A Thesis
Submitted to Letters and Humanities Faculty in Partial Fulfillment of the
Requirements for the Degree of Starta One
AIZUL MAULA 107026001228
ENGLISH LETTERS DEPARTMENT LETTERS AND HUMANITIES FACULTY
STATE ISLAMIC UNIVERSITY “SYARIF HIDAYATULLAH” JAKARTA
i Faculty, UIN Syarif Hidayatullah Jakarta,2011.
In this research, the writer discusses metaphor with its extensive definition, which is one of the main problems in translation, because it covers the whole figurative language uses. It also includes the most figurative language used
in the Holy Qur’an. In this case, The study aims to investigate the technique of metaphor translation of the Holy Qur’an.
Different theories and approaches have been proposed with regard to metaphor translation, each of which has tackled this problem from a different point of view. In this paper, I favor to use a lexicological metaphor concepts that proposed by Dickin, where the dictionary become the main source of the analysis.
The writer analyzes and compares the translation of metaphor in Holy
Qur’an and their corresponding translated English versions through the four
selected translations in this research. The data analyzed consists of ten examples representing two types of metaphor in this paper; both are lexicalized and non-lexicaled metaphor. The analysis in this research consists of translation, context of the verse, types of metaphor and the techniques metaphor translation used in English.
ii
A COMPARATIVE ANALYTICAL STUDY
A Thesis
Submitted to Letters and Humanities Faculty in Partial Fulfillment of the Requirement for
the Degree of Starta One
Aizul Maula 107026001228
Approved by:
Dr. Frans Sayogie, M.Pd,S.H NIP. 19700310 20003 1 002
ENGLISH LETTERS DEPARTMENT LETTERS AND HUMANITIES FACULTY
STATE ISLAMIC UNIVERSITY “SYARIF HIDAYATULLAH” JAKARTA
iii
Title : A Metaphor Translation of the Holy Qur’an: A Comparative Analytical Study
The thesis has been defended before the Faculty of Letters and Humanities’
Examination Committee on July 4, 2011. It has been accepted as a partial fulfillment of the degree of starta one.
Jakarta, July 4, 2011
The Examination Committee
Signature Date
Drs. A. Saefuddin, M.Pd (Chair Person) NIP. 19640710 199303 1 006
Elve Oktaviyani, M.Hum (Secretary) NIP. 19781003 200112 2 002
Dr. Frans Sayogie, M.Pd, S.H (Advisor) NIP. 19700310 20003 1 002
Drs. H. Abdul Hamid, M.Ed (Examiner I) NIP. 150 181 922
iv
another person nor material which to a substantial extent has been accepted for the award of any other degree or diploma of the university or other institute of higher learning, except where due acknowledgment has been made in the text.
Ciputat, May 20, 2011
v
for giving the writer ability and health to finish this paper. Blessing is upon our
prophet Muhammad SAW, his descendent and his followers.
This paper presented to the English Letter Department Faculty of Adab
and Humanities Syarif Hidayatullah, State Islamic University Jakarta as a partial
of requirements for the Degree of Strata 1. Foremost, I should like to express my
deep gratitude to the kind and knowledgeable supervisor of mine, Dr. Frans Sayogie M.Pd, S.H Throwing light upon the way from the beginning until the end. Whose guidance, patience, support and encouragement from the initial to the
final level that enable him to develop an understanding of the subject. Without his
guidance, this paper is never completed.
The writer also would like to express the deepest gratitude to those who
helped him in finishing this paper, namely:
1. Dr. Abd. Wahid Hasyim, M.Ag, the Dean of Adab and Humanities
Faculty.
2. Drs. A. Saefuddin, M.Pd. the Head of English Letters Department and
Mrs. Elve Octaviany, M.Hum the Secretary of English Letters.
3. All of the lecturers in English Letters Department for teaching him many
things during his study.
4. All Librarians and Academic staff of Adab and Humanities Faculty,
vi
6. The writer’s beloved old Sisters and Brothers; Titin, Mba Inti, Mas
Umar and Ka Adeng for becoming inspiration of success and always
give him support; financially, morally and spiritually.
7. Viena Tafrinatun Jannah, for her love, patient, help and support during
the last two years.
8. The writer’s boarding mates; Muhib, Wely, Iqbal and Aos for their help,
laughs and every funniest thing they brought.
9. The writer’s friends at English Letters Department; Esti, Hendri, Yaser,
Novi, Rizki and all students of Translation class that cannot be
mentioned one by one.
10.All the writer’s friends, especially from ITTC Darussalam Gontor that
cannot be mentioned one by one, for their help and support.
Jakarta, May 20, 2011
vii
ABSTRACT ... i
APPROVEMENT………. ... ii
LEGALIZATION………. ... iii
DECLARATION ... iv
ACKNOWLEDGMENT ... v
TABLE OF CONTENTS ... vii
LIST OF TABLES ... ix
CHAPTER I. INTRODUCTION ... 1
A. Background of the Research ... 1
B. Focus of the Research ... 4
C. Research Questions ... 5
D. Significance of the Research ... 5
E. Research Methodology ... 6
1. Objective of the Research ... 6
2. Research Method ... 6
3. The Technique of Data Analysis ... 6
4. Research Instrument ... 6
5. Unit of Analysis ... 6
CHAPTER II. THEORETICAL FRAMEWORK ... 8
A. Metaphor ... 8
1. Some Views on Metaphor ... 8
2. The Component of Metaphor ... 10
viii
2. Types of Metaphor Translation ... 18
3. Procedures of Translation ... 22
4. Translation of the Holy Qur’an ... 25
CHAPTER III. RESEARCH FINDINGS ... 27
A. Data Description... 27
B. Data Analysis ... 32
C. Results ... 54
CHAPTER IV. CONCLUSION AND SUGGESTION ... 58
A.... Co nclusion ... 58
B. ... Sug gestion ... 59
BIBLIOGRAPHY ... 60
ix
[image:10.595.110.509.211.599.2]LIST OF TABLE
Table 1: The comparison between lexicalized and non-lexicalized metaphor...15
Table 2: Distribution of the lexicalized metaphor translation techniques...54
Table 3: Distribution of the non-lexicalized metaphor translation techniques...55
1
A. Background of the Research
Translation has an important role in disseminating knowledges and
increasing understanding between nations and cultures. However, besides of its
importance, translation is a very difficult work. The problem arises when the
translator sets the metodology or the technique of translation, whether the
translation should base on the source or the target language, be faithful or
beautiful, literal or free.
These problems have been bugging translators for years. It is not easy to
capture the same meaning when translating between two completely different
languages. For example the translation of an English idiom “ time is money” into
Arabic language. In Arabic language, this idiom is translated into “al-waktu kassayfi”. There is a different word structure between the source and target language.
Translation sometimes introduces new structures or types of language into
the target language. Nida and Taber in his book stated that every language
possesses certain distinctive characteristics which give it special character.1 It
means that the proces of translation requires more understanding about the source
and target language.
1
One of the many problems in translation work is about the message of
communication, sometimes message is stated directly or explicity, but sometimes
it is stated in figurative language and it may involve exaggeration.
The most figurative language used in text is a metaphor. The word
“metaphor” comes from Greek metha and pherein (metha refer to “over” and
pherein to “to bear” or “to carry”), and means “the carrying of meaning of one
word over to another word”.2 The Oxford English Dictionary defines “metaphor”
as “a word or phrase used in an imaginative way to describe somebody or
something else, in order to show the same qualities and to make the description
more powerfull”.3 Metaphor is a rhetorical trope where a comparison is made
between two subjects or in the other word, metaphor occurs when someone is
saying everything, but he means another thing. Ashworth noted in his journal that
Aristotle gave his standard definition of metaphor.
Metaphor consists in giving the thing a name that belongs to something else; the transference being either from genus to species, or from species to genus, or from species to species, or on grounds of analogy. . . . That from analogy is possible whenever there are four terms so related that the second is to the first, as the fourth is to the third; for one may then put the fourth in place of the second, and the second in place of the fourth.4
Along with the development of the translation science, metaphor poses
serious challenges for standard theories of meaning, because it seems to straddle
so many important boundaries. Newark stated that metaphor is a difficult problem
2
Olive Classe, (ed), “Metaphor and Translation”,Encyclopedia of Literary Translation into English (London: Fitzroy Dearborn publishers, ), Vol 2, p. 941
3Oxford Advanced Learner’s Dictionary
(New York: Oxford University Press, 2000 ), p.837
4E. Jennifer Ashworth, “Metaphor and the Logicians from Aristotle to Cajetan”,
in the world of translation; he stressed the difficulties because the metaphor
covers all figurative language use.5
One of the messages which need to have the right understanding is the
Moslem Holy Scripture, the Holy Qur‟an. It is the final divine revelation provides
mankind guidelines in every parts of life. However, the majority of Muslims in
the world are non-Arabic speakers which indeed make it a necessity to deal with
the Holy Quran in various languages. The English language, especially, as the
world‟s major international language would make a good medium for
understanding the Holy Quran and thereby helping Muslims spread peace and
harmony all over the world.
The message in the Holy Qur‟an sometimes is stated explicitly but
sometimes implicitly by using figurative language. The most figurative language
that occurs in the Holy Qur‟an is metaphor. Modern muslim scholars gather there
are more than four hundred metaphoric words in the Holy Qur'an6, although many
of those words are become common words.
Here is the example of metaphorical word in the Holy Qur'an:
The hand of God is over their hands
In the verse above, the Holy Qur'an describes the power and control of
Allah with word “yadun“ which is a metaphor. The intention of the verse aims to show the power and control of Allah to Muhammad. In this verse, Yusuf Ali
5
Peter Newark, A Textbook of Translation (New York: Prentice Hall International, 1988), p. 104
6
renders the word yadun Into hand, however this translation will show a problem if English language does not have the same usage as the source language.
There are many reasons for studying the translation of the Holy Qur‟an.
Omar Al Syahab stated that one of the compelling and gratifying reasons for
studying the translations of the Holy Quran is the fact that each translation bears
witness to the conscious and determined effort of the translator.7 It means that
there is no general consensus on which translations of the meaning of the Holy
Quran are the closest or best. Each scholar may have his or her own reasons for
preferring or rejecting a particular text.
The use of metaphor in the Holy Qur‟an and its translation in different
language and with different translator is very interesting to be studied. By this
paper, of course the writer does not mean to decrease or increase the content of
the Holy Qur‟an itself.
According to the explanation above, the writer interests to analyze the
technique of metaphor translation in English translation of the Holy Quran
entitled “ A Metaphor Translation of the Holy Qur‟an: A Comparative,
Analytical Study”.
B.Focus of the Research
In this research, the writer limits the problem in order to make the research
easier, clearer and focuses on the objective or the purpose of the study. The writer
observes some types of metaphor in the Holy Qur‟an and their English translation
7
techniques that are used by the four translators. The writer hopes this research will
represent the whole metaphor translation techniques in the Holy Qur‟an.
C.Research Questions
According to the background above, the problems of the study are
formulated as :
1. What English translations are made by the four translators to translate
the selected verses of the Holy Qur‟an?
2. What types of metaphor are used in the selected verses?
3. How do the four translators translate the metaphor in the selected verses
into English?
D.Significances of the Research
The result of the study is expected to have two benefits:
1. Theoretically
a) The result will show the clear description about metaphor translation
in English translation of the Holy Qur‟an.
b) The study adds some literary insight in translating metaphor,
especially in translating the Holy Qur‟an.
2. Practically
a) The result of this research will be used by other researcher as one of
references of the study
b) This research improves reader‟s knowledge of understanding
E.Research Methodology
1. Objectives of the Research
Based on the problem statements mentioned above, the objective of
the study is to know the English translation of metaphors in the Holy
Qur‟an, the types of metaphor and the Techniques of translations used.
2. Research Method
This research uses a qualitative descriptive method. It describes
some problems of using metaphor in the Holy Qur‟an and describes the
collected data as well as analysis.
3. The Technique of Data Analysis
In this research, the writer uses descriptive analysis technique. The
writer will explore some metaphors in the Holy Qur‟an which are
translated by selected translators. When the data are complete, the writer
will start an analysis with the context or an explanation of the verse or part
of it, and any contextual information necessary for understanding the
verse, and then the writer will identify the types of metaphor which
contains of the substitution involved and metaphor identification. The last
analysis is about the comparisson among the results of the four translators,
in this case the writer will compare and observe the four translations to
find the technique of translation.
4. Research Instrument
The instrument in this research is the writer himself, as the subject
Holy Qur‟an and reading other references that support to analyze the
proposed data.
5. The Unit of Analysis
The analysis units of this research are:
A. The Holy Qur‟an: Text, Translation and Commentary
translated by Abdullah Yusuf Ali.
B. Meaning of the Holy Qur‟an by Marmaduke Pickthall
C. Translation of the meaning of the Noble Qur‟an in English
language by Muhammad Taqi-udin Al-Hilali and Muhammad
Muhsin Khan
D. The message of the Quran translated and explained by
CHAPTER II
THEORETICAL FRAMEWORK
A.Metaphor
1. Some Views on Metaphor
Metaphor has been viewed as the most important form of figurative
language use.8 Metaphor has been regarded as a special phenomenon of language
since the term was coined in ancient Greece.9 As described in the background of
the research, the term of metaphor comes from Greek metapherin.10 Furthermore, Gillian Lazar explains metaphor involves “a carrying a cross of meaning from one
object to another and identification is made between two apparently dissimilar
things, so that some of the characteristics of the one are carried over to the
other.”11
John I Saeed also stated that metaphor is “like simile that involves the
identification of resemblances, but metaphor goes further causing transference,
where properties are transferred from one concept to another.”12 The other
definition is explained by Dickin, he explained that metaphor is “a figure of
speech in which a word or phrase is used in a non basic-sense and it is suggesting
a likeness or analogy with another more basic of the same word or phrase”.13
8
John I. Saade, Semantic (London: Blackwell Publishing, 2003), p. 245
9
Miriam Taverniers, Metaphor:Handbook of Pragmatics, ed. Jef Verschueren, et al. (Amsterdam: John Benjamins Publishing Company, 2002), p. 1
10
See Chapter I page 2
11
Gillian Lazar, Meaning and Metaphor (Cambridge: Cambridge University press, 2003), p. 1
12
John I. Saeed (2003), loc. cit. 13
Metaphor is using language that refers to something other than it original or what
it „literally‟ means, in order to suggest some resemblance or make a connection
between the two things.14 Max Black stated that every metaphor might be said as
“an analogy or structural correspondence, the correct insight behind the classical
comparison view of metaphor as elliptical or truncated simile”.15 According to
Searle, metaphors represent a class of linguistic expression that says one thing and
means another thing.16
There is considerable debate on the definition of metaphor. In his book,
Newmark stated that metaphor consists of any figurative expression.17 Or it can be
said that any figurative language is metaphor and it is not only a kind of figurative
[image:19.595.110.512.221.558.2]language. Frans Sayogie also noted that in the world of translation any types of
figurative language can be classified as a metaphor, this due to the basic
characteristic of figurative language which transfers the feature of one object to
other.18 Then, he reafirmed that some definiton of simile, metonymy and
personification can obscure the real definition of metaphor.19
Based on those definitions and explanations, metaphor in linguistic device
stands for conveyance of some kind of change, where one word or phrase used in
term of another. More simply, it means using one thing to describe another thing.
Therefore, metaphor in this paper include its extensive definition.
14
Murray Knowles and Rosamund Moon, Introducing Metaphor (New York: Routledge, 2005), p. 3
15
Andrew Ortony, Metaphor and Though, ed. Andrew Ortony (Cambridge: Cambridge University Press, 1993), p.30
16
Ibid. p. 85
17
Peter Newmark (1988), op.cit. 104.
18
Frans Sayogie, Teori dan Praktek Menerjemahkan Bahasa Inggris ke dalam Bahasa Indonesia
(Tangerang: Pustaka Anak Negeri, 2009), p. 224
Metaphor is pervasive in language, and there are two principal ways which
make it important: 20
a. First, in relation to individual words: metaphor is a basic process in the
formation of words and word meanings. Concepts and meanings are
lexicalized, or expressed in words, through metaphor.
b. Second, in relation to discourse: metaphor is important because of its
functions to give explaining, clarifying, describing, expressing,
evaluating and entertaining. There are many reasons why we use
metaphors in speech or writing: not least, because there is sometimes no
other word to refer to a particular thing.
2. The Components of Metaphor
In linguistic view of metaphor there are three components those form a
metaphor. Both components are topic, vehicle and ground. The topic is the entity referred to, and the vehicle is the notion to which this entity being compared. The
respect in which this comparison is being made called the ground.21 Knowles and
Moon also identify these three components, they stated that metaphor consists of
the metaphor (a word, phrase, or longer stretch of language); its meaning (what it refers to metaphorically); and the similarity or connection between the two. These three components have been referred to as vehicle, topic and ground.22 In
I.A Richard‟s terminology, the term of topic is called tenor.23 He was the first to
extend the two ideas active together in metaphor, and both are tenor and vehicle.
20
Murray Knowles and Rosamund Moon(2005), op.cit. 4.
21
James Dickin (2005), op.cit. p.148
22
Murray Knowles and Rosamund Moon(2005), op.cit. 7
23
The latter is “the idea conveyed by the literal meanings of the word used
metaphorically,” and the former is “the idea conveyed by the vehicle”.24
The example of these three notions is “Hamzah is a lion‟. Lion is vehicle
or metaphor, where the tenor or meaning, for example Hamzah who is a brave
person, and the ground or connection is the respect in which Hamzah is a brave
person like a lion. This approach is useful for translation distinguishes.
3. Understanding Metaphor
According to many definitions of metaphor, there is a question of how
metaphorical meaning arises and it is understood in linguistic communication. In
this paper, the writer will consider two types of theories in understanding
metaphor.25
a. The Substitution
It is the first approach of linguistic view, the same terminology of it is
transferring. This refers to the etymological meaning of the word metaphor
itself. In compound words, the Greek prefix meta often conveys an idea of change, and phor is from a Greek verb pherein „to carry, bear‟. The process of
understanding metaphor consists of recognizing that a particular word or
expression is polysemous and being used with a secondary metaphorical
meaning, rather than its literal meaning. This secondary meaning substitutes
for another word or expression with a literal meaning26. According to this view,
a metaphor is used in the place of a literal statement that would have an
24Antonio Alvarez, “On Translating Metaphor”, Translators’ Journal
. Vol. 38 (1993), 21 January 2011. www. erudit. org. p. 481
25
Murray Knowles and Rosamund Moon(2005), op.cit. pp. 51-52
equivalent meaning. The example “Hamzah is lion” means “Hamzah is brave”.
The other example is such as “We used to thrash all the teams in the premier league. We had a great squad and no one could touch us. The metaphorical
meaning of thrash substitutes for a more literal word such as „defeat‟: thrash has another, literal, meaning, „hit‟. This can be expressed more schematically
in the illustration below:27
Word A: Has literal meaning A
Word B: Has literal meaning B1
Has metaphorical meaning B2
Metaphor: B2 is substituted for A
b. The Comparison
This next view of metaphor is not much different than the first. When a
metaphor is used, it implies a similarity between the topic and vehicle of the
metaphor. It holds that “a metaphor consists of the underlying analogy or
similarity” or that the vehicle is like the tenor. The literal equivalent of the
metaphor, “Hamzah is a lion” would be “Hamzah is like a lion (in being
brave).” This can be expressed schematically as:28
Word A: Has literal meaning A
Word B: Has literal meaning B
Metaphor: A is like B
27
Ibid. p. 52
4. Types of Metaphor
There are many type of metaphor classified by western linguists. In this
paper, the writer will use the concept of Dickin in his book Thinking Arabic Translation. In his book, Dickin divides metaphor into lexicalized and non-lexicalized metaphor.29 Lexicalized metaphors are uses of language which are recognizably metaphorical, but which are included as sense of words in
dictionaries.30 The example of this type is the word “rat” is a person who deserts
his friend in trouble. Furthermore, he distinguishes three types of lexicalized
metaphor, they are:31
a. A dead metaphor is one which does not normally even realize as a
metaphor and has been literalized into everyday items of langauge, for
example “hand of clock”. According to Newmark, a dead metaphor is
“where one is hardly conscious of the image”. This kind of metaphor
frequently is the universal terms used to describe space and time such as
field, line, top, bottom, foot, mouth, arm and so on.32
b. Stock metaphor is one that is used widely as an idiom, as in “mother
tongue” Newmark defines stock or standard metaphor: as “an
established metaphor which is in an informal context is an efficient and
concise method of covering a physical and/or mental situation both
referentially and pragmatically.” 33
29
James Dickin (2005), op.cit. p. 147
30 Ibid 31
Ibid. p. 149
32
Peter Newmark (1988), op. cit. p. 106
c. Recent metaphor is metaphorical neologism, as stated by Newmark is
often “anonymously.”34 The example of this type is the word
“download.”
Other type of metaphor is non-lexicalized metaphor, it may be similarly crudely or
the metaphorical meaning is not clearly but will vary from context to context, and
has to be worked out by the reader on particular occasions. An example of a
non-lexicalized metaphor is '(a) tree' in 'A man is a tree'. The reader might conclude
that 'A man is a tree' is roughly equivalent to saying that 'A man is like a tree in
that only a certain proportion is apparent (in the case of the tree: the trunk,
branches and leaves), while much remains hidden (in the case of the tree: the
extensive root system).
This type of metaphor consists of two kinds, both are conventional and
original metaphor.35
a. Conventional metaphor is metaphor which is not lexicalized, and does
not available in dictionary, but it draws on either cultural or linguistic
convention. For example, English makes a large concept of argument is
war, which includes “battle of wits”, “attack an opponent”.
b. Original metaphor is a metaphor which is not simply relatable to
existing linguistic or cultural convention. It is difficult to interpret, and
it is necessary to establish the ground from the context. In many cases
this will be ambiguous. The examples of it is like 'Tom is a tree', quoted
34
Ibid. p. 111
35
above. Because it is not simply relatable to existing linguistic or
cultural conventions
The lexicalized and non-lexicalized metaphors have many distinctions,
especially about the vehicle and the ground or the sense of the metaphor. Here is
[image:25.595.114.512.209.574.2]the summary of the differences between lexicalized and non-lexicalized metaphor.
Table 1: The comparison between lexicalized and non-lexicalized metaphor.36
Lexicalized metaphor Non lexicalized metaphor
Vehicle
Is denotative, Providing basic definition as
likeness relationship
Is connotative, suggesting that there is a likeness relationship
Ground
Are sub denotative, further defining nature of likeness
relationship
Are not properly operative, secondary sense function as equivalent to ground
It is clear from the above presentation that Dickins‟s approach reflects the
lexicological scale in which the dictionary has a decisive role to make a clear cut
between the two categories, and this approach will be used in this research.
5. Metaphor and Metonymy
Metonymy is important in relation to the study of metaphor. Same as
metaphor, metonymy is an important kind of non-literal language. It involves
part-and-whole relations and associations. The word for a part of something is
used to refer to the whole, or else the whole is referred to in terms of something
36
associated with it.37 Alice Deignan and Liz Potter mentioned in his journal and
stated that “metonymy is generally understood as a transference within a single
semantic field rather than two fields, the metonymy being one aspect of an entity
which is used to refer to its whole.”38
A word sometimes can stand for both metaphor and metonymy. Some of
these interaction can be expressed as metonymy within metaphor, where „„a
metonymically used entity is embedded within a (complex) metaphorical
expression‟‟.39The example of this is the expression “bite one‟s tongue off”. Here
the tongue is used metonymically to stand for speech, and the expression as a
whole is used metaphorically to mean „deprive oneself of the facility of speech‟.
The difference can also be seen by comparing the use of head in sixty head of cattle and the head of the organization. The first is a metonym where whole cattle are referred to their a body part. Heads and cattle are part of the same
entity. The second is a metaphor, relating to a metaphorical analogy between an
organization and a body: organizations and bodies are separate kinds of entity.40 It
is possible to say the head of an organization „is like‟ the head of a body, but it would be meaningless to say heads of cattle „are like‟ cattle: rather, we would simply say heads of cattle „stand for‟ cattle.
B.Translation
1. The Definiton of Translation
37
Murray Knowles and Rosamund Moon(2005), op. cit. p. 6.
38
Alice Deignan and Lizz Potter, “A Corpus Study of Metaphors and Metonyms in English and Italian”, Journal of Pragmatics, Vol 36 (2004), October 8, 2003, p. 1242.
39 Ibid 40
The term of translation has several meanings; it can refer to the general
subject field, the product or the process. The process of translation between two
different languages involves the translator changing an original (the source).41
Nida and Taber stated that “ translating consists in reproducing in the receptor
language the closest natural equivalent of the source language message, first in
terms of meaning and secondly in terms of style”.42
Roman Jakobson described
three categories of translation as follows:43
a. Intralingual translation or rewording; an interpretation of verbal signs
by means of other signs of the same language
b. Interlingual translation, or translation proper; an interpretation of verbal
signs by means of some other language
c. Intersemiotic translation or transmutation; an interpretation of verbal
signs by means of signs of non-verbal sign system.
Bell recognizes the distinction between translation as process, product, and
concept:44
a. Translating is the process to translate; the activity rather than the
tangible object.
b. A translation is the product of the process of translating (i.e. the
translated text).
41
Jeremy Munday, Introducing Translation Studies: Theories and Applications (New York: Routledge, 2001), p. 4
42
Eugene A. Nida and Charles R. Taber, The Theory and Practice of Translation (Leiden: E.J Brill, 1982), p. 12
43
Jeremy Munday (2001), op. cit. p. 5
44Anna Trosborg, “Translation Studies: Some Recent Developments”,
Journal of Linguistics, No. 12 (1994). http://download2.hermes.asb.dk/archive/download/H12, p. 10
c. Translation is the abstract concept that encompasses both the process of
translating and the product of that process.
According to it types, there are two types of translations as mentioned by
Larson. He classified translation into form based and meaning based translation.
The first type attempts to follow the form of the SL, while the second type
attempts to communicate the meaning of SL. Form based translation is also called
literal translation, and meaning based translation is called idiomatic translation.45
2. Types of Metaphor Translation
Metaphor down toning is a general rule in Dickins‟s approach devised to
render Arabic metaphor into English. Dickins believes that "not infrequently
Arabic metaphor appears too strong or too dense for equivalent forms of English
writing and there is some needs to tone down the metaphors of the Arabic in
English".46 Here are the techniques mentioned by Dickin concerning metaphor
translation from Arabic into English.47
2.1. Lexicalized Metaphor
2.1.1. Dead metaphor
In the matter of dead metaphor, Dickins sees that it can be ignored in
translation. Furthermore, he suggests some techniques for dead metaphor
translation.48
45
Mildred L. Larson, Penerjemahan Berdasarkan Makna. Penerjemah, Kencanawati Taniran (Jakarta: Arcan, 1991), p. 16.
46
James dickin 158
47
Ibid. pp. 150-155
48
a) Sometimes, it can be translated with the different metaphor vehicle;
for example, thus vs 'hand' (of clock).
b) It also can be translated by the same vehicle. The example is
into “at the hand”
c) The other technique is by translating metaphor into
non-metaphorical term or translating into sense. For example,
be translated as “he took to his bed" in English, and
as "he recovered from his illness".
2.1.2. Stock Metaphor
For Stock metaphor Dickins adopts Newmak‟s approach, he suggests
the following techniques:49
a) A "stock metaphor can be retained as a stock metaphor having the
same or nearly the same vehicle in the TL." Such as
"witnessed". This is appropriate where the vehicle in the SL and
TL have roughly equal frequency within the register in question.
b) A "stock SL metaphor can be replaced with a stock TL metaphor
having a different vehicle." Such as ” as "to hang
around".
c) A “stock SL metaphor can be converted to a TL simile, such as
“as if clothed in sadness".
d) It can be also "reduced to ground, but it will involves losing the
metaphor altogether, and the emotional effect associated with it.
Such as "without feeling sleepy".
2.1.3. Recent metaphor
Dickins suggests that in the translation of recent metaphor into
Arabic one is likely to reduce them to "stock metaphors, or perhaps to
grounds. In translating into English, recent metaphors could be used where
general requirements of register make them appropriate."50
2.2. Non-lexicalized Metaphor
Concerning the category of non-lexicalized metaphor, Dickins
suggests techniques that vary according to whether or not the metaphor is
conventionalized or original metaphor.
2.2.1. Conventionalized Metaphor
For the non-lexicalized conventionalized metaphor, he puts forward
the following techniques:51
50
Ibid. p. 152
51
a) The conventionalized metaphor "can be retained as non
lexicalized metaphor having the same or nearly the same vehicle
in TL ", such as "the invasion of electricity."
b) The conventionalized metaphor can also “be replaced with a
non-lexicalized metaphor having a different vehicle", such as
the flames of which have not yet died out."
c) Among the other techniques, "it is appropriate to replace the
non-lexicalized metaphor with a stock metaphor in TL”; such as
"flash point"; “in this explosive
and unhappy region". This technique used for the case of
metaphor does not have a strong emotional impact.
d) If the source metaphor corresponds more or less directly to the
target metaphor, it can be translated by corresponding stock
metaphor in English, with addition of the topic. Such as
(whirlwind of violence).
2.2.2. Original Metaphor
Concerning original metaphor, Dickins believes that its translation
therefore lessen the emotional force. It may be more appropriate to
translate it by a non-lexicalized metaphor in TL having a different
vehicle". For that purpose, he suggests the following techniques52.
a) An SL metaphor can be converted to a simile, such as
"making him feels like an old discarded sock". It can
be useful as it is appropriate to retain the ST vehicle.
b) It can also be "reduced to grounds", such as
"the Arab people of Egypt feel
a strong affinity and deep affection".
c) An original metaphor can also be "retained in TL or translating
with the same vehicle, but with the addition of the grounds on the
topic, such as “he has
been waiting for a long time for a woman to dawn over the desert
of his life".
3. Procedures of Translation
Vinay and darbelnet carried out seven procedures in translation. Although
it based solely on French and English, but its influence has been much wider. The
two general translation strategies identified by Vinay and Darbelnet are “direct
52
translation” and “oblique translation”, which refer to the literal and free
translation. The two strategies comprise seven procedures, of which direct
translation covers three:53
1. Borrowing; SL word is transferred directly to TL. Sometimes borrowings are employed to add local color. The source-language form
is taken into the target language, usually because the latter has a gap in
its lexicon, although the technique can be used for other reasons.
2. Calque: this is a special kind of borrowing, where SL expression or structure is transferred in a literal translation
3. Literal translation: this is word for word translation, which Vinay and
Darbelnet as being most common between language of the same family
and culture. The translator may judge the literal translation to be
unacceptable because it:
a. It give a different meaning
b. It has no meaning
c. It Is impossible for structural reason
d. Does not have a corresponding expression within the metalinguistic
experience of TL
e. It corresponds to something at a different level of language
4. Transposition: this is a change of one part of speech for another without
changing the sense. Transposition is the most common structural
change undertaken by translators. Obligation and optional
53
5. Modulation: this changes the semantics and point of view of SL. The use of modulation, which requires extensive knowledge of the target
language, is far less obvious and more risky.
6. Equivalence: where language describes the same situation by different
stylistic or structural means. Equivalence is particularly useful in
translating idioms and proverb.
7. Adaptation: this involves changing the cultural reference when a
situation in the source culture does not exist in the target culture.
Although Vinay and Darbelnet do not use the term shift in discussing
translation shift, that is in effect what they are describing. Catford considers two
kinds of shift a level shift and category shift:
1. Level shift: SL and TL have a translation equivalent at a different level.
It would be something which expressed by grammar in one language
and lexis in another.54
2. Category shift: It departures from formal correspondence in translation.
It can be classified into four types:55
a. Structural shift: form of shift that involve mostly gramatical structure
b. Class shift: these comprise shift from one part of speech to another
c. Unit shift or rank shift: these are the shift where the translation
equivalent in TL is at different rank to SL
54
J.C Catford, A linguistic Theory of Translation: An Essay in Applied Linguistics (London: Oxford University Press, 1974), p. 73
55
d. Intra system shift: This shift take place when SL and TL possess approximately corresponding system, but where the translation
involves selection of non-corresponding term in TL system.
4. Translation of the Holy Qur‟an
Translating Qu‟anic Arabic into English poses many interpretational
problems. Many English Quranic translations have been widely criticized for their
inability to capture the meaning of the words and metaphors found in it.
Translation of the Holy Quran means the expression of the meaning of its text in
different language from the language of the Holy Qur‟an, in order that those not
familiar with it may know about it, and understand Allah‟s guidance and will.56 In
other word, it presents the massage of Islam to non-Muslim and to invite them to
ponder over the Holy Qur‟an and to point out to Muslim the revealed guidance
and will of Allah to be observed by them.57 It also helps to present the universal
message of Islam to all sections of humanity.58
There is agreement among Muslim scholars that it is impossible to transfer
the original Qur‟an word by word into another language. This is due to several
reasons:59
a) Word of different language do not express all the shades of meaning of
their counterparts, though they may express specific concepts.
56
Ahmad Von Denffer , Ulumul Qur’an: An Introduction to the Science of the Qur’an (Leicester : The Islamic Foundation, 1996), p. 142
57 Ibid 58
Thamem Ushama, Methodologies of the Qur’anic Exegesis (Kuala Lumpur: A.S Noordeen, 1995), p. 130
b) The narrowing down the meaning of the Holy Qur‟an to specific
concept in a foreign language would mean missing out other important
dimensions.
c) The presentation of the Holy Qur‟an in different language would
therefore result in confusion and misguidance.
Muslim scholars have traditionally rejected the translation of the Holy
Qur‟an. Only exegetical translation is allowed. It is translation basesd on
commentary and explication of the Qur‟anic text.60 Without translation of the
Holy Qur‟an, there is no way of effective religious proselytizing, either
non-Muslim or to non-Muslim themselves since those familiar with the language of the
Holy Qur‟an are few number, and the vast majority of people have no opportunity
to become acquainted with the meaning of the Holy Qur‟an unless, it be rendered
into their mother tongue. Here some condition which need to translate:61
a) The translation must be done by someone with the correct belief, i.e. by
a Muslim.
b) The translation must be done by someone with adequate knowledge of
both the language of the Holy Qur‟an and the language for the
translation.
c) The translation must be done by someone well acquainted with the
related science, such as hadith,tafsir, etc.
60
Said Faiq, Cultural Encounters in Translation from Arabic, ed. Said Faiq (London : Cromwell Press, 2004), p. 92
61
CHAPTER III RESEARCH FINDINGS
A.Data Description
The aim of this research is to find how metaphors in the Holy Qur‟an are
translated into English language. In this research, the writer does not take the
whole metaphor in the Holy Qur‟an. The writer chooses some identified metaphor
words in some verses of the Holy Qur‟an which have the same lexical, but they
have a different meaning of interpretation. Those words or lexicals are:
1.
2.
3.
4.
And these are the following chapters which contain of those lexicals:62
1. Chapter ash-Shu'araa 84
And grant me an honorable mention in later generations. (p. 494)
2. Chapter Ibrahim 4
And We sent not a Messenger except with the language of his
people, in order that he might make (the Message) clear for them. Then
Allah misleads whom He wills and guides whom He wills. And He is the
All-Mighty, the All-Wise. (p.328)
3. Chapter Aal-'Imraan 7
It is He Who has sent down to you (Muhammad [sal-Allahu 'alayhi wa sallam]) the Book (this Qur'an). In it are Verses that are entirely clear, they are the foundations of the Book [and those are the Verses of
Al-Ahkam (commandments), Al-Fara'id (obligatory duties) and Al-Hudud
(laws for the punishment of thieves, adulterers)]; and others not entirely
clear. (p. 68)
62
The meanings of these verses are taken from “Translation of the Meaning of the Noble Qur’an
4. Chapter al- Qosos 59
And never will your Lord destroy the towns (populations) until He
sends to their mother town a Messenger reciting to them Our Verses. And
never would We destroy the towns unless the people thereof are Zalimun
(polytheists, wrong doers, disbelievers in the Oneness of Allah,
oppressors and tyrants). (p. 524)
5. Chapter al-Baqarah 187
It is made lawful for you to have sexual relations with your wives
on the night of As-Saum (the fasts). They are Libas [i.e. body-cover, or screen, or Sakan (i.e. you enjoy the pleasure of living with them – as in Verse 7:189) Tafsir At-Tabari] for you and you are the same for them. (p.
38)
6. Chapter al-Furqaan 47
And it is He Who makes the night a covering for you, and the sleep
here and there for daily work, after one's sleep at night or like
resurrection after one's death). (p. 484)
7. Chapter al-Baqarah 223
Your wives are a tilth for you, so go to your tilth, when or how you
will, and send (good deeds, or ask Allah to bestow upon you pious
offspring) for your own selves beforehand. And fear Allah, and know
that you are to meet Him (in the Hereafter), and give good tidings to the
believers (O Muhammad [sal-Allahu 'alayhi wa sallam]).(p.48) 8. Chapter ash-Shooraa 20
Whosoever desires (by his deeds) the reward of the Hereafter, We
give him increase in his reward, and whosoever desires the reward of this
world (by his deeds), We give him thereof (what is decreed for him), and
9. Chapter al Imron 112
And hold fast, all of you together, to the Rope of Allah (i.e. this
Qur'an), and be not divided among yourselves, and remember Allah's
Favor on you, for you were enemies one to another but He joined your
hearts together, so that, by His Grace, you became brethren (in Islamic
Faith). (p. 88)
10. Chapter al Imron 112
Indignity is put over them wherever they may be, except when
under a covenant (of protection) from Allah, and a covenant from men
B.Data Analysis
From the translation point of view, it seems that metaphor in this research
can be classified into two types. Both are lexicalized metaphor and
non-lexicalized metaphor.
To analyze metaphors of the Holy Qur‟an the writer uses some dictionaries
and references below:
1. Al Minjid fi al Lughoh wa al A’lam
2. A Dictionary of Modern Written Arabic by Hans Weher
3. Al Mawrid Modern Arabic-English Dictionary by Rohi Baalbaki
4. Oxford Advanced Learner‟s Dictionary
5. Wortabret‟s Arabic English Dictionary by William Thomson Wortabet
6. A Dictionary of Modern English Usage by H.W Fowler
7. Al Itqoon fi Ulumi al Qur’an by Imam Jalaluddin Abdurrahman bin
Abi Bakar Assuyuthi
8. Al Muntakhob fi Tafsiri al Qur’an al Karim
1. Lexicalized Metaphor a. Chapter ash-Shu'aro 84
1) Translations
a) Yusuf Ali: Grant me honorable mention on the tongue of truth among
the latest. (p. 957)
b) Pickthall: And give unto me a good report in later generations. (p.
c) Hilali and Khan: And grant me an honorable mention in later
generations. (p. 494).
d) M Asad: and grant me the power to convey the truth unto those who
will come after me. (p. 566).
2) Context of the Verse
Ibrahim (as) asks Allah to give him a good and honorable mention
that may remain in mind. Moreover, this would continue among the later
generations.63
3) Types of Metaphor
The literal meaning of lisan is tongue64, but in this verse it is used to express a word or expression. This SM can be considered as a
lexicalized stock metaphor and shared between two languages. English
language has such as an idiom “sharp tongued.”65 The topic of this
metaphor is a word or mention, where the ground is the tool of speaking.
This word is also can be used as metonymy if it is separated with the
word
4) Translation Analysis
Yusuf Ali makes a complete translation in this verse. He completes
the “honorable mention” with the phrase “on the tongue”. It creates an
easy and a perfect understanding to the target reader. The second and
63
Al Muntakhab fi Tafsiri al Qur’an (Kairo: Daaru at-Tahrir, 1968), p. 550
64
Rohi Baalbaki, Al mawrid Modern Arabic-English Dictionary (Beirut: Dar el- Ilm Lilmalayin, 1995), p. 919
65Oxford Advanced Learner’s Dictionary
third translations by Pickthall and Hilali are rendering source metaphor
into “report” and “mention”. However, these translations are also clear
enough. All the translators render source metaphor into ground or sense.
Asad comes with a different style of translation, although he uses
the same technique with the others, where he translates source metaphor
into ground or sense. In this verse, his translation is seemed to create a
deep explanation, but the idea of asking the “good mention” is absent in
this translation. The idea of asking good mention is substituted with the
idea of asking power to convey the truth.
b. Chapter Ibrahim 4
1) Translations
a) Yusuf Ali: We sent not an apostle except (to teach) in the language of his
(own) people. In order to make (things) clear to them. Now God leaves
straying those whom He pleases: and He is exalted in power, full of
wisdom. (p. 620).
b) Pickthall: And We never sent a messenger save with the language of his
folk, that he might make (the message) clear for them. Then Allah
sendeth whom He will astray, and guideth whom He will. He is the
c) Hilali and Khan: And We sent not a Messenger except with the language
of his people, in order that he might make (the Message) clear for them.
Then Allah misleads whom He wills and guides whom He wills. And He
is the All-Mighty, the All-Wise. (p. 328).
d) Asad: And never have We sent forth any apostle otherwise than [with a
message] in his own people's tongue, so that he might make [the truth]
clear unto them;but God lets go astray him that wills [to go astray], and
guides him that wills [to be guided] for He alone is almighty, truly wise.
(p. 370).
2) Context of the Verse
Allah sent every prophet and its book with the language of the
people to bring an easy understanding to them.66
3) Types of Metaphor
The literal meaning of lisan is tongue, but the intended meaning of it in this verse is a language. This can be considered as a lexicalized stock
metaphor, and it shared between two languages. The topic of this
metaphor is the language, where the ground is the tool of speaking. This
word can be metonymically if it stands as the tool of speaking and
separated from the word
4) Translation Analysis
The first three English translators seem to convey source metaphor
meaning with the same technique and word. They render metaphor into
66
ground or sense with the same word “language”. These translations do
not create any problem of understanding source metaphor in the target
language (TL).
The last translator produces a different translation in this verse; he
renders source metaphor with the same vehicle in TL. However, this type
of translation also does not create any problem, because the meaning of
“tongue” as “a language” is available in English language.67 In this verse,
the translation of Asad is better than the other three translators, because
the term of tongue is shared between Arabic and English language, then
translation with the same vehicle will keep the term of meaning and the
beatifull structure of metaphor of the source language.
c. Chapter Aal-'Imraan 7
1) Translations
a) Yusuf Ali: He it is Who has sent down to thee the Book: In it are
verses basic or fundamental (of established meaning); they are the
foundation of the Book: others are allegorical. (p. 150)
b) Pickthall: He it is Who hath revealed unto thee (Muhammad) the
Scripture wherein are clear revelations. They are the substance of the
Book. and others (which are) allegorical. (p. 63).
c) Hilali and Khan: It is He Who has sent down to you (Muhammad
[sal-Allahu 'alayhi wa sallam]) the Book (this Qur'an). In it are Verses that
67
are entirely clear, they are the foundations of the Book [and those are
the Verses of Al-Ahkam (commandments), Al-Fara'id (obligatory duties) and Al-Hudud (laws for the punishment of thieves, adulterers)]; and others not entirely clear. (p. 68).
d) M Asad: He it is who has bestowed upon thee from on high this divine
writ, containing messages that are clear in and by themselves - and
these are the essence of the divine writ - as well as others that are
allegorical. (p. 66).
2) Context of the Verse
This verse is about the revelation of Holy Qur‟an. In it are decisive
verses, which are the basis of the Book, while others are allegorical.68
3) Types of Metaphor
The word umm has a literal meaning mother69, but in this verse, it is used to express a basic or fundamental of the Holy Qur‟an. This type
of stock lexicalized metaphor and it is shared between two languages;
where in informal English language we can find the meaning of mother
which contains of something important.70 The tenor of this metaphor is
basic, or fundamental of some verses, where the ground is the position of
mother which is basic, fundamental and important for her child.
4) Translation Analysis
68
Al Muntakhab fi Tafsiri al Qur’an (1968), op.cit. p. 71
69
Hans Wehr, Dictionary of Modern Written Arabic, ed. J. Milton Cowan (Beirut: Dar el- Mashreq, 2005), p.25
70
All the English translations have chosen the same technique in this
stock metaphor translation, although they present different word in TL.
Yusuf Ali and Hilali use “foundation,” where the others come with
substance and essence, both words have the same intended meaning, and
all of them are literal word.71 The technique of English translation in this
verse is replacing source metaphor with the literal word in TL, or
translating metaphor into sense or ground. This type of translation makes
an easy understanding to the foreign reader, although it can omit the
beatifull metaphor of the source language. In this case, translating with
the same vehicle is the better techique, because both of the source and
target language can cohabite in harmony; language and culture, then,
become one entity, and so make the task of the translator less
complicated.
d. Chapter al- Qosos 59
1) Translations
a) Yusuf Ali: Nor was thy Lord the one to destroy a population until He
had sent to its centre an apostle, rehearsing to them Our Signs; nor are
We going to destroy a population except when its members practice
iniquity. (p. 1019)
71
b) Pickthall: And never did thy Lord destroy the townships, till He had
raised up in their mother (town) a messenger reciting unto them Our
revelations. And never did We destroy the townships unless the folk
thereof were evil doers. (p. 282).
c) Hilali and Khan: And never will your Lord destroy the towns
(populations) until He sends to their mother town a Messenger reciting
to them Our Verses. And never would We destroy the towns unless
the people thereof are Zalimun (polytheists, wrong doers, disbelievers in the Oneness of Allah, oppressors and tyrants). (p. 524).
d) M Asad: Yet, withal, thy Sustainer would never destroy a community
without having [first] raised in its midst an apostle who would convey
unto them Our messages; and never would We destroy a community
unless its people are wont to do wrong [to one another]. (p. 599)
2) Context of the Verse
Allah will not punish the people of the towns unless He completes
the argument and sends messengers with explicit instructions. Moreover,
after completing the argument, He has constant attention to their deeds,
and if they commit any injustice or oppression that deserves punishment,
He will punish them.72
3) Types of Metaphor
The word umm literally means mother, but the intended meaning of this verse is the center of town. This source metaphor can be considered
72Al Muntakhab fi Tafsiri al Qur’an
as a lexicalized stock metaphor, because it shared between two
languages, and can be understood without context of the sentence. The
phrase “mother town” is available in Arabic and English as an idiom.73
The topic of this metaphor is the center where people live. And the
ground is the role of mother as the central life of her child.
4) Translation Analysis
The metaphor word “umm” in this verse is translated by Yusuf Ali
into “centre” and Asad translates it into “midst”. The technique of this
English translation is reproducing source metaphor into sense or ground
in TL. Both translations do not present major problem in understanding
this verse, although those can ommit the beatifull metaphor of the source
language.
The other translators are rendering source metaphor systematically
by the same vehicle (mother) in English versions. This source metaphor
does not seem to create major problems as it shares the same usage with
the English language where (mother) is used also to express (mother
country or mother city). These translations also represent the image behind
the source language. this type of translation is better than the first one.
2. Non-Lexicalized Metaphor a. Chapter al-Baqarah 187
73Oxford Advanced Learner’s Dictionary
(2000), op. cit 864. See also al Munjid fi Lughah wa al
1) Translations
a) Yusuf Ali: Permitted to you on the night of fasts, is the approach to
your wives. They are your garments and ye are their garments. (p. 73).
b) Pickthall: It is made lawful for you to go unto your wives on the night
of the fast. They are raiment for you and ye are raiment for them. (p.
49).
c) Hilali and Khan: It is made lawful for you to have sexual relations
with your wives on the night of As-Saum (the fasts). They are Libas
[i.e. body-cover, or screen, or Sakan (i.e. you enjoy the pleasure of living with them – as in Verse 7:189) Tafsir At-Tabari] for you and
you are the same for them. (p. 38).
d) M Asad: It is lawful for you to go in unto your wives during the night
preceding the [day's] fast: they are as a garment for you, and you are
as a garment for them. (p.39).
2) Context of the Verse
It was in that circumstance that the revelation was sent down and
let Muslims eat and drink during the length of night and associate (sexual
intercourse) with their own wives as well.74
3) Types of Metaphor
The word libas has a literal meaning clothes, dress raiment or garment.75 In this verse, it used to express the function of husband and
wife and to analogize the relationship between them. This SM can be
74Al Muntakhab fi Tafsiri al Qur’an
(1968), op.cit. p. 42
75
considered as a conventional non-lexicalized metaphor. The word libas
used any in Arabic; it is common to say that wife is the garment of his
husband.76 The topic of this metaphor is the mutual comfort and
protection of wife and husband, where the ground is the usage of clothing
that protects man against heat and cold, and against the danger of foreign
bodies scraping or penetrating the skin. On the other hand, it is also an
ornament for a person.
4) Translation Analysis
In this verse, the two English translators have chosen the same
vehicle in the target language (garment and raiment) Hilali and Khan
produce the same word in the target language or they only make
transliteration with its explanation in parentheses. The first technique in
this translation or reproducing the same vehicle in the target language
will resolve a deep question among the target reader, this due to the
different usage between the target and source language. English langauge
has no the same expression as in the source language.
The second technique or transliteration by Hilali and Khan
however, keeps the situation, as it is to tease the target reader to check
the image behind the source language. The metaphor mentioned in this
verse is a hint to all of literal meanings. The last translation by Asad,
although it does not bring direct understanding to the target readers, it
can avoid them from any interpretation of the verse. In this case,
76
Translating into sense or translating metaphor into the same vehicle with
addition of the topic are the compatible techniques for this verse.
b. Chapter al-Furqaan 47
1) Translations
a) Yusuf Ali: And he it is who makes the night as a robe for you, and
sleep as repose, and makes day (as it were) a resurrection. (p. 937)
b) Pickthall: And He it is Who make the night a covering for you, and
sleep repose, and make the day a resurrection. (p. 112).
c) Hilali and Khan: And it is He Who makes the night a covering for
you, and the sleep (as) a repose, and makes the day Nushûr (i.e. getting up and going about here and there for daily work, after one's
sleep at night or like resurrection after one's death). (p. 484).
d) M Asad: And He it is who makes the night a garment for you, and
[your] sleep a rest, and causes every [new] day to be a resurrection. (p.
556).
2) Context of the Verse
Allah has made the night as a cover or protection from its dark.77
3) Types of Metaphor
The word libas is used to analogize the condition of the night. This is type of original non-lexicalized metaphor, because the concept of the
77Al Muntakhab fi Tafsiri al Qur’an
word libas as a night is not available in the Arabic.78 The topic of this metaphor is the night as protector and covering for the human, where the
ground is the function of garment as a covering or protection of the body.
4) Translation Analysis
The phrase „as a robe” is chosen by Yusuf Ali in this verse. The
meaning of that word is “a long loose outer piece of clothing”79 . The
technique of English translation is translating metaphor of the source
language into kind of simile in the target language. The next two
translations by Pickhtall and Hilali are coming with a different technique,
where they render the source metaphor into ground or sense. These two
translators use the word “covering”.
The last translator produces the same vehicle in TL, where the
word garment is chosen. Yusuf Ali and Asad translations do not present a
direct understanding for target readers. However, they must check the
intended meaning of robe. The other translations of this metaphor keep
the term of meaning, although it involves losing source metaphor.
c. Chapter al-Baqarah 223
78al Munjid fi Lughah wa al A’lam
(1984), op.cit. p. 711
79Oxford Advanced Learner‟s Dictionary (2000),
1) Translations
a) Yusuf Ali: Your wive
