻷﺧﺮى وإدارات اﻟﺸﺮﻃﺔ اﻟﻤﺤﻠﯿﺔ وذﻟﻚ‬
‫ )ﻋﻦ ﺻﺤﯿﻔﺔ ذي ﻧﯿﻮﯾﻮرك ﺗﺎﯾﻤﺰ‬.‫ﻻﺳﺘﺨﺪاﻣﻬﺎ )ﻣﻦ أﺟﻞ اﺳﺘﺨﺪاﻣﻬﺎ( ﻓﻲ اﻟﺘﺤﻘﯿﻘﺎت اﻟﻤﺴﺘﻘﺒﻠﯿﺔ‬
(2020 (‫ ﯾﻮﻧﯿﻮ )ﺣﺰﯾﺮان‬19 ‫اﻷﻣﺮﯾﻜﯿﺔ اﻟﺼﺎدرة ﻓﻲ‬
(ii) Modification (shift) in word order: The ST and the TT have distinct stylistic designs. The
first and second sentences of the ST end with “according to Customs and Border Protec-
tion data” and “according to senior officials with Air and Marine Operations”, respec-
tively. However, the TT starts with these two expressions, which refer to the source of
the report. Thus, stylistically, Arabic favours starting the sentence with the source of the
report. This is based on natural and transposition (shift) translation approaches which
allow the translator to make adjustments like shifting word order.
Appendix 2 313
(iii) The TT involves ‫أﺻﻮل أﻓﺮﯾﻘﯿﺔ‬
ٍ ‫ اﻷﻣﺮﯾﻜﻲ ﻣﻦ‬as additional details not explicitly mentioned
in the ST; it is an explication and expansion of the ST expression “George Floyd”. This
is based on the exegetical translation approach.
(iv) Through mimicking the operational method of the SL jargon “helicopter”, the translator
has analyzed the SL jargon mechanism of taking-off. The TT jargon ‫ﻣﺮوﺣﯿﺔ‬/‫ﻣﺮوﺣﯿﺎت‬
is employed since the translator is informed by its componential semantic features that
the “helicopter” “uses rotating or spinning wings called blades to fly”. Through this
approach, we have the above TL jargon based on how this equipment works in terms of
taking-off and landing. For more details on jargon translation, see Chapter 7.
(v) The use of nominalization “logging” is translated as ‫ ;ﺣﯿﺚ ﺗﻢ ﺗﺴﺠﯿﻞ‬the TL nominalization
pattern ‫ ﺗﺴﺠﯿﻞ‬+ ‫ﺗﻢ‬, while the comma followed by “far more” is translated as ‫وﻫﻮ ﻋﺪد أﻛﺒﺮ‬
‫ﺑﻜﺜﯿﺮ‬, getting rid of the comma in the TT and replacing it with the additive conjunction ‫و‬.
It is worthwhile to note that in the ST, we have an ellipted (relative pronoun + auxiliary)
“which is” after the comma. The same applies to “managed” where the underlying mean-
ing involves “which is managed” and “called” which is originally “which is”.
(vi) The passive voice “is fed” is translated as a nominalization expression ‫ ادﺧﺎل‬+ ‫ﺗﻢ‬. The
passive voice “can be accessed” is translated as ‫ﯾُﻤﻜﻦ اﻟﻮﺻﻮل إﻟﯿﻬﺎ‬. However, the passive
“called” has remained as passive in Arabic ‫ﺗُﺴﻤﱠﻰ‬.
(vii) The prepositions “over”, “for”, and “with” are translated as ‫ وذﻟﻚ‬,‫ ﻓﻲ ﺳﻤﺎء‬and ‫ﻓﻲ‬
respectively.
13 Provide a translation and a commentary for the following text explaining the stylistic
idiosyncrasies involved in both the ST and the TT:
When it is hot cold water is the solution.
(i) It is worthwhile to note that stylistic idiosyncrasies are language-specific. For instance,
what is an oxymoron in English may not be so when translated to Arabic. The ST
involves the rhetorical device of oxymoron (two antonyms placed next to each other):
the antonyms (hot + cold). However, this stylistic feature is lost in Arabic and has shifted
to the rhetorical device of antithesis (two antonyms placed far away from each other):
ُ
‫اﻟﺒﺎرد‬ ُ ‫ﻓﺎﻟﺤﻞ ﻫﻮ‬
‫اﻟﻤﺎء‬ ‫ﱡ‬ ً
‫ﺣﺎرا‬ ُ ‫ﻋﻨﺪﻣﺎ ﯾﻜﻮن‬
‫اﻟﺠﻮ‬
where we have the rhetorical device of antithesis represented by the antonyms ‫ﺑﺎرد‬/‫ﺣﺎر‬.
(ii) The ST ends with the noun “solution” which has been moved to the middle of the TT
and is given the temporal conjunction ‫ ف‬affixed to it ‫ﻓﺎﻟﺤﻞ‬
‫ ﱡ‬. Also, the TT has added the
detached pronoun ‫ ﻫﻮ‬as a stylistic requirement by Arabic. However, we can propose a
different style:
‫اﻟﺤﻞ‬
‫ﻓﺎﻟﻤﺎء اﻟﺒﺎردُ ﻫﻮ ﱡ‬
ُ ً
‫ﺣﺎرا‬ ُ ‫ﻋﻨﺪﻣﺎ ﯾﻜﻮن‬
‫اﻟﺠﻮ‬
where the ST oxymoron is still lost in the TT and we still have the rhetorical device of
antithesis through the antonyms ‫ﺑﺎرد‬/‫ﺣﺎر‬.
14 Provide a translation for the following legal text and a translation commentary on the
translation process and the stylistic idiosyncrasies of the ST and the TT.
314 Appendix 2
The Parties will contribute toward the further development of peaceful and friendly
international relations by strengthening their free institutions, by bringing about a bet-
ter understanding of the principles upon which these institutions are founded, and by
promoting conditions of stability and well-being. They will seek to eliminate conflict
in their international economic policies and will encourage economic collaboration
between any or all of them.
(www.nato.int/cps/en/natolive/official_texts_17120.htm, accessed on 16 June 2020)
ُ
‫اﻷﻃﺮف ﻓﻲ زﯾﺎدة ﺗﻄﻮﯾﺮ اﻟﻌﻼﻗﺎت اﻟﺪوﻟﯿﺔ اﻟﺴﻠﻤﯿﺔ واﻟﻮدﯾﺔ ﻣﻦ ﺧﻼل ﺗﻌﺰﯾﺰ ﻣﺆﺳﺴﺎﺗﻬﻤﺎ‬ ُ ُ‫ﺳﺘ‬
‫ﺴﺎﻫﻢ‬
‫اﻟﺤﺮة وﺗﺤﻘﯿﻖ ﻓﻬﻢ أﻓﻀﻞ ﻟﻠﻤﺒﺎدئ اﻟﺘﻲ ﺗﺄﺳﺴﺖ ﻋﻠﯿﻬﺎ ﻫﺬه اﻟﻤﺆﺳﺴﺎت وﺗﻌﺰﯾﺰ ﻇﺮوف اﻹﺳﺘﻘﺮار‬
‫ وﺳﻮف ﯾﺴﻌﻮن )ﻛﻤﺎ ﺳﯿﺴﻌﻮن( إﻟﻰ اﻟﻘﻀﺎء ﻋﻠﻰ اﻟﺨﻼﻓﺎت ﻓﻲ ﺳﯿﺎﺳﺎﺗﻬﻢ اﻹﻗﺘﺼﺎدﯾﺔ‬.‫واﻟﺮﻓﺎﻫﯿﺔ‬
.‫ي ﻣﻨﻬﻢ أو ﺟﻤﯿﻌﻬﻢ‬ٍ ‫اﻟﺪوﻟﯿﺔ وﺳﯿﺸﺠﻌﻮن اﻟﺘﻌﺎون اﻹﻗﺘﺼﺎدي ﺑﯿﻦ أ‬
(ii) The ST is made up of two sentences. Below is a translation commentary on the first
sentence:
(a) The preposition “toward” is translated as ‫ﻓﻲ‬. We have the noun phrase “the further
development”, where the adjective “further” – meaning “additional” – is translated
as a nominalized noun ‫زﯾﺎدة‬. The preposition “by” occurs three times: The first
preposition “by” is translated as ‫ﻣﻦ ﺧﻼل‬, the second and third prepositions “by”
are translated as an additive conjunction ‫و‬.
(b) There is a long noun phrase “peaceful and friendly international relations” which is
translated as a noun phrase ‫اﻟﻌﻼﻗﺎت اﻟﺪوﻟﯿﺔ اﻟﺴﻠﻤﯿﺔ واﻟﻮدﯾﺔ‬, where we have used the
additive conjunction ‫ و‬between the last two adjectives “friendly international” of
the long noun phrase. There are three other noun phrases: “their free institutions”,
“a better understanding of the principles”, and “conditions of stability and well-
being”. These are translated as noun phrases: ‫ ﻓﻬﻢ أﻓﻀﻞ ﻟﻠﻤﺒﺎدئ‬,‫ﻣُﺆﺳﺴﺎﺗﻬﻤﺎ اﻟﺤُﺮة‬,
and ‫ﻇﺮوف اﻹﺳﺘﻘﺮار واﻟﺮﻓﺎﻫﯿﺔ‬, respectively.
(c) The commas in the first sentence are taken out in the TT. We have three gerunds
(nominalized nouns). These are “strengthening, bringing, promoting”, which are
translated as nominalized nouns ‫ ﺗﻌﺰﯾﺰ‬،‫ ﺗﺤﻘﯿﻖ‬،‫ﺗﻌﺰﯾﺰ‬, respectively.
(d) The passive voice clause “upon which these institutions are founded” is translated
as an active voice clause ‫اﻟﺘﻲ ﺗﺄﺳﺴﺖ ﻋﻠﯿﻬﺎ ﻫﺬه اﻟﻤﺆﺳﺴﺎت‬.
(iii) Below is a translation commentary on the second sentence:
(a) The full-stop after the first sentence is maintained but an additive conjunction ‫و‬
or ‫ ﻛﻤﺎ‬is used. We have two main verbs “seek, encourage” and we have an infini-
tive verb “to eliminate”, which is translated as a nominalized noun + a preposition
‫اﻟﻘﻀﺎء ﻋﻠﻰ‬. The indefinite noun “conflict” is translated as a definite plural noun
‫اﻟﺨﻼﻓﺎت‬. We have three noun phrases: “conditions of stability and well-being”
‫ﻇﺮوف اﻹﺳﺘﻘﺮار واﻟﺮﻓﺎﻫﯿﺔ‬, “international economic policies” ‫اﻟﺴﯿﺎﺳﺎت اﻹﻗﺘﺼﺎدﯾﺔ‬
‫اﻟﺪوﻟﯿﺔ‬, and “economic collaboration” ‫اﻟﺘﻌﺎون اﻹﻗﺘﺼﺎدي‬.
(b) The prepositional phrase “between any or all of them” is translated as ‫ﺑﯿﻦ أي ﻣﻨﻬﻢ‬
‫ أو ﺟﻤﯿﻌﻬﻢ‬where the ellipted (deleted) prepositional phrase “of them”, which should
Appendix 2 315
have occurred after the word “any”, is brought back in Arabic as ‫ﻣﻨﻬﻢ‬. The Arabic
style for the word “any” should not involve ellipsis. The original style of the prepo-
sitional phrase “between any or all of them” is “between any of them or all of them”.
15 Provide a translation and a translation commentary based on the translation process and
the stylistic idiosyncrasies and the textual and discourse features of the following ST
and TT:
‫ ”ﻛﻨﺎ‬:(‫ ﻗﺎل ﻋﻠﻲ ﺑﻦ أﺑﻲ ﻃﺎﻟﺐ )رﺿﻲ اﷲ ﻋﻨﻪ‬.‫رﺳﻮل اﷲ )ﺻﻠﻰ اﷲ ﻋﻠﯿﻪ وﺳﻠﻢ( أﺷﺠﻊ اﻟﻨﺎس‬ ُ ‫ﻛﺎن‬
‫ وﻛﺎن أﺻﺒﺮ اﻟﻨﺎس‬.(‫ﷲ )ﺻﻠﻰ اﷲ ﻋﻠﯿﻪ وﺳﻠﻢ‬ ِ ‫اﻟﻘﻮم اﺗﱠﻘﯿﻨﺎ ﺑﺮﺳﻮل ا‬ َ ُ
‫اﻟﻘﻮم‬ ‫ وﻟﻘﻲ‬،ُ‫اﺣﻤﺮ اﻟﺒﺄس‬
َ ‫إذا‬
‫ﺑﺼﺮه‬
ُ ُ
‫ ﻻ ﯾُِﺜﺒﺖ‬،‫ﺪرﻫﺎ‬
ِ ‫اﻟﻌﺬراء ﻓﻲ ِﺧ‬
ِ ‫ﺣﯿﺎء ﻣﻦ‬
ً ‫وﻛﺎن أﺷﺪ‬ َ .‫ﻓﻘﺎل ﻻ‬ َ ،‫ﺷﯿﺌﺎ ﻗﻂ‬ ً ‫ُﺆل‬ َ ‫ ﻣﺎ ﺳ‬،‫وأﺳﺨﻰ اﻟﻨﺎس‬
‫ وإذا‬.‫ﷲ ﯾﻨﺘﻘﻢ‬ِ ‫ ﻓﯿﻜﻮن‬،ِ‫ُﻣﺎت اﷲ‬
ُ ‫ﻻ أن ﺗُﻨﺘﻬﻚ ُﺣﺮ‬
‫ إ ﱠ‬،‫ وﻻ ﯾﻐﻀﺐ ﻟﻬﺎ‬،ِ‫ وﻛﺎن ﻻ ﯾﻨﺘﻘﻢ ﻟﻨﻔﺴﻪ‬.‫ﻓﻲ وﺟﻪ أﺣﺪ‬
َ ‫ وﻣﺎ‬.‫واﺣﺪ‬
‫ﻋﺎب‬ ٌ ‫اﻟﺤﻖ‬
‫ﱢ‬ ‫واﻟﻀﻌﯿﻒ ﻋﻨﺪه ﻓﻲ‬
ُ ‫واﻟﻘﻮي‬
ُ ُ
‫واﻟﺒﻌﯿﺪ‬ ُ‫ واﻟﻘﺮﯾﺐ‬.‫أﺣﺪ‬
ٌ ‫ﻟﻐﻀ ِﺒ ِﻪ‬َ ‫ﷲ ﻟﻢ ﯾﻘُﻢ‬
ِ ‫ﺐ‬َ ‫ﻀ‬ِ ‫َﻏ‬
‫ وﻻ‬.‫ﻣﺘﻜﺌﺎ وﻻ ﯾﺄﻛُﻞ ﻋﻠﻰ ﺧُﻮان‬ ً ‫وﻛﺎن ﻻ ﯾﺄﻛﻞ‬
َ .‫ وإن ﻟﻢ ﯾﺸﺘَﻬِﻪ ﺗﺮﻛَ ُﻪ‬،ُ‫أﻛﻠَﻪ‬ َ ‫اﺷﺘﻬﺎه‬
ُ ‫ إن‬،‫ﻃﻌﺎﻣﺎ ﻗﻂ‬
ً
ُ
‫وﺟَﺪ ﺧﺒﺰ ﺑُﱟﺮ‬ ُ
َ ‫ وإن‬،‫ﻮاء أﻛﻠﻪ‬ َ
ً ‫وﺟَﺪ ﺷ‬ ُ ً
َ ‫ وإن‬،‫وﺟَﺪ ﺧﺒﺰا أﻛﻠﻪ‬ ُ ُ ً
َ ‫ وإن‬،‫وﺟَﺪ ﺗﻤﺮا أﻛﻠﻪ‬ َ ‫ إن‬،‫ﯾﻤﺘﻨﻊ ﻣﻦ ُﻣﺒﺎح‬
.‫واﻟﻌﺴﻞ‬
َ ‫اﻟﺤﻠﻮاء‬
َ ‫ُﺤﺐ‬
‫ وﻛﺎن ﯾ ﱡ‬.‫ﻞ اﻟﺒﻄﯿﺦَ ﺑﺎﻟﺮﻃَﺐ‬ َ ‫ أ َﻛ‬.‫ وإن وﺟََﺪ ﻟﺒﻨﺎً اﻛﺘﻔﻰ ﺑ ِﻪ‬،ُ‫أو ﺷﻌﯿﺮاً أﻛﻠﻪ‬
‫ وﻛﺎن ﯾﺄﺗﻲ‬.‫رﺳﻮل اﷲ )ﺻﻠﻰ اﷲ ﻋﻠﯿﻪ وﺳﻠﻢ( ﻣﻦ اﻟﺪﻧﯿﺎ وﻟﻢ ﯾﺸﺒﻊ ﻣﻦ ﺧُﺒﺰ اﻟﺸﻌﯿﺮ ﺟﺮاء اﻟﻔﻘﺮ‬ ُ ‫ﺧﺮج‬
َ
ُ َ
‫ ﯾﺄﻛﻞ‬.‫ﻗﻮﺗﻬُﻢ اﻟﺘﻤﺮ واﻟﻤﺎء‬ُ ‫ وﻛﺎن‬،‫ل ﻣُﺤﻤﺪ اﻟﺸﻬﺮ واﻟﺸﻬﺮان ﻻ ﯾُﻮﻗﺪ ﻓﻲ ﺑﯿﺖٍ ﻣﻦ ﺑﯿﻮﺗﻪ ﻧﺎر‬ ِ ‫ﻋﻠﻰ آ‬
‫وﯾﻠﺒﺲ‬
ُ ‫وﺟَﺪ‬ ُ .‫ﻣﻠﺒﺲ‬
َ ‫ﯾﺄﻛﻞ ﻣﺎ‬ ٍ ‫ﻣﺄﻛﻞ وﻻ‬
ٍ ‫ ﻻ ﯾﺘﺄﻧﱠﻖ ﻓﻲ‬.ِ‫وﯾﻜﺎﻓِﻲء ﻋﻠﻰ اﻟﻬﺪﯾﺔ‬ ُ ،‫اﻟﻬﺪﯾﺔَ وﻻ ﯾﺄﻛُﻞ اﻟﺼﺪﻗﺔ‬
‫وﻛﺎن ﱡ‬
‫أﺷﺪ‬ َ .‫ُﻮد اﻟﻤﺮﺿﻰ‬ َ ‫وﯾﺨﺪ ُم ﻓﻲ ﻣ‬
ُ ‫ وﯾﻌ‬،ِ‫َﻬﻨ ِﺔ أﻫﻠﻪ‬ ِ َ
،َ‫وﯾﺮﻗ ُﻊ اﻟﺜﱠﻮب‬ ،َ‫ﻒ اﻟﻨﱠﻌﻞ‬
ُ ‫ﯾﺨﺼ‬
ِ ‫ﻛﺎن‬ َ .‫ﺟ َﺪ‬َ ‫ﻣﺎ و‬
ُ
‫وﯾﺸﻬﺪ‬ َ
،‫اﻟﻤﺴﺎﻛﯿﻦ‬ ‫ وﻛﺎن ﯾُِﺤﱡﺐ‬.ٍ‫دﻧﻲء أو ﺷﺮﯾﻒ‬
ٍ ‫ﻓﻘﯿﺮ أو‬
ٍ ‫ﻏﻨﻲ أو‬ ‫دﻋﺎه ﻣﻦ ﱟ‬ ُ ‫ُﺠﯿﺐ ﻣﻦ‬ ُ ‫ ﯾ‬،ً‫اﻟﻨﺎسِ ﺗﻮاﺿُﻌﺎ‬
(2003:155 (‫ )اﻟﻤﻘﺪﺳﻲ )ﻣﺨﺘﺼﺮ ﺳﯿﺮة اﻟﺮﺳﻮل‬.ِ‫ِﻜﺎ ﻟﻤُﻠﻜﻪ‬ ً ‫ﯾﻬﺎب ﻣﻠ‬
ُ ‫ وﻻ‬،‫ وﯾ ُﻌ ُﺪ ﻣﺮﺿﺎﻫُﻢ‬،‫ﺟﻨﺎﺋﺰَﻫُﻢ‬
The Messenger of Allah was the bravest of people. His cousin and fourth caliph Ali b.
Abi Talib said: “When a battle raged and two opposing armies faced each other, we
would fight behind the Messenger”. He was from the most generous of people. When-
ever he was asked for a matter, he never said no. He was the most forbearing and most
generous of people. He was shier than a veiled virgin girl. He would never stare at any-
one’s face. He would never seek revenge for personal reasons. He would never become
angry for personal issues except if the sanctuary of Allah was infringed then he would
only seek revenge for Allah. He would never allow anyone to defend him on his behalf
in his anger. Those that were close to him, far from him, the strong and the weak were
not distinguished between with regards the truth. He would never insult food, if he liked
it, he would eat it and if he didn’t desire it then he would leave it. He would never eat
whilst reclining. He would never eat upon a raised table (but on the floor out of humil-
ity). He would not forbid permissible things. If he found dates, he would eat them. If he
found bread, he would eat it. If grilled meat was present, he would eat it. If bread made
from barley and wheat was present, he would eat it. If he found milk, he sufficed himself
with it. He would eat melon with ripe dates. He used to like sweet things and honey.
The Prophet left this world without even having filled his stomach with barley bread
due to poverty. A month or two would pass by the family of Muhammad and a fire
would not even be kindled from any of his dwellings (in order to have hot food). Their
food would be dates and honey (for that period). He would accept gifts but not charity.
He would reciprocate this with a gift (if he was able). He would not be extravagant in
his food and clothing. He would eat and dress himself with whatever was available. He
would mend his own shoes and sew his own garments. He would be at the service of his
316 Appendix 2
family. He used to visit the sick. He was from the humblest of people. He would answer
those that called him whether they be rich, poor, with or without status. He used to love
the poor people. He would attend their funerals, visit their sick and never belittle a poor
person nor fear a person with authority due to his dominion.
(al-Maqdisi, Imam Abdul-Ghani 2003:155–163, 2017:4–12)
(i) We propose the following edited version of the TT. Compare the two TT versions:
The Messenger of Allah was the bravest of people. His cousin and fourth caliph, Ali
Ibn Abi Talib said: “Whenever a battle raged and two opposing armies faced each
other, we would fight behind the Messenger of Allah”.
The Messenger of Allah was amongst the most tolerant and generous of people.
Whenever he was asked of anything, he never said no. He was shyer than a veiled
virgin girl. He would never stare anyone in the face. He would never seek revenge
for personal reasons. He would never become angry for personal issues, unless the
sanctuary of Allah was infringed, in which case he would only seek revenge for Allah.
Whenever he was angry for the sake of Allah, he would never allow anyone to defend
him. He did not distinguish between those who were close to him, distant from him,
strong or weak except in relation to the truth. He would never disrespect food: if he
liked something, he would eat it, and if he did not, then he would leave it. He would
never eat whilst reclining. He would never eat upon a raised table (but rather on the
floor out of humility). He would not forbid permissible things. If ever he found dates,
he would eat them. If ever he found bread, he would eat it. If grilled meat was present,
he would eat it. If bread made from barley or wheat was present, he would eat it. If he
found milk, he would be satisfied with it. He would eat melon with ripe dates. He used
to like sweet things and honey.
The Prophet left this world without even having filled his stomach with barley bread
due to poverty. A month or two would pass by the family of Muhammad and a fire
would not even be kindled from any of his dwellings (in order to have hot food). Their
food would be dates and honey (for that period). He would accept gifts but not charity.
He would reciprocate this with a gift (if he was able). He would not be extravagant in
his food and clothing. He would eat and dress himself with whatever was available. He
would mend his own shoes and sew his own garments. He would be at the service of
his family. He used to visit the sick. He was from the humblest of people. He would
answer those who called him whether they were rich, poor, with status or without status.
He used to love poor people. He would attend their funerals, visit their sick and neither
belittle a poor person nor fear a person with authority due to the person’s dominion.
(ii) ِ ‫اﻟﻘﻮم اﺗﱠﻘﯿﻨﺎ ﺑﺮﺳﻮل ا‬

Stylistically, ‫ﷲ‬ َ ‫اﻟﻘﻮم‬
ُ ‫ وﻟﻘﻲ‬،ُ‫اﺣﻤﺮ اﻟﺒﺄس‬
َ ‫ ﻛﻨﺎ إذا‬involves the rhetori-
cal device of imagery, the expression ُ‫ اﻟﺒﺄس‬is a metonymy for “the battle ground”
and ‫ اﺣﻤﺮﱠ‬means “become red with blood”. The noun ‫اﻟﻘﻮم‬ ُ refers to the Muslim army,
while ‫اﻟﻘﻮم‬
َ refers to the disbelievers’ army. The verb ‫ اﺗﻘﻰ‬represents the rhetorical
device of zeugma, which is a semantic ambiguity: (1) the surface meaning refers to
the fear from God, and (2) the underlying meaning is (to be protected by someone/
something). Contextually, it is the second meaning that has occurred in the ST. The
same applies to the verb ‫ﻟﻘﻲ‬
َ , which either means “to find” or “to face the enemy in
battle” where, contextually, the latter meaning is required. The comparative adjectives
Appendix 2 317
are used: ‫ أﺳﺨﻰ‬،‫أﺻﺒﺮ‬. A comparative imagery is encountered in ‫ﺣﯿﺎء ﻣﻦ‬ َ
ً ‫وﻛﺎن أﺷﺪ‬
‫اﻟﻌﺬراء ﻓﻲ ﺧِﺪرِﻫﺎ‬
ِ .
(iii) Stylistically, the ST is marked by the linguistic device of polysyndeton through the
additive conjunction ‫ و‬at the beginning of each sentence. The second paragraph, how-
ever, is asyndetic (having no sentence-initial conjunction) ‫ﺧﺮج‬ َ . The TT is asyndetic
although we encounter sentence-initial subordinating conjunctions like “whenever,
if ”. However, these conjunctions are intra-sentential (within the same sentence and
not linking two separate sentences). These conjunctions within the same sentence link
between the main clause and the subordinate clause. However, they have occurred at
the beginning of the hypotactic sentence. We also encounter many hypotactic condi-
tional sentences: “When a battle raged and two opposing armies faced each other, we
would fight behind the Messenger . . . Whenever he was asked of anything, he never
said no . . . He would never become angry for personal issues except if the sanctuary
of Allah was infringed then he would only seek revenge for Allah . . . if he liked it,
he would eat it and if he didn’t desire it then he would leave it . . . If he found dates,
he would eat them. If he found bread, he would eat it. If grilled meat was present, he
would eat it. If bread made from barley and wheat was present, he would eat it. If he
found milk, he sufficed himself with it . . . He would answer those that called him
whether they be rich, poor, with or without status . . . He would mend his own shoes
and sew his own garments . . . He would attend their funerals, visit their sick and never
belittle a poor person nor fear a person with authority due to his dominion”.
(iv) Stylistically, there are many TT paratactic sentences: “He was the most forbearing and
most generous of people. He was shier than a veiled virgin girl. He would never stare
at anyone’s face. He would never seek revenge for personal reasons . . . He would
never eat whilst reclining. He would never eat upon a raised table ‘but on the floor out
of humility’. He would not forbid permissible things . . . He would eat melon with ripe
dates. He used to like sweet things and honey . . . He would accept gifts but not char-
ity . . . He would not be extravagant in his food and clothing . . . He would be at the
service of his family. He used to visit the sick. He was from the humblest of people . . .
He used to love the poor people”.
(v) Stylistically, the ST employs the conditional particles ‫ إذا‬and ‫إن‬. However, these condi-
tional subordinating conjunctions, which generate hypotactic sentences, are preceded
by the additive conjunction ‫ وإن ﻟﻢ‬،‫أﻛﻠَُﻪ‬ َ ‫اﺷﺘﻬﺎه‬
ُ ‫ إن‬. . . ‫أﺣﺪ‬
ٌ ‫ﻟﻐﻀِﺒ ِﻪ‬َ ‫ﷲ ﻟﻢ ﯾﻘُﻢ‬
ِ ‫ﺐ‬
َ ‫ﻀ‬ ِ ‫ وإذا َﻏ‬:‫و‬
‫وﺟَﺪ ُﺧﺒﺰ‬ ً ‫وﺟَﺪ َﺷ‬
ُ ‫ﻮاء‬
َ ‫ وإن‬،‫أﻛﻠﻪ‬ َ ‫ وإن‬،‫أﻛﻠﻪ‬ ً
ُ ‫وﺟَﺪ ُﺧﺒﺰا‬ َ ‫ وإن‬،‫أﻛﻠﻪ‬ ً
ُ ‫وﺟَﺪ ﺗﻤﺮا‬ َ ‫ﯾﺸﺘﻬِﻪ‬
َ ‫ إن‬. . . ‫ﺗﺮﻛ ُﻪ‬ َ
‫ﻟﺒﻨﺎ اﻛﺘﻔﻰ ﺑ ِﻪ‬
ً ‫وﺟ َﺪ‬
َ ‫ وإن‬،ُ‫ﺷﻌﯿﺮا أﻛﻠﻪ‬
ً ‫ﺑُ ﱟﺮ أو‬.
(vi) Both the ST and the TT have employed a double-barrel rhetorical device of zeugma
and euphemism through the verb ‫ﺧﺮج‬ َ “left”. Semantically, this verb has a surface
structure meaning “to leave a place and go somewhere else” and “to pass away”,
where the euphemistic meaning lies. The TT has correctly observed the second under-
lying context-based meaning.
(vii) Both the ST and the TT have employed the rhetorical device of metonymy through the
expression ‫ﺑﯿﺖ ﻣﻦ ﺑﯿﻮﺗﻪ ﻧﺎر‬ َ ‫ﻻ ﯾ‬, whose underlying meaning is (poverty).
ٍ ‫ُﻮﻗ ُﺪ ﻓﻲ‬
(viii) The ST employs the rhetorical device of zeugma through the verb ‫ﯾﺄﻛﻞ‬, which has
the surface structure meaning of “eat” and the underlying meaning “accept”. It is the
second meaning which has occurred in the ST. However, the TT has sacrificed zeugma
and replaced it with the context-based meaning, “accept”.
318 Appendix 2
(ix) We have a series of polysyndetic paratactic ST sentences: (.‫ﺟ َﺪ‬ َ ‫وﯾﻠﺒﺲ ﻣﺎ و‬
ُ َ ‫ﻞ ﻣﺎ‬
‫وﺟﺪ‬ ُ ‫ﯾﺄ ُﻛ‬
‫ وﻛﺎن ﯾُِﺤﱡﺐ‬. . . ‫ُﻮد اﻟﻤﺮﺿﻰ‬ َ
ُ ‫ وﯾﻌ‬،ِ‫وﯾﺨﺪ ُم ﻓﻲ ﻣَﻬﻨ ِﺔ أﻫﻠﻪ‬
ِ َ
،َ‫ وﯾﺮﻗ ُﻊ اﻟﺜﱠﻮب‬،َ‫ﻒ اﻟﻨﱠﻌﻞ‬
ُ ‫ﯾﺨﺼ‬
ِ ‫ﻛﺎن‬َ
ِ‫ِﻜﺎ ﻟﻤُﻠﻜﻪ‬
ً ‫ﯾﻬﺎب ﻣﻠ‬
ُ ‫ وﻻ‬،‫وﯾﻌ ُﺪ ﻣﺮﺿﺎﻫُﻢ‬ َ
ُ ،‫ﺟﻨﺎﺋﺰﻫُﻢ‬ ُ
‫وﯾﺸﻬﺪ‬ ،َ‫)اﻟﻤﺴﺎﻛﯿﻦ‬
16 Provide different translations for the following text and a commentary on the stylistic
differences between the ST and the TT.
(16–15 ‫ )اﻟﻄﺎرق‬.ً‫وأﻛﯿﺪ ﻛﯿﺪا‬

ُ َ
Lo! they plot a plot (against thee, O Muhammad)
And I plot a plot (against them) (Pickthall 1930:no page).
As for them, they are but plotting a scheme, And I am planning a scheme (Ali 1934:no
page).
They are devising guile, and I am devising guile (Arberry 1955:275).
Behold, they [who refuse to accept it] devise many a false argument [to disprove its truth];
but I shall bring all their scheming to nought (Asad 1980:1276).
Indeed, they are planning. But I am planning a plan (Saheeh International 1997:878).
(i) On the grammatical level, the ST has employed the absolute object ‫اﻟﻤﻔﻌﻮل اﻟﻤﻄﻠﻖ‬.
However, stylistically, this has led to the rhetorical device of polyptoton (a change in
grammatical function from the verb ‫ ﯾﻜﯿﺪ‬to a nominalized noun ‫ﻛﯿﺪ‬. Also, the ST enjoys
assonance through the accusative nunation ‫ اﻟﺘﻨﻮﯾﻦ اﻟﻤﻨﺼﻮب‬in word-final words . . . ً‫ﻛﯿﺪا‬
ً‫ﻛﯿﺪا‬. Assonance is also depicted through the occurrence of the consonant sound ‫ ك‬for
times in different words. These stylistic attributes are missing in the TT. Polyptoton is
a grammar-based stylistic mechanism while assonance is phonetically based stylistic
mechanism.
(ii) In terms of the translation process, different translation approaches have been adopted.
The formal equivalence approach has been adopted by all the TTs where a source-
oriented translation is given – except that by Abdel Haleem. The translation provided
by Asad is based on the anachronism and exegetical translation approaches. However,
Abdel Haleem has nicely observed the English cohesion system and provided a TT
based on verbal substitution. For more details on verbal substitution, see Chapter 5,
Section 5.6.1.1.
17 Homework assignment: The superlative adjective ُ‫أﻋﻠﻢ‬, i.e., the superlative ‫أﻓﻌﻞ ﺻﯿﻐﺔ‬
‫أﻓﻌﻞ اﻟﺘﻔﻀﯿﻞ‬, has occurred in Q6:53, 58, 117, 119, and 124. Is this a semantically based
or a morphologically based hyperbole form? Compare different translations of this
adjective and provide a translation quality assessment of the stylistic idiosyncrasies of
the ST and TT.
18 In-class discussion: Discuss the major stylistic idiosyncrasies of Q4:133, Q25:54,
Q33:27, and Q48:21, where ‫ ﻗﺪﯾﺮ‬+ ‫ ﻛﺎن‬on the hyperbole pattern ‫ ﻓﻌﯿﻞ‬occur: ُ‫ﻛﺎن اﷲ‬ َ
َ ‫ﻋﻠﻰ ذﻟ‬. Does ‫ن‬
‫ﻚ ﻗﺪﯾﺮا‬ َ ‫ ﻛﺎ‬signify a past tense? The hyperbole pattern ‫ ﻓﻌﯿﻞ‬pragmati-
cally designates hyperbole + multitude. Can these stylistic and pragmatic functions be
achieved in English? Compare different translations and provide a translation quality
assessment.
Appendix 2 319
19 Homework assignment: The following texts involve two different words. Based on
the distinct stylistic idiosyncrasies of Arabic and English, provide a translation quality
assessment of different translations:
(78 ‫ﺗُﺸﺮِﻛُﻮن )اﻷﻧﻌﺎم‬ ‫ﺮيء ﻣﻤﺎ‬

ٌ َ‫إﻧّﻲ ﺑ‬
(26 ‫ﺮاء ﻣﻤﺎ ﺗَﻌﺒُﺪون )اﻟﺰُﺧﺮُف‬
ٌ ُ‫إﻧّﻨﻲ ﺑ‬
Take into consideration the use of ‫ إﻧّﻲ‬and ‫إﻧﱠﻨﻲ‬, the active participle ‫َﺮيء‬
ٌ ‫ ﺑ‬and the nominal-
ized noun ٌ‫ﺑُﺮاء‬, the semantic and pragmatic distinction between them, and the larger context
in which each statement has occurred. For more details, see Abdul-Raof (2020), Chapter 6,
Section 6.6 (context-based lexical behavior).
20 For in-class discussion: Discuss the major stylistic idiosyncrasies of the Arabic negation
particles ‫َﺪا‬
ً ‫أﺑ‬/‫ﻂ‬
‫ َﻗ ﱡ‬and their English counterpart “never”. Based on the stylistic idiosyncra-
sies and linguistic distinctions between Arabic and English, provide an assessment of
the translations of examples like
‫ﻻ ﺗﺘﻜﻠﻢ ﻣﻌﻬﻢ‬/‫ﻟﻦ ﻧﻔﺸﻞ أَﺑﺪًا‬/‫ﻒ ﻣﺎِﻛﺚٌ ﻓﯿﻬﻢ أَﺑﺪًا‬

ُ ‫ﻟﺘﺨﻠ‬
‫ ا ﱡ‬as opposed to ‫ﻂ‬ ‫ﻟﻢ أﺷﺮب اﻟﻤﺎءَ َﻗ ﱡ‬/‫ﻂ‬
‫ﻣﺎ رأﯾﺘُ ُﻪ َﻗ ﱡ‬
‫أَﺑﺪًا‬
Note that, semantically, ‫ﻂ‬ ‫ ﻗ ﱡ‬signifies the past tense. Its grammatical construction is
‫ﻂ‬
‫ ﻗ ﱡ‬+ ‫ ﻓﻌﻞ ﻣﺎﺿﻲ‬+ (‫ﻟﻢ‬/‫)ﻣﺎ‬
However, semantically, ‫َﺪا‬
ً ‫ أﺑ‬signifies the future and has the illocutionary force of (i) con-
firmation ‫اﻹﺛﺒﺎت‬, (ii) negation ‫اﻟﻨﻔﻲ‬, or (iii) forbidding ‫اﻟﻨﻬﻲ‬.
21 Homework assignment: Provide a translation quality assessment of the following

euphemistic expressions through the assessment of different Qur’an translations:
‫ اﻟﺮﻓﺚُ )اﻟﺒﻘﺮة‬،(223 ‫ﺣﺮث )اﻟﺒﻘﺮة‬

ٌ ،(222 ‫ﻦ )اﻟﺒﻘﺮة‬‫ُﻮﻫ ﱠ‬
ُ ‫ آﺗ‬،(222 ‫ ﯾﻘﺮُب )اﻟﺒﻘﺮة‬،(222 ‫إﻋﺘﺰﻟﻮا )اﻟﺒﻘﺮة‬
‫ اﻟﻐﺎﺋِﻂ )اﻟﻤﺎﺋﺪة‬،(23 ‫ﻞ )اﻟﻨﺴﺎء‬
َ‫ﺧ‬َ ‫ َد‬،(43 ‫ﺲ )اﻟﻨﺴﺎء‬
َ ‫ ﻻ َﻣ‬،(21 ‫ أﻓﻀﻰ )اﻟﻨﺴﺎء‬،(187 ‫ ﻟﺒﺎسٌ )اﻟﺒﻘﺮة‬،(187
.(4 ‫ ﯾﺘﻤﺎس )اﻟﻤُﺠﺎدﻟﺔ‬،(23 ‫و َد )ﯾﻮﺳﻒ‬َ ‫ )را‬،(189 ‫ )ﺗﻐﺸﱠﻰ )اﻷﻋﺮاف‬،(6
22 Classroom discussion: Discuss the difference between Arabic and English in terms of
the inherent stylistic idiosyncrasy involved in the verb “to beach” through the example
“Many whales beached at Hamelin Bay, southwest Australia”. The verb “to beach” means
ُ َ‫ﯾﺠﻨﺢ اﻟﻰ اﻟﺸﺎﻃﻲء وﯾﻌﻠ‬. We propose the following translation: ‫َﺟَﻨَﺤﺖ اﻟﺤﯿﺘﺎن اﻟﻰ‬
.ِ‫ﻖ ﻋﻠﯿﻪ‬
‫اﻟﺸﺎﻃﻲء‬/‫ﺳﺎﺣﻞ ﺷﺎﻃﻲء ﻫﺎﻣﻠﻦ ﺑﺎي ﻓﻲ ﺟﻨﻮب ﻏﺮب أﺳﺘﺮاﻟﯿﺎ وﻋَﻠَﻘَﺖ ﻋﻠﯿﻪ ﻋﻠﻰ اﻟﺴﺎﺣﻞ‬
(i) The context-based meaning of the verb “beach” is “the whales beach themselves on
dry land, i.e., head towards the beach, get stranded, and die”. However, the Arabic
translation of the verb “beach” favors the use of imagery, where we encounter the
meaning ‫ﺢ‬ َ ‫ﺟ َﻨ‬
َ ; to use the wings ‫ ﺟﻨﺎح‬for a specific direction or a course of action:
‫ﺟَﻨَﺤَﺖ اﻟﺤﯿﺘﺎن اﻟﻰ ﺷﺎﻃﻲء ﻫﺎﻣﻠﻦ ﺑﺎي ﻓﻲ ﺟﻨﻮب ﻏﺮب أﺳﺘﺮاﻟﯿﺎ وﻋَﻠَﻘَﺖ ﻋﻠﻰ اﻟﺴﺎﺣﻞ‬.
The verb (‫ﺢ‬ َ ‫ﺟ َﻨ‬
َ ) has occurred in the Qur’an in Q8:61 ‫وإن ﺟﻨﺤﻮا ﻟﻠﺴَﻠﻢِ ﻓﺎﺟﻨﺢ ﻟﻬﺎ‬
“And if they incline towards peace, you must also incline towards it”, meaning “to
320 Appendix 2
incline towards a course of action”. However, the cognitive (mental) image we have
demonstrates to us an airplane changing direction to the right or to the left through
looking at the airplane’s wings: ‫ﺗﺠﻨﺢ اﻟﻰ اﻟﯿﻤﯿﻦ أو اﻟﻰ اﻟﯿﺴﺎر‬
ُ ُ‫اﻟﻄﺎﺋﺮة‬. Thus, “to
beach” demonstrates a distinct stylistic idiosyncrasy between Arabic and English.
(ii) Because the Arabic meaning involves two verbs – ‫ﯾﻌﻠﻖ ﻋﻠﻰ‬ ُ + ‫ﯾﺠﻨﺢ اﻟﻰ اﻟﺸﺎﻃﻲء‬ ُ
‫ – اﻟﺸﺎﻃﻲء‬we need to use the subject ‫ اﻟﺤﯿﺘﺎن‬after the first verb ‫ﺢ‬
َ ‫ﺟ َﻨ‬
َ + the preposi-
tional phrase ‫ اﻟﻰ ﺷﺎﻃﻲء ﻫﺎﻣﻠﻦ ﺑﺎي ﻓﻲ ﺟﻨﻮب ﻏﺮب أﺳﺘﺮاﻟﯿﺎ‬+ the conjunction ‫ و‬+ the
second verb ‫َﻋﻠَﻘَﺖ ﻋﻠﻰ اﻟﺴﺎﺣﻞ‬.
(iii) There is no word-for-word equivalence for the verb “to beach”. Thus, we have
adopted the exegetical translation approach: ‫ﯾﺠﻨﺢ اﻟﻰ اﻟﺸﺎﻃﻲء اﻟﺴﺎﺣﻞ وﯾﻌﻠَُﻖ‬
ِ‫ﻋﻠﯿﻪ‬.
23 Classroom discussion: Discuss the difference between Arabic and English in terms of
the inherent stylistic idiosyncrasy involved in the following headline:
The Washington Post’s media bias rating is Lean Left.

to which we propose the following translations:
‫ﺗﺼﻨﯿﻒ ﺻﺤﯿﻔﺔ اﻟﻮﺷﻨﻄﻦ ﺑﻮﺳﺖ ﻟﺘﺤﯿﺰﻫﺎ اﻹﻋﻼﻣﻲ ﺻﺤﯿﻔﺔ ﯾﺴﺎرﯾﺔ‬

‫ﺗﺼﻨﯿﻒ ﺻﺤﯿﻔﺔ اﻟﻮﺷﻨﻄﻦ ﺑﻮﺳﺖ ﺻﺤﯿﻔﺔ ﯾﺴﺎرﯾﺔ ﻟﺘﺤﯿﺰﻫﺎ اﻹﻋﻼﻣﻲ‬
24 For classroom discussion: Provide a translation for the following text and a commentary
on the stylistic differences between the ST and the TT: “The boots are on the ground”.
The ST involves the stylistic (rhetorical) device of metonymy represented by the expres-
sion “boots”, which is a source culture-based expression whose underlying meaning is
“the military/ground forces”. The other metonymy is “on the ground”, whose underly-
ing meaning is “the military zone”. This gives us the meaning “The ground forces are
deployed in the military zone”. Thus, the TT should be ‫ﺗﻢ ﻧﺸﺮ اﻟﻘﻮات اﻟﺒﺮﯾﺔ ﻓﻲ ﺳﺎﺣﺔ‬ ‫ﱠ‬
‫ﻓﻲ ﻣﯿﺪان اﻟﻤﻌﺮﻛﺔ‬/‫اﻟﻘﺘﺎل‬
25 Homework assignment: Provide a translation and a translation quality assessment of the
stylistic idiosyncrasies represented by the following three underlined metaphors and the
two metonymies:
The news came as allies of Cummings and Cain said their enemies in government were
“determined to set fire to [Johnson’s] premiership” with a “tsunami of toxic briefings”
that would ultimately undermine the government.
Another government figure said: “It’s a bloodbath, isn’t it?”. This is evidence of how
serious the internal warfare inside No 10 has become.
Ellie Price, the BBC journalist, was “head and shoulders” above the other candidates
during an official selection process for the job.
(The Guardian, 14 November 2020)
‫وﻗﺪ وردت اﻷﺧﺒﺎر ﻓﻲ اﻟﻮﻗﺖ اﻟﺬي ﻗﺎل ﻓﯿﻪ ﺣﻠﻔﺎء ﻛﺎﻣﯿﻨﻐﺰ وﻛﯿﻦ إن أﻋﺪاءﻫﻢ ﻓﻲ اﻟﺤﻜﻮﻣﺔ ”ﻣﺼﻤﻤﻮن‬
‫ﻋﻠﻰ إﺷﻌﺎل )إﺿﺮام( اﻟﻨﺎر ﻓﻲ رﺋﺎﺳﺔ اﻟﻮزراء ﻟﺤﻜﻮﻣﺔ ﺟﻮﻧﺴﻮن )اﻟﺘﻲ ﯾﺘﺮأﺳﻬﺎ ﺟﻮﻧﺴﻮن(“ ﻣﻦ ﺧﻼل‬
.‫”ﺗﺴﻮﻧﺎﻣﻲ ﻣﻦ اﻹﯾﺠﺎزات اﻟﺴﺎﻣﺔ” اﻟﺘﻲ ﺳﺘﻘﻮض اﻟﺤﻜﻮﻣﺔ ﻓﻲ اﻟﻨﻬﺎﯾﺔ‬
Appendix 2 321
‫ ﻫﺬه ﺑﻤﺜﺎﺑﺔ ﺣﺮب داﺧﻠﯿﺔ داﺧﻞ ﻣﻘﺮ‬.“‫ أﻟﯿﺲ ﻛﺬﻟﻚ؟‬،‫ ”ﻫﺬا )إﻧﻪ( ﺣﻤﺎم دم‬:‫وﻗﺎﻟﺖ ﺷﺨﺼﯿﺔ ﺣﻜﻮﻣﯿﺔ أﺧﺮى‬
.‫اﻟﺤﻜﻮﻣﺔ اﻟﺒﺮﯾﻄﺎﻧﯿﺔ‬
‫ اﻟﺼﺤﻔﯿﺔ ﻓﻲ ﻗﻨﺎة ﺑﻲ ﺑﻲ ﺳﻲ ﻛﺎﻧﺖ ”أﻓﻀﻞ ﺑﻜﺜﯿﺮ” ﻣﻦ اﻟﻤﺮﺷﺤﯿﻦ‬،‫ن إﯾﻠﻲ ﺑﺮاﯾﺲ‬‫وﻣﻦ اﻟﺠﺪﯾﺮ ﺑﺎﻟﺬﻛﺮ أ ﱠ‬
.‫اﻵﺧﺮﯾﻦ أﺛﻨﺎء ﻋﻤﻠﯿﺔ اﻻﺧﺘﯿﺎر اﻟﺮﺳﻤﯿﺔ ﻟﻬﺬه اﻟﻮﻇﯿﻔﺔ‬
“(2020 (‫اﻟﺜﺎﻧﻲ‬ ‫ ﻧﻮﻓﻤﺒﺮ )ﺗﺸﺮﯾﻦ‬14 ‫)ﻋﻦ ﺻﺤﯿﻔﺔ اﻟﻐﺎردﯾﺎن اﻟﺒﺮﯾﻄﺎﻧﯿﺔ اﻟﺼﺎدرة ﻓﻲ‬
26 For classroom discussion: Discuss the following ST and its proposed translation:
“He hasn’t got the gig yet, we’ve got to be very careful”, said Paul Allen, a public rela-
tions man heading the initiative. “It’s a great opportunity to get another Irishman in the
White House”.
Biden opposed Brexit and has warned Downing Street that if it undermines the Good
Friday agreement, it can kiss goodbye to a trade deal with the US – a grim scenario for
Boris Johnson.
(The Guardian, 18 October 2020)
‫ ”ﻟﻢ ﯾﺤﺼﻞ ﺑﺎﯾﺪن ﻋﻠﻰ ﻣﻨﺼﺐ‬:‫ رﺟﻞ اﻟﻌﻼﻗﺎت اﻟﻌﺎﻣﺔ اﻟﺬي ﯾﺘﺮأس ﻫﺬه اﻟﻤﺒﺎدرة‬،‫وﻗﺎل ﺑﻮل أﻟﯿﻦ‬
.“‫ وﻟﻬﺬا ﻋﻠﯿﻨﺎ أن ﻧﻜﻮن ﺣﺬرﯾﻦ ﻟﻠﻐﺎﯾﺔ‬،‫اﻟﺮﺋﺎﺳﺔ ﺑﻌﺪ‬
“.‫أﺻﻞ إﯾﺮﻟﻨﺪي ﻓﻲ اﻟﺒﯿﺖ اﻷﺑﯿﺾ‬

ٍ ‫ ”إﻧﻬﺎ ﻓﺮﺻﺔ راﺋﻌﺔ ﻟﻠﺤﺼﻮل ﻋﻠﻰ رﺋﯿﺲ آﺧﺮ ﻣﻦ‬:‫ﻗﺎﺋﻼ‬
ً ‫وأﺿﺎف‬
‫أن ﺑﺎﯾﺪن ﻗﺪ ﻋﺎرض ﺧﺮوج ﺑﺮﯾﻄﺎﻧﯿﺎ ﻣﻦ اﻻﺗﺤﺎد اﻷوروﺑﻲ وﺣﺬر اﻟﺤﻜﻮﻣﺔ‬ ‫وﻣﻦ اﻟﺠﺪﯾﺮ ﺑﺎﻟﺬﻛﺮ ﱠ‬
‫ﱠ‬
‫اﻟﺒﺮﯾﻄﺎﻧﯿﺔ ﻣﻦ أﻧﻪ إذا ﻣﺎ ﻗﻮﺿﺖ اﻟﻤﻤﻠﻜﺔ اﻟﻤﺘﺤﺪة اﺗﻔﺎق اﻟﺠﻤﻌﺔ اﻟﻌﻈﯿﻤﺔ ﻓﺈن ﺑﺮﯾﻄﺎﻧﯿﺎ ﺗﻜﻮن ﻗﺪ‬
‫ )ﻋﻦ ﺻﺤﯿﻔﺔ‬.‫أﻟﻐﺖ اﻟﺼﻔﻘﺔ اﻟﺘﺠﺎرﯾﺔ ﻣﻊ اﻟﻮﻻﯾﺎت اﻟﻤﺘﺤﺪة وﻫﻮ ﺳﯿﻨﺎرﯾﻮ ﻗﺎﺗﻢ ﻟﺒﻮرﯾﺲ ﺟﻮﻧﺴﻮن‬
(2020 (‫ أﻛﺘﻮﺑﺮ )ﺗﺸﺮﯾﻦ اﻷول‬18 ‫اﻟﻐﺎردﯾﺎن اﻟﺒﺮﯾﻄﺎﻧﯿﺔ اﻟﺼﺎدرة ﻓﻲ‬
Classroom discussion: After you have read the ST and its proposed TT, discuss the stylistic
idiosyncrasies of the TT in terms of the use of (i) “gig”, which is rendered as ‫;ﻣﻨﺼﺐ اﻟﺮﺋﺎﺳﺔ‬
(ii) the definite article in “the initiative”, which is replaced by ‫( ;ﻫﺬه‬iii) the first full-stop,
which is replaced by ً‫( ;وأﺿﺎف ﻗﺎﺋﻼ‬iv) the second full-stop, which is replaced by the jour-
nalistic cohesive device ‫( ;وﻣﻦ اﻟﺠﺪﯾﺮ ﺑﺎﻟﺬﻛﺮ‬v) the metonymy “Brexit”, which is translated
as ‫( ;ﺧﺮوج ﺑﺮﯾﻄﺎﻧﯿﺎ ﻣﻦ اﻷﺗﺤﺎد اﻷورﺑﻲ‬vi) the metonymy “Downing Street”, which is trans-
lated as ‫( ;اﻟﺤﻜﻮﻣﺔ اﻟﺒﺮﯾﻄﺎﻧﯿﺔ‬vii) the ST-culture-based expression “kiss goodbye”, which is
replaced by ‫ ;ﯾﻠﻐﻲ‬and (viii) the ST dash (–), which is replaced by ‫وﻫﻮ‬.
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Index
absolute object 108–110, 139, 185, 318 jargon, types 54

active participle 37, 102, 117, 255–256, 310
adaptation operations 41 marked word order 138, 146
affirmation 90–92, 103, 115–116, 129, 133, 263 metaphor 4, 69, 104, 124–125, 131–132, 185,
ambiguity: grammatical 183; lexical 130; 301, 304–305
semantic 130; structural 108, 114–115, 183 metonymy 4, 125–128, 249–250, 259
anaphora 173–174, 219
asyndeton 179–180, 317 neologism 68
nominalization 313, 315
back-translation 32, 65, 68, 122, 243
over-translation 40, 48, 68, 117
case ending 73
cataphora 173–174, 193 parataxis 159, 218, 304, 308, 317–318
collocation 80 past participle 70
context 2, 4, 20–22, 34, 36, 51, 56, 87–90, 97, 122 performative intent 15, 64, 138, 259
contrastive stylistic analysis 74 perlocutionary force 31, 77–79, 93, 95, 117, 127
co-text 83–84, 88 personification 124
polysemy 65, 124–125, 127,
detached pronoun 140–141 130–131, 295
dummy subject 129 polysyndeton 179–180, 183,
317–318
ellipsis 105, 174, 187, 191–201 proverb 123
equivalence 2, 10, 11–12, 18, 24, 26, 28–37, punctuation 9, 133–183
47, 50, 52, 56–57, 59, 104, 114, 121, 134,
261–262, 265, 309 Qur’anic mode of reading 67
euphemism 117
stylistic idiosyncrasy 3, 73–74, 98, 319
foregrounding 139, 171 superlative adjective 94, 106
syntactic ambiguity 108, 114–115
hyperbaton 59, 80, 111, 114, 137, 143–144, 146
hyperbole 93–98, 118 texture 157
hypotaxis 67, 159, 166–167, 172, 185, 200, 304, translation: procedures 12; requirements 12
308, 311 translationese 135
illocutionary force 23–25, 76, 88, 92, 109, 112, unmarked word order 111, 138–139, 146
115, 254, 319
intertextuality 55–56, 79, 108 verbal substitution 139

An Introduction To Arabic Translation - Translator Training and Translation Practice

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Hussein Abdul-Raof is a Professor of Linguistics and Translation Studies at Taibah

1 Translation as process and product 9

2 Stylistics and translator training 73

3 Stylistic literalness in Qur’an translation 134

4 Translation beyond the full-stop 149

5 Translation of cohesion 187

6 Jargon translation 220

An Introduction to Arabic Translation is a model for Arabic translation. It aims to provide

I.1 Translator training and translation practice

I.2 Rationale and description of the target market

1.2 What is translation?

Translation is not a mechanical process. It is not a ST and a dictionary. It is a creative pro-

1 Equivalence by modifying a generic word;

1 Political: to promote peace and understanding among nations,

1 Situation monitoring: In monitoring a ST situation, the translator provides objective,

If the translation is based on situation monitoring, the TT is

.‫ ﺷﺨﺼﺎ‬270 ‫اﻟﻰ ﻣﻘﺘﻞ‬ ‫أدى اﻧﻔﺠﺎر اﻟﻄﺎﺋﺮة ﺑﺎن آم ﻓﻮق ﻟﻮﻛﺮﺑﻲ‬

2 Situation managing: This is to steer (guide) the ST situation in a manner which is

If the translation is based on situation managing, the TT is

.‫ ﺷﺨﺼﺎ‬270 ‫اﻟﻰ ﻣﻘﺘﻞ‬ ‫أدى ﺗﻔﺠﯿﺮ اﻟﻄﺎﺋﺮة ﺑﺎن آم ﻓﻮق ﻟﻮﻛﺮﺑﻲ‬

Example 6: Smoking kills.

‫اﻟﺘﺪﺧﯿﻦ ﻣ ﱞ‬, the back-

Example 7: The use of the nominalized noun ‫“ ﺗﺴﻤﯿﻢ‬intentional poisoning”: There is

(i) A translation based on monitoring the above ST situation. Thus, we have

.‫أﻓﻐﺎﻧﺴﺘﺎن‬ ‫اﻧﺴﺤﺎب اﻟﻘﻮات اﻷﻣﺮﯾﻜﯿﺔ ﻣﻦ‬

.‫أﻓﻐﺎﻧﺴﺘﺎن‬ ‫ﻫﺰﯾﻤﺔ )اﻧﺪﺣﺎر( اﻟﻘﻮات اﻷﻣﺮﯾﻜﯿﺔ ﻓﻲ‬

1.4 False friends

1 look alike – they are orthographically similar;

Example 1: “casino” in English and ‫ ﻛﺎزﯾﻨﻮ‬in Arabic.

Example 3: “club” in English and ‫ ﻧﺎدي‬in Arabic.

1 Anachronism translation approach produces unsmooth translation, using old-fash-

(35 ‫ﺣﯿﺚ ﺷﺌﺘُﻤﺎ )اﻟﺒﻘﺮة‬

(76 ‫ﻃﯿﻦ )ص‬

2 Literal translation approach: The major characteristics of literal translation are as

An example of context and meaning is ‫ُﺨﺼِﺐ‬ ّ ‫ﯾ‬/‫ ﺗﺨﺼﯿﺐ‬which should be translated as

Before they touch one another (Saheeh International 1997:782).

Another example of an out-of-context literal meaning of a SL expression is ‫ﻟﺴﺎﻧﻪ‬

‫ﯾﻌﻠﻢ وأﻧﺘﻢ ﻻ ﺗﻌﻠﻤﻮن‬

(24 ‫ﻓﻘﯿﺮ )اﻟﻘﺼﺺ‬

3 Stylistic literalness translation approach: We have diagnosed this approach in Qur’an

(ii) The communicative translation approach provides the contextual meanings of

(iii) Communicative translation is TL-culture-based: It provides an equivalent target

No smoking – ‫ﻣﻤﻨﻮع اﻟﺘﺪﺧﯿﻦ‬

Therefore, the communicative translation approach is a localization translation process in

Another example of a paraphrase translation where the ST intended meaning is followed

Another example of paraphrase translation is ‫ﺧﺮوج ﺑﺮﯾﻄﺎﻧﯿﺎ ﻣﻦ اﻹﺗﺤﺎد اﻷورﺑﻲ‬, a paraphrase

7 Gloss translation approach: In this approach, the translator attempts to reproduce

A gloss translation approach is encountered in Q33:4 and Q58:2 (Abdel Haleem

.‫وﻟﺪﻧﻬﻢ‬ ‫ﻻ اﻟﻼﺗﻲ‬ ّ ‫ﯾﻈﺎﻫﺮون ﻣﻨﻜﻢ ﻣﻦ ﻧﺴﺎﺋﻬﻢ ﻣﺎ ُﻫ‬

‫ﯾﻌﻠﻢ وأﻧﺘﻢ ﻻ ﺗﻌﻠﻤﻮن‬

(ii) Formal equivalence translation attempts to reproduce several formal elements,

(62 ‫ﻚ ﻣﻤﺎ ﺗﺪﻋﻮﻧﺎ اﻟﯿﻪ ﻣُﺮﯾﺐ )ﻫﻮد‬

(a) A noun phrase ‫ُﺮﯾﺐ‬

Another example is the expression “a hand-to-mouth existence”, whose dynamic equiv-

However, a dynamic equivalence translation would provide complete naturalness of the SL

‫“ – ﺑﺪل ﻏﻼء اﻟﻤﻌﯿﺸﺔ‬cost of living beneﬁts ‘allowances’”

Another example of a dynamic equivalence translation that aims at minimizing the