Solution

The issue of translating the Qur’an into English has been a matter of controversy since it was decided to translate the Qur’an into English. In the first chapter, we stated that the translating of the Qur’an has opponents and supporters and each of has their own reasons for their claims.

There have been key issues in the translating of the Qur’an. First of all, the source and target languages, i.e., Arabic and English, are two different languages coming from different cultures. In addition, the language of the Qur’an has been a matter of debate, some scholars believe it is literary, while others believe it is mystical, mysterious, classical, etc. This is important because if someone believes that the language of the Qur’an is, for example, mysterious, he will translate it in a mysterious way. This has a key role on how the Qur’an’s message is conveyed to its audience. Furthermore, some of the wordings and structures used by the Qur’an are difficult. In this thesis, we have attempted to find a solution to convey the message of the Qur’an to English as complete as possible. Two subjects must be considered when translating the Qur’an, the language of the Qur’an and the objective of the translator.

According to the Qur’an, its objective is to convey its message as complete as possible, for instance:

هذا بَيانٌ لِلنَّاس‏

This is an explanation for mankind (3:138).

This verse says that the Qur’an is explanation to all the mankind. Hence, the wordings and structures are clear and the meaning is understandable for mankind. The translation should be the same.

Some verses invite people to understand the message of the Qur’an, for instance:

انْظُرْ كَيْفَ نُصَرِّفُ الْآياتِ لَعَلَّهُمْ يَفْقَهُونَ‏

See how We explain the signs by various [symbols]; that they may understand. (6:65).

How is it possible to understand the messages of the Qur’an if the verses become complicated? Complication can become so extreme that understanding the text becomes impossible.

Another issue that must be solved is language of the Qur’an. Obviously, those who believe that the language of the Qur’an is mysterious will give a mysterious translation too. Similarly, those who believe that the language of the Qur’an is literary will present a literally translation. The examples apply to other approaches to.

The takeaway is that one’s approach to the Qur’an will define how the holy text is translated. We believe that the language of the Qur’an is a special language very close to standard Arabic. Therefore, the Qur’an must be translated using Standard English too, in order to convey its message as complete as possible, because:

The text of the Qur’an is very close to the standard style of Saudi Arabian writing, even when compared to modern writings e.g., Al Arabiyah bayna Yadayk.

The Qur’an itself says that it uses a clear Arabic language:

بِلِسانٍ عَرَبِيٍ‏ مُبين‏

In a clear Arabic language (36:195).

The messengers of God spoke and taught in the language of their target society. Naturally, the language people used was the standard language that all understood. The teachings of religions were for all the people of the society, not for an exclusive class of people, so the translations should be in standard language too.

وَ ما أَرْسَلْنا مِنْ رَسُولٍ إِلاَّ بِلِسانِ‏ قَوْمِهِ لِيُبَيِّنَ لَهُمْ فَيُضِلُّ اللَّهُ مَنْ يَشاءُ وَ يَهْدي مَنْ يَشاءُ وَ هُوَ الْعَزيزُ الْحَكيمُ

And We did not send any messenger but with the language of his people, so that he might explain to them clearly. Then Allah leads astray whomever He wishes, and He guides whomsoever He wishes, and He is the All-mighty, the All-wise (14:4).

Accordingly, if we want to convey the message of the Qur’an as complete as possible, we should use structures of Standard English and refrain from complicating the translation by using non-standard structures. We must also consider whether the wordings used in the source have equivalents in the target language. If so, they can be used, otherwise, their meaning should be translated in the text or footnote. Words that are exclusive to the Qur’an, should be transliterated and their meaning clarified in the footnote in Standard English on the basis of commentaries. Thus, we classify our solution according to what we have said as follows:

Wordings of the Qur’an are constituted from two parts: words and expressions. The words are classified in three parts:

1) Have Equivalents

Have equivalents: such as pronouns e.g. انا meaning “I”

It’s easy to translate these words because an equivalent exists in Standard English.

Words with no equivalent in the target language due to being exclusive to the Qur’an, such as Qisas, K‘abah, Qiblah, taqwa and so on. Translators must refrain from creating equivalents for this category because no word can adequately reflect their meaning. Instead, these words should be transliterated and their meaning clarified in the footnotes.

Words which have several meanings. They are called difficult words because most of the translators translated them literally and feared to write their meaning according to the context, thus, they have complicated the translation. We suggest that these words should be translated according to their meaning in the text and commentaries of the Qur’an without any fear, otherwise we will complicate the meaning and the message will not be conveyed.

E.g. تحت

The word (تَحْت: taht) literally means under, beneath, but literal translation of this word in some verses may cause ambiguity, such as verses: 2:25; 2:266; 3:15; 3:136; 3:195; 3:198; 4:13; 4:57; 4:122; 5:12; 5:85; 5:119; 9:72; 13:35.

The word (تَحْت: taht) literally means under, but translating it literally causes ambiguity in some verses, for instance, 2:25, 266-3:15,136, 195, 198- 4:13, 57,122; 5:12, 85, 119, 9:72, 13:35.

One example has been examined below:

جَنَّاتُ عَدْنٍ تَجْري مِنْ تَحْتِهَا الْأَنْهارُ

In Surah Ta Ha, 20:76.

If (تَحْت: taht) is translated literally, the meaning of the verse will not be correct. For instance, ‘there are rivers under the gardens’ is wrong, the verse is actually saying ‘gardens through which rivers flow’. Therefore, in order to avoid complication in this category we should refrain from translating literally.

2) Expressions

This group consists of the most difficult phrases of the Qur’an. We have chosen these phrases because they are like expressions and proverb, therefore, the literal meaning of these phrases makes no sense. Therefore, this group must be translated either by using expressions with a similar meaning in the target language or to translate the meaning itself.

e.g.

تَذْهَبَ رِيحُكُمْ

In Surah Al-Anfal, 8:46.

ريحُ literally means smell or wind, but in this phrase the literal meaning is not intended. Most classic commentators believe this expression means: power and position1, so this sentence, i.e. (تَذْهَبَ ريحُكُم), means to lose your unity, power, and strength.

3) Difficult Structures

Structures that are exclusive to Arabic, such as Tamyiz and Maf‘uli mutlaq. The difficulty is because they are exclusive to Arabic and we are not allowed to use these structures in Standard English. Rather, we should use structures that already exist in Standard English.

e.g. Surah Al-Fajr, 89:21:

كَلَّا إِذَا دُكَّتِ الْأَرْضُ دَكًّا دَكًّا

Nay! When the earth is pounded to powder.

If we say that دَكًّا is Maf‘uli mutlaq takidi, it should not be repeated in the translation, instead another word must be used to show emphasis, such as strongly and severely, or a verb such as crush and pounder.

• 1. See: Tabrisi 1372 Sh.