UNIVERSITY OF PETRA
ا ا
English Department
Inconsistency of Qur'anic Translation: A Case Study of Qur'anic Ghareeb (Unusual) Lexicons
ﺗ ا ا آ : درا ت ا آن ا
A thesis submitted in partial fulfillment of the requirements for the degree of Master of Arts in Translation
By
Hanan Mustafa Daghmash
Supervised by
Prof. Abdullah Shunnaq
Amman- Jordan
April 2013
Inconsistency of Qur'anic Translation: A Case Study of Qur'anic Ghareeb (Unusual) Lexicons
Submitted by Hanan Mustafa Daghmash
In partial fulfillment of the requirements for the degree of Master of Arts in Translation
The thesis is approved by: Committee Chair: Prof. Abdullah Shunnaq
Examining Committee
1. Prof. Rajai Al- Khanji...... External Examiner
2. Prof. Suleiman Ahmad...... Member
3. Dr, Ula Al- Dabbagh...... Member
i i
Dedication
No road in life is difficult to travel once you believe in yourself, your inner strength and your inner potential. To everyone who inspired me in my life, I dedicate this thesis.
ii ii
Acknowledgments
I humbly thank Allah, the Almighty, the Merciful, the Beneficent, Who gave me health, thoughts and co-operative people to enable me achieve this thesis. I also thank my parents, brothers and sisters for their never- ending moral support and prayers, which have always acted as a catalyst in my academic life.
My deepest gratitude and appreciation go to my supervisor Prof.
Abdullah Shunnaq for his endless support and invaluable guidance.
Special thanks and sincere respect also go to the members of the
Examining Committee Prof. Rajai Al-Khanji, Prof. Suleiman Ahmad and
Dr. Ula Al-Dabbagh for their comments, which have put me on the threshold of scientific research.
I would like also to extend my appreciation to the students of the
Jordanian Universities whose theses helped me.
Finally, I thank Dr. Reem Sartawi of the University of Petra, who inspired me to write on an important topic which I hope will pave the way for further research in the future.
iii iii
Abstract
Inconsistency of Qur'anic Translations: A Case Study of Qur'anic Ghareeb (Unusual) Lexicons
This study is a contrastive research of Qur’anic translations dealing with "Ghareeb" (unusual Qur’anic words and expressions). It aims to investigate the appropriateness of
Ghareeb translation and examines how adequate the renditions are. It also investigates how semi-adequate or inadequate translation can distort the meanings conveyed in the Holy
Qur'an. The study analyzes four interpretations made by
Abdullah Yusuf Ali, Muhammad Zufrullah Khan, T. B Irving and Muhammad Marmaduke Pickthall, and compares their translations of " Ghareeb " terms with one of the most recent interpretations of Ghareeb compiled by Mohammad Altonji.
Through studying sixty- four examples quoted from the Holy
Qur'an together with their English translations, followed by discussions, explanations and analyses, the study concludes that there are some shortcomings in the renditions of the four translators. Therefore, new renditions for these "lexicons" are
iv iv suggested depending on Muhammad Abdel Haleem translation and some other trustworthy exegetes including Ibn Katheer, Al-
Zamakhshary, Al- Razi and Al- Qurtuby .
.
v v
ا
ﺗ ا ا آ : درا ت ا آن ا
ُ ف ھ ه ا را ُ إ ِ ر ت ِ ا آن وإ ﱡا ِ ى
ء ھ ه ِا ت ِ ِ ا . ُ ى ِ ِا
ا ِا ﱢا ا آ . و د ا ُ ِأر ٍ ت ه
ا دات، ھ ُ ﷲ , و ُ س ب ا , و ُ
وك ل و ُ ظ ﷲ ن. ْو ر ِ ِ
ا آن ا ا ا آن ا ا ي أ ه ا . .
و و ا ُ ار ً و ً ِا آن ا ، ْوو ٍ ت َ ً
ِ د إ ِ ا , و ا ات ا ْوردت ه
ا ت ُ ِأ ا ِ ء ا ا وا ي وا ازي
وا ط . ْأ َ ٍ ت ٍو ات ْو ت.و ُ ُ ھ ه ا را ُ إ ّأن
َھ ك م إ ق ْ ِ ِا ت ار ِا ِا آن ا .
vi vi
Transliteration System of Arabic Characters
Taken from the Journal of Qur'anic Research and Studies
Arabic letters Transliteration (consonants)
' ء
Ā ا
B ب
T ت
Th ث
J ج
ḩ ح
Kh خ
D د
Dh ذ
R ر z ز
S س
Sh ش
ṣ ص
ḍ ض
ṭ ط z̧ ظ ʿ ع
Gh غ
F ف
vii vii
Q ق
K ك
L ل
M م
N ن
H ه
w as a consonant and و ū as a vowel
y as a consonant and ي i as a vowel
Short vowels are to be transliterated as follows:
.( ُ ◌ ) a for fat ḩah (◌ َ ), i for kasrah ( ◌ ِ ), u for ḍammah
.Transliterated as h, but t when mu ḍāf :ة
.Transliterated as al whether shamsiyyah or qamariyyah ل: ا
viii
Table of Contents
DEDICATION ...... II
ACKNOWLEDGMENTS ...... III
ABSTRACT ...... IV
VI...... ا TRANSLITERATION SYSTEM OF ARABIC CHARACTERS ...... VII
TABLE OF CONTENTS ...... IX
CHAPTER ONE: INTRODUCTION ...... 1
1.1 PREVIEW ...... 1 1.2 DEFINITIONS ...... 2 1.2.1 Definitions of Translation ...... 3 1.2.2 Definition of "Ghreeb" in Language ...... 6 1.2.3 Definition of the Unusual Qur’anic terms ...... 7 1.3 PROBLEM OF THE STUDY ...... 10 1.4 SIGNIFICANCE OF THE STUDY ...... 10 1.5 PLAN OF THE STUDY ...... 10
CHAPTER TWO: REVIEW OF RELATED LITERATURE ...... 12
2.1 BIBLICAL TRANSLATION ...... 12 2.2 TRANSLATIONS OF THE HOLY QUR ’AN ...... 14 2.3 ENGLISH TRANSLATIONS OF THE HOLY QUR 'AN ...... 18 2.4 OVERVIEW OF SELECTED TRANSLATIONS : BIOGRAPHIES AND TRANSLATION WORKS ...... 22 2.4.1 Abdullah Yusuf Ali ...... 22 2.4.2 Muhammad Zafrullah Khan ...... 24 2.4.3 T.B. Irving ...... 25 2.4.4 Muhammad Marmaduke Pickthall ...... 27 2.4.5 Muhammad Abdel Haleem ...... 29 2.4.6 Mohammad Altonji ...... 31
CHAPTER THREE: GHAREEB (UNUSUAL) QUR’ANIC TERMS: EXPLANATIONS AND ANALYSES ...... 33 CHAPTER FOUR: SUMMARY, CONCLUSIONS AND RECOMMENDATIONS ...... 78
4.1 SUMMARY AND CONCLUSIONS ...... 78 4.2 RECOMMENDATIONS : ...... 80
BIBLIOGRAPHY ...... 82
85 ...... ا ا ا ELECTRONIC SOURCES: ...... 87
ix ix
List of Qur'anic Terms
34 ...... َ ِ ٌ 35 ...... ُ ﱢ َ ت 35 ...... َ ْ ًدا 36 ...... َ ْ َ ه ُ 37 ...... َذا َ ْ َ َ 37 ...... أُ ﱠ ٍ 38 ...... أُ ﱠ 39 ...... َو ِا ﱠ ِ ِ َ ِ 39 ...... ﱢ ْ َ َ ِ 40 ...... ﱡا ﱠ ِ 41 ...... َ ْ َ اء 41 ...... َ ِ ﱠ ِ 42 ...... َ َ َ ٍ ت 43 ...... َ َ َ ھُ ُ 43 ...... َ ﱠة 44 ...... َ َ َ ْ َ 45 ...... َ ُ ْ ھُ ﱠ إِ َ ْ َ 46 ...... َ ُ ﱡزھُ ْ أَ ّز ا ً 47 ...... ْا َ ْ َ َو ْا َ ِ 47 ...... َا ُ ِ ب 48 ...... َو َراءھُ 49 ...... َو ِا ﱠ ِ َ 50 ...... َو ْ َ ُ 50 ...... َ َ ْ َ ھُ 51 ...... َ ِ َ ت 51 ...... ْا َ َ ِ ت 52 ...... َ ْ ِ َ 53 ...... َ َ ٌ 53 ...... َ ﱠ ِ َ ِ ت 54 ...... َ ْ ٌ 55 ...... ِا ْ 55 ...... ْا ُ ْ َ 56 ...... ِ َ ْ ِ ﱠ ﷲ ِ 57 ...... َ ُ ﱡع 57 ...... َ ِ ْ ٌ 58 ...... ﱠا َ ِ َ َ 59 ...... ُز ْر ً 59 ...... ُ ً ﱠ ا 60 ...... َ ِ ُ ْا ُ َ ى 61 ...... َو َ ِ ھ ٍ َو َ ْ ُ ٍ د 62 ...... ِ ْ ﱠ ِ 62 ...... ﱠا ﱠ ُ 63 ...... َ ْ ِ 63 ...... ظُ ُ َ ٍ ت 64 ...... ْا ُ ْ َ ّ 65 ...... َ ْ َ ِ ر َ ِ ت 65 ...... َ َ ِ ُ ُ
x x
66 ...... ِ ﱠ َ 67 ...... َو َ َ ﱠ ُ ا أَ ْ َ ھُ 68 ...... َوأَ ْ َ ى 68 ...... َو َ َ ِا َ 69 ...... ِ َ سٌ 70 ...... َ ْ ُ ْ ِ َ ِ ت 71 ...... ِ ِ َ َ ﱠت 71 ...... ﱠ َ ً ا 72 ...... َ ِ ً ا 73 ...... ﱠ ِ َ َ ِ َ 73 ...... ُ َ ر ﱠﷲ 74 ...... ﱠ َ ضٌ 75 ...... ُ ً را 75 ...... ﱠا َوابﱠ 76 ...... ِ ِ ﱠ ھ َ ِة 77 ...... ِا ﱠا َ ُ
xi xi
Chapter One: Introduction
In the present chapter, a preview, definitions, the problem of the study, the significance and the plan of the study are introduced so as to pave the way for the following chapters.
1.1 Preview
This study is a contrastive research of translations dealing with
"Ghareeb" in the Holy Qur’an. Unusual meanings are somehow ambiguous for non-specialists, though they are fully understood by some scholars of the Arabic language and scholars of the Holy Qur'an.
Superficial knowledge of Arabic and the Holy Qur'an lead to erroneous translations which could mislead the reader.
The study aims at investigating the appropriateness of the translation of some unusual Qur’anic terms and examines how under- translation, over-translation, and faulty translation can distort the meanings conveyed in the Holy Qur'an. To achieve this purpose, the researcher analyzes four translations of these meanings of the Holy
Qur’an given by Abdullah Yusuf Ali (1998), Muhammad Zufrallah Khan
(1981), T.B. Irving (1988) and Muhammad Marmaduke Pickthall (1980), and compares their translations of " Ghareeb " with Mohammad Altonji's interpretations (2003). Some other interpretations made by Muslim
1 1 scholars like Al Sajestany (1963), Al- Asfahany (2010), Al- Anbary
(2000) and by trustworthy Holy Qur'an's exegetes such as Ibn Katheer
(1990), Al- Zamakhshary (1978), Al- Razi (1995) and Al- Qurtuby
(1993).
The questions that might spring into one's mind would be: Were unusual Qur’anic terms translated properly into English? And how accurate were the translations of these expressions?
The researcher points out that several studies have covered the difficulties of translating Qur’anic style and meaning in Arabic and
English but few of them dealt with the translation of Qur’anic unusual lexical meanings. The researcher also points out that although Arabic scholars have been keen on delineating unusual Qur’anic expressions and vocabulary items, not many translators of the Qur’an were able to reflect the exact semantic effect of such lexicons. She also explains that the shortage of translation studies at the lexical level is an area that this thesis attempts to explore.
1.2 Definitions
This section provides definitions of the main terms used in this study: translation, "Ghareeb " in language, the unusual Qur'anic terms. In the present study, both " Ghareeb" and "unusual terms" are used
2 2 interchangeably. By the same token, "translators" and "interpreters" are also used interchangeably.
1.2.1 Definitions of Translation
`There are many definitions of translation, among them the one given by Newmark (1988:5), who defines translation as rendering the meaning of a text into another language in the way that the author intended it in the SL. In common sense, this ought to be simple, as one ought to be able to say something in the TL as it is in the SL. On the other hand, Newmark adds that one can see it as complicated, artificial and deceitful, since by using another language one pretends to be someone s/he is not.
Nida and Taber (1969/1982: 12), on the other hand, stress the importance of reproducing the message in the TL as it is in the SL. To do anything else is essentially false to one's task as a translator. However, to reproduce the message in the TL the translator should make many grammatical and lexical adjustments. They emphasize that the translator must try to obtain equivalence rather than identity. Furthermore, they
(1982:1) believe that correctness must be determined by the reception of the average target language receiver.
3 3
In the same vein, Farghal and Al- Masri (2000:28) assert what Nida and Taber believe by admitting that the difficulties arising due to differences of culture constitute the most serious problems for translators and would produce the most far-reaching misunderstandings among readers.
Nida and Waard (1986:14) explain that translators, especially those who deal with culture- specific texts, should be educated enough so that they could overcome the chasms of the language and of the culture as well. In order to enable people to grasp the message, the translators should be able to "draw the curtains of linguistic and cultural differences." In this field, Nida (1964:3) illustrates another idea. He says that there are certain questions the translator faces: Is he aware of his own role as a translator? Is translating, for example, an art or a science? Is it a skill which can only be acquired by practice or are there certain procedures which can be described or studied? Nida (2001:2) also wonders if translating is simply an act of transferring the meaning of a text from one language into another, or "does it depend on some theory of similarities and contrasts between languages?" To answer this question,
Nida states that there are three principles in translation that should be applied by translators: First, faithful equivalence in meaning, second,
4 4 expressive clarity of form and, third, an attractive elegance that makes a text a pleasure to read.
Catford (1965:20,73) indicates that translation is the replacement of textual material in one language (SL) by equivalent textual material in another language (TL). Furthermore, Catford claims that there are "shifts" that take place in translation. According to Catford, shifts are" departures from formal correspondence in the process of going from the SL to the
TL". However, Nord (2007:141) clarifies that translation is, in a narrow sense, any translational action where a source text is transferred into a target language. According to the form and presentation of the source text, and to the correctness of the target text, we distinguish between oral translation (interpreting) and written translation (translation in the narrow sense).
However, Snell-Honrby (1995:47) says that translation is seen as an act of communication across cultural barriers, the main criteria being determined by the recipient of the translation and its specific function.
Baker (1992:19) argues that understanding the difference in the structure of semantic fields in the source and target languages allows a translator to assess the value of a given item in a lexical set. She adds, if one knows what other items are available in a lexical set and how they
5 5 contrast with the item chosen by a writer or a speaker, one can appreciate the significance of the writer's or the speaker's choice and can understand not only what something is, but also what it is not.
According to Zabadi (2007:1-2) talks about the translator's task is to establish translation equivalence which explicitly or implicitly aims at the actualization of the equivalent effect principle. That is, the TL text should have effects on TL audience similar to those brought about by the
SL text on its original audience. He points out that the translator's duty is to produce "the closest natural" equivalence; the translator, therefore, should possess a broad and profound knowledge of both languages.
Furthermore, translators should be familiar with the cultural, religious, social and ideological concepts of the source text besides the same concepts of the target language.
1.2.2 Definition of " Ghreeb " in Language
The expressions of "Ghareeb" or" unusual items" in language are strange and unfamiliar ones and need more elaboration and explanation.
In this respect, Talab (1986:17) points out that Arabs were not able to understand all synonyms in their language, but they were able to know some of them, and that is why there was a need to explain
6 6 the unusual in their language and those used in the Holy Qur’an as well.
Altonji (2003:5) defines "unusual term" in speech by saying that it is something ambiguous and difficult to understand.
1.2.3 Definition of the Unusual Qur’anic terms
Talab (1986:25-27) explains that scholars were interested in explaining the unusual Qur’anic terms, but explaining these terms was not very common at the beginning since early Muslims did not need to explain the unusual Qur'anic terms due to the fact that they received the
Holy Qur'an in their language. However, by the passage of time and because many non- Arabs joined Islam, it became essential to explain the unusual terms. Talab also confirms the existence of the unusual
Qur'anic terms during the Era of Prophet Mohammad (PUH). He says that not only was the Prophet keen on explaining and clarifying these terms whenever he was asked, but also he urged his companions to explain the unusual Qur'anic terms.
Altonji (2003:3-14) agrees with Talab and explains that when the Holy Qur'an was revealed to Prophet Mohammad
(PUH), Arabs were able to understand it since it was revealed in the dialect of Quraish. Many people who embraced Islam after it spread in and out of the Arabian Peninsula found difficulty in understanding
7 7 some terms of the Holy Qur'an. As a result, many scholars took the responsibility of explaining these terms. Ibn Abbas was the first to accomplish this task, followed by Abu Obaideh Mu'ammar Bin Al-
Muthanna. Altonji explains that many books dealt with unusual
Qur’anic terms. Some scholars dealt with unusual Qur’anic terms only while others covered both the unusual terms of the Qur’an and the Hadeeth (Prophetic traditions). Many of these books disappeared while their titles were preserved in other references. Altonji states that a considerable number of books were produced by Muslim scholars such as Ibn Abbas, Zayd bin Ali, Aban bin Taghlib, Al-Farra', Al-
Raghib Al-Akhfash, Ibn Qutaybah, Al-Sajistani, Al-Asbahany, Ibn
Al-Jawzi, Mohammad Abed Al-Baqy among many others.
Al-Kuwary (2008:5) clarifies that some scholars were interested in the Holy Qur’an and published many books that dealt with the different sciences of the Holy Book, while others were interested in knowing the unusual Qur’anic terms. She adds that publications on this issue with different titles appeared in the first centuries of Islam.
Abdullah (1998:11) says that the ancestors cared about the
Holy Qur'an since the beginning of Islam. Among the sciences about which they cared most was knowing the unusual terms of the Holy
Qur'an whilst many of them avoided interpreting the Holy Qur'an so
8 8 lest they should make mistakes and go far away from the intended meaning. Al-Amsa'y, who was an expert in language, does not interpret the unusual Qur'anic terms. He thinks that the one who wants to reveal these terms should know the science of the language very well, and should also know the speech of the Arabs whether such a speech is poetry or prose.
Al-Khudeiry (2008:5-6), in his definition of the unusual
Qur’anic terms, states that knowing the meaning of the individual terms is the first step in understanding language. If someone is unable to understand the individual terms, he will not realize the intended meaning of the sentences and consequently will follow the wrong path .
Ibn Al-Turkomany (undated: 25-26) refers to the same idea by saying that people are involved in citing the words of the Qur’an without thinking deeply of their meanings and without examining their concealed meanings. Therefore, they miss the great intended goal which is to understand their meanings and purposes. He adds that when asking about one of the Holy Qur’anic unusual terms, one finds that many people are unaware and distracted from examining their meanings. These reasons, he explains, encouraged him to write a book about (Ghareeb) in the Holy Qur'an. Ibn Al-Turkomany also points
9 9 out that a number of scholars have studied the translation of the unusual Qur’anic lexical meanings.
1.3 Problem of the Study
The present study attempts to answer the following two questions: (1) Were unusual Qur’anic terms translated properly into
English? and (2) To what extent were the translators competent in interpreting "Ghareeb" of the Holy Qur’an?
1.4 Significance of the Study
Several studies have covered difficulties of translating Qur’anic style and meaning in Arabic and English but few of them dealt with translation of the Qur’anic unusual lexical meanings. Although Arab scholars have been keen on delineating unusual Qur’anic expressions and vocabulary items, not many translators of the Qur’an were able to reflect the exact semantic effect of such lexical items on their renditions. The shortage in translation studies at the lexicon level is an area which this thesis attempts to tackle.
1.5 Plan of the Study
This study is divided into four main chapters. Chapter one contains the introduction, definitions and the significance of the study.
10 10
Chapter two is devoted to a review of related literature. Chapter three handles the contrastive part of the four major Qur'anic translations, namely Modern English Translation of the Holy Qur'an. Meanings and
Comments by Abdullah Yusuf Ali, The Quran by Muhammad Zufrallah
Khan, The Noble Qur’an by T.B. Irving and The Glorious Qur'an by
Muhammad Marmaduke Pickthall. The translations in the four sources are compared by the interpretation of each unusual Qur’anic word in one
ا ا ,of the most recent dictionaries of the ghareeb in the Qur'an
The Detailed Dictionary for Explaining Unusual) ا آن ا
Qur’anic Lexical Items 2003). compiled by Mohammad Altonji. Finally, chapter four provides conclusions and recommendations.
11 11
Chapter Two: Review of Related Literature
This chapter surveys major previous studies about
Biblical translation, the translation of the Holy Qur'an in general,
and the translation of the Holy Qur'an into English in particular. It
also presents the translators' biographies .
2.1 Biblical Translation
Nida and Taber (1969/1982:1) postulate that “Never
before in the history of the world have there been so many persons
engaged in the translating of both secular and religious materials”.
They add, it is estimated that 100,000 persons dedicate most or all
of their time to such work, and of these at least 3,000 are engaged
primarily in the translation of the Bible into about eight hundred
languages. They add that the underlying theory of translating has
not caught up with the development of skills; and in religious
translating, despite devoted talents, and strenuous efforts, a
comprehension of the basic principles of translation and
communication, has lagged behind translating in the secular fields.
Nida (1964:5) points out that there are special problems
involved in Bible translating. First of all, the Bible represents a
12 12 document coming from a relatively remote historical period. Second, the cultural differences between biblical times and our own are significant. Third, in many matters of word division and punctuation, the nature of the documentary evidence is decisively incomplete. Fourth, volatile traditional divisions into chapters and verses have tended to change into vague meaningful connections.
Finally, the dominance of theological considerations over all other considerations has, in some instances, tended to deform the meaning of the original message.
Salah (1999:20-25) says that special attention was given to the translation of liturgical texts and a number of institutions were established to control such translations of the Holy
Bible which was originally written in Hebrew, Aramaic and Greek.
She adds that the Bible, which was translated into other languages from the second century, is considered the most translated book in the world.
Lynell Zgbo in Baker and Saldanha (2009:21) indicates that "the earliest known written translation of the Bible is the Septuagint, a translation from Hebrew into Greek of the Old
Testament Texts, carried out primarily for Greek-speaking Jews
13 13 living in the Graeco-Roman Diaspora. This version was the joint work of 72 Jewish scholars who completed the task in 72 days."
2.2 Translations of the Holy Qur’an
Hassan Mustapha in Baker and Saldanha (2009:225-
226) says that the Qur'an is the Holy Book of Islam and the most important of the three sources of authority which support Muslim religious life, the other two being the revelation received by the
Prophet Mohammad during his life hadith , (saying) and the
Prophet’s own practice sunna ,(tradition).They add that the importance of the Qur'an, according to them, comes as a result of the belief that it contains, verbatim, the Word of God, as revealed gradually to Prophet Mohammad (PUH) by the Angel Gabriel between 610 and 632 AD. It is therefore considered incomparable, and this has significant effects on both the legitimacy and the authorized methods of translating it.
He also points out that early messages from Prophet
Mohammad (PUH) to political rulers of the time, such as Emperor
Heraculious of the Eastern Romans Empire, generally included an aya from the Qur'an. It can only be assumed that translations of these messages were undertaken by translators employed by the
14 14 receivers, or at least by persons familiar with Arabic in their country.
They add, "the first (aya) which may have been translated in this fashion is likely to be number (64) in the Holy Sura of Al-Imran ."
ل ﺗ ﴿ ُ ْ َ أَ ْھ َ ْا ِ َ ِ ب ﺗَ َ َ ْ ْا إِ َ َ َ َ ٍ َ َ اء َ ْ َ َ َو َ ْ َ ُ ْ أَ ﱠ َ ْ ُ َ إِ ﱠ ّﷲَ َو َ ُ ِ ْ َك ِ ِ َ ْ ً َو َ َ ﱠ ِ َ َ ْ ُ َ َ ْ ً أَ ْر َ ً ﱢ ُد ِون ّﷲِ َ ِن ﺗَ َ ﱠ ْ ْا َ ُ ُ ْ ا َا ْ ُ ْوا ِ َ ﱠ ُ ْ ِ ُ َ ن ﴾ Say, ‘People of the Book, let us arrive at a statement that is common to us all: we worship God alone, we ascribe no partner to Him, and none of us takes others beside God as lords.’ If they turn away, say, ‘Witness our devotion to Him. 'Abdel Haleem (2004:39).
Salah (1999:20-22) points out that the first documented translation of the Qur’an was done in Latin by a Christian priest of the Cluny Monastery in 1143 and it was published in 1543. The
Latin translation was then translated into Italian, German and Dutch.
Another German translation emerged in 1616. She continues that
Christian clergies or western men of letters have done the subsequent translations of the Qur’an.
Shakir (1999:61) asserts that the rhetoric and rhythm of the
Arabic of the Qur'an are so characteristic, so powerful, and so highly passionate, that any version whatever is bound in the nature of things to be but a poor copy of the glittering gorgeousness of the original.
15 15
Nassimi (2008:36) expresses the same idea by saying that the fact that a translation of the Qur'an cannot be considered as a substitute for the actual Qur'an has been agreed upon by all the major scholars of Islam, and was never seriously a topic of debate amongst the scholars. This is based on the fact that any translation of the Qur'an is, in reality, an interpretation of the Qur'an, and not the
Holy Qur'an itself, simply because the Qur'an is the perfect Word of
Allah, while the translation of the Holy Qur'an comprises of the selected words of the translator, a human being, based on his/her understanding and interpretation.
Abdel Haleem (2004: xxvi) in the introduction of his translated version of the Holy Qur'an points out that "the history of translation of the Qur'an is a long and interesting one. The title itself has often been rendered in English as "Koran", but this older
Anglicized form is gradually being replaced by "Qur'an", which reflects the correct Arabic transliteration and pronunciation."
Obaid (2011:3-4) explains that every word and meaning in the Holy Qur'an is eloquent and cannot be surpassed, and the expressions in the Holy Qur'an are perfect and their meanings are vast and often not achievable for the ordinary people who lack the proper knowledge in language and exegeses. He adds that the Holy
16 16
Qur'an is entirely eloquent in the most perfect manner, and it is impossible to explore its tremendous eloquence without having an adequate knowledge and a wide understanding of the methods of
Arabic syntax, semantics and rhetoric.
Al-Ubaidy (1997:12) points out that the problem of translating the Holy Qur'an to the non-Arab nations still discomforts
Arab Muslims in general and Muslim scholars ( 'ulma' 'al- shari'a in
Arabic) in particular. Those scholars know very well that their duty as well as the duty of all Muslims is to convey the message of Allah i.e., the Holy Qur'an to all human beings regardless of their race or tongues. Some of those scholars agree that the Holy Qur'an can be translated while others do not, and this controversy is yet to be settled.
Shakir (2007:10) explains that a translation from one language to another requires that the translator has the "feel" for both languages he is working with, the textual one which is being translated, and that of the target language. He continues that many
Qur'anic translators, however, have been fluent even in a third tongue which has ended by confusing them. A close attachment to
Latin, Urdu, or French can hinder the smooth flow of Arabic words or phrases into English. Several previous translations of the Qur'an
17 17
have likewise been rendered distorted by relying on archaic
grammar and twisted syntax not to mention other problems like
terminology or the correct rendering of individual words.
2.3 English Translations of the Holy Qur'an
Kidwai (1987) indicates that the Muslim need for
translating the Qur’an into English arose mainly out of the desire to
combat the missionary effort. Following a long argumentative
tradition targeting the production of a usually wrong and
confounding European version of the Muslim scripture, Christian
missionaries started their offensive against a politically humiliated
Islam in the eighteenth century by advancing their own translations
of the Qur’an.
Abed Al-Rahman (2000:75-90) clarifies that English
translations of the meanings of the Holy Qur'an are the most
common in this age because of the prestigious level of the English
language globally. It is the native language of hundreds of millions
of the people of civilized countries, the second language in many
countries worldwide and the foreign language in most parts of the
18 18 world. He adds that translations of the Holy Qur'an can be divided into three kinds:
(i) Orientalism English translations that aim to distort the
image of Islam by claiming that the Holy Qur'an is
made by humans so as to understate the significance
of the Holy Qur'an.
(ii) Islamic English translations.
(iii) Qadianiyah English translations that twist the
Qur'anic verses to express that the door of
Prophethood was not closed with the Prophet
Mohammad (PUH).
Al-Hayek (1999:25) elaborates that the western reader finds great obstacles in understanding the Qur’an when it is translated into English, since transferring the Holy Qur’an from the
Arabic language into another language makes it lose its glory and beauty, while its musical sense, which is unique, fades away. He adds that translation of the Holy Qur'an does not convey that impact which the Arabic reader finds. Moreover, dividing the Holy Qur’an into suras and verses does not reveal its glory when it is translated.
That is why some scholars consider, from their point of view, that
19 19
the Holy Qur’an cannot be translated, and that it becomes difficult to
be understood by anybody who wants to reach its reality.
As-Safi (2011:83) points out that "the process of
translation between Arabic and English is sometimes clogged up by
linguistic, rhetorical and cultural barriers which engender inevitable
losses with very serious consequences especially in dealing with a
highly sacred text like the Qur’an."
Khaleel (2005) confirms that because of the growing
Muslim communities in English-speaking countries and greater
academic interest in Islam, there has been an inflorescence of
English translations in recent years. He adds that because the Qur'an
stresses its Arabic nature, Muslim scholars believe that any
translation cannot be more than an approximate interpretation,
intended only as a tool for the study and understanding of the
original Arabic text. Since fewer than 20% of Muslims speak
Arabic, this means that most Muslims study the text only in
translation. So how accurate are the renditions of the Qur'an into
English? Khaleel points out that the record is mixed. Some are
simply poor translations. Others adopt sectarian biases.
However, Al-Sughayer (2006:20-22) argues that nobody can produce an excellent English text of the meaning of the Holy Qur'an
20 20 similar to the Arabic text because it is a task beyond human research.
He points out that linguistic mechanism is very common in Qur'anic discourse which poses serious challenges for the translator and translation theorists. It makes the principle of equivalence in some cases very hard to achieve due to the following:(1) English translation of the Holy Qur'an provides neither rhythm nor linguistic beauty,
(2)Arabic and English are linguistically and culturally incongruous languages that any literal translation of the Qur'an may lead to ambiguity or an inaccurate translation, and (3) there are some lexical gaps in expressing Qur'anic concepts which cannot be matched by the target language.
Nassimi (2008:49-68) confirms that there have been many
English translations of the Qur'an done by scholars with different
nationalities and with different intentions, including Ross, Sale,
Rodwell, Palmer, Pickthall, Ali, Bell, Arberry, Dawood, Khan,
Irving, Abdel Haleem.
The present study highlights four major Qur'anic
translations, namely Modern English Translation of the Holy
Qur'an. Meanings and Comments 1998 by Ali, The Quran 1981 by
21 21
Muhammad Zufrullah Khan, The Noble Qur’an 1988 by Irving and
The Glorious Qur'an 1980 by Pickthall.
2.4 Overview of Selected Translations: Biographies and Translation Works
This section provides biographies of the above stated translators and their translations. As well as Altonji's and Abdel Haleem's biographies.
2.4.1 Abdullah Yusuf Ali
Nassimi (2008:74-78) says that Ali, often referred to as
"Yusuf Ali," was born in Bombay on April 4, 1872 and died on
December 10, 1953. He memorized the Qur'an at an early age, and
was fluent in both Arabic and English. He was educated at several
European universities . He also served the government of Hyderabad
as its Revenue Minister, and the Islamic College, Lahore, as its
principal. He studied English literature. Nassimi says that in order to
translate the meaning of the Qur'an, Yusuf Ali spent 40 years in
learning and collecting related information and material. Ali had
collected books and materials for this project, visited places,
undertaken journeys, and taken notes to equip himself for the task.
Nassimi adds that the first edition of Yusuf Ali's rendering came out
22 22 between 1934 and 1937 under the title: The Holy Qu'an: an interpretation in English, with the original Arabic text, a running rhythmic commentary in English, and full explanatory notes. When the second edition in two volumes was issued in 1997, the title was changed to: The Holy Qur'an: Arabic text with an English translation and commentary. The rendering became so popular and a third edition was necessary within a year of its publication.
Abdel Haleem (2004: xxviii) says that Ali’s translation has appeared in numerous editions normally including the Arabic text parallel with the English translation, along with 6,310 explanatory notes, 300 pieces of running commentary in blank verse, fourteen appendices and indices. Haleem confirms that it is an extremely useful work, especially his notes and indices, for those who want a fuller and more guided understanding of the background and the text of the Qur'an. He adds that his language contains poetic features and archaic words that make the style outdated.
Kidwai (1987), on the other hand, confirms that Ali's
overemphasis on spiritual things also distorts the Qur'anic
worldview. Against this, is the fact that Yusuf Ali doubtless was
one of the few Muslims who enjoyed an excellent command over
the English language, which is fully reflected in his translation.
Though his is more of a paraphrase than a literal translation, yet it
23 23
faithfully represents the sense of the original. He clarifies that Ali's
massive notes, particularly on hell and heaven, angels, jinn and
polygamy, are informed with the quasi-rational spirit of his times.
Kidwia notes that many criticized Yusuf Ali's translation; it was for
the first time critically examined by Muhammad Marmaduke
Pickthall who commented:
The English of the translation was in better English than any
previous English translation by an Indian. On the other
hand, Pickthall warned that "it could not be mistaken for
the writing of an Englishman:" Translation of the Qur'an,
according to Pickthall, "requires a special kind of English."
He also disapproved Yusuf Ali's "conveying the meaning
of the sacred text in his own words." because, according to
Pickthall, "the best way of doing this is in the form of the
old commentaries." He did not like Yusuf Ali's changing of
some words and phrases that had already been made
current by other translators.
2.4.2 Muhammad Zafrullah Khan
Muhammad Zafarullah Khan was born in Sialkot,
Pakistan on February 6, 1893, and died in 1985. He was a Pakistani
diplomat, President of the International Court of Justice, Pakistan's
first Foreign Minister.
24 24
As for Khan's translation Kidwai, (1987) explains that it ranks
as another notable Qadiyani risks in this field. Like other Qadiyanis,
Zafarullah too twists the Qur'anic verses to express that the door of
Prophethood was not closed with the Prophet Mohammad (PUH).
He continues, such risks are far from being a just translation,
plagued with frequent transpositions, omissions, unaccountable
liberties and unforgivable mistakes.
Qadianiyah is a movement that started in 1900 CE as a
plot by the British colonialists in the Indian subcontinent, with the
aim of diverting Muslims away from their religion and from the
obligation of jihad in particular, so that they would not oppose
colonialism in the name of Islam.
2.4.3 T.B. Irving
Nasir (2006) says that Thomas Irving was born in Preston,
Ontario which is now Cambridge in 1914. He studied Modern
Languages. He embraced Islam in the early 1950s and took the name
Al-Hajj Ta'lim Ali Abu Nasr. In the introduction to his translation,
Thomas Irving wrote:
25 25
There is a necessity, almost urgency now for an American
version in contemporary English. Our Holy Book should be
recited on solemn occasions, both public and private, for
comfort, morality and guidance. This must begin in
childhood in order for it to become familiar, for it is every
Muslim's duty to read the Quran and try to understand it.
However, the duty has become a problem for those who no
longer know any Arabic. A new generation of English-
speaking Muslims has grown up in North America which
must use our scripture differently than their fathers would
have done. Their thinking roots have become distinct on a
new continent without the familiar use of our holy tongue,
and a great difference has developed between their customs
and their ancestral faith.
Khan (2002) points out that the translation of Thomas
Irving was properly recognized by several Islamic scholars including the late Dr. Ismail Raji Al-Faruqi who wrote regarding Dr. Irving's translation: “It makes refreshing reading even after all the other translations have been read.”
Kidwai (1987), says that by using his own offensive rule,
Irving has assigned themes to each Qur'anic Ruku' (section).
Although modern and forceful English has been used, it is not
26 26
altogether free of instances of mistranslation and loose expressions.
With American readers in mind, particularly the youth, Irving has
employed many American English idioms, which, in places, are not
befitting of the dignity of the Qur'anic recitation and style.
2.4.4 Muhammad Marmaduke Pickthall
Clark (1986:10-35) points out that Pickthall was born in
Suffolk, Britain in 1875, and died in St Ives, Cornwall, in 1936.
His father Charles, who died while Pickthall was only five years
old, was an Anglican clergyman. Pickthall travelled extensively in
the Arab world and Turkey . In 1917, he converted to Islam and
soon became a leader among the emerging group of British
Muslims. Clark clarifies that the mission of 'translating' the Qur'an
had preoccupied Pickthall's mind since he converted to Islam. He
saw that there was an obligation for all Muslims to know the
Qur'an intimately. In 1930, Pickthall published "The Meaning of
the Glorious Koran ." He maintained that the Qur'an being the word
of Allah could not be translated.
Abdel Haleem (2004: xxvii) explains that the first British
Muslim to translate the Qur'an into English was Muhammad
27 27
Marmaduke Pickthall. He conducted a new translation after observing that some of the earlier translations included commentaries offensive to Muslims and employed a style of language which Muslims at once recognized as unfair. Haleem adds that "although Picthall's language may now seem almost artificially archaic, his translation keeps close to the original
Arabic, and is still very popular among Arabs and Muslims."
Hijazi (2011) explains that seeking clarification and ratification for his translation, Pickthall traveled to Egypt and stayed there a few months with the help of Rashid Rida, acquiring the authority of Al-Azhar University in Cairo for his translation. He
(ibid) adds that Pickthall's translation itself has been translated. In
1958 extracts were translated into Turkish in Ankara. In 1964 it was rendered into Portuguese in Mozambique and in 1960 a trilingual edition English, Arabic and Urdu appeared in Delhi. It has also appeared in Tagalog, the national language of the
Philippines.
Arberry (1980:23-24) points out that Pickthall's version is an important milestone in the long course of the Qur'an interpretations, though it is not free of errors. He mentions that
Pickthall believes that the Holy Scripture cannot be fairly rendered
28 28
into English by anyone who disbelieves its inspiration and
message.
2.4.5 Muhammad Abdel Haleem
Abdel Haleem was born in Egypt, and learned the Qur'an
by heart from childhood, educated at Al-Azhar, Cairo, and
Cambridge Universities . He is a fellow of the Chartered Institute of
Linguists and Professor of Islamic Studies at the University of
London. Director of the Centre of Islamic Studies at the School of
Oriental and African Studies (SOAS), he is also a member of the
Scientific Committee of the Foundation for Inter-religious/Inter-
cultural Research/Dialogue (FIIRD), University of Geneva. He was
awarded an OBE (Order of the British Empire) in 2008 by Queen
Elizabeth II of the UK for services to Arabic culture and literature
and interfaith understanding.
Abdel Haleem's introduction traces the life of Prophet
Mohammad (PUH), the revelation of the Qur'an, the compilation,
structure and stylistic features of the Qur'an. He includes notes that
explain geographical, historical and personal aspects as well as an
index in which Qur'anic material is arranged into topics for easy
reference. His chosen methodology is to provide the rendered
29 29 meaning in English, often with a footnote of the literal translation.
An example is his translation of "ummatan wasata" (2:143) as "a just community," with a footnote stating: "literally, a middle nation".
Kolkailah (2010) confirms that Abdel Haleem's translation of the Holy Qur'an is one of the recent twenty-first century attempts to override past translations’ shortcomings in clarity, accuracy, and modernity of language. Regarding the language he used in his translated work, she remarks that "he uses clear simplified modern English that makes the text reader-friendly and very easy to follow."
Nassimi (2008:66) agrees with the above's point of view.
He notes that Abdel Haleem uses modern, beautiful, and straightforward English. The flow of the text is smooth. It has a resourceful introduction addressing many of the contemporary issues in Western societies about Islam. It is also sensitive to some of the current issues in the Western world.
30 30
2.4.6 Mohammad Altonji
Mohammad Altonji was born in the city of Aleppo and
educated there. He graduated from Damascus University with a BA
in Arabic and a diploma in education. He got a PhD in Persian
literature from Tehran, and another one in Saint Joseph University.
He won many prizes from different countries. He is a member of
the Research and Studies Association, he has many publications.
ا ا ا آن “ His compiled book
The Detailed Lexicon for Interpreting the Unusual of the) ” ا
Holy Quran 2003) seeks to explain and to interpret the words and
expressions in the Holy Quran which are difficult to explain and
understand. He outlines the views of trustworthy scholars.
In the introduction of his book, Altonji (2003:4-5) points
out that he was obsessed by the idea of compiling a detailed
lexicon of the unusual terms of the Holy Qur'an, though he
hesitated a lot and he was about to stop thinking about it. His
hesitation was due to the fact that it was difficult for him to
associate Ghareeb with the Holy Qur'an.
Altonji (2003:14) notes that the meanings which he
simplifies for the reader do not belong to him, but are taken from
good sources such as Ibn Katheer, Al-Zamakhshary, Al-Tabary,
31 31
Al-Razi and Al-Qurtuby, and the trustworthy books that dealt with the unusual terms.
Having reviewed the main sources of the literature related to this present study, the researcher remarks that the following chapter will be on " Ghareeb" (the unusual) Qur'anic terms; how the four translators interpret them, who gives the most adequate translation, and who give/s semi- adequate or inadequate renditions.
32 32
Chapter Three: Ghareeb (Unusual) Qur’anic Terms: Explanations and Analyses
A five-section table form will be used in the present
chapter. The translations of the unusual terms, made by the four
translators Yusuf Ali, Muhammad Khan, Muhammad Pickthall and
T.B. Irving, are based on the interpretation of these terms
compiled by Altonji.
The verses which contain unusual lexical items are written
in Arabic and the unusual items are transliterated into English
following the system illustrated in the guide to Arabic
transliteration of The Journal of Qur'anic Research and Studies
provided at the beginning of the thesis. A translation is suggested
by the researcher depending on main approved sources: (i) The
Translation of the Holy Qur'an done by Abdel Haleem. (ii) The
ا ا Explanation of Unusual Terms in Altonji's
iii) The interpretations of the Holy Qur'an) ا آن ا ( 2003)
done by well-known exegetes such as Ibn Katheer, Al-
Zamakhshary, Al-Tabary, Al-Razi and Al-Qurtuby (iv) and the
meanings of these lexical terms as mentioned by famous scholars
33 33
who wrote about this subject like: Assajestani, Ibn Abbas, Ibn
Qutiaba are provided.
For the purpose of the present study 64 examples quoted
from the Holy Qur'an together with their English translation
followed by discussions, explanations and analyses will be
considered. The English translation of the Holy verses directly after
the Arabic is suggested by the researcher based on the translation of
Abdel Haleem (2004):
1 ". َو َ ْ ءت ُ ﱡ َ ْ ٍ ﱠ َ َ َ ِ ٌ َو َ ِ ٌ " " (Holy Sura: Qaf, verse no. 21) Each person will arrive attended by an [angel] to drive him on and another to bear witness .
Unusual Lexical Yusuf Ali’s Khan’s Irving’s Pickthall's Item in Altonji's Version Version Version version Dictionary
sā'qun an angel(to a driver a driver a driver (drive َ ِ ٌ an angel to drive
Analysis:
God describes what will happen on the Day of Judgment, when each person will be driven by an angel and accompanied by another angel to witness . Out of the four translations given, Ali's translation is adequate while the other three translations are literal, and so do not convey the intended meaning.
34 34
2 . َ"وإِ َذا ْا ِ َ ُ ر ُ ﱢ َ تْ " (Holy Sura: Al Takwir, verse no. 6) When the seas boil over with fire ,...
Unusual Lexical Item in Al Yusuf Ali’s Khan’s Irving’s Pickthall's tonji's Version Version Version version Dictionary
Sūjjirat boil over with a rivers diverted overflow rise ُ ﱢ َ ت swell boil over with fire
Analysis:
In this verse God describes what will happen to the seas by saying that the seas are not only going to overflow, but also filled with fire . The ,means "set on fire". So, only Ali's translation is adequate " ُ ﱢ َ ت " word but the others fail to give the intended meaning.
3 . ﱠ" َ ُ و ُ َ ن ِ َ َ ْ ًدا َو َ َ َ ا ً " " (Holy Sura: Al Naba', verse no.24) Where they [the oppressors] will taste neither sleep nor drink.
Unusual Lexical Item in Yusuf Ali’s Khan’s Irving’s Pickthall's Altonji's Version Version Version version Dictionary
bard ān
cool coolness cool coolness َ ْ ًدا Sleep
35 35
Analysis:
In the above verse (24) and the two before (22, 23) God " َ ْ ًدا" describes how the situation of the tyrants will be in hell. The word :we mean he slept . Arabs say ," د " means sleep, when we say someone i.e. cold prevents sleep. The tyrants will not taste ," ا د ا د" comfort or sleep. So, all the translators miss the concept and this, of course, reflects the translation inadequacy which leads to misleading the TLT readers.
4 . " َ َ َ َ َ ْ َ ه ُ ُ ﱠ أَ َ " " (Holy Sura: Taha, verse no.60) Pharaoh withdrew and gathered his resources; [his sorcerers], then he returned.
Unusual Lexical Item in Al Yusuf Ali’s Khan’s Irving’s Pickthall's tonji's Version Version Version version Dictionary
kayd ahū
he concerted concerted his put his plan gathered َ ْ َ ه ُ his plan plan together his strength his sorcerers and scams
Analysis:
The above verse is about Pharaoh . When he and Prophet Moses appointed a meeting, he withdrew and gathered all the magicians from the different towns then returned . This fact is mentioned directly in the None of " َو َ َ ل ِ ْ َ ْ ُن ْا ُ ِ ِ ُ ﱢ َ ِ ٍ َ ِ ٍ" :(Holy Sura of Yunus , verse no. (79 the translators, except Ali who mentions the word sorcerers in the footnotes, mentions this piece of information. So, their translations do not convey the intended meaning of the SL.
36 36
5 . " أَ ْو ِ ْ ِ ً َذا َ ْ َ َ " " (Holy Sura: Al Balad, verse no.16) Or a poor who sticks to earth ; has no shelter, but it.
Unusual Lexical Item in Al Yusuf Ali’s Khan’s Irving’s Pickthall's tonji's Version Version Version version Dictionary
Dhā matrabh or to the a poor person some needy or some indigent (down) reduced to person in poor wretch َذا َ ْ َ َ the one who in the dust penury distress in misery sticks to earth
Analysis:
The poor person referred to in this verse is the one who sticks to earth out of misery and because of his poverty ; has no shelter except it. Only Ali mentions this ." ا , و ه ا اب " means َ ِ َب The word meaning explicitly in his translation and also in his footnotes. As for the other three translators, they do not give the intended meaning explicitly; instead they all talk about the poor one only.
6 . "إِ ﱠ َو َ ْ َ آ َ ء َ َ َ أُ ﱠ ٍ " " (Holy Sura: Al Zukhruf, verse no. 22)
We saw our fathers following a certain religion .
Unusual Lexical Item in Yusuf Ali’s Irving’s Pickthall's Khan’s Version Altonji's Version Version version Dictionary
ūmmatin a certain a certain course a community a religion religion أُ ﱠ ٍ a certain religion
37 37
Analysis:
أَ ْم آ َ ْ َ ھُ ْ ِ َ ً ﱢ َ ْ ِ ِ َ ُ ِ ِ :In the previous verse (21) God says (Or have we perhaps given them a book before this (the Qur'an" ُ ْ َ ْ ِ ُ َ ن to which they hold fast?" Haleem (2004:317).In the following verse (22), which is the above verse, they give their answer: "No Indeed! We saw our fathers following this religion; "misguidance and disbelief", we are guided by their footsteps". Haleem's translation (2004:317) and the is mentioned several times in the Holy Qur'an " أُ ﱠ ٍ " researcher. The word with several meanings, but in this verse it means religion. The people before Prophet Nuh were following one religion; worshipping idols. Then God sent Nuh to them. He was the first messenger sent to people by God. Ali and Pickthall give the intended meaning in translating the above verse. The other two translators fail to give the intended meaning which, of course, leads to misleading the TLT readers.
7 . "إِ ﱠن إِ ْ َ ِاھ َ َ َ ن أُ ﱠ ً َ ِ " (Holy Sura: Al Nahl, verse no. 120) Abraham was truly an example; a leader devoutly obedient to God and true in faith.
Unusual Lexical Item in Al Yusuf Ali’s Khan’s Irving’s Pickthall's tonji's Version Version Version version Dictionary
ūmmatan a paragon of formed a a model a nation أُ ﱠ virtue community a leader /an imam
Analysis:
Ibrahim did not form a community or a nation by himself, but he worshipped God as a whole group does. He was an example, righteous, and taught people to do good deeds, i.e. he was an imam in religion, since imams teach people to do righteous things. So, Ali's translation is adequate as he mentions that Ibrahim was "a model," and so is Khan's. As for the other two translators, they miss the intended meaning and consequently produced an inadequate translation.
38 38
8 ". َو ﱠا ِ ِ ِ َ "ِ (Holy Sura: Al Nisa', verse no..36) And the traveling companion .
Unusual Lexical Item in Al Yusuf Ali’s Khan’s Irving’s Pickthall's tonji's Version Version Version version Dictionary
Wa al ṣāhib bialjanb the companion companion by fellow- your associates by your side your side traveler َو ﱠا ِ ِ ِ َ ِ the traveler
Analysis:
is the one who travels with you. Only Pickthall gives ﱠا ِ ِ ِ َ ِ the correct rendering explicitly while the others give semi- adequate rendering since they do not mention explicitly that "this companion or associate" is the one who travels.
9 . " َ ﱠ َا ٌ ﱢ ْ َ َ ِ " (Holy Sura: Al Muddaththir, verse no.29) Hell- fire scorches and blackening the skin of the humans .
Unusual Lexical Item in Al Yusuf Ali’s Khan’s Irving’s Pickthall's tonji's Version Version Version version Dictionary
lilbashar the color of the the skin human(flesh) the man man ﱢ ْ َ َ ِ the skin
39 39
Analysis:
The above verse is about Hell-fire and it describes what happens to a human's skin when fire touches it. The skin burns and becomes black like night . Therefore, Khan's translation is the most adequate one while the other three miss the intended meaning.
10 ". َ َ ﱠ ُ هُ َ َ َ َ ھُ ْ َ َ ُاب َ ْ ِم ﱡا ﱠ ِ " " (Holy Sura: Al Shu'ra', verse no. 189) They called him a liar, and so the torment came upon them; a fire sent down from a very huge cloud .
Unusual Lexical Item Yusuf Ali’s Irving’s Pickthall's Khan’s Version in Altonji's Version Version version Dictionary
alz ̧ ūlah a day of the day of the day of overshadowing overshadowing gloomy day ﱡا ﱠ ِ gloom a very huge gloom gloom cloud
Analysis:
is a very huge cloud created by God to torture the people " ﱡا ﱠ ِ " of Midian because they called Prophet a liar . When they took a rest beneath it God sent down fire on them and they were all burnt . Ali mentions this intended meaning in his footnotes, but the other translators ." ﱡا ﱠ " fail to give the intended meaning of the Ghareeb lexical item
40 40
.11 "إِ ّ َ َ َ َ ة ٌ َ ْ َ اء َ ِ ٌ ﱠ ْ َ " " (Holy Sura: Al Baqara, verse no. 69) God says it should be a bright black cow .
Unusual Lexical Item in Al Yusuf Ali’s Khan’s Irving’s Pickthall's tonji's Version Version Version version Dictionary
ṣafr ā' a fawn- a cow with a a yellow bright yellow coloured heifer dun color cow َ ْ َ اء Black
Analysis:
is a color between dark and white, and it is closer to " ا ة" darkness, and so it is used to describe darkness . Al Hassan Al Basry says that "ṣafra'" means very dark . Ibn Kathir and Al Zamakhshary say that some exegetes agree with Al Hassan, among them Ibn Abbas, and others disagree . Khan gives a closer meaning by saying "a cow with a dun color" . The other three translators mention the color "yellow". Hence, Khan's translation is adequate while the others' are inadequate.
12 ". َ َ ْ َ َ ْ َ ﱠ ِ ِ " " (Holy Sura: Al Qalam, verse no. 20) And by morning it [the garden] was black like dark night (in complete ruins because of fire).
Unusual Lexical Item in Al Yusuf Ali’s Khan’s Irving’s Pickthall's tonji's Version Version Version version Dictionary
kalṣṣarym as if all its fruit as if it had been like a dark as if had been cut already desolate spot plucked َ ﱠ ِ ِ down harvested dark like night
41 41
Analysis:
God describes what happened to the garden of a group of people who lived earlier. When they decided to prevent the poor from its fruit God sent his torment and burnt it till it become very dark just like means dark like night . So, none of the translators, except " ﱠا ِ "ِ .night Ali, reflects in his translation the great calamity that happened in the garden. Hence, their translations could be described as semi- adequate.
13 . " َ َ َ ْ َ َ َ ْ ِ َ َ َ ٍ ت ﱢ َ َا ﱠ ء " " (Holy Sura: Al A'raf, verse no.96) We would have sent them rain from heaven and plants from earth .
Unusual Lexical Item in Yusuf Ali’s Khan’s Irving’s Pickthall's Altonji's Version Version Version version Dictionary
barakātin opened out all opened for bestowed showered kinds of them blessing blessing َ َ َ ٍ ت blessing blessing rain and plants
Analysis:
God in the above verse addresses the people of those towns who had messengers before, and tells them that if they had believed and been mindful of God, he would have sent for them rain from heaven and means "rain and plants. The four " َ َ َ ٍ ت" plants from earth. So the word translators mention the word "blessing" without explaining for the TLT readers that rain and plants are the most precious blessing that anyone could have.
42 42
14 . " َ َﺗَ ُ ھ ُ ﱠ ﷲُ ِ ْ َ ْ ُ َ ْ َ ْ َ ِ ُ ا " (Sura: Al Hashr, verse no. 2) God destroyed them from where they least expected.
Unusual Lexical Item in Al Yusuf Ali’s Khan’s Irving’s Pickthall's tonji's Version Version Version version Dictionary
Allah fa't āhūm the (Wrath of) reached Allah Came God Came at Allah came to them from a upon them them َ َ َﺗ ُ ھ ُ them place they destroyed them recked not
Analysis:
It is mentioned at the beginning of this verse that the disbelievers thought that their fortifications would protect them against God's torment. But God destroyed them and his torment reached from where they least expected. So, it is God's destruction which reached them and this meaning is not reflected in the above translations except for Ali. His interpretation is the most adequate one; whilst the other translators' interpretations seem neutral and does not reflect the contextual intended .in this verse " َ َﺗَ ُ ھ ُ " meaning of
15 ". َ َ ْ َ َ ِ ْا َ أَ ُ ُ ِ َ ﱠ ة ٍ " " (Holy Sura: Al Dhariyat, verse no. 29) His wife then entered with a loud cry, struck her face.
Unusual Lexical Item in Al Yusuf Ali’s Khan’s Irving’s Pickthall's tonji's Version Version Version version Dictionary
ṣṣarrah came came forward came forward came up forward َ ﱠ ة clamouring in agitation sighing making shouting with a moan very loud voice
43 43
Analysis:
God is telling the story of Prophet Ibrahim's wife Sara, when the angels told her she would have a son, and because she was a barren woman, she began shouting loudly and struck her forehead in her incredulity and embarrassment . Her reaction was not just a "sighing" or "making moan. So, Ali's translation is the most adequate while the others fail to explicitly convey the meaning and hence they provide semi- adequate translation.
16 ". َ َ َ ْ َ َ َ َآذا ِ ِ ْ ِ ْا َ ْ ِ " " (Holy Sura: Al Kahf, verse no. 11) We sealed their ears [by sleep ] in the cave for years.
Unusual Lexical Item in Al Yusuf Ali’s Khan’s Irving’s Pickthall's tonji's Version Version Version version Dictionary
fa ḍrābn ā deprived them sealed up drew a (veil) stuck them for of news of their َ َ َ ْ َ over their ears drowsiness we made them outside world hearing sleep
Analysis:
The above verse describes what happened to the people of the cave; when they entered it, God made them sleep for many years and means make someone" َﺿ َ ْ َ " their sleep was very heavy . The word sleep . So, none of the translators produced a convenient rendition . However, Irving's was appropriate to the SL meaning.
44 44
17 ". َو َ َ ْ َ َ ْ َ َ ْ َ ُ ْ َ ْ َ َط َ ا ِ َ " " (Holy Sura: Al Mu'minun, verse no.17) We created seven levels [of heavens] above you
Unusual Lexical Item in Yusuf Ali’s Khan’s Irving’s Pickthal's Altonji's Version Version Version version Dictionary
tr ā'iq seven spiritual seven tracks seven orbits seven paths َط َ ا ِ َ paths Heavens
Analysis:
means seven heavens . Three of the translators " َ ْ َ َط َ ا ِ َ " conveyed the intended meaning literally, but Ali in his footnotes mentions the intended meaning explicitly.
18 . " َ ُ ْ أَ ْر َ َ ً ﱢ َ ا ﱠ ْ ِ َ ُ ْ ُھ ﱠ إِ َ ْ َ " " (Holy Sura: Al Baqara, verse no.260) Take four of the birds and cut up them into parts .
Unusual Lexical Item in Al Yusuf Ali’s Khan’s Irving’s Pickthall's tonji's Version Version Version version Dictionary
fa ṣurhunna
ilayka train them to cause them tame them to train them to be attached to to incline turn to thee follow you َ ُ ْ ُھ ﱠ إِ َ ْ َ thee unto thee cut up into parts
45 45
Analysis:
God ordered Prophet Ibrahim to cut up four of the birds, then place them separately on top hills. The important part of the image was that it is as easy for souls to come back to the body as for the birds to means cut up them into pieces. None َ ُ ْ ُھ ﱠ إِ َ ْ َ come back to Ibrahim. So of the four translators conveys this intended meaning hence their translations are inadequate.
19 . " أ َ ْ َ َ أَ ﱠ أَ ْر َ ْ َ ﱠا َ ِ ط َ َ َ ْا َ ِ ِ َ ﺗَ ُ ﱡز ُھ ْ أَ ًّزا " " (Holy Sura: Maryam, verse no.83) Have you [Prophet] not seen how we send devils to the disbelievers to push them towards sins with hissing hastiness and annoyance?
Unusual Lexical Item in Yusuf Ali’s Khan’s Irving’s Pickthall's Altonji's Version Version Version version Dictionary ta'uzzuhum 'zz ā
ﺗَ ُ ﱡز ُھ ْ أَ ّز ا ً To incite the Confound to push them To incite them To provoke disbelievers to them with towards sins with fury them to fury with hissing disobedience confusion hastiness and annoyance
Analysis:
means push back strongly with a very loud voice " أَ ًّزا "The noun and strong annoyance, just like the kettle that moves from its place because of the severity of boiling. The four translations loose the concepts of “hastiness” and “hissing ,” and so none of them gives the intended meaning explicitly.
46 46
20 . َ"و َ َ ْ َ ِ ي ْا َ ْ َ َو ْا َ ِ " (Holy Sura: Fatir, verse no.19) The disbelievers and the believers are not equal.
Unusual Lexical Item in Al Yusuf Ali’s Khan’s Irving’s Pickthall's tonji's Version Version Version version Dictionary
"al'ʿmā wa albaṣyr" the blind and the blind and the blind and the blind the seeing the seeing the sighted and the seer ْا َ ْ َ َو ْا َ ِ the disbeliever and the believer
Analysis:
are not equal not only" َو ْا َ ِ ”and " ْا َ ْ َ " God says that is the believer who " ْا َ ِ " . physically, but also metaphorically is the" ْا َ ْ َ " followed Mohammad (PUH) and believed him. But disbeliever who did not do that. As noticed in the above translations, it mistranslates the implied meaning and gives literal translations which produce less adequate translations . Only Ali explains the intended meaning in the footnotes.
21 . َ" ِ َا ُ ِ ب َ َ ِ ْ َو َ ا ﱠ ﱢ َ " " (Holy Sura: Al- Fatiha, verse no.7) Those who incur no anger {The Jews}, and who have not gone astray {the Christians}. Unusual Lexical Item in Al Yusuf Ali’s Khan’s Irving’s Pickthall's tonji's Version Version Version version Dictionary
those who have with whom not the "almagh ḍubi" whose (portion) not incurred You are not (path) of is not wrath those who Thy displeasure angry َا ُ ِ ب earn Thine
47 47
the Jews anger
Analysis:
Prophet Mohammad (PUH) was asked many times to clarify who َا ُ ِ ب " ,are those people, and his answer was they are "the Jews". So are the Jews , but none of the translators mentions the intended " َ َ ِ ْ meaning explicitly.
22 . َ"و َ َ ن َو َر ُاءھ ﱠ ِ ٌ " " (Holy Sura: Al- Kahf, verse no.79) There was a king across them or in front of them .
Unusual Lexical Item in Yusuf Ali’s Khan’s Irving’s Pickthal's Altonji's Version Version Version version Dictionary
"warā'hum"
َو َر ُاءھ behind after them across which behind them across them or them in front of
them
Analysis:
In the above verse Al –Khader is telling Prophet Moses the reason for making a defecting damage in the ship of the needy people. It is because there was a king across them whenever a ship passes in front means across or in front of. It " َو َر ُاءھ "of him he seizes it. So the word same word with two antonymous meanings. other" ا ا "is from are which means "slave" and" ا ا " examples of empty". Only" رغ full" and" ء which means ر master";and" Khan gives the intended meaning while others translated the lexicon term literally.
48 48
23 . "إِ ﱠن ا ﱠ ِ َ َآ ُ ْ ا َوا ﱠ ِ َ ھَ ُ د ْوا َوا ﱠ َ َ رى َو ﱠا ِ ِ َ " " (Holy Sura: Al-Baqara, verse no. 62) The [Muslim] believers, the Jews, the Christians, and the Sabians [a monotheistic religious community].
Unusual Lexical Item in Al Yusuf Ali’s Khan’s Irving’s Pickthall's tonji's Version Version Version version Dictionary
"al ṣṣ ābi'yn"
َو ﱠا ِ ِ َ a religious Sabians Sabians Sabeans Sabaeans community that worshipped the angels
Analysis:
is a nation, neither Jews nor Christians, used to live " و ﱠا ِ ِ َ " in Iraq and say "La Illaha Illa Allah," but they worshipped the angels. Only Ali mentions these details explicitly in his footnotes. The other three translators translate the Arabic item and so they produce semi-adequate translation.
24 ". ُ ﱡ َ ْ ٍء ھَ ِ ٌ إِ ﱠ َو ْ َ ُ" (Holy Sura: Al- Qasas, verse no.88) Everything will perish except God himself or the good deeds directed to God .
Unusual Yusuf Ali’s Khan’s Irving’s Pickthall's Lexical Item in Version Version Version version Altonji's
49 49
Dictionary
"w ajh ahū" except that save His His face which is under except His face َو ْ َ ُ countenance God or the good His care deeds
Analysis:
in this verse does not mean his face as mentioned " َو ْ َ The word in three of the translations above . The interpreters say it means either God himself or what is done righteously to God . Only Khan gives the most adequate translation while the others fail to give the intended meaning.
25 . " ُ ﱠ َ َ ْ َ ُ ھ ْ ِ َ ْ َ َ " " (Holy Sura: Al- Kahf, verse no.12) We woke them [people of Al-Kahf] so that we could make clear,...
Unusual Lexical Item in Al Yusuf Ali’s Khan’s Irving’s Pickthall's tonji's Version Version Version version Dictionary
"baʿathn āhum" raised them roused them raised them up awakened them up َ َ ْ َ ُ ھ woke them
Analysis:
The above verse is about the people of Al-Kahf who slept many years, and then God awakened them from their sleep . The word " " .means woke someone up with difficulty because he is sleeping deeply َ َ ْ " َ َ "ْ It is used here to tell that sleep and death are the same. It is said that from his sleep means awakened him. This meaning is also mentioned
50 50 again in verse no. (19). So, the translation of Irving and Ali are adequate while the others are less adequate.
26 ". َ َ َ ِ َ تْ َ ُ ُ د " " (Holy Sura: Hud, verse no.95) The people of Midian will be destroyed and tortured just like Thamud.
Unusual Lexical Item in Al Yusuf Ali’s Khan’s Irving’s Pickthall's tonji's Version Version Version version Dictionary
"ba ʿidat"
َ ِ َ ت removed gone away ruined sent away died and afar destroyed
Analysis:
The people of "Midian" are going to die and will be destroyed in the same way as the people of "Thamud" have been destroyed . Therefore, Khan's translation looks adequate whilst the other three translations are less adequate.
27 ". َو َ ْ َ ُ َ ن ِ ّ ِ ْا َ َ ِ ت " " (Holy Sura: Al- Nahil, verse no.57) And they [the pagans] assign daughters ( angles ) to God.
Unusual Lexical Item in Al Yusuf Ali’s Khan’s Irving’s Pickthall's tonji's Version Version Version version Dictionary
"alban āt"
daughters daughters daughters Daughters ْا َ َ ِ ت angels ( angels)
51 51
Analysis:
Some of the pagan Arabs {khuzameh and Kananeh} called angels the daughters of God. This is a double infidel because of the contempt in which daughters were held in a warrior community, to the extent of female infanticide. None of the translators, except Ali, mentions that daughters here are angels as they translate it literally.
28 ". َو ِ َ َد َ َ َ ْ ِ َ ُ ْ ِ ً " " (Holy Sura: Nuh, verse no.28)
Whoever enters my ark or my mosque as a believer.
Unusual Lexical Item in Al Yusuf Ali’s Khan’s Irving’s Pickthall's tonji's Version Version Version version Dictionary
"bayty"
my house my house my house my house َ ْ ِ َ my ark or my mosque
Analysis:
Prophet Nuh is asking God to forgive him, his parents and whoever enters his mosque or ship as a believer. The word " "here means my mosque or my ship . The four translators fail to convey the exact meaning as they literally rendered it into "house". Therefore, they render inadequate meaning.
52 52
29 ". َو َ َ ن َ ُ َ َ ٌ " " (Holy Sura: Al Kahf, verse no.34)
And he [one of the two men] had abundant money and property .
Irving's Unusual Version Lexical Item in Yusuf Ali’s Khan’s Pickthall's Altonji's Version Version version Dictionary
"thamarun" abundant (his income, his fruit fruit Fruit َ َ ٌ large family a lot of money and following
Analysis:
The above verse is about two men; one of them had a lot of money (gold, silver, properties and sons). The word " ٌ َ َ " means money, and it is mentioned in the rest of the verse, when he told the other man while discussing with him that he had more money and sons than him. Only Ali gives the intended meaning since he explained it in his footnotes. The three translations seem to be inadequate.
30 . " َ ﱠ ِ َ ِ ت ِذ ْ ً ا " " (Holy Sura: AL Saffat, verse no.3 ) by those [angels ] who recite God's words.
Unusual Lexical Item in Al Yusuf Ali’s Khan’s Irving’s Pickthall's tonji's Version Version Version version Dictionary
those who faalt āliyāti those who ranks Reciting ranks reciting a read (the Proclaim the the reminder reminder word) for a َ ﱠ ت message ِ َ ِ the angles who reminder
53 53 bring the Qur'an
Analysis:
The four translators mention (the ranks) and their mission which is reciting a reminder .But none of them mentions that those ranks are (the angels) who recite God's word and bring the book and the Qur'an from God to mankind.
31 . َ" َ ﱠ ُ ﱠ َ ْ ٌ ﱠ ْ ُ ٌ ن" (Holy Sura: Al Saffat, verse no.49) Spouses will be like hidden pearls .
Unusual Lexical Item in Al Yusuf Ali’s Khan’s Irving’s Pickthall's tonji's Version Version Version version Dictionary
"bay ḍun " hidden delicate eggs eggs with their like hatching eggs of glassy shine eggs َ ْ ٌ ostrich hidden pearls
Analysis:
The true believers in Paradise will have beside them spouses who are delicate and pure as if they were hidden pearls. This intended َو ُ ر " meaning is mentioned in the Holy Sura Al Waqi'a, verse no. 22-23 Another group of exegetes say that Arabs ." ِ َ َ ْ َ ِ ل ﱡا ْ ُ ْا َ ْ ُ ن described beautiful women as being as precious as the ostrich eggs protected from the dust with feathers . Ali explains this meaning explicitly in the footnotes and Pickthall mentions it in his translation while the other two translators miss the intended meaning and produce inadequate rendition.
54 54
32 ". َو َ َ ْ َ ﱠ َب أَ ْ َ ُ ب ِا ْ ِ ْا ُ ْ َ ِ َ " " (Holy Sura: Al Hijr, verse no.80) the people of Thamud also rejected our messengers.
Unusual Lexical Item in Al Yusuf Ali’s Khan’s Irving’s Pickthall's tonji's Version Version Version version Dictionary
"al ḩijr" the inhabitants companions of dwellers in people of Hijr of the stone ِا ْ the rocky Al- Hijr people of land Thamud
Analysis:
"The people of al ḩijr " the tribe of Thamud, who lived north of Medina. Al-Hijr means ‘stone city’, like Petra in Jordan . None of the translators mentions who are " the people of al ḩijr" except Ali, who mentions Thamud in the footnotes. The others give semi-adequate meaning.
33 . " ﱢ ﱠ ِ َ أَ ْ َ ُ ْ ا ْا ُ ْ َ " " (Holy Sura: Yunus, verse no.26)
Those who did well will have best reward. Paradise and looking at God's face .
Unusual Lexical Item in Al Yusuf Ali’s Khan’s Irving’s Pickthall's tonji's Version Version Version version Dictionary
"al ḩusna" will be a good goodly reward kindness best reward recompense ْا ُ ْ َ
55 55
paradise and looking at God's face
Analysis:
In this verse God promises those who have done well that Paradise, and what is best, seeing God's face, will be their reward. Three translators do not mention what is the best reward that anyone could have beside "Paradise" ; that is seeing God's face. So, their translations are semi- adequate. As for Ali, he gives this intended meaning in his footnotes.
34 . " َ َ ْ ِ َ ِ َ ْ ِ ﱠ ﷲ ِ" (Holy Sura: Al Rum, verse no.30) There is no altering for God's religion .
Unusual Lexical Item in Al Yusuf Ali’s Khan’s Irving’s Pickthall's tonji's Version Version Version version Dictionary
"Li khalq ill āh" the work the laws of creation of (wrought) by God's creation Allah's Allah ِ َ ْ ِ ﱠ ِﷲ Allah creation God's religion
Analysis :
means the religion of God . It is mentioned directly in " ِ َ ْ ِ ﱠ ِﷲ" the rest of the verse when God said that is the straight religion, though most people do not realize it . Pickthall's version looks semi- adequate as "the laws of Allah" refer to the "religion of Allah", whereas the other three's look less adequate since the word creation refer to everything created by God. But in this verse it refers to religion in particular.
56 56
35 ". َ َ ِ َ ا ﱠ ِ ي َ ُ ﱡع ْا َ ِ َ " (Holy Sura: Al Ma'u:n , verse no. 2) It is he who treats the orphan with injustice and unfairness .
Unusual Lexical Item in Al Yusuf Ali’s Khan’s Irving’s Pickthall's tonji's Version Version Version version Dictionary
"yadu ʿu"
repulses drives away pushes aside Repelleth َ ُ ﱡع treat with injustice
Analysis:
God asks Prophet Mohammad (PUH) in pervious verse if he has considered the person who denies religion and who treats the orphan with injustice and unfairness . The four translators do not properly and their translations ," َ ُ ﱡع " convey the intended meaning of the word might be considered semi--adequate.
36 . َ"وإِ ﱠ ُ َ ِ ْ ٌ ﱠ َ َو ِ َ ْ ِ َ " (Holy Sura: Al Zokhruf, verse no. 44) For it is [the Qur'an] an honor or a renown for you and your people.
Unusual Lexical Item in Al Yusuf Ali’s Khan’s Irving’s Pickthall's tonji's Version Version Version version Dictionary
"lathikrun" a source of a reminder a reminder a reminder honor َ ِ ْ ٌ an honor
57 57
Analysis:
God in the above verse is addressing Prophet Mohammad (PUH) and telling him that :" it is an honor for you and your people to have the Holy Qur'an", since it is written in your language which makes it easier to understand. Only Khan gives the intended meaning explicitly while Ali explained it in the footnotes. As for the other two translators' renditions they look less adequate.
37 ". َ َ ْ ُع ﱠا َ ِ َ َ" (Holy Sura: Al 'Alaq, verse no. 18) We shall summon the angels of torture .
Unusual Lexical Item in Al Yusuf Ali’s Khan’s Irving’s Pickthall's tonji's Version Version Version version Dictionary
"alzabāniyh"
guards of guardians of the avenging guards of ﱠا َ ِ َ َ punishment hell [angels] hell the angels of torture
Analysis:
are the angels of torture . Irving's translation looks " ﱠا َ ِ َ َ " semi- adequate since he mentions the expression "the avenging,", but the others fail to give the intended meaning explicitly and so they produce semi-adequate translation.
58 58
38 ". َو َ ْ ُ ُ ْا ُ ْ ِ ِ َ َ ْ َ ِ ٍ ُز ْر ً " " (Holy Sura: Ta-Ha, verse no. 102) On that day, we forcefully gather the sinful, sightless .
Unusual Lexical Item in Al Yusuf Ali’s Khan’s Irving’s Pickthall's tonji's Version Version Version version Dictionary
"zurq ā" blear-eyed( blue- eyed bleary-eyed white-eyed (with terror ُز ْر ً blind
Analysis:
means 'blind’. The disbelievers will be gathered in hell " ُز ْر ً " blind; it is said that the iris of the eye turns into blue when someone becomes blind. As it is noticed in the above translations, none of the translators mentions blindness directly, except Ali in the footnotes, so they produce semi-adequate translations.
39 ". ْاد ُ ُ ْ ا ْا َ َ ب ُ ﱠ ً ا" (Holy Sura: Al-Nisa', verse no. 154)
Enter the gate humbly .
Unusual Lexical Item in Al Yusuf Ali’s Khan’s Irving’s Pickthall's tonji's Version Version Version version Dictionary
"sujjad ā"
with humility submissively on your knees Prostrate ُ ﱠ ً ا with humility
59 59
Analysis:
God orders the people of Moses to enter the gate of "Bait Al Maqdes"with humility . Ali mentions the intended meaning and that makes his translation an adequate one. Khan renders it as "submissively" which is less adequate while the other two translations are not adequate.
40 . " َ ﱠ َ ُ َ ِ ُ ْا ُ َ ى" (Holy Sura: Al-Najim, verse no. 5)
It was taught to him by [ an angel] Gabriel with mighty powers.
Unusual Lexical Item in Al Yusuf Ali’s Khan’s Irving’s Pickthall's tonji's Version Version Version version Dictionary
"shadyd al quwa" one of one mighty in lord of mighty someone firm mighty powers powers in strength َ ِ ُ ْا ُ َ ى powers the Angel Gabriel
Analysis:
The four translators mention how the one who taught Prophet Mohammad (PUH) looks like . Ali only mentions in his footnotes that this mighty in power is "Gabriel". But none of the other three translators mentions Gabriel explicitly. Therefore, their renditions might be considered as semi- adequate.
60 60
41 ". َو َ ِ ھ ٍ َو َ ُ ْ ٍ د" (Holy Sura: Al-Buru:j, verse no. 3) By the Witness [Friday] and that which is witnessed[the day of Arafat].
Unusual Lexical Item in Yusuf Ali’s Khan’s Irving’s Pickthall's Altonji's Version Version Version version Dictionary
"wa sh āhidin wa mashhud one that witness and a witness and witnesses and a witness plus whereunto the one is the subject of his evidence to beareth َو َ ِ ھ ٍ َو َ ُ ْ ٍ د witnessed to Friday and witness testimony Arafat
Analysis:
Ibn Katheer, Al-Qurtuby and Al-Zamakhshary say that the َ ِ ھ ٍ '" exegetes give different interpretations, but many of them say that The four translators give .". م " is " َ"و َ ُ ْ ٍ د " and " م ا " is " literal translation, and so they fail to give the intended meaning explicitly, although Ali mentions in his footnotes that these lexicons are explained in a variety of ways, but he does not mention the above meaning.
42 . َ"و ْا َ ِ ُ ْ ا ِ ﱠ ْ ِ َوا ﱠ َ ِة " (Holy Sura: Al-Baqara, verse no. 45) Seek help with fasting and prayer.
Unusual Lexical Item in Al Yusuf Ali’s Khan’s Irving’s Pickthall's tonji's Version Version Version version Dictionary
61 61
"bialṣabr " patient steadfastness Patience Patience preservance ِ ﱠ ْ ِ fasting
Analysis:
in this verse means" fasting". When someone " ﱠا ْ ِ " The word fasts he learns patience, and that is why "Ramadan" is called the month of patience. The four translators do not render the meaning explicitly and so they give inadequate translation .
43 . " َ ِ َذا َ ِ ءت ﱠا ﱠ ُ " " (Holy Sura: Abasa, verse no. 33) When the deafening noise comes .
Unusual Lexical Item in Al Yusuf Ali’s Khan’s Irving’s Pickthall's tonji's Version Version Version version Dictionary
"al ṣṣ ākhkhah the ear-splitting deafening noise the uproar the shout calamity ﱠا ﱠ ُ deafening noise
Analysis:
God describes what will happen to the people on the Day of Judgment when they hear a very loud cry; "a deafening noise" that makes the man flees from his relatives. So, Ali and Khan give the intended meaning explicitly while Irving and Pickthall produce less explicitly translations.
62 62
44 ". َو َ َ ْ ِ ﱢ ُ ْ ُ ِ ْ ُ َ َ ا ً َ ِ ً ا " " (Holy Sura: Al-Furqan, verse no. 19) If any of you commits such evil [disbelieves in God], we shall make him taste agonizing torment.
Unusual Lexical Item in Al Yusuf Ali’s Khan’s Irving’s Pickthall's tonji's Version Version Version version Dictionary
"yaz lim"̧ doeth does any wrong did wrong does any wrong َ ْ ِ wrong disbelieve in God
Analysis:
Al-Zamakhshary, Ibn Katheer and others explain that when someone disbelieves in God, he will be unfair to himself and God shall make him taste agonizing torment. .The word " ِ ْ َ " in this content means disbelieving in God. But it is something greater than just "doing any wrong" as mentioned by the four translators, and so their translations look as semi- adequate .
45 . " ِ ظُ ُ َ ٍ ت َ َ ٍث " " (Holy Sura: Al-Zumar, verse no. 6) in threefold depths of darkness.
Unusual Lexical Item in Yusuf Ali’s Khan’s Irving’s Pickthall's Altonji's Version Version Version version Dictionary
"z ulum̧ ātin" through three in a in three veils of in three stages stages of threefold ظُ ُ َ ٍ ت darkness of darkness the abdomen, the darkness gloom uterus and the placenta.
63 63
Analysis:
God describes the creation of all the people in the wombs of their threefold of darkness: the ;" ظُ ُ َ ٍ ت " mothers in which they are created in abdomen, the uterus and the placenta. But none of the translators, except Ali in his footnotes, explicitly transfers the intended meaning. The suggested translation, therefore, explicate the intended meaning.
46 ". َوأَ ْط ِ ُ ا ْا َ ِ َ و ْا ُ ْ َ ّ " (Holy Sura: Al Hajj, verse no. 36) feed yourselves and the poor and unfortunate–
Unusual Lexical Item in Yusuf Ali’s Khan’s Irving’s Pickthal's Altonji's Version Version Version version Dictionary
"al mu ʿtarra " (beg not but) live in the one who ا ْ ُ ْ َ ّ the distressed suppliant the one who gets contentment insist in your way without asking
Analysis:
is someone who gets in someone's way to give him meat " ْا ُ ْ َ ّ " but without asking. God orders Muslims when they sacrifice to feed this one and the one who is needy but sitting at home and contented with what he is given. Ali gives the most adequate translation. Khan's translation is distressed whilst Irving and " ْا ُ ْ َ ّ " looks as semi- adequate since Pickthall provide less adequate translations.
64 64
47 . " َ ْ َ ِ ر َ ِ ت َ ْ ً " (Holy Sura: Al Mursalat, verse no.4) by the angels, who separate between right and wrong .
Unusual Lexical Item in Al Yusuf Ali’s Khan’s Irving’s Pickthall's tonji's Version Version Version version Dictionary
"faalf āriq āti" by those then separate discriminating who then dividing َ ْ َ ِ ر َ ِ ت them one from between truth winnow the angels who them all up another and falsehood with a separate between winnowing right and wrong
Analysis:
God swears by the angels that separate between right and wrong . here are the angels . Only Khan mentions in his translation " ْا َ ِ ر َ ِ ت " ,So what angels do but without mentioning them explicitly which makes his rendition semi-adequate. The other translators do not fully capture the intended meaning and so they produce inadequate translations.
48 ". َ َ ِ ُ ُ َ َ ْا ُ ْ طُ ِ م " (Holy Sura: Al- Qalam, verse no.16) We shall brand him [ with a mark of blackness] on his nose .
Unusual Lexical Item in Al Yusuf Ali’s Khan’s Irving’s Pickthall's tonji's Version Version Version version Dictionary "sanasimuhu brand ( the brand him on brand him on brand him ʿla al beast) on the the snout the snout on the nose khurtum" snout
َ َ ِ ُ ُ
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brand with a black mark on his nose
Analysis :
God describes how the disbeliever shall be given the same feature of the people of Hell which is blackness on his nose so that he will be distinguished because of his dark face . This meaning is given in the Holy Sura of Al Imran verse no. (106):" On the Day when some faces brighten and others darken." All translators mention the word" brand" on the nose without referring to the color, i.e. "black" and this, of course, produce semi-adequate translations.
49 ". َو َ ُ ا َر ﱠ َ َ ﱢ ﱠ َ ِ ﱠ َ َ ْ َ َ ْ ِم ْا ِ َ ب" (Holy Sura: Sad, verse no.16) They [the disbelievers] say, ‘Our Lord! Advance us our share of punishment before the Day of Reckoning!
Unusual Lexical Item in Al Yusuf Ali’s Khan’s Irving’s Pickthall's tonji's Version Version Version version Dictionary
"qitannā"
ِ ﱠ َ our record of our sentence our portion our doom our fate good or bad deeds/ or our share of torment
Analysis:
could mean" the record of good " ِ ﱠ َ " The exegetes say that or bad deeds, or it means "the share of torment" . That's what the
66 66 disbelievers want to see before the Day of Reckoning. Ali uses the word "sentence" and the word" punishment" in his footnotes while the other in exactly as: our portion, our " ِ ﱠ َ " translators render the lexical item doom and our fate. Therefore, they give semi-adequate translation.
50. " َوﺗَ َ ﱠ ُ ا أَ ْ َ ُھ َ ْ َ ُ ْ " (Holy Sura: Al Anbiyaa', verse no.93) They have torn their unity apart [differed as regards their religion] among themselves.
Unusual Lexical Item in Al Yusuf Ali’s Khan’s Irving’s Pickthall's tonji's Version Version Version version Dictionary
"wataqattʿw" broken they have their 'āmrahum" cut up the cut off their carved up their religion teachings of the affair (of own affair (into وﺗَ َ ﱠ ا أَ ھ Prophets into َ ُ ْ َ ُ unity), among fragments) differed as bits regards their themselves among religion them
Analysis:
God describes how the disbelievers have differed as regards their religion and as a result they torn their unity apart ; i.e. become groups and parties . Only Pickthall gives the most adequate translation. Khan mentions religion indirectly" the teaching of the prophets" whilst the other two translators fail to give the intended meaning and so their translations are inadequate.
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51 ". َوأَ ْ َ َ ِ ً َوأَ ْ َ ى ؟ " (Holy Sura: Al Najm , verse no.34) he only gave a little and then he stopped .
Unusual Lexical Item in Al Yusuf Ali’s Khan’s Irving’s Pickthall's tonji's Version Version Version version Dictionary
"wa'kd ā"
hardens (his then was َوأَ ْ َ ى niggardly skimps at that to give a little heart)? grudging and then stop giving
Analysis:
This verse is about Al Waleed Ibn Al Mugheerah, who promised to give one of the disbelievers an amount of his money, and after that he stopped. The translators misunderstand the intended meaning, and that is why their renditions look inadequate.
52 ". َو َ َ ِا َ أَ ْ َ ا ً " (Holy Sura: Al Naba' , verse no.33) and full-breasted and well-matched companions (maidens).
Unusual Lexical Item in Al Yusuf Ali’s Khan’s Irving’s Pickthall's tonji's Version Version Version version Dictionary
"wa kaw āʿiba" and maidens of young maidens buxom maidens maidens for َو َ َ ِا َ equal age of equal age full-breasted companions maidens
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Analysis:
means young full breasted maidens whose breasts " َ َ ِا َ " means companions" أَ ْﺗ َ ا ً " become prominent like a heel while the word of equal age. Only Irving's translation reflects an adequate meaning while and , " أَ ْ َ ا ً " the other three translators give only the meaning of the word so their renditions are inadequate.
53 . "ھُ ﱠ ِ َ ٌ س ﱠ ُ ْ َوأَ ُ ْ ِ َ سٌ ﱠ ُ ﱠ " (Holy Sura: Al Baqara , verse no.187) Your wives are [close] as garments to you , as you are to them.
Unusual Lexical Item in Al Yusuf Ali’s Khan’s Irving’s Pickthall's tonji's Version Version Version version Dictionary
"lib āsun" they are they are they are your they are as a garments for raiment for ِ َ ٌ س garment garment the wives are you you close
Analysis:
God tells the believers that their wives are "Sakan" for them (i.e. they enjoy living with them; they please them and keep their secrets since they are as close to them as garments . Ali expresses this meaning explicitly in the footnotes. Khan mentions the expression" as garment", but without explaining how and that is why his translation might be considered semi- adequate. The other two translators miss the intended meaning and use a literal translation and so their translations are inadequate.
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54 . " َ ْ ُ ْ ِ َ ِ ت ِ اذ ْ " (Holy Sura: Al Mursalat, verse no.5) by angels who deliver a reminder [the Qur'an].
Unusual Lexical Item in Al Yusuf Ali’s Khan’s Irving’s Pickthall's tonji's Version Version Version version Dictionary
"fa al mulqiyyāti" then spreading those who spreading the delivering a abroad a bring down message abroad reminder message a reminder َ ْ ُ ْ ِ َ ِ ت the angles
Analysis:
are the angels who bring [the Holy Qur'an or the word "ا ت" of God] to the prophets. The translators mention the angels' task, but none of them mention the word "angels" directly, hence the SLT's intended meaning is not conveyed explicitly and they produce semi- adequate rendition.
55 . " َ َ ﱠ َ َ ﱠ ھَ َ َ َ ْ َ ْ ً َ ِ ً َ َ ﱠ ت ِ ِ " (Holy Sura: Al A'raf, verse no.189) when he [Adam] lied with his wife [Eve] and she conceived a light burden [got pregnant], going about freely, and completed it without difficulty.
Unusual Lexical Item in Al Yusuf Ali’s Khan’s Irving’s Pickthall's tonji's Version Version Version version Dictionary
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"famarrt bih"
passed َ َ ﱠ ت ِ ِ carries it about goes about with walks around continued her (unnoticed) (unnoticed) it (unnoticed) pregnancy with it without difficulty
Analysis:
Most women suffer from their pregnancy and find it difficult to sit or stand . But when" Hawwa" became pregnant from "Adam", her pregnancy was very light, easy and she continued it without any difficulty . None of the translators mentions this intended meaning explicitly. Therefore, they produce semi-adequate translation.
56. " َوأَ ْ َ ْ َ َ َ ْ ِ ﱠ َ ً ا" (Holy Sura: Al A'raf, verse no.84) and we showered upon them a rain [of destruction ;stones].
Unusual Lexical Item in Al Yusuf Ali’s Khan’s Irving’s Pickthall's tonji's Version Version Version version Dictionary
"matar ā" rained down on we loosed an rained a them a shower sent a rain avalanche of rain on ﱠ َ ً ا (of brimstone) down on them we sent on then clay them a rain of stones.
Analysis:
God describes the people of Prophet Lut whom he sent down on them" rain" but it is not the rain we know, it is a torment; it is a rain of stones. This meaning is explained in verse no. (82,83) in Holy Sura of Two of the translators, Ali and Khan . َوأَ ْ َ ْ َ َ َ ْ َ ِ َ َ رةً ﱢ ِ ﱢ ٍ ﱠ ُ ٍ د Hud produce adequate renditions whilst the other two miss the intended
71 71 meaning that is a rain of stones, and consequently produce inadequate translations.
57 ". َو َ َ ْ َ ِ ُ ﱢ أُ ﱠ ٍ َ ِ ً ا" (Holy Sura: Al-Qasas, verse no.75) we shall call a prophet from every community.
Unusual Lexical Item in Al Yusuf Ali’s Khan’s Irving’s Pickthall's tonji's Version Version Version version Dictionary
"shahyd ā"
we draw a we draw a we drag a we take out َ ا ِ ً we brought the witness witness witness a witness prophet of each nation
Analysis:
The person that shall be called from each nation is "a prophet " because Prophets witnessing the respond of the nations concerning Prophets' messages. So the word " ً ِ َ " refers to the prophets but not to any witnesses. Ali conveys the intended meaning explicitly in his footnotes whilst the three translators produce "a witness" but not "a prophet". Hence, none of them produce the intended meaning, and their translations are considered semi-adequate.
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58 . " ُ َ ﱠ َ ٌ ﱠ ِ َ َ ِ َ " " (Holy Sura: Al Bqara, verse no.71) it is a perfect and unblemished cow, and having no color except its color .
Unusual Lexical Item in Al Yusuf Ali’s Khan’s Irving’s Pickthall's tonji's Version Version Version version Dictionary
"lāshiyath " without without uniform color no blemish blemish mark ﱠ ِ َ َ ِ َ has one color
Analysis:
Moses describes the cow by saying:"It is a perfect cow without i.e. there is ," ﱠ ِ َ َ" and has no color except its color ," ُ َ ﱠ َ ٌ " ,defects no white, black or red color in it. Only Khan mentions the intended meaning which makes his translation adequate, but the other three which produce " ُ َ ﱠ َ ٌ " translators mention the meaning of the word inadequate rendition .
59 ". ُ ِ ُ َون ِ ُ ْ ِ ُ وا ُ َ ر ﱠﷲ " " (Holy Sura: Al Saff, verse no.8) They wish to put God's light out; i.e. the religion of Islam, this Qur'an .
Unusual Lexical Item in Al Yusuf Ali’s Khan’s Irving’s Pickthall's tonji's Version Version Version version Dictionary
"nwraAll āh" put out the extinguish extinguish the blow God's ُ َ ر ﱠﷲ light of the religion of Allah's light light of Allah light Allah Islam and the Qur'an
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Analysis:
This verse reveals the intention of the disbelievers who wish to Islam and the Holy Qur'an by accusing Prophet ;" ُ َ ر ﱠﷲ " erase Mohammad (PUH) that he is a magician. None of the translators renders this and so they fail to give the intended meaning of the SLT and produce inadequate translation.
60 . " ِ ُ ُ ِ ِ ﱠ َ ٌض َ َ َادھُ ُ ّﷲُ َ َ ً " " (Holy Sura: Al Baqara, verse no.10) There is a disease [doubt and hypocrisy] in their hearts, to which God has added more.
Unusual Lexical Item in Al Yusuf Ali’s Khan’s Irving’s Pickthall's tonji's Version Version Version version Dictionary
"mara ḍun" their hearts disease disease disease ﱠ َ ٌض contain malice doubt and hypocrisy
Analysis:
God in the above verse describes the disbelievers by saying that here " ﱠ َ ٌض " they carry in their hearts doubt and hypocrisy . The word does not mean physical illness as it is mentioned by three of the translators. Only Irving's translation looks as semi- adequate since he states that their hearts contain malice whilst the others miss the intended meaning by translating the word literally which reflect inadequate translation.
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61 . َ"وظَ َ ُ ْ ظَ ﱠ ْا ﱠ ِء َو ُ ُ ْ َ ْ ً ُ ً را " " (Holy Sura: Al Fath , verse no.12) Your thoughts are evil, for you are corrupt people.
Unusual Lexical Item in Al Yusuf Ali’s Khan’s Irving’s Pickthall's tonji's Version Version Version version Dictionary
"bwr ā" doomed to a worthless a ruined people a worthless folk ُ ً را perish folk destroyed and corrupted
Analysis:
in the language of the people of Oman means " ُ ً را " The word Ali and Khan's . ا ر: ا وا د وا وا وا . .destroyed translations express this intended meaning explicitly whilst Irving and Pickthall's translations are semi- inadequate.
62 ". إِ ﱠن َ ﱠ ﱠا َو ﱠاب ِ َ ّﷲِ ﱡا ﱡ ْا ُ ْ ُ " " (Holy Sura: Al Anfal, verse no.22) The worst creatures in God’s eyes are those who are [wilfully] deaf and dumb.
Unusual Lexical Item in Al Yusuf Ali’s Khan’s Irving’s Pickthall's tonji's Version Version Version version Dictionary
"alddaw ābbi"
the beasts the beasts the animals the beasts ﱠا َو ﱠاب creatures (a group of people)
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Analysis:
here refers to a group of Bani Abdul Dar from Quriash " ﱠا َو ﱠاب " whom they are compared to animals because God created them to believe and to obey Him, but instead they kept saying that they are deaf and dumb about what Mohammad (PUH) brought. The four translations fail to give the direct intended meaning as they all refer to the word literally and their translations, therefore, considered semi- adequate.
63 . " َ ِ َذا ھُ ِ ﱠ ِ ھ َ ِة " " (Holy Sura: Al Nazi'at , verse no.14) they will be back above the ground,..
Unusual Lexical Item in Al Yusuf Ali’s Khan’s Irving’s Pickthall's tonji's Version Version Version version Dictionary
" bils āhirh" brought out to come out in the never be able to will be the open open sleep again awakened ِ ﱠ ِ ھ َ ِة the ground
Analysis:
in this verse means the flat white land. When there is a ﱠا ِ ھ َ ِة single blast on the Day of Judgment, people will be back above the ground but it differs from our ground; it will be flat and white. Ali and Khan mention the expression to the open , but they do not mention the word ground explicitly. So their translations look semi- adequate whilst the others translations are inadequate.
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64 . " َ ْ َم َ ْ ُ ُ ﱠا ِا َ ُ " " (Holy Sura: Al Nazi'at , verse no.6) on the day when the first blowing of the Trumpet is blown.
Unusual Lexical Item in Al Yusuf Ali’s Khan’s Irving’s Pickthall's tonji's Version Version Version version Dictionary
"alrrājifh "
commotion battle rumbling first trump ﱠا ِا َ ُ the first blowing of the trumpet
Analysis:
On the Day of Judgment there will be two blasts (of the Trumpet ); The first blast in "A ṣ-ṣur" i.e.( the. ﱠا ِاد َ and the second ( ﱠا ِا َ ُ) the first Trumpet) will shake everything on earth. Pickthall is the only one who approximates the meaning of the lexical item as the angel will blow " Aṣ- ṣur" which is an instrument that looks like the trumpet. There will be a violent commotion on that Day, but it will be preceded by the first blowing, so none of the three translators conveys the intended meaning.
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Chapter Four: Summary, Conclusions and Recommendations
Having studied and discussed 64 examples of "Ghareeb” expressions in Chapter Three, the researcher comes up with the following conclusions and recommendations.
4.1 Summary and Conclusions
This study discusses the inconsistency of transaltion of the
Qur'anic "Ghareeb" . Different expressions are discussed with an investigation of how the unusual lexicons are rendered by four known translators of the Holy Qur'an: Ali, Khan, Irving and Pickthall. Their renderings are examined to show to what extent the " unusual lexicons" are conveyed to the target language reader. The researcher's judgment was based on famous interpretations of the Holy Qur'an such as those by
Al-- Zamakhshari, Al Qurtubi, Al- Tabari, Al- Razi and Ibn Katheer. The researcher also depended on the translation of the Holy Qur'an done by
Abdel Haleem to render suggested translations for the verses that include the Ghareeb .
Shortcomings in the renderings of the four translators were pointed out and new renderings for these "lexicons" were suggested based on the compiled by Altonji, The Detailed Dictionary of Explaining
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Unusual Qur’anic Lexical Items , after examining them in the exegesis mentioned above, and in famous references written by famous Muslim scholers.
The Qur'an in translation is considered an aid to understanding, but is not in itself ‘Holy’. The researcher and others too see that it is unlawful to translate the Qur'an whilst it is lawful to translate the meanings of the Holy Qur'an and explaining them, and this is not considered Qur'an; one should not rely on this translation in deriving the legitimate provisions because there is a possibility of misunderstanding the intended meaning on the one hand, and that there is another possibility of shortcomings in translating it on the other. So we should not rely on this translation because we have these two possibilities.
Finally, it could be concluded that not all the well-known translators of the Holy Qur'an could manage to faithfully render " the unusual lexicons" and prove successful in doing so. It is found that Ali gave an adequate translation for 29 lexicons that is equal 45.3%. Then comes Khan who gave an adequate translation for 13 lexicons that is equal to 20.3% . After that comes Pickthall who rendered 6 adequate lexicons that is equal to 9.3%. Finally comes T.B.Irving who rendered 5 adequate lexicons only that is equal to 7.8%.
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4.2 Recommendations:
Based on the discussion, analysis and assessment of the examples tackled in Chapter Three, the researcher recommends the following:
1. The translator of the meaning of the Holy Qur'an is recommended
to be well-versed in the two languages and the two cultures
(Arabic and English) so as not to miss any component of the
meaning of the Qur'anic verses.
2. To render the " unuasual lexicons" accurately and adequately, the
translator must be interested in the intended meaning of these
expressions as it is in the SL text.
3. The translator should always refer to commentary books to be able
to capture fully the intended meaning of each verse. It is
unacceptable to render any verse on his own unless he has the
capability of comprehending the Holy Qur'an.
4. Explanatory and footnotes in Qur'anic translation are very helpful
to clarify ambiguity and to explian the intended meaning of certain
words, expressions, idioms and sentences.
5. Reader are advised to read different translated versions by different
translators so that they can get an adequate and sufficient meaning
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of the unusual lexicon as it is in the (SL).This is due to the fact that
there is no perfect translation.
6. Muslim scholars, known for their competence in English, Arabic
and Qur'anic scholarship, should unite their efforts to find an
agreed upon translation of the meanings of the Holy Qur'an.
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ا ا ا
ا آن ا
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ا س, ﷲ . ( 2011 .) ا س ا س . وت: دار ا ا .
ا , ا ﷲ . ( 2006 ) . و ا آن . ا ھ ة : دار ا اث.
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85 85
ا , اد. ( 1987 ). ا ا س ظ ا ان ا . وت: دار ا .
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