Chapter Three:
Al-Dulaimi and Aubed's (2012) study provides examples on the translation of euphemisms in the Holy Qur'an. They assert that euphemism is a very important rhetorical device that has not been given any attention by the Holy Qur'an’s translators. They investigate how some translators of the Holy Qur'an rendered euphemistic expressions into English. To achieve that, they analyze five Qur'anic euphemistic expressions in three different translations based on Al-Esfahani's Mufradat Alfaz Al-Qur'an and Ibin Kathir's exegeses. They argue against sacrificing meaning at the expense of retaining the euphemistic thrust of the SL, or sacrificing euphemisms for conveying the intended meaning. Moreover, they emphasize that the translator should be aware of euphemisms in the Holy Qur'an and translate these expressions accurately according to their meaning in the source language. According to them, retaining euphemism in the TL poses problems to the translators of the Holy Qur'an. However, the best strategy of rendering euphemism is functional translation followed by paraphrasing. …show more content…
They investigate 23 Qur'anic euphemistic expressions related to different euphemised topics. They compare between four Qur’anic translations and evaluate these translations according to the two criteria of meaning and euphemism. Moreover, their study shows that cultural and linguistic diversity contributes to incongruities when translating Qur'anic euphemisms. Instead, they suggest an appropriate translation for euphemistic expressions –where necessary- to approximate the meaning culturally and
Al-Dulaimi and Aubed's (2012) study provides examples on the translation of euphemisms in the Holy Qur'an. They assert that euphemism is a very important rhetorical device that has not been given any attention by the Holy Qur'an’s translators. They investigate how some translators of the Holy Qur'an rendered euphemistic expressions into English. To achieve that, they analyze five Qur'anic euphemistic expressions in three different translations based on Al-Esfahani's Mufradat Alfaz Al-Qur'an and Ibin Kathir's exegeses. They argue against sacrificing meaning at the expense of retaining the euphemistic thrust of the SL, or sacrificing euphemisms for conveying the intended meaning. Moreover, they emphasize that the translator should be aware of euphemisms in the Holy Qur'an and translate these expressions accurately according to their meaning in the source language. According to them, retaining euphemism in the TL poses problems to the translators of the Holy Qur'an. However, the best strategy of rendering euphemism is functional translation followed by paraphrasing. …show more content…
They investigate 23 Qur'anic euphemistic expressions related to different euphemised topics. They compare between four Qur’anic translations and evaluate these translations according to the two criteria of meaning and euphemism. Moreover, their study shows that cultural and linguistic diversity contributes to incongruities when translating Qur'anic euphemisms. Instead, they suggest an appropriate translation for euphemistic expressions –where necessary- to approximate the meaning culturally and