Facing Different Semantic Layers Inevitable in Quran Translation

Sources: www.ahl-ul-bayt.org, www.iqna.ir/en/

Facing Different Semantic Layers Inevitable in Quran Translation

-- A Quran translator deals with different semantic layers including a surface layer covering the apparent words and phrases, as well as a deep multi-layered one, namely the layer of meaning which becomes more accessible as man’s knowledge increases.

Talking to IQNA about the possibility of translating the holy Quran, Esmat Shahmoradi, professor of English translation in Allameh Tabatabaie University and an official in its Translation Research Center, said: “I always remind my students of the divine presence in the holy Quran and that the essence of the book can never be conveyed in its translations, a proof of its miraculous nature.”

“No translator can create something with a divine presence, as what is created by a translator is a man’s word not God’s; yet, translating the holy Quran to different languages is a must to convey at least parts of its divine message to those not familiar with the Arabic language.”

“The verses calling for challenge in the Quran further reveal that no one can ever create something like this holy book; still, its translation is a substantial necessity,” she went on to say.

Asked whether it is possible to translate divine texts, she replied: “No translation is perfect but there are some with fewer deficiencies. Among Quran translations that can be classified as the best are those of Arberry and Qaraie. However, that does not necessarily mean that they are devoid of deficiencies as each is more or less focused on its translator’s individual intentions and the question of subjectivity.”

Referring to the Quran’s various semantic layers, she said that understanding the deep layers of meaning in the Quran depends on one’s level of knowledge: the higher it is, the more accessible such layers will become.

She also referred to the "equivalent effect" in translation, adding that translation should have the same effect on the second-language audience as the original text has on its reader; Nevertheless, it is still debatable if the desired effect can be totally achieved.

“In translating religious texts, the translator should consider both stylistic and the semantic aspects. For instance, the two statements ایّاكَ نَعبُد and نَعبُدُكَ both mean the same in Persian but as there is an emphasis on “Thee” in the former, it is better to render the expresion ایّاكَ نَعبُد to “Thee we worship” instead of “We worship Thee” to keep the emphasis in the translation.”

Ms. Shahmoradi further pointed to the lexical density of some Quranic words such as "صمد" or " ولی" which can refer to two or more meanings at the same time, and this will make the translator use expansion, i.e. a group of words instead of one, which will in turn reduce the beauty of the original text.

“Overusing expansion in some current translations such as those done by some Pakistani translators has led to incompatible versions not comparable with the Quran at all,” she remarked.

“Also, there are some words that are quite untranslatable in the book like the word "عبد" whose English equivalents, slave or servant, connote far lower meanings than the original. Due to such connotations, the selected word can hardly convey the full message.”

Elsewhere in her remarks, she referred to the polysemous aspect of some Quranic words which can create ambiguity in verses. “For instance,” she said, “Verse 21 of Surah Hadid “ذَلِكَ فَضْلُ اللهِ یُؤْتِيهِ مَنْ یَشَاءُ” can be interpreted in two ways:

That is the bounty of God, he gives it [either] “to whom He will(s)” [or] “to whom who wills”

“Removing the ambiguity will render a less beautiful text as the reader will inevitably read the version intended by the translator and lose the other, and this is one of the shortcomings of translation.”

Emphasizing that no translation can ever equal the holy Quran, she said: “That is why Arberry has used ‘The Quran Interpreted’ as the title for his translation though it is one of the best existing English versions .”

“The translator should bring his/her translation as close to the original text as possible, avoiding secondary, less important meanings,” Ms. Shahmoradi went on to say referring to the translator’s ideology as having an undeniable role in his/her translation.

Elaborating on the two criteria of implication and explicitation in Quran translation, she said that the translator can explicitly refer to some hidden ideas only if they have been implied in the original text and confirmed by religious scholars.

“Familiarity with both the original and target languages is an obligation for the translator as some adjustments are often needed to take place in translation depending on the requirements of the target language.”

Referring to some Quranic words with no English equivalents, she said that one way to translate such words is using descriptive equivalences by which the translator tries to explain the semantic constituents of the words according to their meaning in the text.

“Accuracy is another important factor to be respected in terms of Quran translation that requires exact equivalents for some key words. For example, the phrases “Day of Doom”, “Day of Judgment”,"Day of Reckoning", "Day of Assembling", "Day of Congregation", etc. refer to a single day, while each connotes a different concept which should be presented in translation.”

“A qualified Quran translator should make use of Quranic exegeses and try to promote the level of his/her knowledge to render a more beautiful translation,” she further said, stressing that translation of the Quran requires a great deal of skill and competency on the part of the translator who should do his/her best to grasp both the surface and deep layers of the verses.

She also urged all Quran translators to develop wider relations with religious scholars as well as Quranic and linguistic experts and use their viewpoints in the best way.

783910