Errors in English Translations of Euphemism in the Holy Quran

Gamal Abozeid Mohammed

2006 / 12 / 20

1. Introduction

Euphemism in Quran gains a special importance as it is used in a context

which is closely related to Muslims. Given that Quran is the main source
of Islamic teachings, it has been translated into several languages,
particularly English. There are many versions of English translation of
Quran; however, these translations have many errors arising from the lack
of competence and understanding of Arabic syntax as well as failure to
capture stylistics, pragmatic and figurative aspects of Quran. The failure
to capture these aspects makes several verses in the Quran reluctant to
translation. Euphemism is one of the rhetorical devices that constitutes a
stumbling block in the face of the translators of Quran. So, there are
many English translations which fail to give the functional equivalence of
certain euphemistic expressions in the Holy Quran.

The main purpose of this study is to focus on the errors which the
translators capture in translating the euphemistic expressions in the Holy
Quran. It aims at exposing those translators who sacrifice euphemism at
the expense of the original meaning and vice versa. Another purpose is to
show to what extend these wrong translations of euphemisms affect the
understanding of the meaning.

It is hoped that the present study will be able to clarify the concept of
euphemism for those translators who are fond of translating the
euphemistic expressions in the Holy Quran. It is also hoped that the study
will be able to highlight two important ideas: firstly, that the translators
have to be aware of euphemistic expressions in translation and secondly,
that translators have to translate them accurately as they mean in the
source.

Euphemism is defined by many linguists as substituting a pleasant term

for an offensive one; in other words, it means stating an unpleasant matter
in pleasant expressions. This is done to avoid embarrassment or threat of
face among interlocutors through their interaction. Simply, euphemism is
a polite and more pleasant word or phrase used to avoid something that
may be shocking or embarrassing.
Before tackling and focusing on euphemism, the origin of the word
should be mentioned. The word euphemism comes from:
the Greek word euphemos, meaning "auspicious / good / fortunate
speech" which in turn is derived from the Greek root-words eu , "good
/well " + pheme " speech / speaking". The eupheme was originally a word
or phrase used in place of a religious word or phrase that should not be
spoken aloud as taboo" (Wikipedia.org).
Also, euphemism may be used to avoid mentioning freely taboo words.
The primary example of taboo words requiring the use of a euphemism
are the "unspeakable names for a deity, such as Persephone, Hecate ,
Nemesis or Yahweh. By speaking only words favorable to the gods or
spirits, the speaker attempted to procure good fortune by remaining in
good favor with them"(Wikipedia.org).
Euphemism is used not only in Quran or for naming taboo words but in
all fields to a void offending and harming the sensibilities of others.
According to Arens and Bovee (1994) " copywriters use euphemisms
( inoffensive, mild words for offensive, harsh, or blunt ones) to put a
good face on an uncomfortable product or problem ("memorial gardens"
for cemeteries," irregularity " for conspiration (p.258).

Another definition of euphemism is that:

Euphemism, is in speech or writing the avoiding of an unpleasant or
indicate word or expression by the use of one which is less direct, and
which calls up a less disagreeable image in the mind. Thus for "he died"
is substituted " he fill asleep," or " he is gathered to his
fathers"(freefactfinder.com).
Kahn (2001) states that "except perhaps for bureaucratic and politicians,
scientists are unparalleled in their ingenious use of euphemisms to shield
themselves from accountability and moral responsibility for their actions.
Modern linguists have even created a word for it, double speak , the
obfuscation of language in order to deny or shift responsibility"(p. 243).
Hudson (2000) defines euphemism as "the extension of ordinary words
and phrases to express unpleasant or embarrassing ideas. The indirectness
of form is felt to diminish the unpleasantness of the meaning. The words
so extended are called euphemism , and some examples are ... pre-
owned , and pass away "(p.261).
According to Stockwell (2002) "euphemism can be seen not so much as a
lexical replacement by a dissimilar word as a replacement by a closely
associated word ( a metonymy rather than a metaphor). the rest room , is
not a metaphor ; rather it conveys slightly different , more pleasant
associations than other possibilities( p.30) .
Now, it is necessary to shed the light on the term translation. Translation
is the transfer of meaning from a language ( the source language) to
another language (the target language). The most important idea is that
translators have to be honest in relaying the meaning especially from one
culture to another. It is taken for granted that while translating many
problems emerge. The good translator is the one who is trying to
overcome these problems producing a good translation. A good
translation according to Tytler (Roger Bell (1991) reports) is:
that in which the merit of the original work is so completely transfused
into another language, as to be as distinctly apprehended, and as strongly
felt, by a native of the country to which that language belongs, as it is be
those who speak the language of the original work (p.11).
This definition is really related to our topic under discussion in the sense
that the effect of the translated euphemistic expressions on those who are
not aware of the culture of the Muslims is different from the effect of the
original on Muslims and this is the idea that I am going to prove.
It is agreed that the translation of Quran has many problems and one of
these problems is the translation of euphemism. According to Grant Mc
Namra "A euphemism is a milder or vague word or phrase used in place
of one that might seem too harsh or embarrassing in a particular context"
(omnis.com).
Euphemism constitutes a great problem in translation. It is a happy
coincidence where the translator finds an equivalent for the euphemistic
expression. If there is no equivalent the translator resorts to explication,
paraphrasing and annotation to get across the meaning of the original.
The difficulty of translating euphemisms in Quran is because that the
original meaning of Quran depends on " the historical circumstances of
Muhammed s [pbuh]life and early community in which it originated.
Investigating that context usually requires a detailed knowledge of Hadith
and Sirah, which are themselves vast and complex texts
"(Wikipedia.org).

To serve the aims of the present study, the main data (verses) have been
collected from the Holy Quran . Many verses which have clear
euphemistic expressions are gathered . Tabari s explanation of these
euphemistic expressions are compared with both the English translations
of Zidan and Pickthall .The study clarifies which translation ignores
euphemism and which does not. The study will show who translates
euphemistic expressions honestly and who sacrifices euphemisms at the
expense of meaning.

Ex:1
*A verse from the Holy Quran (Fatir, verse 13)

*Zidans translation of the verse

God merges the night into the day and merges the day into the night, and
He has subjected the sun and the moon, each one runs its course to an
appointed term. This is GOD, your Lord, to Him is the Dominion, and
those you invoke other than Him , possess nothing in the least .( 436)

*Pickthall s translation of the verse

He maketh the night to path into the day and and He maketh the day to
path into the night. He hath subdued the and moon to service. Each
runneth unto an appointed term. Such is Allah, your Lord; His is the
sovereignty; and those unto whom ye pray instead of Him own not so
much as the white spot on a date-stone.( 312)

The expression s meaning of assures that those who will

worship other than Allah will live in a complete poverty. The euphemism
in the expression refers to " the white spot on a date -stone" which in
itself a symbol for poverty. Simply, the meaning which is meant by the
verse is poverty and the euphemism expressed is the white spot on a date-
stone . In the verse, there may be a substitution of a pleasant term ( :
the white spot on a date-stone) for an offensive one ( : poverty).
Zidan, in translating the verse into English , conveys the intended
meaning (poverty) and ignores the euphemistic expression (the white spot
on a date-stone). He sacrifices the euphemistic expression at the expense
of meaning.
In Pickthall s translation, he conveys the euphemistic expression but
ignores the intended meaning. He sacrifices the meaning at the expense of
the euphemistic expression. So, those who are from different contexts
rather than Islam will misunderstand the verse. To overcome the errors of
translating euphemism, translators should firstly translate euphemism as
it means and then to make a paraphrase for the intended meaning.
Ex:2

*A verse from the Holy Quran (Al Baqara, verse 126 )

*Zidans translation of the verse

And when Abraham said," My lord make this city a safe place and
provide its inhabitants with fruits, those of them who believe in GOD and
the last day." He said," And whoever disbelieves, I will leave him in
enjoyment for a time, then I will cosign him to the torment of the fire,
surely an evil destination.(126)

*Pickthall s translation of the verse

And when Abraham prayed: My Lord! Make this a religion of security
and bestow upon its people fruits, such of them as believe in Allah and
the Last Day, He answered: As for him who disbelieveth, I shall leave
him in contentment or a while then I shall compel him to the doom of
fire-a hapless journey s end!(126)

The euphemistic expression refers to the hell to which the

disbelievers will be driven. Our glorious God may choose the
euphemistic expression instead of hell because hell is an offensive
word. So, we have a euphemistic expression ( ) and a meaning ()
to which the euphemistic expression refers to.
Zidan, in translating the verse into English , conveys the euphemism (
) but ignores the real intended meaning which is hell. Evil
destination is more pleasant than hell. It is taken for granted that a one
who is not from the culture of islam will not understand the degree of
torment which the disbelievers will have.
In Pickthall s translation, he conveys the euphemistic expression ( a
hapless journey s end ) but ignores the intended meaning (hell). He
sacrifices the meaning at the expense of the euphemistic expression. "A
hapless journey s end" may refer to the end of a journey, for example,
around the moon or in a resort.

Ex:3

*A verse from the Holy Quran (Al Maidah, verse 63)

*Zidans translation of the verse

Why do the scholars and the Rabbis not forbid the from uttering sin and
from devouring the unlawful? Evil is their contriving.(63)

*Pickthall s translation of the verse

Why do not the rabbis and the priests forbid their evil, speaking and their
devouring of illicit gain? Verily evil is their handiwork.(63)

The euphemism may be used as Tabari explains to refer to the bribe

(which means eating things forbidden) the Rabbis and the doctors of Law
take for ruling without regarding the laws of Quran. Here, the meaning of
the euphemistic expression ( ) is bribe.
Both Zidan and Pickthall ignore the euphemistic expression ()
which is used to reduce the severe meaning of bribe and mentioned only
the meaning (the bribe which means eating things forbidden). To solve
this problem they can use the euphemism plus a paraphrase or an
annotation.

Ex:4

*A verse from the Holy Quran (An Nisa,77 )

*Zidans translation of the verse

they say, "our Lord why have you prescribed fighting for us, if only you
had given us a brief respite? Say," The pleasures of this worldly life are
trifling, and the life of Hereafter is much better for those who fear GOD,
and you shall not be wronged in the least-(77)

*Pickthall s translation of the verse

and say: Our Lord! Why hast thou ordained fighting for us? if only Thou
wouldst give us respite yet a while! Sa (unto them, O Muhammad): The
comfort of this world is scant; the Hereafter will be better for him who
wardeth off (evil);and ye will not be wronged the down upon a date-
stone. (77)

Tabari explains that is the specks of a date-stone. This is a

euphemistic expression which means the least (a very small). Zidan in
translating the verse mentions only the meaning ignoring the euphemism.
On the other hand, Pickthall mentions the euphemistic expression
ignoring the intended meaning.

Our study assures that translators have to put euphemistic expressions in

their attention while translating. If a translator ignores the euphemistic
expressions when he is translating he will be delude the target receivers
especially those of different contexts rather than these of the Muslims.
Ignoring euphemisms means misunderstanding the context in which the
text is produced. The best translators are those who mention the
euphemism followed by a paraphrase to make it easy for the target
receivers to understand what is intended to be relayed to their language.
Selected Bibliography

1- works cited from the net

http://en.wikipedia.org/wiki/euphemism

http://en.wikipedia.org/wiki/Translation-of-the_Qur%27an

http://freefactfinder.com/definition.jsp?ref=euphemism

http://www.omnis.com/knowledge/957.html

2- works cited from books

Arens, Willam F. & Bovee, Courtland L.(1994).Contemporary

Advertising. Australia: Irwin.

Bell, Roger. Translation and translating. USA: Longman.

Hudson, Grover.(2000).Essential Introductory Linguistics. USA:

Blackwell Publishers.

Kahn, Mary.(2001).Passive Voice of Science: Language abuse in

the wild life profession. In Alwin Fill (Eds.).The Ecolinguistics
Reader.(p.241-244). London: Continuum.

Pickthall, Mohammed Marmaduke.(1954).The Meaning of the

Glorious Koran. United States of America: New American
Library.

Stockwell, Peter.(2002). Sociolinguistics. London: Routledge.

Zidan, Ahmed & Zidan, Dina.(1996).The Glorious Qur an Text
and Translation. Egypt: Islamic Home.