Convergence and divergence in the interpretation of Quranic
Transkript
Convergence and divergence in the interpretation of Quranic
EFD / JFL Edebiyat Fakültesi Dergisi / Journal of Faculty of Letters Cilt/Volume 29 Sayı/Number 1 (Haziran/June 2012) Convergence and Divergence in the Interpretation of Quranic Polysemy and Lexical Recurrence* Kur’an’daki Çokanlamlı Sözcükler ve Sözcüksel Yinelemelerin Çevirisinde Dil Benzeşmesi ve Ayrışması Jamal ALQINAI* Öz Kur’an çevrilirken eşanlamlı sözcüklerin kullanımı kutsal metnin farklı yorumlarına ve farklı çevirilerine yol açan sıkıntılı bir konudur. Çevirmen hatasız ve profesyonel olmaya gayret etse de, Kur’an çevirileri hatalarla ve vurgu mekanizmasına özgü anlamsal-sözdizimsel belirsizlik, bürünsel (vezin tekniğine dair), işitimsel, özel sözbilimsel doku örgüsü ve kültüre ilişkin göndermelerden dolayı her zaman hassas teolojik, kültürel ve tarihsel çağrışımların anlamlarının çarpıtılması ile dolu olmuştur. Bu sebepten ötürü Kur’an’ın İngilizce çevirilerinin çoğunda eşdeğer olmama ve çevrilememe durumları ile geniş kapsamlı anlam belirsizlikleri, anlaşılmazlık ve belirgin olmayan sınırlar daha sık görülecektir. Bugüne kadar eğilim, Kur’an’ın söylemi hakkında yorum ve açıklamaları temel alan tefsire dayalı çeviriyi kabul etmek olmuştur. Tefsir konusunda belirli bir kitap olmadığından, çeviriler Arapça bilmeyen Müslümanlara yönelik açıklamalar veya yakın ifadeler olarak düşünülür. Bu çalışma özellikle farklı Kur’an çevirmenlerinin Kur’an’daki çokanlamlı sözcükleri anlatmak için eşanlamlı sözcükleri seçmede kullandıkları ölçütleri ve yöntemleri değerlendirmeyi amaçlamaktadır. Özgün çokanlamlı kaynak metin sözcüğünün dilbilimsel-kültürel bağlamı incelenecek ve hedef metindeki yakın-eşanlamlılar ile karşılaştırılacaktır. Bu çalışma, eşanlamlı sözcüklerin genellikle kaynak metinde çokanlamlı sözcüklerin çağrıştırdığı anlamları ifade etmek üzere kullanıldığı ve hedef dildeki alıcı üzerinde özgün metnin etkisinin aynısının oluşturulmasına çalışıldığı dini metinlerin çevirisinde, önceliğin işlevsel düşünsel eşdeğerlik yerine biçimsel eşdeğerliğe verildiğini ileri sürmektedir. Anahtar sözcükler: Çeviri, çokanlamlı sözcükler, eşanlamlı sözcükler, yineleme * This work was supported by Kuwait University Research Grant No. AE01/11 ** Prof., Kuwait University, Faculty of Arts, English Department, jamalqinai@hotmail.com © 2012, Hacettepe University Faculty of Letters, All Rights Reserved 73 Convergence and Divergence in the Interpretation of Quranic Polysemy and Lexical Recurrence Abstract The question of using synonyms in translating the Quran is a thorny issue that led to both different interpretations and different translations of the holy text. No matter how accurate or professional a translator attempts to be, Quranic translation has always been fraught with inaccuracies and the skewing of sensitive theological, cultural and historical connotations owing to the peculiar mechanism of stress, semantico-syntactic ambiguity, prosodic and acoustic features, the mesh of special rhetorical texture and culture-bound references. Consequently, in most of the English interpretations of the Quran, cases of non-equivalence and untranslatability will be more frequent with plenty of scope for ambiguities, obscurities and fuzzy boundaries. The trend has been to accept exegetical translation based on commentary and explanation of the Quranic discourse. Since there is no uniform book of exegesis, translations are considered to be glosses or approximates for non-Arabic speaking Muslims. This study is mainly concerned with assessing the criteria and strategies used by different Quran translators in selecting synonyms to render Quranic polysemous words. The linguistic- cultural context of the original polysemous source text (ST) word will be analyzed and compared with its target text (TT) near-synonyms. The study argues that in translating religious texts where synonyms are usually used to convey implicated meanings of ST polysemous words and where we seek to have the same effect on the Target Language receiver as that of the original, the use of functional ideational equivalence is given primacy over formal equivalence. Keywords: interpretation, polysems, synonyms, recurrence. Introduction Translators of sensitive texts such as religious scripture operate in contexts which can foster ambiguity, contradiction and misunderstanding, all of which are resolvable only in relation to the context and background of each particular verse. The notion of impartiality and neutrality has long been a crucial ethical controversy. As early as the third century BC, the translation of the Torah was never considered satisfactory partly because there was no standard original manuscript and translators freely included paraphrases and exegetical material. Generally speaking, early scripture translations were not read as texts in their own right but rather as aids to comprehension. (Baker, 1998, pp. 269-70). This paper propounds an alternative view whereby instead of encouraging translators to remain invisible, it calls for the recognition of the crucial role of the translator’s interactive involvement in selecting the appropriate exegetical interpretation. In case of the Quran, the translator will often be confronted with culture-bound expressions that lead to coherence shifts in the target text (TT) reader perception. The translator’s task is to fill any cultural void that may impede the TT readers’ interpretability of the TT. Consequently, many translators of the Quran resort to periphrases, intertextual insertions and lengthy introductions and footnotes in order to bridge cultural gaps and thereby reduce TT coherence shifts. Most translations of the Quran are source language oriented; because of the sensitive nature of the Holy text, accommodating TT readers is not an option (Baker, 1998, p. 201). Therefore, translations of religious texts are characterized by formal overloading (Nida, 1981, p. 71), archaism and over adherence to SL lexical peculiarities such as repetition and synonymy. Such are the traits of the translations by Bell (1937), Pickthall (1969), 74 Jamal ALQINAI Arberry (1980), Asad (1980) and Ali (1983) whose aim was to maintain the rhetorical strategies and mystical effects of the Holy Scripture. Communicative translations using contemporary ‘simple’ English were used in the translations by Akbar (1978), Irving (1985) and Turner (1998) with the aim of making the translations intelligible to the masses and the young generation. No matter how accurate or professional a translator attempts to be, Quranic translation has always been fraught with inaccuracies and the skewing of sensitive theological, cultural and historical connotations owing to the peculiar mechanism of stress, semanticosyntactic ambiguity, prosodic and acoustic features, the mesh of special rhetorical texture and culture-bound references. In order to select the best synonym for a given context or verse a translator has to refer to major Quranic exegeses in order to understand the underlying implication of a word, conjunction or even particle. Consequently, different exegetical analyses have led to variations in the choice of ‘synonymous’ yet not exactly identical lexical items in the target language. In view of the culture-bound schemata of the Quran, covert translation variations (or errors) are only discernible when various translations are compared with the original and its exegeses. The question of whether or not the Quran uses synonymy is a very thorny issue that invites both different interpretations and different translations of the holy text. By definition, synonymous words should be substitutable in the utterance without affecting their conceptual meaning (Lyons, 1968, p. 446). Yet, despite cases of overlap in their core meaning, linguistic semantics dictate that there should be no absolute synonymy among words for that will result in a breach of the economy of language. Larson (1984, p. 73, 57) notes that there are sets of words which are synonymous in their fuzzy core meaning even though each may contain subtle positive or negative overtones. One may be more formal and another less formal; one word may be appropriate in one situation and the other appropriate in a different situation. Accordingly, an exact translation is probably impossible for every rendition will omit some sense or express some other possibly unwanted sense. Faithful translation, therefore, requires a sophisticated corpus-based lexical choice that can determine which of the synonyms provided by one language for a word in another language is the closest or most appropriate in any particular situation (Edmonds and Hirst, 2002). This will naturally entail that upon transferring synonyms in between different languages we should expect partial synonymy instead of exact equivalence. Even words that are assumed to be translation equivalents differ in the degree of their distance from or proximity to the stem meaning. In order to avoid obscure renditions translators may prefer to explicate by rendering one word of the source language by several words in the receptor language as a means of disambiguating source text (ST) meanings. In sensitive texts such as the Quran, translations represent “varying degrees of paraphrase” (Nida, 1997, p. 95). Coupled with exegetical inaccuracies of the contextual and connotative meanings, cases of non-equivalence and untranslatability will be more frequent. This is particularly true when we consider semantic and lexical gaps that may exist in the TL for the SL cultural and linguistic peculiarities, ethnic practices, historical references as well as the stylistic and figurative aspects. Therefore, it is not uncommon to find cases of class, unit and structure shifts to compensate for the TL’s voids (Catford, 1965, pp. 76-79). 75 Convergence and Divergence in the Interpretation of Quranic Polysemy and Lexical Recurrence Divergence in transposing the possible connotations and synonyms of source text (ST) words is a common feature of Quranic translations. Robinson (1996, p. 4) remarks that Quranic translations are sometimes inconsistent in rendering a given word in a variety of different ways that makes it difficult for the reader to appreciate the coherence of individual suras and that of the Quran as a whole. Such variations in translation reflect the different ways of understanding the Quran and its exegeses by different translators. Therefore, our study will assess the interpretations of five of the best known translations of the Quran in terms of their effective rendering of polysemy, synonymy and recurrence into the target language (TL). These translations were carried out by Ali (1983) Translation of the Meanings of the Glorious Quran, Pickthall (1969) The Meaning of the Holy Quran, Asad (1980) The Message of the Quran, Shakir. M (1999) The Holy Quran and Arberry, A. J. (1980) The Koran Interpreted. The difficulties of translating the Quran spring not only from the variations in the connotations of the selected synonyms but rather from infringing upon the rapport between sound and meaning which is a hallmark feature of the holy text both at the micro and macro levels. Therefore, a pragmatic translation of the meanings of the Quran would give approximate linguistic and rhetorical patterns for communicative purposes without claiming to be a true translation of the underlying subtleties of the original. Unlike redundant synonyms and recurrences in political texts, synonymous expressions in the Quran are used to convey certain implicated meanings which can only be rendered efficiently if the translator resorts to communicative functional equivalence. This is why Quranic ‘translations’ are often annexed with footnotes and marginal explanations to disambiguate the original meaning and supplement the translation with other possible interpretations. This study is mainly concerned with how different translators dealt with Quranic words that seem to represent a case of synonymy. The study investigates the strategies used by different Quran translators in translating these words in selected verses, and analyzes the contexts where each pair occurs with a view to evaluating these translations. The linguistic- cultural context of the original synonyms will be analyzed whereby selected parallel translations of pairs of near-synonyms in the Quran are compared. Functional Recurrence Recurrence is a form of lexical cohesion achieved through the reiteration of a lexical item by way of using complete or partial recurrence, synonyms, near-synonyms, superodinates or collocations (Halliday, 1985, p. 310; Halliday & Hasan, 1976, p. 278). Arabic uses recurrence as one of the most important devices of textual cohesion and rhetoric while English avoids repetition by using substitution, ellipsis or references (Aziz, 1998, p. 107). Despite the presence of cases of tautology and prolixity in Arabic poetry and literature, not all instances of recurrence are semantically redundant in the TT. In the translation of Holy Books and religious texts where translators should preserve the same functions and effects of the Holy Scripture, a lexical item repeated in the same context must be correspondingly repeated in the TT unless the original is poorly or loosely written (Newmark, 1981, p. 147). 76 The Interpretation of Quranic Polysemy and Lexica The Interpretation of Quranic Polysemy and Lexical Recurren these translations. The linguisticcultural context ofRecurrence the original synonyms will be analyzed where Theevaluating Interpretation of Quranic Polysemy and Lexical evaluating these translations. The linguistic- cultural context of th selected parallel translations of pairs of near-synonyms in the Quran are compared. selected parallelThe translations of pairs of near-synonyms in the Qur evaluating these translations. linguisticcultural context of the original syn selected parallel translations of pairs of near-synonyms in the Quran are compar evaluating these translations. The linguistic- cultural context of the original synonyms will be analyzed whereby Functional Recurrence Functional Recurrence selected parallel translations pairs ofcohesion near-synonyms in the Quran arereiteration compared.of a lexical item by way of us Recurrence is a form ofof lexical achieved through the Recurrence is a form of lexical cohesion achieved Recurrence superodinates complete or partial recurrence,Functional synonyms, near-synonyms, or collocations (Halliday,through 1985, p.the3 complete or partial recurrence, synonyms, near-synonyms, supero Recurrence a form of lexical achieved through the reiteration of HallidayRecurrence & Hasan, 1976, p. 278). Arabicis uses recurrence as cohesion one Jamal of the most important devices of text Functional ALQINAI Halliday & Hasan, 1976, p. 278). 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Sometimes, willanother resort le the Quran bytranslation Ali, Asad and Irvingmay show and more annotation. They focus thetranslators comments about the topic. analyses of to recurrence cases the present study indicate thatand thelexical translations of provide the Quran by Ali, As to the useThe of the synonyms repetition, clarify meaning another item or additional on reflecting function ofavoid repetition by in using morethe varieties of of words meanings The analyses of recurrence cases the present study indicate and Irving show less and more annotation. They focus on reflecting theInin function of repetition by us comments about the topic. and giving primacy to therepetition informative over the aesthetic aspect of the holy text. and Irving show less repetition and more annotation. They focus Theand analyses ofprimacy recurrence cases in the present study indicate that the trans more varieties of words and meanings giving to the informative over the aesthetic aspect of ho comparison, Pickthall’s, Arberry’s and Shakir’s more are more literalofas theyand attempt to beand giving primacy tothe varieties words meanings the i and show less repetition and the more annotation. focus oneconomical reflecting text. In comparison, Pickthall's, Arberry's and wordings Shakir's are more as they attempt be more analyses of preserving recurrence cases in Irving the present study indicate that translations of They thetoQuran by Ali, Asad t moreThe economical by the same forms and of the ST.literal Their translations text. In comparison, Pickthall's, Arberry's and Shakir's are more li varieties of ST. words andtranslations meanings and giving primacy to theofinformative ov preserving forms andmore wordings of the Their include a reproduction the by STusing compl and Irving showthe lesssame repetition more annotation. They focus onwhich reflecting the sound function of repetition include a reproduction of the STand complete and partial recurrences at times the same forms and wordings of the ST.literal Their text. In giving comparison, Pickthall's, Arberry's and Shakir's are more astranslat they a and partialofrecurrences which at times soundpreserving semantically redundant and less informative than the ST owing more varieties words and meanings and primacy to the informative over the aesthetic aspect of the holy semantically redundant and less informative than thepartial ST owing towordings the incompatibility and recurrences which polysemous at times sound semantically redund the same forms the ST.toTheir translations include incompatibility between thepreserving ST and the TT in the nuances of recurrent text. the In comparison, Pickthall's, and Shakir's are moreand literal as theyofattempt bewords. more economical by a between the ST and the TT in theArberry's nuances of recurrent polysemous words. the incompatibility between the ST and the TTredundant in the nuances of r and partial recurrences which at times sound semantically and less preserving the same forms and wordings of the ST. Their translations include a reproduction of the ST complete i Functional recurrence occurs in surat al-Waaqi‘ah (Q 56, 10): the incompatibility between the ST and the TT in the nuances of recurrent polys Functional recurrence occurs in surat al-Waaqi‘ah (Q 56, 10): and partial recurrences which at times sound semantically redundant and less informative than the ST owing to Functional recurrence occurs in surat al-Waaqi‘ah (Q 56, 10): .السابقون أولئك المقربون والسابقون the incompatibility between the ST and the TT in the nuances of recurrent polysemous words. .أولئك المقربون السابقون والسابقون Functional recurrence occurs in surat al-Waaqi‘ah (Q 56, 10): Wa-l-saabiqoon al-saabiqoon al-saabiqoon ’ulaa’ika ’ulaa’ika l-muqarraboon. Wa-l-saabiqoon l-muqarraboon. Wa-l-saabiqoon al-saabiqoon ’ulaa’ika l-muqarraboon. . المقربون أولئك السابقون والسابقون According to the Quran exegesis by al-Tabari (Tafseer al-Tabari, 2000), the foremost in doing good (ea Functional recurrence occursexegesis in surat by al-Waaqi‘ah (Q 56, 10): According to the Quran al-Tabari (Tafseer al-Tabari, 2000), the foremost According to the Quran exegesis by al-Tabari Wa-l-saabiqoon ’ulaa’ika l-muqarraboon. Muslims i.e theوالسابقون Muhajireen ‘migrants’) are the al-saabiqoon foremost in their reward in the hereafter. On (Tafseer the other al-Taba hand, I .المقربون السابقون أولئك in doing good (early Muslims i.e the Muhajireen ‘migrants’) are the foremost in their Muslims i.e the Muhajireen ‘migrants’) are the foremost in proph theirth According to the Quran exegesis by al-Tabari (Tafseer al-Tabari, 2000), Katheer (1993) states that الساابقون al-saabiqoon are the prophets, martyrs and companions of the Wa-l-saabiqoon al-saabiqoon ’ulaa’ika l-muqarraboon. reward in the hereafter. On the other hand, Ibn Katheer (1993) states that alKatheer (1993) states that الساابقون al-saabiqoon are the proph Muslims i.e the Muhajireen ‘migrants’) are the foremost in their reward in the although includeexegesis other categories such (Tafseer as those who race to2000), the mosque for prayer, the first in doing go According to both the Quran by al-Tabari al-Tabari, the foremost in doing good (early although both include other categories such as those who race to saabiqoon are the prophets, martyrs and companions of the prophets although both Katheer (1993) states that الساابقون al-saabiqoon are the prophets, martyrs deeds most fearing of God.are Ibnthe Katheer draws an analogy verse 21 in surat al-Hadeed wherein Muslims i.eand the the Muhajireen ‘migrants’) foremost in their rewardwith in the hereafter. On the other hand, Ibn a deeds theMuslims: most of Ibn Katheer draws an analogy include such as who isboth race to theand mosque for fearing prayer, theGod. in who although include categories such asfirst those race mosque f verbother سابقواcategories saabiqoo ‘race, bethose foremost’ addressed all Katheer (1993) states that الساابقون al-saabiqoon are thetoother prophets, martyrs and companions of tothetheprophets verb سابقوا saabiqoo ‘race, be foremost’ is addressed to all Muslim doing good deeds and the most fearing of God. Ibn Katheer draws an analogy with verse deeds and the most fearing of God. Ibn Katheer draws an analogy with verse 2 َ . واألرض السماء َعرض ك عرضها وجنة ربكم من مغفرة ى ل إ سابقوا although both include other categories such as those in doing good ِ who race to the mosque for prayer, the first .واألرض السماء َعرض كka‘ardi عرضهاisisl-samaa’i وجنة من ربكمwa-l-ard سابقوا إِلَى 21 insaabiqoo surat al-Hadeed wherein the saabiqoo ‘race, be foremost’ addressed verb سابقواsaabiqoo ‘race, be foremost’ toمغفرة all Muslims: ilaa maghfiratin minverb rabbikum wa-jannatin ‘arduhaa deeds and the most fearing of God. Ibn Katheer draws an analogy with verseaddressed 21 in surat al-Hadeed wherein the saabiqoo ilaa وجنة maghfiratin min(of rabbikum wa-jannatin ‘arduhaa to allBe Muslims: .واألرض السماء َعرض كallعرضها مغفرة من إِلَىBliss), سابقواthe yesaabiqoo foremost‘race, (in seeking) forgiveness from your Lord, and ربكم a Garden width whereof is aska verb سابقوا be foremost’ is addressed to Muslims: Be ye foremost (in seeking) forgiveness from your Lord, and a maghfiratin min rabbikum wa-jannatin ‘arduhaa ka‘ardi l-samaa width of heaven and earth 1983, 1504) َسابقوا إِل .واألرض السماء عرضها كَعرض (وجنةAli, ربكمsaabiqoo من مغفرةp.ىilaa width of heaven and earth (Ali, 1983, p. 1504) Be yeofforemost (in‘arduhaa seeking) forgiveness fromwa-l-ard your and a Garden (of B Yet, ilaa three of the five interpretations the Quran render theka‘ardi recurrence literally as ifLord, it were redundant. saabiqoo min l-samaa’i saabiqoo ilaa maghfiratin maghfiratin min rabbikum rabbikum wa-jannatin wa-jannatin ‘arduhaa ka‘ardi l-samaa’i wa-lYet, three of the five interpretations of the Quran render the recurr width of heaven and earth (Ali, 1983, p. 1504) Pickthall: “And the foremost in the race, the foremost in the race.” Be ye foremost (in seeking) forgiveness from your Lord, and a Garden (of Bliss), the width whereof is as the ard - Pickthall: “And the foremost in therender race, the in literally the race of the five interpretations of the Quran the foremost recurrence Shakir: “And foremost areYet, the foremost.” width- of heaven andthe earth (Ali, 1983, p. three 1504) Be ye foremost (in seeking) forgiveness from Lord, andthe ain Garden (ofare Bliss), the in the race.” -your Shakir: “And foremost the foremost.” Pickthall: “And the foremost the race, the foremost Arberry: “And the Outstrippers: the Outstrippers.” Yet, three of the five interpretations of Quran render the recurrence literally as if it were redundant. -to Arberry: the the Outstrippers.” widthOnly whereof isand as the width of lexical heaven and earth (Ali, 1983,“And p. are 1504) Shakir: the foremost theOutstrippers: foremost.” provide insertions explain reference to the exegesis: - Pickthall:Asad “And theAli foremost in the- race, the“And foremost in thethe race.” Only Asad and Ali provide lexical insertions explain the referen Arberry: “And Outstrippers: the Outstrippers.” Yet, three of five interpretations of thewho Quran render thethe recurrence literally if good to - Asad: “But the foremost be [they in the life were] foremost [in faithas and works]” - Shakir: “And thethe foremost areshall the -foremost.” Asad: “But the foremost shall be [they who in life were] Only Asad Ali provide insertions to explain the reference to the the fore exeg it were redundant. - Ali: “And the those Foremost (in Faith) will and be Foremost (in lexical the Hereafter).” - Arberry: Outstrippers: the Outstrippers.” Ali: “And those Foremost (in Faith) will be Foremost (in thewarn Her Asad: “But the foremost shall be [they who in life were] the foremost [in faith In the following example, functional recurrence is used in the context of emphasis, intimidation and Only-Asad and Ali provide lexical insertions to explain the reference to the exegesis: Pickthall: “And the foremost in the race, the foremost in the race.” In the following example, functional recurrence is used in - Ali:who “And those Foremost (in Foremost (in the Hereafter).” the of the situation on theshall Day be of Reckoning (Hannouna, 2010, p. Faith) 92). [inwill - Asad: “But the foremost [they in life were] the foremost faithbeand good works]” -دكاShakir: “And the foremost are the foremost.” of the situation on the Day of Reckoning (Hannouna, 2010, p.of92). In the following example, functional recurrence is used in the context em األرض دكا ( كال إِذاal-Fajr, 89, be 21)Foremost (in the Hereafter).” - Ali: “And those دكت Foremost (in Faith)Qwill دكا دكا األرض دكت ذا إ كال (al-Fajr, Q 89, 21) ِ of the situation on the Day of Reckoning (Hannouna, 2010, p. 92). Kallaa idhaa dukkat al-ardu dakkan recurrence dakkaa is used in the context of emphasis, intimidation and warning In the following example, functional Kallaa dukkat al-ardu (دكا دكاHannouna, األرض ذا2010, (al-Fajr, Q 89, 21) dakkan dakkaa theon earth pounded repeatedly and دكت crushed (into pieces)” ِكال إidhaa of the“When situation the is Day of Reckoning p. 92). 77 “When the earth is pounded (into pieces)” Kallaa al-ardu dakkanisdakkaa from being repetition of dukkat the word دكااdakkan firstrepeatedly done as a and casecrushed of partial recurrence دكا دكاFar األرض دكت كال إِذاpleonastic, (al-Fajr, Qthe 89, 21) idhaa Far from being pleonastic, the repetition of the word دكاا dakkan “When the earth is pounded repeatedly crushed (intoاتpieces)” relation to the al-ardu verb ااتdakkan دكdukkat. Thus the first occurrence of دكاااand after the verb دكاdukkat constitutes Kallaa idhaa dukkat dakkaa relation to the verb ات ا دك dukkat. Thus the first occurrence Far and fromcrushed being pleonastic, the repetition of the word دكااdakkan is first doneof “When the earth is pounded repeatedly (into pieces)” relationof to verb دكاdukkat. Thus of دكاااafterinth Far from being pleonastic, the repetition thethe word ات دكاا dakkan is first donethe as first a caseoccurrence of partial recurrence relation to the verb دكااتdukkat. Thus the first occurrence of دكاااafter the verb دكااتdukkat constitutes a nd d the theTT TTininthe thenuances nuancesof ofrecurrent recurrent polysemous polysemous words. words. Functional recurrence occurs in surat al-Waaqi‘ah (Q 56, 10): Functional recurrence occurs(Q in56, surat al-Waaqi‘ah (Q 56, 10): .أولئك المقربون والسابقون السابقون Functional recurrence occurs in surat al-Waaqi‘ah 10): .’ المقربونulaa’ika السابقون أولئك والسابقون al-Waaqi‘ah al-Waaqi‘ah(Q (Q56, 56,10): 10): al-saabiqoon l-muqarraboon. .Wa-l-saabiqoon السابقون أولئك المقربون والسابقون Wa-l-saabiqoon al-saabiqoon ’ulaa’ika l-muqarraboon. According to theal-saabiqoon Quran exegesis by al-Tabari (Tafseer al-Tabari, 2000), the foremost in doing good (ea Wa-l-saabiqoon ’ulaa’ika l-muqarraboon. According to the Quran exegesis by al-Tabari (Tafseer al-Tabari, the forem ka a l-muqarraboon. l-muqarraboon. Muslims i.etothetheMuhajireen ‘migrants’) are the foremost their reward in the On the other hand, According Quran exegesis by al-Tabari (Tafseer inal-Tabari, 2000), thehereafter. foremost in2000), doing good (eaI Muslims i.e the Muhajireen ‘migrants’) are the foremost in their reward in the hereafte y al-Tabari al-Tabari (Tafseer (Tafseer al-Tabari, al-Tabari, 2000), 2000), the the foremost foremost in in doing doing good good (early (early Katheer (1993) states that ‘migrants’) الساابقونal-saabiqoon are thein prophets, martyrs companions thehand, prophI Muslims i.e the Muhajireen are the foremost their reward in the and hereafter. On the of other (1993) states الساابقون al-saabiqoon are the and com s’) ’) are arethe theforemost foremostinintheir theirreward reward ininthe the(1993) hereafter. hereafter. On OnKatheer the theother other hand, hand, Ibn Ibn asthat although both include other categories such those who to the martyrs mosque for prophets, prayer, themartyrs first doing go Katheer states that الساابقون al-saabiqoon are the race prophets, and companions ofinthe proph although both include other categories such as mosque those to the mosque for praye al-saabiqoon l-saabiqoon are are the the prophets, prophets, although martyrs martyrs and and companions of of the the prophets prophets deeds and thecompanions most fearing of God. Ibn Katheer draws an race analogy with versewho 21 inprayer, surat al-Hadeed both include other categories such as those who to the forrace the first in wherein doing go and theIbn most fearingdraws oftoGod. Ibn Katheer an in analogy with verse 21 in sur sssuch suchas asthose thosewho whorace racetotothe thedeeds mosque mosque for prayer, the thedeeds first first in doing doing good good verb سابقوا saabiqoo ‘race, beofin foremost’ isKatheer addressed all andfor theprayer, most fearing God. an Muslims: analogy with draws verse 21 surat al-Hadeed wherein Convergence and Divergence in the Interpretation Quranic Polysemy Lexical Recurrence verb saabiqoo ‘race, be foremost’ is addressed to all Muslims: bn n Katheer Katheerdraws drawsan ananalogy analogy with with verse verse 21 21 ininsurat suratكal-Hadeed al-Hadeed wherein wherein the the .واألرض السماء َعرض عرضها وجنة ربكم منofis مغفرة سابقوا إِلَى verb سابقوا saabiqoo ‘race, beسابقوا foremost’ addressed to alland Muslims: .واألرض السماء َعرض عرضها ك ‘وجنةarduhaa مغفرة من ربكم سابقوا إِلَى ’t’isisaddressed addressedtotoall allMuslims: Muslims: saabiqoo ilaa َعرض maghfiratin min wa-jannatin ka‘ardi l-samaa’i wa-l-ard .السماء واألرض عرضها ك وجنةrabbikum من ربكم مغفرة سابقوا إِلَى saabiqoo ilaa maghfiratin min rabbikum wa-jannatin ka‘ardi wa-lمن مغفرة م سابقواإِلَإِلَىىمغفرة سابقوا Be ye foremost (in seeking) from your Lord, and ka‘ardi a Garden (of‘arduhaa Bliss), the widthl-samaa’i whereof is as saabiqoo ilaa maghfiratin minforgiveness rabbikum wa-jannatin ‘arduhaa l-samaa’i wa-l-ard -Be Arberry: “And the Outstrippers: the Outstrippers.” Be ye foremost (in seeking) forgiveness from your Lord, and a Garden (of Bliss), um umwa-jannatin wa-jannatin‘arduhaa ‘arduhaaka‘ardi ka‘ardi l-samaa’i l-samaa’i wa-l-ard wa-l-ard width heaven (in andseeking) earth (Ali, 1983, p. 1504) ye of foremost forgiveness from your Lord, and a Garden (of Bliss), the width whereof is asthet width oflexical heaven and earth (Ali, 1983, p.the 1504) ess ess from from your your Lord, Lord, and and aa Garden Garden (of Bliss), Bliss), the the width width whereof whereof isisof as as the theQuran Only Asad Ali provide to explain reference to as theif it were redundant. Yet,(of three ofand the five interpretations the render the recurrence literally width of heaven and earth (Ali, 1983, p.insertions 1504) Yet, three of the five interpretations of the Quran render the literally as if it w p.p.1504) 1504) exegesis: - Pickthall: the interpretations foremost in theofrace, foremost race.” literally as ifrecurrence Yet, three of“And the five the the Quran renderinthetherecurrence it were redundant. Pickthall: “And the foremost in the race, the foremost in the race.” fthe theQuran Quranrender renderthe therecurrence recurrence literally as as if if it it were were redundant. redundant. Shakir: “And the foremost are the foremost.” -- literally Pickthall: “And the foremost in the race, the foremost in the race.” Asad: “But the foremost shall be [they who in life were] the foremost [in faith and - Shakir: “And the foremost are the foremost.” ace, ace,the theforemost foremostininthe therace.” race.” Arberry:“And “Andthe theforemost Outstrippers: the Outstrippers.” Shakir: are the foremost.” good-works]” - Arberry: the Outstrippers: thereference Outstrippers.” remost.” emost.” Asad“And and Ali lexical“And insertions to explain the to the exegesis: -Only Arberry: theprovide Outstrippers: the Outstrippers.” - Ali: “And those Foremost (in Faith) will be Foremost (ininsertions the Hereafter).” Only Asad Aliwho provide totoexplain the reference to the exegesis: Outstrippers.” Outstrippers.” - Asad: “But theAli foremost shall beand [they in explain lifelexical were] foremost [in and good works]” Only Asad and provide lexical insertions to thethe reference thefaith exegesis: theexegesis: following example, functional recurrence isshall used in[they theforemost context of - Asad: the foremost be who in life were]and thegood foremost [in faith and goo ertions ertionstotoexplain explainthe thereference referencetoto the the exegesis: Ali: “And Foremost (in“But Faith) will be in Foremost (in the Hereafter).” -InAsad: “Butthose the foremost shall be [they who life were] the [inemphasis, faith works]” intimidation and warning of the situation on the Day of Reckoning (Hannouna, 2010, p. Ali: “And those Foremost (in Faith) will be Foremost (in the Hereafter).” ey y who whoininlife lifewere] were]the theforemost foremost [in [in faith faith and and good good works]” works]” the following example, is used inHereafter).” the context of emphasis, intimidation and warn - Ali:In“And those Foremost (in functional Faith) will recurrence be Foremost (in the 92). of the In Reckoning the following example,is2010, functional recurrence used in theintimidation context of emphasis, will willbe beForemost Foremost(in (inthe theHereafter).” Hereafter).” on theexample, Day of (Hannouna, Insituation the following functional recurrence used p. in92). the context ofis emphasis, and warni of the situation on the Day of Reckoning (Hannouna, 2010, p. 92). nal nalrecurrence recurrenceisisused usedininthe thecontext context of of emphasis, emphasis, intimidation intimidation and and warning warning دكاthe األرض دكا دكتonإِذاthe كالDay (al-Fajr, QQ89, (al-Fajr, 89,21) 21)(Hannouna, 2010, p. 92). of situation of Reckoning األرض دكا دكا دكت ( كال إِذاal-Fajr, Q 89, 21) ng ing(Hannouna, (Hannouna,2010, 2010,p.p.92). 92). دكا Kallaa idhaaدكت dukkat al-ardu dakkan dakkaa األرض دكا كال إِذاal-ardu (al-Fajr, Q 89, 21) Kallaa idhaa dukkat dakkan dakkaa Kallaarepeatedly idhaa dukkat al-ardu dakkan dakkaa 21) 21) “When idhaa the earth is pounded and crushed (into pieces)” Kallaa dukkat al-ardu dakkan dakkaa “When the earth is pounded repeatedly and crushedrepeatedly (into pieces)” “When the earth and is pounded and crushed (into as pieces)” dakkaa akkaa Far from the repetition ofcrushed the word دكااpieces)” dakkan is first done a case of partial recurrence “When thebeing earth pleonastic, is pounded repeatedly (into Far fromtobeing being the of word dakkan isااthe first donethe aa case Far being pleonastic, the repetition ofis word دكااas is done as a cas yyand andcrushed crushed(into (intopieces)” pieces)” relation the pleonastic, verb ات دكاfrom dukkat. Thus thethe occurrence of دكا after verb دكاات dukkat constitutes Far from pleonastic, the repetition repetition of thefirst word دكااdakkan first done asdakkan of first partial recurrence case of partial recurrence the verb Thus occurrence relation toto the verb دكاdukkat. dukkat. Thus the occurrence ofدكااادكاdukkat after constitutes the verb ت ion tion of of the the word word دكاا دكااdakkan dakkan isis first first done donetoas asthe aa case case of ofin partial partial recurrence recurrence inin relation verb ات اrelation دكdukkat. Thus theاتfirst occurrence oftheااfirst دكاfirst after the verb ات of دكااااا after the constitutes aaagrammatical case ofRecurrence cognate accusative hus hus the the first first occurrence occurrence of of دكاInterpretation after after the theverb verb verbات دكاات دكا dukkat dukkat constitutes constitutes The of dukkat Quranic Polysemy and Lexical which is rendered in English by an adjectival or adverbial intensifier. Therefore, the mere rpretation of Quranicrepetition Polysemy and Lexical Recurrence of the word in the TT renders it void of its grammatical and semantic function as we find in case the translation Asad and Pickthall: grammatical of cognatebyaccusative which is rendered in English by an adjectival or adverbial intensifier. The Interpretation of Polysemy Lexical Recurrence Therefore, the“Nay, merebut repetition of the word in the TTorrenders itwhen void of its grammatical - Asad: [how will you fare on Judgment Day]and the earth is crushedand semantic function as al case of cognate accusative which is rendered in English by Quranic an adjectival adverbial intensifier. and Lexical Recurrence we find in the translation by Asad and Pickthall: crushing.” the mere repetition of the with wordcrushing in the TTupon renders it void of its grammatical and semantic function as Asad: “Nay, but“Nay, [howbut willwhen you fare on Judgment when grinding, the earth is crushed with crushing upon crushing.” the translation by Asad and- Pickthall: - Pickthall: the earth is groundDay] to atoms, grinding.” grammatical case of cognate accusative which is rendered in English an adjectival or adverbial inte Pickthall: “Nay, but when the earth is ground to atoms, grinding, grinding.” ay, but [how will you fare on Judgment Day] whenAli, the Arberry earth is crushed withuse crushing uponintensifiers crushing.” and/orbyother However, Shakir, andofIrving adverbial Therefore, the mere repetition the word in the TT renders it void of its grammatical and to semantic func endered in English by an adjectival or adverbial intensifier. However, Shakir, Arberry and Irving use adverbial intensifiers and/or other synonyms in order preserve “Nay, but when the earth is ground to atoms,Ali, grinding, grinding.” synonyms in order to preserve the grammatical and semantic function of the cognate we find in the translation by Asad and Pickthall: TShakir, rendersAli, it void of its grammatical and semantic function as the grammatical andintensifiers semantic function of thesynonyms cognate accusative reproduce the same degree of effectiveness Arberry and Irving use adverbial and/or other in order toand preserve accusative and reproduce same degree of effectiveness ofDay] the SL text. -text. Asad: “Nay, butthe [how will you fare Judgment when the earth is crushed with crushing upon crus of thethe SLcognate atical and semantic function of accusative and reproduce the on same degree of effectiveness Pickthall: “Nay, but when the earth is ground to atoms, grinding, grinding.” Day] when the earth is crushed with crushing upon crushing.” Shakir: “Nay! When the earth is made to crumble to pieces.” - Shakir: “Nay! When the earth is made to crumble to pieces.” ext. However, Shakir, Ali, Arberry and Irving use adverbial intensifiers and/or other synonyms in order to p oms, grinding, grinding.” - Ali: “Nay! When the earth is pounded to powder.” Ali: “Nay! When the earth is pounded to powder.” Nay! When the earth is made to -crumble to pieces.” the grammatical and semantic function of the cognate accusative and reproduce the same degree of effect rbial intensifiers and/or other synonyms in order to preserve - Arberry: “No indeed! WhenWhen the earth is ground to powder.” y! When the earth is pounded to -powder.” Arberry: “No indeed! the earth is ground to powder.” of the SL text. te accusative and reproduce the same degree of effectiveness Irving: “Indeed when the earth has been completely flattened out.” “No indeed! When the earth is ground to powder.” - Irving: “Indeed when the earth has been completely flattened out.” - Shakir: “Nay! When ndeed when the earth has been completely flattened out.” the earth is made to crumble to pieces.” Ali: “Nay! When earth is pounded to powder.” o pieces.” The verse verse also also includes includesthe complete recurrence in dakkan dakkan The aa complete recurrence in دكاا دكااdakkan dakkan (literally, (literally, “a bang after a bang”) Arberry: “No indeed! When the earth is ground to powder.” “a bang after a inbang”) denoting that the earth will pounded repeatedly, forcefully denoting that the earth will be pounded repeatedly, forcefully and may be for quite a long time until it is ground erse also includes a complete recurrence دكاا دكاا dakkan dakkan (literally, “abebang after a bang”) “Indeed when been completely flattened out.” powder.” andpowder. may -beIrving: forforcefully quite long time until it quite ishas ground to time powder. Indeed the onomatopoeic to Indeed theaonomatopoeic segmental دكااuntil دكااdakkan dakkan emulate the action of constant and hat the earth will be pounded repeatedly, and maythe beearth for a sounds long it is ground yIndeed flattened segmental sounds dakkan the dakkan emulate the of loud banging banging which emphatic function of ‘warning’ andand ‘threatening’ regarding the woes on the theout.” onomatopoeic loud segmental sounds دكااemphasizes دكااdakkan dakkan emulate the action action ofconstant constant and The of verse also toincludes a the complete recurrence inwoes دكاا دكاا dakkan dakkan “a bang aftera a which the emphatic function of‘aesthetic’ ‘warning’ andthe ‘threatening’ regarding the (literally, Day of emphasizes Reckoning. In‘warning’ order preserve function along the emphatic one we may suggest ng which emphasizes the emphatic function and ‘threatening’ regarding onwith the denoting that the earth will be pounded repeatedly, forcefully and may be for quite a long time until it is in دكاا دكاا dakkan dakkan (literally, “a bang after a bang”) combination recurrence and theInwith insertion of an intensifier: woes the of Day of Reckoning. order preserve the we ‘aesthetic’ function ckoning. In order to preserve theon‘aesthetic’ function along thetoemphatic one may suggest a along with to powder. Indeed the onomatopoeic segmental sounds دكاا دكاا dakkan dakkan emulate the action of const forcefully and may be for quite a long time until it is ground Indeed! When the earth is repeatedly pounded and pounded until it is completely flattened out. the emphatic one we may suggest a combination of recurrence and the insertion of an on of recurrence and the insertion of an intensifier: loud banging which emphasizes the emphatic of دكاا ‘warning’ ‘threatening’ regarding woes nds dakkan dakkan emulate the action of constant and Further, the aesthetic parallelism and the rhyming repetition of دكاا dakkan and dakkan and صافا صافا saffan the saffan intensifier: hen دكاا theدكاا earth is repeatedly pounded and pounded until it is completely flattened out.function Day of Reckoning. In order to preserve the ‘aesthetic’ function along with the emphatic one we may su on of ‘warning’ and ‘threatening’ regarding the woes on the on rank]When accentuate the contrast inand theand verse; thus after anarchy there comes order. e aesthetic parallelism and [rank the rhyming repetition دكااsemantic دكااrepeatedly dakkan dakkan صافاpounded صافا saffan saffan Indeed! theofof earth is pounded until it is completely combination recurrence and the insertion of an intensifier: tic’ function along with the emphatic one we may suggest a surat al-Mursalaat 77,after 1-5)anarchy there comes order. nk] accentuate the semanticIn contrast in the verse;(Q thus flattened out. Indeed! When the earth is repeatedly ensifier: (Q 77, 1-5) . والناشرات نشرا ، عصفا فالعاصفات ، عرفا والمرسالتpounded and pounded until it is completely flattened out. -Mursalaat Further, the aesthetic parallelism thetherhyming repetition of dakkandakkan and صافا صافاsaffan Further, the aesthetic parallelism and rhyming repetition of دكااfarqan. دكااdakkan ounded until it is completely flattened out. Wa l-mursalati ‘urfan. Fal‘asifati ‘asfan.and Walnashirati nashran. Falfariqati والنا، فالعاصفات عصفا، والمرسالت عرفا dakkan and saffan saffan [rank on rank] accentuate the semantic contrast thethereincomes [rank on rank] accentuate the semantic contrast in the verse; thus after anarchy order. epetition of دكاا دكاا dakkan dakkan and صافا صافا saffan saffan - Ali:Walnashirati “By the Winds sent forth one afterfarqan. another (to man's profit) which then blow in violently tempestuous alati ‘urfan. Fal‘asifati ‘asfan. nashran. Falfariqati verse;gusts, thus after anarchy there comes order. In surat al-Mursalaat (Q 77, 1-5) etheverse; thus after anarchy there comes order. andman's scatter (things) far then and wide, separate them, one from another.” Winds sent forth one after another (to profit) which blow then violently in tempestuous . نشرا والناشرات ، عصفا فالعاصفات والمرسالت عرفا - Irving: “By the [winds] sent forth foranother.” a، purpose and gales that rage on and on, scattering things around; then , and scatter (things) far and wide, then separate them, one from Waand l-mursalati ‘urfan. ‘asfan. Walnashirati nashran. dividing them up.” By the [winds] sent forth for78a purpose galesallthat rage onFal‘asifati and on, scattering things around; then Falfariqati farqan. Ali: “By the Winds sent forth one after another (to man's which then blow in tempestuou ati nashran. Falfariqati farqan. The ST employs the cognate accusative as well as partial andprofit) parallel recurrence in violently order to perform an ing them all up.” gusts, and scatter (things) far and wide, then separate them, one from another.” man's profit) which then blow violently in tempestuous emphaticasand informative in the context of threatening and warning of the Resurrection. Hannouna T employs the cognate accusative well as partial function and parallel recurrence in order to perform an - Irving: “By the [winds] sent recurrence forthofforthe a purpose and gales that rage on and on, scattering around; th parate them, onefunction from another.” (102) instances of partial in the above verse as rhetorical devices in the ST.things If translated and informative in the considers context ofthe threatening and warning Resurrection. Hannouna dividing them all up.” diders galesthe that rage on and on, scattering things around; then literally, she remarks, theyverse become irritating devices and ineffective in If English since they furnish more information than instances of partial recurrence in the above as rhetorical in the ST. translated The therefore, ST employs cognate as well asredundancy. partial parallel recurrence order to perf is required and, canthebe considered as amore semantic in other verses,inthe cognate he remarks, they become irritating and ineffective in English since theyaccusative furnish information thanand As emphatic and informative function in the context of threatening and warning of the Resurrection. ll as partial and parallel recurrence in order to perform an rendered redundancy. communicatively the TTverses, by both d and, therefore, can be accusative considered can as be a semantic As inin other therecurrence cognate and the insertion of an intensifier.Ha (102) considers the instances of partial recurrence in the above verse as rhetorical devices in the ST. IfIntra of threatening and warning of the Resurrection. Hannouna Consequently, it is an effective rhetorical and semantic device in Arabic that cannot be labeled as redundant. can be rendered communicatively in the TT by both recurrence and the insertion of an intensifier. literally, she remarks, they become irritating and ineffective in English since they furnish more informatio nntly, the itabove verse as rhetorical devices in the ST. If translated the following translation we attempted to integrate some intensifiers into Ali's translation in order to compensate is an effective rhetorical and semantic device in Arabic that cannot be labeled as redundant. In is required and, therefore, can be considered as a semantic redundancy. As in other verses, the c effective in English since they furnish more information than missingsome recurrent words into in theAli's TT.translation in order to compensate ng translation we attemptedfortothe integrate intensifiers grammatical accusative which is rendered by intensifier. an adjectival o grammatical case of accusative which rendered in English by an adjectivalinorEnglish adverbial - Arberry: “Nocognate indeed! When thecase earthofisiscognate ground to powder.” Therefore, the mere repetition of the word in the TT renders it void of its grammatical the mere repetition of the word in the TT renders it void of its grammatical and semantic function as an English by an adjectival Therefore, or adverbial intensifier. - Irving: “Indeed when the earth has been completely flattened out.” findand in the translation by Asad and Pickthall: we find in thefunction translation Asad Pickthall: void of its grammatical and semantic as bywe Asad: “Nay, but [howrecurrence will you fare onearth Judgment Day] when the earth crushed with cru - Asad: “Nay, butverse [howalso will- includes you fare on Judgment Day] when is crushed with crushing upon crushing.” The a complete intheدكاا دكاا dakkan dakkan (literally, “ais bang after a ban Pickthall: “Nay, but when the earth is ground to atoms, grinding, grinding.” - Pickthall: “Nay, but when the earth is ground to atoms, grinding, grinding.” e earth is crushed with crushing upon crushing.” denoting that the earth will be pounded repeatedly, forcefully and may be for quite a long time until it is grou However, Shakir, Ali, Arberry and Irving use adverbial intensifiers and/or synonyma However, Arberry and Irving usesegmental adverbial intensifiers other synonyms in the order toother preserve g, grinding.” to Shakir, powder.Ali, Indeed the onomatopoeic sounds دكاا دكااand/or dakkan dakkan emulate action of constant the grammatical and semantic function of the cognate accusative and reproduce the same the grammatical and semantic function of the cognate accusative and reproduce the same degree of effectiveness iers and/or other synonyms in order to preserve loud banging which emphasizes the emphatic function of ‘warning’ and ‘threatening’ regarding the woes on d of the SL text. the SL text. e and reproduce the sameofdegree of effectiveness Day of Reckoning. In order to preserve the ‘aesthetic’ function along with the emphatic one we may sugges - Shakir: “Nay! When the is made to crumble to pieces.” - Shakir:combination “Nay! Whenofthe earth is made to crumble to pieces.” recurrence and the insertion ofearth an intensifier: Ali: “Nay! When the earth is pounded powder.” - Ali: “Nay! When the earth is pounded to powder.” ALQINAI Indeed! When the earth is repeatedly pounded and poundedto until it is Jamal completely flattened out. Arberry: “No indeed! When the earth is ground to powder.” - Arberry: “No indeed! When the earth is ground to powder.” Further, the aesthetic parallelism and the rhyming repetition of دكاا دكااdakkan dakkan and صافا صافاsaffan saf - Irving: when theflattened earth has beenthus completely flattened out.” - Irving:[rank “Indeed when accentuate the earth has been completely out.” on rank] the“Indeed semantic contrast in the verse; after anarchy there comes order. In surat al-Mursalaat (Q 77, 1-5) ut.” In surat al-Mursalaat (Q 77, 1-5) verse also includes a complete recurrence in “ دكاا دكااa dakkan (literally, “ The. نشرا verseوالناشرات also includes a The complete recurrence in دكاا دكااdakkan dakkan (literally, bang dakkan after a bang”) ، فالعاصفات عصفا ، عرفا والمرسالت denoting that the earth will be pounded repeatedly, forcefully and may be for quite a long denoting that the earth will be pounded repeatedly, forcefully and may be for quite a long time until it is ground akkan dakkan (literally, “a bang a bang”)‘urfan. Fal‘asifati ‘asfan. Walnashirati nashran. Falfariqati farqan. Waafter l-mursalati Wa l-mursalati ‘urfan. Fal‘asifati ‘asfan. Walnashirati nashran. Falfariqati farqan. to powder. Indeed the onomatopoeic segmental sounds دكاا دكاا dakkan dakkan emulate to time powder. Indeed the onomatopoeic segmental sounds دكاا دكاا dakkan dakkan emulate the action of constant and nd may be for quite a long until it is ground - Ali: “By the Winds sent forth one after another (to man's profit) which then blow violently in tempestuousthe loud banging emphasizes the emphatic function of ‘warning’ loud banging which emphasizes the emphatic function of(to ‘warning’ and one ‘threatening’ regardingand the ‘threatening’ woes on the rega akkan dakkan emulate the action of constant and - Ali: “By the Winds sent forth one after another man’s profit) which then blow gusts, and scatter (things) farwhich and wide, then separate them, from another.” Day of Reckoning. In order to preserve the ‘aesthetic’ function along with the emphatic Day of Reckoning. In order to preserve the ‘aesthetic’ function along with the emphatic one we may athen ing’ and ‘threatening’ regarding the woes on the violently in tempestuous gusts,sent and forth scatter far and and gales wide, that thenrage separate them, - Irving: “By the [winds] for(things) a purpose on and on, one scattering thingssuggest around; combination of recurrence and the insertion of an intensifier: of recurrence and the insertion of an intensifier: along with the emphaticcombination one we may suggest a from another.” dividing them all up.” Indeed! When the earth is repeatedly pounded and parallel pounded untilout. it is completely Indeed! When theST earth is repeatedly pounded and pounded until itpartial is completely flattened The the cognate accusative as well asgales and in order toflattened perform - the Irving: “Byemploys the [winds] sent forth for aparallelism purpose and that ragerepetition on andrecurrence on, Further, the aesthetic and the rhyming of دكاا دكاا dakkan and aesthetic parallelism and the rhyming repetition of دكاا دكاا dakkan dakkan and صافا صافا saffandakkan saffan it is completely flattenedFurther, out. emphatic and informative function in the context of threatening and warning of the Resurrection. Hannou scattering things around; then dividing them all up.” [rank on rank] accentuate the semantic contrast in as the verse; thus after anarchy there comes [rank rank] accentuate semantic in the verse; after anarchy there comes order. دكاا دكاdakkan dakkan and صافاonصافا saffan saffan (102) considers thethe instances ofcontrast partial recurrence inthus the above verse rhetorical devices in the ST. If transla Inthe surat al-Mursalaat (Qas77, 1-5) In surat al-Mursalaat (Q 77, 1-5) The ST cognate accusative well as partial and parallelsince recurrence after anarchy there comes order.literally, sheemploys remarks, they become irritating and ineffective in English they furnish more information th . نشرا والناشرات ، عصفا فالعاصفات ، عرفا والمرسالت . نشرا والناشرات ، عصفا فالعاصفات ، عرفا والمرسالت in order performand, an emphatic andcan informative function context of threateningAs andin other verses, the cogn is to required therefore, be considered asinathe semantic redundancy. Wa l-mursalati ‘urfan. Fal‘asifati ‘asfan. Walnashirati nashran. Falfariqati Wawarning l-mursalati ‘urfan. ‘asfan. Walnashirati Falfariqati farqan. of the Resurrection. Hannouna (102) considers the instances of partial recurrence accusative can Fal‘asifati be rendered communicatively innashran. the TT by both recurrence and the insertion farqan. of an intensif Ali: “By the Winds sent forth one after another (to man's profit) which then blow violentl - Ali: “By the Winds sent forth one after another (to man's profit) which then blow violently in Falfariqati farqan. in theConsequently, above verse asitrhetorical devices in the ST. If translated literally, remarks, they betempestuous is an effective rhetorical and semantic device in she Arabic that cannot labeled as redundant. gusts, and scatter (things) far and wide, then separate them, one from another.” and scatter (things) far and wide, then separate them, one from another.” ) which then blow violentlybecome ingusts, tempestuous ineffective English to since they furnish more information than is the irritating followingand translation we in attempted integrate some intensifiers into Ali's translation in order to compens - Irving: “Byainthe sent forth for a purpose and gales thatthings rage on and on, scattering t - Irving: “By the [winds] sent forth for purpose gales that rage on and on, scattering around; then one from another.” for the missing recurrent the[winds] TT. required and, therefore, can bewords considered as aand semantic redundancy. As in other verses, dividing them all up.” dividing them all up.” age on and on, scattering things around; then “By theaccusative benevolentcan winds, which are sent forth one after another the cognate be rendered communicatively in the TT by both recurrence The STthat employs the cognate accusative as well as partial recurrence in TheAnd ST by employs the cognate accusative as violently well as partial and parallel recurrence in and orderparallel to perform an the tempestuous winds blow and the insertion of an intensifier. Consequently, it is an effective rhetorical and semantic emphatic and informative function in the context of threatening and warning of the Re emphatic and informative function in the context of threatening and warning of the Resurrection. Hannouna and parallel recurrence in order tothe perform an scatter things (clouds and pollen) far and wide Byin windsthat that device Arabic cannot be labeled as instances redundant. In the following translation wein (102) considers the partial recurrence in thedevices above verse devices (102) considers the instances of them, partial recurrence in the of above verse as rhetorical the as ST.rhetorical If translated ng and warning of the Resurrection. Hannouna Then distinctly separate one from another.” attempted to integrate some intensifiers into Ali’s translation in order to compensate for she remarks, become and ineffective in more English since theythan furnish she Ifremarks, they literally, become irritating and they ineffective in irritating English since they furnish information erse as rhetorical devicesliterally, in the ST. translated the missing recurrent words in the is can required and, therefore, can be considered a semantic redundancy. As in othe is more required and, therefore, be TT. considered as a semantic redundancy.as As in other verses, the cognate English since they furnish information than Ambiguity, Polysemy and Synonymy canare besent rendered communicatively in the both recurrence and the inse accusative can be renderedaccusative communicatively in the by bothanother recurrence andTT thebyinsertion of an intensifier. redundancy. As in other verses, the cognate “By benevolent winds, which forthTT one One the of the main obstacles to accurate translation is after ambiguity resulting from puns of SL homonyms which are Consequently, it is an effective rhetorical and semantic device in Arabic that cannotInbe la Consequently, it is an effective rhetorical and semantic device in Arabic that cannot be labeled as redundant. h recurrence and the insertion of an intensifier. And by the tempestuous winds meaning that bloworviolently the same form but of different polysemous words that refer to a number of concepts in a context-f the following translation we attempted to integrate some intensifiers into Ali's translation following translation we attempted to integrate some intensifiers into Ali's translation in order to compensate n Arabic that cannot be the labeled as redundant. In environment. In non-sensitive the and TL synonymous equivalents may be substituted for each other withoui By the winds that scatter thingstexts (clouds pollen) far and wide for the missing recurrent words in missing the TT. recurrent words in the TT. iers into Ali's translationfor in the order to compensate drasticdistinctly change separate of the factual conditions or the core meaning of the overall text. In fact, many Arabic liter them, one forth fromwinds, another.” “By the benevolent which are sent forth one after another “By theThen benevolent winds, which are sent one after another works, sermons and orations are reputed for their overuse of strings of synonyms and hendiadys for the purp Andthat by the tempestuous And by the tempestuous winds blow violently winds that blow violently Ambiguity, Polysemy and aspect Synonymy of stressing the emotive of the text or explicating its meaning. Translating such parallel couplings in By the windsand thatpollen) scatterfar things By the winds that scatter things (clouds and (clouds wide and pollen) far and wide TL may look redundant as English does not tolerate the proliferation offrom synonyms. One of the main obstacles tofrom accurate translation ambiguity resulting puns of Then distinctly separate them,is one from another.” Then distinctly separate them, one another.” SL homonyms which are of the same form but of different meaning or polysemous words Since absolute synonymous equivalents in translation are rare, partial synonyms are often substitu that refer toPolysemy a number of concepts in a context-free environment. In non-sensitive texts the Ambiguity, and Synonymy Ambiguity, Synonymy depending on theirand denotative andPolysemy connotative meaning (Bussmann et al., 1998, p. 471). At the lexical level, TLofsynonymous equivalents may be substituted for each other without a drastic One of the main obstacles to accurate translation ispuns ambiguity resulting from puns ho One the main obstacles to accurate translation is ambiguity resulting ofchange SL homonyms which areofofSLton semantic gradation of synonyms reflects fine distinctions infrom their componential analysis, nuances, ofsame theattitudes, factual or the core meaning of the overall text. In fact, many Arabic the same form but of different meaning or polysemous words that refer to a number of con form butconditions of different meaning or polysemous words that refer to a number of concepts in a context-free sulting from puns of SL the homonyms which are of etc. The first synonym may not replace the second in the same context; sometimes nuances a environment. Incore non-sensitive texts the TL synonymous equivalents may bewithout substituted environment. In non-sensitive texts thethe TL synonymous equivalents may be substituted for each other a fo'f literary sermons orations are reputed forastheir overuse of strings of synonyms at refer to a number of concepts in works, a context-free attributes are used and instead of word in the attributes أدهام adham 'black horse' and جاواد jawaad drastic change the factual conditions the meaning ofmany the text. In fact, change of for theare factual conditions orofgeneric the meaning ofhisaan theor overall In fact, Arabic literary ents may be substituted drastic forand each other which without a hyponym hendiadys the purpose of thecore emotive aspect of the textcore ortext. explicating horse' s stressing of the word حصاان 'horse' (Shehab, 2009, p. overall 87). Consequently, works, sermons are reputed their of strings offor synonyms andprobl hen works, sermons and orations are reputed forand their overuse strings ofredundant synonyms hendiadys the purpose f the overall text. In fact, many ArabicTranslating literary its meaning. such parallel couplings in therange TLofmay lookfor asand English equivalent(s) may not denote exactly theorations same of concepts for aoveruse given ST polysemous word. The of stressing the emotive aspect of the text or explicating its meaning. Translating such pa of stressing the emotive aspect of the text or explicating its meaning. Translating such parallel couplings in the ings of synonyms and hendiadys the purpose does not tolerate the in proliferation of synonyms. isforaggravated the presence of historical references and cultural nuances as in the case of sacred tex TL maydoes look not redundant does not the proliferation of synonyms. may couplings look redundant tolerateastheEnglish proliferation of tolerate synonyms. aning. Translating such TL parallel in theas English Since absolute synonymous equivalents in translation are rare, partial synonyms tion of synonyms. are often substituted depending on their denotative and connotative (Bussmann Since absolute equivalents in translation synonyms Since absolute synonymous equivalents insynonymous translation are rare,meaning partial synonymsarearerare, oftenpartial substituted et al., 1998, p. 471). At the lexical level, the semantic gradation of synonyms reflects depending on their denotative and connotative (Bussmann al., 1998, 471). A depending on substituted their denotative and connotative meaning (Bussmann et al., meaning 1998, p. 471). At theetlexical level,p.the e rare, partial synonyms are often their componential analysis, nuances, tones, attitudes, etc. The analysis, firstin theirnuances, semantic gradation synonyms reflects fine distinctions componential gradation synonyms reflects fineofdistinctions in their componential tones, ana ann et al., 1998, p. 471).semantic Atfine thedistinctions lexical level,inof the synonym the may second inreplace the sometimes and attitudes, etc.not The firstsame synonym mayin not the second in the nuances same context; attitudes, etc.may Thenot firstreplace synonym the context; second the replace samenuances context; sometimes and so n their componential analysis, nuances, tones, attributes are used instead of the core word as in the attributes جاوادأدهام adham 'black attributes are used instead of the core word as in the attributes أدهام adham 'black horse' and jawaad 'fasthorse' attributes are used instead of the core word as in the attributes adham ‘black horse’ in the same context; sometimes nuances and horse' which arehyponym hyponym of the generic generic word حصاان hisaan 'horse' (Shehab, 2009, horse' are hyponym s of the generic word حصاان hisaan 'horse' word (Shehab, 2009, p. 87). Consequently, TL p. 8 أدهامadham 'black horse' and which جاوادjawaad 'fast and ‘fast horse’ which are ss of the hisaan equivalent(s) denote exactly the range concepts for a given polysemo may notTL denote exactly the may samenot range of concepts for same a given ST of polysemous word. The ST problem horse' (Shehab, 2009, p.equivalent(s) 87). Consequently, is aggravated in the presenceand of cultural historicalnuances references as in the is aggravated the presence of historical references as inand thecultural case ofnuances sacred texts. s for a given ST polysemous word. Theinproblem 79 ultural nuances as in the case of sacred texts. Convergence and Divergence in the Interpretation of Quranic Polysemy and Lexical Recurrence ‘horse’ (Shehab, 2009, p. 87). Consequently, TL equivalent(s) may not denote exactly the The The Interpretation ofQuranic Quranic Polysemy and Lexical Lexical Recurrence Recurrence sameInterpretation range of conceptsof for a given STPolysemy polysemousand word. The problem is aggravated in the presence of historical references and cultural nuances as in the case of sacred texts. Therefore, there are translation alternatives that different translators may choose from Therefore, Therefore,there thereare aretranslation translationalternatives alternativesthat thatdifferent differenttranslators translatorsmay maychoose choosefrom fromaccording accordingtototheir theirown own according to their own interpretation of context particularly when the cues from the interpretation interpretationofofcontext context particularly particularly when when the the cues cues from from the the adjacent adjacent words words are are not not decisive decisive enough. enough. The ofInterpretation Quranic Polysemy and Lexical Recurrence The of Quranic Polysemy and Lexical Recurr adjacent words are not Interpretation decisive enough. se from according toRecurrence their own emy and Lexical The Interpretation of Quranic Polysemy and Lexical Recurrence Theword word al-khayrin in the verse wa’innahu The The word الخيار الخيارal-khayr al-khayr inthe theverse verse Polysemy الخيارلشالشا لحالحا الخيارand وإناوإناwa’innahu wa’innahu li-hubbi li-hubbil-khayri l-khayri l-khayrila-shadeed la-shadeedisisa agood good The Interpretation of Quranic Lexical li-hubbi Recurrence not decisive enough. la-shadeed is a good example of divergence due to ambiguity in translation (Abdul-Raof, example example ofofdivergence divergence due due to to ambiguity ambiguity in in translation translation (Abdul-Raof, (Abdul-Raof, 2001, 2001, p. p. 34). 34). Thus Thus while while Al-Qurtubi Al-Qurtubi (1997, (1997, Therefore, there are translation that different translators choose from accordin Therefore, alternatives there are translation alternatives that may different translators may c vol vol 20, 20, p.p.34). 151) 151) gives gives ititthe the correct correct equivalent equivalent ofof20, 'wealth', 'wealth', Turner Turner (1998, p. p.the 370) 370) provides provides afrom awrong wrong translation translation as as 2001, p. Thus while Al-Qurtubi (1997, vol p.of151) gives it(1998, thefrom correct equivalent The Interpretation of Quranic Polysemy and Lexical Recurrence bi la-shadeed is a good interpretation of context particularly when the cues adjacent words are not decisive enoug hatl-khayri different translators may choose from according to their own interpretation context particularly when the cues the adjacent words Therefore, there arewhereas translation alternatives that different translators may choosemeaning from according to their own Therefore, there are translation alternatives that different translators may choose from according to their ow 'fast 'fast horses' horses' whereas Arberry Arberry (1980, (1980, vol vol 2, 2, p. p. 349) 349) gives gives an an inappropriate inappropriate meaning of of 'good 'good things'. things'. As As for for المتقاين المتقاين of ‘wealth’, Turner (1998, p. 370) provides a wrong translation as ‘fast horses’ whereas ).cues Thus while Al-Qurtubi (1997, from the adjacent words are decisive enough.when the cues from the adjacent words are not decisive enough. interpretation of not context particularly interpretation of2), particularly when the cues from the adjacent words are not decisive enough. al-muttaqeen al-muttaqeen (Q (Q 2, 2,2), itp. itisis349) rendered rendered byby Bell Bell (1937, (1937, vol vol 1, 1, p. p. 3) 3) as as 'those 'those who who act act piously', piously', Pickthall Pickthall (1969, (1969, p. p. 24) 24) Arberry (1980, vol 2,context gives an inappropriate meaning of ‘good things’. As for The word الخيار al-khayr in the verse لشا الخيار لحا وإنا wa’innahu li-hubbi l-khayri la-shad la-sha provides a wrong translation as The word الخيارal-khayr in the verse وإنا لحا الخيار لشاwa’innahu li-h 'those who who ward wardoff off (evil)' (evil)' Asad Asad p.3) p.3)by 'the 'the God-conscious', God-conscious', Arberry Arberry (1980, (1980, vol vol1, 1,p. p.30) 30) 'god-fearing' 'god-fearing' and and Therefore, there are2,translation alternatives that different may inchoose from according their ow example of divergence due to ambiguity invol translation 2001, p.(Abdul-Raof, 34). Thus to while Al-Q al-muttaqeen (Q 2), itis(1980, isa(1980, rendered Bell (1937, 1,translators p.to 3)ambiguity as(Abdul-Raof, ‘those who act ngالخيار of 'good AsThe for'those المتقاين لش لحاthings'. وإناwa’innahu li-hubbi l-khayri la-shadeed good example of divergence due translation 2001, p word الخيار al-khayr in the verse لشا الخيار لحا وإنا wa’innahu li-hubbi l-khayri la-shadeed is a paraphrase good The word الخيار al-khayr in the verse لشا الخيار لحا وإنا wa’innahu li-hubbi l-khayri la-shadeed is aasgo by by al-Hilali al-Hilali and and Khan Khan (1983, (1983, p. p. 3) 3) as as “those “those who who are are al-muttaqoon' al-muttaqoon' and and it it is is explicated explicated in in a a long long paraphrase as interpretation of context particularly when the cues from the adjacent words are not decisive enough. vol 20, p. 151) gives it the correct equivalent of 'wealth', Turner (1998, p. 370) provides a wrong wron tnslation piously',(Abdul-Raof, Pickthall (1969, p. 24) 2001, p. 34). Thus while Al-Qurtubi (1997, piously’, Pickthall (1969, p. 24) ‘those who ward off (evil)’ Asad (1980, p.3) ‘the Godvol 20,(Abdul-Raof, p. 151) gives2001, it thep.correct equivalent of 'wealth', (1997, Turner (1998, p. 3 example“the of divergence due to ambiguity in translation 34). Thus while Al-Qurtubi example of divergence due ambiguity in(1980, translation 2001, p. 34). Thus while Al-Qurtubi (199 “the pious pious and and righteous righteous persons persons who who fear fear Allah Allah much much (abstain (abstain from from all allkinds kinds of ofsins sins and and evil evil deeds deeds which whichHe He 0,ofvol 1, p. 30) 'god-fearing' and 'fast horses' whereas Arberry vol 2,(Abdul-Raof, p. 349) gives an meaning of things 'wealth', Turner p. 370) provides acorrect wrong translation conscious’, Arberry (1980, vol 1,to p. 30) ‘god-fearing’ and by al-Hilali and Khan (1983, p. 'fast horses' whereas Arberry (1980, volinappropriate 2, 349) gives an inappropriate m vol(1998, 20, p. 151) gives itand the equivalent ofas 'wealth', Turner (1998, p. 370) provides ap. wrong translation as 'good vol 20, p. 151) gives it the correct equivalent of 'wealth', Turner (1998, p. 370) provides a wrong translation has has forbidden) forbidden) and love love Allah Allah much much (perform (perform all all kinds kinds of of good good deeds deeds which which He He has has ordained.” ordained.” The word الخيار al-khayr in the verse لشا الخيار لحا وإنا wa’innahu li-hubbi l-khayri la-shadeed is a go xplicated in an a long paraphrase as al-muttaqeen (Q 2, 2), it is rendered by Bell (1937, vol 1, p. 3) as 'those who act piously', Picktha 349) gives inappropriate meaning of 'good things'. As for المتقاين al-muttaqeen (Q 2, 2), it is rendered by Bell (1937, vol 1, p. 3) as 'those who 3) as “those who are al-muttaqoon’ and it is explicated in a long paraphrase as “the pious 'fast horses' whereas Arberry (1980,Arberry vol 2, p. 349) vol gives an 349) inappropriate meaning of 'good things'. As forthings'. المتقاينAs for تقاين 'fast horses' whereas 2, gives an'the inappropriate of 'good example of divergence due to(1980, ambiguity in p. translation (Abdul-Raof, 2001,meaning p. 34). while Al-Qurtubi (199 'those who(1969, ward off (evil)' Asad (1980, p.3) God-conscious', Arberry (1980, vol p. 30) 'g(1 of sinsvol and1,evil which He 1937, p. 3)deeds as 'those who act2,piously', Pickthall p. 24) 'those who ward off (evil)' Asad (1980, p.3) 'theThus God-conscious', Arberry and righteous persons who fear Allah much (abstain from all kinds of sins and evil deeds al-muttaqeen (Q 2), it is rendered by Bell (1937, vol 1, p. 3) as 'those who act piously', Pickthall (1969, p. 24) 1, al-muttaqeen (Q 2, 2), it is rendered by Bell (1937, vol 1, p. 3) as 'those who act piously', Pickthall (1969, p.it 2i Abdul-Raof's Abdul-Raof's (2004) (2004) survey survey of of existing existing English English versions versions of of the the Quran Quran shows shows that that the the most most a a translator translator aims aims vol 20, p. 151) gives it the correct equivalent of 'wealth', Turner (1998, p. 370) provides a wrong translation by al-Hilali and Khan (1983, p. 3) as “those who are al-muttaqoon' and it is explicated in a long has the ordained.” God-conscious', Arberry (1980, vol 1, p. 30) 'god-fearing' and by al-Hilali and Khan (1983, p. 3) as “those who are al-muttaqoon' and which He has forbidden) and love Allah much (perform all kinds of good deeds which 'those who off (evil)' Asad (1980, p.3) 'the God-conscious', Arberry (1980, vol 1, and p.and 30) 'god-fearing' and 'those who ward off (evil)' Asad (1980, p.3) 'the Arberry (1980, vol 1, p. 30) 'god-fearing' ad atatitisward isisthe the communication communication of of the the message message without without considering considering the thepersons idiosyncrasies idiosyncrasies prototypical prototypical features ofoffor the theقاين 'fast horses' whereas Arberry (1980, vol 2, p. 349) gives an inappropriate meaning of 'good things'. As “the pious and righteous persons whoGod-conscious', fearand Allah much (abstain from all kinds offeatures sins and evil who are al-muttaqoon' and explicated in a p.long paraphrase as “the pious and righteous who fear Allah much (abstain all kin by al-Hilali and Khan (1983, 3) as “those who are al-muttaqoon' it is explicated in a long paraphrase as from He has ordained.” by al-Hilali and Khan (1983, p. 3)Quranic asAllah “those who(perform are al-muttaqoon' and itcaptured is explicated inPickthall aof long paraphrase Quranic Quranic discourse. discourse. The The versatility ofof Quranic lexemes lexemes and and styles styles were were not not captured in in most most of the the English English al-muttaqeen (Q 2, versatility 2), it iswhich rendered by Bell (1937, vol 1, p. 3) as 'those who act piously', (1969, p. has forbidden) and love much all kinds of good deeds which He has ordained.” wslahthat the (abstain most a “the translator aims much from all kinds of sins and evil deeds He has forbidden) and loveallAllah much (perform alldeeds kinds which of goodHe deeds which2 pious and“the righteous persons who fear Allah much (abstain from kinds of sins and evil pious and righteous persons who fear Allah much (abstain allshows kinds of sins and evil deedsinin which Abdul-Raof’s (2004) survey ofthe existing English versions of thefrom Quran that versions versions ofof the theQuran. Quran. For For example, example, the fine fine subtleties subtleties of Quranic Quranic synonymous synonymous nuances nuances are arebest expressed the the aH 'those who ward off (evil)' Asad (1980, p.3) 'the of God-conscious', Arberry (1980, vol 1,best p.expressed 30) 'god-fearing' andkinds prototypical features of the all of good has deeds which He has ordained.” forbidden) and love Allah much (perform allboth kinds of good deeds which He has ordained.” has forbidden) and love Allah much (perform all kinds of good deeds which He has ordained.” words words سانة سانة sana sana and and ‘عااaam ‘عااaam which which are are both rendered rendered as as ‘year’ ‘year’ despite despite the the fact fact that that سانة سانة sana sana is is often often associated associated the most a translator aims at is the communication of the message without considering by al-Hilali and Khan (1983, p. 3) as “those who are al-muttaqoon' and it is explicated in a long paraphrase aptured in most of the English Abdul-Raof's (2004) survey of existing English of the Quranversions shows that the Quran most as Abdul-Raof's (2004) surveyversions of existing English of the with with suffering, suffering, perseverance perseverance and and agony agony while while عااعاا ‘aam ‘aam isisoccasionally occasionally used used inin the theidiosyncrasies context context of ofbenevolence benevolence and and H “the pious and righteous persons who fear Allah much (abstain from all kinds of sins and evil deeds which the idiosyncrasies and prototypical features of the Quranic discourse. The versatility at is the communication of the message without considering the and prototypical nuances are best of expressed in shows the nglish versions theAbdul-Raof's Quran that the most a translator aims at is the communication of the message without considering the idiosyncra (2004) survey ofvoid existing English versions of theversions Quran shows that theshows most of athat translator aims Abdul-Raof's (2004) survey of existing English of the Quran the most a translator good good deeds. deeds. This This lexical lexical void in in English English results results in in under-translating under-translating the the implications implications of the the Arabic Arabic verse. verse. For Foraim has forbidden) and love Allah much (perform all kinds of good deeds which He has ordained.” of Quranic and features styles were not captured inofmost of versatility the Englishand versions discourse. The versatility Quranic lexemes styles of were not and captured most thatconsidering سانةsana is the often associated out idiosyncrasies and lexemes prototypical of the Quranic discourse. The ofprototypical Quranic lexemes stylesinwere n at is the communication ofQuranic the message without considering the idiosyncrasies and features of the at is the communication of the message without considering the idiosyncrasies and prototypical features of et example, example, سانة سانة sana sana is is used used with with a a negative negative sense sense to to imply imply a a long long life life of of misery misery and and affliction affliction that that will will not not benefit benefit the Quran. For example, the fine subtleties of Quranic synonymous nuances are best versions of the Quran. For example, the fine subtleties of Quranic synonymous nuances are best contextand of benevolence and cthelexemes styles were not captured in most of the English versions of the Quran. For example, the fine subtleties of Quranic synonymo Quranic those discourse. Thediscourse. versatility of versatility Quranic lexemes and lexemes styles were not captured in most of the English Quranic The of Quranic and styles were not captured inmost most of the those who who cling cling to towords life. life. Abdul-Raof's survey of existing English versions of theas shows thatthethefact a سانة translator words سانة sana and ‘عااaam which both rendered asQuran ‘year’ despite thatthe sanaEngli isaim o cations Arabic verse. For expressed in the and ‘aam which are both rendered ‘year’ despite ubtletiesofofthe Quranic synonymous nuances are best(2004) expressed insubtleties the words سانة sanaare and ‘عااaam which are are both rendered as ‘year’ despite the versions of the Quran. For example, the fine of Quranic synonymous nuances best expressed in versions of the Quran. For example, the fine subtleties of Quranic synonymous nuances are best expressed inbet . العذاب . العذاب من من بمزحزح بمزحزح هو هو وما وما سنة سنة ألف ألف عمر عمر لو لو هم هم أح أح ود ود at is the communication of the message without considering the idiosyncrasies and prototypical features of nd affliction that will not benefit with suffering, perseverance and agony while عاا ‘aam is occasionally used in the context of endered as ‘year’words despite the fact that ‘عااaam سانةsana is often often associated the factand that sanawhich is associated withsuffering, suffering, perseverance andthat agony while with perseverance and agony whileisعااoften ‘aamassociated is occasionally used سانة sana are both rendered as ‘year’ despite the fact سانة sana words سانة sana and ‘عااaam which are bothwamaa rendered as ‘year’ despite the factl-‘adhaabi thatthe سانةimplications sana often associat Yawaddu Yawaddu ahaduhum ahaduhum law law yu‘ammaru yu‘ammaru alfa alfa sanatin wamaa huwa huwa bi-muzahzihihi bi-muzahzihihi mina mina l-‘adhaabi (Q 2,is2,9). 9). discourse. The versatility ofsanatin Quranic lexemes and styles were not captured in(Q most of of the Engli good deeds. This lexical void English results inin under-translating the Ara e ‘ عااaam is occasionally used in the context of benevolence and good deeds. This lexical void in English results in under-translating the im ‘aamQuranic isperseverance occasionally used in the context of benevolence and good deeds. This lexical void with suffering, and agony while عاا ‘aam isinoccasionally used the context of benevolence and with suffering, perseverance and agony while عاا ‘aam is occasionally used in the context of benevolence -Asad: -Asad: every every one one of of them them would would love love to to live live a a thousand thousand years, years, although although the the grant grant of of long long life life could could not not save save him him versions of the Quran. For example, the fine subtleties of Quranic synonymous nuances are best expressed in example, سانة sana is used with a negative sense to imply a long life of misery and affliction that ults in under-translating the implications of the Arabic verse. For example, سانةsana is used withverse. a negative sense to imply a long life of miseatw in English resultsvoid in under-translating the implications of the Arabic Forof example, good deeds. This lexical in English results in under-translating the implications the Arabic verse. For good deeds. This lexical void in English results in under-translating the is Arabic F fromsuffering suffering [in the thethat hereafter]. hereafter]. words [سانةin sana and ‘عااaam which are who both rendered as ‘year’ despitethe theimplications fact that سانةofsana often verse. associat those who cling to life. mina (Qexample, 2, 9). se tol-‘adhaabi imply a long life of from misery andisis affliction will not benefit those to life. sana used with negative sense imply long life ofmisery misery andof affliction thataffliction سانةEach sana used with aawishes negative sense toto imply aacling long life of and affliction that willofnot benefit example, سانة sana is used with a negative sense to imply a long life misery and that will not bene -Ali: -Ali: Each one one of of them them wishes He He could could be be given given a a life life of of a a thousand thousand years: years: But But the the grant grant of such such life life will will not not with suffering, perseverance and agony while عاا ‘aam is occasionally used in the context of benevolence a .العذاب منcling بمزحزح وما هو ألف سنة وماأحهوهم لو ود أح هم لو عمر ألف سنة ود t of long life could not who save him .العذاب عمر من بمزحزح will not benefit those who to life. those cling tofrom life. those who cling to life. save save him him from (due) (due) punishment. punishment. good deeds. This lexical void in English results in under-translating the implications of the Arabic verse. F Yawaddu yu‘ammaru alfa sanatin wamaa huwa bi-muzahzihihi mina l-‘adhaabi (Q Yawaddu ahaduhum law yu‘ammaru alfa sanatin wamaa huwa bi-muzahzihi .بمزحزح من العذاب من هو سنة وما عمر ألف لوahaduhum هم ألفأح عمر ودlaw . العذاب بمزحزح هو وما سنة لو هم أح ود example, سانة sana is used with a negative sense to imply a long life of misery and affliction that will not bene ut the grant huwa of such life will not minalaw -Asad:(Q every one of them would love tooflive a thousand years, although the grant of although long life coul atin wamaa bi-muzahzihihi l-‘adhaabi 2,alfa 9). -Asad: every one them wouldmina love to live a thousand years, the Yawaddu ahaduhum yu‘ammaru sanatin huwa bi-muzahzihihi (Qof 2,Israel 9). Yawaddu ahaduhum law yu‘ammaru alfa sanatin wamaa huwa bi-muzahzihihi mina l-‘adhaabi (Q afflicted 2,afflicted 9). A A similar similar sense sense ofof loss loss and and agony agony isfrom iswamaa expressed expressed byby[in the the word word sana sana when whenl-‘adhaabi the thechildren children of Israelwere were those who cling to life. from suffering [in the hereafter]. thousand years, although the grant of long life could not save him Yawaddu ahaduhum law yu‘ammaru alfa sanatin wamaa huwa bi-muzahzihihi mina suffering the hereafter]. -Asad: every one ofyears them would love to would live a thousand years, although the grant of long life could not savecould him not save hi -Asad: every one of love to live aone thousand although grant of years: long with with forty forty years in in the thewilderness. wilderness. .العذاب من بمزحزح هوthem وماone ألف سنة عمر لوwishes همEach ود أحHe -Ali: Each of them could beyears, given a life of the a thousand But grant of su l-‘adhaabi (Q 2, 9). -Ali: of them wishes He could be given a lifelife of a the thousand years from suffering [in the hereafter]. from [in the hereafter]. الفاسقين الفاسقين القو القوsuffering على علىgrant تأس تأس فالفال األرض األرض فيlife فيyu‘ammaru تيهون تيهون سنة سنة أربعين أربعين عليهم عليهم محرمة محرمة فإنها فإنها قال قال Yawaddu ahaduhum law alfa sanatin wamaa huwa bi-muzahzihihi mina l-‘adhaabi (Q 2, 9). save him from (due) punishment. children were afflicted iven a lifeofofIsrael a thousand years: But the of such will not save him from (due) punishment. -Ali: Each one-Ali: of them wishes could be‘alayhim given ato life thousand years: But the grant But of such life will not -Asad: every one of them would love live aaathousand although the of Each one of He them wishes He could beofgiven a life years, of a thousand years: thelong grant of such lifesave will Qaala Qaala fa-ʾinnahaa fa-ʾinnahaa muharramatun muharramatun ‘alayhim arba‘eena arba‘eena sanatan sanatan yateehoona yateehoona fee-l-’ardi fee-l-’ardi falaa ta’sa ta’sa ‘ala l-qawmi l-qawmi l-l- hn -Asad: every one of them would love to live thousand years, although the grant grantfalaa of life‘ala could not save himfaasiqeen from (due) punishment. longsave life (Q could not him from suffering [in the hereafter]. him from (due) punishment. faasiqeen (Q5,5, 26). 26).save from suffering [inAthe hereafter]. similar sense of loss agony is expressed the word sana when of when Israel Israe A and similar sense of loss andbyagony is expressed by the children word sana - -Asad: Asad: Answered Answered He: He: Then, verily, verily, this this [land] [land] shall shall bebeain forbidden tothousand tothem themfor for forty forty years, years, while they wander wander on n -Ali: Each ofThen, them wishes He could be given aforbidden lifeof ofa athousand years: But grantthey of such life on will -Ali: Each one one of them wishes He could be given life years: But thethewhile -’ardi l-qawmi lwith forty years in the wilderness. essed falaa by theta’sa word‘ala sana when the children of Israel were afflicted with forty years the wilderness. A similar sense of losstoto and agony is sorrow expressed by the word sana when thesana children ofthe Israel wereofafflicted A similar sense of loss and agony is expressed by the word when children Israel were afflict earth, earth, bewildered, bewildered, and and fro; fro; and and sorrow thou thou not not over over these these iniquitous iniquitous folk. folk. save him from (due) punishment. الفاسقين علىhim تأسfrom الفاسقين فال األرض أربعين سنة محرمةفيعليهم grant ofinsuch life will not القو save (due)فيpunishment. تيهونالقو تأس على األرض فال فإنهاتيهون قالسنة قال فإنها محرمة عليهم أربعين with forty years the wilderness. with forty years in the wilderness. -Ali: -Ali: Allah Allah said: said: Therefore Therefore will willthe theland land bebeout outofoftheir theirreach reach for forforty fortysanatan years: years:Inyateehoona Indistraction distraction will willthey they wander wander Qaala fa-ʾinnahaa muharramatun ‘alayhim arba‘eena fee-l-’ardi falaa ta’saf orty wander on عليهمyears, محرمةwhile قال فإنهاthey Qaala fa-ʾinnahaa muharramatun ‘alayhim arba‘eena sanatan yateehoona A similar sense of loss and agony is سنة expressed by the word sana when the children الفاسقينthrough القو الفاسقينعلى تأس فال األرض في تيهون سنة أربعين عليهم محرمة فإنها قال القو على تأس فال األرض في تيهون أربعين عليهم محرمة فإنها قال through the the land: land: But But sorrow sorrow thou thou not not over over these these rebellious rebellious people. people. A similar sense of loss and agony is expressed by the word sana when the children of Israel were afflict faasiqeen (Q 5, 26). rba‘eena sanatan Qaala yateehoona fee-l-’ardi falaa ta’sa ‘ala l-qawmi lfaasiqeen (Q 5, 26). fa-ʾinnahaa muharramatun ‘alayhim arba‘eena yateehoona fee-l-’ardi falaa ta’sa ‘ala l-qawmi l-‘ala l-qawmi of Israel afflicted forty years in the sanatan wilderness. Qaala fa-ʾinnahaa muharramatun arba‘eena sanatan yateehoona fee-l-’ardi ta’sayears, withwere forty years in with the wilderness. - Asad: Answered He:-‘alayhim Then, Answered verily, thisHe: [land] shall be forbidden to shall themfalaa forforbidden forty In distraction will they wander Asad: Then, verily, this [land] be to while them ft faasiqeen (QYet, 5, 26). faasiqeen 5, 26).bewildered, Yet, the theword word ‘عاaam ‘عاaam isاألرض isassociated associated with with a a promising promising year year of of bounteous bounteous harvest. harvest. الفاسقين (القوQعلى تأس فال فيto تيهون سنة أربعين عليهم محرمة فإنها قال earth, and fro; and sorrow thou not over these iniquitous folk. ] shall be forbidden to them for forty years, while they wander on earth,be bewildered, to and fro; sorrow thou notthey overwander these iniquitous folk. - Asad: Answered He: Then, this [land] shall forbidden to them forand forty years,for while on -Qaala Asad: Answered He: Then, verily, this [land] shall bebe forbidden to them forty years, while they wanderwio .عصرون .عصرون وفي وفيfa-ʾinnahaa الناس الناس غاث غاثverily, فيAllah فيmuharramatun عا ذلكعا ذلك بع منبع أتيمن أتي ‘ثمalayhim ثمAllah ‘alayhim sanatan yateehoona ‘ala -Ali: said: Therefore willarba‘eena the land out of their for forty years: In distraction not over these iniquitous folk. Qaala fa-‘innahaa muharramatun arba‘eena sanatan yateehoona fee-l-Ali: said: Therefore will the reach land fee-l-’ardi be out of falaa their ta’sa reach for l-qawmi forty ye earth, bewildered, to and fro; and sorrow thou not over these iniquitous folk. earth, bewildered, to and fro;wander and sorrow thou not these iniquitous folk. Thumma Thumma ya’tee min min ba‘di dhaalika dhaalika ‘aamun ‘aamun feehi feehi yughaathu yughaathu l-naasu l-naasu wa-feehi wa-feehi ya‘siroon ya‘siroon (Q (Q12, 12,49) 49)people. faasiqeen (Q 5,ba‘di 26). through land: sorrow notover over these rebellious people. est. of their reach-Ali: out for forty years: Inya’tee distraction will they through the land: Butforty sorrow thou not over thesewill rebellious ’ardi falaa ta’sa ‘ala l-qawmi l-faasiqeen (Qtheir 5,thou 26). Allah said: Therefore will thethe land beBut out ofland reach for years: Indelivered distraction they wander -Ali: Allah said: Therefore will the be out of their reach for forty years: In distraction will they wand -Asad: -Asad: And And after after that that there there will will come come a a year year in in which which the the people people will will be be delivered from from all all distress, distress, and and inin which which Asad: Answered He: Then, verily, this [land] shall be forbidden to them for forty years, while they wander se rebellious people. through they the land: But sorrow thou not over these rebellious people. through the land: But sorrow thou not over these rebellious people. they will will press press [oil [oil and and wine wine as as before]. before]. earth, bewildered, to and fro; and sorrow thou not over these iniquitous folk. Yet, the word ‘عاaamYet, is associated a promising yearwith of bounteous harvest. ‘siroon (Q 12, 49) the word with ‘عاaam is associated a promising year of bounteous h -Ali: -Ali: Then Thenwill willcome come after after that that (period) (period) a.عصرون ayear year inbe inوفي which which the the people people will will have abundant abundant water, and andininwill which which they they -Ali: Allah said: Therefore will the land out of their reach forhave forty years: Inwater, distraction they wand dpromising from all distress, and in which . عصرون وفي الناس غاث في عا ذلك بع من أتي ثم year of bounteous harvest. 80 الناس غاث في عا ذلك بع من أتي ثم Yet,will the word ‘عاaam is oil). associated with a promising year of bounteous harvest. Yet, the word ‘عاaam is associated with a promising year of bounteous harvest. willpress press (wine (wine and and oil). through the land: But sorrow thou not over these rebellious people. Thumma ya’tee min ba‘di dhaalika feehidhaalika yughaathu l-naasu wa-feehi ya‘siroon (Qwa-feeh 12, 49 Thumma ya’tee‘aamun min ba‘di ‘aamun feehi yughaathu l-naasu .الناس وفي عصرون عاوفيفي غاث غاث ذلك من بع .ya‘siroon عصرون الناس أتيفي ذلكثمعاthatبع-Asad: أتي منwill ثمcome -Asad: And after there a year in which the people will be delivered from all distres undant water, and in which they ehi yughaathu l-naasu wa-feehi (Q 12, 49) And after that there will come a year in which the people will be deli Thumma ya’tee ba‘di dhaalika ‘aamun feehiاأس yughaathu l-naasu wa-feehi ya‘siroon (Q 12, 49) Thumma ya’tee min ba‘di dhaalika ‘aamun feehi yughaathu l-naasu wa-feehi ya‘siroon (Q differ 12, 49)inindegree. InIn amin asimilar similar vein, vein, the the Arabic Arabic words words اأس ya’s ya’s and ط [وoil قنا قناوqunoot qunoot are are partial synonyms synonyms since sincethey they differ degree. Yet, the word ‘عاaam is[oil associated with aط promising year of bounteous harvest. they will press and wine asand before]. n which the people-Asad: will be delivered from all distress, and in which they will press and wine aspartial before]. And after that there will come a year in which the people will be delivered from all distress, and in which -Asad: Andوفيthe after that there come year in which people willقناوط be from all abundant distress, and in whi اأس اأسya’s ya’s implies implies the ordinary ordinary state state ofof being being hopeless hopeless ordesperate desperate while while قناوطdelivered qunoot qunoot isinis awhich ahave more more intense intense level level .عصرون الناس غاث فيwill عاwill ذلك بع منaأتي ( ثمperiod) -Ali: Then come after that athe year which the people water, and -Ali: Then willorcome afterinthat (period) a yearwill the people willofof hav they willlosing press [oil and wine as before]. they will press [oil and wine as before]. losing hope hope and and being being 'truly 'truly desperate, desperate, utterly utterly wretched, wretched, totally totally despondent' despondent' (al-Mu'jam (al-Mu'jam al-Waseet, al-Waseet, 2004; 2004; IbnIbnThumma ya’tee min ba‘di dhaalika ‘aamun feehi yughaathu l-naasu wa-feehi ya‘siroon (Q 12, 49) will press (wine and oil). sincethe they differ in degree. rnyms in which people will have abundant water, and in which they pressthe (wine andwill oil).have abundant water, and in which they -Ali: Then will-Ali: come afterShehab, that (period) athat year inwill which people Then come after (period) a year which the people have abundant water, inand which th Manzour, Manzour, 1970; 1970; Shehab, 2009, p. p.897). 897). Yet, the the English English interpretations ofthe the Quran Quran dodistress, not notand reflect reflect this this -Asad: Andwill after that2009, there will come aYet, year in in which theinterpretations people willwill be of delivered fromdo all in whi unoot is a more intense level of will press (wine and oil). will press (wine and oil). distinction; distinction; both both words words are are rendered rendered as as either either 'become 'become hopeless' hopeless' or or 'desperate' 'desperate' interchangeably interchangeably with with no no special special they will press [oil and wine as before]. l-Mu'jam al-Waseet, 2004; IbnIn a similar vein, the Arabic wordsvein, اأسthe ya’sArabic and وطwords قناqunoot they ds In a similar اأسare ya’spartial and وطsynonyms قناqunoot since are partial equivalent equivalent forقناوط قناوط qunoot. qunoot. Itimplies Itwould would have have been been more accurate tothe to use use a alesser lesser degree degree of of intensity intensity for for اأس اأس ya’s such such -Ali: for Then will come after that (period) amore year inaccurate which people will have abundant water, andya’s in which thi اأس ya’s the ordinary state of being hopeless or desperate while قناوط qunoot is a more do notarereflect this ’sthe andQuran قناوطqunoot partial synonyms since they differ in degree. اأس ya’s implies the ordinary state of being hopeless or desperate while وط In aas similar vein, Arabic words اأسya’swords and اأسط قناوqunoot are synonyms since they'despair' differ infor degree. In athe similar vein, the Arabic ya’soror and وطpartial قناqunoot are partial synonyms since they differ in degre as'frustrated', 'frustrated', 'discouraged', 'discouraged', 'dispirited', 'dispirited', 'depressed' 'depressed' 'disheartened' 'disheartened' while while preserving preserving 'despair' for قناوط قناوط qunoot. qunoot. ce with suffering, perseverance and agony while عااimply ‘aam is occasionally used in is the context of benevolence and example, سانةthat sana issana used with aand negative sense to a agony long life ofidiosyncrasies misery and affliction that will not benefit with perseverance and while عاا ‘aam occasionally usedwill insana the bene cont at is the communication ofsuffering, the without considering the and prototypical features othQuran. rendered as ‘year’ despite the fact سانة issynonymous often associated سانة sana ‘عااaam which are both rendered as ‘year’ despite the fact that isofof example, سانة sana isthe used amessage negative sense tosynonymous imply a long life of misery and affliction that not ne subtleties Quranic synonymous nuances are best expressed innuances the he Forof example, the fine subtleties ofwords Quranic are best expressed in the versions of the Quran. For example, finewith subtleties ofresults Quranic nuances are best expressed inArabic the سانة good deeds. This lexical void in English in under-translating the implications of the verse. For those who cling to life. good deeds. This lexical void in English results in under-translating the implications Quranic discourse. The versatility of Quranic lexemes and styles were not captured in most of the Engl while عاا ‘aam is occasionally used in the context of benevolence and with perseverance andsana agony while عاا ‘aam is occasionally used in the context of beo those who cling tosuffering, life. oth rendered aswords ‘year’ despite the fact thatas سانة sana is often associated na and ‘عااaam whichسانة aresana both rendered ‘year’ despite the fact that سانة is often associated and ‘عااaam which are both rendered as ‘year’ despite the fact that سانة sana is often associated example, سانة sana is used with a negative sense to imply a long life of misery and affliction that will not benefit .العذاب بمزحزح من وما سنة ألف عمر هم لوsana أح ودisfine example, سانة used with a results negative sense to imply anuances long of best misery and afflict versions theهو Quran. For example, the of Quranic synonymous are expressed in hg,results in under-translating the implications of the Arabic verse. For good deeds. This lexical void in subtleties English under-translating the life implications .العذاب من هو سنة ألف عمرin لو هم أحoccasionally ود while ‘ عااaam iswith occasionally used theofبمزحزح context ofوما benevolence and perseverance and agony while عااin‘aam is used the of benevolence and suffering, perseverance and agony while عاا ‘aam iscontext usedbi-muzahzihihi ininthe contextmina of benevolence and2, 9).of the Ara those who cling tooccasionally life. Yawaddu ahaduhum law yu‘ammaru alfa sanatin wamaa huwa l-‘adhaabi (Q those who cling to life. words سانة sana and ‘عااaam which are both rendered as ‘year’ despite the fact that سانة sana is often associa eThis sense to imply a long life of misery and affliction that will not benefit example, سانةyu‘ammaru sana is used withsanatin a negative sense to imply long of misery and Yawaddu ahaduhum law alfa huwa bi-muzahzihihi mina l-‘adhaabi (Q 2, 9). that w results in under-translating the implications of the Arabic verse. For lexical void EnglishThis in بمزحزح under-translating theعمر implications of the wamaa Arabic verse. For a of goodin deeds. lexical void English results the implications thelife Arabic verse. Foraffliction .results العذاب منsuffering, هو سنة وما ألف لوin همunder-translating هوأح ودawhile -Asad: every onethose ofin them love toagony live thousand years, although of life could not save him a .would العذاب من بمزحزح وما ‘ألفaam عمر لوnot هم أحalthough ودthe grant with perseverance and عاا is occasionally usedgrant in long the context benevolence who cling to life. -Asad: every one of them would love toaffliction live aسنة thousand years, the of long life of could not save h sense imply a long life misery and affliction that will not benefit sana istoused with a negative sense to imply a along life ofsense misery and that will benefit example, سانةof sana is used with negative to imply a long life of misery and affliction that will not benefit Yawaddu ahaduhum law yu‘ammaru alfa sanatin wamaa huwa bi-muzahzihihi mina l-‘adhaabi (QArabic 2, 9).mina from suffering [in.العذاب the hereafter]. Yawaddu ahaduhum law yu‘ammaru alfa sanatin wamaa huwa bi-muzahzihihi l-‘adF good deeds. This lexical void in English results in under-translating the implications of the verse. أحngودto life. منhereafter]. ود أح هم لو عمر ألف سنة وما هو بمزحزح from suffering [in the those who cling to life. -Asad: every one of them would love to be live asense thousand years, although themisery grant of long life could not save him -Ali: Each oneسانة of them wishes He could given a life of a thousand years: But the grant of such life will not -Asad: every one of them would love to live a thousand years, although the grant of long example, sana is used with a negative to imply a long life of and affliction that will not bene sanatin wamaa huwa bi-muzahzihihi mina l-‘adhaabi (Q 2, 9). Yawaddu ahaduhum law yu‘ammaru sanatin huwa bi-muzahzihihi l-‘adhaabi (Qn Each one of them wishes could be givenalfa a life of a wamaa thousand years: But the grantmina of such life will ألف سنة وما هو ود أ بمزحز من عمر هم لو أحfrom ود-Ali: .العذاب بمزحزح هوsuffering وما ( سنةdue) ألف لوhereafter]. هم أح ودHe [inعمر the save him from punishment. from suffering [in the hereafter]. those who cling to life. ive a thousand years, although the grant of long life could not save him -Asad: every one of them would love to live a thousand years, although the grant of long life could save him from (due) punishment. sanatin wamaa huwa bi-muzahzihihi mina l-‘adhaabi (Q 2, 9). aduhum law yu‘ammaru alfa sanatin wamaa huwa bi-muzahzihihi mina l-‘adhaabi (Q 2, 9). Yawaddu ahaduhum law one yu‘ammaru alfa sanatin wamaa huwa bi-muzahzihihi mina l-‘adhaabi (Q 2,grant 9). of such life will not -Ali:.العذاب Each of them wishes Heعمر could be a lifeHe of could a thousand years: Butof the -Ali: Each one them wishes be given a life a thousand years: But the gr من بمزحزح هو وما سنةnot ألف لوof هم أحgiven ودlife from suffering [in the hereafter]. ve years, although the grant ofwould long life could save him onea thousand of them would love to live aofhim thousand years, although the grant of long could not save him -Asad: every one them love to live a thousand years, although the grant of long life could not save himwere afflicted save from (due) punishment. A similar sense of loss and agony is expressed by the word sana when the children of Israel save him from (due) punishment. Yawaddu ahaduhum law yu‘ammaru alfa sanatin wamaa huwa bi-muzahzihihi mina l-‘adhaabi (Qgrant 2, 9).afflict be given a life of a thousand years: But the grant of such life will not Jamal ALQINAI -Ali: Each them wishes He couldbybethe given a life a thousand years: of But the of suc similar sense of one loss of and agony is expressed word sanaofwhen the children Israel were g [in the hereafter]. from suffering [inforty theAhereafter]. with years in the wilderness. -Asad: every one of them would love to live a thousand years, although the grant of long life could not save h save him (due) punishment. with forty years the wilderness. be of given a life of aHe thousand years: But the grant of from such life will not ne them wishes could be given awishes life of ain thousand years: But theofgrant of suchyears: life will not -Ali: Each one of them He could be given a life a thousand But the grant of such life will not A similar sense loss agony is expressed by the word الفاسقين القوsuffering تأس على فال األرض فيand أربعين سنة عليهم محرمة فإنها قالsana when the children of Israel were afflicted Aتيهون similar of loss agony from [inof the hereafter]. الفاسقين تأس على القو األرض فال تيهون فيsense أربعين سنة عليهمand محرمة فإنهاisقالexpressed by the word sana when the children m (due) punishment. save him from (due) punishment. with forty years in the wilderness. Qaala fa-ʾinnahaa muharramatun ‘alayhim arba‘eena sanatan fee-l-’ardi ta’sa ‘ala l-qawmi lwith forty years in the wilderness. Each one of them wishes He could bearba‘eena given a be life ofyateehoona a thousand years: Butfalaa thefalaa grant of such will expressed by the word sana when the children Israel were afflicted --Ali: Asad: Answered He: Then, verily, thisand [land] shallis forbidden them for forty Aofsimilar sense of‘alayhim loss agony expressed bytothe word sana when the ta’sa children of Israel Qaala fa-ʾinnahaa muharramatun sanatan yateehoona fee-l-’ardi ‘alalife l-qawmi الفاسقين القو على تأس فال األرض في تيهون سنة أربعين عليهم محرمة فإنها قال faasiqeen (Q 5, 26). الفاسقين القو على تأس فال األرض في تيهون سنة أربعين عليهم محرمة فإنها قال save him from (due) punishment. years, while they wander on to and fro; and sorrow thou not of over thesewere afflicted with forty years inbewildered, the wilderness. faasiqeen 5,word 26). expressed word sana when the children of Israel were afflicted r sense of by lossthe and is expressed by(Q the sana when the children of Israel were afflicted Aagony similar sense of loss and agony isearth, expressed by thearba‘eena word when the children Israel fa-ʾinnahaa muharramatun ‘alayhim yateehoona falaa ta’sa ‘alawander l-qawmi l- Qaala Asad: Answered He: Then, verily, this [land] shall sana be sanatan forbidden to them forfee-l-’ardi forty years, while they onfal Qaala fa-ʾinnahaa muharramatun ‘alayhim arba‘eena sanatan yateehoona أربعين قال فإنها محرمة iniquitous folk. الفاسقين القو على تأس فال األرض في تيهون سنة أربعين عليهم محرمة فإنها قال Asad: Answered He: Then, verily, this [land] shall be forbidden to them for forty years, while fee-l-’ardi they wander ars inعليهم the wilderness. with forty years in bewildered, the wilderness. faasiqeen (Q 5, 26). earth, to and fro; and sorrow thou not over these iniquitous folk. faasiqeen (Q 5, 26). A similar sense of loss and agony is expressed by the word sana when the children of Israel were afflic im arba‘eena sanatan yateehoona fee-l-’ardi falaa ta’sa ‘ala l-qawmi lQaala fa-ʾinnahaa muharramatun ‘alayhim arba‘eena sanatan yateehoona fee-l-’ardi falaa ta’sa ‘ earth, bewildered, to andأربعين fro;will and sorrow thou not over these iniquitous folk. أربعي عليهم الفاسقين محرمة فإنها القو قال تأس عل األرض فال تيهون في علىسنة أربعين عليهم فيمحرمة فإنها قال تأس فالAnswered األرض تيهون سنة عليهم محرمة فإنها -Ali: Allah said: Therefore the land beقال out of their reach forthem forty In - Asad: He: Then, verily, this [land] shall be forbidden to foryears: years, to while on -Ali: Allah said: Therefore will the land be out of their reach for[land] forty years: In distraction willthey they wander -(Q Asad: Answered He: Then, verily, this shall beforty forbidden them forwander forty year with forty years inTherefore the wilderness. faasiqeen 5, 26). -Ali: Allah said: will the land be out of their reach for forty years: In distraction m arba‘eena sanatan fee-l-’ardi falaa ta’sa ‘ala l-qawmi lnahaa muharramatun ‘alayhim arba‘eena sanatan yateehoona fee-l-’ardi falaa ta’sa ‘ala l-qawmi lQaala yateehoona fa-ʾinnahaa muharramatun ‘alayhim arba‘eena sanatan yateehoona fee-l-’ardi falaa ta’sa ‘ala l-qawmi l-will they wand distraction will they wander through the land: But sorrow thou notقال over not these rebellious earth, bewildered, to and fro; and sorrow thou not overand these iniquitous folk. through theforty land: But sorrow thou not over these rebellious people. earth, bewildered, to and fro; sorrow thou over these iniquitous folk. الفاسقين القو على تأس فال األرض في تيهون سنة أربعين عليهم محرمة فإنها [land] shall be forbidden to them for years, while they wander on - Asad: He:not Then, [land] people. shall be forbidden to them for forty years, while th through the land: ButAnswered sorrow thou oververily, these this rebellious 5, 26). faasiqeen (Qpeople. 5, 26). -Ali: Allahfa-ʾinnahaa said: Therefore will thesaid: land be out of will theirthe reach forbe forty years: Inreach distraction willyears: they wander -Ali: Allah Therefore landover out of their for forty distra Qaala muharramatun ‘alayhim sanatan yateehoona fee-l-’ardi falaa ta’sa ‘ala In l-qawm thou iniquitous folk. earth, bewildered, to and fro; andarba‘eena sorrow thou not these iniquitous folk. land]not shall be these forbidden to them for forty years, while they wander on wered He:over Then, verily, this [land] shall be forbidden to them for forty years, while they wander - Asad: Answered He: Then, verily, this [land] shall be forbidden to them for fortyon years, while they wander on through the land: But sorrow thou not over these rebellious people. Yet, the word ‘عاaam is associated with a promising year of bounteous harvest. through the land: But sorrow thou not over these rebellious people. Yet, the word ‘aam is associated with a promising year of bounteous harvest. faasiqeen (Q 5, 26). be out of their reach for forty years: In distraction will they wander -Ali: Allah said: Therefore williniquitous land be out of reach harvest. for forty years: In distraction wil the word ‘عاaam is associated with athe promising year of their bounteous hou these iniquitous folk.to ered,not to over and fro; and sorrow thou notYet, over these iniquitous folk. earth, bewildered, and and thou not folk. .عصرون وفيfro; الناس غاثsorrow في عاThen, بع ذلكBut منover أتيthis ثمthese Asad: Answered He: verily, [land] shall bethese forbidden to them for forty years, while they wander er rebellious people. through the sorrow thou over rebellious people. عصرون وفي الناس غاث فيland: عاthey ذلك بعof منtheir أتيdistraction ثمnot bethese out of their-Ali: reach for forty Intheir distraction will wander aid: Therefore will the land be -.years: out of reach for forty years: In will they wander Allah said: Therefore will the land be out reach for forty years: In distraction will they wander Yet,ya’tee the word ‘عاaam isfro; associated with a promising year ofiniquitous bounteous harvest. Thumma min ba‘di dhaalika ‘aamun feehi yughaathu l-naasu wa-feehi ya‘siroon (Qbounteous 12, 49) Yet, the word ‘عاaam isyughaathu associated with a promising year of earth, bewildered, toba‘di and and sorrow thou not over these folk. Thumma ya’tee min dhaalika ‘aamun feehi l-naasu wa-feehi ya‘siroon (Q 12, 49)harvest. rand: these rebellious people. But sorrowthrough thou not these rebellious people. theover land: But sorrow thou not over these rebellious people. Thumma ya’tee min ba‘di dhaalika ‘aamun feehi yughaathu l-naasu wa-feehi .عصرون وفي الناس غاثthere في.عصرون عا ذلكcome وفيبع منthe أتي ثم -Asad: And after that will a year in which the people will be delivered from all distress, and in which الناس غاث في عا ذلك بع من أتي ثم -Ali: Allah said: Therefore will land be out of their reach for forty years: In distraction willand they with a promising year of bounteous harvest. Yet, word associated promising of bounteous -Asad:(QAnd after that the there will ‘عاaam come aisyear in whichwith the apeople will year be delivered from harvest. all distress, inwan whi ya‘siroon 12, 49) Thumma ya’tee min ba‘di dhaalika ‘aamun feehi yughaathu l-naasu wa-feehi ya‘siroon (Q 12, 49) ya‘siroon ( they will press [oil and wine as before]. Thumma ya’tee min ba‘di dhaalika ‘aamun feehi yughaathu l-naasu wa-feehi through the land: But sorrow thou not over these rebellious people. ثم . عصرون وفي الناس غاث في عا ذلك بع من أتي ثم they will press [oil and wine as before]. ith a promising of bounteous harvest. word ‘عاaam isyear associated with a promising year of bounteous harvest. Yet, the -Ali: word ‘عاaam iscome associated with acome promising year of bounteous harvest. -Asad: And after that there will(period) a ayear inthere the people will behave delivered fromwater, all distress, in from which Then will after that year inwhich which the people will abundant and in and which they -Asad: And(period) after that will come a people year in which theabundant people will be delivered un feehi l-naasu ya‘siroon (Q 12, 49) -Asad: And after that there will come a ayear which the will behave delivered Thumma ya’tee min ba‘di dhaalika ‘aamun feehi yughaathu l-naasu wa-feehi ya‘siroon 12, 49) Then will come after that yearinin which thepeople will water, and in(Qwhich tha الناسثم غاثyughaathu عا في.ذلك وفي من بع أتيwa-feehi ثم-Ali: عصرون الناس غاث في عا ذلك بع من أتي ثم they will press [oil and wine as before]. will press (wine and oil). they will press [oil and wine as before]. Yet, the word ‘عاaam is associated with a promising year of bounteous harvest. ear in which the people will be delivered from all distress, and in which from all distress, and in which they will press [oil and wine as before]. -Asad: And thatyughaathu there will (Q come a49) year in which the people will from all distress willba‘di press (wine and oil). neefeehi l-naasu wa-feehi ya‘siroon (Ql-naasu 12, 49)after min yughaathu ba‘di dhaalika ‘aamun feehi yughaathu wa-feehi ya‘siroon Thumma ya’tee min dhaalika ‘aamun feehi l-naasu wa-feehi ya‘siroon (Q 12, 49)be delivered -Ali: Then will come after (period) aأتي year in 12, which the people willinhave abundant water, in which theyw -Ali: Then will that (period) year which the people willand have abundant .عصرون وفيthey الناس غاث فيthat عا ذلكin بعwine منcome ثمafter will press [oil and as before]. ar inthat which thewill people will be delivered from all distress, and which after there come a year in which the people will be delivered from allindistress, and in awhich -Asad: And after that there will come a year in which the people will be delivered from all distress, and in which -Ali: Then will come after that (period) a year which the people will have abundant will press (wine and oil). In a similar vein, the Arabic words اأس ya’s and ط و قنا qunoot are partial synonyms since they differ in degree. will press (wine and oil). Thumma ya’tee min ba‘di dhaalika ‘aamun feehiand yughaathu wa-feehi ya‘siroon (Q 12, assyear the people will have water, and in which they -Ali: Then will come after that (period) aوطyear inl-naasu which the people will have abundant water, and Inabundant a similar vein, the Arabic words اأسoil). ya’s قناqunoot are partial synonyms since they49) differ in degre [oil in andwhich winethey as before]. will press and wine asthe before]. water, and in which they will press (wine and [اأسoil ya’s implies ordinary state of being hopeless or desperate while قناوطdelivered qunoot is a more intense and level of -Asad: And after that there will come a year in which the people will be from all distress, wh will press (wine and oil). اأسinya’s implies the ordinary state of being hopeless or desperate قناوطand qunoot is a more intense in level year in which the people have abundant andwill in which they ill come after that (period) a year which thewater, people have abundant water, and inhave which theywhile -Ali: Then will come after that (period) a year in which the people will abundant water, in which they Inhope awill similar vein, the Arabic words اأس ya’s and قناوطwords qunoot are partial synonyms since they differ in degree. losing and being 'truly desperate, utterly wretched, totally despondent' (al-Mu'jam al-Waseet, 2004; Ibn-sin In a similar vein, the Arabic words ya’s and qunoot are partial synonyms In a similar vein, the Arabic اأس ya’s and ط و قنا qunoot are partial synonyms they press [oil and wine as before]. losing hope and being 'truly desperate, utterly wretched, totally despondent' (al-Mu'jam al-Waseet, 2004; Ib ine and oil). will press (wine oil). اأسand ya’s implies the ordinary state of being or desperate while قناوط qunoot is a water, more intense level Manzour, 1970;in Shehab, 2009, p. 897). Yet, theinstate English interpretations of the Quran do not reflect thisof اأس ya’s implies the ordinary state of being or desperate while قناوط isdth -Ali: Then will come after that (period) a hopeless year which the people abundant inqunoot which they differ degree. ya’s implies the ordinary of being hopeless orhave desperate اأسya’s and قناوطqunoot aresince partial synonyms since differ in degree. In athey similar vein, the Arabic words اأس ya’s and وطhopeless قناwill qunoot are partial synonyms since they Manzour, 1970; Shehab, 2009, p. 897). Yet, the English interpretations of the Quran doand not reflect th losing hope and being 'truly desperate, utterly wretched, totally despondent' (al-Mu'jam al-Waseet, 2004; Ibndistinction; both words are rendered as either 'become hopeless' or 'desperate' interchangeably with no special losing hope and being 'truly desperate, utterly wretched, totally despondent' (al-Mu'jam will press (wine oil). ing hopeless orqunoot desperate while قناوط qunoot is aand more intense level of while is a more intense level of losing hope and being ‘truly desperate, utterly اأس ya’s implies the ordinary state of being hopeless or desperate while قناوط qunoot is a more in distinction; both words are rendered as either 'become hopeless' or 'desperate' interchangeably with no spec اlarya’s andtheوطArabic قنا are partial synonyms since they differ in degree. vein, words اأس ya’s and ط و قنا qunoot are partial synonyms since they differ in degree. In a similar vein, thefor Arabic words اأس ya’s p. and وطbeen قناqunoot partialtosynonyms since they differ in degree. Manzour, 1970; Shehab, 897). Yet, theare English interpretations of the Quran do this equivalent قناوط qunoot. It2009, would have more accurate use aYet, lesser of intensity fornot اأسreflect ya’s such Manzour, 1970; Shehab, 2009, p. 897). thedegree English interpretations of al-Wase the utterly totally despondent' (al-Mu'jam al-Waseet, 2004; Ibnwretched, totally despondent’ (al-Mu’jam al-Waseet, 2004; Ibn-Manzour, Shehab, losing hope and being 'truly desperate, utterly wretched, totally despondent' (al-Mu'jam equivalent for قناوط qunoot. Ithopeless would have been accurate to useofa1970; lesser degree of intensity for اأس ya’sQu su ng or اأس desperate while قناوط qunoot isstate a more intense level of lieshopeless thewretched, ordinary state being hopeless or desperate while قناوط qunoot is a more intense level ya’sofimplies the ordinary of being or desperate while قناوط qunoot is a more intense level of both words are rendered asthis either 'become orare 'desperate' interchangeably with noqunoot. special asdistinction; 'frustrated', 'discouraged', 'dispirited', 'depressed' or 'disheartened' while preserving 'despair' for distinction; both are rendered asthe either 'become hopeless' or of 'desperate' interchan In similar vein, the Arabic words اأس ya’s and طhopeless' 'وdisheartened' قناnot qunoot partial synonyms since they differ inquno degr ). Yet, the'truly English interpretations ofa the Quran do not reflect 2009, p.'frustrated', 897). Yet, the English interpretations of the Quran do reflect this distinction; Manzour, 1970; Shehab, 2009, p. 897). Yet, English interpretations theقناوط Quran do n as 'discouraged', 'dispirited', 'depressed' or while preserving 'despair' for قناوط tterly wretched, totally despondent' (al-Mu'jam al-Waseet, 2004; Ibn-words and being desperate, utterly wretched, totally despondent' (al-Mu'jam al-Waseet, 2004; Ibnlosing hope and being 'truly desperate, utterly wretched, totally despondent' (al-Mu'jam al-Waseet, 2004; Ibnequivalent for قناوط qunoot. It would have been more accurate to use a lesser degree of intensity for اأس ya’s such Otherwise, an intensifier should precede the word 'despair' when used for قناوط qunoot. Thus in surat Yusuf (Q 12) equivalent for قناوط qunoot. It would have been more accurate to use a lesser degree of اأس ya’s implies the ordinary state of being hopeless or desperate while قناوط qunoot is more intense level either 'become hopeless' or 'desperate' interchangeably with no special bothYet, words are rendered asnot either ‘become hopeless’ or ‘desperate’ distinction; both words are as either 'become hopeless' or not 'desperate' w Otherwise, an intensifier should precede the word 'despair' when used for قناوطdoqunoot. Thus ininterchangeably surat Yusuf (Qint 1 . Yet,Shehab, the English interpretations of Quran do reflect 970; 2009, p. 897). thethe English interpretations ofthis therendered Quran do not reflect thisinterchangeably Manzour, 1970; Shehab, 2009, p. 897). Yet, the English interpretations of the Quran reflect this as 'frustrated', 'discouraged', 'dispirited', 'depressed' or 'disheartened' while 'despair' for preserving قناوط , when Jacob encourages his sons to endure and be patient while searching forpreserving Joseph (al-Tabari, 2000, volqunoot. 16, p.for as 'frustrated', 'discouraged', 'dispirited', 'depressed' or 'disheartened' while 'dI hope and being 'truly desperate, wretched, totally despondent' (al-Mu'jam al-Waseet, 2004; beenwords more are accurate to use a'desperate' lesser degree of intensity for اأسsons ya’s equivalent for قناوط qunoot. Ithopeless' would have been more accurate to awith lesser degree of2000, intensity with no special equivalent for qunoot. Itutterly would have been more accurate touse use a (al-Tabari, ,losing when Jacob encourages his tosuch endure and be patient while searching for Joseph vol 16, ither 'become hopeless' or interchangeably with no special both rendered asboth either 'become hopeless' or 'desperate' interchangeably with no special distinction; words are rendered as either 'become or 'desperate' interchangeably no special Otherwise, an 1970; intensifier should the word 'despair' when used for قناوط qunoot. Thus in for surat Yusuf (Q 12) 233), hepreserving admonishes them not'discouraged', beprecede discouraged or frustrated for God's mercy is imminent, just ado stone's throw Otherwise, anp. intensifier should precede the word 'despair' used قناوط qunoot. Th Manzour, 2009, 897). Yet, English interpretations the Quran reflect or 'disheartened' while 'despair' for قناوط qunoot. 'frustrated', 'dispirited', orGod's 'disheartened' while preserving 'despair' fot 233), he accurate admonishes them notya’s be discouraged orthe frustrated for mercy of iswhen imminent, just anot stone's thro been accurate to use alesser lesser degree intensity for اأس such degree ofof intensity for ya’s such ‘frustrated’, ‘discouraged’, ‘dispirited’, rdepressed' قناوطmore qunoot. It would have more toShehab, use abeen lesser ofas intensity for اأس ya’s such equivalent for قناوط qunoot. Itas would have more accurate to use a'depressed' lesser degree of intensity for اأس ya’s such ,been when encourages his sons todegree endure and behis patient while searching for Joseph (al-Tabari, 2000, volno16, p. away. AsJacob a prophet, with visionary perception, he is certain that God will never abandon them to despair. Yet, , when Jacob encourages sons to endure and be patient while searching for Joseph (aldistinction; both words are rendered as either 'become hopeless' or 'desperate' interchangeably with spec he word 'despair' when used for قناوط qunoot. Thus in surat Yusuf (Q 12) Otherwise, an intensifier should precede the word 'despair' when used for قناوط qunoot. Thus in sura away. As a prophet, with visionary perception, he is certain that God will never abandon them to despair. Y depressed' or 'disheartened' while preserving 'despair' for قناوطpreserving qunoot. ', 'discouraged', 'depressed' or‘disheartened’ 'disheartened' while preserving 'despair' for قناوطfor qunoot. ‘depressed’ or while ‘despair’ for qunoot. Otherwise, an قناوطqunoot. as'dispirited', 'frustrated', 'discouraged', 'dispirited', 'depressed' or 'disheartened' while preserving 'despair' for 233), heJoseph admonishes them not be discouraged or frustrated God's isdegree imminent, justmercy a for stone's throw four translations use ‘despair’ while the fifth uses 'lose hope'. 233), he admonishes them not be discouraged or frustrated for God's is immine equivalent for قناوط qunoot. Itقناوط would have been more accurate to use amercy lesser of for intensity اأس ya’s su and be patient while searching for (al-Tabari, 2000, vol 16, p.fifth , when Jacob encourages his sons to endure and be patient while searching Joseph (al-Tabari, 2 four translations use ‘despair’ while the uses 'lose hope'. he word 'despair' when used for قناوط qunoot. Thus in surat Yusuf (Q 12) nreintensifier should precede the word 'despair' when used for qunoot. Thus in surat Yusuf (Q 12) intensifier precede the word ‘despair’ when for qunoot. Thus insurat surat Otherwise, an intensifier precede the word 'despair' when used for قناوط Thus in Yusufthem (Q 12) away. As with visionary perception, heused is certain thatqunoot. God will never abandon to for despair. Yet, . الكافرون قَوshould الisashould إالprophet, هللا روح من يأس ال إن هللا روح من تيأسوا وال away. As a prophet, with visionary perception, he is certain that God will never abando as 'frustrated', 'discouraged', 'dispirited', 'depressed' or 'disheartened' while preserving 'despair' قناوط quno uraged or frustrated for God's mercy imminent, just a stone's throw َ 233), he admonishes them not be discouraged or frustrated for God's mercy is imminent, just a . الكافرون و ق ال إال هللا روح من يأس ال إن هللا روح من تيأسوا وال eencourages and be patient while searching for Joseph (al-Tabari, 2000, vol 16, p. his, sons to endure and be patient while searching for Joseph (al-Tabari, 2000, vol 16, p. when JacobYusuf encourages sons to‘despair’ endure and bethe patient while searching forpatient Josephwhile (al-Tabari, 2000, vol 16, p. (Q 12) his , when Jacob encourages his sons to endure and be searching translations use while fifth uses 'lose hope'. four translations use ‘despair’ while the fifth usesfor 'lose hope'. Otherwise, an intensifier precede the word 'despair' when used قناوط qunoot. Thus inabandon surat Yusuf (Qto eption, hethem is certain that Godfour will never abandon them toshould despair. Yet, away. As a prophet, with visionary perception, he is certain that God will never them raged or frustrated for God's mercy is imminent, just a stone's throw monishes not be discouraged or frustrated for God's mercy is imminent, just a stone's throw 233), he admonishes be2000, discouraged orروح frustrated for God's mercy is imminent, just aorstone's throw for.الكافرون Josephthem volال16, 233), he admonishes them not be discouraged َإال القnot (وal-Tabari, هللاencourages روح من.يأس إنsons من تيأسوا والbe َقp. الكافرون هللاو إال الto هللاendure روح من يأس الpatient هللا إن روح منYet, تيأسوا والfor Joseph and while searching (al-Tabari, 2000, vol 16 fth uses 'lose hope'.that perception, four translations use while the fifth uses 'lose hope'. ption, hewith is certain will, when never abandon them to his despair. Yet, prophet, visionary he isJacob certain that God will never abandon them to despair. away. AsGod a frustrated prophet, with visionary perception, he‘despair’ is certain that God will never abandon themwith to despair. Yet, for God’s mercy is imminent, just a stone’s throw away. As a prophet, 233), he admonishes them not be discouraged or frustrated for God's mercy is imminent, just a stone's thr من تيأسوا وال َ .الكافرون قcertain الfifth هللا إالuses روح من يأس الnever روح هللا إن تيأسوا من والto despair. Yet, four th uses hope'. ons use 'lose ‘despair’ while the visionary fifth use uses‘despair’ 'lose hope'. four translations while hope'. perception, he the isوwith that'lose God will abandon them away. As a prophet, visionary perception, he is certain that God will never abandon them to despair. Y تيأسوا م يأس منوال.الكافرون إال روح هللا روح هللا إن ال القَوtranslations تيأسواهللامنإال وال روح منuse ‘ يأسdespair’ روح هللا إن ال تيأسوا من وال the fifth hope’. four translations use while ‘despair’ whileuses the ‘lose fifth uses 'lose hope'. .وال تيأسوا من روح هللا إن ال يأس من روح هللا إال القَو الكافرون walaa tay’asoo min rawhi Allaahi innahu laa yay’asu min rawhi Allaahi illa al-qawmu al-kafiroon. (Yusuf , Q 12, 87) - Asad: “Do not lose hope of God’s life-giving mercy: verily, none but people who deny the truth can ever lose hope of God’s life-giving mercy.” - Pickthall: “Despair not of the Spirit of Allah. Lo! none despaireth of the Spirit of Allah save disbelieving folk.” - Shakir: “Despair not of Allah’s mercy; surely none despairs of Allah’s mercy except the unbelieving people.” - Ali: “Do not despair of God’s mercy; none but those who deny the truth despair of God’s mercy.” 81 The Interpretation of Quranic Polysemy and Lexical Recurrence walaa tay’asoo min rawhi Allaahi innahu laa yay’asu min rawhi Allaahi illa al-qawmu al-kafiroon. (Yusuf 12, 87) - Asad: “Do not lose hopeof of Quranic God's life-giving mercy:and verily, none but people who deny the truth can ever l The Interpretation Polysemy Lexical Recurrence The Interpretation of Quranic Polysemy and Lexical Recurre hope of God's life-giving mercy.” and Lexical Recurrence The TheInterpretation Interpretation ofofQuranic Quranic Polysemy Polysemy and and Lexical Lexical Recurrence Recurrence The Interpretation of Quranic Polysemy and Lexical Recurrence - Pickthall: “Despair in not the Spirit ofofAllah. none despaireth the Spirit of Allah save disbelieving folk Convergence and Divergence theofInterpretation QuranicLo! Polysemy and Lexical of Recurrence The tay’asoo Interpretation of Quranic Polysemy and Lexical Recurrence The Interpretation of Quranic Polysemy and Lexical Recurrence - Shakir: “Despairmin not of Allah's mercy; surely none despairs of Allah's mercy except the unbelieving people.” walaa rawhi Allaahi innahu laa yay’asu min rawhi Allaahi al-qawmu al-kafiroon. (Yusu walaa tay’asoo min rawhi Allaahi innahu laailla yay’asu min rawhi Allaahi illa Ali: “Do not despair of God’s mercy; none but those who deny the truth despair of God’s mercy.” 12, 87) asu min rawhi Allaahi illa al-qawmu al-kafiroon. (Yusuf , Q 12, 87) walaa walaatay’asoo tay’asoomin minrawhi rawhiAllaahi Allaahi innahulaa laa yay’asu yay’asu minrawhi rawhi Allaahi Allaahi illaal-qawmu al-qawmu al-kafiroon. al-kafiroon. (Yusuf , ,QQ walaa innahu tay’asoo min rawhi min Allaahi innahu laailla yay’asu min rawhi Allaahi(Yusuf illa al-qawmu al-kafiroon. (Yusuf , Q - Arberry: Arberry: “Donot notlose despair of comfort; of God's comfort nolife-giving man despairs, the people of “Do not despair comfort; of God’s comfort no man despairs, - Asad: “Do hopeof ofGod’s God's life-giving mercy: verily, none but people whoexcepting deny thenone truth canpeople ever -God's Asad: “Domin notlaa lose hope of God's mercy: verily, but 12, 12,87) 87) 12,-87) walaa tay’asoo min rawhi Allaahi innahu yay’asu min rawhi Allaahi illa al-qawmu al-kafiroon. (Yu walaa tay’asoo rawhi Allaahi innahu laa yay’asu min rawhi Allaahi illa al-q unbelievers.” excepting the of the unbelievers.” hopecan of God's life-giving mercy.” verily, none people who denylife-giving thepeople truth ever lose hope ofwho God's life-giving -cy: -Asad: Asad: “Do “Do not notbut lose lose hope hope of God's God's life-giving mercy: mercy: verily, verily, none none but butpeople people who deny deny the thetruth truth can can ever everwho lose losedeny the truth can ever lose -ofAsad: “Do hope of God's life-giving mercy: verily, none butmercy.” people 12, 87)not lose 12, 87) “Despair not of53theof Spirit of Allah. Lo!God none despaireth of Allah. the Spirit of Allah save disbelieving fo Pickthall: “Despair not of the Spirit of Lo! none despaireth of the Spiri hope hopeofofGod's God'slife-giving life-giving mercy.” mercy.” hope of God's life-giving mercy.” On- Pickthall: the other hand, in verse surat az-Zummar addresses those who have - On Asad: “Do lose in hope of God's life-giving mercy: verily, none butmercy: peoplewho whohave deny the can ev - verse Asad: “Do loseaz-Zummar hope of God's life-giving verily, none buttruth people wh the othernothand, 53 of not surat Godof addresses those transgressed agai - Shakir: “Despair not of Allah's mercy; surely none despairs Allah's mercy except the disbelieving unbelieving people none despaireth of thenot Spirit of Allah save disbelieving folk.” Shakir: “Despair not of Allah's mercy; surely none despairs of Allah's mercy - -Pickthall: Pickthall: “Despair “Despair notofof the Spirit Spirit ofofagainst Allah. Allah. Lo! Lo! none none despaireth despaireth of of the the Spirit Spirit of of Allah Allah save save disbelieving disbelieving folk.” folk.” -the Pickthall: “Despair not of the Spirit of Allah. Lo! none despaireth of the Spirit of Allah save folk.” transgressed themselves to believe in His mercy and not to be despondent by hope of God's life-giving mercy.” hope of God's life-giving mercy.” themselves to believe inofHis mercy and not to be despondent by reaching the stage of utter despair. In t -the Ali: “Do not despair God’s mercy; none but those who deny themercy truth despair of who God’s mercy.” of“Despair Allah'snot mercy except unbelieving people.” -Allah's Ali: “Do not despair of God’s mercy; none but those truth -despairs -Shakir: Shakir:“Despair notofofAllah's Allah's mercy; mercy; surely surely none none despairs of of Allah's mercy mercy except except the the unbelieving unbelieving people.” people.” - Shakir: “Despair not ofdespairs Allah's mercy; surely none despairs of Allah's except the unbelieving people.” reaching the stage of utter despair. In this context, reaching the stage ‘utter despair’ Pickthall: “Despair not of the Spirit of Allah. Lo! none despaireth of the Spirit of Allahdeny save disbelieving Pickthall: “Despair not of the Spirit ofofAllah. Lo! none despaireth ofthe the Spiritdesp of context, reaching the stage of 'utter despair' corresponds with reaching the extreme point of being 'extravaga Arberry: “Do not despair of God's comfort; of God's comfort no man despairs, excepting the people se who deny the truth despair God’s mercy.” - the Arberry: “Do despair of God's comfort; God'smercy.” comfort no manpeop deso - -Ali: Ali:“Do “Do not not despair despair ofofGod’s God’s mercy; mercy; none none but butthose those who who deny thenone truth truth despair despair of God’s God’s mercy.” mercy.” - of Ali: “Do not despair of the God’s mercy; those who deny the truth despair ofof God’s corresponds with reaching extreme point ofbut being ‘extravagant’ with oneself. - Shakir: “Despair not of-deny Allah's mercy; surely despairs of Allah's mercy except theAllah's unbelieving Shakir: “Despair notnot ofnone Allah's mercy; surely none despairs of mercy exce with oneself. unbelievers.” unbelievers.” God's comfort nonot man despairs, excepting the people of of the - -Arberry: Arberry: “Do “Do not despair despair of God's God's comfort; comfort; ofof God's God's comfort comfort no nonot man man despairs, despairs, excepting excepting the the people people of ofdespair the thewho - of Arberry: “Do not despair God's“Do comfort; of God's comfort no man despairs, excepting themercy.” people of theo - Ali: not God’s none who deny the truth ofdeny God’s Ali: despair of those God’s mercy; none but those the truth despair .رحمة هللا “منDo تقنطوا الdespair لَى أَنفسهمof ع- أسرفوا نmercy; اعبادي الذ قلbut unbelievers.” unbelievers.” unbelievers.” Arberry: “Do not despair of God's comfort; of comfort no man despairs, excepting the people - Arberry: “Do not despair of God's comfort; of Allaahi. God's comfort no man despairs Qul-ya-‘ibadiya lladheena asrafoo anfusihim laaGod's taqnatoo rahmati (al-Zummar Q 39, 53) Qul ya-‘ibadiya lladheena asrafoo anfusihim laa taqnatoo rahmati On the other hand, in verse‘alaa 53‘alaa of surat az-Zummar Godmin addresses those who have ag On the other hand, in verse 53 ofmin surat az-Zummar Godtransgressed addresses tho unbelievers.” unbelievers.” Asad: “SAY: [Thus speaks God:] ‘O you servants of Mine who have transgressed against your own selv Allaahi. (al-Zummar Q 39, 53) themselves to believe in His mercy and not to be despondent by reaching the stage of utter despair. In ummar addresses those whoOn have against themselves to believe in His mercy and not to be despondent by reaching On OnGod the theother otherhand, hand, inin verse verse 53 53the ofoftransgressed surat surat az-Zummar az-Zummar God God addresses addresses those those who who have have transgressed transgressed against against other hand, in verse 53 of surat az-Zummar God addresses those who have transgressed against Despair notdespair. of God’s mercy.” context, reaching the stage of 'utter despair' corresponds with reaching the extreme point of being 'extrava despondent bybelieve reaching the stage of utter In this context, reaching the stage of 'utter despair' corresponds with reaching the ex themselves themselvestoto believe ininHis His mercy mercy and and not not to to be be despondent despondent by by reaching reaching the the stage stage of of utter utter despair. despair. In In this this themselves to believe in His mercy and not to be despondent by reaching the stage of utter despair. In this -- Asad: “SAY: speaks God:] ‘O you of who have transgressed On “Say: the[Thus other hand, in who verse 53 ofservants surat az-Zummar addresses those transgressed On the other hand, in Mine verse 53God of surat az-Zummar addresses those wa Pickthall: O My slaves have been prodigal to their own hurt! Despair not who ofGod thehave mercy of Allah.” with oneself. ponds with reaching the extreme point of being 'extravagant' with oneself. context, context, reaching reaching the the stage stage of of'utter 'utter despair' despair' corresponds corresponds with reaching reaching the theextreme extreme point point of ofbeing being 'extravagant' 'extravagant' context, reaching the stage ofwith 'utter despair' corresponds with reaching the extreme point of being 'extravagant' against your own selves! Despair not of God’s mercy.” themselves to believe in His mercy and not to be despondent by reaching the stage of utter despair. themselves to believe in His mercy and not to be despondent by reaching - Shakir: O الmy servants! acted extravagantly their قلown souls, do not despairthe of s َأسرفوا علَى أ َ أسرفوا علَى أagainst .“ رحمة هللاSay: تقنطوا من نفسهم الذ نhave اعبادي نفسهم القل .هللاwho رحمة من تقنطوا نreaching اعبادي الذ with withoneself. oneself. with oneself. context, reaching the stage of 'utter despair' corresponds with the extreme point of being 'extrav context, reaching the stage of 'utter despair' corresponds with reaching the extrem Pickthall: “Say: O My slaves who have been prodigal to their own hurt! Despair mercy of Allah.”lladheena َى أ َى أ Qul asrafoo ‘alaaقلanfusihim laa taqnatoo Allaahi. (al-Zummar Q 39, 53)A َأسرفواعلَعل ya-‘ibadiya lladheena asrafoo min ‘alaarahmati anfusihim laa taqnatoo min rahmati .هللا .رحمةهللا تقنطوامنمنرحمة نفسهمالالتقنطوا نفسهم أسرفوا نwith منالذن الذya-‘ibadiya اعبادي اعبادي قل .هللا رحمة تقنطوا أسرفوا علَى أَنفسهمقلال نQul اعبادي الذ oneself. with - the Ali: “Say: O Allah.” my Servants who-oneself. have transgressed against their souls! Despair not of the Mercy of Allah.” not of mercy of Asad: “SAY: [Thus speaks God:] ‘O you servants of Mine who have transgressed against your owntran se laa taqnatoo min rahmati Allaahi. (al-Zummar Q 39, 53) Asad: “SAY: [Thus God:] ‘O you servants of Mine who Qul Qulya-‘ibadiya ya-‘ibadiyalladheena lladheenaasrafoo asrafoo ‘alaa ‘alaa anfusihim anfusihim laa taqnatoo taqnatoo min min rahmati Allaahi. Allaahi. (al-Zummar (al-Zummar QQ 39, 39, 53) Qul ya-‘ibadiya asrafoo ‘alaa laa rahmati Allaahi. (al-Zummar Q 39,have 53) َأ.هللا َعلspeaks .هللا رحمة منlladheena تقنطوا الlaa نفسهم علَىwho أسرفوا نanfusihim الذ اعبادي ى أَقلtaqnatoo رحمة منrahmati تقنطوا الprodigal نفسهم أسرفوا نmin اعبادي الذ قل53) - Shakir: Arberry: "Say: O my people have been against yourselves, do not despair of God's mercy.” “Say: O my servants! who have acted extravagantly against their own souls, Despair not of God’s mercy.” ts of Mine who have transgressed against your own selves! Despair not of God’s mercy.” - -Asad: Asad:“SAY: “SAY:[Thus [Thusspeaks speaks God:] ‘O ‘O you you[Thus servants servants ofofMine Mine who who have transgressed transgressed against against your your own own selves! selves! - God:] Asad: “SAY: speaks God:] ‘O have you servants of asrafoo Mine who have transgressed against yourrahmati own Qselves! Qul ya-‘ibadiya lladheena asrafoo ‘alaa anfusihim laa taqnatoo min rahmati (al-Zummar 39, 5 Qul ya-‘ibadiya lladheena ‘alaa anfusihim laaAllaahi. taqnatoo min Allaa - Pickthall: “Say: Omercy.” My slaves- who have been prodigal to their own hurt! Despair notto oftheir the mercy of Allah.” do not despair the mercy of Allah.” Pickthall: “Say: Ospeaks My slaves who have been prodigal own hurt! Desp Despair Despairnot notofofGod’s God’smercy.” mercy.” Despair notofof God’s -Pickthall, Asad: “SAY: [Thus speaks God:] ‘O you servants of Mine who have transgressed against own Asad: “SAY: [Thus God:] ‘O you servants of Mine who have transgres ّ الخنّاس الyour Ali and Shakir render the word وسوس yawaswis in the verse في وسوس ذي الوسواس شر Shakir: “Say: O my servants! who have acted extravagantly against their own souls, do not despair to their own hurt! Despair not of the mercy of Allah.” Shakir: “Say: O my servants! who have acted extravagantly against their -gal -Pickthall: Pickthall: “Say: “Say: OOMy My slaves slaves who who have have been been prodigal prodigal to to their their own own hurt! hurt! Despair Despair not not of of the the mercy mercy of of Allah.” Allah.” - Pickthall: “Say: O My slaves mercy.” who have been to theirtheir own souls! hurt! Despair not of the mercy of Allah.” o -اس Ali: “Say: O not my Servants who have transgressed against Despair not Despair of God’s Despair not ofprodigal God’s mercy.” ّور الن ص min sharri al-waswaas al-khannaas alladhee yawaswisu fee sudoori l-naas (Q 114, 4) as "whisp mercy ofacted Allah.” mercy of Allah.” xtravagantly against their own souls, do despair of - -Shakir: Shakir:“Say: “Say: OOmy my servants! servants! who who have have acted extravagantly against their their own souls, souls,to dodo not notown despair despair of ofthe the -the Shakir: “Say: O myextravagantly servants! whoagainst have acted extravagantly against their own souls, not despair ofAllah then of Mercy of not Allah.” - Pickthall: “Say: Ointo Mythe slaves who have been prodigal their hurt! notdo ofown the hurt! mercyDespair of -Arabic Pickthall: “Say: O own My slaves have been prodigal to their which as “Say: همس yahmis or وشوشwho yawashwish “to Despair murmur soft voice” (Ba’alb - Ali:ofback-translates “Say: O my Servants who have transgressed against their souls! Despair not of in theatheir Mercy of Allah.” Ali: O my Servants who have transgressed against souls! Despair mercy mercyofofAllah.” Allah.” mercy Allah.” - Shakir: “Say: O my who have acted against their souls,against do despair -وسوس Shakir: “Say:been Oextend my servants! who have acted extravagantly their own The“Say: connotations ofservants! yawaswis to extravagantly include theyourselves, devil's secretive incitements, thenot inner self Arberry: OOmy who have prodigal against yourselves, do notown -have Arberry: "Say: mypeople people who have been prodigal against do not despair ofofGod's mercy.” gainst their Despair not of-2000). the Mercy of Allah.” -souls! Arberry: "Say: O of my people who been prodigal against yourselves, do na - -Ali: Ali:“Say: “Say:souls! OOmy myServants Servants who have transgressed transgressed against against their their souls! Despair Despair not not ofthe the Mercy Mercy ofofhave Allah.” Allah.” -who Ali: “Say: O my Servants who have transgressed against their souls! Despair not of the Mercy Allah.” mercy of Allah.” mercy of Allah.” provokes man to commit sin and the iconic jingle of rattling jewelry. Since there is no exact one-to-o despair God’s mercy.” gal against yourselves, not of"Say: God's mercy.” - -Arberry: Arberry: "Say: "Say:OOmy mydo people people who whoof have been been prodigal prodigal against against yourselves, yourselves, do doServants not notdespair despair ofof God's God's mercy.” mercy.” -despair Arberry: O mymy people who have been prodigal against yourselves, doDespair not against despair of the God's mercy.” - have Ali: “Say: Servants who have against their souls! not their of Mercy Allah.” - Ali: “Say: O transgressed my who have transgressed souls! Despair notvo equivalent in theO English lexicon, the equivalent “to whisper” lacks connotations Arabic ّالخنof Pickthall, Ali and Shakir render theword word وسوس yawaswis inthe theessential verseverse في وسوس الّذيof اسinthe الوسواس ر Pickthall, Ali and Shakir render the yawaswis in the Pickthall, Ali and Shakir render the word وسوس yawaswis the verse -include Arberry: "Say: O my people who have been prodigal against yourselves, do not despair of God's mercy.” Arberry: "Say: O my people who have been prodigal against yourselves, do not de that evil and incitement and the aesthetic 'hissing' sound of the ST that imply plotting in secrecy. Furth ّ ّ ّ ّ ّ ّ اس ن ال ور ص min sharri al-waswaas al-khannaas alladhee yawaswisu fee sudoori l-naas (Q 114, 4) as "whi ّ ّ ّ اس ن ال ور ص min sharri al-waswaas al-khannaas alladhee yawaswisu fee sudoo وسyawaswis in the verse في وسوس ذي ال اس ن الخ الوسواس شر من min sharri al-waswaas al-khannaas ّ Pickthall, Pickthall,Ali Aliand andShakir Shakirrender render the theword word وسوس وسوس yawaswis yawaswis the the verse verse وسوسفيفي وسوس ذيذي اسال ال اس الخن الوسواسالخن شرالوسواس من شر الوسواس الخناس الذي منمن Pickthall, Ali and Shakir renderinin the word وسوس yawaswis in the verse وسوسشرفي yawaswis may indicate mute incitements of the inner self. Contrary to all-negative sense of the Aram back-translates into Arabic as همس yahmis orinto وشوش yawashwish “tothe murmur a yawashwish soft voice” (Ba’a ّورالنّالن adhee yawaswisu fee sudoori l-naas (Q 114, 4)fee as "whisper" which back-translates Arabic as همس yahmis or وشوش “to ّوسوسن اس اس صصورmin minsharri sharri al-waswaas al-waswaas al-khannaas alladhee alladhee yawaswisu yawaswisu fee fee sudoori sudoori l-naas l-naas (Q (Q 114, 114, 4) 4)as as "whisper" "whisper" alladhee yawaswisu sudoori l-naas (Q 114, 4) as “whisper” which back-translates into اس الwhich ورal-khannaas صPickthall, min sharri al-waswaas al-khannaas alladhee yawaswisu fee sudoori l-naas (Qin114, as "whisper" ّالthe ّالخن Ali and Shakir render the word وسوس yawaswis in the verse فيmay وسوس ذي4) اس الوسواس Pickthall, Ali and Shakir render the word وسوس yawaswis in verse فيsen س word وسوس yawaswis that collocates with the devil, the English verb ‘to whisper’ include a positive The connotations of yawashwish وسوس yawaswis extend toinin include the devil's secretive the inner self r which وشوشback-translates yawashwish “to murmur in soft voice” (Ba’albaki 2000). The connotations of yawaswis extend toincitements, the devil's secret which back-translates into into Arabic Arabic as asaهمس همس yahmis yahmis or orوشوش وشوش yawashwish “to “to murmur ayawashwish asoft soft voice” voice” (Ba’albaki (Ba’albaki Arabic as yahmis or yawashwish “tomurmur murmur in aوسوس soft voice” (Ba’albaki which2000). back-translates into Arabic as همس yahmis or وشوش “to murmur in ainclude soft voice” (Ba’albaki ّ ّ اس ن ال ور ص min sharri al-waswaas al-khannaas alladhee yawaswisu fee sudoori l-naas (Q 114, 4) as "wh اس ن ال ور ص min sharri al-waswaas al-khannaas alladhee yawaswisu fee sudoori lInprovokes addition the to "speaking quietly and privately, as by wayofofsin gossip, slander, or intrigue" Collins Dictionary l man to tocommit and thesecretive iconic jingle rattling jewelry. Since there isthe noinner exact to2000). include the devil's secretive incitements, inner self as it sin provokes man totointo commit and the iconic jingle ofyawashwish rattling jewelry. Si 2000). The The connotations connotations ofof وسوس وسوس yawaswis yawaswis extend extend to include include the the devil's devil's secretive incitements, incitements, the the inner inner self self as asincitements, it it 2000). Theconnotations connotations of وسوس yawaswis extend include the devil's secretive selfone-to as it 2000). The of yawaswis extend to include the devil’s secretive which back-translates into Arabic as همس yahmis or وشوش yawashwish “to murmur in a soft voice” (Ba’ which back-translates Arabic as همس yahmis or وشوش “to murm other definitions that associate with the rustle of leaves (Collins English Dictionary, 2011). In order to rest equivalent in the English lexicon, the equivalent “to whisper” lacks the essential connotations of one-to-one the Arabic gle of rattling Since isthe no exact one-to-one equivalent intoSince the English lexicon, the equivalent “to whisper” lacks the essenti provokes provokes man manjewelry. totocommit commit sin sinthere and and the iconic iconic jingle jingle ofsin ofitrattling rattling jewelry. jewelry. Since there there isinclude is nono exact exact one-to-one one-to-one provokes man to commit andوسوس the iconic jingle of rattling jewelry. Since is no incitements, the inner self as provokes man sin and the iconic jingle of 2000). The connotations of yawaswis extend to the devil's secretive incitements, the inner sei 2000). The connotations of وسوس yawaswis extend tothere include the exact devil's secretive thethat translation to Arabic the negative connotations ofcommit 'whisper', the three most popular translators ofin the Quran ins include evil and incitement and the aesthetic 'hissing' sound of the ST that imply plotting secrecy. Fur oequivalent whisper” the essential connotations of the verb that include evil and incitement and the aesthetic 'hissing' sound of the ST that equivalentlacks ininthe the English English lexicon, lexicon, the the equivalent equivalent “to “to whisper” whisper” lacks lacks the the essential essential connotations connotations of of the the Arabic Arabic verb verb equivalent in the English lexicon, the equivalent “to whisper” lacks the essential connotations of the Arabic verb rattling jewelry. Since there is no exact one-to-one equivalent in the English lexicon, the provokes man to commit sin and the iconic jingle of rattling jewelry. Since there is no exact oneprovokes man to commit sin and the iconic jingle of rattling jewelry. Since lexical modifiers: وسوس yawaswis may indicate mute incitements ofthe the innerof self. Contrary to the all-negative sense of thetoAt وسوس yawaswis may indicate mute incitements of the inner Contrary ssing' sound evil ofevil the STincitement that equivalent imply plotting in secrecy. Further, that thatinclude include and and incitement and the theaesthetic aesthetic 'hissing' 'hissing' sound sound of ofthe the ST ST that that imply imply plotting plotting in inthe secrecy. secrecy. Further, Further, thatand include evil and incitement and the aesthetic 'hissing' sound ST that imply plotting inself. secrecy. Further, “to whisper” lacks theof essential connotations of Arabic verb that include evil equivalent in mischief the English lexicon, the equivalent “to whisper” lacks the essential connotations ofessential the Arabi equivalent in the English lexicon, the equivalent “towhisper).” whisper” lacks the co - Ali: “From the the Whisperer (of Evil), who withdraws (after his word وسوس yawaswis that collocates with the devil, the English verb ‘to whisper’ may include a positive s he inner self. Contrary to the all-negative sense of the Arabic word وسوس yawaswis thatself. collocates with the devil, the English verb ‘to whis وسوس وسوسyawaswis yawaswismay mayindicate indicate mute mute incitements incitements ofof the theinner inner self. self. Contrary Contrary to toof the the all-negative all-negative sense sense of the the Arabic Arabic وسوس yawaswis may indicate mute incitements the inner Contrary to all-negative sense the Arabic and incitement and the aesthetic ‘hissing’ sound of the ST that imply plotting inthe secrecy. that include evil and incitement and thewhisperer.” aesthetic 'hissing' sound ofof the ST that imply plotting inST secrecy. F that include evil and incitement and the aesthetic 'hissing' sound of theof that imp Pickthall: “From the evil of the sneaking In addition to "speaking quietly and privately, as by way of gossip, slander, or intrigue" Collins Dictionary ,word the English verb ‘to whisper’ may include a positive sense. In addition to "speaking quietly and privately, as by way of gossip, slander, o wordوسوس وسوسyawaswis yawaswisthat that collocates collocates with with the thedevil, devil, the the English English verb verb ‘to whisper’ may include a apositive positive sense. word وسوس yawaswis that collocates with‘to thewhisper’ devil, the English verb ‘to whisper’ may include a positive sense. Further, yawaswis may indicate mute incitements of the inner self. Contrary to وسوس yawaswis may indicate mute incitements ofmay theinclude inner self. Contrary tothe the all-negative sensetoof theal وسوس yawaswis may indicate mute incitements ofsense. the inner self. Contrary the - Shakir: “From thethat evil oflists the whisperings of thethat slinking (Shaitan).” other definitions associate with the rustle of leaves (Collins English Dictionary, 2011).Dictionary InEnglish order tolists re yInIn way of gossip, slander, quietly orquietly intrigue" Collins Dictionary other definitions associate with the rustle ofthe leaves (Collins Dic addition addition toto"speaking "speaking and and privately, privately, as as by by way way of of gossip, gossip, slander, slander, or or intrigue" intrigue" Collins Collins Dictionary Dictionary lists lists In addition to "speaking quietly and privately, as by way of gossip, slander, or intrigue" Collins word وسوس yawaswis that collocates with the devil, the English verb ‘to whisper’ may include a positive word وسوس yawaswis that collocates with the devil, English verb ‘to whisper’ all-negative sense of the Arabic word that puns collocates with the devil, therecurrence in the same ver Polysemous words may create ambiguous word if used in successive the translation to the negative connotations of 'whisper', the three most popular translators of the Quran i eaves English Dictionary, 2011). In order to restrict the translation to the negative connotations of 'whisper', the three most popu other other(Collins definitions definitions that thatassociate associate with with the the rustle rustle of of leaves leaves (Collins (Collins English English Dictionary, Dictionary, 2011). 2011). In In order order to to restrict restrict other definitions that associate with the rustle of leaves (Collins English Dictionary, 2011). InCollins order toDictiona restrict In in addition to "speaking and as by wayand ofto gossip, slander, or intrigue" Inquietly addition toprivately, "speaking quietly privately, asquietly by way of gossip, slander, or int English verb ‘to whisper’ mayverse include a positive sense. In addition “speaking Thus, surat Al-Roum, 55 lexical modifiers: isper', the threetomost translators of the Quran insert lexical modifiers: the thetranslation translation tothe thepopular negative negative connotations connotations of of 'whisper', 'whisper', the the three three most most popular popular translators translators of of the the Quran Quran insert insert the translation to the negative connotations of 'whisper', the three most popular translators of the Quran insert other definitions that associate with the rustle of leaves (Collins English Dictionary, 2011). Inmaa order to r other definitions that associate with the rustle of leaves (Collins English Dictiona and privately, as bythe way of gossip, slander, Dictionary lists other .سااعة عيار ماالبروا المنرماون قسام “تقاوFrom اوor وintrigue” Wa-yawma taqoomu l-ssaa‘a yuqsimu al-mujrimoona labith - Ali: “From mischief ofالسااعة the Whisperer (of mischief Evil),Collins who withdraws (after his whisper).” - Ali: the ofconnotations the Whisperer (of Evil), who withdraws (after hist lexical lexicalmodifiers: modifiers: lexical modifiers: the translation to the negative connotations of 'whisper', the three most popular translators of the Quran the translation to the negative of 'whisper', the three most popular ghayra saa‘a, the translators attempted to “From recreate pun the target renderings definitions that associate with the of rustle of leaves (Collins English Dictionary, 2011). In by repeating the same wo - “From Pickthall: “From the the sneaking whisperer.” ,- who withdraws (after hisof whisper).” - Pickthall: thethe evil of in the sneaking -Ali: Ali:“From “Fromthe themischief mischief ofthe Whisperer Whisperer (of (of Evil), Evil), who who withdraws withdraws (after (after his whisper).” whisper).” - the Ali: the mischief ofevil the Whisperer (ofhis Evil), who withdraws (after hiswhisperer.” whisper).” lexical modifiers: lexical modifiers: سااعة while capitalizing the initial H in the first 'Hour' which refers to 'Judgement Day'. This verifies order to restrict the translation to the negative connotations of ‘whisper’, the three most Shakir: “From the evil of the whisperings of the slinking (Shaitan).” r.” Shakir: “From evil of the whisperings of the slinking (Shaitan).” - -Pickthall: Pickthall:“From “Fromthe theevil evilofof thesneaking sneaking whisperer.” whisperer.” -the Pickthall: “From the evil of the sneaking whisperer.” - Ali: “From the mischief of the the Whisperer (of Evil), who withdraws hiswho whisper).” -insert Ali: “From the mischief of the Whisperer (of(after Evil), withdraws (after his whis knowledge of the translators of wordplay in the Quran (Dastjerdi, 2011, p. 139). popular translators of the Quran lexical modifiers: Polysemous words may create ambiguous word puns if used in successive recurrence in the same v inking (Shaitan).” Polysemous words may create ambiguous word puns if used in success - -Shakir: Shakir: “From “Fromthe theevil evilofofthe the whisperings whisperings the the slinking slinking (Shaitan).” (Shaitan).” - Shakir: “Fromofof the evil ofthe theevil of thethe slinking - Pickthall: “From of thedawns, sneaking whisperer.” -whisperings Pickthall: “From evil had of(Shaitan).” the sneaking whisperer.” Asad: “And when the Last Hour those who been lost in sin will swear that they had not tarried Thus, in surat Al-Roum, verse 55 rd puns if used in successive recurrence in the same verse. Ali: “From the mischief of the Whisperer (of Evil), who withdraws (after his Thus, in surat Al-Roum, verse 55 Polysemous Polysemouswords wordsmay maycreate create ambiguous word word puns puns if ifthe used used in successive successive recurrence recurrence ininin the the same same verse. Polysemous words may create ambiguous word puns used successive recurrence in the same verse. - ambiguous Shakir: “From the evil whisperings of slinking (Shaitan).” -of Shakir: “From the evilthe of theifwhisperings of theverse. slinking (Shaitan).” than an hour.” عيارearth] ماالبرواlonger المنرماون السااعة ماالبروا تقاو و اوWa-yawma taqoomu l-ssaa‘a yuqsimu al-mujrimoona maa yuqs lab .Polysemous سااعة عيار المنرماون قسام السااعة تقاو اوin وsuccessive Wa-yawma taqoomu whisper).” Thus, Thus,ininsurat suratAl-Roum, Al-Roum,verse verse 5555.سااعة Thus, in surat Al-Roum, verseقسام 55 Polysemous words may create ambiguous word puns if used recurrence in the same words may create ambiguous word puns if used inl-ssaa‘a successive - Pickthall: “Andmaa on translators the day when the Hour riseth the guilty will vow that they did tarry but an the hour.” ghayra saa‘a, the attempted to recreate the pun in the target renderings by repeating the same ma taqoomu l-ssaa‘a yuqsimu al-mujrimoona labithoo ghayra saa‘a, the translators attempted to recreate the pun in target rende .سااعة .سااعة عيار ماالبرواعيار ماالبروا المنرماون المنرماون قسام السااعةقسام السااعة تقاو تقاو او او و و Wa-yawma Wa-yawma taqoomu taqoomu l-ssaa‘a l-ssaa‘a yuqsimu yuqsimu al-mujrimoona al-mujrimoona maa maa labithoo labithoo .سااعة عيار ماالبروا المنرماون تقاو و اوWa-yawma taqoomu yuqsimu al-mujrimoona maa labithoo -- Pickthall: theقسام evilالسااعة of the the sneaking whisperer.” Thus, in“From surat Al-Roum, verse Thus, in55surat Al-Roum, verse 55 l-ssaa‘a Shakir: “And at the time when hour shall the guilty shallHrefers swear (that) they did not tarryThis but an hour سااعة while capitalizing the initial in thecome, first 'Hour' which to 'Judgement Day'. verifies the pun saa‘a, in the the target renderings by repeating the same word سااعة while capitalizing the initial in the first 'Hour' which to 'J ghayra ghayra saa‘a, thetranslators translators attempted attempted to torecreate recreate the thepun pun ininthe the target target renderings renderings by byالسااعة repeating repeating the the same same word word ghayra saa‘a, the translators attempted toHتقاو recreate theقسام pun in the target renderings by repeating the refers same word . سااعة عيار ماالبروا المنرماون قسام السااعة او و Wa-yawma taqoomu l-ssaa‘a yuqsimu al-mujrimoona maa la . سااعة عيار ماالبروا المنرماون تقاو او و Wa-yawma taqoomu l-ssaa‘a yuqsimu Ali: “On the Day that the Hour (of Reckoning) will be established, the transgressors will swear that they tarr Shakir: “From the evil of the whisperings of the slinking (Shaitan).” knowledge offirst the translators of the wordplay in'Hour' the Quran (Dastjerdi, 2011, p. 139). 'Hour' which refers to 'Judgement Day'. This verifies the knowledge of the translators of the wordplay in the Quran (Dastjerdi, 2011, p. سااعة سااعةwhile while capitalizing capitalizing the theسااعة initial initial H H in in the the first 'Hour' 'Hour' which which refers refers to to 'Judgement 'Judgement Day'. Day'. This This verifies verifies the while capitalizing the initial H in the first which refers to 'Judgement Day'. This verifies the ghayranot saa‘a, thehour.” translators recreate the pun in the target renderings repeating the same ghayraattempted saa‘a, thetotranslators attempted to recreate the pun inbythe target rendering butwhen an - wordplay Asad: “And the Last Hour dawns, those who had been lost in sin will who swearhad thatbeen theylost hadinnot tarried Polysemous words may create ambiguous word puns if used in successive recurrence Quran (Dastjerdi, p. 139). -wordplay Asad: “And when the Last Hour dawns, sin'Judge will knowledge knowledge ofofthe the2011, translators translators ofofthe the wordplay inin the the Quran Quran (Dastjerdi, (Dastjerdi, 2011, 2011, p. 139). 139). knowledge of the translators of the ininp. the Quran (Dastjerdi, 2011, p.those 139). سااعة while capitalizing the initial H the first 'Hour' which refers to 'Judgement Day'. This verifi سااعة while capitalizing the initial H in the first 'Hour' which refers to - that Arberry: “Upon the day when the Hour is come, the sinners shall swear they have not tarried above an hour.” earth] longer than an hour.” in -Hour the same verse. Thus, in surat Al-Roum, verse 55 o- -had been lostwhen in sinthe will swear they had not tarried [on earth] longer than an hour.” Asad: Asad: “And “And when the Last Last Hour dawns, dawns, those those who who had had been been lost lost in in sin sin will will swear swear that that they they had had not not tarried tarried [on [on Asad: “And when the Last Hour dawns, those who had been lost in sin will swear that they had not tarried [on knowledge of the translators of the of wordplay in the Quran p. 139). knowledge the translators of the (Dastjerdi, wordplay in2011, the Quran (Dastjerdi, 2011, p. 139) - Pickthall: “And on thean day when the Hour riseth the guilty will the vowHour that riseth they did tarry but an vow hour.” Pickthall: “And on day when the guilty will that they earth] earth]longer longerthan thanananhour.” hour.” earth] longer than hour.” - Asad: “And when the -Last Hour dawns, whoHour had been lostthose in sinwho willhad swear that hadwill not swea tarri Asad: “And whenthose the Last dawns, been lostthey in sin Under-translation of Polysems - the Shakir: “And the time when the hour shall come, the guilty shall swear (that) they tarryswear but an(tha ho he guilty will“And vow on that they did tarry butHour an hour.” -the Shakir: “And at the time when the hour shall come, the guilty shall - -Pickthall: Pickthall: “And onthe the day day when the Hour riseth riseth the guilty guilty will will vow vow that that they they did did tarry tarry but but anan hour.” hour.” - when Pickthall: “And on at the day when Hour riseth the guilty will vow that they did tarry butdid an not hour.” earth] longer than an hour.” earth] longer than an hour.” The referential versatility of Quranic lexemes undergoes semantic reduction when Quranic translators rende 82 Ali: “On the Day that the Hour (of Reckoning) will be established, the transgressors will swear that they ta guilty shallatat swear (that) they did not tarry but an hour.” Ali: “On the Day that the Hour (of Reckoning) will be established, the transg -, -the Shakir: Shakir: “And “And the thetime time when when the the hour hour shall shall come, come, the the guilty guilty shall shall swear swear (that) (that) they they did did not not tarry tarry but but an an hour.” hour.” - Shakir: “And at the time thewhen hour shall come, the guilty shallwill swear (that) they did tarry not tarry but anthey hour.” - Pickthall: “And onwhen the the Hour the guilty vow that they did but hour.” Pickthall: “And on riseth the day when Hour riseth the guilty vowan that did polysem as anot monosem. For-day example, thenot word al-falaq الفلاthe (Q 113, 1) is translated aswill “daybreak” by Pickth but an hour.” ll- -Ali: beAli: established, thethat transgressors will swear that they tarried but an hour.” “On “Onthe theDay Day that the theHour Hour (of (of Reckoning) Reckoning) will will be be established, established, the the transgressors transgressors will will swear swear that that they they tarried tarried - Ali: “On the Day thatatthe (of Reckoning) willtime be established, the transgressors will swear that they(that) tarried -Arberry, Shakir: “And theHour time when the hour shall come, the guilty shall swear they did not tarry but anthh - Shakir: “And at the when the shall come,(that) therefer guilty shall swear and “dawn” Asad, Shakir and Ali whereas itsinners can behour generally the process of splitt - Arberry: “Upon thebyday when the Hour is come, the shall swear they to have nottotarried above anthey hourh - Arberry: “Upon the day when the Hour isused come, theestablished, sinners shall swear not notbut butananhour.” hour.” not“On but an hour.” Ali: the Day that the Hour (of Reckoning) will be established, the transgressors will swear that they Ali: “On the Day that the Hour (of Reckoning) will be the transgresso as in cell multiplication including seeds, molecules and biological entities (Abdul-Raof, 2004). Likewise, he sinners shall swear have not above hour.” - -Arberry: Arberry: “Upon “Upon the thethey day daywhen when the thetarried Hour Hour isis come, come, the the sinners sinners shall shall swear swear they they have not nottarried tarried abovean anhour.” hour.” - Arberry: “Upon thean day when the Hour is come, the sinners shallabove swear they have not tarried above an hour.” not but an hour.” but anhave primary meaning of the word Under-translation خاشاnot khaashi‘ ishour.” "to be humble, submissive, pious and devout [as in praye Under-translation of Polysems of Polysems - Arberry: “Upon the day when the“Upon Hour is the sinners shall have not tarried above ho - Arberry: thecome, day when the Hour is swear come, they the sinners shall swear theyan have The referentialofversatility lexemesversatility undergoes reductionundergoes when Quranic translators ren The referential of semantic Quranic lexemes semantic reduction Under-translation Under-translationofofPolysems Polysems Under-translation Polysemsof Quranic polysem asversatility a undergoes monosem. For theaundergoes word al-falaq (Q 113,the1) is translated asالفلا “daybreak” ergoes semantic versatility reduction Quranic translators render a example, polysem as monosem. For الفلا example, word al-falaq (Q 113, render 1)byisPick traa The Thereferential referential versatilitywhen ofof Quranic Quranic lexemes lexemes undergoes semantic semantic reduction reduction when Quranic Quranic translators translators render render a aQuranic The referential of Polysems Quranic lexemes semantic reduction when translators Under-translation of Under-translation ofwhen Polysems and Arberry, “dawn” by Asad, Shakir and Ali whereas it can be generally used to refer to the process ofused spli alaq الفلا (Q 113, 1) is translated as “daybreak” by Pickthall and Arberry, “dawn” by Asad, Shakir and Ali whereas it can be generally polysem polysemasasa amonosem. monosem.For Forpolysem example, example, the the word word al-falaq al-falaq الفلا الفلا (Q (Q 113, 113, 1) 1) is is translated translated as as “daybreak” “daybreak” by by Pickthall Pickthall as a monosem. For example, the word al-falaq الفلا (Q 113, 1) is translated as “daybreak” by Pickthall The referential versatility Quranic lexemes undergoes semantic reduction when Quranicreduction translators re Theofreferential versatility of Quranic lexemes undergoes semantic when astoinand cellprocess multiplication including seeds, molecules and biological entities (Abdul-Raof, 2004). Likewise eas itArberry, can be generally used toand refer the of asexample, in multiplication including seeds, molecules biological and and Arberry, “dawn” “dawn”by byAsad, Asad, Shakir Shakir and Ali Ali ititcan can bebe generally generally used used totorefer refer to tobe the the process ofused ofsplitting splitting Arberry, “dawn” by splitting Asad, Shakir and whereas it can generally to toand process splitting polysem aswhereas awhereas monosem. For the word al-falaq الفلاprocess (Q 113, 1) is refer translated as “daybreak” by Pi( polysem ascell aAli monosem. For example, the word al-falaq الفلاthe(Q 113, 1)ofisentities translat that include evil and incitement and the aesthetic of the ST that imply in 'hissing' secrecy. sound Furth that'hissing' includesound evil and incitement and theplotting aesthetic ّ الof ّ الخنAra Pickthall, Ali and render the word وسوسself. yawaswis in to themute verse وسوس فيsense ذيthe اسinner واس render the word وسوسyawaswis in the verse في وسوس الّذيShakir الخنّاسincitements الوسواس وسوسشر من وسوس yawaswis may indicate mute of theyawaswis inner Contrary the all-negative the may indicate incitements of sel اس ور صmin sharri al-waswaas al-khannaas yawaswisu fee sudoori l-naas (Q 114, 4) sen as waas al-khannaas alladhee yawaswisu feeّالنsudoori l-naas 114, 4) as "whisper" word وسوس yawaswis that(Q collocates with the word devil, وسوس thealladhee English verbthat ‘to whisper’ may a positive yawaswis collocates withinclude the devil, the Englis which intoand Arabic as همس yahmis yawashwish “toprivately, murmur in soft voice” abic as همسyahmis or وشوشyawashwish “to murmur inquietly a soft voice” (Ba’albaki In addition to back-translates "speaking privately, as addition by way or of gossip, slander, or and intrigue" Collins Dictionary In toوشوش "speaking quietly asaby way of gol 2000). The connotations of وسوس yawaswis extend to include the devil's secretive incitements, inne وسوyawaswis extend to include other the devil's secretive incitements, the inner self as it definitions that associate with the rustle other of leaves (Collinsthat English Dictionary, In leaves orderthe to(Colli rest definitions associate with the2011). rustle of provokes to commit sin and the iconic jingle of rattling jewelry. Since there is no exact n and the iconic jingle of rattling jewelry. Since is noconnotations exact one-to-one the translation to man thethere negative ofthe 'whisper', the three most popular translators of the Quran translation to the negative connotations of 'whisper', theins to equivalent the English of lexicon, the equivalent “to whisper” lacks the essential connotations of the A on, the equivalent “to whisper” lexical lacks the essentialinconnotations the Arabic verb modifiers: lexical modifiers: that evilplotting and andFurther, the Evil), sound ofofthe that imply in secrec nt and the aesthetic 'hissing' sound of the STinclude that imply secrecy. - Ali: “From the mischief of incitement theinWhisperer (of who'hissing' withdraws (after his whisper).” -aesthetic Ali: “From the mischief theST Whisperer (ofplotting Evil), who withd “وسوسFrom may mute incitements of the inner to the all-negative mute incitements of the inner self. Contrary toyawaswis the the all-negative of thewhisperer.” Arabic - Pickthall: evil of indicate thesense sneaking - Pickthall: “From theself. evilContrary of the sneaking whisperer.”sense of Jamal ALQINAI وسوس with the devil, thethe English ‘to whisper’ of may posi locates with the devil, the English verbword ‘to whisper’ mayofinclude acollocates positiveofsense. - Shakir: “From the yawaswis evil thethat whisperings the slinking (Shaitan).” - Shakir: “From evil ofverb the whisperings theinclude slinkinga (Sha In addition to "speaking quietly and privately, as by ifway of gossip, or intrigue" Collins Dicti ly and privately, as by way of gossip, slander, or words intrigue" Dictionary lists Polysemous mayCollins create ambiguous word puns used in successive inword the same veru Polysemous words may slander, create recurrence ambiguous puns if definitions associate theThus, rustleinofsurat leaves (Collinsverse English e with the rustle of leaves (Collins English Dictionary, 2011). to restrict Thus, inother surat Al-Roum, that verse 55In orderwith Al-Roum, 55 Dictionary, 2011). In order theماالبروا translation toقسام the السااعة negative connotations the three most oftaqoom the Qu Wa-yawma taqoomu l-ssaa‘a yuqsimu connotations of 'whisper', the three most popular translators of the insert .عيار سااعة المنرماون تقاوQuran و اوWa-yawma taqoomu l-ssaa‘a al-mujrimoona maa labith . سااعةof 'عيارwhisper', المنرماون ماالبروا قسامyuqsimu السااعةpopular تقاو و اوtranslators Wa-yawma al-mujrimoona maamodifiers: labithoo ghayra saa‘a, the attempted to recreate the pun ghayra lexical saa‘a, the translators attempted to translators recreate the pun in the target renderings by repeating the same wo ghayra saa‘a, the translators attempted to recreate the pun in -renderings Ali:capitalizing “From mischief ofsame the Evil), who withdraws (after his whisper).” he Whisperer (of Evil), whoinwithdraws (after his whisper).” the initial H Whisperer inword the سااعة first(of'Hour' which refers to 'Judgement Day'. This verifies theسااعة targetwhile bythe repeating the while capitalizing the initial H while capitalizing the initial H in the first 'Hour' whi - Pickthall: “From evil the sneaking whisperer.” he sneaking whisperer.” in theknowledge ofwhich the translators theofwordplay inknowledge the Quran (Dastjerdi, 2011, of p.of139). first ‘Hour’ refersthe to of ‘Judgement Day’. This verifies thetranslators knowledge thewordplay in the Quran (Das of the the Shakir: “From of the whisperings ofp.the slinking whisperings of the slinkingtranslators (Shaitan).” - Asad: when theinthe Last Hour dawns, those2011, had been lost(Shaitan).” in sin will swear that they tarried of-“And the wordplay theevil Quran (Dastjerdi, 139). - who Asad: “And when the Last Hour dawns, thosehad whonot had been Polysemous words may word puns if used in hour.” successive recurrence in the sa create ambiguous word puns if used in successive recurrence in thecreate sameambiguous verse. earth] longer than an hour.” earth] longer than an - Asad: “And when the Last Hour dawns, those who had been lost in sin will swear Thus,“And in surat Al-Roum, verse 55 - Pickthall: on the day when the55 Hour riseth the guilty“And will on vow didthe tarry butriseth an hour.” - Pickthall: thethat daythey when Hour the guilty wi that they had not tarried [on earth] longer than an hour.” .سااعة عيارatماالبروا المنرماون تقاوcome, او وWa-yawma l-ssaa‘a yuqsimu al-mujrimoona ma و او تقاو السااعWa-yawma taqoomu l-ssaa‘a yuqsimu al-mujrimoona maashall labithoo - Shakir: “And the time whenقسام the السااعة hour the“And guiltyattaqoomu shall swear (that)thethey didshall not tarry but hour - Shakir: the time when hour come, thean guilty Pickthall: “And on the day when the Hour riseth the guilty will vow that they did ghayra saa‘a, the translators attempted to recreate the pun in the target renderings by repeating the attempted to recreate the pun in-- the target renderings by repeating the same word Ali: “On the Day that the Hour (of Reckoning) will “On be established, will swearwill thatbethey tarrs - Ali: the Day thatthe thetransgressors Hour (of Reckoning) establi but an hour.” سااعة H inthethe firstnot'Hour' which refers to 'Judgement Day'. This v nitial H in the first 'Hour'tarry which refers towhile 'Judgement Thisinitial verifies not but ancapitalizing hour.”Day'. the but an hour.” knowledge of the translators ofhour theiswordplay in the Quran (Dastjerdi, 2011, p. 139). f the wordplay in the Quran (Dastjerdi, 2011, p. at 139). Arberry: “Upon the day when come, the sinners shall swear they have not tarried above an hour.” -- Shakir: “And the time whenthe theHour shall come, the guilty shall swear (that) - Arberry: “Upon the day when the Hour is come, the sinners sh Asad: when the Last dawns, Hour dawns, those who had they beendid lostnot in-tarry sin will swear that they had Hour not tarried [onthose who had been lost in sin will swear that they had not t but“And an hour.” earth] longer than an hour.” Under-translation of Polysems n hour.” Under-translation of Polysems - Ali: “On the Day that the Hour (of Reckoning) will be established, the transgressors -that Pickthall: when the Hour riseth the guilty will vow that theyQuranic did tarry but an hour.” hen the Hour riseth the guilty will vow theyversatility did“And tarryon but anday hour.” The referential ofthe Quranic lexemes undergoes semantic reduction when translators rende The referential versatility of Quranic lexemes undergoes sema will swear that they tarried not but an hour.” - Shakir: “And thenot time when the hour shall come, shall swear (that) didal-falaq not tarry but(Q n the hour shall come, the guiltypolysem shall swear theyatdid tarry butthe anword hour.” as a(that) monosem. For example, al-falaq (Qguilty 113, 1) is translated as they “daybreak” by Pickth polysem as الفلا a the monosem. For example, the word الفلا -and Arberry: “Upon the when theHour Hour isAli come, sinners shall swear they have - Ali: “On the day Day that the (of Reckoning) be established, theShakir transgressors will swear that th ur (of Reckoning) will be established, the transgressors will swear that they tarried Arberry, “dawn” by Asad, Shakir and whereas itwill can“dawn” be generally used to refer the whereas process of splitt andthe Arberry, by Asad, andtoAli it can be not tarried above an hour.” not but an hour.” as in cell multiplication including seeds, molecules and multiplication biological entities (Abdul-Raof, 2004). Likewise, as in cell including seeds, molecules and biolo - Arberry: “Upon the dayabove whenkhaashi‘ thehour.” Hourprimary come, the sinners shallword swearpious theykhaashi‘ have not istarried above an n the Hour is come, the sinners shall swear they have an primary meaning of not the tarried word خاشا isis"to bemeaning humble, submissive, and devout [asbe in humb praye of the خاشا "to Under-translation of Polysems The referential versatility of lexemes undergoes semantic reduction when Under-translation ofQuranic Polysems ms render aversatility polysem as Quranic a monosem. example, the word al-falaq The referential of lexemes semantic reduction when Quranic translator Quranic lexemes undergoesQuranic semantictranslators reduction when Quranic translators render aFor undergoes as a monosem. For example, the word ( الفلاQ 113, 1) is translated as “daybreak” by (Q 113, 113,polysem 1) is is translated translated as “daybreak” “daybreak” by Pickthall Pickthall andal-falaq Arberry, “dawn” by Asad, xample, the word al-falaq ( الفلاQ 1) as by andwhereas Arberry, “dawn” by process Asad, Shakir Alitowhereas it can generally used to refer to the process o Shakir and Ali whereas it Shakir can be and generally used toitrefer of splitting Ali can to be the generally used toand refer the process ofbe splitting as in as in cell multiplication including and biological entities ding seeds, molecules andcell biological entities (Abdul-Raof, Likewise, themolecules multiplication including seeds, 2004). molecules andseeds, biological entities (Abdul-Raof, 2004). (Abdul-Raof, 2004). Lik Thesubmissive, Interpretation ofofofQuranic and Lexical Recurrence primary the خاشاprayer]" khaashi‘ "to humble, submissive, pious and devout [as i d خاشاkhaashi‘ is "to be Likewise, humble, pious and devout [as Polysemy in the primarymeaning meaning the word word khaashi‘ isis “to bebehumble, submissive, pious and devout [as in prayer]” (Ba’albaki, al-Mawrid Arabic English Dictionary), while Interpretation Quranic Polysemy and Lexical in theThe exegeses it is assigned aof secondary sense of ‘being desolate, barren’Recurrence (Ibn Khatheer, (Ba’albaki, al-Mawrid Arabic English Dictionary), while in the exegeses it is assigned a secondary sense 1993, p. 182). 'being desolate, barren' (Ibn Khatheer, 1993, p. 182). This is is attested attested to to in in verses verses 1-2 1-2 of al-Mu’minuun al-Mu’minuun (The (The Believers Believers Q 23): 23): This (Ba’albaki, al-Mawrid Arabic of English Dictionary), while in theQ exegeses it is assigned a secondary sense .'being خاشعونdesolate, في صالتهمbarren' (الذ ن همIbn المؤمنون ق أفلح1993, p. 182). Khatheer, Qad al-mu’minuun allatheen hum fee fee salaatihim salaatihim khaashi‘oon This is attested to in versesallatheen 1-2 of al-Mu’minuun (The Believers Q 23): Qad aflaha aflaha al-mu’minuun hum khaashi‘oon “Truly, to aهمhappy state shall attain the believers those who humble themselves in their prayer.” .Asad: خاشعون صالتهم في ن الذ المؤمنون أفلح ق Asad: “Truly, to a happy state shall attain the believers those who humble themselves Qad aflaha al-mu’minuun allatheen hum fee salaatihim khaashi‘oon in their prayer.” The sametoword is used andbelievers metaphorically in verse 39themselves of Fussilatinwhere a desolate earth Asad: “Truly, a happy stateboth shallliterally attain the those who humble their prayer.” The same to word is used both metaphorically verse 39 of Fussilat compared a human being in literally a state ofand submissive worshipinpraying to God to elevate a calamity. where a desolate earth compared to األرض a human being a state of in submissive .وربت اهت ّزت الماء عليهاis أنزلنا خاشعة فاذا ترىand أنّكmetaphorically أ اتinومن The same word is used both literally verse 39 worship of Fussilat where a desolate earth praying to God to elevate a calamity. Wa-min aayaatihi annaka tara l-ardha khaashi’atan fa’idhaa ’anzalnaa al-maa’a ihtazzat wa-rab compared to a human being in a state of submissive worship praying to God ‘alyhaa to elevate a calamity. (Fussilat Q 41, 39) ّ ّ .ومن أ ات أنك ترى األرض خاشعة فاذا أنزلنا عليها الماء اهتزت وربت With theaayaatihi exceptionannaka of Pickthall, the otherkhaashi’atan most popularfa’idhaa interpretations of the Quranal-maa’a fail to render the wa-rab comm Wa-min taral-ardha l-ardha ’anzalnaa ‘alyhaa ihtazzat Wa-min aayaatihi annaka tara khaashi’atan fa’idhaa ’anzalnaa ‘alyhaa almeaning of khaashi‘atan as 'humble' or 'submissive'. (Fussilat Q 41, 39) maa’a ihtazzat wa-rabat (Fussilat Q 41, 39) - Asad: amongofHis signs isthe this:other thoumost seestpopular the earth lying desolate andQuran lo! When send the down wa With the“For exception Pickthall, interpretations of -the fail toWe render comm With the exception Pickthall, the [with other most it, itof stirs and swells life]!”popular interpretations of the Quran meaning ofupon khaashi‘atan as 'humble' or 'submissive'. fail to-- Pickthall: render “For the “And common meaning khaashi‘atan as ‘humble’ ‘submissive’. of His portents this): thou theor earth lowly, but when sendWe down Asad: among His signs of is (is this: thouthat seest theseest earth lying desolate - and lo!We When sendwater downthere wa it thrilleth and groweth.” - Asad: “For among His and signs is this: thou seest the earth lying desolate - and lo! upon it, it stirs swells [with life]!” Shakir: among His signs is this, see the earth still, but when We send down on itwater the water When-- Pickthall: We send“And down water it, it stirs andthat swells [with life]!” “And of Hisupon portents (is this): thatyou thou seest the earth lowly, but when We send down there stirs and swells.” it thrilleth and groweth.” Yusuf Ali: “And among Signs in this: seest earth barren and desolate; when send dow -- Shakir: “And among His His signs is this, that thou you see thethe earth still, but when We sendbut down onWe it the water rain to it,swells.” it is stirred to life and yields increase.” 83 stirs and “Among signs,His youSigns see how desolate earth yet whenever send water it, it stir -- Irving: Yusuf Ali: “Andhis among in this: thouthe seest theis;earth barren andwedesolate; but down when upon We send dow and sprouts.” rain to it, it is stirred to life and yields increase.” - Irving: “Among his signs, you see how desolate the earth is; yet whenever we send water down upon it, it stir The earth, heavens, animate and inanimate objects (birds, trees, mountains, thunder) are treated in the Qur and sprouts.” as living beings that pray and understand when spoken to by God and his messengers. Instances personification of inanimate objects are present in several Thus in al-Dukhaan (Qtreated 44, 29) sky The earth, heavens, animate and inanimate objects (birds,verses. trees, mountains, thunder) are in the the Qur assigned human that trait of weeping: كاانوا من ار نwhen واألرض وماا سّاماءto ايهم ال Fama ‘alayhimu l-samaa as livinga beings pray and understand spoken byَبكات عل Godفمااand his bakat messengers. Instances wal-ardu wamaa mundhareen "andpresent neitherinsky nor earth shed tearsinover them, nor(Qwere allowed personification of kanoo inanimate objects are several verses. Thus al-Dukhaan 44, they 29) the sky This is attested to in verses 1-2 of al-Mu’minuun (The Believers Q 23): .خاشعون (ن هم في صالتهمThe المؤمنون الذ أفلح -2 of al-Mu’minuun Believers Q ق23): .(Ba’albaki, خاشعون صالتهم هم فيArabic الذ نArabic المؤمنون أفلحDictionary), قDictionary), al-Mawrid English inexegeses the exegeses it is assigned a secondary sense (Ba’albaki, al-Mawrid English whilewhile in the it isDictionary), assigned a secondary sense of (Ba’albaki, al-Mawrid Arabic English while in the exegese Qad aflaha al-mu’minuun allatheen hum salaatihim المؤ أفلح ق Qad al-mu’minuun allatheen hum fee salaatihim 'being desolate, (Ibn Khatheer, 1993, p. 182). 'being desolate, barren' (Ibn Khatheer, 1993, 182). tionary), in the exegeses it isaflaha assigned abarren' secondary sense of 'being desolate, barren' (Ibnexegeses Khatheer, p. 182). rid Arabicwhile English Dictionary), while in fee the exegeses itkhaashi‘oon is assigned ap.secondary sense of (Ba’albaki, al-Mawrid Arabic English Dictionary), while inkhaashi‘oon the it 1993, is assigned a secondary sense of Asad: “Truly, a1993, happyp.state shall attain theinto believers those who humble themselves their prayer.” latheen hum feetosalaatihim khaashi‘oon Asad: happy state shall attainp. believers those themselves(The in their prayer.” This is“Truly, attested toa in verses of 1993, al-Mu’minuun (The Believers Qhumble 23): This is attested to verses 1-2 of1-2 al-Mu’minuun (The Believers Qwho 23): p. (Ibn 182). This isthe attested to inin verses 1-2 of al-Mu’minuun Believers Q 23): en' Khatheer, 182). 'being desolate, barren' (Ibn Khatheer, 182). everses shall(The attain the believers those who humble themselves in their prayer.” . خاشعون صالتهم في هم ن الذ المؤمنون أفلح ق . خاشعون صالتهم في هم ن الذ المؤمنون أفلح ق nuun Believers Q 23): .صالتهم خاشعون المؤمنون الذ ن هم 1-2 of al-Mu’minuunThis (The is Believers attested toQin23): verses 1-2 of al-Mu’minuun (The في Believers Q 23): ق أفلح The same is used both literally andword metaphorically in verse 39 ofsalaatihim Fussilat where aindesolate issalaatihim The same isallatheen used and metaphorically verse hum 39earth offee Fussilat where a desolate earth Qad aflaha allatheen humsalaatihim fee khaashi‘oon Qad aflaha al-mu’minuun hum fee khaashi‘oon Qad aflaha al-mu’minuun allatheen khaashi‘oon المؤمنون الذ ن أفلحword ق .خاشعون صالتهم فيal-mu’minuun المؤمنون الذ ن هم أفلحboth قliterally compared to a human being in a state of submissive worship praying to God to elevate a calamity. both literally and metaphorically in verse 39 of Fussilat where a desolate earth is compared to a human being in a state of submissive worship praying to God to elevate a calamity. Asad: “Truly, to a happy state shall attain the believers those who humble themselves in their prayer.” Asad: “Truly, to a happy state shall attain the believers those who humble themselves in their prayer.” einuun salaatihim khaashi‘oon Asad: “Truly, to a happy state shall attain the believers those who humble t allatheen hum fee salaatihim khaashi‘oon Qad aflaha al-mu’minuun allatheen hum fee salaatihim khaashi‘oon ّعليها أن ّزتof اهت الماءattain عليها خاشعة فاذا األرض ترى كhumble ومن أ a state submissive worship praying God toاتprayer.” elevate a calamity. ّ to ّومن أ ات أن . وربت ت ز اهت الماء أنزلنا فاذا خاشعة األرض ترى ك en.وربت believers those whoأنزلنا humble themselves in their appy state shall the believers those who themselves in their prayer.” Asad: “Truly, to a happy state shall attain the believers those who humble themselves in their prayer.” Wa-min aayaatihi l-ardha khaashi’atan fa’idhaa ’anzalnaa ‘alyhaa al-maa’a ihtazzat wa-rabat خاشعة األرض أنّك ترىannaka ومن أ اتtaraThe Wa-min annaka tara l-ardha khaashi’atan fa’idhaa ’anzalnaa ‘alyhaa al-maa’a wa-rab The aayaatihi same word is used both literally and metaphorically in verse of Fussilat where aihtazzat desolate earth same word is used both literally and metaphorically verse 39 literally of39 Fussilat where a desolate is39 The same word isinused both and metaphorically inearth verse (Fussilat Q 41, 39) ara l-ardha khaashi’atan fa’idhaa ’anzalnaa ‘alyhaa al-maa’a ihtazzat wa-rabat (Fussilat 41, 39) compared to averse human inliterally a state worship toof God to elevate aworship calamity. toand aQ human in aInterpretation state of where submissive praying to aGod to elevate awhere calamity. nd metaphorically in verse 39 The of Fussilat aused desolate earth is of compared toworship aPolysemy human being in state of submissive praying to is Go Convergence Divergence inbeing the of submissive Quranic and Lexical Recurrence is used both literally and compared metaphorically inwhere 39 ofboth Fussilat ametaphorically desolate earth ispraying same word isbeing and in verse 39 Fussilat a desolate earth With exception of Pickthall, other popular interpretations Quran toفاذا render the common ّنof With the exception of Pickthall, the other popular interpretations of the .وربت الماءت ّزapraying اهت الماء عليها أنزلنا خاشعة األرض ومننّ أك الماءأ عليها أ ات ومنfail ّ اتthe وربت ت ّزelevate اهتto عليها أنزلنا فاذا خاشعة األرض ترىك ز أmost worship to.compared Godworship tothe amost calamity. وربت ت اهت أنزلنا خاشعة األرض ترىQuran نّكa أcalamity. أ اتfail ومنto render the comm nmissive beingthe in a state praying of submissive to God a.ترى calamity. human being intoفاذا aelevate state of submissive worship praying to God to elevate meaning of khaashi‘atan 'humble' or 'submissive'. hall, other most popular of annaka the Quran fail to render the common meaning ofعليها khaashi‘atan as 'humble' or 'submissive'. Wa-min aayaatihi tara l-ardha fa’idhaa ’anzalnaa ‘alyhaa al-maa’a ihtazzat wa-ra l-ardha khaashi’atan ’anzalnaa ‘alyhaa al-maa’a ihtazzat wa-rabat أنّكthe ومن أ ات Wa-min annaka tara l-ardha khaashi’atan fa’idhaa ’anzalnaa أنزلنا فاذا خاشعة األرض نّك ترىas أWa-min اتinterpretations ومن أ .وربت ّزتaayaatihi الماء اهت أنزلناannaka فاذاtara خاشعة األرض ترى نّكkhaashi’atan ات أaayaatihi ومن أfa’idhaa -nnaka Asad:tara “For among His signs is this: thou seest the earth lying desolate and lo! When We send down water humble' or 'submissive'. Asad: “For among His signs is this: thou seest the earth lying desolate and lo! When We send down (Fussilat Q 41, 39) (Fussilat Q 41, 39) aashi’atan fa’idhaa ’anzalnaa ‘alyhaa al-maa’a ihtazzat wa-rabat Q thou 41, fa’idhaa 39) - Pickthall: “And of Histara portents (is(Fussilat this): that seest the’anzalnaa earth lowly, but when l-ardha khaashi’atan fa’idhaa ’anzalnaa ‘alyhaa al-maa’a ihtazzat wa-rabat Wa-min aayaatihi annaka l-ardha khaashi’atan ‘alyhaa al-maa’a ihtazzat wa-rabatwa it, it stirs and swells [with life]!” ns is this: upon thou seest the earth lying desolate and lo! When We send down water upon it, it stirs and swells [with life]!” With the exception of Pickthall, the other most popular interpretations of the Quran to interpretations render the comm With the exception of Pickthall, the other most popular interpretations of the Quran failpopular tofail render the common With the exception of Pickthall, the other most of We send down (Fussilat Q 41,water 39) thereon it thrilleth and groweth.” Pickthall: “And of His portents (is this): that thou seest the earth lowly, but when We send down water thereon swells [with life]!” Pickthall: “And of His portents (is this): that thou seest the earth lowly, but when We send down water there meaning of khaashi‘atan as 'humble' or 'submissive'. meaning of khaashi‘atan as 'humble' or 'submissive'. most popular interpretations of the Quran fail to render the common meaning of khaashi‘atan as 'humble' or 'submissive'. of Pickthall, the other mostWith popular interpretations of His the signs Quran fail render the the common the exception of Pickthall, the is other most popular interpretations the Quran fail to render the common Shakir: “And among this,to that you see earth still, butofwhen We send it thrilleth and groweth.” ents (is this): thatorthou seest the--earth lowly, but when We down water thereon it thrilleth and groweth.” Asad: “For among His signs isor this: thou seest the earth - lo! andWhen lo! When We lying send down -meaning Asad: “For among His signs issend this: thou seest“For the earth lying desolate - andthou Weearth send downdesolate waterwa missive'. - Asad: among Hislying signsdesolate is this: seest the atan as 'humble' 'submissive'. ofthe khaashi‘atan as 'humble' 'submissive'. down on it water, it stirs and swells.” -seest Shakir: “And among His signs is this, that you see the earth still, but when We send down on it but the[with water, it send down on it the water weth.” Shakir: “And among His signs is this, that you see the earth still, when We upon it, it stirs and swells [with life]!” upon it, it stirs and swells [with life]!” the earth lying desolate and lo! When We send down water upon it, it stirs and swells life]!” His signs is this: thou seest the earth lying desolate and lo! When We send down water - Asad: “For among His signs is this: thou seest the earth lying desolate - and lo! When We send down water stirs igns is this, thatand youswells.” see the earth still,“And but when We on itthis: the water, itseest -- Yusuf Ali: “And among Hisdown thou seest theHis earth barren desolate; stirs swells.” Pickthall: of Hissend portents (is that thou the earth lowly, but when We seest send down water there - Pickthall: of His portents (isSigns this): that thou seest the earth lowly, but when We thou send downthe water thereon e]!” and -inthis): Pickthall: “And of portents (isand this): that earth lowly, b stirs swells [with life]!” upon it,“And itand stirs and swells [with life]!” Yusuf Ali: “And among His Signs in this: thou seest the earth barren and desolate; but when We send down but when We send down rain to it, it is stirred to life and yields increase.” Yusuf Ali: “And among His Signs in this: thou seest the earth barren and when Wethereon send do it thrilleth and groweth.” itthe thrilleth and groweth.” hat seest (is thethis): earththat lowly, but when We send down thereon thrilleth and groweth.” Histhou portents thou seest earth butwater when We send thereon - Pickthall: “And oflowly, His portents (is this): thatdown thouit water seest the earth lowly, but whendesolate; We sendbut down water it, it seest is stirred to life“And and “And yields increase.” is Signs inrain this:tothou earth barren and desolate; but when We send down rain toand it, itgroweth.” issigns stirred life anddesolate yields increase.” Shakir: among His signs is-how this, that you see the earth still, butthis, when We on the but water - the Shakir: among His is to this, that you see the earth still, but when We send down on it theitstill, water, it w Shakir: “And among Hisyet signs is that yousend see down the earth and groweth.” -- Irving: “Among his signs, you see the earth is; whenever we send it thrilleth Irving: “Among his signs, you see how desolate the earth is; yet whenever we send water down upon it, it stirs ed to life and yields increase.” Irving: “Among his signs, you see how desolate the earth is; yet whenever we send water down upon it, stirs and swells.” stirs and swells.” t you see the earth still, but when We send down on it the water, it and swells.” ng His signs is this, that you seedown the “And earth still, when We downyou onstirs it the water, it but when We send down on it the water,it itstir water uponamong it, itbut stirs and sprouts.” - Shakir: His signs is send this, that see the earth still, sprouts.” you see howand desolate the earth is;- yet whenever we send it,Ali: itthou stirs and sprouts.” Yusuf Ali: “And among Hisdown Signs in thou this: seest the earth andthis: desolate; but when We barren send - Yusuf Ali: “And among Hiswater Signs in this: seest the among earth barren and desolate; but seest when Weearth send downdoa - upon Yusuf “And His barren Signs in thou the wells.” stirs and swells.” The earth, heavens, animate andtoinanimate objects (birds, trees, mountains, thunder) rain to it, it is stirred life and yields increase.” rain to it, it is stirred to life and yields increase.” :mong thou His seestSigns the earth barren and desolate; but when We send down rain to it, it is stirred to life and yields increase.” in this: thou seest Ali: the earth barren and desolate; when We - Yusuf amongas His Signs in but this: seestsend the down earth barren and desolate; when We send down treated in “And the his Quran living beings thatthou pray when tosend bybutwater The earth, animate and inanimate objects (birds, trees, mountains, thunder) are treated inspoken thesend Quran The earth, heavens, animate and-desolate inanimate objects trees, mountains, thunder) aredown treated theitQur - Irving: “Among his signs, you see how desolate theunderstand earth is;whenever yet whenever we it, stir -are Irving: “Among signs, you see how theand earth is;(birds, yet we water down upon it, itinwheneve stirs elds increase.” Irving: “Among his signs, you see how desolate the earth is; upon yet t is stirred to lifeheavens, and yields increase.” rain to it, it is stirred to life and yields increase.” Godand and his messengers. Instances of personification of objects are present living beings that pray understand when spoken to by down God and hisitinanimate messengers. Instances of his messengers. Instances mate and inanimate objects (birds, trees, mountains, thunder) are treated in theupon Quran as living beings that pray and understand when spoken to by God and and sprouts.” and sprouts.” solate the earth yet whenever we send water down upon it, it stirs and sprouts.” sas signs, you see is; how desolate the earth is; yet whenever we send water it, stirs - Irving: “Among his signs, you see how(Qdesolate the is; yet whenever we send water down upon it, it stirs in several Thus in his al-Dukhaan 44, 29) theearth skyseveral is assigned human trait personification of when inanimate objects are in several verses. in al-Dukhaan (Qverses. 44, a29) the insky isof and understand spoken to verses. by present God and messengers. Instances of personification of inanimate objects Thus are present in Thus al-Dukhaan (Q 44, 29) the sky s.” and sprouts.” Fama bakat ‘alayhimu l-samaa’u assigned a human of weeping: weeping: ار نThus منhuman كاانوا وماا واألرض (ّاماءQ سinanimate الand نَايهم لinanimate ع29) فماا Fama bakat ‘alayhimu l-samaa’u objects are presenttrait in several verses. inheavens, al-Dukhaan 44, sky isواألرض assigned aheavens, trait of weeping: بكاتار منthe كاانوا وماا ّاماء سmountains, لَايهم الand بكات ع فمااFama bakat ‘alayhimu l-samaa The earth, animate objects (birds, trees, mountains, thunder) are treated inQuran the Qur The earth, animate and objects (birds, trees, thunder) are treated in the The earth, heavens, animate inanimate objects (birds, trees, mount َ wal-ardu wamaa kanoo mundhareen "and neither sky nor earth shed tears over them, nor were they allowed a wal-ardu wamaa kanoo mundhareen “and neither sky nor earth shed tears over them, eeping: ن ار من كاانوا وماا واألرض ّاماء س ال ايهم ل ع بكات فماا Fama bakat ‘alayhimu l-samaa’u wal-ardu wamaa kanoo mundhareen "and neither sky nor earth shed tears over them, nor were they allowed as living beings that pray and understand when spoken to by God and his messengers. Instances as living beings that pray and understand when topray bymountains, God understand andthunder) his messengers. Instances ate objects trees, mountains, thunder) are treated in the Quran asareliving beings and when spoken to Quran by of God ens, animate(birds, and inanimate objects trees, mountains, thunder) treated inspoken the that Quran The(birds, earth, heavens, animate and inanimate objects (birds, trees, are treated in the َعل respite" Likewise al-Hashr (Q(Asad). 59, The Almighty says مان متصا تاinanimate لرأ جبالverses. اىsays القرآن هذا أنزلنا لَو ndhareen "and neither nor earth shed tears over them, were they allowed a several nor were they allowed aGod respite” (Asad). Likewise inخاشاعا al-Hashr (Q 59, 21) The Almighty َلverses. respite" Likewise innor al-Hashr (Qعا59, 21) The Almighty مان متصا خاشاعا (تاQلرأseveral جبال اى عthe القرآن هذا نز personification of inanimate objects are present in Thus in al-Dukhaan (Q29) 44, 29)sky the sky personification of inanimate objects are present in several verses. Thus in عا al-Dukhaan 44, isلنا nd when(Asad). spoken to sky by in God and his messengers. of personification of objects are present in Thus hat pray and understand when spoken to 21) by and his messengers. Instances of as living beings that pray Instances and understand when spoken to by God and his messengers. Instances of َلassigned َواألرضل هللا خشاية Law anzalna hadha alqur’aan ‘alaa jabalin la-ra’aytahu khashi‘an mutasaddi‘an min khashyati Allaah al-Hashr (Q 59, 21) The Almighty says مان عا متصا خاشاعا تا لرأ جبال اى ع القرآن هذا لنا أنز و says Law anzalna hadha alqur’aan َ هللا خشاية Law anzalna hadha alqur’aan ‘alaa jabalin la-ra’aytahu khashi‘an mutasaddi‘an min khashyati Alla َ assigned a human trait of weeping: ن ار من كاانوا وماا ّاماء س ال ايهم ل ع بكات فماا Fama bakat ‘alayhimu l-samaa َ assigned a human trait of weeping: ن ار من كاانوا وماا واألرض ّاماء س ال ايهم ل ع بكات فماا Fama bakat ‘alayhimu l-samaa’u esent in several verses. Thus in al-Dukhaan (Q 44, 29) the sky is a human trait of weeping: ن ار من كاانوا وماا واألرض ّاماء س ال ايهم ل ع بكات nanimate objects are present in several verses. Thus in objects al-Dukhaan (Q 44,in29) the sky is Thus in al-Dukhaan (Q 44, 29) the sky is personification of inanimate are present several verses. "Had We sent on a wamaa mountain, verily, thou wouldst have seen itmin humble itself and cleave asunder alqur’aan ‘alaadown jabalin la-ra’aytahu khashi‘an min khashyati Allaah ‘alaa jabalin la-ra’aytahu khashi‘an khashyati Allaah “Had We sent "Had sent down this Quran on mountain, verily, thou have seen itneither humble itself and cleave asund َعلQuran wal-ardu wamaa mundhareen neither sky nor earth tears over them, nornor were they allowed wal-ardu mundhareen "and neither sky nor earth shed tears over them, nor sky were they allowed a كاانوا واألرض ّاماء بكات Fama bakat l-samaa’u َ‘alayhimu wamaa kanoo mundhareen "and earth shed tear ait ofوماا weeping: السار نthis كاانواايهممن فمااوماا واألرض ّاماء السkanoo ايهم لmutasaddi‘an عkanoo بكات فماا Fama bakat ‘alayhimu l-samaa’u َ علshed assigned aWe human trait of weeping: نmutasaddi‘an ارawal-ardu "منand كاانوا وماا واألرض ّاماء السwouldst ايهم بكات فماا Fama bakat ‘alayhimu l-samaa’u for fear of Allah" (Ali). an on a mountain, verily, thou wouldst have seen it humble itself and cleave asunder َ down this Quran on a mountain, verily, thou wouldst have seen it humble itself and cleave for fear of Allah" (Ali). َ َنز ل respite" (Asad). Likewise in al-Hashr (Q 59, 21) The Almighty says مان عا متصا خاشاعا تا لرأ جبال اى ل ع القرآن هذا respite" (Asad). Likewise in al-Hashr (Q 59, 21) The Almighty says مان عا متصا خاشاعا تا لرأ جبال اى ل ع القرآن هذا لنا أنز و neither sky nor earth tears over them, nor were they allowed a respite" (Asad). Likewise in al-Hashr (Q 59, 21) The Almighty says مان noo mundhareen "andshed neither sky nor earth shed tears over them, nor were they allowed a wal-ardu wamaa kanoo mundhareen "and neither sky nor earth shed tears over them, nor were they allowed لنا aعا asunder for fear of Allah” (Ali). هللا خشاية Law anzalna hadha alqur’aan ‘alaa jabalin la-ra’aytahu khashi‘an mutasaddi‘an min khashyati Alla َ َ هللا خشاية Law anzalna hadha alqur’aan ‘alaa jabalin la-ra’aytahu khashi‘an mutasaddi‘an min khashyati Allaah , 21) The Almighty عا متصا خاشاعا تا لرأ جبال اى ل ع القرآن هذا لنا أنز و ل َ َ هللا خشاية Law anzalna hadha alqur’aan ‘alaa jabalin la-ra’aytahu khashi‘a ewise in al-Hashr (Qsays 59, مان 21) The Almighty says مان عا متصا خاشاعا تا لرأ جبال اى ل ع القرآن هذا لنا أنز و ل َ respite" (Asad). Likewise in al-Hashr (Q 59, 21) The Almighty says لَو أنزلنا هذا القرآن علاى جبال لرأ تا خاشاعا متصا عا مان It isalqur’aan narrated that when prophet Mohammad (PBUH) ascending the pulpit, a this nearby treeon trunk started Itsent isanzalna narrated that when prophet Mohammad (PBUH) ascending the amin nearby treecleave trunk start "Had We sentthat down this Quran on a"Had mountain, verily, thou wouldst have seen itpulpit, humble itself and asun "Had We down this Quran onwas aAllaah mountain, verily, thou wouldst have seen it humble itself and cleave asunder a hadha jabalin la-ra’aytahu khashi‘an mutasaddi‘an min khashyati We sent down Quran athe mountain, thou wouldst have se ‘alaa jabalin la-ra’aytahu khashi‘an mutasaddi‘an min khashyati Allaah خشاية هللا hadha alqur’aan ‘alaa jabalin la-ra’aytahu khashi‘an mutasaddi‘an khashyati Allaah It isLaw narrated when prophet Mohammad (PBUH) was was ascending pulpit, averily, moaning and groaning upon hearing the words of revelation. To exclude TL synonyms other than ‘desolate’ and prophet Mohammad (PBUH) was ascending the pulpit, a nearby tree trunk started moaning and groaning upon hearing the words of revelation. To exclude TL synonyms than ‘desolate’ for fear of Allah" (Ali). for fearWe ofhumble Allah" (Ali). in, have seen it itself and cleave asunder for fearand ofupon Allah" (Ali). thisverily, Quranthou on awouldst mountain, verily, thou wouldst have seen iton humble itself cleave asunder "Had sent down this Quran aand mountain, verily, thou wouldst have seen it humble itselfother and cleave asunder a nearby tree trunk started moaning groaning hearing the words of revelation. ‘barren’the forwords the word khaashi'atan constitutes casekhaashi'atan of divergence from the aST by of way of under-translation. hearing of revelation. To exclude TL aword synonyms other thanconstitutes ‘desolate’ and ‘barren’ the case divergence the ST by way of under-translati li). for exclude fear of Allah" (Ali). other To TLforinstead synonyms than ‘desolate’ and ‘barren’ for the word from khaashi’atan Johnstone (1991, p.a 177) propounds that of the logical structure of proof which Westerners see behind hi'atan constitutes case of divergence from thewhen ST by way of under-translation. Johnstone (1991, p. 177) propounds that instead of the logical structure of proof which Westerners see behi It is narrated that when prophet Mohammad (PBUH) was ascending the pulpit, a nearby tree ascending trunk star It is narrated that prophet Mohammad (PBUH) was ascending the pulpit, a nearby tree was trunk started is narrated that when prophet Mohammad (PBUH) constitutes a acase ofofdivergence from the persuasion. ST byItway ofAli, under-translation. Johnstone (1991, the words, Arabic uses repetition as means of assertion and however, refutes Johnstone's opounds that instead of the logical structure proof which Westerners see behind the words, Arabic uses repetition as a means of assertion and persuasion. Ali, however, refutes Johnston moaning and groaning upon hearing the words of revelation. To exclude TL synonyms other than ‘desolate’ moaning and groaning upon hearing the words of revelation. To exclude TL synonyms other than ‘desolate’ and mmad (PBUH) was ascending the pulpit, a nearby tree trunk started and groaning upon hearing words revelation. To exclude at when prophet Mohammad (PBUH) was ascending a moaning nearby tree started It is narrated thatinstead whenthe prophet Mohammad (PBUH) was ascending thethe pulpit, a of nearby tree trunk started Ta p.far177) propounds that ofpulpit, the logical structure oftrunk proof which Westerners see behind argument by stressing that from being a mere rhetorical device, the wording of the Quran is deliberate; every etition as a means of assertion and persuasion. Ali, however, refutes Johnstone's argument by stressing that far from being a mere rhetorical device, the wording of the Quran is deliberate; eve ‘barren’ for the word khaashi'atan constitutes a case of divergence from the ST by way of under-translati ‘barren’ for the word khaashi'atan constitutes a case of divergence from the ST by way of under-translation. rds of revelation. To exclude TL synonyms other than ‘desolate’ and ‘barren’ for the word khaashi'atan constitutes a case of divergence from ng upon hearing the words the of revelation. To exclude TLhearing synonyms other than ‘desolate’ and moaning and groaning upon wordsof ofassertion revelation. exclude TL other than ‘desolate’ and words, Arabic uses repetition as athe andTo persuasion. Ali,synonyms however, serves purpose; and deformation of the text’s original meaning can occur if the repetition isproof not occur from being mere rhetorical device, the wording of the Quran ismeans deliberate; every word serves a purpose; and deformation of the text’s original meaning can if the repetition is Johnstone (1991, p. 177) propounds that instead of the logical structure of which Westerners see behi Johnstone (1991, p. 177) propounds that instead of the logical structure of proof which Westerners see behind utes a case ofaadivergence from the ST by way of under-translation. Johnstone (1991, p. 177) propounds that instead of the logical structure drword khaashi'atan constitutes a case of divergence from the ST by way of under-translation. ‘barren’Johnstone’s for the word khaashi'atan constitutes a case ofbeing divergence the ST by way of under-translation. on refutes argument by Yet, stressing that far from a mere from rhetorical device, adequately for in the translation (Ali, 2006, p.of 26). Ali erroneously cites an example oferroneously polysemy incites dstead deformation ofthat the text’s original meaning canfor occur if the repetition is not adequately catered in the translation (Ali, 2006, p. 26). Yet, Ali anassertion example of polysemy the words, Arabic uses repetition as a means of assertion and persuasion. Ali, however, refutes Johnston the words, Arabic uses repetition as a means of assertion and persuasion. Ali, however, refutes Johnstone's of thecatered logical structure of proof which Westerners see behind the words, Arabic uses repetition as a means and persuasio 177) propounds instead of the logical structure proof which Westerners see behind Johnstone (1991, p.Quran 177) ispropounds that instead ofserves the logical structure of proof which see behind the wording of the deliberate; every word a purpose; and deformation of ofWesterners surat Yusuf as a case of repetition. In the verse (Q 12, 4): translation (Ali, 2006, p. 26). Yet, Ali erroneously cites an example of polysemy in surat Yusuf auses case of repetition. In verse 12, 4): argument byasstressing that far from being a of mere rhetorical device, the being wording ofQuran therhetorical Quran isdevice, deliberate; eve argument by stressing that far from being athe mere rhetorical device, the from wording of athe is deliberate; every ans repetition of assertion persuasion. Ali, however, refutes Johnstone's argument by(Q stressing that far mere the wo uses as and a means of assertion and persuasion. Ali, however, refutes Johnstone's the words, Arabic repetition as a means assertion and persuasion. Ali, however, refutes Johnstone's the text’s original meaning can occur if the repetition is not adequately catered for can in theoccur if the repetition is ساج ليthe تهمverse رأbeing والقمر كوكبا عشر أح رأرأ أبت والشمسا ألبيdeformation وسف قال إذ ition. In (Q والشمس 12, 4): .word نserves ساج لي والقمر كوكبا عشر أح تis رأdeliberate; إنيtext’s أبت اoriginal ألبي وسف قالdeformation إذwording serves aإني purpose; and deformation of the text’s original meaning word aتهمتpurpose; and of the meaning canofoccur if the repetition not mere rhetorical device, the wording of the Quran iswording deliberate; every word serves a purpose; and of Quran the text’s originalisevery meanin g.نthat far from a mere rhetorical device, the of the Quran every argument by stressing that far from being a mere rhetorical device, the the is deliberate; translation (Ali, 2006, p.for 26). Yet, Ali erroneously cites anp. example ofAli polysemy in surat ’idhthe qaala yoosufu li-abeehi innee ra’aytu ‘ashara kawkaban wa-l-shams wa-l-qamar ra’aytuhum leecites كوكب عشر أحdeformation ت رأoriginal أبت إني اmeaning وسف قالqaala إذ ’idh yoosufu li-abeehi innee ra’aytu ahada ‘ashara kawkaban wa-l-shams ra’aytuhum adequately catered intranslation the translation 2006, 26).not Yet, erroneously anthe ofAli polysemy adequately catered for in repetition the (Ali, 2006, p. 26). Yet, erroneously an example ofYet, polysemy in of can occur ifahada the is not adequately catered for inAli the translation (Ali, 2006, p.example 26). ose; andtext’s of ألبي the original meaning can occur if the repetition is wordtext’s serves a ofpurpose; and deformation of(Ali, the text’s original meaning cancites occur ifwa-l-qamar repetition iserroneo not Yusuf as a case repetition. In the verse (Q 12, 4): saajideen. ior innee ra’aytu ahada ‘ashara kawkaban wa-l-shams wa-l-qamar ra’aytuhum lee saajideen. surat Yusuf as a case of repetition. In the verse (Q 12, 4): surat Yusuf as a case of repetition. In the verse (Q 12, 4): i, 2006, p. 26). Yet, Ali erroneously cites an example of polysemy in Yusufofas a26). case ofin repetition. In thecites versean(Qexample 12, 4): of polysemy in in the translation (Ali, 2006, p. 26). catered Yet, Alifor erroneously cites ansurat example adequately in the translation (Ali, 2006, p.polysemy Yet, Ali erroneously O father! I saw a dream eleven planets and the sun and the moon, saw them prostrating themselves O my saw in aعشر dream eleven planets and the sunكوكبا إذ and moon, I saw them prostrating .نYusuf ساج لي رأLo! والقمر والشمس كوكبا عشر ساجأح (تQ رأ إني أبت وسف ا ألبي وسف إذ قالthe .surat ن ساج لي تهمfather! رأaتهم والقمر والشمس كوكبا أح.ت رأ إني تهمأبت اI رأ ألبي قال se (Q 12, 4): Lo! نverse لي والقمر والشمس عشر رأ ت أح أبت إني ألبي ا قال وسفthemselv إذ of my repetition. In the versein(Q 12, 4): as case ofI repetition. In the 12, 4): unto me. eleven planets and the sun and the moon, I saw them prostrating themselves unto me. ’idh qaala yoosufu li-abeehi innee ra’aytu ahada ‘ashara kawkaban wa-l-shams wa-l-qamar ra’aytuhum ’idh qaala yoosufu li-abeehi innee ra’aytu ahada ‘ashara kawkaban wa-l-shams wa-l-qamar ra’aytuhum leewa رdream إني أبت ا ألبي وسف قال إذ ’idh qaala yoosufu li-abeehi innee ra’aytu ahada ‘ashara kawkaban إني رأ ت أح عشر كوكبا والشمس.ساجأبتن ’اidh ألبي وسف والشمس إذ قال ليqaala تهم والقمر رأ عشر كوكبا إني رأ تahada ‘ ا أبتashara وسف ألبيkawkaban إذ قال yoosufu li-abeehi inneeأحra’aytu wa-l-shams wasaajideen. saajideen. ahada ‘ashara kawkaban wa-l-shams wa-l-qamar ra’aytuhum lee saajideen. li-abeehi innee ra’aytu ahada ‘ashara kawkaban wa-l-shams wa-l-qamar ra’aytuhum lee ’idh qaala yoosufu li-abeehi innee ra’aytu ahada ‘ashara kawkaban wa-l-shams wa-l-qamar ra’aytuhum lee l-qamar ra’aytuhum lee saajideen. Ali finds that the repetition ofmy اتfather! رأfinds ra’aytu saw’ that wasLo! not the least doubt Joseph's Ali that of O ات رأthere ra’aytu ‘Ithe saw’ that there was notthem the doubt Josep Ithe saw inindicates a dream eleven planets and theindicates sun and thein moon, I them saw prostrating themselv O myOfather! Lo! ILo! saw‘I in arepetition dream eleven planets and and moon, I saw prostrating themselves my father! Isun saw in athe dream eleven planets and least the sun andin the mo saajideen. O my father! Lo! I saw in a dream eleven planets and the sun and the moon, I27). sawThe word رأىin Arabic m mind that what he saw was real and not just a normal dream (Ali, 1991, p. 27). The word رأى in Arabic may ion of ات رأ ra’aytu ‘I saw’ indicates that there was not the least doubt in Joseph's mind that what he saw was real and not just a normal dream (Ali, 1991, p. unto me. me. planets the sun andplanets theunto moon, I saw them prostrating themselves unto me. aw in aand dream eleven and the sun and the moon, I saw them prostrating themselves O myprostrating father! Lo!themselves I saw in a unto dream eleven planets and the sun and the moon, I saw them prostrating themselves them me. serveand as not the triliteral verbal stem for رؤ اةp.ru’yah ‘seeing’ by of physical real just a normal dream (Ali,both 1991, 27). The word رأىmeans in Arabic may eyesight" and رؤ ااru’yaa unto serve me. as the triliteral verbal stem for both رؤ اةru’yah ‘seeing’ by means of physical eyesight" and رؤ ااru’y "conceiving of future events while asleep" (al-Munjid, 1986, p. 243). This attested to stem for botha اةvision رؤru’yah ‘seeing’ by means of physical eyesight" and اا رؤ ru’yaa "conceiving a vision of future events while asleep" (al-Munjid, 1986, p.Joseph's This is attested by Josep Ali finds that the repetition of ات رأ ra’aytu ‘I saw’ that there wasthe not‘I the least doubt in Ali finds finds that that the the repetition repetition of ra’aytu ‘I saw’ saw’ indicates that was not Ali of رأ اتra’aytu ‘I indicates that there there was not the least doubt intoJoseph's Ali finds that theisindicates repetition ofbyات رأ243). ra’aytu saw’ indicates that the father’s answer not to tell his brothers about his "visionary" dream اا رؤ ru’yaaka (Q 12, 5). Thus a visionary re events while asleep" (al-Munjid, 1986, p. 243). This is attested to by Joseph's father’s answer not to tell his brothers about his "visionary" dream اا رؤ ru’yaaka (Q 12, 5). Thus a visiona mind that what he saw was real and not just a normal dream (Ali, 1991, p. 27). The word رأى in Arabic mind that what he saw was real and not just a normal dream (Ali, 1991, p. 27). The word رأى in Arabic may least doubt in Joseph’s mind that what he saw was real and not just a normal dream (Ali, ’aytu ‘I saw’ indicates that there was not the least doubt in Joseph's saw wasthat realthere and was not just a normal dreamin(Ali, 1991,m e repetition of رأ اتra’aytu ‘I Ali saw’finds indicates thatrepetition there wasofnot leastthat doubt inhe Joseph's that the اتthe رأmind ra’aytu ‘Iwhat saw’ indicates not the least doubt Joseph's isreal more than a 27). casual or as it(Q isthan termed أحاال أضاغاث adghathu ahlaam “A sdream brothers about his "visionary" dream ااdream رؤ ru’yaaka 12, 5). Thus visionary dream more significant aboth casual dream or as it‘seeing’ is(Ali, termed أحاال أضاغاث adghathu ahlaam “A confus serve asis the triliteral verbal stem for both اةnormal رؤ ru’yah by means of physical eyesight" رؤ اا ru’y as the triliteral verbal stem for رؤ اةaas ru’yah ‘seeing’ by means ofp.confused physical eyesight" and ااand رؤby ru’yaa st awas normal dream p. The word رأى in Arabic may serve the verbal stem for both رؤ اة ru’yah ‘seeing’ means 1991, p. 27). The word in Arabic may serve as the triliteral verbal stem for both aw andsignificant not(Ali, just1991, aserve normal dream (Ali, 1991, p. 27). The word in triliteral Arabic may mind that what he saw was real and not just aرأى dream 1991, 27). The word رأى in Arabic may of meaningless dreams and nightmares of no particular significance according to surat Yousef (Q 12, 44) han a casual dream or as it is termed أحاال أضاغاث adghathu ahlaam “A confused medley of meaningless dreams and nightmares of no particular significance according to surat Yousef (Q 12, "conceiving a vision of future events while asleep" (al-Munjid, 1986, p. 243). This is attested to by Josep "conceiving a vision of future events while asleep" (al-Munjid, 1986, p. 243). This is attested to by Joseph's اةlmedley رؤ ru’yah ‘seeing’ by means of physical eyesight" and اا رؤ ru’yaa "conceiving a vision of future events while asleep" (al-Munjid, 1986, verbal stem for both رؤ اةru’yah ru’yah ‘seeing’ bymeans means ofstem physical eyesight" and رؤ اا ru’yaa by physical eyesight” and ru’yaa a visioneyesight" and رؤ ااru’yaap.4 serve as‘seeing’ the triliteral verbalof for both رؤ اةru’yah ‘seeing’ by“conceiving means of physical األحال نحن بتأو ل وما أحال أضغاث قالوا ms and nightmares of no particular significance according to surat Yousef (Q 12, 44) بعالمين األحال ل بتأو نحن وما أحال أضغاث قالوا father’s answer not to tell his brothers about his "visionary" dream اا رؤ ru’yaaka (Q 12,Thus 5). a vision father’s answer not to tell his brothers about his "visionary" dream اا رؤ ru’yaaka (Qhis 5). adream visionary asleep" (al-Munjid, 1986, p. 243). This is attested to by Joseph's father’s answer not to tell his brothers about "visionary" رؤ اا neبعالمين of future events while asleep" (al-Munjid, 1986, p. 243). This is attested to by Joseph's of future events whileof asleep” 1986, p. 243). This is attested by Joseph’s "conceiving a vision future(al-Munjid, events while asleep" (al-Munjid, 1986, p.to 243). This is12, attested to Thus by Joseph's qaaloo adghaathu ahlaamhis wa-maa nahnu bi-ta’weeli l-ahlaami bi-‘aalimeen. أضغاث قالوا qaaloo adghaathu ahlaam wa-maa nahnu bi-ta’weeli l-ahlaami bi-‘aalimeen. dream is more significant than a casual dream or as it is termed أحاال أضاغاث adghathu ahlaam “A confus is more significant than a casual dream or as it is termed أحاال أضاغاث adghathu ahlaam “A confused ut his ااdream رؤ ru’yaaka (Q 12, 5). Thus a visionary dream is more significant than a casual dream or as it is termed أحاال to tell "visionary" his brothersdream about "visionary" dream اا رؤ ru’yaaka (Q 12, 5). Thus a visionary father’s ru’yaaka (Q (Q 12, 5). Thus a visionary ث father’s answer answer not not to to tell tell his his brothers brothers about about his his “visionary” "visionary" dream dream رؤ ااru’yaaka Theyor said: medley of dreams: and we areأضاغاث not skilled in the ahlaam interpretation of dreams.” a-maa nahnu bi-ta’weeli l-ahlaami bi-‘aalimeen. They said: A confused medley of dreams: and we are not skilled in the interpretation of dreams.” medley of meaningless dreams and nightmares of no particular significance according to surat Yousef 12, 4 medley of meaningless dreams and nightmares of no particular significance according toofsurat Yousef (Qsignificance 12,(Q44) ream as A ita confused is termed أحاال أضاغاث adghathu ahlaam “A confused medley of meaningless dreams and nightmares no particular ificant than casual dream or as it is termed أحاال adghathu “A confused dream is more significant than a casual dream or as it is termed أحاال أضاغاث adghathu ahlaam “A confused 12, 5). Thus a visionary dream is more significant than a casual dream or as it is termed ey wesignificance are not skilled in the interpretation ofأحال dreams.” األحال نحنل ومابتأو نحن وماaccording أضغاث قالوا بعالمين األحال بتأو ل أحال أضغاث قالوا44) resof ofdreams: no particular according to surat Yousef (Q بتأو نحن44) وماsignificance أضغاث أحالaccording قالوا ess dreams andand nightmares of noبعالمين particular significance toبعالمين surat األحال Yousef (Q 12, medley of meaningless dreams and12, nightmares of noلparticular to surat Yousef (Q 12, 44) wa-maa nahnu bi-ta’weeli l-ahlaami bi-‘aalimeen. qaaloo adghaathu ahlaam wa-maa nahnu bi-ta’weeli l-ahlaami bi-‘aalimeen. adghaathu ahlaam wa-maa nahnu bi-ta’weeli l-ahlaami bi-‘aalime قالوا أضغاث أحال وما ن بعالمينqaaloo األحال لadghaathu نحن بتأو وماahlaam أحال أضغاث قالواqaaloo They said: A confused medley of dreams: and we are not skilled ininterpretation interpretation of They said: A confused medley of dreams: and we are not skilled in the ofwe dreams.” i-ta’weeli l-ahlaami They said: A confused ofthe dreams: and aredreams.” not skilled in the inte hlaam wa-maa nahnubi-‘aalimeen. bi-ta’weeli bi-‘aalimeen. 84 qaalool-ahlaami adghaathu ahlaam wa-maa nahnu bi-ta’weeli l-ahlaamimedley bi-‘aalimeen. nd we are not skilled in the interpretation of dreams.” ed medley of dreams: and we are said: not skilled in the medley interpretation of dreams.” They A confused of dreams: and we are not skilled in the interpretation of dreams.” verse (Q 12, 4): surat Yusuf as a case of repetition. In the verse (Q 12, 4): إذ قال وسف ألبي ا أبت إني رأ ت .إذ قال وسف ألبي ا أبت إني رأ ت أح عشر كوكبا والشمس والقمر رأ تهم لي ساج ن ytu ahada ‘ashara kawkaban wa-l-shams wa-l-qamar ra’aytuhum lee ’idh qaala yoosufu li-abeehi innee ra’aytu ahada ‘ashara kawkaban wa-l-shams wa-l-qamar ra’aytuhum saajideen. n planets and the sun and the moon, I saw them prostrating themselves O my father! Lo! I saw in a dream eleven planets and the sun and the moon, I saw them prostrating themselv unto me. ra’aytu ‘I saw’ indicates that there was not the least doubt in Joseph's Ali finds that the repetition of رأ اتra’aytu ‘I saw’ indicates that there was not the least doubt in Josep just a normal dream (Ali, 1991, p. 27). The word رأىin Arabic may mind that what he saw was real and not just a normal dream (Ali, 1991, p. 27). The word رأىin Arabic m Jamal ALQINAI h رؤ اةru’yah ‘seeing’ by means of physical eyesight" and رؤ ااru’yaa serve as the triliteral verbal stem for both رؤ اةru’yah ‘seeing’ by means of physical eyesight" and رؤ ااru’y hile asleep" (al-Munjid, 1986, p. 243). This is attested to by Joseph's "conceiving a vision of future events while asleep" (al-Munjid, 1986, p. 243). This is attested to by Josep bout his "visionary" dream رؤ ااru’yaaka (Q 12, 5). Thus a visionary father’s answer not to tell his brothers about his "visionary" dream رؤ ااru’yaaka (Q 12, 5). Thus a vision dream or as it is termed أضاغاث أحاالadghathu adghathuahlaam ahlaam“A“A confused confused medley of meaningless dream is more significant than a casual dream or as it is dreams termed and أحاالnightmares أضاغاثadghathu ahlaam “A confus mares of no particular significance according to surat Yousef (Q 12,to44) of nomedley particular significance according surat Yousef (Q 12, 44) of meaningless dreams and nightmares of no particular significance according to surat Yousef (Q 12, 4 قالوا أضغاث أحال وما نحن بتأو ل األحال بعالمين u bi-ta’weeli l-ahlaami bi-‘aalimeen. The Interpretation of Quranic Polysemy and Lexical Recurrence qaaloo adghaathu ahlaam ahlaam wa-maa nahnu bi-ta’weeli l-ahlaami bi-‘aalimeen. qaaloo adghaathu and we are not skilled in the interpretation of dreams.” wa-maa nahnu bi-ta’weeli l-ahlaami bi-‘aalimeen. They said: A confused medley of dreams: and we are not skilled in the interpretation of dreams.” They said: A confused medley of dreams: and we are not skilled in the interpretation Lexical Recurrence of dreams.” InInthis the verb verb رأ اتra’aytu ra’aytu is is not notas asJohnstone Johnstone(1991, (1991,p.p.29) 29) claims simply a rhetoric thisverse, verse, the the repetition repetition of of the The Interpretation Polysemy Lexical Recurrence device merely intendedof toQuranic persuade readers to byand creating athe logical link claims simply a rhetorical device merelytheintended persuade readers bybetween creatingthe a anterior and posterior par The Interpretation of Quranic Polysemy and Lexical Recurrence of the verse, but rather it emphasizes that what Joseph saw was more like a dream logical link between the anterior and posterior parts of the verse, but rather it emphasizes come true. The repetitiv as Johnstone (1991, p. 29) claims simply a rhetorical of his language is precursive to ancome actualtrue. event predestined by God’s will testimony to Joseph Thea Interpretation of Quranic andasLexical Recurrenc that nature what Joseph saw was more like dream The repetitivePolysemy nature of his a logical link between the anterior and posterior parts prophethood (Ali, 2006, p. 27). is precursive to anofactual event by God’s will as(1991, testimony In thistrue. verse, the repetition the verb رأ اتpredestined ra’aytu is not as Johnstone p. 29)toclaims simply a rhetorical aw was more like a dreamlanguage come Yet, prophethood the The four repetitive most(Ali, popular translations of the Quran fall short from realizing the polysemous nature of ات Joseph’s 2006, p. 27). device merely intended to persuade the readers by creating a logical link between the anterior and posterior parts predestined by the God’s will asofra’aytu. testimony In this verse, repetition the verb اتtoرأJoseph's ra’aytu is not asrepeat Johnstone (1991, p. 29) claims a rhetorical Shakir and Ali simply the verb ‘I saw’ while Asadsimply and Pickthall insert the word dream. of the verse, but rather it emphasizes that what Joseph saw was more like a dream come true. The repetitive the four mostby popular translations offather: the Quran shortBehold, from realizing device merely intended to persuade the readers creating aInlogical link between anterior and posterior parts - Yet, Asad: “LO! Thus spoke Joseph untoverse, his "O the myfall father! I saw [inthe aisdream] stars, as wep this the repetition of the verb ات رأ ra’aytu as eleven Johnstone (1991, nature of his language is precursive to an actual event predestined by God’s will asnottestimony to Joseph's nature of Shakir and Ali simply repeat verb ‘I saw’ while short realizing the polysemous of رأra’aytu. of thefrom verse, but rather itpolysemous emphasizesnature that Joseph saw was more like a dream comethetrue. The repetitive as thewhat sunاتand the moon: I saw them prostrate themselves before me!” device merely intended to persuade the readers by creating a logical link between prophethood (Ali, 2006, p.event 27). e Asad insert is the word Asad anddream. Pickthall the word dream. natureand ofPickthall his language precursive to an insert actual by God’s will emphasizes as Lo! testimony Joseph's - Pickthall: “When Joseph saidpredestined unto father: Orather my father! I sawthat intoawhat dream elevensaw planets and sunaan of thehis verse, Joseph wasnature morethe Yet, the four most popular translations of thebut Quran fallit short from realizing the polysemous oflike رأ اتd ther! Behold, I(Ali, saw 2006, [in a dream] eleven“LO! stars, as well prophethood p. 27).- Asad: the moon, I saw them prostrating themselves unto me.” Thus spoke Joseph unto his father: “O my father! Behold, I saw [in a nature of his language is precursive to an actual event predestined by God’ ra’aytu. Shakirof andtheAliQuran simplyfall repeat thefrom verbrealizing ‘I saw’ while Asad and Pickthall insert word dream. mselves Yet, thebefore four me!” most popular translations short the polysemous of رأ اتthe - Shakir: “When Yusuf said toprophethood his father: O(Ali, my 2006, father! Surely I sawnature eleven stars and the sun and the moon-dream] eleven stars, as well as the sun and the moon: I saw them prostrate themselves p. 27). - Asad: “LO! Thus spoke Joseph unto his father: "O my father! Behold, I saw [in a dream] eleven stars, as well ! Lo! I sawShakir in a dream eleven planets andsaw the sun ra’aytu. and Ali simply verb ‘I and saw’ while Asadthe and Pickthall thetranslations word dream. them making obeisance tofour me.”most insert Yet, popular of the Quran fall short from realizing beforerepeat me!”asthe the sun and the moon: I saw them prostrate themselves before me!” o me.” - Asad: “LO! Thus spoke Joseph unto Ali: his father: "OJoseph my father! I saw dream]repeat as saw’ well while - Yousef “Behold! said Behold, to his father: O[in myasimply father! Ieleven did the seestars, eleven stars and the sun and and the moon:i ra’aytu. Shakir and Ali verb Asad Pickthall: “When Joseph said unto his father: O my father! Lo! I saw in a‘Idream Pickthall: “When Joseph said unto his father: O my father! Lo! I saw in a dream eleven planets and thePickthall sun and urely I saw eleven starsand andthethe sun and thethem moon-I as the sun moon: I saw prostrate themselves before me!”spoke Joseph unto his father: saw them prostrate themselves to me!” Asad: “LO! Thus "O my father! Behold, I saw [ the moon, I saw them prostrating themselves unto me.” eleven planets and the sun and the moon, I saw them prostrating themselves unto me.” - Pickthall: “When Joseph said unto his father: O my father! Lo! I sawasinthe a dream eleven planets and them the sun and themselves before me!” sun and the moon: I saw prostrate Shakir: “When Yusuf said to to hisme.” father: OOmy father! Surely I Isaw eleven stars and the sun and the moon-- I her! I did seethe eleven stars and-them the- Shakir: sun and“When the moon: I said moon, I saw prostrating themselves unto Yusuf father: my father! Surely saw eleven stars and Finally, the word إقتار iqtarafa is often used in the context ofhis committing a sin or perpetrating -his Pickthall: “When Joseph said unto father: O my father! Lo! I saw ina acrimin dream saw them making obeisance to me.” - Shakir: “When Yusuf said to his father: O my Surely I saw eleven stars andthem thetosun andthat theit moon-I earthly the sun and the moon-saw them making toI me.” act. Nevertheless, inIfather! surat al-Tawbah itobeisance is used with money imply is a base gain that should n the moon, saw prostrating themselves unto me.” - Yousef Ali:to“Behold! Joseph said to his father: O my father! I did see eleven stars and the sun and the moon: I saw them making obeisance me.” deviate man from the true love-of God. Shakir: “When to his father: O my stars father! Surely I saw eleven sta - Yousef Ali: “Behold! Joseph said toto his father:Yusuf O mysaid father! I did see eleven saw them prostrate themselves me!” ontext of committing a sin or perpetrating a criminal - Yousef Ali: “Behold! Joseph said to his father: O my father! did eleven stars andme!” theوأموال sun and the moon: I إن كان آباؤكم وأبناؤكم واخوانكم … هللا من إليكم أح ترضونها ومساكن سادهاsee كsaw تخشون وتنارة اقترفتموها وعشيرتكم وأزواجكم them making obeisance to me.” and the sun and the moon: I saw them Iprostrate themselves to y to imply that is a base earthly gain that to should sawitthem prostrate themselves me!” not Qul in kaana aabaaʾukum wa-abnaaʾukum wa-ikhwaanukum wa-azwaajukum wa-ʿasheeratukum - Yousef Ali:used “Behold! said to his father:aaO my I did wa-amwaalu see eleven s Finally, the the word word إقتارiqtarafa isis often ininthe context ofofcommitting sin orfather! perpetrating a criminal Finally, iqtarafa often used theJoseph context committing sin iqtaraftumooha wa-tijaaratun takhshawna kasaadaha wa-masaakinu tardawnahaa ahabba ilaykum min saw them prostrate themselves to me!” act. Nevertheless, in surat al-Tawbah it is used with money to imply that it is a base earthly gain that should not or perpetrating a criminal in surat al-Tawbah it is used with money وأموال اقتر وعشيرتكم واخوانكم وأبناؤكمis كان قل إنinact. Finally, the وأزواجكم word إقتار iqtarafa often used theNevertheless, context of committing a sin or perpetrating a criminal Allaahi. (Qآباؤكم 9, 24). deviate man from the true love of God. imply thatall atranslations base earthly gain thatthe should not man from true love of umact. wa-azwaajukum wa-ʿasheeratukum wa-amwaalun Nevertheless, in surattoal-Tawbah itit the isis used with money to by imply that itwell is adeviate baseإقتار earthly gainisthe that should Almost given five known interpreters erroneously the word iqtarafa by Finally, the word often usednot inrender the context committing … هللا منilaykum أح إليكمmina سادها ومساكن ترضونها تخشون ك وتنارة اقترفتموهاiqtarafa وعشيرتكم وأموال وأزواجكم واخوانكم وأبناؤكمof آباؤكم قل إن كان wa-masaakinu tardawnahaa ahabba deviate man from the trueGod. love of God. more euphemistic equivalent such as ‘acquire’ orin ‘gain’ thus glossingitover the negative nuance of thethat ST itword. act. Nevertheless, surat al-Tawbah is used with money to imply is a Qul in kaana aabaaʾukum wa-abnaaʾukum wa-ikhwaanukum wa-azwaajukum wa-ʿasheeratukum wa-amwaalun …ومساكن ترضونها أح إليكم من هللا تخشون اقترفتموها وأموالsons وعشيرتكم وأزواجكم واخوانكم وأبناؤكم إن كانand قلyour clan, and the world -Asad: سادها Say: كIf yourوتنارة fathers and your and your brothers and yourآباؤكم spouses deviate man from the true love of God. iqtaraftumooha wa-tijaaratun takhshawna kasaadaha wa-masaakinuwa-amwaalun tardawnahaa ahabba ilaykum mina nterpreters erroneously render the word iqtarafa by a acquired, Qul in kaana aabaaʾukum wa-abnaaʾukum wa-ikhwaanukum wa-azwaajukum goods which you have and whereof you fear decline, andاقترفتموها the dwellings in whichجكم yo …the من هللاcommerce أح إليكمwa-ʿasheeratukum ترضونها ومساكن سادهاaتخشون ك وتنارة وعشيرتكم وأموال (Q 9, 24). s iqtaraftumooha glossing over the wa-tijaaratun negative Allaahi. nuance of the ST word. wa-masaakinu tardawnahaa ahabba ilaykum mina taketakhshawna pleasure - [ifkasaadaha all these] are dearer to you than God. Qul in kaana aabaaʾukum wa-abnaaʾukum wa-ikhwaanukum wa-azwaajukum Almost thethe translations given by the five well known interpreters erroneously render the word iqtarafa by aw Qul inand kaana wa-abnaa wa-azwaajukum waersAllaahi. and your clan,all worldly (Q spouses 9, 24). and your -Ali: Say: If it aabaa be that’ukum your fathers, your’ukum sons, wa-ikhwaanukum your brothers, your mates, or your kindred;wa-masaakinu the wealth that tardaw ye hav iqtaraftumooha wa-tijaaratun takhshawna kasaadaha more euphemistic equivalent such as ‘acquire’ or ‘gain’ thus glossing over the negative of the ST word. ’asheeratukum iqtaraftumooha wa-tijaaratun waof Almost you fearalla the decline, and the dwellings which you translations given by theinwa-amwaalun five well known interpreters the word iqtarafa a nuance gained; commerce in which ye fear(Q aerroneously decline: or render thetakhshawna dwellings inkasaadaha which yeby delight - are dearer to you tha Allaahi. 9, 24). -Asad: If your or fathers and your sons andAllaahi. your brothers and your spouses and your clan, and the worldly masaakinu ahabba ilaykum mina (Q 9, 24). more euphemistic equivalent suchSay: astardawnahaa ‘acquire’ ‘gain’ thus glossing over the negative nuance the ST well word. Allah. Almost all the translations given byofthe five known interpreters erroneousl goods which you have acquired, and the commerce whereof you fear a decline, and the dwellings in which you s, your mates, the wealth that ye have -Asad: Say: or If your your kindred; fathers and your all sons yourfathers, brothers and your spouses and your clan, and the worldly -Pickthall: Say: Iftranslations your and your and your brethren, and your wives, and thus yourglossing tribe, and thethe weal Almost theand given by thesons, five well known interpreters erroneously more euphemistic equivalent such as ‘acquire’ or ‘gain’ over ne take pleasure [if all these] are dearer to you than God. wellings in which delight - ye arehave dearer you and than goods which youye have acquired, and theto commerce whereof youfor fear a If decline, and the dwellings in which you acquired, merchandise which ye fearfathers that there will besons no sale, and dwellings ye desire are dear render the word iqtarafa by a more euphemistic equivalent such as ‘acquire’ or ‘gain’ thus -Asad: Say: your and your and your brothers and your spouses -Ali: Say: Ifto it you be that fathers, your sons, your brothers, your mates, or your kindred; the wealth that ye have take pleasure - [if all these] are thanyour God. to dearer youover thanthe Allah. goods which you or have acquired, and the commerce whereof you fear decline, glossing negative nuance of the ST word. gained; the commerce in which fear a decline: the dwellings in which - are dearer to ayou than ethren, and your wives, tribe, andsons, the wealth -Ali: Say: If it be that and youryour fathers, your your brothers,ye your mates, or your kindred; the wealth thatye yedelight have take pleasure [if all these] are dearer to you than God. -Asad: Say: If your fathers and your sons and your brothers and your spouses and Allah. ere will be no sale, and dwellings ye desire are dearer gained; the commerce in which fear a decline: or theby dwellings in which ye delightfathers, - are dearer to you than Determining Polysemy Means ofIfhave Collocation -Ali: Say: itand beacquired, that your your brothers, yourand mates, or your -Pickthall: Say: your fathers, your sons, youryour brethren, yoursons, wives, and your tribe, the wealth your clan, and theIfworldly goodsand which you and theand commerce whereof Allah. Some cases of formal recurrence of polysemous words may be misleading to the translator if he ignores the gained; the commerce in which ye fear a decline: or the dwellings in which ye ye have andand merchandise for which ye fear there will be sale, and dwellings ye desire are dearer you fear aacquired, decline, and the dwellings in which you takethat pleasure - [iftribe, all no these] are dearer -Pickthall: Say: If your fathers, and your sons, your brethren, and your wives, and your and the wealth subtle nuances and decides to repeat them in the TT, unless the context and other adjacent collocates dictate Allah. to you than Allah. to you thanfor God. ye have acquired, and merchandise which ye fear thatinthere will be no sale, and dwellings yeyour desire arepolysemous dearer different rendering. A case point is surat al-Rahmaan (Q 55)and wherein the word الميازان al-meezaa -Pickthall: Say: If your fathers, sons, and your brethren, and your wive aytobeyou misleading to the translator if he ignores their than Allah. occurs in three consecutive verses withacquired, synonymous in meaning. inthat verse 7 it will stands both an th ye have and variations merchandise for whichThus, ye fear there be for no sale, Determining Polysemy Means of Collocation ss the context and other adjacent collocates a bythe actual balancedictate in creating and all creation with delicate measurement85 and the balance of justice toskies you than Allah. cases of formal recurrence of polysemous words may be misleading to the translator if he ignores their Q 55) wherein the Polysemy polysemousSome word الميازان Determining by Means Collocation reward andofal-meezaan punishment, conviction and vindication. subtle nuances and decides to may repeatbethem in the TT, unless the context and other adjacent collocates dictate a ons in meaning. in recurrence verse .7الميزان it stands forوالboth the Some cases ofThus, formal ofتخسروا polysemous words misleading to the translator if heوالسماء ignores their بالقسط وأقيموا الوزن ،الميزان تطغوا في أال،الميزان ووض رفعها Determining Polysemy by Means of Collocation different rendering. A case in point is surat al-Rahmaan (Q 55) wherein the polysemous الميازانal-meezaan delicate measurement and the balance of justice subtle nuances and decides toWa-l-samaa’a repeat them in the in TT, wa-wada‘a unless the context other adjacent dictatewa-aqeemoo a word rafa‘ahaa al-meezaan allaa tatghoo collocates fee al-meezaan bi-l-qis Some cases ofand formal recurrence of polysemous words may beal-wazna misleading to t occurs in three consecutive verses with synonymous variations in meaning. Thus, in verse 7 it stands for both the different rendering. A case inwalaa point tukhsiroo is surat al-Rahmaan 55) wherein theand polysemous word الميازان al-meezaan al-meezaan.(Qsubtle nuances decides to repeat them in the TT, unless the context and in creatingvariations the skies in and all creation with delicate measurement balance of justice inot ووض رفعهاinوالسماء occurs three consecutiveactual versesbalance withcollocation synonymous meaning. Thus, in verse 7 it stands for both and the the The of the word تطغاوا tatghoo ‘transgress’ and الميازان al-meezaan ‘balance, equity, justice’ different rendering. A case in point is surat al-Rahmaan (Q 55) wherein the poly reward and and punishment, conviction and vindication. ghoo fee balance al-meezaan wa-aqeemoo al-wazna actual in creating the skies creation delicate measurement and the balance of justice in verse 8 wouldallbi-l-qisti narrow thewith choices for the translator in favour of ‘equity’ or ‘justice’ since, contrary to celesti occurs in three consecutive verses with synonymous variations in meaning. Thus .تخسروا الميزان وال وأقيموا الوزن بالقسط، أال تطغوا في الميزان،والسماء رفعها ووض الميزان reward and punishment, conviction vindication. justice,and earthly tyrants may doactual injustice by encroaching ontheand contravening others' with rights.delicate However, in verse balance inallaa creating skies and all creation measuremen Wa-l-samaa’a rafa‘ahaa wa-wada‘a al-meezaan tatghoo fee al-meezaan wa-aqeemoo al-wazna bi-l-qisti ’ .and الميازان ‘balance, equity,فيjustice’ الميزان تخسرواal-meezaan الوزن بالقسط وال وأقيموا ،الميزان تطغوا أالin،الميزان ووض رفعها والسماء the association between the collocates قساط qist ‘fair orconviction exact measurement’ and تخسارواtukhsiroo ‘depreciat reward and punishment, and vindication. walaacontrary tukhsiroo al-meezaan. ourWa-l-samaa’a of ‘equity’ orrafa‘ahaa ‘justice’ since, to celestial wa-wada‘a al-meezaan allaa tatghoo fee al-meezaan wa-aqeemoo reduce/decrease in the scale as a measuring instrument, skimp theal-wazna balance' bi-l-qisti would incline the translation toward w them prostrate themselves to-them -me!” Yousef Yousef Ali: Ali: “Behold! “Behold! Joseph Joseph saidtotohis hisfather: father: O Omy mymaking father! father!Iobeisance Idid didsee seeeleven eleven stars starsand andthe thesun sunand andthe themoon: moon:I making obeisance to me.”said them to me.” sawsaw them making obeisance me.” saw themtoprostrate themselves tosaw me!” saw sawsaid them them prostrate themselves themselves to tome!” me!” - Yousef “Behold! Joseph said to his father: my father! I“Behold! did eleven stars the sun the moon: -OYousef Ali: Joseph said tothe his father: O my father! - Yousef Ali:Ali: “Behold! Joseph toprostrate his father: O my father! I did seesee eleven stars andand sun andand the moon: I II did see eleve the word إقتارiqtarafa issaw often used in the context committing or a criminal them prostrate themselves to sawperpetrating theminprostrate themselves to me!” a sin or perpetrating a crimi saw them prostrate themselves to me!” Finally, the wordof إقتارme!” iqtarafaaissin often used the context of committing eless, in surat al-Tawbah it is used with money to imply that it is a base earthly gain that should not Finally, Finally, the the word word إقتار إقتار iqtarafa iqtarafa is is often often used used in in the the context context ofof committing committing sin sinoror perpetrating perpetrating aacrimina crimina act. Nevertheless, in surat al-Tawbah it is used with money to imply that it is aaabase earthly gain that should from the true loveFinally, ofFinally, God.thethe act. act. Nevertheless, Nevertheless, in in surat surat al-Tawbah al-Tawbah it it is is used used with with money money to to imply imply that that it it is is a a base base earthly earthly gain gain that that should should no no word إقتار iqtarafa is often used in the context of committing a sin or perpetrating a criminal إقتارiqtarafa often used aincriminal the context of committi word إقتارman iqtarafa in God. theFinally, contextthe of word committing a sin or is perpetrating deviate from istheoften true used love of ترضونها أح إليكم ومساكن سادها ك تخشون وتنارة اقترفتموها وأموال وعشيرتكم وأزواجكم واخوانكم وأبناؤكم آباؤكم كان إن قل deviate deviate man man from from the the true true love love of of God. God. act. Nevertheless, in surat al-Tawbah it is used with money to imply that it is a base earthly gain that should not act. Nevertheless, in surat it isgain used with money imply thatكان it is act. Nevertheless, in surat used with money implyوتنارة that it is aal-Tawbah base earthly that should notto …al-Tawbah إليكم من هللاit أحis ترضونها ومساكن سادها كtoتخشون اقترفتموها وأموال وعشيرتكم وأزواجكم واخوانكم وأبناؤكم آباؤكم ن a aabaaʾukum wa-abnaaʾukum wa-ikhwaanukum wa-ʿasheeratukum wa-amwaalun … … هللا هللاlove من منlove إليكم إليكم أحwa-azwaajukum ترضونها ومساكنترضونها ومساكنdeviate سادها سادها تخشونكك تخشون وتنارة وتنارة اقترفتموها اقترفتموها وأموال وأموال وعشيرتكم وأزواجكموعشيرتكم وأزواجكم واخوانكم وأبناؤكمواخوانكم آباؤكموأبناؤكم آباؤكم كان للإنإنكان deviate man from the true ofأحGod. man from the true love of God. deviate man from the true of aabaaʾukum God. Qul in kaana wa-abnaaʾukum wa-ikhwaanukum wa-azwaajukum wa-ʿasheeratukum wa-amwaa ha wa-tijaaratun…هللا takhshawna kasaadaha wa-masaakinu tardawnahaa ahabba ilaykum mina Qul Qul ininترضونها kaana kaana aabaaʾukum aabaaʾukum wa-abnaaʾukum wa-ikhwaanukum wa-azwaajukum wa-azwaajukum wa-ʿasheeratukum wa-ʿasheeratukum wa-amwaalun wa-amwaalu …من من هللا أح ومساكن سادها كwa-abnaaʾukum تخشون وتنارة اقترفتموها وأموال وأزواجكم واخوانكم وأبناؤكم آباؤكم كان وأموالقل إن … هللاwa-ikhwaanukum من إليكم وعشيرتكمأح ترضونها ومساكن سادها وأبناؤكمك تخشون وتنارة اقترفتموها وعشيرتكمm إليكمإليكم أحiqtaraftumooha ترضونها ومساكن سادها تخشون ك وتنارة اقترفتموها وأموال وعشيرتكم وأزواجكم واخوانكم آباؤكم كان إن قل wa-tijaaratun takhshawna kasaadaha wa-masaakinu tardawnahaa ahabba ilaykum 9, 24). iqtaraftumooha iqtaraftumooha wa-tijaaratun wa-tijaaratun takhshawna takhshawna kasaadaha kasaadaha wa-masaakinu wa-masaakinu tardawnahaa tardawnahaa ahabba ahabba ilaykum ilaykum mina min Qul in kaana aabaaʾukum wa-abnaaʾukum wa-ikhwaanukum wa-azwaajukum wa-ʿasheeratukum wa-amwaalun Qul in kaana aabaaʾukum wa-abnaaʾukum wa-ikhwaanukum wa-azwaajukum Qul in kaana aabaaʾukum wa-ikhwaanukum wa-azwaajukum wa-ʿasheeratukum wa-amwaalun Allaahi.wa-abnaaʾukum (Q 9, 24). he translations given by theConvergence five well known interpreters erroneously render the word iqtarafa by a Allaahi. Allaahi. (Q (Q 9, 9, 24). 24). iqtaraftumooha wa-tijaaratun takhshawna kasaadaha wa-masaakinu tardawnahaa ahabba ilaykum mina and Divergence in the Interpretation of Quranic Polysemy and Lexical Recurrence iqtaraftumooha wa-tijaaratun takhshawna kasaadaha wa-masaakinu iqtaraftumooha wa-tijaaratun takhshawna kasaadaha wa-masaakinu tardawnahaa ahabba ilaykum mina Almost all the translations given by the five well known interpreters erroneously render the word iqtarafatarb mistic equivalent such(Q as(Q ‘acquire’ or ‘gain’ thus glossing over the negative of theinterpreters ST word. Almost Almost all allthe the translations translations given given by by the the five five well well known interpreters erroneously erroneously render renderthe theword word iqtarafa by bya Allaahi. 9, 24). Allaahi. (Qnuance 9, 24). Allaahi. 9, 24). more euphemistic equivalent such as ‘acquire’ orknown ‘gain’ thus glossing over the negative nuance ofiqtarafa the ST word If your fathers and your sons and your brothers and your spouses and your clan, and the worldly more more euphemistic euphemistic equivalent equivalent such such as as ‘acquire’ ‘acquire’ or or ‘gain’ ‘gain’ thus thus glossing glossing over over the the negative negative nuance nuance of of the the ST ST word. word. Almost translations given by well known interpreters erroneously render the word iqtarafa by Almost all the translations given by the five well known erroneo Almost all all thethe translations given thethe fivefive well known interpreters erroneously render thespouses word iqtarafa byinterpreters a a and the -Asad: Say: Ifbyyour fathers and your sons and your brothers and your and your clan, worl you have acquired, and the commerce whereof fear aand decline, and the dwellings in you -Asad: -Asad: Say: Say: If your your fathers fathers and your your sons and and your your brothers brothers and and your your spouses spouses and and your your clan, clan,glossing and andthe theover worldly worldl more euphemistic equivalent as ‘acquire’ or ‘gain’ thus glossing over the negative of the ST -Ali: Say: IfIfsuch ityou beyou that your fathers, your sons, your brothers, your mates, or the your more euphemistic equivalent such asnuance ‘acquire’ or ‘gain’ thus they more euphemistic equivalent such as ‘acquire’ or ‘gain’ thus glossing over thewhich negative of ST word. goods which have acquired, andsons the commerce whereof you fear anuance decline, and theword. dwellings in which - [if all these] are dearer you than God. goods goods which which you have have acquired, and and the the commerce whereof whereof you you fear fear adecline, decline, and the the dwellings dwellings ininyour which which you yo -Asad: Say: If your fathers and your sons your brothers and your spouses and your clan, and the worldlyand the wealth yeacquired, have gained; the commerce in which ye fear aadecline: orand the -Asad: Say: If your fathers and your sons and your brothers spou -Asad: Say: Iftokindred; your fathers andyou your sons andand your brothers and your spouses and your clan, and the worldly take pleasure - that [if all these] are dearer tocommerce you than God. it be that your fathers, your sons, your brothers, your mates, or your kindred; the wealth that ye have take take pleasure pleasure [if [if all all these] these] are are dearer dearer to to you you than than God. God. goods which you have acquired, and the commerce whereof you fear a decline, and the dwellings in which you dwellings in which ye - are dearer to which you than Allah. goods you have acquired, and theorcommerce whereof you fear a decli goods which you have the commerce whereof you fear abrothers, decline, and the dwellings which you -Ali:acquired, Say: If itand be delight that your fathers, your sons, your your mates, yourinkindred; the wealth that ye ha ommerce intake which ye fear- [if a--Ali: decline: orIf dwellings in which ye delight -your are dearer you than -Ali: Say: Say: Ifthe itare itdearer be be that thatyour your fathers, fathers, your your sons, sons, your brothers, brothers, your your mates, oryou your yourthan kindred; kindred; the wealth wealth that that ye have hav take pleasure [if all these] dearer toin you than God. take pleasure - [if these] are mates, dearer to God. the pleasure all these] are you than God. gained; the commerce which ye fear a sons, decline: oryour theto dwellings in or which ye delight - are dearer toye you th -Pickthall: Say: If to your fathers, and your andall brethren, and your wives, gained; gained; the the commerce commerce in in which which ye ye fear fear a a decline: decline: or or the the dwellings dwellings in in which which ye ye delight delight are are dearer dearer to to you you than tha -Ali: Say: If it be that your fathers, your sons, your brothers, your mates, or your kindred; the wealth that ye have -Ali: Say: If it be that your fathers, your sons, your brothers, your mates, or yo -Ali: Say: If it and be that your fathers, your sons,ye your brothers, your or your kindred; that ye have Allah. your tribe, and the wealth have acquired, andmates, merchandise for whichthe yewealth fear that ay: If your fathers, and your sons, and your brethren, your wives, and your tribe, the wealth Allah. Allah. gained; commerce in which fear afathers, decline: or the dwellings in and which ye delight - aare dearer tothe you than gained; the commerce inbrethren, which yeand fear decline: oryou dwellings which gained; thethe commerce inbewhich ye ye fear aand decline: or theyour dwellings in to which ye delight - your are dearer toand than -Pickthall: Say: If your and sons, and your wives, your tribe, andinthe wea there will sale, and dwellings ye desire are dearer you than Allah. ired, and merchandise yehave fear no that there will be no sale, and desire are dearer -Pickthall: -Pickthall: Say: Say: IfIfyour your fathers, fathers, and and your your sons, sons, and and your your brethren, brethren, and andbe your your wives, and and your yourtribe, tribe, andthe theare wealth wealt Allah. for which Allah. Allah. ye acquired, and merchandise fordwellings which ye ye fear that there will no wives, sale, and dwellings ye and desire dea Allah. ye ye have have acquired, acquired, and andyour merchandise merchandise for for which which ye yefear fear that that there there will will be beyour no no sale, sale, and and dwellings dwellings ye yedesire desire are are dearer deare -Pickthall: Say: Ifto your fathers, and sons, and your brethren, your wives, and your tribe, and the wealth -Pickthall: Say: Ifand fathers, and your sons, and your brethren, and your w -Pickthall: Say: If your fathers, and your sons, and your brethren, and your wives, and tribe, and the wealth you than Allah. Determining Polysemy by Means ofthat Collocation toand toyou you than than Allah. Allah. have acquired, and merchandise which there be sale, dwellings are dearer ye have acquired, merchandise for which yedesire fear there will be no sale ye ye have acquired, merchandise forfor which ye ye fearfear that there willwill be and no no sale, andand dwellings ye ye desire arethat dearer Some cases of formal recurrencetoof polysemous to you than Allah. ng Polysemy Means of Collocation you than Allah.words may be misleading to the to by you than Allah. Determining Polysemy by Means of Collocation translator if he ignores their subtle nuances and decides toherepeat in the TT, unless of formal recurrence of polysemous words may be misleading to the translator ignores Determining Determining Polysemy Polysemy by by Means Means of of Collocation Collocation Some cases of formal recurrence of polysemous ifwords maythem betheir misleading to the translator if he ignores th es and decides to repeat them in the TT, unless the context and other adjacent collocates dictate acaseofinand Some Some cases cases of of formal formal recurrence recurrence of of polysemous polysemous words words may may be be misleading misleading to tothe theis translator translator he heignores ignores their the the context and other adjacent collocates dictate a different rendering. A point Determining Polysemy by Means of Collocation Determining Polysemy bythe Means Collocation Determining Polysemy by Means Collocation subtle nuances and of decides to repeat them in the TT, unless context other adjacentififcollocates dictat dering. A case in point is surat al-Rahmaan (Q 55) wherein the polysemous word الميازان al-meezaan subtle subtle nuances nuances and and decides decides to to repeat repeat them them in in the the TT, TT, unless unless the the context context and and other other adjacent adjacent collocates collocates dictate dictate surat al-Rahmaan (Q 55) wherein the polysemous word occurs in three Some cases of formal recurrence of polysemous words may be misleading to the translator if he ignores their Some cases of formal recurrence of polysemous wordstheir may be misleading Some cases of formal recurrence of polysemous words beal-Rahmaan misleading to 55) the wherein translator he ignores different rendering. A case in point ismay surat (Q theif polysemous word الميازان al-meezaa ee consecutive verses with synonymous variations in meaning. Thus, in verse 7 it stands for both the different different rendering. rendering. A A case case in in point point is is surat surat al-Rahmaan al-Rahmaan (Q (Q 55) 55) wherein wherein the the polysemous polysemous word word الميازان الميازان al-meezaan al-meezaa subtle nuances and decides to repeat them in the TT, unless the context and other adjacent collocates dictate a consecutive verses with synonymous variations in meaning. Thus, in verse 7 it stands for subtle nuances and decides to in repeat them in theinTT, unless the context and subtle nuances and occurs decidesintothree repeat them in the TT, unless the context and other adjacent collocates dictate consecutive verses with synonymous variations meaning. Thus, verse 7 ait stands for both ce in creating the skies and all with delicate measurement and the balance of justice inismeasurement occurs occurs incase inbalance three three consecutive consecutive verses verses with with synonymous synonymous variations variations indelicate inpoint meaning. meaning. Thus, Thus, ininal-meezaan verse verse 77(Q ititbalance stands stands for for both th different rendering. Aactual in point is surat al-Rahmaan (Q 55) wherein the polysemous word الميازان al-meezaan both the balance in creating skies and all creation with measurement different rendering. Athe case in surat al-Rahmaan 55) wherein thethe p different rendering. Acreation case in point is surat al-Rahmaan (Q 55) wherein polysemous word الميازان actual in creating thethe skies and all creation with delicate and the ofboth justice unishment, conviction and vindication. actual actual balance balance in in creating creating the the skies skies and and all all creation creation with with delicate delicate measurement measurement and and the the balance balance of of justice justice in i occurs in three consecutive verses with synonymous variations in meaning. Thus, in verse 7 it stands for both the and the balance of justice in reward and punishment, conviction and vindication. occurs in three consecutive verses with synonymous variations in meaning. Th occurs in three consecutive verses with synonymous variations in meaning. Thus, in verse 7 it stands for both the reward and punishment, conviction and vindication. الوزن بالقسط وال وأقيموا ،الميزان فيreward تطغوا أال ،الميزان ووض رفعها والسماء reward and and punishment, punishment, conviction conviction and and vindication. vindication. actual balance in creating the skies and all creation with delicate measurement and the balance of justice in actual balance in creating the skies and all creation with delicate measurem actual balance in creating the skies and all creation with delicate measurement and the balance of justice in . وأقيموا الوزن بالقسط وال تخسروا الميزان، أال تطغوا في الميزان،والسماء رفعها ووض الميزان a rafa‘ahaareward wa-wada‘a al-meezaan allaa tatghoo fee al-meezaan wa-aqeemoo al-wazna bi-l-qisti .الميزان .الميزان تخسروا تخسروا وال بالقسطوال بالقسط الوزن الوزن وأقيموا وأقيموا،الميزان ،الميزان فيفي تطغوا تطغوا أالأال،الميزان ،الميزان ووض ووض رفعها رفعها والسماء reward punishment, conviction vindication. reward and punishment, conviction and vindication. andand punishment, conviction andand vindication. Wa-l-samaa’a rafa‘ahaa wa-wada‘a al-meezaan allaatatghoo tatghoo feeوالسماء al-meezaan wa-aqeemoo al-wazna bi-l-q Wa-l-samaa’a rafa‘ahaa wa-wada‘a al-meezaan allaa fee al-meezaan waroo al-meezaan. Wa-l-samaa’a Wa-l-samaa’a rafa‘ahaa rafa‘ahaa wa-wada‘a wa-wada‘a al-meezaan al-meezaan allaa allaa tatghoo tatghoo fee fee al-meezaan al-meezaan wa-aqeemoo wa-aqeemoo al-wazna al-wazna bi-l-qist bi-l-qis . الميزان تخسروا وال بالقسط الوزن وأقيموا ،الميزان في تطغوا أال ،الميزان ووض رفعها والسماء .تخسروا الميزان بالقسط وال أال،ووض الميزان والسماء رفعها .بالقسط وال تخسروا الميزان الوزنtukhsiroo وأقيموا،الميزان أال تطغوا في،الميزان رفعها ووض وأقيموا الوزنوالسماء،تطغوا في الميزان walaa al-meezaan. aqeemoo al-wazna bi-l-qisti walaa tukhsiroo al-meezaan. ocation of the word تطغاوا tatghoo ‘transgress’ and الميازان al-meezaan ‘balance, equity, justice’ in walaa walaa tukhsiroo tukhsiroo al-meezaan. al-meezaan. Wa-l-samaa’a rafa‘ahaa wa-wada‘a al-meezaan allaa tatghoo fee al-meezaan wa-aqeemoo al-wazna bi-l-qisti Wa-l-samaa’a wa-wada‘a al-meezaan tatghooequity, fee al-meeza Wa-l-samaa’a rafa‘ahaaThe wa-wada‘a al-meezaan allaa tatghoo feerafa‘ahaa al-meezaan wa-aqeemoo al-waznaallaa bi-l-qisti collocation of the word تطغاوا tatghoo ‘transgress’ and الميازان al-meezaan ‘balance, justice’ d narrow thewalaa choices for theal-meezaan. translator in favour ‘equity’ orتطغاوا ‘justice’ since, contrary toand celestial The The collocation ofof the the word word تطغاوا tatghoo ‘transgress’ ‘transgress’ and الميازان الميازان al-meezaan al-meezaan ‘balance, ‘balance, equity,justice’ justice’ The collocation ofof the word tatghoo ‘transgress’ and al-meezaan walaa tukhsiroo al-meezaan. walaa tukhsiroo al-meezaan. tukhsiroo verse 8collocation would narrow the choices fortatghoo the translator in favour of ‘equity’ or ‘justice’ since, equity, contrary to celesini ly tyrants may doThe injustice byverse encroaching on and contravening others' rights. However, verse 9‘balance, verse 8equity, would would narrow narrow the the choices choices for forthe thetranslator translator ininal-meezaan favour favour of of‘equity’ ‘equity’ or orin‘justice’ ‘justice’ since, since, contrary contrary totocelestia celestia ‘balance, justice’ in verse 8‘transgress’ would narrow the choices for the translator favour The collocation the word تطغاوا tatghoo ‘transgress’ and الميازان al-meezaan equity, justice’ in الميازان The collocation of the word تطغاوا tatghoo ‘transgress’ and al-me collocation of8of the word تطغاوا tatghoo and الميازان ‘balance, equity, justice’ inHowever, justice, earthly tyrants may do injustice by encroaching oninand contravening others' rights. in vers on between verse theverse collocates قساط qist ‘fair or exact measurement’ and تخساروا tukhsiroo ‘depreciate, justice, justice, earthly earthly tyrants tyrants may may do do injustice injustice by by encroaching encroaching on on and and contravening contravening others' others' rights. rights. However, However, in in verse verse 8 would narrow the choices for the translator in favour of ‘equity’ or ‘justice’ since, contrary to celestial of ‘equity’ or ‘justice’ since, contrary to celestial justice, earthly tyrants may do injustice verse 8 would narrow the choices for the translator in favour of ‘equity’ or 9 8 would narrow choices for the translator in favour ‘equity’ or exact ‘justice’ since, contrary celestial the the association between the collocates قساطofqist ‘fair or measurement’ and to تخساروا tukhsiroo ‘deprecia ase in the scale as a measuring instrument, skimp the balance' would incline the translation towards the the association association between between the the collocates collocates قساط قساط qist qist ‘fair ‘fair or or exact exact measurement’ measurement’ and and تخساروا تخساروا tukhsiroo tukhsiroo ‘depreciate ‘depreciat justice, earthly tyrants may do injustice by encroaching on and contravening others' rights. However, in verse 9 by encroaching on and contravening others’ rights. However, in verse 9 the association justice, earthly tyrants may do injustice by encroaching on and contravening justice, earthly tyrants may do injustice byscale encroaching on and instrument, contraveningskimp others' However, in versethe 9 translation towa reduce/decrease in the as a measuring therights. balance' would incline meaning of the الميازان al-meezaan as the with which one weighs although the sense of which reduce/decrease reduce/decrease ininthe theقساط scale scale asas a‘fair a‘fair measuring measuring instrument, instrument, skimp skimp the the balance' balance' would would incline incline the translation translation toward the association between the collocates قساط qist ‘fair or exact measurement’ and تخساروا tukhsiroo ‘depreciate, between the collocates qist exact measurement’ and tukhsiroo the association between the collocates قساط qist ‘fair orthe exact measurement’ association between the‘instrument’ collocates qist oror exact measurement’ and تخساروا tukhsiroo ‘depreciate, the primary meaning of الميازان al-meezaan as the ‘instrument’ with one weighs although thetowards sense justice and equity cannot be‘depreciate, excluded. the the primary primary meaning ofof الميازان الميازان al-meezaan al-meezaan as as the the ‘instrument’ with which which one one weighs weighs although although the sense sensew oo reduce/decrease in the scale a measuring instrument, the balance' would incline translation towards reduce/decrease in the scale as measuring instrument, skimp thethe balance’ reduce/decrease in‘instrument’ the scale asincline awith measuring instrument, skimp thethe balance' reduce/decrease in the scale asmeaning aas measuring instrument, skimp the balance' would the translation towards establishing justice and equity cannot beaskimp excluded. e exception of Asad, the other four popular translators of the Quran tend to indiscriminately repeat establishing establishing justice justice and and equity equity cannot cannot be be excluded. excluded. the primary meaning of الميازان al-meezaan as the ‘instrument’ with which one weighs although the sense of meaning of الميازان al-meezaan as the ‘instrument’ with which would incline the translation the primary meaning of translators as the primary meaning ofWith الميازان the the ‘instrument’ with which one weighs the sense of theal-meezaan exception towards ofasAsad, theprimary other four popular of although the Quran tend to indiscriminately rep lance' or 'measure' withjustice little or no intertextual commentaries toother help the reader understand the With the the exception exception of'measure' of Asad, Asad,although the the other four four popular popular translators translators ofofthe the Quran tend indiscriminately indiscriminately repea repea establishing justice and equity cannot excluded. establishing justice and equity cannot beQuran excluded. establishing and equity cannot be excluded. ‘instrument’ with which one weighs the sense establishing justice and equity theWith word 'balance' orbe with little or no of intertextual commentaries totend helptotothe reader understand of the recurrenceWith inWith light ofexception the adjacent collocates. the the word word 'balance' 'balance' or orrecurrence 'measure' 'measure' with with little little orthe oradjacent no no intertextual intertextual commentaries commentaries to to help help the therepeat reader reader understand th exception of Asad, the other four popular of the tend to indiscriminately repeatunderstand With exception ofQuran Asad, the four popular translators of the the Qu thethe of Asad, other four popular translators of thecollocates. Quran tend to other indiscriminately implications ofthe the in light of translators the cannot be excluded. d the skies has He raised high, and has devised [for all things] a measure, so that you [too, O men,] implications implications of of the the recurrence recurrence in in light light of of the the adjacent adjacent collocates. collocates. the word 'balance' or 'measure' with little or no intertextual commentaries to help the reader understand the the word 'balance' 'measure' with little no intertextual commentaries the word 'balance' With 'measure' with little or no intertextual commentaries to [for helpof the reader understand -orAsad: “And the skies has Hethe raised high, and has or devised all things] aormeasure, so the that you [too, O me the exception ofhas Asad, other four popular translators the Quran tend ht never transgress the measure [of what is right]: weigh, therefore, [your deeds] with equity, and Asad: Asad: “And “And the the skies has He He raised raised high, high, and and has has devised devised [for [forall things] things] aameasure, measure, so sothat that you youwith [too, [too,equity, OOmen,] mena implications of- -the recurrence inskies light of the adjacent collocates. implications of the recurrence inall light oftherefore, the adjacent collocates. implications oftothe recurrence in light of the adjacent collocates. might never transgress the measure [of what is right]: weigh, [your deeds] indiscriminately repeat the word ‘balance’ or[of ‘measure’ with little or notherefore, intertextual not the measure short!” might might never never transgress transgress the the measure measure [of what what is is right]: right]: weigh, weigh, therefore, [your [your deeds] deeds] with with equity, equity, and an Asad: “And the skies has He raised high, and has devised [for all things] a measure, so that you [too, O men,] Asad: “And the skies has He raised high, and has devised [for all things] a - Asad: “And the skies has He high, andunderstand has devisedthe [for all things] of a measure, so thatinyou O men,] cutraised not the measure short!” commentaries help the reader implications the recurrence light[too, of equity, cut cutto not not the the measure measure short!” short!” might never transgress the measure [of what is right]: weigh, therefore, [your deeds] with and weigh, theref might nevertherefore, transgress the measure [of what is and right]: might never transgress the measure [of what is right]: weigh, [your deeds] with equity, the adjacent collocates. measure short!” cut not the measure short!” cutcut notnot thethe measure short!” - Asad: “And the skies has He raised high, and has devised [for all things] a measure, so that you [too, O men,] might never transgress the measure [of what is right]: weigh, therefore, [your deeds] with equity, and cut not the measure short!” - Ali: “And the Firmament has He raised high, and He has set up the Balance (of Justice), In order that ye may not transgress (due) balance. So establish weight with justice and fall not short in the balance.” - Pickthall: “And the sky He hath uplifted; and He hath set the measure, that ye exceed not the measure, But observe the measure strictly, nor fall short thereof.” - Shakir: “And the heaven, He raised it high, and He made the balance, That you may not be inordinate in respect of the measure. And keep up the balance with equity and do not make the measure deficient.” 86 The Interpretation of Quranic Polysemy and Lexical Recurrence The Interpretation of Quranic Polysemy and Lexical Recurrence The Interpretation of Quranic Polysemy and Lexical Recurrence - Ali: “And the Firmament has He raised high, and He has set up the Balance (of Justice), The Interpretation of Quranic Polysemy Lexical Recurrence Theand Interpretation of Quranic Polysemy and Lexic transgress (due) So establish weight with andIn fallorder not short in m th of not Quranic Polysemy Lexical Recurrence -The Ali: Interpretation “And the Firmament has He raised high, balance. and and He has set up the Balance (ofjustice Justice), that ye - Ali: “And Firmament He raised high, He has setjustice up the Balance (of Justice), order ye m - Pickthall: “And the He and hath uplifted; and Heand hath the measure, that yethat exceed not the transgress (due)has balance. So sky establish weight with fallset not short in theInbalance.” not transgress (due) balance. So establish weight with justice and fall not short in the balance.” observe the measure strictly, nor fall short thereof.” - Pickthall: the skyhas HeHe hath uplifted; He hathset setup thethemeasure, that ye exceed not theHe measure, - Ali: “And the“And Firmament raised high, and and He has Balance (of Justice), In order yenot may -He Ali: the Firmament hasALQINAI He raised high, and has set uB Jamal Pickthall: “And sky He hath uplifted; and He“And hath set the measure, that ye exceed not thethat measure, B -the Shakir: “And the heaven, raised ithas high, and He made the(of balance, That you may be -- Ali: “And the Firmament has He raised high, and He set up the Balance Justice), In order that ye m observe the measure strictly, nor fall short thereof.” notobserve transgress (due) balance. So nor establish weight with justice and fallequity not short inestablish the balance.” not transgress (due) balance. Sodo weight with ju the measure strictly, fall short thereof.” of the measure. And keep up the balance with and not make the measure not transgress (due) balance. So establish weight with justice and fall not short in the balance.” - Shakir: “And the raised it high, and He made the That you may notnot be in - Pickthall: “And the-heaven, sky He He hath uplifted; and He hath set the balance, measure, that ye exceed the measure, But -He Pickthall: the set skythe He hath uplifted; andinordinate He hath setresp the “And the heaven, He raised itthe high, and He made the balance, That you may not be inordinate in resp Arberry: “And heaven --and raised it“And up, and Balance. Transgress not in the Bala Bal -- Shakir: Pickthall: “And the skyAnd He hath uplifted; He hath set the measure, that ye exceed not the measure, B of the measure. keep up balance with equity and do not make the measure deficient.” observe the measure strictly, nor fall short thereof.” observe the measure strictly, nor fall short thereof.” - Arberry:of“And heaven --And He raised it up, and set the Balance. Transgress not in the the measure. keep up the balance with equity and do not make the measure deficient.” justice, and skimp not in the Balance.” observe the measure strictly, nor fall short thereof.” - Arberry: “And heaven -- He raised itnot up, set the“And Balance. Transgress not the w - Shakir: “And thewith heaven, He raised it high, and He made the balance, ThatHe you mayin beBalance, inordinate inweigh respect -the Shakir: the heaven, raised high, and Heand made the ba Balance, and weigh justice, andraised skimp inand Balance.” Arberry: “And heaven -- He He raised ithigh, up, and set the Balance. Transgress not initnot the and weigh -- Shakir: “And the heaven, itBalance.” and He equity made the balance, That the you may notBalance, be inordinate in respw justice, and skimp not in the of the measure. And keep up the balance with and do not make measure deficient.” of the measure. And keep up the balance with equity and justice, andsome skimp not inmay the Balance.” OnAnd the other hand, some words may beand rendered as synonymous when co On the other words be rendered aserroneously synonymous when of thehand, measure. keep up theerroneously balance with equity do not make measure deficient.” - Arberry: “And heaven --ofHe raised it up, and the Balance. Transgress not inthe the Balance, andabsolute weigh with -set Arberry: “And heaven -- He raised itmistaken up, and for set the Balance. Out the pair ح الار al-reeh and ااح الر al-riyaah may be syno considered in isolation. Out context, the pair and al-riyaah may - Arberry: heaven -- He raised it up, set the Balance. Transgress not in when the Balance, and inweigh w On the“And other hand, some words may beand erroneously rendered as synonymous considered isolatio justice, and skimp not in the Balance.” justice, and skimp not in the Balance.” On the other hand, some words may be erroneously rendered as synonymous when considered in isolati is the plural form of the former (Shehab, 2009, pp. 880-881). Yet in the following verse: mistaken for absolute synonyms since the latter is the plural form of the former (Shehab, justice,the andpair skimp in the and Balance.” Out of context, الار حnot al-reeh الر ااحal-riyaah may be mistaken for absolute synonyms since the lat Out context, the pair حfollowing الارal-reeh and2009, الر ااح mayYet be in mistaken for absolute synonyms since the lat .عاتية (حShehab, فأهلكوا بر عاد أماpp. وal-riyaah 2009,is pp. 880-881). Yet in theصرصر verse: theof plural form of the former 880-881). the following verse: On the other hand, some words may be2009, erroneously rendered asinsynonymous considered On the other hand, some wordswhen may beQerroneously rendere is the plural form of the former (Shehab, pp. 880-881). Yet the following verse: Wa-amma ‘aadun fa-’uhlikoo bi-reehin sarsarin ‘aatiya (al-Haaqqah, 69, 6) in isolation. On the other hand, some words may be erroneously rendered as synonymous when considered in isolatio ح صرصرthe برpair عاد حفأهلكوا أما و Out..عاتية of context, الار al-reeh and ااح الر al-riyaah may be mistaken for absolute synonyms since the latter Out of context, the pair ح الار al-reeh and ااح الر al-riyaah may be عاتية صرصر ح بر فأهلكوا عاد أما و The presence of the collocate عاتية ‘aatiyah "tempestuous, fierce" narrows the sense down to Out of context, the pair ح الار al-reeh and ااح الر al-riyaah may be mistaken for absolute synonyms since the lat Wa-amma ‘aadun fa-’uhlikoo bi-reehin sarsarin ‘aatiya (al-Haaqqah, Q 69, 69, 6) 6) is the plural form of the former (Shehab, 2009, pp. 880-881). Yet in the following verse: is the plural form of the former (Shehab, 2009, pp. 880-881). Yet Wa-amma ‘aadun fa-’uhlikoo bi-reehin sarsarin ‘aatiya (al-Haaqqah, Q Wa-amma ‘aadun fa-’uhlikoo bi-reehin sarsarin ‘aatiya (al-Haaqqah, Q 69, 6) unfavourable wind. is the plural form of the former (Shehab, 2009, pp. 880-881). Yet in the following verse: The presence the عاد collocate ‘ عاتيةaatiyah "tempestuous, fierce" narrows the sense down to that of an .عاتية صرصر بر حof فأهلكوا “و أماAnd .عاتية صرصر فأهلكوا بر عاد وthe The presence of the collocate "tempestuous, narrows to thatraging.” of an of the collocate ‘aatiyah “tempestuous, fierce” narrows the sense sense - Asad: as ‘aatiyah for the ‘Ad - they wereحfierce" destroyed by أما a storm winddown furiously .The عاتيةpresence صرصر حwind. برfa-’uhlikoo فأهلكوا أما عاد عاتيةو unfavourable Wa-amma ‘aadun bi-reehin sarsarin ‘aatiya (al-Haaqqah, Q 69, 6) Wa-amma ‘aadun fa-’uhlikoo bi-reehin sarsarin ‘aatiya (al-Haaq unfavourable wind. Ali: “And the 'Ad, they were destroyed by a furious Wind, exceedingly violent.” downWa-amma to that of an unfavourable wind. ‘aadun fa-’uhlikoo bi-reehin ‘aatiya (al-Haaqqah, Q 69,sense 6) “And as for the ‘Adعاتية - they were sarsarin destroyed by a fierce" storm furiously raging.” The-- Asad: presence of the collocate ‘aatiyah "tempestuous, narrows down towind.” that of an Thethey presence of wind the collocate عاتية ‘aatiyah "tempestuous, fierce" Asad: “And asas for thethe ‘Ad - عاتية they were destroyed bywere a storm wind furiously raging.” - Pickthall: “And as for A'ad, destroyed bythe aviolent.” fierce roaring The presence of the collocate ‘aatiyah "tempestuous, fierce" narrows the sense down to that of an Asad: “And for ‘Ad they were destroyed by a storm wind furiously Ali: “And the 'Ad, they were destroyed by a furious Wind, exceedingly unfavourable wind. unfavourable wind. Ali: “And“And the 'Ad, theyA'ad, were destroyed bythey a furious exceedingly violent.” “And as to Ad, were aWind, destroyed by a roaring, violent blast.” unfavourable wind. -- Pickthall: as- Shakir: for they were destroyed fierce wind.” raging.” - Asad: “And as“And for the ‘AdA'ad, - they were destroyed by by awere storm wind -they Asad: “And as roaring forfuriously the ‘Ad -raging.” they were destroyed by a storm win - Shakir: Pickthall: as for they were destroyed by a fierce roaring wind.” Arberry: “And as for Ad, destroyed by a wind clamorous.” Asad: “And as for the ‘Ad they were destroyed by a storm wind furiously raging.” “And as to Ad, they were destroyed by a roaring, violent blast.” - Ali: “And the 'Ad, they were destroyed by a furious Wind, exceedingly violent.” -- Ali: “And the ‘Ad, they were destroyed by a furious Wind, exceedingly violent.” Ali: “And the 'Ad, they were destroyed by a furious Wind, exce Shakir: “And asastofor Ad, they were destroyed byby a roaring, violent blast.”violent.” - Arberry: Ali: “And theas'Ad, they were destroyed by a furious Wind, exceedingly “And Ad, they were destroyed a fierce wind clamorous.” - Pickthall: “And for A'ad, they were destroyed by a roaring wind.” Pickthall: “And as for A'ad, they were destroyed by a fierce roa --- Pickthall: Pickthall: “And as for A’ad, they were destroyed by a fierce roaring wind.” Arberry: “And as for Ad, they were destroyed by a wind As the above translations indicate حclamorous.” الرroaring al-reehwind.” is used in the Quran to implicate tormen forthey A'ad, they were destroyed by a fierce - Shakir: “And“And as to as Ad, were destroyed by a roaring, violent blast.” Shakir: “And as to Ad, they were destroyed by a roaring, violen hence can be translated as “fierce, violenttowind, raging storm” and functionall functionala Shakir: “And asforto to Ad, they were destroyed by roaring, violent blast.” -- Shakir: “And Ad,they they were destroyed byaaawind roaring, violent blast.” As “And the above translations indicate الر حideationally al-reeh is used in the Quran implicate torment and - Arberry: asas Ad, were destroyed by clamorous.” - Arberry: “And for Ad, 48 they were destroyed a destruction wind clamora Ascan the“And above translations indicate “حfierce, الر al-reeh iswind used in as the Quran to implicate torment by and destruction 2009, p. 887). Yet, the word اح الر al-riyaah in verse of surat al-Roum carries a differen -hence Arberry: as for Ad, they were destroyed by a clamorous.” be translated ideationally as violent wind, raging storm” and functionally as “gale” (Sheha - Arberry: “And as for Ad, they were destroyed by a wind clamorous.” hence p. can be translated ideationally as “fierce, violent wind, raging storm” and functionally as “gale” (Sheh winds”. 2009, 887). Yet, the word اح الر al-riyaah in verse 48 of surat al-Roum carries a different nuance as “blessi Asthe the above translations indicate فترىح الرal-reeh isis used in Quran toفيبسط torment andnuance destruction As the above translations indicate الرالراححal-reeh is used in and the As above translations indicate al-reeh used inthe the Quran toimplicate implicate 2009, p. 887). Yet, the word اح الر al-riyaah in verse 48 of surat al-Roum carries a different as “bless . خالل من خرج الودق كسفا نعل و شاء كيف السماء في سحابا فترير رسل الذي هللا As the above translations indicate الر حal-reeh iswind, used in the Quran toand implicate torment and destruction a winds”. hence can be translated ideationally as “fierce, violent raging storm” functionally as “gale” (Shehab, hence can be translated ideationally as “fierce, violent wind, rag torment and destruction and hence can be translated ideationally as “fierce, violent wind, winds”. Allahu alladhee yursilu l-riyaaha fatutheeru sahaaban fa-yabsutuhu fee l-samaa’i kayfa ya hence can be translated ideationally as “fierce, violent wind, raging storm” and functionally as “gale” (Sheha . خالل من خرج الودق فترى كسفا نعل و شاء كيف السماء في فيبسط سحابا فترير اح الر رسل الذي هللا 2009, p. من 887). Yet, the word اح الر al-riyaah inالسماء verse of surat al-Roum carries different nuance 2009, p. 887). Yet, the الذي اح الرaal-riyaah in verseas 48“blessing of surat raging storm” and functionally asنعل “gale” (Shehab, 2009, p.48 887). Yet, the word . خالل خرج الودق فترى كسفا وl-wadqa شاء كيفyakhruju في48 فيبسط سحابا فترير احword الر هللاa kayfa kisafan fatara min khilaalihi. 2009, p.alladhee 887). Yet, the word اح الر al-riyaah in verse of surat al-Roum carriesaldifferent nuancewa-yaj‘alu as “blessi Allahu yursilu l-riyaaha fatutheeru sahaaban fa-yabsutuhu feeرسل l-samaa’i yashaa’u winds”. winds”. riyaah in verse 48 of surat al-Roum carries a different nuance as “blessing winds”. Allahu alladhee yursilu fatutheeru sahaaban fee l-samaa’i kayfa - Asad:l-riyaaha “It is God who sends forth thefa-yabsutuhu winds [of hope], so that they raiseyashaa’u a cloud -wa-yaj‘alu whereupo winds”. kisafan fatara min khilaalihi. . خالل خرج من الودقl-wadqa كسفا فترىyakhruju نعلthe وskies شاء كيف السماء في فيبسط الودق سحابا فترير اح كسفا الر رسل الذي . خالل منcauses خرج فترى نعل شاءهللاوthou كيفseest السماءrain فيissue فيبسطfrom ترير سحابا kisafan fatara l-wadqa yakhruju min khilaalihi. as He wills, and it to break up so that . خالل من خرج الودق فترى كسفا نعل و شاء كيف السماء في فيبسط سحابا فترير اح الر رسل الذي هللا - Asad: “It is God whol-riyaaha sends forth the winds [of hope], so thatyursilu theyfee raise a cloudfatutheeru - whereupon Hewa-yaj‘aluhu spreads it wi ov Allahu alladhee yursilu fatutheeru sahaaban fa-yabsutuhu l-samaa’i kayfa yashaa’u Allahu alladhee l-riyaaha sahaaban fa-yabsut -Allahu Asad: “It is God who sends forth the winds [of hope], so that they raise a cloud whereupon He spreads itthem ov Ali: “It is Allah Who sends the Winds, and they raise the Clouds: then does He spread alladhee yursilu l-riyaaha fatutheeru sahaaban fa-yabsutuhu fee l-samaa’i kayfa yashaa’u wa-yaj‘alu thel-wadqa skiesyursilu as yakhruju He wills, and khilaalihi. causes it tokisafan break up so that thou seest issue from within it.” Allahu alladhee l-riyaaha fatutheeru sahaaban fa-yabsutuhu fee rain l-samaa’i kisafan fatara min fatara l-wadqa yakhruju min khilaalihi. the skies as He wills, and causes it to break up so that thou seest rain issue from within it.” wills, and break them into fragments, until thou seest rain-drops issue from the mid l-wadqa yakhruju min khilaalihi. -kisafan Ali:“It “Itfatara Allah Who sends thethe Winds, and they raise Clouds: then does He spread them the sky asover He kayfa yashaa’u wa-yaj‘aluhu kisafan fatara l-wadqa yakhruju khilaalihi. - Asad: isis who sends forth winds [ofWho so that they raise cloud - whereupon Hein spreads -hope], Asad: “Itthe ismin God who sends forth the winds [of hope], soitthat the Ali: “It“It isGod Allah Who sends the Winds, and they raise the Clouds: then does He spread them in the sky asitHe -break Pickthall: “Allah iswinds He sendeth the winds soa that they raise clouds, and spreadeth -- Asad: is God who sends forth the [of hope], so that they raise a cloud whereupon He spreads ovt wills, and them into fragments, until thou seest rain-drops issue from the midst thereof.” skies as He wills, and causes it to break up so that thou seest rain issue from within it.” the skies as He wills, and causes it to break up so that th - Asad:the“It is God who sends forth the winds [of hope], so that they raise a cloud wills, andasis break them intocauses fragments, until thou seest rain-drops issue from therain midst thereof.” pleaseth Him, and them to break and thou seest the downpouring from the skies He and to causeth break up so that thou seest rain issue from within it.” - Pickthall: “Allah Hewills, Who sendeth theit winds so“It that they raise clouds, and spreadeth them along the sky - Ali: “It is Allah Who sends the Winds, and they raise the Clouds: then does He spread them in the sky as He Ali: is Allah Who sends the Winds, and they raise the Cloud whereupon He spreads it over the skies as He wills, and causes it to break up so that thou Pickthall: “AllahWho He Who so forth that raise clouds, and them along sky - isShakir: “Allah isthem Hethe Who sends the winds so they raise a cloud, then spreads it f -- Ali: “It is Allah sends thesendeth Winds, and they raise thethey Clouds: does He spreadeth spread them in He the skythe as He pleaseth Him, and causeth to winds break and thou seest thethen rain downpouring from within them.” wills, and within break them into fragments, until thou seest rain-drops issue from the midst thereof.” wills, andyou break them intocoming fragments, until thou seest rai seest rain issue from it.” pleaseth Him, and causeth them to break and thou seest the rain downpouring from within them.” pleases, and He breaks it up so that see the rain forth from inside it.” wills, and break them into fragments, until thou seest rain-drops issue from the midst thereof.” - Shakir: “Allah “Allah is is He He Who Who sendeth sends forth the winds so they raise aisclouds, cloud, then He spreads it forth the sky as - Pickthall: winds so that they raisethat and spreadeth them along thethey sky as -looses Pickthall: “Allah He Who sendeth theHe winds soin rai Shakir: “Allah He Who sends forth the winds soraise they raise a cloud, then Heinside spreads itspreads forth inthat the sky as -is Arberry: “God isthe Hethe that the winds, stir up clouds; and them in hea Ali: “Itpleases, is “Allah Allahisand Who sends the Winds, and they the Clouds: then does He --- Pickthall: He Who sendeth winds so that they raise clouds, and spreadeth them along the sky breaks it up so that you see the rain coming forth from it.” pleaseth Him, and causeth them to break and thou seest the rain downpouring from within them.” pleaseth Him, and causeth them to break and thou seest pleases, He breaks itthe up sothem; that you see the rain coming forth from inside shatters then thou seest the rain issuing outrainof theinit.” midst of how them.” spread them inpleaseth the skyisand as He wills, and break them into fragments, until seest Him, and causeth them to break and thou seest the thou rain downpouring within them.” - Arberry: “God He that looses winds, that stir up clouds; and He spreads them heaven Heraise will, - Shakir: “Allah is He Who sends forth the winds so they raise a iscloud, then Hethe spreads itfrom forth thethey sky as Heaaa - Shakir: “Allah He Who sends forth the windsin so Arberry: “God is He that looses the winds, that stir up clouds; and He spreads them in heaven how Hesky will, With the exception of Asad's ideational translation where word ‘winds’ is post-modified Shakir: “Allah is He Who sends forth the winds so they raise a cloud, then He spreads it forth in the as drops-- issue from the midst thereof.” shatters them; then thou seest the rain issuing out of the midst of inside them.” pleases, and He breaks it up so that you see the rain coming forth from it.” pleases, and He breaks it up so that you see the rain com shatters them; then thou seest theyou rainsee issuing out of the‘winds’ midst of them.” the other translators uses any adjective tocoming implicate that unlike ااحit.” الرal-riyaah thesenone are pleases, and He breaks it up so that the rain forth from inside With the exception of Asad's ideational translation where the word is post-modified by ‘of hope’ - Pickthall: “Allah is He Whothesendeth the that they raise clouds, andin - Arberry: is Heblessings that looses winds,translation that stir upso clouds; and He spreads heaven how will, andaw -winds Arberry: “God is offered He that looses the winds, thatby stir up clouds; With the“God exception ofuses Asad's ideational the isthem post-modified ‘ofHe hope’ none and bounties. The textual clue isword in the adjacent word ‘rain’ and the -the Arberry: “God He that looses the winds, that stirwhere upthat clouds; and He spreads them in heaven how He will, a other translators adjective toand implicate unlike ‘ااحwinds’ الر al-riyaah these are benevolent winds spreadeth themshatters along isthe sky asany pleaseth Him, causeth them tothe break and thou seest them; then thou seest the rain issuing out of midst of them.” shatters them; then thou seest the rain issuing out of the other and translators usesThe any adjective tothe implicate that unlike ااحmidst الر these areword benevolent winds following verse line. Even though the word ‘winds’ isal-riyaah aofreasonable equivalent to الر ااح al-tt shatters them; then thou seest rain issuing out of the them.” blessings bounties. textual clue is offered in the adjacent word ‘rain’ and the ‘rejoice’ in theWith rain downpouring from within them.” the exception of Asad's ideational translation where thetheword is ideational post-modified byword ‘of hope’ none With the exception of Asad's where the wor blessings and The textual is ‘winds’ offered word ‘rain’ andtranslation the inof share the same sense of moving or stirring up ‘winds’ the clouds and sending down yet, since the exception ofEven Asad's ideational translation where theadjacent word ‘winds’ is post-modified byrain, ‘of‘rejoice’ hope’ none following versebounties. line. though theclue word isin aunlike reasonable equivalent to ااح الر al-riyaah as both wo theWith other translators uses any adjective to implicate that ااح الر al-riyaah these are benevolent winds of the other translators uses any adjective to implicate that unlike -the Shakir: “Allah is He Who sends forth the winds so they raise a cloud, then He following versesense line. Even though the word ‘winds’ isthat a and reasonable equivalent toyet, ااحsince الر al-riyaah as both wo Quranic text where slight differences of lexical items do itare could be dealing more faith other translators uses any adjective tooffered implicate unlike ااح الر al-riyaah these benevolent winds share the same of moving or stirring up the clouds sending down rain,count, we are with blessings and bounties. The textual clue is in the adjacent word ‘rain’ and the word ‘rejoice’ in the blessings and bounties. The textual clue is offered in the adja spreads it forth in the sky asmoving He based pleases, and He breaks itinup soimmediate that youword see the rain share thetext same sense of or stirring upoffered the clouds and sending rain, yet, since we are dealing witt difference onclue adjacent words the context 2009, pp. 880-881). blessings and bounties. The textual islexical the adjacent ‘rain’ and the word ‘rejoice’ in Quranic where slight differences of‘winds’ do count, it down could be(Shehab, more faithful if we following verse line. Even though the word isitems ainreasonable to ااح الرword al-riyaah as both words following verse line.equivalent Even though the ‘winds’ is a reflect reasona coming forth from inside it.” Quranic text where slight differences of lexical items do count, it could be more faithful if we reflect following verse line. Even though the word ‘winds’ is a reasonable equivalent to ااح الر al-riyaah as both wo difference words in theupimmediate context (Shehab, 2009, 880-881). share the samebased senseon ofadjacent moving or stirring theshare clouds and sending down rain,pp. yet, since up we the are dealing with the same sense moving or stirring clouds and sena based words inwinds, the (2010, immediate context (Shehab, 2009, pp. 880-881). Similarly, Farghal p. 173) notes thatof Arberry undertranslates theare Quranic euph share the sense of moving or stirring up the clouds and sending down rain, yet,faithful since we dealing with -difference Arberry: “God ison Headjacent that looses the that stir up clouds; and He spreads them Quranic textsame where slight differences of lexical items do count, it could be more if we reflect the Quranic text where slight differences of lexical items do cou ‘the legally prescribed period of three months before a be divorced woman ifcan remarry, Quranic text where differences ofthou lexical items do count, 2009, it could more faithful weterm reflect t Similarly, Farghal (2010, p. 173) notes that Arberry undertranslates the Quranic euphemistic ‘udd indifference heaven how He will, andslight shatters them; then seest the rain issuing out of pp. the midst based on adjacent words in the immediate context (Shehab, 880-881). difference based on adjacent words in the immediate context (She Similarly, Farghal (2010, 173) notes thatwhich Arberry undertranslates thepp. Quranic euphemistic term ‘uddo pregnancy’ asp.ofsimply ‘period’ can be(Shehab, easily confused with ‘menstrual period’. difference based on adjacent words in the immediate context 2009, 880-881). ‘the legally prescribed period three months before a divorced woman can remarry, in order to rule of them.” ‘the legallyasprescribed three months before a divorced woman can remarry, in order to rule .‘ربكمperiod’ هللاperiod واتقواwhich ةof واحصوا الع تهنeasily فطلقوهن لع النساء ‘ طلقتمmenstrual النبي إذا أ هاperiod’. pregnancy’ simply can be confused with Similarly, Farghal (2010, p.ideational 173) notes that Arberry undertranslates the Quranic euphemistic termwa-ahsu ‘uddah Similarly, Farghal (2010, p.period’. 173) notes that Arberry undert With the exception of Asad’s translation where the word ‘winds’ is postpregnancy’ as simply ‘period’ which can be easily confused with ‘menstrual Ya-’ayyuha l-nabiyyu idhaa ṭallaqtumu l-nisaa’a fa-talliqoohunna li-‘iddatihinna Similarly, (2010, p.three 173)النساء notes that Arberry undertranslates the Quranic euphemistic term ‘udd .ربكم واتقوا هللا الع ةFarghal واحصوا لع تهنof فطلقوهن ‘طلقتمthe النبي إذا هاa أdivorced ‘the legally prescribed period months before woman can remarry, in order to rule out legally prescribed period of three months before a divor modified ‘of hope’ none of the other translators uses any to woman implicatecan thatremarry, in order to rule . ربكمby واتقوا هللا ةprescribed واحصوا الع تهن لعṭallaqtumu فطلقوهن النساء إذا طلقتم النبي أ هاadjective Allaaha rabbakum. ‘the legally period of three months before a divorced o Ya-’ayyuha l-nabiyyu idhaa l-nisaa’a fa-talliqoohunna li-‘iddatihinna wa-ahsuu l-‘iddata wa-ttaq pregnancy’ as simply ‘period’ which can be easily confused with ‘menstrual period’. pregnancy’ as simply ‘period’ which can be easily confused with Ya-’ayyuha l-nabiyyu idhaa ṭallaqtumu l-nisaa’a fa-talliqoohunna li-‘iddatihinna wa-ahsuu l-‘iddata wa-ttaq -Arberry: O Prophet [Mohammad] when you divorce women, divorce them when they have pregnancy’ as simply ‘period’ which can be easily confused with ‘menstrual period’. Allaaha .ربكم واتقوا هللاrabbakum. واحصوا الع ة لع تهنthe فطلقوهن النساء طلقتم إذا.ربكم هللاالنبي واتقوا ها أ أ ها النبي إذا طلقتم النساء فطلقوهن لع تهن واحصوا الع ة Allaaha rabbakum. Count and fear lord. .-Arberry: واتقوا هللا ربكم واحصوا الع ة تهنṭallaqtumu لعperiod, فطلقوهن النساء طلقتمyour إذا النبي أ ها O Prophet [Mohammad] when you divorce women, divorce them when theyl-nisaa’a havel-‘iddata reached their perio Ya-’ayyuha l-nabiyyu idhaa l-nisaa’a fa-talliqoohunna li-‘iddatihinna wa-ahsuu wa-ttaqoo Ya-’ayyuha l-nabiyyu idhaa ṭallaqtumu fa-talliqoohunn 87 -Arberry: Prophet you divorce women, divorce them when they have reached peri Ya-’ayyuha l-nabiyyu idhaa ṭallaqtumu fa-talliqoohunna li-‘iddatihinna wa-ahsuu l-‘iddatatheir wa-ttaq Count the O period, and[Mohammad] fear your lord.whenl-nisaa’a Allaaha rabbakum. Allaaha rabbakum. Count the period, and your lord.of divorce help the ST reader determine the sense of ‘period’ as that of c Thefear collocations Allaaha rabbakum. -Arberry: O Prophet [Mohammad] when youperiod. divorce women, divorce them when they have reached period. -Arberry: O Prophet [Mohammad] when youexplicating divorcetheir women, div monthly menstrual The translator could have mediated the equiv -Arberry: O Prophet [Mohammad] when you divorce women, whenasthey have reached their perio Thethe collocations ofthe divorce help the ST reader determine the divorce sense ofthem ‘period’ thatby of conception rather th Count period, and fear your lord. Count the period, and fear your lord. Themonthly collocations of help thetranslator ST reader determine the sensebyofexplicating ‘period’ asthe thatequivalent of conception ratheroftht TTdivorce recipient. Count the period, and fear your lord. the menstrual period. The could have mediated in favour the recipient. monthly menstrual period. The translator could have mediated by explicating the equivalent in favour of TheTT collocations of divorce help the ST reader determine the sense of ‘period’ that conception ratherthethan The collocations of divorce helpasthe STofreader determine sen TT recipient. The collocations of divorce helptranslator the ST reader determine the sense of ‘period’ as that of conception rather th the monthly menstrual period. The could have mediated by explicating equivalent in favour of the the monthly menstrual period. Thethe translator could have mediate the monthly menstrual period. The translator could have mediated by explicating the equivalent in favour of t TT recipient. TT recipient. TT recipient. winds”. u min khilaalihi. kisafan fatara l-wadqa. yakhruju minالودق khilaalihi. خرج من خالل هللا الذي رسل الر اح فترير سحابا فيبسط في السماء كيف شاء و نعل كسفا فترى rth the winds [of “It hope], so that raise a cloud - whereupon Hesospreads it over - Asad: is God whothey sends forth the winds hope], that they raise a cloud - whereuponfeeHel-samaa’i spreads itkayfa over yashaa’u wa-yaj‘alu Allahu alladhee yursilu[ofl-riyaaha fatutheeru sahaaban fa-yabsutuhu nd causes it to break so that thou seest rain issueitfrom within it.” theup skies as He wills, and causes to break up so that thou seest rain issue from within it.” kisafan fatara l-wadqa yakhruju min khilaalihi. e Winds, -and the Who Clouds: then does He spread them in the the Clouds: sky as He does He spread them in the sky as He Ali:they “It raise is Allah raise -sends Asad:the “ItWinds, is God and whothey sends forth the winds then [of hope], so that they raise a cloud - whereupon He spreads it ov nto fragments, until thouand seest rain-drops issue from theuntil midstthou thereof.” wills, break them into fragments, seest rain-drops from midst the skies as He wills, and causes it to breakissue up so thatthe thou seestthereof.” rain issue from within it.” sendeth the winds so “Allah that they raise clouds, and the spreadeth them along the sky as and spreadeth them along the sky as - Pickthall: is He Who sendeth winds so that they raise clouds, - Ali: “It is Allah Who sends the Winds, and they raise the Clouds: then does He spread them in the sky as He seth them to break pleaseth and thouHim, seestand the causeth rain downpouring fromand within them.” break thoufragments, seest the rain from within them.” wills,them and to break them into untildownpouring thou seest rain-drops issue from the midst thereof.” ds forth the winds so they raise a cloud, then He spreads it forth in the sky as Hethen He spreads it forth in the sky as He - Shakir: “Allah is He -Who sends forth the winds so they raise a cloud, Pickthall: “Allah is He Who sendeth the winds so that they raise clouds, and spreadeth them along the sky it up so that you see the rain forthit from it.”see the rain coming forth from inside it.” pleases, andcoming He breaks up soinside that you pleaseth Him, andInterpretation causeth them to breakPolysemy and thouand seest the Recurrence rain downpouring from within them.” Convergence and Divergence ininthe of Quranic Lexical es the winds, that stir up clouds; and He spreads them heaven He will, andspreads them - Arberry: “God is He -that looses“Allah the winds, uphow clouds; andwinds He howHe Hespreads will, andit forth in the sky as Shakir: is He that Whostir sends forth the so they raiseina heaven cloud, then thou seest the rain issuing outthem; of thethen midst of them.” shatters thou seest issuing theyou midst pleases, andtheHerain breaks it upout soof that seeof thethem.” rain coming forth from inside it.” eational translation where theofword ‘winds’ is post-modifiedwhere by ‘ofthe hope’ none of is post-modified by ‘of hope’ none of With the exception Asad's ideational word ‘winds’ - Arberry: “God istranslation He that looses the winds, that stir up clouds; and He spreads them in heaven how He will, a adjective the to implicate that unlike unlike الرadjective al-riyaah these arebenevolent benevolent winds ofal-riyaahand al-riyaah these are winds of bounties. The other translators usesااحany to implicate that unlike ااح الر these aremidst benevolent winds of shatters them; then thou seest the rainblessings issuing out of the of textual them.” xtual clueblessings is offered the adjacent word ‘rain’ and theword word ‘rejoice’ in word the andinbounties. The textual clue is offered in the adjacent word ‘rain’ and the word ‘rejoice’ in the by ‘of hope’ none clue is offered in the adjacent ‘rain’ and the ‘rejoice’ in the following verse With the exception of Asad's ideational translation where the word ‘winds’ is post-modified ugh the word ‘winds’ is a line. reasonable equivalent to ‘ ااحwinds’ الر al-riyaah as both words following verse though the word is a reasonable equivalent to ااح الر al-riyaah as both words line.Even Even though the word ‘winds’ is a reasonable equivalent to al-riyaah as both the other translators uses any adjective to implicate that unlike الر ااحal-riyaah these are benevolent winds g or stirring up the and sending down stirring rain, yet,upsince we areand dealing withdown a share the clouds same sense ofblessings moving the clouds sending rain, yet, since we are dealing with words share theor same sense of moving or stirring up the clouds and sending down rain, and bounties. The textual clue is offered in the adjacent word ‘rain’ and thea word ‘rejoice’ in t erences of lexicaltext items do count, it could be of more faithful we count, reflect itthe Quranic where differences lexical itemsif do couldis be more faithful if items we reflect yet,slight since we are dealing textword where slight differences of lexical following verse line.with Evena Quranic though the ‘winds’ a reasonable equivalent todoالر ااحthe al-riyaah as both wo ords in thedifference immediatebased context (Shehab, 2009, pp. 880-881). on adjacent words in the immediate context (Shehab, 2009, pp. 880-881). share the same sense of moving or stirring up the clouds and sending down rain, yet, since we are dealing with count, it could be more faithful if we reflect the difference based on adjacent words in the Quranic text where slight differences of lexical items do count, it could be more faithful if we reflect t immediate context 2009, pp. 880-881). p. 173) notes Similarly, that Arberry undertranslates the(Shehab, Quranic euphemistic term ‘uddah the Quranic euphemistic term ‘uddah Farghal (2010, p. based 173) notes that Arberry undertranslates difference on adjacent words in the immediate context (Shehab, 2009, pp. 880-881). of three ‘the months before a divorced woman can months remarry, in173) order to rule out Similarly, (2010, p. that Arberry Quranic legally prescribed period ofFarghal three before anotes divorced woman undertranslates can remarry, inthe order to rule out which canpregnancy’ be easily confused with ‘menstrual period’. euphemistic term ‘uddah ‘the legally prescribed period of three months before a divorced as simply ‘period’ which can be easily confused with ‘menstrual period’. Similarly, Farghal (2010, p. 173) notes that Arberry undertranslates the Quranic euphemistic term ‘udd النساء فطلقوه.ربكم واتقواإذاهللاطلقتم واحصوا أالعهاةالنبي woman can in order as simply whichwoman can be easily تهن لعremarry, فطلقوهنprescribed النساء طلقتمto إذاrule النبيout هاof أpregnancy’ ‘the legally period three months before‘period’ a divorced can remarry, in order to rule o laqtumu l-nisaa’a fa-talliqoohunna li-‘iddatihinna wa-ahsuu l-‘iddata wa-ttaqoo Ya-’ayyuha l-nabiyyu idhaa ṭallaqtumu l-nisaa’a fa-talliqoohunna li-‘iddatihinna wa-ahsuu l-‘iddata wa-ttaqoo confused with ‘menstrual period’. pregnancy’ as simply ‘period’ which can be easily confused with ‘menstrual period’. Allaaha rabbakum. .أ ها النبي إذا طلقتم النساء فطلقوهن لع تهن واحصوا الع ة واتقوا هللا ربكم ad] when-Arberry: you divorce women,[Mohammad] divorce them when when you theydivorce have reached their period. O Prophet women, divorce them when they have reached their wa-ahsuu period. l-‘iddata wa-ttaq Ya-’ayyuha l-nabiyyu idhaa ṭallaqtumu l-nisaa’a fa-talliqoohunna li-‘iddatihinna lord. Ya-’ayyuha l-nabiyyu idhaa ṭallaqtumu l-nisaa’a fa-talliqoohunna li-‘iddatihinna Count the period, and fear your lord. Allaaha rabbakum. wa-ahsuu l-‘iddata wa-ttaqoo Allaaha rabbakum. -Arberry: O Prophet [Mohammad] when you divorce women, divorce them when they have reached their perio p the ST The reader determine of thedivorce sense of ‘period’ asreader that ofdetermine conception than‘period’ as that of conception rather than collocations help the ST therather sense -Arberry: Prophet youof divorce women, divorce them when Count the O period, and[Mohammad] fear your lord.when The translator could have mediated by explicating the equivalent in favour of the monthly menstrual period. The translator could havethe mediated bythe explicating the equivalent in favour of the they have reached their period. Count period, and fear your lord. TT recipient. The The collocations collocations of of divorce divorce help help the the ST ST reader readerdetermine determinethe thesense senseofof‘period’ ‘period’asasthat of conception rather th the monthly menstrual period. The translator could have mediated by explicating the equivalent in favour of t that of conception rather than the monthly menstrual period. The translator could have TT recipient. mediated by explicating the equivalent in favour of the TT recipient. The Interpretation of Quranic Polysemy and Lexical Recurrence Determining Polysemy and Synonymy by Morphological Form and Textual Adjacency The Interpretation of Quranic Polysemy and Lexical Recurrence The Interpretation of Quranicdistinctions Polysemy Lexical Recurrence Arabic employs subtle morphological in and the patterns of word formation; Determining Polysemyofand Synonymy by Morphological and Textual Adjacency The Interpretation Quranic Polysemy and LexicalForm Recurrence a single diacritic (short vowel) may lead to significant semantic differences as illustrated Arabic employs subtle morphological distinctions inand the Lexical patterns ofRecurrence word formation; a single diacritic (sho The Interpretation of Quranic Polysemy Determining Polysemy Synonymy by Morphological Form and Textual Adjacency The Interpretation of and Quranic Polysemy Lexical Recurrence in the following example. vowel) may lead to significant semantic differences asand illustrated in the following example.Adjacency Determining Polysemy and Synonymy by Morphological Form and Textual Arabic employs subtle morphological distinctions in the patterns of word formation; a single diacritic (sh InIn surat al-Kafiroon (Q 109), the word ون عاب ‘aabidun is repeated twice in successive verses (3, 5). diacritic (sh Determining Polysemy and Synonymy by Morphological Form and Textual surat al-Kafiroon (Q 109), the word ‘aabidun is repeated twice in successive Arabic employs morphological in illustrated the patterns of word formation; aAdjacency single vowel) may lead subtle to significant semanticdistinctions differences as in the following example. َ ك ال ها أ ا قل Qul yaa-’ayyuha l-kaafiroon Determining Polysemy and Synonymy by Morphological Form and Textual Adjacency Arabic employs subtle morphological distinctions in the patterns of word formation; a single diacritic (sh َافرون versesvowel) (3, 5).may leadPolysemy to significant semantic as illustrated the following example. In surat al-Kafiroon (Q 109), the word ونdifferences ‘ عابaabidun is repeatedintwice in and successive verses (3, 5). Determining and Synonymy by Morphological Form Textual Adjacency “Say: O disbelievers!” Arabic employs subtle morphological distinctions in the patterns of word formation; a single (sh vowel) may lead to significant semantic differences as illustrated in the following example. In surat al-Kafiroon (Q 109), thel-kaafiroon word ون ‘ عابaabidun is repeated twice in successive verses (3, 5).diacritic ها ال َك قل ا أQul yaa-’ayyuha َافرون Qul yaa-’ayyuha l-kaafiroon employs subtle morphological distinctions in illustrated the patterns of word formation; a single diacritic (sh تعب ما أعب ال la a‘budu ma-ta‘budoon vowel) may lead to significant semantic differences as in the following example. In surat al-Kafiroon (Q 109), the word ون عاب ‘aabidun is repeated twice in successive verses (3, 5). َونArabic هاdisbelievers!” ا أlead قلQul l-kaafiroon َال َكافرونOmay “Say: vowel) to yaa-’ayyuha significant semantic as illustrated the following example. disbelievers!” “I“Say: dosurat not that which worship.” In al-Kafiroon (Q 109),you the word ونdifferences ‘ عابaabidun is repeatedintwice in successive verses (3, 5). ال َكO هاworship قلال ا أlaQul yaa-’ayyuha l-kaafiroon َافرون “Say: O disbelievers!” تعب ما أعب a‘budu ma-ta‘budoon َون In surat al-Kafiroon (Q 109), the word ون عاب ‘aabidun is repeated twice in successive verses (3, 5). َ أعب ما عاب أنتم وال walaa antum ‘aabidoon maa-a‘bud ك ال ها أ ا قل Qul yaa-’ayyuha l-kaafiroon “Say: O disbelievers!” َون َافرون laQul a‘budu ma-ta‘budoon َكتعبnot أعبهاما قلالla a‘budu ma-ta‘budoon َ ونdo “I worship that which youl-kaafiroon worship.” ال أ ا yaa-’ayyuha َافرون “And worship that which I worship.” “Say: O disbelievers!” تعبneither ما أعب الdolayou a‘budu ma-ta‘budoon َون “I do not worship that which you‘aabidoon worship.” أعبdo ماnot عاب وال أنتمthat walaa antum maa-a‘bud َونdisbelievers!” “Say: O worship which you worship.” “تمI عبdo ما عاب أنا وال walaa anaa ‘aabidun maa ’abadtum تعب ما أعب ال la a‘budu ma-ta‘budoon “I not worship that which you worship.” َون أعب ما عاب أنتم وال walaa antum ‘aabidoon maa-a‘bud َال أعب ونdo “And neither you worship that which I worship.” تعب ما la a‘budu ma-ta‘budoon َون “And will not worship that which you have [ever] worshipped.” “I worship that which you worship.” أعبdoماInot عاب أنتم وال walaa antum ‘aabidoon maa-a‘bud َون walaa antum ‘aabidoon maa-a‘bud “And neither do you worship that which I worship.” عب تم ماnotعابworship وال أناwalaa anaa ‘aabidun maa ’abadtum “I do that which you worship.” أعب ما ب عا أنتم وال walaa antum ‘aabidoon maa a‘bud أعب ما عاب أنتم وال walaa antum ‘aabidoon maa-a‘bud “And neither do you worship that which I worship.” َون َون ِ أناnot تم ماneither عاب وال walaa anaa ‘aabidun ’abadtum “And Iَونwill worship that which youmaa have [ever] worshipped.” doوال you worship that‘aabidoon which I worship.” عبأعب ماneither أناعابwill أنتم walaa antum maa-a‘bud “And [ever] worship that which I worship.” “And neither do you worship that which I worship.” تم عب ما عاب وال walaa anaa ‘aabidun maa ’abadtum “And worship that which you have [ever] worshipped.” ما أعبIneither عا ِبnot أنتم walaa antum maa a‘bud َونwill “And doوال you worship that‘aabidoon which I worship.” walaa anaa ‘aabidun maa ’abadtum تم عب ما عاب أنا وال walaa anaa ‘aabidun maa ’abadtum “And I will not worship that which you have [ever] worshipped.” أعب ما ب عا أنتم وال walaa antum ‘aabidoon maa a‘bud َون “And neither will you [ever] worship that which I worship.” ِ تم ماماعبIَونwill عاب أناnot والوال walaa anaa ‘aabidun maa ’abadtum Although verses 3 and 5 have exactly identical lexes and syntax yet they have different interpretations in respe “And worship that which you have [ever] worshipped.” أعب ب عا أنتم walaa antum ‘aabidoon maa a‘bud ِ “And not worship that which you have [ever] worshipped.” “And Ineither will you [ever] worship that which I worship.” rdworshipped.” Iَونwill will worship that which you have [ever] of“And tense and aspect. The[ever] present participle form (2 person plural) ‘عابا ونaabidoon stands for the present tim أعب ماneither عابnot أنتم وال walaa antum ‘aabidoon maa a‘bud “And will you worship that which I worship.” ِ Although verses and 5 have exactly identical lexes and syntax yet they have different interpretations in resp ما أعب عا ِب أنتم وال3you walaa antum ‘aabidoon maa a‘bud َونyou “nor do worship what I worship” since the coordinate conjunction وhave is preceded byinterpretations the present verb for “And neither will [ever] worship that which I worship.” rd Although verses 3you and 5 have exactly identical and syntax yet they different in resp of tense and aspect. The present participle formlexes (2 person plural) ‘عابا ونaabidoon stands for the present ti “And neither will [ever] worship that which I worship.” rd ون تعبا ta‘bodoon “you worship (now)”. Yet, in verse 5 the same word ون عابا ‘aabidoon is rendered in the futu Although verses 3 and 5 have exactly identical lexes and syntax yet they have different interpretations in resp “And neither will youThe [ever] that which worship.” of tense and worship aspect. present participle form (2 plural) ‘عابا ونaabidoon stands the present ti “nor do you what I worship worship” since the Icoordinate وis preceded by theforpresent verb fo st rd person conjunction tense as “you will in line withidentical the preceding present participle form (1 person plural) عابا ‘aabidun Although verses 3worship” and 5 have exactly lexes and syntax yet they have different interpretations in resp of tense and aspect. The present participle form (2 person plural) ون ‘عاباaabidoon stands for the present “nor do you worship what I worship” since the coordinate conjunction و is preceded by the present verb fo تعبا ونta‘bodoon worship (now)”.identical Yet, in verse 5 thesyntax same yet word ونhave ‘ عاباaabidoon is rendered in in theresp futti rd and Although verses 3“you and 5 have exactly lexes they different interpretations verse 4. of tense and aspect. The present participle form (2 person plural) ون ‘عاباaabidoon stands for the present ti “nor do you worship what I worship” since the coordinate conjunction و is preceded by the present verb fo st ون تعباas ta‘bodoon worship (now)”. in verse the same word ‘ عاباaabidoon isplural) rendered in the fut tense “you will“you worship” in line with Yet, the form preceding present participle form (1 person عاباpresent ‘aabidun tense and worship aspect. The present participle (2 rd 5 person plural) ونون ‘عاباaabidoon stands forpresent the ti 88 of st “nor do you what I worship” since the coordinate conjunction و is preceded by the verb fo ون تعبا ta‘bodoon “you worship (now)”. Yet, in verse 5 the same word ون عابا ‘aabidoon is rendered in the fut tense as will worship” inworship” line withsince the preceding present participle form (1st person plural) ‘ عاباaabidun verse 4. “you “nor do you worship what I the coordinate conjunction و is preceded by the present verb fo The verb yahlif is used in the Quran of theونform hypocrites severing theirعابا oath wherea ون تعباas ta‘bodoon worship (now)”. Yet, in versein5the thecontext same word ‘ عاباaabidoon isplural) rendered in the fut tense “youحلاف will“you worship” in line withHoly the preceding present participle (1 person ‘aabidun verse 4. ون تعباas ta‘bodoon worship (now)”. Yet, inoaths. verseSince 5present the there same word ونform ‘ عاباaabidoon isplural) rendered the fut the verb أقسام is used ininhonest, sincere is no correspondent verb other than 'swear' tense “youuqsim will“you worship” line with the preceding participle (1stst person عاباin ‘aabidun verse 4. The verb will حلافworship” yahlif is in used the Holy Quran inpresent the context of theform hypocrites severing theirعاباoath wher tense as lineinwith the preceding participle (1 toperson plural) ‘aabidun English relayحلاف this delicate the two synonyms, we may resort ideational equivalence suc verseThe 4.to“you verb yahlif isdifference used in thebetween Holy Quran the context hypocrites severing their oath'swear' wher the verb أقسامuqsim is used in honest, sincere oaths.inSince there isofnothe correspondent verb other than verse 4. asthe “untruthfully swear” for حلفاون yahlifoon and "truthfully swear" for قسام yaqsim (Shehab, 2009, p. 881). Thu The verb حلاف yahlif is used in the Holy Quran in the context of the hypocrites severing their oath wher verbtoأقسام uqsim used in honest, sincere Since there is we no may correspondent verb other than 'swear' English relay this is delicate difference betweenoaths. the two synonyms, resort to ideational equivalence su َإناي لQuran inthe surat (Qyahlif 7,used 21)is الناصاحين كماا وقاسامهما wa-qaasamahumaa innee to lakumaa al-naasihee Theal-A‘raaf حلاف used in مان theَلsincere Holy inSince the context hypocrites severing their oath'swear' wher verb أقسام uqsim is in honest, oaths. there isof nothe correspondent verb lamin other than English toverb relay this delicate difference between the two synonyms, we may resort ideational equivalence su as “untruthfully swear” forisحلفاون yahlifoon and "truthfully swear" for قسام yaqsim (Shehab, 2009, p. 881). Th The verb حلاف yahlif used in the Holy Quran in the context of the hypocrites severing their oath wher “And he swore toswear” them both, that heyahlifoon wassincere theirَ and sincere adviser” the is verb ‘swear’ is intended theequivalence positive sens the verb uqsim is used in honest, oaths. Since there noقسام correspondent verbinother than 'swear' English toأقسام relay this delicate difference between the two synonyms, we may resort to ideational su َ as “untruthfully for حلفاون "truthfully swear" for yaqsim (Shehab, 2009, p. 881). Th in surat al-A‘raaf (Qis 7,used 21)inالناصاحين مانsincere إناي لكماا لoaths. وقاسامهما wa-qaasamahumaa innee lakumaa laminthan al-naasihe verbto أقسام uqsim honest, Since there isfor noقسام correspondent verb other 'swear' ofthe ‘taking a solemn oath’. English relay this delicate difference between the two synonyms, we may resort to ideational equivalence su as “untruthfully swear” for حلفاون yahlifoon and "truthfully swear" yaqsim (Shehab, 2009, p. 881). Th َكماا ل َإناي ل in surat al-A‘raaf (Qdelicate 7,both, 21) difference الناصاحين مانbetween وقاسامهما wa-qaasamahumaa innee lakumaa al-naasihe “And heto swore tothis them that he was their sincere the verb ‘swear’ is to intended inlamin the positive se English relay the twoadviser” synonyms, we قسام may resort ideational equivalence su َلَكماا لand Nevertheless, the negative sense of ‘dishonest, untruthful oath’ in surat al-Tawbah (Q 9, 56) is congruent wi as “untruthfully swear” for حلفاون yahlifoon "truthfully swear" for yaqsim (Shehab, 2009, p. 881). Th in surat al-A‘raaf (Q 7, 21) الناصاحين مان إناي وقاسامهما wa-qaasamahumaa innee lakumaa lamin al-naasihe “And he swore to them both, that yahlifoon he was their adviser” the for verbقسام ‘swear’ is intended the positive of a solemn oath’. as ‘taking “untruthfully swear” for حلفاون andsincere "truthfully swear" yaqsim (Shehab, in 2009, p. 881). se Th Arabic employs subtle morphological distinctions in inthe patterns of example. word formation; a single diacrit cant semantic differences asvowel) illustrated inlead theto following example. may significant semantic differences as illustrated the following vowel) may lead significant semantic differences as illustrated inPolysemy theعاب following example. The Interpretation of Quranic and Lexical Recurrence cal distinctions intomay the patterns of word formation; adifferences single diacritic (short In surat al-Kafiroon (Qlead 109), the word ون ‘aabidun isfollowing repeated twice in‘aabidun successive verses (3, 5). in successive Determining Polysemy and Synonymy by Morphological Form and Adjacency Insignificant surat (Q 109), the word ون عاب isTextual repeated twice vowel) vowel) may lead lead to to significant significant semantic semantic differences asal-Kafiroon as illustrated illustrated in in the the following example. example. vowel) may to semantic differences as illustrated in the following 9), the word ون عاب ‘aabidun is repeated twice in successive verses (3, 5). In surat al-Kafiroon (Q 109), the word ون عاب ‘aabidun is repeated twice in successive verses example. (3, 5). In surat al-Kafiroon (Q 109), the word ون عاب ‘aabidun is repeated twice in successive verses (3, 5). ntic differences as illustrated in the following example. ( َكQ ال109), ها109), أInterpretation اemploys قل Qul yaa-’ayyuha l-kaafiroon Arabic subtle morphological distinctions in the patterns of word a single diacritic The of(Q Quranic Polysemy and Lexical Recurrence َافرون ال َك109), أ هاis اthe قل Qul yaa-’ayyuha l-kaafiroon َافرون InIn surat surat al-Kafiroon al-Kafiroon (Q thethe word word ونون عابعاب ‘aabidun ‘aabidun is repeated repeated twice twice in in successive successive verses verses (3, (3, 5).formation; 5). In surat al-Kafiroon word ون عاب ‘aabidun is repeated twice in successive verses (3, 5). (sh yyuha َكvowel) الl-kaafiroon هاin ا أsuccessive قلQul yaa-’ayyuha l-kaafiroon ‘ها الaabidun قل ا أQulisyaa-’ayyuha َافرون َافرون rd َكونl-kaafiroon عاب repeated twice verses (3, 5). “Say: O disbelievers!” may lead to significant semantic differences as illustrated in the following example. O disbelievers!” ها الها َك ال َك قل أ ا أ قل ا Qul Qul yaa-’ayyuha yaa-’ayyuha l-kaafiroon َافرون َافرون ها ال قل ا أQul“Say: yaa-’ayyuha l-kaafiroon َ َكافرونl-kaafiroon “Say: disbelievers!” “Say: O disbelievers!” Determining Synonymy by Form and Textual Adjacency afiroon أعب الal-Kafiroon laPolysemy a‘budu ma-ta‘budoon InOماsurat (Qand 109), the word عابMorphological ‘aabidun is repeated twice in successive verses (3, 5). َتعب ون أعب ما الlaونa‘budu ma-ta‘budoon َتعب ون “Say: “Say: OO disbelievers!” disbelievers!” “Say: O disbelievers!” a-ta‘budoon تعب ما أعب ال la a‘budu ma-ta‘budoon َون َ ال أعب ما تعب ونla a‘budu ma-ta‘budoon Arabic employs subtle morphological distinctions in the patterns of word formation; a single diacritic (short َ “I do not worship that which you worship.” ك ال ها أ ا قل Qul yaa-’ayyuha l-kaafiroon Determining Polysemy and Synonymy by Morphological Form and Textual Adjacency َافرون “I do not worship that which you worship.” تعب تعب ما ما أعب أعب ال la ال la a‘budu a‘budu ma-ta‘budoon ma-ta‘budoon َونَون أعبwhich الla a‘budu ma-ta‘budoon َما تعب ونthat ch worship.” “I do not worship you worship.” “I you do not worship that which you worship.” vowel) may lead to significant semantic differences as illustrated in the following example. on أعب ما عاب أنتم وال walaa antum “Say: Oemploys disbelievers!” َونwhich Arabic subtle morphological distinctions in the patternsmaa-a‘bud of word formation; a single diacritic (sh ‘ما أعبaabidoon أنتمmaa-a‘bud وال walaa antum ‘aabidoon َعاب ونyou “I “I dodo notnot worship worship that that which you you worship.” worship.” do not worship that which worship.” ntum maa-a‘bud أعب ماvowel) “عابI أنتم وال walaa antum ‘aabidoon maa-a‘bud ‘ما أعبaabidoon walaa antum ‘aabidoon maa-a‘bud َون َوال أنتم عاب ون In surat al-Kafiroon (Q 109), the word ونIdo عاب ‘aabidun isas repeated twice in successive (3, 5). rship.” “And neither do you worship that which worship.” تعب ماantum أعب ال la a‘budu ma-ta‘budoon may lead to significant semantic differences illustrated in the following verses example. َون “And neither you worship that which I worship.” أعبأعب ونَونَما ما عابعاب أنتمأنتم وال وال walaa walaa antum ‘aabidoon ‘aabidoon maa-a‘bud maa-a‘bud أعبdo ماworship.” وال أنتمthat walaa antum ‘aabidoon maa-a‘bud َعاب ون ip thatneither which do I worship.” “And neither you worship which I worship.” “And you worship that which I َ ك ال ها أ ا قل Qul yaa-’ayyuha l-kaafiroon َافرون bidoon maa-a‘bud تمyou عبIn ماworship عابnot أناal-Kafiroon وال walaa anaa ‘aabidun maa “I do worship that worship.” surat 109), theعابword ون ‘ عابaabidun is repeated in successive verses (3, 5). تم عبworship ماyou أناthat ’والabadtum walaa ‘aabidun maatwice ’abadtum “And “And neither neither dodo you worship that that which which I (Q worship.” Iwhich worship.” “And neither do you which Ianaa worship.” a‘تمaabidun maa “تمSay: افرونَما عب عاب وال anaa ‘aabidun maa ’abadtum عبIماworship.” أنا عاب ’ والabadtum walaa anaa ‘aabidun maa ’abadtum O disbelievers!” hich “And Ianaa will not worship that which you have [ever] worshipped.” أعب ما عاب أنتم أناوال walaa antum ‘aabidoon maa-a‘bud أناال َك ها ‘أaabidun مااwalaa عابقلQul yaa-’ayyuha l-kaafiroon َون “And I will not worship that which you have [ever] worshipped.” تم تم عب عب عابعابما ما أنا أنا والوال walaa walaa anaa ‘aabidun maa maa ’abadtum ’abadtum تم عب وال walaa anaa ‘aabidun maa ’abadtum Jamal ALQINAI at which younot have [ever] that worshipped.” “And Iماwill worship that which youعاب have [ever] worshipped.” I’abadtum will worship which you have [ever] worshipped.” ماتعب أعب الwhich la a‘budu ma-ta‘budoon َأعبون n“And maa ِبthat عا أنتم وال walaa antum a‘bud “And neither do you worship that Iyou worship.” َونthat “Say: Onot disbelievers!” [أعبever] ‘ماaabidoon أنتمmaa وال walaa maa a‘bud َون “And “And I will I will notnot worship worship which you have have [ever] worshipped.” worshipped.” ِ which “And I will not worship that which haveantum [ever]‘aabidoon worshipped.” ntum ‘aabidoon maa a‘bud أعب ما ب عا أنتم وال walaa antum ‘aabidoon maa a‘bud أعب ما ب عا أنتم وال walaa antum ‘aabidoon maa a‘bud َون َون “I dowalaa not worship that which you worship.” you have [ever] ِ أعبأعب “And neither will you [ever] worship that will which I worship.” ونَتم ِتعبعبantum ما عاب أنا walaa anaa ‘aabidun maayou ’abadtum ماantum أعب والونَال laعا ِب a‘budu ma-ta‘budoon “And neither [ever] ماworshipped.” ونَونَما عا أنتمأنتم وال وال walaa ‘aabidoon ‘aabidoon maa maa a‘bud a‘bud أعب ماwhich أنتم وال walaa antum ‘aabidoon maaworship a‘bud that which I worship.” ِعابIِ[بever] r]“And worship which worship.” “And neither will you worship that which I worship.” neither will you worship that I[ever] worship.” أعب ما عاب أنتم وال walaa antum ‘aabidoon maa-a‘bud َون bidoon maathat a‘bud “And I will not worship that which you have [ever] worshipped.” “I do not worship that which you worship.” “And “And neither neither will will you you [ever] [ever] worship worship that that which which I worship.” I worship.” “And neither will you [ever] worship that which Although versesworship 3 and 5that have exactly identical lexesI worship.” and syntax yet they have “And neither which I worship.” p that which I worship.” Although 3 and 5 have exactly identical lexes and syntax they have different interpretations in respect عا ِبyou ‘aabidoon maa أعب ماverses عاب أنتم والwalaa antum maa-a‘bud َ ونdo Although verses 3 and 5a‘bud have exactlyyet identical lexes and syntax yet they have differen different interpretations in respect of tense andhave aspect. present participle form (2rdinterpretations in respect ave exactlyverses identical lexes and syntax yet they have different interpretations in respect rdandThe Although verses 3 and 5 have exactly identical lexes syntax yet they have different Although 3 and 5 have exactly identical lexes and syntax yet they different interpretations in(2 respect rd تم عب ما عاب أنا وال walaa anaa ‘aabidun maa ’abadtum neither will you [ever] worship that which I worship.” of tense and aspect. The present participle form (2 person plural) ون ‘عاباaabidoon stands for the present time i “And do you worship that which I worship.” of tense aspect. The present participle form person plural) ون ‘عاباaabidoon Although Although verses verses 3 and 3 and 5 have 5 have exactly exactly identical identical lexes lexes and and syntax syntax yet yet they they have have different different interpretations interpretations in in respect respect rd rd 3 and 5 have exactly identical Although verses lexes and yet they have different resent participle form (2 rdpresent person plural) ون ‘عاباaabidoon stands the present time person plural) ‘aabidoon stands for the present time “nor dosyntax you worship what of tense and aspect. The present participle form (2 person plural) ون stands forpresent theinterpretations present time tense and aspect. The form (2 person plural) ون ‘عاباaabidoon stands for the‘عاباaabidoon present time “And Iparticiple will not worship that which you have [ever] worshipped.” rd rd for yofidentical lexes andand syntax yet they have different interpretations in respect rd “nor do you worship what I worship” since the coordinate conjunction و is preceded by the verb form تم عب ما عاب أنا وال walaa anaa ‘aabidun maa ’abadtum “nor do you worship what I worship” since the coordinate conjunction و is preceded of of tense tense and aspect. aspect. The The present present participle participle form form (2 (2 person person plural) plural) ون ون ‘عاباaabidoon ‘عاباaabidoon stands stands for for the the present present time time ofsince tensethe aspect. The present participle form (2 person plural) ونform ‘عاباaabidoon standsverb for the pre rd the what I worship” coordinate conjunction وand is3what preceded by the present verb form do you worship I5ون worship” since the coordinate conjunction وthey is preceded by present form “nor doform yousince worship Iأعب worship” since the coordinate conjunction وa‘bud is preceded by the present verb I“nor worship” coordinate conjunction is[ever] preceded by the present verb “ماAnd أنتم وال walaa antum ‘aabidoon maa َون rticiple (2 plural) ون ‘عاباaabidoon stands for the present time ِعاب ون تعبا ta‘bodoon “you worship (now)”. Yet, in verse 5 the the same word ون عابا ‘aabidoon isthe rendered the future Although and have exactly identical lexes syntax yet have different interpretations in respv IIwill not worship that which you have worshipped.” تعبا ta‘bodoon “you worship (now)”. Yet, inthe verse 5form the same word عابا ‘aabidoo “nor “nor doperson doyou youworship worship what what worship” I verses worship” since since the the coordinate coordinate conjunction conjunction وand is وcoordinate is preceded preceded by by the present present verb verb form formbyونin “nor do you worship what I worship” since conjunction و is preceded the present ship (now)”. Yet, in verse 5 the same word ون عابا ‘aabidoon is rendered in the future st rd ون تعباof ta‘bodoon “you worship (now)”. Yet, ونpreceding عاباthe ‘aabidoon is plural) rendered inform thepresent future ونsince تعباta‘bodoon “you worship (now)”. in verse 5the the same word ون عابا ‘aabidoon isparticiple rendered in ta‘bodoon “you worship (now)”. Yet, in verse 5(2the same wordthe “And neither will you [ever] worship which Iword worship.” p” theونcoordinate conjunction ونَ و isYet, byThe present verb form tense as “you will worship” in line preceding present form (1stfuture person عابا ‘aabidun intit tense aspect. present participle form person ‘عاباaabidoon stands the أعب ما عا أنتم وال walaa antum ‘aabidoon maa a‘bud tense aswith “you will worship” line with present participle (1st pers ون تعباتعبا ta‘bodoon ta‘bodoon “you “you worship worship (now)”. (now)”. Yet, Yet, in in verse verse 5that the 5 the the same same word ون عابا عابا ‘aabidoon ‘aabidoon isون is rendered rendered in the the future futurefor st “you ِبpreceded st ون ونand تعبا ta‘bodoon worship (now)”. Yet, inin 5 plural) the same word ون عاباin ‘aabidoon is‘aabidun rendered in ”tense in Yet, line the present participle form (1 person plural) عابا ‘aabidun inverse tense as “you will worship” in line with the preceding present participle form (1 person plural) عابا in as with “you will5preceding worship” in line with the preceding present participle form (1 person plural) عابا ‘aabidun in is rendered in the future tense as “you will worship” in line with the preceding present stconjunction st w)”. in verse the same word ون عابا ‘aabidoon is rendered in the future st verse 4. “nor do you worship what I worship” since the coordinate و is preceded by the present verb fo “And tense neither will you [ever] worship that which I worship.” verse 4. tense tense asas “you “you will will worship” worship” in in line line with with the the preceding preceding present present participle participle form form (1 (1 person person plural) plural) عابا عابا ‘aabidun ‘aabidun in in as “you will worship” in line with the preceding present participle form (1 person plural) عابا ‘aa stst verse 4. تعباform verse Although verses 3 and 5 have exactly identical lexes and syntax yet they have different interpretations in respect participle form (1 person plural) ‘aabidun in verse 4. with the4.preceding present participle (1 person plural) عابا ‘aabidun in ون ta‘bodoon “you worship (now)”. Yet, in verse 5 the same word ون عابا ‘aabidoon is rendered in the fut verse verse 4. 4. verse 4. ststands for the present time of tense aspect. The present form (2 rdlexes person plural) ون ‘عاباaabidoon Theand verb حلافwill yahlif isis in Holy Quran in context of the hypocrites severing their oath whereas tense as “you inparticiple line with the preceding present form person plural) عابا ‘aabidun Although verses 3 worship” and 5 used have exactly identical and syntax yet they have different interpretations in resps The verb حلاف yahlif isinthe used in theparticiple Holy Quran in(1 the context of the hypocrites The verb yahlif used inthe the Holy Quran the context of the hypocrites s used in verb the Holy the context of the hypocrites severing their oath whereas rd severing The verb حلاف yahlif is used in the Holy Quran in the context of the hypocrites severing their oath whereas The حلافQuran yahlif in is“nor used in the Holy Quran in the context of the hypocrites their oath whereas do you worship what I worship” since the coordinate conjunction و is preceded by the present verb form the verb أقسام uqsim is used in honest, sincere oaths. Since there is no correspondent verb other than 'swear' inti verse 4. of tense and aspect. The present participle form (2 person plural) ون ‘عاباaabidoon stands for the present the verb أقسام uqsim is used in honest, sincere there is no correspondent severing their oath whereas the verb uqsim is used oaths. Since The The verb verb حلاف حلافyahlif yahlif is is used used in verb in thethe Holy Holy Quran Quran in in thethe context context ofof thethe hypocrites hypocrites severing severing their oath whereas whereas The حلاف yahlif isother used in the'swear' Holy Quran inother theno context oftheir theoath hypocrites severing their oath dthe in Holy honest, sincere oaths. Since there is no correspondent verb than in verb أقسام uqsim is used in honest, sincere oaths. Since there is correspondent verb other than 'swear' in the verb أقسام uqsim is context usedthe in honest, sincere oaths. Since there is no correspondent verb than 'swear' in ون تعبا ta‘bodoon “you worship (now)”. Yet, in verse 5 the same word ون عابا ‘aabidoon is rendered in the future Quran in the of the hypocrites severing their oath whereas English to relay this delicate difference between the two synonyms, we may resort to ideational equivalence such “nor do you worship what I worship” since the coordinate conjunction و is preceded by the present verb foi English to relay this delicate difference between the two synonyms, we may resort to thetheverb verbأقسام أقسامuqsim uqsim is is used used in in honest, honest, sincere sincere oaths. oaths. Since Since there there is is no no correspondent correspondent verb verb other other than than 'swear' 'swear' in in there is no correspondent verb other than ‘swear’ in English to relay this delicate difference thebetween verb أقسام uqsim is used in honest, sincere oaths. Since there is no st correspondent verb other than ' te difference between thethere two synonyms, we may resort to ideational equivalence such English to relay this delicate difference between two synonyms, we may resort to ideational equivalence such English to oaths. relay this delicate the two synonyms, we may resort to ideational equivalence such tense as “you will worship” in line with the preceding present participle form (1 person plural) عابا ‘aabidun in st, sincere Since is no correspondent verb other than 'swear' inthe asdifference “untruthfully swear” for حلفاون yahlifoon and "truthfully swear" for قسام yaqsim (Shehab, 2009, p. 881). Thus The verb حلاف yahlif is used in the Holy Quran in context of the hypocrites severing their oath wher ون تعبا ta‘bodoon “you worship (now)”. Yet, in verse 5 the same word ون عابا ‘aabidoon is rendered in the fut as “untruthfully swear” for حلفاون yahlifoon and "truthfully swear" for قسام yaqsim (Sh English English to to relay relay this this delicate delicate difference difference between between the the two two synonyms, synonyms, we we may may resort resort to to ideational ideational equivalence equivalence such such between the two synonyms, we may resort to ideational equivalence such as “untruthfully English to relay this delicate difference between the two2009, synonyms, weThus may resort2009, to ideational equivale حلفاون yahlifoon andsynonyms, "truthfully swear" for قسام yaqsim (Shehab, 2009, p.إناي881). Thus st “untruthfully swear” for حلفاون yahlifoon and "truthfully swear" for قسام yaqsim (Shehab, p.al-naasiheen 881). Thus as “untruthfully swear” foras حلفاون and "truthfully swear" for قسام yaqsim (Shehab, 881). verse 4.yahlifoon nce between two we may resort to ideational equivalence such َكماا ل َلthe َ(لShehab, َلno in surat al-A‘raaf (Q 7, الناصاحين مان وقاسامهما wa-qaasamahumaa innee lamin the verb أقسام uqsim is21) used honest, sincere oaths. Since there isp. correspondent verb other than 'swear' tense as “you will worship” in line with preceding present participle form (1 person plural) عابا ‘aabidun in surat al-A‘raaf (Q 7, 21) الناصاحين مان كماا إناي وقاسامهما wa-qaasamahumaa innee asthe as “untruthfully “untruthfully swear” swear” for for حلفاون حلفاون yahlifoon yahlifoon and and "truthfully "truthfully swear" swear" for for قسام قسام yaqsim yaqsim (Shehab, 2009, 2009, p.lakumaa p. 881). 881). Thus Thus swear” for yahlifoon and “truthfully swear” for yaqsim (Shehab, 2009, p. as “untruthfully swear” for حلفاون yahlifoon and "truthfully swear" for قسام yaqsim (Shehab, 2009, p. la 88 َ َ َ َ َ َ 1) الناصاحين مان ل كماا ل إناي وقاسامهما wa-qaasamahumaa innee lakumaa lamin al-naasiheen in“And surat al-A‘raaf (Q 7, 21) الناصاحين مان ل كماا ل إناي وقاسامهما wa-qaasamahumaa innee lakumaa lamin al-naasiheen in suratand al-A‘raaf (Q 7,swear" 21) الناصاحين مان ل كماا ل إناي وقاسامهما wa-qaasamahumaa innee lakumaa lamin al-naasiheen hlifoon "truthfully for قسام yaqsim (Shehab, 2009, p. 881). Thus he7,21) swore to them he was their sincere adviser” the verb ‘swear’ is adviser” intended inlakumaa the sense English to relay this delicate difference between the two synonyms, we may resort toinnee ideational equivalence su 4. َ لboth, َكماا ل َ“لAnd َلthat he swore to them both, that he was their sincere the verbpositive ‘swear’ isal-n int in in surat suratal-A‘raaf al-A‘raaf (Qverse (Q 7, 21) الناصاحين الناصاحين مانمان كماا إناي إناي وقاسامهما وقاسامهما wa-qaasamahumaa wa-qaasamahumaa innee innee lakumaa lakumaa lamin lamin al-naasiheen al-naasiheen َ َ in surat al-A‘raaf (Q 7, 21) الناصاحين مان ل كماا ل إناي وقاسامهما wa-qaasamahumaa lamin 881). Thus in surat al-A‘raaf (Q 7, 21) wa-qaasamahumaa th, that he was their sincere adviser” the verb ‘swear’ is intended in the positive sense “And he swore to them both, that he was their sincere adviser” the verb ‘swear’ is intended in the positive sense “And he swore to them both, that he was their sincere adviser” the verb ‘swear’ is intended in the positive sense The verb حلاف yahlif istheir used in al-naasiheen theadviser” Holy Quran in the context ofintended the severing their oathp.whereas “إناي لَكماا لَمان اAnd وقاسامهما wa-qaasamahumaa innee lakumaa lamin ofto ‘taking a solemn oath’. aslakumaa “untruthfully swear” for حلفاون and "truthfully swear" forhypocrites قسام yaqsim (Shehab, 2009, 881). Th of ‘taking ayahlifoon solemn oath’. “And hehe swore swore to them them both, both, that that heswore he was was their sincere sincere adviser” the the verb verb ‘swear’ ‘swear’ isadviser” is intended inverb in the the positive positive sense sense “And he to them both, that he was their sincere the ‘swear’ is intended in the posit innee lamin al-naasiheen “And he swore to them both, that he was their sincere ‘taking a solemn oath’. of ‘taking solemnadviser” oath’. of the verb أقسام uqsim is used in sincere oaths. Since there no correspondent other than 'swear' in ( was their asincere ‘swear’ isnegative intended in21) the sense َHoly َإناي ل Nevertheless, the‘swear’ sense ofpositive ‘dishonest, untruthful inisasurat (Qverb 9,severing 56) is lamin congruent with inoath’. surat al-A‘raaf (Q 7, الناصاحين مان كماا ل وقاسامهما wa-qaasamahumaa innee lakumaa al-naasihe The verb حلاف yahlif ishonest, used inthe the Quran inoath’ the ofal-Tawbah the hypocrites their oath wher Nevertheless, the negative sense of context ‘dishonest, untruthful oath’ in surat al-Tawbah ofof ‘taking ‘taking a solemn a solemn oath’. ofverb ‘taking auntruthful solemn oath’. adviser” the issense intended in positive sense of ‘taking solemn oath’. sense of ‘dishonest, untruthful oath’ in surat al-Tawbah (Q 9,the 56) iswas congruent with Nevertheless, the negative of ‘dishonest, untruthful oath’ in surat al-Tawbah (Q 9, 56) isequivalence congruent with Nevertheless, the negative sense of ‘dishonest, oath’ inhe surat al-Tawbah (Q 9,the 56) is congruent with English to relay this delicate difference between the two synonyms, we may resort to ideational such the repudiation in the latter part of verse that the hypocrites do not belong to Muslims. “And he swore to them both, that their sincere adviser” the verb ‘swear’ is intended in the positive se the verb أقسام uqsim is used in honest, sincere oaths. Since there is no correspondent verb other than 'swear' the repudiation in the latter part of verse that the hypocrites do not belong to Musli Nevertheless, Nevertheless, thethe negative negative sense sense ofof ‘dishonest, ‘dishonest, untruthful untruthful oath’ oath’ in insurat surat al-Tawbah al-Tawbah(Q (Q 9, 9, 56) is is congruent congruent with with Nevertheless, the negative sense of ‘dishonest, untruthful oath’ in56) surat al-Tawbah (Q 9, 56) is congru partrepudiation of the verse hypocrites do not belong to Muslims. the repudiation the latter part of the verse that the do not belong to Muslims. the inthat the the latter part of ‘taking the verse that the hypocrites do not tohypocrites Muslims. Nevertheless, the negative sense of ‘dishonest, untruthful oath’ in surat al-Tawbah as “untruthfully swear” for حلفاون yahlifoon and "truthfully swear" for قسام yaqsim (Shehab, 2009, p.equivalence 881). Thussu ٰ ain ‘dishonest, untruthful oath’ in surat al-Tawbah (Q 9, 56) isthe congruent with ٰ وbelong فرقون قو كنهم ول منكم هم وما لمنكم إنهم باهلل حلفون of solemn oath’. English to relay this delicate difference between the two synonyms, we may resort to ideational فرقون قو كنهم ول منكم هم وما لمنكم إنهم باهلل حلفون و the the repudiation repudiation in in the the latter latter part part of of the the verse verse that that the hypocrites hypocrites do do not not belong belong to to Muslims. Muslims. the repudiation in the latter part ofَ the verse that the hypocrites do not belong to Muslims. ٰ to ٰ منكمو لمن باهلل إنهم حلفون فرقون “قوuntruthfully كنهم ول منكم هم وما لمنكم إنهم باهلل حلفون كمااو قوthat كنهمthe ول لمنكم ٰوما هم إنهم باهلل حلفون وMuslims. َ‘لdishonest, 9, 56) is congruent with the repudiation in the part of the verse that theقسام hypocrites in surat al-A‘raaf (Q 7, 21) الناصاحين مان إناي لlatter وقاسامهما wa-qaasamahumaa innee lakumaa lamin al-naasiheen eفرقون verse hypocrites do not ٰ (Q Nevertheless, the negative sense of oath’ in surat al-Tawbah (Q 9, 56) is congruent w wa-yahlifuun bi-llaahi la-minkum wa-maa-hum minkum wa-laakinnahum qawmun yafraqoon as swear” for حلفاون yahlifoon andinnahum "truthfully swear" for yaqsim (Shehab, 2009, p. 881). qa Th ٰinnahum bi-llaahi la-minkum wa-maa-hum minkum wa-laakinnahum فرقون فرقون قو قو كنهم كنهم ول ول منكم منكم هم هم وماbelong وما لمنكم لمنكم إنهم إنهم باهلل باهلل حلفون حلفون منكمو وwa-yahlifuun فرقون قو كنهم ول هم وما لمنكم إنهم باهلل حلفون وuntruthful ahum wa-maa-hum minkum wa-laakinnahum qawmun yafraqoon wa-yahlifuun bi-llaahi innahum la-minkum wa-maa-hum minkum wa-laakinnahum qawmun yafraqoon wa-yahlifuun bi-llaahi innahum la-minkum wa-maa-hum minkum wa-laakinnahum qawmun yafraqoon “And he swore to them both, that he was their sincere adviser” the verb ‘swear’ is intended in the positive sense do not belong to Muslims. حلفون وla-minkum َ َ the repudiation in the latter part of the verse that the hypocrites do not belong to Muslims. Yet,in none of the five translations uses any qualifying modifiers such as 'dishonestly' or 'deceitfully' before the surat al-A‘raaf (Q 7, 21) الناصاحين مان ل كماا ل إناي وقاسامهما wa-qaasamahumaa innee lakumaa lamin al-naasihe Yet, none of the five translations uses any qualifying modifiers such as 'dishonestly wa-yahlifuun wa-yahlifuun bi-llaahi bi-llaahi innahum innahum la-minkum la-minkum wa-maa-hum wa-maa-hum minkum minkum wa-laakinnahum wa-laakinnahum qawmun qawmun yafraqoon yafraqoon wa-yahlifuun bi-llaahi innahum la-minkum minkum wa-laakinnahum qawmunbefore yafraqoon slations usesofany modifiers such as 'dishonestly' or 'deceitfully' beforewa-maa-hum the or 'deceitfully' Yet, none the five translations uses any qualifying modifiers such 'dishonestly' 'deceitfully' these Yet, none the qualifying fiveminkum translations uses any qualifying modifiers such asوtheir 'dishonestly' before theisorintended of ‘taking aof solemn oath’. ٰ uses minkum wa-maa-hum wa-laakinnahum qawmun yafraqoon word 'swear' to reflect this implication. فرقون قو كنهم ول منكم هم وما لمنكم إنهم حلفون “And he swore to them both, thatباهلل he was sincere adviser” theas ‘swear’ in the positive word 'swear' to reflect this implication. Yet, Yet,none noneofofthethe five five translations translations uses any any qualifying qualifying modifiers modifiers such such as as'dishonestly' 'dishonestly' orverb or'deceitfully' 'deceitfully' before beforethethe Yet, none of the five translations uses any qualifying modifiers such as 'dishonestly' or 'deceitfully' b implication. 'swear' to reflect this implication. word to reflect this word implication. Nevertheless, the negative sense of ‘dishonest, untruthful oath’ in surat al-Tawbah (Q 9, 56) is congruent with ses any'swear' qualifying modifiers such as 'dishonestly' or 'deceitfully' before the -reflect Asad: “And they swear by that theythey do indeed belong youthey -thewa-laakinnahum while they do not to while you, but aredo wa-yahlifuun bi-llaahi innahum la-minkum wa-maa-hum minkum qawmun yafraqoon of ‘taking a 'swear' solemn oath’. -God Asad: “And swear by Godtothat do indeed belong tobelong you -the they word word 'swear' 'swear' to to reflect this this implication. implication. word to reflect this implication. wa-yahlifuun bi-llaahi innahum la-minkum wa-maa-hum minkum wa-laakinnahum y God that they do indeed belong to you -the while they do not belong to you, but are Asad: “And they swear by God that they do indeed belong to you -the while they do not belong to you, but are Asad: “And they swear by God that they do indeed belong to you -the while they do not belong to you, but are theswear repudiation in the latter part offear.” the verse that the hypocrites do notdo belong Muslims. on. [only] people ridden by Yet, none of the five translations uses any qualifying such asto 'dishonestly' or 'deceitfully' before Nevertheless, the negative sense of ‘dishonest, untruthful oath’ in surat al-Tawbah (Q 9, 56) congruent w [only] people ridden bymodifiers fear.” - Asad: - Asad: “And “And they they swear by God that that they they do do indeed indeed belong belong to to you you -the -the while they they do not belong belong towhile to you, you, but but are are -by Asad: “And they swear by God that they dowhile indeed belong tonot you -the they do not is belong to you, qawmun yafraqoon ٰ God by do fear.” [only] people ridden by fear.” [only] people ridden by fear.” فرقون قو كنهم ول منكم هم وما لمنكم إنهم باهلل حلفون و ten they indeed belong to you -the while they do not belong to you, but are Pickthall: “And they swear by Allah that they are in truth of you, when they are not of you, but they are folkno word 'swear' to reflect this implication. the repudiation in the latter part of the verse that the hypocrites do not belong to Muslims. - Pickthall: “And they swear by Allah that they are in truth of you, when they are [only] [only] people people ridden ridden byby fear.” fear.” [only] people ridden by fear.” ar by Allah “And that they in-wa-yahlifuun truth of none you, when they aretruth notla-minkum of you, but they are folk Pickthall: “And swear by Allah that they are inare truth of when they arefolk not do of you, but they are folk - Pickthall: theyare swear byYet, that they are in when they not of you, you, but-the they are of the five translations uses any qualifying modifiers such as ‘dishonestly’ bi-llaahi innahum wa-maa-hum minkum wa-laakinnahum qawmun yafraqoon ٰthey r.” who are afraid.” - Allah Asad: “And they swear by God that they do indeed belong toare you while they not belong to you, ar فرقون كنهم ول منكم همthat وما لمنكم إنهم باهلل حلفون وof are - Pickthall: - Pickthall: “And “And they they swear swear by by Allah Allah that they they are are inwho in truth truth ofafraid.” you, you, when when they they are notnot you, butbut they folkof you, - قوPickthall: “And they swear by Allah that they are in truth of of you, when theyare arefolk not butbut they who are afraid.” who are afraid.” or ‘deceitfully’ before the word ‘swear’ to reflect this implication. Yet, none of the five translations uses any qualifying modifiers such as 'dishonestly' or 'deceitfully' before the ah that they are in truth of you, when they are not of you, but they are folk Ali: “They swear by Allah that they are indeed of you; but they are not of you: yet they are afraid (to appear in [only] people ridden by fear.” wa-yahlifuun bi-llaahi innahum la-minkum wa-maa-hum minkum wa-laakinnahum qawmun yafraqoon Ali: “They swear by Allah that indeed of you; but they are not of you: yet th who who areare afraid.” afraid.” who are afraid.” h- Ali: that they areswear indeed you; but they are not of you: yet they areAllah afraid (to appear in -word Ali: “They swear by Allah that they are indeed of you; they not of you: yetthey they areor afraid (to appear in f “They by of Allah that they are indeed of you; but they are not of you: yetbut they areare afraid (to appear in 'swear' tothat reflect this implication. their true colours).” -by Pickthall: “And they swear by that they are in truth of you, when they are not of you, but they are none of the five translations uses any qualifying modifiers such as 'dishonestly' 'deceitfully' before Asad: “And they swear by God that they do indeed belong to you -the while their true colours).” - Ali: - Ali: “They “They swear swear by-Yet, Allah Allah that they they are are indeed indeed of of you; you; but but they they are are not not of of you: you: yet yet they they are are afraid afraid (to (to appear appear in in - Ali: “They swear by Allah that they are indeed of you; but they are not of you: yet they are afraid (to a their true colours).” theiroftrue --Asad: “And they swear by God that they do indeed belong to you -the while they do not to but you, but areare y.”are indeed you;colours).” but they are not of you: yet they are afraid (to appear inare Shakir: “And they swear Allah that they ofthat you, andare they aresurely notbelong ofofyou, they are a who are afraid.” word 'swear' to reflect this implication. -by Shakir: “And they swear bysurely Allah they most you, and they do not belong to you, but are [only] people ridden bymost fear.” their their true true colours).” colours).” their true colours).” Allah “And that they most surely of you, and they are not of you, but they are a - by Shakir: “And they swear by Allah that they are most surely of you, and they are not of you, but they are a ar -by Shakir: they are swear Allah that they are most surely of you, and they are not of you, but they are a [only] people ridden by fear.” people who are afraid (of you).” Ali: “They swear by Allah that they are indeed of you; but they are not of you: yet they are afraid (to appear --swear Asad: “And they swear by God that they do indeed belong to you -the while they do not belong to you, but people who are afraid (of you).” - Shakir: - Shakir:“And “Andthey they swear by by Allah Allah that that they they are are most most surely surely of of you, you, and and they they are are not not of of you, you, but but they they are are a a - Shakir: “And they swear by Allah thatare they are most surely you,areand are not of you, but th Pickthall: “And they swear by Allah that they in truth ofyou, you, whenof they notthey you).” people who are afraid (of you).” people who surely are afraid (of you).” --ofPickthall: “And they swear by Allah that they in when they areyou not ofbut you, but theynotare hraid that(of they are most you, and they are not ofridden you, butfear.” they areswear aarewith Arberry: “They swear by that they belong you,ofthat but they are not of they arethey a people that are their true colours).” [only] people by -God Arberry: “They bytruth God they belong with you, are offolk you people people who who areare afraid afraid (of (of you).” you).” people who are afraid (of you).” you, but they are folk who are afraid.” you).” that they you, but they are not of you they are a people that are - Arberry: “They swear by God that they belong with you, but they are not of you they are a people that are - God Arberry: “Theybelong swearwith byof God that they belong with you, but they are not of you they are a people that are who are afraid.” afraid.” Shakir: “And they swear by Allah that they are most surely of you, and they are not of you, but they Pickthall: “And they swear by Allah that they are innot truth ofyou, you, when are not ofareyou, but they arearf afraid.” - Arberry: - Arberry:“They “Theyswear swear by-byGod God that that they theybelong belong with with you, you, butbut they they areare not ofofyou you they they are areathey people a people that that are Arberry: “They swear by God that they belong with but they are not of you they are a people afraid.” afraid.” - Ali: “They byare Allah they are indeed of you; of you: “They swear bywho Allah that they are indeed but but theythey are are not not of you: yet yet they are afraid (to appear in t they belong with afraid.” you, but- Ali: they are not ofswear you they are athat people that areof you; people afraid (of you).” who are afraid.” afraid.” afraid.” their true colours).” they are afraid (to appear in their true colours).” word ماء 'water' isAllah frequently usedare in 'water' the Quran to refer toQuran nourishing Arberry: “They swear by The God that they belong with you, but are not oftoyet you they areafraid arain’ people that -The Ali: “They swear by that word they indeed you; butexclusively they are of‘graceful, you: they are (to‘gracefu appear ماء isoffrequently usedthey in not the refer exclusively to frequently usedماءin'water' the Quran toThe referword exclusively to ‘graceful, nourishing rain’ ماءthey 'water' is frequently used in the Quran tosurely refernourishing exclusively to ‘graceful, rain’ The word is -frequently used in the Quran to refer exclusively to هو ‘graceful, rain’ Shakir: “And swear by Allah that they are most of you, and they are notnourishing of you, but they are a َالذي أ َ . تسيمون في شنر ومن شراب من لكم ماء السماء من نزل afraid.” their true colours).” Shakir: “And they swear by Allah that they are most surely of you, and they are not . تسيمون في شنر ومن شراب من لكم ماء السماء من نزل أ الذي هو The The word word ماء ماء 'water' 'water' is is frequently frequently used used in in the the Quran Quran to to refer refer exclusively exclusively to to ‘graceful, ‘graceful, nourishing nourishing rain’ rain’ The word 'water' is frequently used in the Quran to refer exclusively to ‘graceful, nourishing rain َالذي أ َشرابأ مy.لكم ماءin السماء من نزل الذيrefer منهو.exclusively تسيمون فيpeople شنر ومن منswear لكم ماء السماء نزل من هوare تسيمون فيthe شنر شراب أَومن ماء لكم السماء “منAnd نزل الذي ماءهو who are (of you).” used Quran to ‘graceful, nourishing rain’ َشرابأ َ أby Huwa llathee anzala mina l-sama’i maa’an lakum minhu sharaabun shajarun feehi tuseemoon 16,ar -شراب Shakir: they Allah that they most surely ofwaminhu you, andminhu they are not of you, but (Q they Huwa llathee anzala mina l-sama’i maa’an lakum sharaabun waminhu shajar you, but are aالسماء people who are afraid (of you).” َالذي أ .تسيمون .فيتسيمونtoشنر شنر فيof ومن ومن شراب منthey من لكم لكم ماء ماء السماء منafraid من نزل نزل الذي الذي هو هو . تسيمون في شنر ومن من لكم ماء السماء من نزل هو l-sama’i lakum minhu sharaabun waminhu shajarun feehi tuseemoon (Q 16, Huwa llathee anzala mina l-sama’i maa’an lakum minhu sharaabun waminhu shajarun feehi tuseemoon (Q 16, َأmaa’an Huwa llathee anzala mina maa’an lakum minhu sharaabun waminhu shajarun feehi tuseemoon (Q 16, -l-sama’i Arberry: “They swear by God that they belong with you, but they arefeehi not of you they are a16,people rain’ that are السم نزل من الذي هوllathee The word ماء 'water' is frequently used in the Quran to refer exclusively to ‘graceful, nourishing 10). people who are afraid (of you).” 10). Huwa Huwa llathee anzala anzala mina mina l-sama’i l-sama’i maa’an maa’an lakum lakum minhu minhu sharaabun sharaabun waminhu waminhu shajarun shajarun feehi tuseemoon tuseemoon (Q (Q 16, Huwa llathee anzala minathat l-sama’i maa’anwith lakum minhu sharaabun - Arberry: “They swear bytuseemoon God they belong you, but they are notwaminhu of you shajarun feehi tuseemoo 10). 10). afraid.” maa’an lakum minhu sharaabun waminhu shajarun feehi (Qمن16, With-.تسيمون the exception of Ali, the translators preferred tofour use in order torather reflect شنر في ومنswear شراب منother لكم ماءfour السماء نزل الذي هو Arberry: “They by God that they belong with you, but ‘water’ they arerather notpreferred ofthan you‘rain’ they are a people thattha With the exception ofَ أAli, the other translators to use ‘water’ 10). 10). 10). they are a people that are afraid.” the other four translators preferred to use ‘water’ rather than ‘rain’ in order to reflect the exception ofthis Ali,kind the other four translators preferred tosharaabun use rather than ‘rain’feehi in order to reflect With the exception of Ali,With the other four translators preferred to use ‘water’ rather than ‘rain’ in‘water’ order to reflect theof benign nature of rain in juxtaposition with ‘destructive rainstorms’. Huwa llathee anzala mina l-sama’i maa’an lakum minhu waminhu shajarun tuseemoon (Q afraid.” theof benign nature of this kind of rain in than juxtaposition with ‘destructive rainstorms’. With With thethe exception exception of Ali, Ali, the the other other four four translators translators preferred preferred tofour to use use ‘water’ ‘water’ rather rather than ‘rain’ ‘rain’ in‘water’ in order order to to reflect reflect With the exception of Ali, the other translators preferred to use rather than ‘rain’ in order nd ofbenign rain innature juxtaposition with ‘destructive rainstorms’. the benign nature of this kind rain in juxtaposition withto ‘destructive rainstorms’. the of this kind of rain in juxtaposition ‘destructive rainstorms’. The word ‘water’ iswith frequently used in the Quran to refer exclusively ‘graceful, The word ماء 'water' is frequently used in the Quran referdrink exclusively to ‘graceful, nourishing four translators preferred to use ‘water’ rather than ‘rain’ in order to‘destructive reflect - of Asad: “It is He who sends down water from the skies; you thereof, and thereof [drink] therain’ plants 10). -ofof Asad: “It is He who sends down water‘destructive from to the skies; you drink thereof, andupon there thethe benign benign nature nature of this this kind kind of of rain rain innature in juxtaposition juxtaposition with with ‘destructive rainstorms’. rainstorms’. the benign this kind of rain in juxtaposition with rainstorms’. ds down water from the skies; you drink thereof, and thereof [drink] theَ أtranslators plants upon - .Asad: “It is word He who sends down water from the skies; youtodrink thereof, and to thereof [drink] the plants upon -inAsad: “It is He who sends down water from the skies; you drink thereof, and thereof [drink] the ‘water’ plants upon تسيمون في شنر ومن شراب منAli, لكم ماء السماء منfour نزل الذي هو nourishing rain’ juxtaposition with ‘destructive rainstorms’. you pasture your beasts.” With the exception of the other preferred to use rather than ‘rain’ order to refl The ماء 'water' is frequently used in the Quran refer exclusively ‘graceful, nourishing rain’ which you pasture your beasts.” - Asad: - Asad: “It“It is is He He who who sends sends down down water water from from the the skies; skies; you you drink drink thereof, thereof, and thereof thereof [drink] [drink] the the plants plants upon upon in -which Asad: “It is He who sends down water from theand skies; you drink thereof, and thereof [drink] the pla re your beasts.” which you pasture your beasts.” which you pasture your beasts.” Huwa llathee anzala mina l-sama’i maa’an lakum minhu sharaabun waminhu shajarun feehi tuseemoon (Q 16, water from the skies; which you drink thereof, and thereof [drink] the plants upon َ Pickthall: “He it is Who sendeth down water from the sky, whence ye have drink, and whence are trees on the benign nature of this kind of rain in juxtaposition with ‘destructive rainstorms’. . تسيمون في شنر ومن شراب من لكم ماء السماء من نزل أ الذي هو Pickthall: “He it is Who sendeth down water from the sky, whence ye have drink which you you pasture pasture your your beasts.” beasts.” which you pasture your beasts.” down the whence ye have drink, and are trees onsky, Pickthall: “He itye issend Who sendeth down water from the whence yethereof, have drink, and whence are trees on -sendeth Pickthall: “Hewater it is from Who-10). sendeth down water from thebeasts sky, whence ye have drink, and whence are trees on thereof asts.” your towhence pasture.” -sky, Asad: “It is He who sends down water the skies; you drink and [drink] the plants up Huwa llathee anzala mina maa’an lakum minhu sharaabun waminhu feehi tuseemoon (Q which yefrom send your beasts to pasture.” - Pickthall: - Pickthall:“He “Heit itisHuwa isWho Who sendeth sendeth down down water from from the the sky, sky, whence whence ye ye have have drink, drink, and and whence whence are aretrees trees on onand -which Pickthall: “He itwater is l-sama’i Who sendeth down water from the sky, whence yeshajarun have drink, whence are llathee anzala mina l-sama’i maa’an lakum minhu sharaabun waminhu our beasts to pasture.” which ye send your beasts to pasture.” which send your beasts to pasture.” With the exception of Ali, the other four translators preferred to use ‘water’ rather than ‘rain’ in order to reflect down water fromyethe sky, whence ye have drink, and whence are trees on Ali: “It is He who sends down rain from the sky: from it ye drink, and out of it (grows) the vegetation on which which you pasture your beasts.” 10). Ali: “It is He who sends down rain from the sky: from it ye drink, and out of it (grow which which ye ye send send your your beasts beasts to to pasture.” pasture.” which ye16, send your beasts toof pasture.” shajarun feehi tuseemoon (Q 10). down rain the sky: from it benign ye drink, and out itkind (grows) the on -the Ali: “It is He who sends down rain from theyour sky: from it preferred ye drink, and out‘water’ ofye (grows) the vegetation onare which -toAli: “It isfrom He who sends down from the sky: from itof ye drink, and out itwhich (grows) the vegetation onit which nature of this rain invegetation juxtaposition with ‘destructive rainstorms’. pasture.” ye feed your cattle.” -rain Pickthall: “He itof isof Who sendeth water from the whence have and whence With the exception Ali, the other four translators to use rather than ‘rain’ in order totrees refl ye feed cattle.” - Ali: - Ali: “It“It is is HeHe who who sends sends down down rain rain from from the the sky: sky: from from itdown ye itrain ye drink, drink, and and out out offrom of itsky, (grows) it (grows) thethe vegetation vegetation which which Ali: “It is He who sends down from the sky: itto yeuse drink, and outdrink, ofon iton (grows) the vegetation ”from theyesky: ye feed your cattle.” feedfrom youritcattle.” With the exception of Ali, the other four translators preferred ‘water’ rather Asad: “It is He who sends down water from the skies; you drink thereof, and thereof [drink] the plants upon ye drink, and out of it (grows) the vegetation on which -your Shakir: “He which itnature isye Who sends down water from the cloud for you; it gives drink, and by it (grow) the trees upon ye send your beasts to pasture.” thecattle.” benign of this kind of rain in juxtaposition with ‘destructive rainstorms’. Shakir: “He it is Who sends down water from the cloud for you; it gives drink, and yeye feed feed your cattle.” feed your cattle.” nds down “He waterit from thesends cloud for you; itorder drink, and by itwater (grow) thethe trees upon - Shakir: “He itisgives is Who sends down from the cloud for itin gives drink, and by it (grow) the the treesplants upon - Shakir: is Who down water from the cloud for you; itnature gives drink, and by itrain the trees upon than ‘rain’ in “It to reflect the benign of this kind ofityou; juxtaposition with which pasture your beasts.” which you pasture.” “It He who sends down rain from sky: from ye(grow) drink, and out of it (grows) the vegetation on - Ali: Asad: isyou He who sends water from skies; you drink and thereof [drink] up which you pasture.” - Shakir: - Shakir: “He “He it it is is Who Who sends sends down down water water from from thedown the cloud cloud for for you; you; it the it gives gives drink, and and byby itthereof, it (grow) (grow) the the trees trees upon upon Shakir: “He it is Who sends down water from thedrink, cloud for you; it gives drink, and by it (grow) thewh tr ”water from which you pasture.” which you pasture.” ‘destructive rainstorms’. Pickthall: “He it is Who sendeth down water from the sky, whence ye have drink, and whence are trees on the cloud for you; it gives drink, and by it (grow) the trees upon ye feed your cattle.” youyou pasture your beasts.” which which you you pasture.” pasture.” which which pasture.” which yeitsend beasts to pasture.” “He“He isit Who sends down water water from the cloud it gives and byand it (grow) trees up - Shakir: Pickthall: isyour Who sendeth down from the for sky,you; whence ye drink, have drink, whencetheare trees - Ali: “It is He whoyou sends down rain fromtothe sky: from it ye drink, and out of it (grows) the vegetation on which which which yepasture.” send your beasts pasture.” 89 ye “It feedis your cattle.” - Ali: He who sends down rain from the sky: from it ye drink, and out of it (grows) the vegetation on wh - Shakir: “Heyeitfeed is Who sends down water from the cloud for you; it gives drink, and by it (grow) the trees upon your cattle.” which you pasture.” - Shakir: “He it is Who sends down water from the cloud for you; it gives drink, and by it (grow) the trees up which you pasture.” Convergence and Divergence in the Interpretation of Quranic Polysemy and Lexical Recurrence - Asad: “It is He who sends down water from the skies; you drink thereof, and thereof [drink] the plants upon which you pasture your beasts.” - Pickthall: “He it is Who sendeth down water from the sky, whence ye have drink, and whence are trees on which ye send your beasts to pasture.” - Ali: “It is He who sends down rain from the sky: from it ye drink, and out of it (grows) the vegetation on which ye feed your cattle.” and Lexical Recurrence The Interpretation of Quranic Polysemy The Interpretation of Quranic Polysemy and Lexical Recurrence Lexical Recurrence -The Shakir: “He it is Who sends down water from the cloud you; it gives drink, and Interpretation of Quranic Polysemy andfor Lexical Recurrence by itRecurrence (grow) the trees upon which you pasture.” c Polysemy and Lexical - Arberry: “It is He who sends down to you out of heaven water of which you have to drink, and of which trees, Arberry: “It “It is is He He who who sends sends down down to to you you out out of of heaven heaven water water of of which which you you have have to drink, and of which tre -- Arberry: foroffor you toispasture your herds.” water of which you have to drink, and which trees, Arberry: “It He who sends down to you out of heaven water of which you have to drink, and of which tre you to pasture your herds.” to drink, and of which trees, for you to pasture your herds.” youto todrink, pastureand your to you out of heaven water of which youforhave of herds.” which trees, TheThe word مطرمطر matar ‘rain’ in is used interchangeably with the synonym عيثعيث ghayth. TheT The word matar ‘rain’ in Arabic Arabic is sometimes sometimes used interchangeably with thethe word matar ‘rain’ in Arabic is sometimes used interchangeably with synonym ghayth. ” latter, often alludes to relief and long-awaited rain after a draught as in the following verse of surat al-Shooraa d interchangeably with the synonym synonym عيث ghayth. ghayth. The latter, often alludesis to relief and after Thelatter, Interpretation Quranic Polysemy and Lexical Recurrence The word مطرThe matar ‘rain’ inlong-awaited Arabic sometimes used interchangeably withathe synonym عيثghayth. T often alludes toofrelief and rain after along-awaited draught as inrain the following verse of surat al-Shoor (Q 42, 22 ( 22 draught as in the following verse of surat al-Shooraa draught as in the following verse of surat al-Shooraa (Q 42, 28) latter, often alludes to relief and long-awaited rain after a draught as in the following verse of surat al-Shoor abic is sometimes used interchangeably with the synonym عيث ghayth. The (Q 42, ( The Interpretation of ماQuranic Polysemy and الولي وهو (وهو رحمترحمت نشر وا وofقنط مابعal-Shooraa الغيث بعمن نزل نزل الذيالذي وهو وهو The Interpretation Quranic Polysemy andLexical LexicalRecurrence Recurrence 42, 22 -awaited rain after a draught. asالحمي in the الولي following verse surat .(Q الحمي نشر وof وا قنط الغيث من lladhee yunazzilu l-ghaytha min ba‘di maa-qanatoo wa-yanshuru rahmatahu l-waliyyu -Wa-huwa Arberry: “It is He who sends down to you out of heaven water of which you have to drink,wahuwa and of which trees,l. الولي الحميlladhee رحمت وهو قنطوا و نشر الغيث من بع ما وهو Wa-huwa yunazzilu l-ghaytha min نزل ba‘diالذيmaa-qanatoo wa-yanshuru rahmatahu wahuwa l-waliyyu Wa-huwa lladhee yunazzilu l-ghaytha min ba‘di maa-qanatoo wa-yanshuru hameed. for you to pasture your herds.” natoo wa-yanshuru rahmatahu wahuwa l-waliyyu lWa-huwa ba‘di maa-qanatoo wa-yanshuru rahmatahu l-waliyyu وهو الذي نزل الغيث من -hameed. Arberry: lladhee “It is Heyunazzilu who sendsl-ghaytha down to min you out of heaven water of which you have to drink,wahuwa and of which tre -peculiar Arberry: “It is Heعياث whoghayth sends down to youis out of heaven water of which you to drink,(after and of which tr rahmatahu wahuwa l-waliyyu l-hameed. TheThe as “relief” in the adjacent words in have the context they haveha hameed. peculiar sense of wahuwa عياثyour ghayth as “relief” is implied in the adjacent words in the context (after they a min ba‘di maa-qanatoo wa-yanshuru rahmatahu l-waliyyu l- implied forsense you toofpasture herds.” for you to pasture your herds.” unfolds his mercy, grace). The translations of this verse invariably render the word عياث ghayth as The word مطر matar ‘rain’ in Arabic is sometimes used interchangeably with the synonym عيث ghayth. The n the adjacent words in the despaired, context (after they have The peculiar sense of ghayth as “relief” is implied in the adjacent words in The peculiar sense his of عياث ghayth as The “relief” is implied adjacent wordsrender in the the context they ha despaired, unfolds mercy, grace). translations of in thistheverse invariably word(after عياثghayth 'rain' albeit Pickthall adespaired, qualitative adjective 'saving'. latter, often alludes toadds relief and long-awaited after a draught as in the following verse of word suratعيث al-Shooraa verse isinvariably render the word عياث ghayth asadds despaired, unfolds his mercy, grace). The translations of this verse invariably render the عياثghayth. ghaythT context (after they have unfolds his mercy, grace). The translations ofwith this sthis “relief” implied in thethe adjacent words in the context have 'rain' albeit Pickthall a(after qualitative adjective 'saving'. The word مطر matar ‘rain’ inthey Arabic israin sometimes used interchangeably the synonym The word مطر matar ‘rain’ in rain Arabic is [men] sometimes used interchangeably withHis thegrace…” synonym عيثghayth. Asad: “And it is He who sends down after have lost all hope, and unfolds (Q 42, 22 ( 'rain' albeit Pickthall adds a qualitative adjective 'saving'. . The translations of this verse render the word عياث ghayth asafter -invariably Asad:often “And it is He sends rain [men] lost all hope, andfollowing unfolds His grace…” alludes towho relief and down long-awaited rain afterhave a draught as ina qualitative the verse of surat al-Shoor verselatter, invariably render the word ghayth as ‘rain’ albeit Pickthall adds latter, often alludes relief and rain after a after draught ashave in the following verse of suratout al-Shoo “And it is down the saving rain they despaired, and spreadeth HisH .- Pickthall: الحمي الولي وهو رحمت وto قنط ماsendeth بعsendeth منlong-awaited الغيث نزل الذيthe وهوsaving ee lost all hope, and unfolds adjective His grace…” “And itHe isنشر He who down rain after [men] have lostafter all hope, and unfolds His grace…” adjective 'saving'. - Asad: Pickthall: itواWho is sends Who down rain they have despaired, and spreadeth out (Q 42, 22 ( “And ‘saving’. (Q 42, 22 ( mercy…” Wa-huwa lladhee yunazzilu l-ghaytha min ba‘di maa-qanatoo wa-yanshuru rahmatahu wahuwa l-waliyyu ain after they have despaired, and spreadeth out His “And Hegrace…” it is down mercy…” n rain after [men] have lost all hope, and unfolds His .- Pickthall: الحمي الولي وهو رحمت نشر وا وWho ما قنطsendeth الغيث من بع نزلthe الذيsaving وهوrain after they have despaired, and spreadeth outl- H - Asad: “And it is He who sends down rain afterنزل [men] have lost all hope, unfoldsand scatters His Mercy (far . “He الحميis الولي وهو رحمت نشر و وا قنط ما بع من الغيث الذي وهوhave Ali: the One that sends down rain (even) after (men) given upand all hameed. mercy…” - Ali:have “He despaired, is the One that spreadeth sends down (men) have given up hope, all hope, and scatters Hisl-waliyyu Mercy ( eth down the saving rain after they and outrain His Wa-huwa lladhee yunazzilu l-ghaytha min(even) ba‘diafter maa-qanatoo wa-yanshuru rahmatahu wahuwa His grace…” Wa-huwa lladhee yunazzilu l-ghaytha min ba‘di maa-qanatoo wa-yanshuru rahmatahu wahuwa l-waliyy and wide)…” The peculiar sense of عياث ghayth as “relief” is implied in the adjacent words the context (afterHis they have ( n) have given up all hope, and scatters His Mercy (far - Ali: “He is the One that sends down rain (even) after (men) have given up allinhope, and scatters Mercy and wide)…” hameed. hameed. Shakir: “And He it is Who sends down the rain after they have despaired, and He unfolds His mercy…” despaired, unfolds his mercy, grace). The translations of this verse invariably render the word عياث ghayth -The “And Heit itscatters Whoghayth sendeth saving rain have despaired, and wide)…” rain (even) after (men) have given up all“And hope, and His Mercy (far - Pickthall: Shakir: He isisWho sends down thethe rain theyafter have despaired, and Heinunfolds His mercy…” peculiar sense of عياث asdown “relief” isafter implied in thethey adjacent words the context (after theyasha The peculiar sense of عياث ghayth as “relief” is implied in the adjacent words in the context (after they h Arberry: “And it is He who sends down the rain after they have despaired, and He unfolds His mercy…” 'rain' albeit Pickthall adds a qualitative adjective 'saving'. have despaired, and He unfolds His mercy…” Shakir: “And He ithis is down the rain have despaired, and unfolds mercy…” and spreadeth out His - Arberry: “And itmercy…” is HeWho whosends sends down thetranslations rainafter afterthey they haveverse despaired, andHe He unfolds His mercy…” despaired, unfolds mercy, grace). The of this invariably render theHis word عياثghayth despaired, unfolds his mercy, grace). The translations of this verse invariably render the word عياثghayt - Asad: “And it“And isunfolds Heitwho sends down rain after [men] havethey losthave all hope, and unfolds His grace…” have and He unfolds mercy…” --His Arberry: is He who sends down the rain after despaired, and He unfolds His mercy…” wn thedespaired, rain after they have despaired, and He His mercy…” 'rain' albeit Pickthall adds a qualitative adjective 'saving'. Ali: “He is the One that sends down rain (even) after (men) have given up all hope, yetand 'rain' albeit Pickthall adds a sendeth qualitative adjective 'saving'. Althoughمطار matar is often used as the neutral superordinate or hypernym word, in the Quran itout isitalso Pickthall: “And He it is Who down the saving rain after they have despaired, spreadeth His Althoughمطار matar ismercy…” often down used as theafter neutral superordinate hypernym word,His yet grace…” in the Quran is a own the rain after they haveand despaired, and He His - Asad: “And itunfolds is He who sends rain [men] have lost allor hope, and unfolds scatters His Mercy (far and wide)…” -inthe Asad: “And it is He who sends down rain after [men] have lost all hope, and unfolds His grace…” used the context of a penalty imposed by God for wrongdoing (Shehab, 2009, 881-882) as in verse 58 of surat mercy…” rdinate or hypernym word, yet in Quran it is also Althoughمطار matar oftenimposed used as by theGod neutral superordinate orthey hypernym word, yet and in in the Quran issuaH in the context of it a penalty forsaving wrongdoing (Shehab, 2009,despaired, 881-882) as verse 58itof -used Pickthall: “And He isisWho sendeth down the rain after have spreadeth out -Shakir: Pickthall: “And He itWho is isWho sendeth down the saving rain after they have despaired, and spreadeth out (Qisthe 27) where rain described asby ‘evil’ and ‘dreadful’. -al-Naml Ali: “He the One that sends down rain (even) after (men) have given up all2009, hope, and scatters Mercy (far 881-882) in verse 58 of surat -al-Naml “And He itthe sends down the rain after they have despaired, and He used in context ofisin athe penalty imposed God for wrongdoing (Shehab, 881-882) as inHis verse 58 of su ddoing as the(Shehab, neutral 2009, superordinate oras hypernym word, yet therain Quran it is also (Q 27) where is described as ‘evil’ and ‘dreadful’. mercy…” ََ وأ mercy…” المنذر ن مطر فساء مطرا عليهمعليهم مطرنا and eadful’. His mercy…” (Qis 27) where the rain described as ‘evil’ and(men) ‘dreadful’. ed by God for wrongdoingunfolds (Shehab, 2009, 881-882) as inمطرنا verse 58 of rain surat(even) المنذر مطر فساء مطرا وأisdown -نal-Naml Ali: “He thewide)…” One that sends after have given up all hope, and scatters His Mercy ( Ali:“And “He is the that sends down afterhave (men) have given hope, and His Mercy mataran fasaa’a mataru l-munthareen Shakir: He itمطرا isOne Who sends therain rain(even) after they despaired, andupHeallunfolds His scatters mercy…” َوأdown ن-Arberry: المنذر ‘مطرalayhim فساء عليهم مطرنا ribed as ‘evil’ and ‘dreadful’.-Wa-amtarna ‘alayhim fasaa’a l-munthareen and wide)…” -Wa-amtarna “And it is Hemataran who sends downmataru the rain after they have despaired, and He and wide)…” with the synonym عياث ghayth, English translations use the same word 'rain' since there seems to be -As Arberry: “And it is He who sends down the rain after they have despaired, and He unfolds His mercy…” en Wa-amtarna ‘alayhim mataran fasaa’a mataru withmercy…” the synonym English use have the same word 'rain' since thereHis seems to no be other no ot -As Shakir: “And He it isعياث Whoghayth, sends down thetranslations rainl-munthareen after they despaired, and He unfolds mercy…” unfolds His Shakir: “And He it is Who sends down the rain after they have despaired, and He unfolds His mercy…” alternative but to modify it with adjectives or explicating phrases. the same word 'rain' since there seems to be no other As with the“And synonym عياث English translations use the word 'rain' since there His seems to be no ot but toitmodify it ghayth, with adjectives or explicating phrases. ’a mataru l-munthareen -alternative Arberry: is He who sends down the rain after they havesame despaired, and He unfolds mercy…” - Arberry: “And it israined Heoften sends the rainsuperordinate after they have despaired, and unfolds His mercy…” Although matar often used asdown the neutral superordinate orothers: hypernym word, - Asad: the while We a to rain [of destruction] upon the the others: andand direword, is He such rain upon all itall who let Althoughمطار matar isis used as the neutral or hypernym in the Quran is who also hrases. but to modify itwho with adjectives or explicating phrases. glish translations use the same word 'rain' since there seems no other -alternative Asad: the while We rained abe rain [of destruction] upon dire isyet such rain upon themselves be warned [to no avail]. used in the context of a penalty imposed by God for wrongdoing (Shehab, 2009, 881-882) as in verse 58 of surat yet in the Quran it is also used in the context of a penalty imposed by God for wrongdoing ntives the or others: and dire is such rain uponthe allwhile who let - Asad: We rained rain destruction] upon the others: and direword, is such all itwho explicating phrases. themselves be warned [to no aavail]. Althoughمطار matar is often used [of as the neutral superordinate or hypernym yet rain in theupon Quran is a Althoughمطار matar israin often used the neutral superordinate or hypernym word, yet in the Quran it is - Pickthall: “And We rained aupon upon them. Dreadful is27) the rainrain of those who havehave been warned.” al-Naml (Q 27) where the rain isno as ‘evil’ and 2009, 881-882) asrain verse 58 surat al-Naml (Q‘dreadful’. the rain is described themselves warned [to avail]. [of destruction] upon the (Shehab, others: and dire isbe such allofupon who let - Pickthall: “And We rained adescribed rain them. Dreadful iswhere the of those who been warned.” used in the context of ain penalty imposed by God for wrongdoing (Shehab, 2009, 881-882) as in verse 58 of su َوأon them used the context a penalty imposed by God wrongdoing 2009, 881-882) asthose in verse 58were of s Ali: “And We rained down a shower (offor brimstone): and(Shehab, evil was thehave shower whowho المنذر مطر فساء مطرا عليهم مطرنا he rain of those who have been warned.” asن- ‘evil’ andin ‘dreadful’. “And Weof rained a rain upon them. Dreadful is the rain of those who beenon warned.” - Pickthall: Ali: “And We rained ondescribed them a shower (of and evil was the shower on those w al-Naml (Q 27) where thedown rain is as ‘evil’ andbrimstone): ‘dreadful’. al-Naml (Q 27) where the rain is described as ‘evil’ and ‘dreadful’. admonished (but heeded not)!” Wa-amtarna ‘alayhim mataran fasaa’a mataru l-munthareen stone): and evil was the shower on those who were “And We rained down them a shower (of brimstone): and evil was the shower on those who w admonished (butَوأon heeded not)!” on them. Dreadful is the rain of those been warned.” ن- Ali: المنذرwho مطرhave فساء مطرا عليهم مطرنا َوأ المنذر ن مطر فساء مطرا عليهم مطرنا - and Shakir: “And We rained on them afasaa’a rain, and evilevil was the rain of those who'rain' hadhad been warned.” with synonym عياث ghayth, English translations usethe therain same word since there seems to be no other admonished (but heeded not)!” -Wa-amtarna Shakir: “And We rained on them a rain, and was of those who been warned.” m a shower (of brimstone):As evilthe was the shower on those who were Wa-amtarna ‘alayhim mataran mataru l-munthareen ‘alayhim mataran fasaa’a mataru l-munthareen Wa-amtarna ‘alayhim mataran mataru l-munthareen - Arberry: We rained onon them afasaa’a rain; and evil indeed is the rain of them that are warned.” alternative but tosynonym modify itعياث with adjectives or explicating phrases. ain of those who had been warned.” Shakir: “And We rained them aEnglish and evil was the rain of those had been warned.” d not)!” - Arberry: “And We rained on them arain, rain; and evil indeed isthe the rain ofwho them that are warned.” As with“And the ghayth, translations use same word 'rain' since there seems to be no ot As with the synonym عياث ghayth, English translations use the same word 'rain' since there seems be no As with the synonym ghayth, English translations use the same word ‘rain’ Other synonyms for مطار matar include صاي sayyib which is used in surat al-Baqarah (Q 2, 19) with the Asad: the while We rained a rain [of destruction] upon the others: and dire is such rain upon allto who leto is the rain of them that are warned.” - Arberry: We rained on matar them ainclude rain; or andexplicating evilsayyib indeedphrases. is the rain of them that al-Baqarah are warned.” ain, and evil was the rain of those who had “And beentowarned.” Other synonyms for itمطار صاي which is used in surat (Q 2, 19) with alternative but modify with adjectives alternative but to modify it with adjectives or explicating phrases. sense of aof violent and destructive rainstorm frightens the disbelievers. there seems to be no other alternative but to modify it with adjectives or explicating themselves be warned [to no avail]. which is used suratisal-Baqarah (Q 2, with the Other synonyms for مطار matar include صاي sayyib which is used in surat 2, 19) rain; and evil in indeed the since rain of them that are warned.” a19) violent and destructive rainstorm that frightens the disbelievers. -sense Asad: the while We rained a rain [ofthat destruction] upon the others: and dire al-Baqarah is such rain(Q upon all with who - Asad: the while We rained a.الموت rain [of Dreadful destruction] upon the others: and dire isظلمات such rain upon all who حذر الصواع من آذانهم في أصابعهم نعلون وبرق ورع في السماء من أو Pickthall: “And We rained a rain upon them. is the rain of those who have been warned.” henclude disbelievers. phrases. sense of a violent and destructive rainstorm that frightens the disbelievers. صايsayyib which is usedthemselves in surat al-Baqarah (Q no 2, 19) with .الموتthe صيكصيمن السماء في ظلمات ورع وبرق نعلون أصابعهم في آذانهم من الصواع حذر be warned [to avail]. themselves be warned [to nothem avail]. Aw ka-sayyibin mina al-samaa’i feehi thulumaatun wa-ra‘dun wa-barqun yaj‘aloona asaabi‘ahum fee Ali: “And We rained down on a shower (of brimstone): and evil was the shower on those who were آذا في أصابعهم نعلون وبرق ورع ظلمات في السماء من كصي أو .الموت حذر من الصواعisآذانهم أصابعهم نعلون ورع ظلمات فيasaabi‘ahum صي من السماء ka-sayyibin mina al-samaa’i feehi thulumaatun wa-ra‘dun wa-barqun yaj‘aloona storm that frightens the disbelievers. -Aw Pickthall: “And We rained a rain upon them. Dreadful the في rain of those whoوبرق have been warned.” - Pickthall: “And We a rain not)!” upon them. Dreadful iswa-ra‘dun the rain of those who have been warned.” aathaanihim mina al-sawaa‘iqi hathara al-mawti. admonished (but heeded wa-ra‘dun wa-barqun asaabi‘ahum fee rained Aw ka-sayyibin mina al-samaa’i feehi thulumaatun mina al-sawaa‘iqi hathara الصواع حذر الموت آذانهم منyaj‘aloona أصابعهم في نعلون وبرق ورع ظلمات السماء في منthem كصيaal-mawti. أوshower -aathaanihim Ali: “And We rained down on (of brimstone): andwa-barqun evil was theyaj‘aloona shower onasaabi‘ahum those who w -the Ali:“And “And We rained down on them aevil shower (ofQuran brimstone): andofevil was the shower on synonym those whoinw 90 renditions given bythem the five translators of the short finding an equivalent -Yet, Shakir: We rained on aheeded rain, and was the rain offall those who warned.” aathaanihim mina al-sawaa‘iqi hathara al-mawti. feehi thulumaatun wa-ra‘dun wa-barqun yaj‘aloona asaabi‘ahum fee Yet, the renditions given by five translators of the Quran fall shorthad ofbeen finding an equivalent synonym admonished (butthe not)!” admonished (but heeded not)!” English and instead insert other lexical modifiers. Arberry: “And We rained on them a rain; and evil indeed is the rain of them that are warned.” uran fall short of finding an equivalent synonym in Yet, theand renditions given on bythem thelexical five translators of the short finding an equivalent synonym ra al-mawti. instead insert other modifiers. -English Shakir: “And We rained a rain, and evil was theQuran rain offall those whoofhad been warned.” - Shakir: “And We rained on them a rain, and waswhich the rain of darkness...” those surat who had been warned.” - Asad: “Or [the parable] of aofother violent cloudburst in evil the sky, with utter Other مطار matar include صاي sayyib is used al-Baqarah (Q 2, 19) with the and instead insert lexical modifiers. e translators of the Quran fall short ofsynonyms finding anforequivalent synonym inand Asad: “Or [the parable] a violent in the sky, with utter darkness...” -English Arberry: “And We rained on them acloudburst rain; evil indeed is the rain in of them that are warned.” -Asad: Arberry: “And We rained on them a rain; and evil indeed is the rain of them that are warned.” Pickthall: “Or like a rainstorm from the sky, wherein is darkness…” sense of a violent and destructive rainstorm that frightens the disbelievers. with utter darkness...” “Orsynonyms [thelike parable] of a violent cloudburst in sayyib the is sky, with utter darkness...” - Pickthall: “Or a for rainstorm from include the sky, wherein darkness…” al modifiers. Other مطار matar صاي which is used in surat al-Baqarah (Q 2, 19) with synonyms for مطار matar include صاي which is نعلون used in surat al-Baqarah (Q من 2, 19) - Ali: “OrOther (another similitude) is that of aof rain-laden cloud from the sky: In itInare zones of darkness…” الموت حذر الصواع منsayyib آذانهم في أصابعهم وبرق ورع ظلمات السماء في كصيwith أو rkness…” in the sky, with utter -darkness...” Pickthall: “Or like a rainstorm the wherein is darkness…” Ali: “Or similitude) is.from that a sky, rain-laden cloud from the sky: it are zones of darkness…” cloudburst sense of a (another violent and destructive rainstorm that frightens the disbelievers. sense of a violent and destructive rainstorm that frightens the disbelievers. Shakir: “Or like abundant rain from the cloud in which is utter darkness…” Aw ka-sayyibin mina al-samaa’i feehi thulumaatun wa-ra‘dun wa-barqun yaj‘aloona asaabi‘ahum fee rom the sky: In it are zones of darkness…” Ali: “Or (another similitude) is that of a rain-laden cloud from the sky: In it are zones of darkness…” the sky, wherein is darkness…” Shakir: “Or like abundant rain from.الموت the cloud in which utter الصواع حذر منis آذانهم فيdarkness…” صي من السماء في ظلمات ورع وبرق نعلون أصابعهم .الموت حذر منisآذانهم صي من السماء في ظلمات ورع وبرق نعلون أصابعهم - Arberry: as like aas cloudburst out offrom heaven which is darkness…” aathaanihim mina al-sawaa‘iqi hathara utter darkness…” Shakir: “Or abundant rain the in cloud inالصواع which utterفيdarkness…” of a rain-laden cloud from the sky: Inka-sayyibin it“Or are zones darkness…” - Arberry: “Or aof cloudburst out of al-mawti. heaven in which is darkness…” Aw mina al-samaa’i feehi thulumaatun wa-ra‘dun wa-barqun yaj‘aloona asaabi‘ahum Aw ka-sayyibin mina al-samaa’i feehi thulumaatun wa-ra‘dun wa-barqun asaabi‘ahum In all the above examples, the morphological form of the word, the adjacency of collocates andand other Yet, the renditions given by the five translators of the Quran fall short of finding anyaj‘aloona equivalent synonym in kness…” - Arberry: as aal-sawaa‘iqi cloudburst out of heaven in whichform is darkness…” the cloud in which is utter darkness…” In all “Or themina above examples, the morphological of the word, the adjacency of collocates oth aathaanihim hathara al-mawti. aathaanihim mina al-sawaa‘iqi hathara al-mawti. modifiers (adjectives and explicating phrases) within the same context narrow down the nuances of polysemous English and instead insert other lexical modifiers. of the word, the adjacency of collocates and other In the above examples, form of the the collocates and ot heaven in which is darkness…” Yet, modifiers (adjectives and explicating phrases) within the Quran same context narrow down the nuances of synonym polysemo theallrenditions given by the the fivemorphological translators of the fallword, short of adjacency finding an of equivalent 'rain' 'rain'grace). albeit albeitPickthall Pickthall adds addsaaqualitative qualitative adjective adjective 'saving'. 'saving'. despaired, unfolds his mercy, The translations of this verse invariably render the word عياثghayth as Asad: Asad: “And “And it it is is He He who who sends sends down down rain rain after after [men] [men] have havelost lostall allhope, hope,and andunfolds unfoldsHis Hisgrace…” grace…” 'rain' albeit Pickthall adds a qualitative adjective 'saving'. Pickthall: Pickthall: “And “And He He it it is is Who Who sendeth sendeth down down the the saving saving rain rain after after they they have have despaired, despaired, and andspreadeth spreadethout outHis His - Asad: “And it is He who sends down rain after [men] have lost all hope, and unfolds His grace…” mercy…” mercy…” - Pickthall: “And He it is Who sendeth down the saving rain after they have despaired, and spreadeth out His Ali:“He “Heisisthe theOne Onethat thatsends sendsdown downrain rain(even) (even)after after(men) (men)have havegiven givenup upall allhope, hope,and andscatters scattersHis HisMercy Mercy(far (far mercy…” - -Ali: and and wide)…” wide)…” - Ali: “He is the One that sends down rain (even) after (men) have given up all hope, and scatters His Mercy (far - -Shakir: Shakir:“And “AndHe HeititisisWho Whosends sendsdown downthe therain rainafter afterthey theyhave havedespaired, despaired,and andHe Heunfolds unfoldsHis Hismercy…” mercy…” and wide)…” Arberry: Arberry: “And “And it it is is He He who who sends sends down down the the rain rain after after they they have have despaired, despaired, and and He He unfolds unfolds His His mercy…” mercy…” - Shakir: “And He it is Who sends down the rain after they have despaired, and He unfolds His mercy…” - Arberry: “And it is He who sends down the rain after they have despaired, and He unfolds His mercy…” Jamal ALQINAI Althoughمطار Althoughمطارmatar matarisisoften oftenused usedasasthe theneutral neutralsuperordinate superordinateororhypernym hypernym word, word,yet yetininthe theQuran Quranititisisalso also used used in in the the context context of of a a penalty penalty imposed imposed by by God God for for wrongdoing wrongdoing (Shehab, (Shehab, 2009, 2009, 881-882) 881-882) as as in in verse verse 58 58 of of surat surat Although مطارmatar is often used as the neutral superordinate or hypernym word, yet in the Quran it is also al-Naml al-Naml (Q (Q27) 27) where where the therain rainisisdescribed described asas‘evil’ ‘evil’ and and ‘dreadful’. ‘dreadful’. used in the context of a penalty imposed by GodWe for wrongdoing (Shehab, 2009, 881-882) as in verse 58 of surat - Asad: the while rained َوأَوأa rain [of destruction] upon the others: and dire is such ن ن المنذر المنذر مطر مطر فساء فساء مطرا مطرا عليهم عليهم مطرنا مطرنا al-Naml (Q 27) where therain rainupon is described as ‘evil’ and ‘dreadful’. all who let themselves be warned [to nol-munthareen avail]. Wa-amtarna Wa-amtarna ‘alayhim ‘alayhim mataran mataranfasaa’a fasaa’a mataru mataru l-munthareen َوأ مطرنا عليهم مطرا فساء مطر المنذر ن -with Pickthall: “And We rained a rain upon translations them. Dreadful thesame rain word ofword those who havethere As As with the the synonym synonym عياث عياث ghayth, ghayth, English English translations use useisthe the same 'rain' 'rain' since since thereseems seemstotobe beno noother other Wa-amtarna ‘alayhim mataran fasaa’a mataru l-munthareen been warned.” alternative alternative but but to to modify modify it it with with adjectives adjectives or or explicating explicating phrases. phrases. As with the synonym عياثghayth, English translations use the same word 'rain' since there seems to be no other Asad: Asad: the the while while We rained rained aphrases. a rain rain [of [of destruction] destruction] upon upon the the others: others: and dire such such rain rain upon upon all all who who let let - Ali: “And We rained down on them a shower (of brimstone): andand evildire wasisisthe alternative but to modify it- -with adjectives or We explicating themselves themselves be be warned warned [to [to no no avail]. avail]. showera on those were admonished heeded - Asad: the while We rained rain [of who destruction] upon the (but others: and not)!” dire is such rain upon all who let - -Pickthall: Pickthall: “And “AndWe Werained rainedaarain rainupon uponthem. them.Dreadful Dreadfulisisthe therain rainofofthose thosewho whohave havebeen beenwarned.” warned.” themselves be warned [to no - avail]. Shakir: “And We rained on them a rain, and evil was the rain of those who had Ali: Ali: “And “And We We rained rained down down on on them them a a shower shower (of (of brimstone): brimstone): and and evil evil was was the the shower shower on onthose thosewho who were were - Pickthall: “And We rained rain upon them. Dreadful is the rain of those who have been warned.” beena warned.” admonished admonished (but (but heeded heeded not)!” not)!” - Ali: “And We rained down- on them a“And shower (of brimstone): evil was the shower on rain thoseofwho were Arberry: We rained on athem aand rain; andwas evilthe indeed isthose the them thatwarned.” Shakir: Shakir: “And “And We Werained rained on onthem them arain, rain, and andevil evil was the rain rainofof those who whohad had been been warned.” admonished- -(but heeded not)!” are warned.”“And Arberry: Arberry: “And We We rained rained on on them them a a rain; rain; and and evil evil indeed indeed is is the the rain rain of of them them that that are are warned.” warned.” - Shakir: “And We rained on them a rain, and evil was the rain of those who had been warned.” Other Otherasynonyms synonyms synonyms for forمطار مطارmatar matar include صاي صايsayyib sayyib which used surat surat al-Baqarah al-Baqarah (Q (Q2,2,19) 19)with withthe the for matar include sayyib whichisisisused usedininin surat al- Arberry: “And We rained onOther them rain; and evil indeed is theinclude rain of them that arewhich warned.” sense sense of of a a violent violent and and destructive destructive rainstorm rainstorm that that frightens frightens the the disbelievers. disbelievers. (Q include 2, 19) withصاي thesayyib sense which of a violent andindestructive rainstorm frightens the Other synonyms for Baqarah مطارmatar is used surat al-Baqarah (Qthat 2, 19) with the .الموت .حذرالموت الصواع حذر منالصواع آذانهممن أصابعهمفيفيآذانهم نعلونأصابعهم وبرق نعلون ورع وبرق ظلماتورع السماءفيفي ظلمات منالسماء كصي من أوأوكصي disbelievers. sense of a violent and destructive rainstorm that frightens the disbelievers. Aw Aw ka-sayyibin ka-sayyibin mina mina al-samaa’i al-samaa’i feehi feehi thulumaatun thulumaatun wa-ra‘dun wa-ra‘dun wa-barqun wa-barqun yaj‘aloona yaj‘aloona asaabi‘ahum asaabi‘ahum fee fee .أو كصي من السماء في ظلمات ورع وبرق نعلون أصابعهم في آذانهم من الصواع حذر الموت aathaanihim aathaanihim mina mina al-sawaa‘iqi al-sawaa‘iqi hathara hathara al-mawti. al-mawti. Aw ka-sayyibin mina al-samaa’i feehi thulumaatun wa-ra‘dun wa-barqunwa-ra‘dun yaj‘aloona asaabi‘ahum fee Aw ka-sayyibin mina al-samaa’i feehi thulumaatun wa-barqun yaj‘aloona Yet, Yet, the the renditions renditions given given by bythe thefive five translators translators ofofthe the Quran Quranfall fall short shortofof finding findingan anequivalent equivalentsynonym synonyminin aathaanihim mina al-sawaa‘iqi hathara al-mawti. asaabi‘ahum fee aathaanihim mina al-sawaa‘iqi hathara al-mawti. English English and and instead instead insert insert other other lexical lexical modifiers. modifiers. Yet, the renditions given by the five translators of the Quran fall short of finding an equivalent synonym in Yet,“Or the renditions given the five translators of Quran fall of finding an -Asad: Asad: “Or[the [the parable] parable] ofofaby aviolent violent cloudburst cloudburst ininthe thethe sky, sky, with withutter uttershort darkness...” darkness...” English and instead insert -other lexical modifiers. equivalent synonym in English and instead insert other lexical modifiers. Pickthall: Pickthall: “Or “Or like like a a rainstorm rainstorm from from the the sky, sky, wherein wherein is is darkness…” darkness…” - Asad: “Or [the parable] of a violent cloudburst in the sky, with utter darkness...” - -Ali: Ali: “Or “Or(another (another similitude) is thatofofaacloudburst rain-laden rain-ladenin cloud cloud from fromwith the thesky: sky:InIn ititare arezones zonesofofdarkness…” darkness…” - Asad: “Or [thesimilitude) parable] isofis athat violent the sky, utter darkness...” - Pickthall: “Or like a rainstorm from the sky, wherein darkness…” Shakir: Shakir: “Or “Or like like abundant abundant rain rain from from the the cloud cloud in in which which is is utter utter darkness…” darkness…” - Ali: “Or (another similitude)-isPickthall: that of a “Or rain-laden cloud from the the sky:sky, In itwherein are zones of darkness…” like a rainstorm from is darkness…” Arberry: “Or “Or as asaacloudburst cloudburst out out ofofheaven heaven ininwhich whichisisdarkness…” darkness…” - Shakir: “Or like abundant- -Arberry: rain from the cloud in which is utter darkness…” -InIn Ali: similitude)the is morphological that of a rain-laden from the the sky: In it are ofof collocates all all“Or the the(another above above examples, examples, the morphological form formcloud ofof the the word, word, the adjacency adjacency collocates and and other other - Arberry: “Or as a cloudburst out of heaven in which is darkness…” zones of darkness…” modifiers modifiers (adjectives (adjectives and and explicating explicating phrases) phrases) within within the the same same context context narrow narrow down down the the nuances nuances of of polysemous polysemous In all the above examples, the morphological form of the word, the adjacency of collocates and other - Shakir: “Orthe like abundant from theredundant cloud in down which is utter darkness…” words and andhelp help the translator translator ininrain eliminating eliminating redundant synonyms. synonyms. modifiers (adjectives and words explicating phrases) within the same context narrow the nuances of polysemous - Arberry: “Orredundant as a cloudburst out of heaven in which is darkness…” words and help the translator in eliminating synonyms. Conclusion Conclusion In all the above examples, the morphological form of the word, the adjacency of This Thispaper paper has focused focused on onthe the issue issue ofof translating translating polysemous polysemous words words and their their recurrence recurrence ininthe the Quran Quran with with Conclusion collocates andhas other modifiers (adjectives and explicating phrases) within theand same context different different nuances nuances in in adjacent adjacent contexts. contexts. By By analyzing analyzing the the corpus corpus of of examples examples of of the the various various English English This paper has focused narrow on the issue of translating polysemous words and their recurrence in the Quran with down the nuances of polysemous words and help the translator in eliminating interpretations interpretations ofofthe theQuran Quran we werealized realized that thatsome some deviations deviationsof and and undertranslations undertranslations are arethe theresult resultofofinsufficient insufficient different nuances in adjacent contexts. By analyzing the corpus of examples the various English redundant synonyms. reference reference to to the the exegeses exegeses of of the the Quran, Quran, lack lack of of understanding understanding of of Arabic Arabic morphology morphology and and inability inability to to decode decodethe the interpretations of the Quran we realized that some deviations and undertranslations are the result of insufficient nuances nuances of of polysemous polysemous words. words. If If translators translators choose choose to to undertranslate undertranslate by by ignoring ignoring the the nuances nuances and and connotations connotations reference to the exegesesConclusion of the Quran, lack of understanding of Arabic morphology and inability to decode the ofofpolysemous polysemous and andchoose recurrent recurrent words, words,they theywould would fail failtotothe accommodate accommodate all the the meanings meaningsofofthe the original; original;this this isis nuances of polysemous words. If translators to undertranslate by ignoring nuances andall connotations because because synonyms, synonyms, polysems polysems and and repeated repeated words words in in the the Quran Quran serve serve a a purpose. purpose. Instances Instances of of recurrence recurrence may may This paper has focused on the issue of translating polysemous words and their of polysemous and recurrent words, they would fail to accommodate all the meanings of the original; this is either either be be repeated repeated formally formally or or erroneously erroneously interpreted interpreted as as semantic semantic redundancies redundancies in in the the TT. TT. In In order order to to maintain maintain recurrence in the Quran with different nuances in adjacent contexts. By analyzing the because synonyms, polysems and repeated words in the Quran serve a purpose. Instances of recurrence may the the informative and and aesthetic aesthetic functions of ofrecurrent recurrent Quranic Quranic words words and and phrases, phrases, translators translators should shouldattempt attempt toto corpus of examples of the various English interpretations the we realized either be repeated formally orinformative erroneously interpreted asfunctions semantic redundancies in theofTT. InQuran order to maintain that some deviations and undertranslations are the resulttranslators of insufficient to the informative and aesthetic functions of recurrent Quranic words and phrases, shouldreference attempt to the exegeses of the Quran, lack of understanding of Arabic morphology and inability to decode the nuances of polysemous words. If translators choose to undertranslate by ignoring the nuances and connotations of polysemous and recurrent words, they would fail to accommodate all the meanings of the original; this is because synonyms, polysems and repeated words in the Quran serve a purpose. Instances of recurrence may either be repeated formally or erroneously interpreted as semantic redundancies in the TT. In order to maintain the informative and aesthetic functions of recurrent Quranic words 91 Convergence and Divergence in the Interpretation of Quranic Polysemy and Lexical Recurrence and phrases, translators should attempt to reproduce them in approximate functional equivalents or compensate their deletion with lexical insertions, annotations or ideational equivalents. It should be noted that, unlike English, Arabic uses extended cognitive synonyms and recurrences of polysemous words. When it comes to translating non-sensitive texts, some translators may not find the urgency to preserve the subtle differences which exist among such synonyms and recurrences. Yet, upon dealing with sensitive and religious texts, a translation solely based on the conceptual and denotative meaning of synonymous or polysemous words may be incongruent with their connotations and implications. So, in order to relay the exact implicated meaning of the ST, one may resort to ideational or annotated renditions wherein reference should be made to the exegeses, books of prophetic traditions and Arabic heritage dictionaries Thus, the text-type is paramount in deciding what translation equivalence translators should opt for. The analyses of recurrence cases in the present study indicate that the translations of the Quran by Ali, Asad and Irving show less repetition and more annotation. They focus on reflecting the function of recurrence by using more varieties of words and meanings and giving primacy to the informative over the aesthetic aspect of the holy text. In comparison, Pickthall’s, Arberry’s and Shakir’s are more literal as they attempt to be more economical by preserving the same forms and wordings of the ST. Their translations include a reproduction of the ST complete and partial recurrences which at times sound semantically redundant and less informative than the ST owing to the incompatibility between the ST and the TT in the nuances of recurrent polysemous words. References Abdul-Raof, H. (2001). Quran translation: Discourse, texture and exegesis. Surrey, UK: Curzon Press. Abdul-Raof, H. (2004). The Quran: Limits of translatability. In Said Faiq (Ed.), Cultural Encounters in Translation from Arabic (pp. 91-106). Clevedon, Buffalo & Toronto: Multilingual Matters. Al-Tabari, Abu-Ja’far (2000). 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