As demonstrated in the above example the word تَطَیَّرْنا is rendered by the English equivalent we augur an evil omen. The Qur’anic expression is very concise and at the same time very rich in meaning. It literally means a sign that something bad or unsuccessful will happen. The Arabic word تَطَیَّرْنا is a derivation ofتطیر and the very word a derivation of طیر /ط ی ر/. As Allameh Tabataba’i says in his Almizan (1961/1340:108-109) طیر is a kind of bird which resembles crow and upon seeing which the Arab used to augur ill. Then they generalized the term and applied it to whatsoever they augured ill from. They also use طائر to refer to the bad omen or augur of a person. Abdullah Yusuf Ali offers a comprehensive footnote regarding the meaning of the Qur’anic word, but in doing so the conciseness of the word is lost.
Chart 4.3 Frequency of Loss in Form/Meaning in Dynamic Equivalence Translation of the Qur’an (Explanatory)
As it is evident in the above chart there were found 9 cases of loss in the explanatory translation. From a total of 9 cases of loss 1 was found in meaning and 8 cases in the form. Thus, only 11 percent of the total percentage of loss belonged to the meaning, but 89 percent to the form. Form, as it is clear from the chart, has suffered the most loss, and the translator has been successful in preserving the meaning, mainly due to his explanatory method and rich footnotes.
Chart 4.4 Frequency of Loss in Form in FC (Poetic/Prose) and DE (Explanatory) Translations
As it is shown in the above chart there were found a total of 21 cases of loss in all three translation types, i.e. poetic, prose, and explanatory, in the form. Two of the translation types, that is to say poetic and prose translations, have used FC translation method and one, i.e. explanatory, has used DE translation method. From the total of cases of loss in form 8 were found in the DE/explanatory translation and 13 cases in the FC translations, 2 in prose and 11 cases in poetic. Thus the poetic translation with 11 cases of loss and thus including 52 percent of the total loss in the form had the greatest number of losses in form. Explanatory translation with 8 cases of loss, thus including 38 percent comes second and finally prose translation with only 2 cases and comprising 10 percent of the loss in the form had the least number of losses.
Chart 4.4 Frequency of Loss in Meaning in FC (Poetic/Prose) and DE (Explanatory) Translations
As it is obvious in chart 4.4 there were found a total of 23 cases of loss in meaning. The DE/explanatory translation’s share of the loss was only 1 case, thus 4 percent of the overall percentage. The FC/poetic and prose translations possessed the remaining 22 cases, thus 96 percent of the overall percentage. Of the two FC translations, i.e. poetic and prose, poetic translation contained 15 cases, thus 65 percent, and prose translation 7 cases, thus 31 percent of the overall loss in meaning. As demonstrated in the above chart, the explanatory translation has suffered the least of loss in meaning, this is while the poetic translation has had the greatest loss in meaning, and finally prose translation falls between the continuum.
۴٫۳ Results & Discussions
The present chapter consisted of two main parts which were designated to find the answers to the research questions. Both parts were categorized according to Nida and Taber’s (1969) typology of translation. The first part included the Formal Correspondence translation and was typified by two translation types namely poetic and prose adopting this method. The first translation type to be analysed, in the first part, was a poetic translation of the Holy Qur’an by Nikayin (2006) called The Qur’an, A Poetic Translation From the Original. Cases of loss both in form and meaning were found in the translation. The total number of loss cases was 26, of which 11 cases belonged to those of form and 15 to those in meaning, thus, form and meaning having their share of the total loss 42% and 58% respectively. Therefore, Nikayin’s (2006) poetic translation using the Formal Correspondence method has suffered more on the level of meaning, and as it is apparent from the above, the proportion of meaning loss is higher than that of form.
What is noteworthy is that the method adopted for this kind of translation might have caused much of the loss on the meaning, as an FC translation method is source-oriented and tries to reveal as much of the form and meaning of the ST possible. However, it seems that one cannot translate literarily and focus on the sound feature and hope to convey the rich meaning of the Qur’an. Further, because another tendency of an FC translation is that it attempts to reproduce several formal elements of the ST, this attention to the form in the sense that it has tried to produce sound features, which is a formal element, to approximate that of the original, and in the sense that it chooses not-lengthy words but rather those fitting for a poetic translation, has, in some cases, distorted the meaning. As mentioned earlier, however, form has also suffered in this translation. The reason for this might be found in the fact that even though the method used is an FC, because the ultimate TT has to take a poetic form it naturally demands more freedom on the part of the translator. This freedom has seemingly forced the translator to distant himself from attachment to the form of the original.
The second translation which falls under the category of an FC translation and which was analysed in the first part was a prose translation by Arthur J. Arberry. There were found 9 cases of loss on both levels of form and meaning in this translation. Of the total cases of loss, 7 cases were spotted in meaning while only 2 cases in form. Thus 78% of losses has been on the level of meaning and 22% on the level of form.
Although, both poetic and prose translations benefit from the same translation method, the results have been different on the level of meaning and quite different on the level of form. The reason why the prose translation has been more successful in keeping the form and the meaning seems to be that prose translation has tried to use the same word order, as they are semantically-motivated, and exercise less freedom to reproduce the formal features of the ST.
The second part included a three-volume explanatory translation done by Abdullah Yusuf Ali called THE HOLY QUR-AN, ARABIC TEXT WITH AN ENGLISH TRANSLATION AND COMMENTARY which has used a DE translation method. A total of 9 cases of loss were found in this type of translation, of which 1 case was of meaning and 8 cases were of form. Thus form has been influenced by the 89% of the overall loss and meaning by 11%. As it is evident from the above data form has suffered the greatest loss mainly due to its, as it seems, focus on the meaning. The higher priority attached to the meaning, as it seems, entails ample footnotes or within the text explanations. It also forces the translator to sacrifice the form for the sake of meaning, for Qur’anic terms, as discussed in chapter two, are very compact and at the same time very rich in meaning. Therefore, in order to convey the meaning the form of Ayahs, mostly conciseness, is obliterated.
The greatest loss in form has occurred in the poetic and explanatory translations with 11 and 8 cases respectively, and the prose translation with 2 cases of loss comes next. A simple look at the discussions so far reveals that in a DE translation the principle of equivalent effect has apparently required the translator to prioritise the meaning over the form and consequently ‘draw out’ the Message, as the belief might be that the ecstasy and weeping of a listener or reader of the Qur’an is due to its profound meaning (Saffarzadeh, 2009), thus gaining significantly in meaning with only 1 case of loss but losing the form. On the other hand the freedom entailed by the poetic translation to approximate t
he form of the original in the TL, mainly in terms of sound effect, has culminated in a somehow melodic and rhyming translation but losing some other formal features. Moreover, with 15 cases of loss in meaning the poetic translation, mainly because it has to choose words that are concise and because of the limitations in providing explanations, has suffered the greatest number of losses in meaning. However, as far as meaning is concerned, the prose translation seems to have maintained a balance as it falls between the two extremes of explanatory and poetic. With respect to the form, the prose translation has been the most successful one. Though not much gained in the rhyme of the original, the word order, compactness, and grammar of the original are better maintained in this translation.
Chapter Five
Conclusion
۵٫۱ Overview
The present chapter includes findings to the four research questions which were asked in chapter 1, conclusions made out of the research results, and finally suggestions for further research for those researchers interested in Qur’anic topics.
۵٫۲ Restatement of the Research Questions
In this part of the research we get to the research questions already asked in chapter 1 and try to provide them with proper answers relying on the results and findings of the research.
RQ1: What are lost and gained in each translation of the Holy Qur’an with respect to meaning and form?
In case of poetic translation which has adopted an FC translation method, according to the tables presented in chapter 4 and their relevant descriptions, and based on the findings of chart 4.1 in chapter 4 it could be said that both form and meaning are exposed to loss. It seems that because of the attempt which is made to reproduce an approximate sound feature in English, and to produce a rhyming and poetic translation, meaning is sacrificed for the sake of form. However, it is noteworthy that not all formal features are gained, features like compactness of expression, word order, etc. are lost in the poetic translation. All and all, the gain in the sound features in the poetic translation seems to be a more salient feature.
In the case of prose translation adopting an FC translation like the poetic one, according to the tables and their relevant explanations and based on chart 4.2 in chapter four, again cases of loss on both form and meaning are observable. With respect to meaning, the prose translation has succeeded in preserving the general meaning, and with regards to form it has been successful in preserving the compactness of expression, and original word order which seem to be among its prominent features of gain.
And finally the explanatory translation, according to the tables of chapter four and their respective delineations and relying on chart 4.3 in the same place, both cases of loss in form and meaning could be observed. This type of translation which has used a DE translation method has gained significantly in terms of meaning thanks to its ample rich footnotes. However the form of the original, mainly due to the method adopted, is sacrificed. Compactness of expression seems to be the most prominent feature of the Qur’anic form which is lost in this translation.
RQ2. What aspect of the original, i.e. form or meaning, each translation type has been more successful in preserving?
With the question 1 answered above and with the help of charts 4.1, 4.2, and 4.3 in chapter 4, we can answer this question. Chart 4.1 demonstrated the frequency of loss on levels of form and meaning. According to this chart there occurred 11 cases of loss in form, thus 42% of the total percentage of losses, and 15 cases of loss in meaning, thus 58% of the overall percentage. As it is clear the poetic translation has been more successful in preserving the form of the Holy Qur’an.
Chart 4.2 displays the frequency of loss in the prose translation. According to this chart, there were found 2 cases of loss in the form and 7 cases in the meaning, thus 22% and 78% of the overall percentage of loss respectively. Obviously the prose translation has been very successful in preserving the form, while the meaning is lost.
Finally, Chart 4.3 shows 1 case of loss in meaning and 8 cases of loss in form in the explanatory translation, thus 11% and 89% of the overall percentage respectively. Clearly, explanatory translation has been very successful in preserving the meaning.
RQ3. Which translation type/translation method has been the most successful one in preserving the Qur’anic form?
According to chart 4.4 there were found a total of 21 cases of loss in the form. Poetic translations has suffered 11 cases of loss, explanatory translation 8 case, and prose only 2 cases, thus 52%, 38%, and 10% of the total percentage respectively. It is crystal clear that prose translation by Arthur J. Arberry has been the most successful one in preserving the form with only 2 cases and 10% of the total percentage.
RQ4. Which translation type/translation method has been the most successful one in preserving the Qur’anic meaning?
Chart 4.5 tells us that there were found a total of 23 cases of loss in meaning. Poetic translation has suffered 15 cases, thus 65% of the total percentage, prose translation 7 cases, thus 31% of the total percentage, and explanatory translation only 1 case, thus 4% of the overall percentage. Therefore, it is clear that explanatory translation has been the most successful one in preserving the meaning owing to its rich explanations and footnotes.
۵٫۳ Conclusions
Formal Correspondence and Dynamic Equivalence as two different methods of translating religious texts have a direct effect on the final product, in the sense that an FC method results in a more source-oriented method and a DE method in a more target-oriented translation. However, as the findings of the research showed, the final form of the renderings can directly affect the degree of success in terms of preserving the meaning and form of the original.
Therefore, even if two translations like prose and poetic renderings of the Holy Qur’an use the same method, there is no guarantee that both renderings will enjoy the same degree of loss and gain. Seemingly the degree of freedom exercised by a specific translator is effective too.
Moreover not only do the method of translation and the final form of the rendering matter, but also the linguistic mediation plays a role. It goes without saying that the language of the Qur’an which encapsulates very rich meanings in very concise forms, the very culture-bound quality of the Qur’anic expressions, and somehow remoteness in time, to name only a few, play the role of a hindrance in creating an equal text.
Therefore, neither the FC or DE translation method, nor the final form of the rendering alone or together can help to achieve an equal translation.
If one considers the degree of loss in both form and meaning, then it can be said that the poetic translation, in comparison to two other renderings, is the one which produces the least of satisfaction. As a result, the prose and the explanatory translations are the most likely ones to reflect as satisfactorily as possible the form and meaning respectively.
On the balance, if we consider the degree of loss and gain of each of these renderings as a benchmark to evaluate the degree of satisfaction that each one of these renderings leaves on an English reader or an Islamic scholar, we can deduce that from the view point of an English reader, or from the standpoint of an Islamic scholar, the explanatory translation in the sense that it keeps the loss in the meaning to the minimum and the prose translation in the sense that it conveys the form with the least of loss, might be deemed more acceptable, as generally speaking the form and meaning of the Qur’an are two main points.
However, this means no degradation of the poetic transl
ation, as it has got its own beauties and as a whole every one of these translations has its own value.
۵٫۴ Implications
The findings of the present study may be useful for having a better understanding of the areas of the Qur’an, i.e. meaning and form, which are affected by loss and the severity of each affected area which is under the direct influence of Formal Correspondence method typified by translations like poetic and prose and by Dynamic Equivalence typified by a translation like explanatory translation.
It can also shed light on the problematic areas of the Qur’an in terms of its meaning and form and thus raise translator awareness.
Another implication of the present study might be that it can help translators to familiarize themselves with the shortcomings and built-in limitations of each type of translation of the Qur’an and as a result help them come up with a translation method which can be a fusion of an FC and DE translation method to keep the loss in form and meaning to the minimum, thus mirroring as much of the grandeur of the Divine Book as possible.
۵٫۵ Suggestions for Further Research
The present research in no way can claim to be a comprehensive study of loss and gain in Surah Ya Sean. Therefore, this is a very humble effort to scratch the surface of the profound Sublime Qur’an in order to mirror, however faintly, the loss and gain in the form and meaning of the translations of Surah Ya Sean. As a result it lies far beyond the ability of this research to dig into the depth of meaning and formal features of Surah Ya Sean. Interested researchers can perform a similar research to find out what is lost and gained in Surah Ya Sean, digging into the intricacies of form and meaning. Likewise, they can do the same on different Surahs, especially those of part 30 which are very rich indeed in form and at the same time reflect profound meanings.
References
English References
Abdul-Raof, H. (2001). Quran Translation. Discourse, Texture and Exegesis. W Yorkshire: TJ international, Padstow, Cornwall.
Anderman, G. and Rogers, M. (1999). Word, Text, Translation, Liber Amicorum for Peter Newmark, First Edition. London: Multilingual Matters.
Arberry, A. (2007). The Holy Quran. Qum: Ansariyan Publications.
Anoushirvani, A. (2003). “English Translations of the Glorious Quran: An Annotated Bibliography”. Translation Studies Quarterly, 1 (3), 9-32.
Baker, M. & Saldanha, G. (2009). Routledge Encyclopedia of Translation Studies, Second Edition. London: Routledge.
Connolly, D. (2005). “Poetry Translation”. In: M. Baker (Ed), Routledge Encyclopedia of Translation Studies, First Edition. London/ New York: Routledge, pp. 170-176.
Dickins, J., Hervey, S. and Higgins, I. (2002). Thinking Arabic Translation: A Course in Translation Method: Arabic to English. London and New York: Routledge.
Fawcett, P. & Munday, J. (2009). “Ideology”. In: M. Baker & G. Saldanha (Eds), Routledge Encyclopedia of Translation Studies, Second Edition. London/ New York: Routledge, pp. 137-141.
Jakobson, R. (1959). “On linguistic Aspects of Translation”. In: Reuben B. (ed.), On Translation. New York: OUP, pp. 232-9.
Khanjankhani, M. & Khatib, M. (Autumn 2005). “On Cultural Distance and Translation Strategies”. Translation Studies Quarterly, 3 (11), 39-48.
Manafi Anari, S. (Spring 2004). “Accuracy, Clarity, and Naturalness in Translation of Religious Texts”. Translation Studies Quarterly, 2 (5), 33-51.
Manafi Anari, S. (Autumn 2003). “Chimerical Idea of Total Equivalence in Translating the Word of Allah”. Translation Studies Quarterly, 1 (3), 33-48.
Mohaqeq, M. (2004). The Effect of Quran Translator’s Ideological Presuppositions on their Translations. Tehran: Sa’di Printing Institution.
Mollanazar, H. & Mohaqeq, M. (Autumn 2005). “The Holy Quran: Translation & ideological Presuppositions”. Translation Studies Quarterly, 3 (11), 59-67.
Motamadi, A. (Ed). (2008). A Glossary of Concepts and Terms in Translation Studies. Tehran: Rahnama Press.
Mustafa, H. (2009). “Qur’an (Koran)”. In: M. Baker & G. Saldanha (Eds), Routledge Encyclopedia of Translation Studies, Second Edition. London/ New York: Routledge, pp. 225-229.
Nabokov, V. (1955). “Problems of Translation: “Onegin” In English”. In: L. Venuti (Ed) (2004), The Translation Studies Reader, Second Edition. USA/Canada: Routledge, pp. 115-127.
Newmark, P. (1988a). Approaches to Translation. London: Prentice Hall International (UK) Ltd.