Arab Fatalism and Translation from Arabic into English

Farghal, Mohammed

doi:10.1075/target.5.1.04far

Cited by 16 publications

(12 citation statements)

References 1 publication

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“…Registral difference between Arabic and English has also been found to provide additional translational turbulences, as Arabic religious discourse is infused with the normal or formal register of MSA, whereas, it is 'abnormal' or 'intoxicating' in the formal register of English. This conclusion is substantiated by Farghal (1993Farghal ( & 1995. As a corollary, the study suggests that bridging the registral rift, or rather 'purging' the TL version from the SL religious discourse should be the first translational procedure to be taken, before engaging in the painstaking process of rendering the foreign intertextual aspects of meaning.…”

Section: Resultsmentioning

confidence: 71%

Qur’an-related Intertextuality: Textual Potentiation in Translation

Al-Kharabsheh

2017

Int. J. Appl. Linguist. Engl. Lit.

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Qur’an-related intertextuality, envisaged as an enriching communicative act both monolingually and interlingually, represents a case of semantic complexity that is wired to present inconceivable translation challenges. Drawing on Derrida’s (1977) dichotomy iterability/citationality, Kristeva’s (1980) vertical intertextuality, Fairclough’s (1992a; 1992b; 1995 & 2011) manifest intertextuality, and Bakhtin’s (1986) double voicing or re-accentuation, the study argues that Qur’an-related intertextuality is conducive of conceptual densities, the ‘harnessing’ of which requires ‘mobilizing’ those translation strategies that should exceed the lexicographical equivalence (Venuti 2009) to establish intertextual relations relevant to the form and theme of the foreign text. To resolve the arising translation problems, the study basically proposes two synthetic approaches: the gist-paratextual and the gist-exegetical. Translation skopos has been found to be central to the production and reception of intertextuality and to determining which of the two proposed synthetic approaches to operationalize. Finally, analysis shows that Qur’an proved to be a virtual breeding ground for textual dynamism and potentiation.

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Section: Resultsmentioning

confidence: 71%

Qur’an-related Intertextuality: Textual Potentiation in Translation

Al-Kharabsheh

2017

Int. J. Appl. Linguist. Engl. Lit.

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“…The complimentee wishes for the complimenter to be blessed (e.g., jazāk allah ẖēr 'May God reward you', bārak allah fīk 'May God bless you', tislam/yislamu 'May you be well', ᶜugbālak, enšāllah 'May you be next, God willing', bilᶜāfyah 'May (this food) give you health'). This strategy is related to religious fatalism in Arab Muslim culture (e.g., Farghal 1993;De Atkine 2004), which means that humans do not have control over all events and that many things are determined by God, or Fate (Nydell 1987, 17). As Islamic faith is clearly integrated into the organizational structure of Saudi society, one may understand that the complimentees' praying for God to bless the complimenter with happiness, prosperity and good health is a reflection of the community members' firm belief that it is only God who has the power to grant or withhold happiness, health, wealth and prosperity.…”

Section: Blessingmentioning

confidence: 99%

A Sociopragmatic Study of Intra-Gender Compliment Responses by Saudi College Students

2021

JJMLL

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This study examines compliment responses in Hejazi Arabic as used by Saudi college students. It focuses on the types of compliment responses used, the relationship of the speaker’s gender with his/her compliment behavior, and the sociocultural values attached to this behavior. Examples of compliment responses were elicited from King Abdulaziz University students using a number of compliment formulas that are generally considered to be very common in Hejazi Arabic. The compliment responses were analyzed in terms of their semantic, pragmatic, and sociolinguistic characteristics, based on Leech’s (1983) politeness maxims and the face-management approach of Brown and Levinson (1987). The analysis shows that the speakers, especially women, accept the compliment paid to them in the majority of the compliment responses collected, which can be accounted for by Leech’s Approbation, Tact and Agreement Maxims in which the interlocutors emphasize their closeness with each other. In accordance with face-politeness, the dominance of the acceptance compliment responses makes them as positive politeness strategies in which the compliment recipient negotiates or offers solidarity with the complimenter. In examining the concepts of complimenting in culture-specific contexts, this research provides further data to understand, illustrate and test the abovementioned politeness models. It also contributes to sociolinguistic theory by examining variation in the use of compliment responses in same-sex interactions. Keywords: compliments; compliment responses; gender; Hejazi Arabic; politeness maxims, positive politeness

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“…Al-kharabsheh (2011) believes that the difference between Arabic and English is that "Arabic tends to utilize more fatalistic language than English does in depicting death and dying" (p. 44). Similarly, Farghal (1993a) claims that fatalism can be obviously observed in the linguistic behaviour of Arabs who frequently use fatalism-laden death terms when referring to death cases.…”

Section: Health-related Euphemismmentioning

confidence: 99%

Developing a Model for Translating Euphemism in the Qur’an: An Intratextual- and Contextual-based Approach

Olimat

2018

ALLS

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This paper aims to investigate the role of intratextuality and contextuality in the mechanisms of understanding euphemism in the Qur’an, which in some cases would provide evidence for the intended meaning or a way of interpreting and translating euphemisms. It hypothesises that the dependence only on dictionary, exegesis or single text may yield misunderstanding or misinterpretation of the euphemistic meaning. The paper develops a linguistic model for critical evaluation of the translation of Qur’anic euphemisms based on the textual level, which goes beyond word or sentence levels. Methodologically, certain euphemisms in different verses in the Qur’an which require intratextual or contextual references for their identification and interpretation are selected and then possible interpretations of their meanings are verified via checking semantic coherence with other Qur’anic verses. The size of the selected sample is representative to cover the most common taboos in any society; namely health, death, sex and sodomy. Six translations of these euphemistic expressions of the Qur’an are fully analysed. The paper gives evidence that translation decisions made by translators need to rely on information beyond traditional dictionaries or exegetic works and require the recognition of intratextual and contextual ties within the Qur’an. It also finds that most translators attempt to convey the intended meaning of euphemisms, while the euphemistic style is sacrificed. The study concludes that the translation of euphemism in the Qur’an should adhere to the syntactic patterns and lexical units of the source language (SL) structure, and make cultural and linguistic shifts in the target language (TL).

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Arab Fatalism and Translation from Arabic into English

Cited by 16 publications

References 1 publication

Qur’an-related Intertextuality: Textual Potentiation in Translation

Qur’an-related Intertextuality: Textual Potentiation in Translation

A Sociopragmatic Study of Intra-Gender Compliment Responses by Saudi College Students

Developing a Model for Translating Euphemism in the Qur’an: An Intratextual- and Contextual-based Approach

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