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This chapter concentrates mainly on analyzing and discussing the linguistic erro
rs found in the translations of Islamic sermons under investigation. It also con
centrates on relating those errors to their possible causes of occurrence. The e
rrors found are lexical and syntactic. However, syntactic errors will not be dea
lt with in this chapter due to the abundance of lexical errors.
Lexical errors, if committed, are usually the result of the translator's departu
res from the SL text, and "they ultimately lead to providing a meaning slightly
or significantly different from the one intended in the source language text" (A
thamneh and Zitawi, 1999: 133). Lexical errors, in the present research, are fur
ther divided into seven subcategories arranged in this chapter according to thei
r fre uency of occurrence:
1- Use of Repetitive Expressions,
2- Omission,
3- Wrong choice of lexical items,
4- Islamic-specific concepts,
5- Transliteration,
6- Shared concepts and
7- Translation of metaphor.
The overall number of the lexical errors found in the 17 sermons under investiga
tion is 192. Next is a table showing the fre uency and percentage of each subcat
egory:
Table 1. Fre uency a
nd Percentage of Errors
Error Fre uency Percentage
1- Use of repetitive expressions 47 24.47 %
2- Omission 44 22.91 %
3- Wrong choice of lexical item 38 19.79 %
4- Islamic-Specific Concepts 24 12.5 %
5- Transliteration 17 8.85 %
6- Shared concepts 13 6.77 %
7- Translation of Metaphor 9 4.68%
TOTAL 192 100 %
The good pilgrimage is the one done with sincerity, according to prophetic guida
nce and in which one abstains from sins and harming other Muslims.
This example is a vivid one on loss of informativity and message distortion caus
ed by omission. It is clear that the SL sentence states that the well-performed
" " [Had3] is conditioned by the following: performing " " [Had3] with honest
and faithful intention, performing it according to prophetic guidance, abstaini
ng sins and harms to other Muslims, having no sexual intercourse with the spouse
as it is prohibited at this time, preserving the tongue from obscenity and spen
ding legitimate money in a legitimate way. Some of these conditions, however, ar
e not stated in the TL sentence. Omitting some conditions of well-performed " "
[Had3] undoubtedly hinders sufficient comprehension on the part of target reade
rs. Loss of informativity, in this case, is encountered since the TL sentence do
es not inform the target audience of all the conditions of well-performed " " [
Had3]. The reason behind the occurrence of such an error might be attributed to
the translator's carelessness in reading the text and in his work in general as
well as his/her assumption that these conditions are extra details that fall out
of the target readers' interests to be translated. The translation, in this cas
e, expectedly distorts the message as it is far from being faithful and accurate
. In other words, this translation contradicts with the principles of accuracy a
nd faithfulness of the original text. Translators are encouraged to be more fait
hful and accurate drawing the TL receptors' attention to the conditions of well-
performed " " [Had3]. Similarly, it is clear that the translator opted for not
translating the last clause in this example " " [walHad3u yahdi
mu ma qablahu] although it highlights the most distinctive grace of this pillar
of Islam, that is, getting rid of all the sins a Muslim has committed before. Ac
cording to the traditions of Islam, when a Muslim performs " " [Had3], (s)he wi
ll return recovered from all sins that (s)he has committed exactly as if (s)he w
as then given birth. This is asserted by our Prophet Mohammad's (PBUH) saying:
" " (Bukhaari and Muslim)
[man Had3d3a falam yarfiθ walam yafsi rad3i9a kayawmi waladathu ummuh]
'Whoever performs Had3 and does not engage in sexual relations nor acts sinfully
, (s)he will return after Had3 free from all sins like (s)he was the day his/her
mother gave birth to him/her' (the researcher's translation).
However, the TL sentence makes no mention of the fruits Muslims gain from " "
[?alHad3]. Loss of informativity is again expected in this case as the TL sente
nce does not inform the target readers that performing " " [?alHad3] will era
se or obliterate all sins done before. Again, the reason behind the occurrence o
f such an error might be attributed to the translator's carelessness in reading
the text as well as his/her assumption that this peculiarity of " " [?alHad3
] is not necessary to be translated to the target readers. Therefore, the resea
rcher suggests the following alternative translation which includes all those om
itted items:
Proper " " [Had3] is the one whose doer directs sincere intentions to Allah The
Almighty, performs its rituals according to prophetic guidance, avoids sins and
harming other Muslims, does not sleep with his/her spouse in an impermissible t
ime, preserves his/her tongue from obscenity and sins, and expends legitimate mo
ney in a legitimate way; if the pilgrim achieves these conditions, his/her Had3
will be proper and accepted by Allah. Moreover, Had3 erases or obliterates all s
ins done before.
The last example to be discussed under this category is
3.
, ..........
?iDan ha:Dihiz zala:zilu ma: hiya ?illa
bida:yatun
So these earth uakes nothing are but
a start
Li9ala:matin min 9ala:ma:tis sa:9atiS Suāra:
wa laysal
for sign from signs judgment day minor
and not
kubra: , fazzala:zilu wal mawtul d3ama:9i wa
mawtul
major , earthquakes and death collective and
death
faj?ati ba:ta yaĐribul ?arĐa fi: k
ulli maka:n.
sudden became hit earth in eve
ry where
So, these earthquakes are only a start for the minor signs of the hour.
Besides the wrong choice of the lexical item "hour" as an equivalent to " "
[?assa9a] 'judgment day', this example contains omission of some important elem
ents. The SL sentence, in this example, clearly mentions some of the minor signs
of judgment day which are not found in the TL sentence. In other words, the SL
sentence states that earthquakes, sudden death and collective death are among th
e minor signs of judgment day; however, the translation maintains none of them.
The omission of these signs as indicators of the approaching of judgment day cau
ses loss of informativity on the part of target readers. The occurrence of such
an error might be attributed to the translator's assumption that these signs are
further details that the target readers do not need, hence not being translated
. The researcher suggests translating these signs to ensure sufficient understan
ding on the part of the target readers. A more accurate translation might be:
So, these earthquakes are nothing but a start of a sign of the judgment d
ay minor, rather than major signs; earthquakes, collective death and sudden deat
h are now spreading every where.
4.3. Wrong choice of lexical items
The wrong choice of lexical items is the case when the translator opts for a TL
lexical item that differs from that intended by the SL equivalent. Such an error
inevitably leads to message distortion which, in turn, leads to confusion, and
therefore, to misunderstanding. The translator's ignorance of the actual meaning
of the SL lexical item results in this kind of errors.
Errors classifieds under this subcategory are 38, adding up to 19.79% of the tot
al number of errors. They occupy the first place in Table1. Following are some e
xamples to illustrate what is meant by wrong choice of lexical items.
.1 , ,
.
wal muslimu bima: yaHmilu min
9aqi:datit
and Muslim with what carry(male) fr
om dogma
tawHi:d, ya9lamu ?annan naf9a waĐu
rra min
monotheism know(male) that benefit and harm
from
9indil la:h, wa anna ma: yad3ri:
min zala:zila
from Allah and that what is happening from
earthquakes
wa bara:ki:n wa ?a9a:Si:ra wa riya:Ha
wa kusu:fa
and volcanoes and typhoons and wind an
d eclips
wa xusu:fa ?innama: hiya biqadarin
minal la:h
and eclipse just are doom
from allah
liHikmatin yuri:duha
alla:h.
for end wants (male)
Allah
Muslims with their true Tawheed know that harm or benefit are only in the hands
of Allah and that what ever happens from earthquakes, volcanoes, rain, typhoons,
or eclipse verily are destined by Allah for a wisdom known by Him.
In this example, the translator opted for translating the lexical item " " [H
ikma] into wisdom although it is not the appropriate counterpart in this context
. (S)he translated it literally paying no attention to the context in which it w
as used. Translating it into wisdom leads to message distortion which, in turn,
leads to confusion, and therefore, to misunderstanding simply because it does no
t reflect what is exactly meant. Going back to the context, we find that the lex
ical item " " [Hikma] is used to mean a certain purpose or end intended by Al
lah rather than what is detonated by the word wisdom i.e. "the ability to make
good and serious judgments because of one's experience and knowledge" (Oxford Ad
vanced Learners' Dictionary, 1995: 1369) and/or "to the combination of experienc
e and knowledge with the ability to apply them judiciously by sound judgment, pr
udence and practical sense" (todaytranslations.com). This error in translation
might be attributed to the translator's unawareness of the connotative meaning o
f the lexical item " " [Hikma]. Thus, the researcher suggests translating the
lexical item" " [Hikma] into end or purpose instead of wisdom.
.2 , , ,
, ,
, .
wa fi: ba9Đil ?aHya:n, yad39alul la:hu
9azza wa
and in some times make(male) Allah The
-Great and
d3all ha:Dihil ?arĐa d3undan mn
junu:dihi,
Almighty this earth soldier from
His soldiers
fatataHarraku wa tami:d, wa taHSuluz
zala:zilul
so moves(fem) and shakes(fem) and happens(fem) the earth
quakes
mudammira, taxwi:fan lil9iba:di wa ta?di:ban
lilba9Đil
destroying to frighten for people and to punish
for some
?axar, wama: ya9lamu junu:du rabbika ?illa
hu:, wa
others and no one know(male) soldiers your Lord except Him
and
ma: hiya ?illa Dikra
: lilbašar.
not this but less
on for people
Sometimes Allah allows the earth to be part of Allah's army so it moves and shak
es. As a consequence people experience the destroying earthquakes to frighten an
d remind some and to punish others. No one knows Allah's army except Him, and th
at is a reminder for people.
It is worth mentioning here that the aforementioned translation contains errors,
the translation of " " [d3unu:d] into army as well as the translation of
"" [yad39alu] into allows, other than the one to be discussed beneath, the tra
nslation of " " [Dikra:] into reminder. The researcher inclined to discussing
this example due to the clarity of the wrong choice opted for by the translator
and to the distortion it caused. In this example, the translator opted for tran
slating the lexical item " " [Dikra:] into reminder which does not fit in thi
s context. Consulting the SLT, we find that the word " " [Dikra:] connotes a
lesson or moral intended by Allah rather than what is denoted by the lexical ite
m reminder, that is "the way of remembering somebody to do something" (Oxford Ad
vanced Learners' Dictionary, 1995: 989). To put it differently, the lexical item
" " [Dikra:] indicates that Allah shows people such calamities to make them
contemplate, think and then learn lessons from them. This can be ascribed to the
translator's ignorance of the actual meaning of the SL lexical item. Thus, the
researcher suggests the following translation:
Sometimes Allah makes the earth one of His soldiers so it moves and shakes and d
estroying earthquakes occur to frighten some people and to punish others; no one
knows Allah's soldiers except Him, and this is just a lesson for people.
.3" " ( 185)
"wa litukmilul 9uddata wa litukabbirul
la:ha 9ala
"and to complete the period and to glorify
Allah on
ma: hada:kum la9allakum taškuru:n" (Al B
aqara 185)
what guided(male) you perhaps thank
the Cow 185
He wants for you to complete the period and to magnify Allah for that (to) whi
ch he has guided you; and perhaps you will be grateful.
Generally speaking, preachers, as mentioned earlier in chapter one, may involve
a verse from the Holy Quran or from Prophet Mohammad's (PBUH) sayings in order
to gain maximum effect in their speech or sermon. In this example, the lexical i
tem " " [litukabbiru] is literally translated into to magnify which may gi
ve rise to some comprehension problems. Literal translation in this example is a
failure as it causes a sort of confusion on the part of non-Muslim readers. It
also contradicts with the essence of Allah. The lexical item " " [litukabb
iru] refers to the action of glorifying and praising Allah by Muslims as a sign
of adherence and thanking for His graces rather than what is denoted by the lex
ical item "magnify", "to make something appear larger, especially by using a len
s or microscope" (Oxford Advanced Learners' Dictionary, 1995: 706) In fact, th
e lexical item "magnify" is used to refer to the way in which things become larg
er; it has never been used to correlate with Allah. This usage undoubtedly leads
to forming misconceptions and loss of informativity about Allah as it contradic
ts with His essence; "magnify" is usually used with objects. Thus, the researche
r suggests translating the lexical item" " [litukabbiru] into "glorify" in
stead of "magnify"
In this respect, Larson (1984: 180) maintains that "terms which deal with the re
ligious aspect of a culture are usually the most difficult, both in analysis of
the source vocabulary and in finding the best receptor language equivalents". Th
e reason behind this is that these words are intangible and many of the practice
s are so automatic that the speakers of the target language are not that conscio
us of the various aspects of meaning involved. It goes without saying that the w
rong choice of lexical items during the task of translation spoils the emotive t
one or effect of the SL text. Therefore, the translator has to pay utmost attent
ion to correctly choosing the appropriate lexical item that can preserve the emo
tive effect embodied in the SL words.
4.4 Islamic Specific-Concepts.
Arabic language expressions, as mentioned earlier in chapter one, are highly inf
luenced by Islam due to the fact that it is the language of divine communication
. One more thing is that Islam adds new concepts to Arabic like (Sala:, zaka:h,
Had3ulbayt, ?ald3iha:d, ?alhadiy, among others.) (Al-Kubaisi, 1998: 1). These co
ncepts have no across-the-board one-to-one correspondence between the SL text an
d the TL text as the two languages, Arabic and English, operate different lingui
stic and non-linguistic systems. It goes without saying that the influence Isla
m has on Arabic language can not be ignored in the process of translation.
Errors classified under this subcategory are 24, adding up to 12.5% of the total
number of errors. They occupy the fourth place in Table 1. Following are some e
xamples to illustrate how Islamic-specific concepts are translated and to shed l
ight on some translation strategies or procedures to be used in an attempt to, h
opefully, come up with a better translation.
.1 ....
waSSiyamu liman lam yajidul
hady
and fasting for who did not find(male)
sacrificial animal
And fasting for those who can't afford to pay for the animals….
In this example, the Islamic term " " [?alhady] is mistakenly transl
ated into animals. Here, the lexical item " " [?alhady] refers to one of the
Islamic traditions when Muslims sacrifice or offer certain kinds of animals lik
e sheep, camels or cows in special occasions, especially at the time of "
" [9i:dul ?ÐHa:] or while performing the Islamic pillar of " " [?alHad3].
Translating the Islamic term " " [?alhady] into animals gives rise to a host
of problems due to the existence of a referential gap, which may impede the des
ired communication as this term does not exist in the Western culture. The trans
lation of this referential gap is thought to give rise to some comprehension pro
blems. This situation leads to a breakdown in communication, loss of informativi
ty and forming misconceptions. This is because the TL rendition makes no mention
of the kind of animals to be sacrificed or offered in this special occasion; ne
ither does it give the TL reader the chance to comprehend such a concept or reco
llect its shades of meanings.
This is actually one example to what we call "referential gap in translation". R
eferential gaps are blank spaces in the field of reference. In other words, a re
ferential gap holds when a certain concept or object exists in the SL or the SL
culture but is completely or partially missing in the TL or the TL culture (Al-M
asri, 1998: 23). Obviously, when such a concept appears in communication, it doe
s not ring a bell in the mind of the TL receptor as it enjoys no referent in his
/her thought-worlds. Consequently, the receptor is likely to be at a loss. Thus,
translating the lexical item " " [?alhady] into animals does not guarantee
a sufficient degree of transferring the communicative load of the SL concept.
rendering " " [?alhady] into animals seems to be inappropriate for it result
s in vagueness of SL message and gives rise to misconceptions; it may arouse amb
iguous questions in the mind of the readers to the extent that leads them to won
der about the relationship between fasting and animals in this context. The reas
on behind the occurrence of such a lexical error may be ascribed to the translat
or's lack of precise knowledge of the SL as well as the TL concepts and cultures
in addition to his/her insufficient acquaintance with religious concepts. This
clash would never happen if the translator opted for the strategy of definition
that shows the reader what is exactly meant by the Islamic term " " [?alhady
]. To define an element of the SL culture is to "exploit what members of the TL
already know to make them know more" (Ivir, 1991: 52), i.e., the translat
or resorts to paraphrasing the SL cultural elements making use of the TL cultura
l elements that display the greatest similarity of extralinguistic reality. In s
uch a case, the meaning of the term becomes very clear and the target reader wou
ld not think of another connotative meaning than what is intended by the denotat
ive meaning of the term. The researcher suggests the following alternative trans
lation, which is based upon a combination of the strategies of definition and tr
ansliteration, for the Islamic-specific concept " " [?alhady]: ?alhady: (a
nimals brought for sacrifice or immolation. Such animals include camels, cows, s
heep, lambs and goats; these animals are offered for the sake of Allah by the pi
lgrims).
Another example of Islamic-specific concepts is " " [?ald3izyah] In
2- .... .
Wa tu9addul d3izyatu waHidan min
ahammi
and considered(fem) poll tax one from the
most important
maĎa:hirit tasa:muHid di:niyyi
fil ?isla:m
manifests forgiveness religious
in Islam
…..poll tax is considered as one of the most important aspects of religious to
lerance in Islam.
In this example, the translator opted for translating the Islamic-specific conc
ept " " [?ald3izyah] into poll tax. It is clear that the Arabic word "
" [?ald3izyah] has an English counterpart which is poll tax. However, to render
it that way would lead to an incomplete meaning and to misunderstanding on the
part of the target reader since the word poll tax has no Islamic implications an
d does not seem to create to the target reader what the word " " [?ald3izya
h] does in Arabic and Islamic community.
The lexical item poll tax could be linguistically a convenient counterpart to th
e Arabic item, but not extralinguistically. The implications of " " [?ald3i
zyah] in Arabic are related to Islamic culture and the word can never be rendere
d into English without some additional explanatory remarks that aim at elucidati
ng the intrinsic meaning of the concept. Thus, the word " " [?ald3izyah], w
hether in a context or in isolation, should be rendered after examining its mean
ing in Arabic which is poll tax levied on the followers of other divine religion
s, Christianity and Judaism, who live in Islamic lands. Accordingly, the transla
tor has to convey all these features of the concept " " [?ald3izyah] accord
ing to the Islamic point of view. In other words, the word " " [?ald3izyah]
should be rendered in a way that serves its religious implications. Therefore,
the researcher suggests the following translation for the Islamic-specific conce
pt " " [?ald3izyah] :
?ald3izyah (Poll tax levied on the people of the Book, i.e. Christians and Jews,
who live in Islamic lands.
The above suggested translation seems to be adequately appropriate. However, the
above strategy seems to be applicable only when in the first mention. When it c
omes to rendering it in a text where it is repeated several times, it is not pre
ferable to repeat this long translation. Once that item is defined that way in a
text, it becomes familiar to the target reader, and then the very transliterate
d Arabic term should be used in the subsequent mentions.
The last example of Islamic-specific concepts creating a problem when
translated to be discussed here are " " [Zakaatul-Al- Fitr] and/or "
" [Sadakaatul-Fitr] as illustrated in the following examples:
4.
, ,
.
kama: šara9a lakum zaka:tal fiTri šukr
an lilla:hi
and legislated(male) for you alm-giving thanking
for Allah
9ala: ni9matit tawfi:qi liSSiya:mi
wal qiya:mi
On grace success for fasting a
nd night praying
wa Tuhratan liSSa:?imi minal laāwi
warrafθ, wa
and purification for the fasting from obscenity and
sins and
Tu9matan lilmasa:ki:n, wa taHri:kan
limaša:9iril
feeding for poors and evoking
feelings
?uxuwwati wal ?ulfati baynal
muslimi:n.
brotherhood and intimacy between
Muslims
Allah also prescribed alms-giving for you as a sign of gratitude to Him for faci
litating fasting and night prayers for you, to purify you from any obscenity you
may have uttered and as a feeding for the poor and the needy in order to promot
e the brotherhood and unity among the Muslims.
5.
. .......
...
wa ad ka:na 9umar bin
9abdel 9azi:z
and was 9umar son
9abdel 9azi:z
raHimahul la:h yaktubu fi:
niha:yati šahri
blessed Allah write(male) in
end month
ramaĐa:n ?ilal ?amSa:ri ya?muruh
um bixatmi
ramaĐa:n to territories asking
them finish
šahri ramaĐa:n bilistiāfa:ri
wa
month ramaĐa:n asking for forgiveness
and Sadaqatil fiTri fa?addu: raHimakumul
la:hu zaka:tal fiTr
alms-giving do bless(male) you Allah
alms-giving
Omar Bin Abdelaziz, Allah may rests his soul in peace, was writing at the end of
Ramadan to the territories ordering them to finish Ramadan by asking Allah's fo
rgiveness and giving alms. Therefore, perform alms-giving, Allah bless you……
In the above two examples, the Islamic-specific concepts "
" [Zaka:tal fiTr] and/or " " [Sadaqatil fiTri] are mistakenly translate
d as alms-giving, which is not their appropriate counterpart. It is worth mentio
ning here that the word "alms" is available in English; it refers to "money, clo
thes, food, etc given to poor people". (Oxford Advanced Learners' Dictionary, 19
95: 32). However, both " " [Zaka:tal fiTr] and/or " " [Sadaq
atil fiTri] refer to a referential gap in the Western culture due to the non ex
istence of an equivalent referent of any of them. Therefore, it seems that the w
ord "alms" can not stand alone as an equivalent to the Islamic-specific concepts
" " [Zaka:tal fiTr] and/or " " [Sadaqatil fiTri] which have
to do particularly with Ramadan, a month known and celebrated only by Muslims. I
n other words, the word "alms" does not convey the real sense or due merit of "
" [Zaka:tal fiTr] and/or " " [Sadaqatil fiTri], hence the inc
ongruency of using it. This being the case, the use of descriptive translation s
eems to be inescapable, be it within or without context. Here, it seems worth po
inting out the distinction between " " [zaka:] and " " [šadaqa]. It is eit
her the lexical item " " [šadaqa] or " " [zaka:] alone, but not "
" [Zaka:tal fiTr] and/or " " [Sadaqatil fiTri], that could be rende
red into English as "alms". In fact, it is the word " " [šadaqa]. that best f
its here since it refers to the voluntary process of paying alms; however, "
" [zaka:] refers to the obligatory process of paying alms, hence not being a goo
d equivalent to alms. Despite the critical difference between the two terms in A
rabic, we can notice the existence of two synonymous terms in Arabic, "
" [Zaka:tal fiTr] and " " [Sadaqatil fiTri], which are deemed to be
synonymous in Arabic partly because they refer to same idea. Therefore, the rese
archer suggests translating the Islamic-specific concepts "Zaka:tal fiTr" and/o
r "Sadaqatil fiTri"descriptively as "Ramadan due alms".
To conclude, when translating Islamic-specific concepts into English, the proble
ms lie in finding the exact meanings in the target language. They also lie in th
e fact that each language has its own religious terminology. The category of rel
igious terminology in each language constitutes a self-contained religious area
in which a religious term in one language may have a meaning that is different f
rom the meaning of the same term in another language. The lack of congruency bet
ween the two religious expressions adds to the problems encountering translators
. Therefore, it seems very significant to state that when translating religious
texts or items from Arabic into English, translators should better seek ideation
al equivalence wherever possible since it is the optimal procedure that proves u
seful in cases where many other procedures seem inapplicable (Al-Qubaisi, 1998:
6). It is worth mentioning here that inaccurate translation of Islamic-specific
concepts wastes the religious connotations of these concepts which, in turn, aff
ects the emotive tone embodied in them.
4.5. Transliteration
Transliteration is a strategy to which the translator resorts when (s)he
comes across items to which there are no TL counterparts, as in the case of pro
per nouns and loan forms. It is a process whereby the transl(iter)ator represent
s the sounds of the SL word using the TL writing system (Catford, 1965: 66). Thi
s process can not be carried out randomly since there is a set of rules governin
g it. However, it can happen that the translator, mistakenly, transliterates wor
ds whose meanings are necessary for delivering the overall message of a certain
text. In this case, message distortion and meaning loss are likely to occur.
Transliterations found in the 17 Islamic sermons add up to 17 cases repr
esenting 8.85% of the total number of lexical errors. The examples found are of
Islamic-specific concepts and cultural specific concepts. Following are some ill
ustrative examples:
1-
.......
yad3ibu ?an yaHriSul Ha:d3 9al
al ?itya:ni
must that be aware pilgrim
On doing bi?arka:nil Had3i, wa
hiyal ?iHra:mu
pillars pilgrimage and they entering the st
ate of pilgrimage wal wuqu:fu bi9arafa
wa Tawa:fil
and standing at arafah and
circumambulation
?ifa:Đa…
coming down
It is obligatory for the pilgrim to perform the pillars of Hajj which are Ihra
am, staying at Arafah and Tawaaf Al-Ifaadhah……
.
It is worthy to mention that the errors found under this category are Islamic-sp
ecific concepts but they are classified by the researcher under the category of
transliteration as they are transliterated in the translated sermons. In this ex
ample, the translator opted for the strategy of transliteration in transferring
two Islamic-specific concepts: " " [?al?iHra:m] and " " [Tawa:
fil ?ifa:Đa] without resorting to any other strategy that explains them in a way
that makes them understandable for the target receptor. Doing so, the target re
ceptor is expected to face difficulty understanding such concepts when translite
rated especially if it is born in mind that " " [?al?iHra:m] and "
" [Tawa:fil ?ifa:Đa] are Islamic-specific concepts and are referred to as re
ferential gaps since they do not exist in the target culture. When such concept
s are transliterated, it is inevitable that members of the target culture will n
ot get the chance neither to recognize nor to comprehend them. In other words, t
ransliteration seems to lead to meaning loss and communication breakdown on the
part of TL receptors. The problem then is binary since an Arab translator has to
convey the Islamic concept into English in addition to filling a referential ga
p. Therefore, definition or explanatory remarks are encouraged to be employed ha
nd-in-hand with transliteration in such a case; the suggested solution is that t
hose terms be first transliterated within the text and annexed by a definition.
It is worth mentioning here that using definition to already transliterated term
s indicates the translator's awareness overt recognition of the strangeness of t
he cultural elements in question as transmitted to the intended receivers. Gener
ally speaking, surmounting cultural difficulty, facilitating the translation and
elucidating the concept to the target reader are what seem to support resorting
to the present strategy though it appears longer than the original text. Nida (
1982) states that good translations tend to be somewhat longer than the original
text because the flow of information seems to be approximately the same in all
languages and the information which is implicit in the original must be made exp
licit if the content is to be understandable.
This is, in fact, one example that may impede communication during the task of
translation due to the fact that these concepts will not be absorbed within the
target reader(s) world-thought. In other words, the overall meaning of these con
cepts is lost because of transliteration. The reason behind transliteration in t
his case is probably the translator's ignorance that Islamic-specific concepts a
nd/or referential gaps are better translated than transliterated in order to sho
w their special connotations or semantic loads. The researcher suggests the foll
owing translation for " " [?al?iHra:m] and " " [Tawa:fil ?ifa:
Đa] respectively:
?al?iHra:m (The state of the pilgrim in which (s)he performs Had3 and/or 9umrah,
and during which (s)he is prohibited from certain acts that are lawful otherwis
e).
Tawa:fil ?ifa:Đa (a circumambulation, performed by the pilgrims after they come
from Mina on the 10th day of DulHid3d3ah, the month of Had3; it is an obligatory
pillar of Had3).
Again, this translation seems to be more adequate and more congruent since it em
ploys the use of two related strategies, transliteration in conjunction with def
inition. However, this strategy seems to be applicable when in the first mention
. When it comes to rendering these concepts in a text where they are repeated se
veral times, it is not preferable to repeat these renditions. Once these items a
re defined that way in a text, they become familiar to the target reader, and th
en the very transliterated Arabic term should be used in the subsequent mentions
. To put it differently, definition is only necessary when the term is translite
rated and introduced to the target reader for the first time; the transliteratio
n alone will suffice in the subsequent mentions of the concept.
(l) the connotations of the words must be taken into account while translati
ng Islamic sermons. If the translator is to translate Islamic sermons accurately
, (s)he has to consider the connotative meaning of the lexical items, the struct
ures and the rhetorical effects of the language of sermons. These should be con
sidered as an integrated whole; they should not be considered separately.
(m) Any wrong or inaccurate translation of the above-mentioned categories sp
oils the emotive tone and effect that the SL text has.
5.2. Recommendations
In light of the previous conclusions and the discussion in the previous
chapter, the following recommendations can be suggested:
(a) Since this study dealt with only one kind of errors, lexical errors, it
is recommended that further research be conducted on other kinds of errors such
as syntactic and stylistic ones.
(b) It is recommended that more sermons be included to verify and further va
lidate the results of this study.
(c) Translators of Islamic sermons are recommended to have adequate command
of both English and Arabic and to be fully aware of the implications and connota
tions of religious terminologies in both languages.
(d) Translators are also recommended to take their job more seriously in ord
er to avoid inaccuracy and unfaithfulness in their practice.
(e) Translators of Islamic sermons should have some knowledge of other relig
ions; this helps them translate some religious concepts more accurately and avoi
d the confusion between concepts in other cultures or religions.
(f) Translating Islamic sermons should be taken with great care on both the
semantic and communicative levels.
(g) Due to the lack of sufficient religious and cultural background on the p
art of the TL audience, translators are recommended to secure sufficient textual
and contextual clues that help to make up for the background knowledge.
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