Journal of Literature, Languages and Linguistics www.iiste.org ISSN 2422-8435 An International Peer-reviewed Journal Vol.21, 2016 Metaphors in Arabic and English Texts: A Case Study of Translation of Metaphors in the English Versions of Al-Sahifah Al-Sajjadiyyah Samaneh Gholami 1 Dr. Iraj Montashery 2 Dr. Morteza Khorrami 3 1.MA student in Translation Studies, Department of English Language Translation, Shahr-e-Qods Science and Research Branch, Islamic Azad University, Tehran, Iran 2. Department of Humanities, Lahijan Branch, Islamic Azad University, Lahijan, Iran 3.Department of Humanities , Qaemshahr Branch, Islamic Azad University, Qaemshahr, Iran Abstract The aim of the present research is the study of translation of metaphor as one of the literary devices of Al- Sahifah Al-Sajjadiyah from Arabic into English. Al-Sahifah Al-Sajjadiyah contains 54 valuable supplications regarding political, social, military, family, religious, etc, issues. The secret of its permanency among Moslems and Shi'ites, in particular, has been its elegance and fluency. It is replete with literary devices such as proverbs, parables, metaphors, etc. It contains beautiful metaphors throughout. This study is an attempt to examine the translation of this literary device from Arabic into English based on Roman Jakobson’s (1956) framework. Therefore, a group of 65 metaphors of that book was selected from the entire book. The translation of selected metaphors by two English translators, namely William C. Chittick (2008) and Sayyid Ahmad Muhani (1984) were compared with the original ones according to the Roman Jakobson’ s (1956) syntagmatic and paradigmatic axes.On the syntagmatic axis, the axis of combination, words are linked, or chained, together according to grammatical rules, but we make choices about which words to link together on the paradigmatic axis, the axis of selection. The study finally comes up with the conclusion that Chittick has tried to render the metaphors as literally and of course faithfully as possible. He has observed two axes in his translation more than second translator, Muhani and for this reason approaches the original text’s literary style. Muhani mostly has converted the metaphors to their senses. He has more attention to meaning and content rather than linguistic form and in some cases ignoring the form to present the meaning. Keywords : Al-Sahifah Al-Sajjadiyah, Metaphor, Jakobson, Syntagmatic axis, Paradigmatic axis. 1. INTRODUCTION Translation has played a significant role in human life throughout history. This role has been so crucial that without translation, communication among people were never to be achieved. In some area this role becomes more significant and translation of Holy texts is one of them, because of the specific role they play. They mostly address the whole human being, not one special group (Asadi, 2007). During the history of Translation Studies numerous theorists have provided different models, procedures and theories of translation studies. A controversial aspect, however, goes to the methods and procedures applied in the translations of sacred texts such as The Quran or The Bible. The underlying reason for such debate might go back to the sensitivity of such texts. As an example, the French humanist Dolet was burned at the stake after being accused of blasphemy and condemned by the theological faculty of the Sorbonne University in 1546. The same happened to Tyndale and Wycliffe's works which were banned. Moreover, many other sad endings happened during the history of sacred text translation (cited in Munday, 2008, p. 23). This research is about the study of the translation of one of the sacred texts of Islam, Al-Sahifah Al- Sajjadiyyah . Al-Sahifah Al-Sajjadiyyah is not the word of Allah, but since it is considered as an authentic eloquent book and it has been used as a source text, it is needed to be translated and interpreted into other languages. This research focused on the study of the translation of metaphors in Al- Sahifah Al-Sajjadiyyah from Arabic into English within the framework of Roman Jakobson’ s (1956) syntagmatic and paradigmatic axes to conduct the research the following question was formulated. How have Arabic metaphors been translated in two English Versions of Al-Sahifah Al-Sajjadiyyah based on Roman Jakobson’s (1956) framework? Al-Sahifat Al-Sajjadiyya is the oldest prayer manual in Islamic sources and one of the most seminal works of Islamic spirituality of the early period. It was composed by the Prophet's great grandson, `Ali ibn al- Husayn, known as Zayn al-'Abidin (`the adornment of the worshippers'), and has been cherished in Shi'ite sources from earliest times. Zayn al-'Abidin was the fourth of the Shi'ite Imams, after his father Husayn, his uncle Hasan, and his grandfather 'Ali, the Prophet's son-in-law. Shi'ite tradition considers the Sahifa a book worthy of the utmost veneration, ranking it behind only the Qur'an and `Ali's Nahj albalagha (cited in Chittick’s introduction, 2008, p. 15). The Sahifah has been called by various honorifics, such as “Sister of the Quran”, “Gospel of the Folk of 56 Journal of Literature, Languages and Linguistics www.iiste.org ISSN 2422-8435 An International Peer-reviewed Journal Vol.21, 2016 the House”, and “Psalms of the Household of Muhammad”. The Al-Sahifah Al-Sajjadiyyah is divine both in its form and meaning and enjoys a highly literary and eloquent language, making it a superb literary masterpiece. Anyone who knows Arabic can appreciate the unique quality of its style as compared to that of any other work of Arabic literature. It is replete with literary features such as proverbs, parables, metaphors, etc. Obviously no translation of the Al-Sahifah Al-Sajjadiyyah can attain and convey all shades of meaning in the original. One of the literary elements used in this divine book is metaphor. Regarding the purpose of metaphor, Newmark (1988a) says: “The purpose of metaphor is basically twofold: its referential purpose is to describe a mental process or state, a concept, a person, an object, a quality or an action more comprehensively and concisely that is possible in literal or physical language; its pragmatic purpose, which is simultaneous, is to appeal to the senses, to interest, to clarify, to please, to delight, to surprise” (p.104). The former purpose is cognitive and the latter is aesthetic. As Larson (1984) states, “because the difficulty in discovering the meaning of metaphors in the source language can lead to misunderstanding of their interpretation, translators must give careful consideration when faced by a metaphor in the source language”. (p.252). Not all people have enough knowledge of Arabic to read the Al-Sahifah Al-Sajjadiyyah in its original Arabic and have to read its translated text. That is why studying the translation strategies adopted for the translation of the metaphors of the Al-Sahifah Al-Sajjadiyyah becomes especially important. When translating the metaphors of the Al-Sahifah Al-Sajjadiyyah , the translator could face numerous problems as to finding the most appropriate equivalent. When translating such metaphors into a language like English the translator would face even a greater challenge. Because Arabic and English are not linguistically close. As stated before the Al- Sahifah Al-Sajjadiyyah is divine both in form and meaning. So at the same time that translator strives to convey its meaning s/he should also take great care of preserving its form in the target language. The greatest dilemma a translator could face in translating the Al-Sahifah Al-Sajjadiyyah is the selection and combination of words in order to render the original meaning of the text. In combination, linguistic units are related by contiguities, and reside on the syntagmatic axis. In selection, linguistic units are related by similarities, and reside on the associative or paradigmatic axis. The ability to substitute one word with others always informs the meaning of the original word. The two modes of arrangement (combination, selection) align with Jakobson’s (1956) twin axes of language. Of course addressing this issue on this general scale is not possible as there are many components in that book which could be deeply analyzed. Because of this, the researcher has narrowed down the scope of research to the study of one literary component widely used in the Al-Sahifah Al-Sajjadiyyah . The literary component the researcher has decided to analyze in the present paper is metaphor. 2. Figurative Language and Metaphor in English According to Morris (1969) “The word "figurative" comes from the Latin "figurativus", in which figura means "a form, shape, device, or ornament ” (p.490). Shaw (1972, p.159) points out that "figurative" means "not literal" that is metaphorical, ornate, rhetorical, and based on or making use of figures of speech, while literal means "true or fact ","actual", "not exaggerated", and "in accordance with strict meaning". In classical rhetoric and poetics there was an inherent contrast between figurative or ornamental usage on the one hand and literal or plain and conventional usage on the other; in this contrast, figures of speech are regarded as embellishments that deviate from the 'ordinary' uses of language (Mcarthur, 1992, p.402). Medieval rhetoricians, for instance, emphasized in great detail the ornamental function of figures of speech; in the 17th century, common sense and reason drove out the conceit and Wordsworth and Coleridge also relegated most figurative language to the fancy; A. E. Housman said that all metaphors and similes are ornamental, and inessential to poetry (Shipley, 1962). As Mcarthur(1992) maintains, in the late 20 century, a change of approach was under way. For instance, while referring to figures as an intentional deviation from the normal (in the traditional way), Shipley(1962) observed: "Figures are as old as language. They lie buried in many words of current use.