The aim of this term paper is to provide evidence that the Koran is untranslatable and how incorrectly translated verses are abused by sects to manipulate their audience and to gain more members. The paper concentrates only on the linguistic level and not on the political effects of incorrect translations.
The idea of untranslatability and reasons why Islamic scholars think that the Koran is untranslatable are presented. In relation to that, the paper also refers to the Sapir-Whorf hypothesis. In the second part, some incorrectly translated verses sby some guidelines based on Gerzymisch-Arbogast’s "Übersetzungswissenschaftliches Propädeutikum" are criticised.
Table of Contents
DIFFICULTIES OF KORANIC TRANSLATION AND UNTRANSLATABILITY
CRITIQUE OF THREE VERSES TRANSLATED BY SHER ‘ALI
Objectives and Topics
The objective of this paper is to demonstrate the untranslatability of the Koran and to analyze how incorrect translations of specific verses can be misused by sects to manipulate audiences and propagate extremist ideologies. The paper focuses on linguistic challenges, particularly the impossibility of transferring stylistic devices and the polysemy of Arabic terms into target languages without loss of meaning.
- The linguistic theory of untranslatability and the Sapir-Whorf hypothesis.
- Challenges in translating Koranic stylistic and rhetorical devices.
- Analysis of specific verses regarding the nature of God and divine attributes.
- The role of dynamic vs. formal equivalence in Koranic exegesis.
- The impact of faulty translations on religious understanding and social discourse.
Excerpt from the Book
CRITIQUE OF THREE VERSES TRANSLATED BY SHER ‘ALI
After having elaborated on the idea of language relativism and the untranslatability of the Koran I will now come to the main part of this term paper. I am going to criticize the translation of certain verses by referring to Gerzymisch-Arbogast, who proposes different ways of formulating an adequate translation critique. I will focus on verses that teach the reader about the nature of true faith in God. Therefore, it is necessary to know that Sunni Islam believes in God’s incomparability with creations. Muslims prohibit comparing God with human beings, angels and all other creations: “There is absolutely nothing like [Allâh], and He is attributed with Hearing and Sight” (Al-Harariyy 2011: 22) Hence it would be blasphemous to say that God consists of parts, of a body or that he occupies a place. About 300 years ago a school appeared that pretended to be Sunni Muslims but in reality they contradicted this belief. This branch is called ‘movement of Wahabism’ or ‘Salafism’ and is categorized as a non-Muslim movement (cf. ibidem: 29).
First of all I would like to deal with the following verse:
3.
a. “Ar-Rahmânu ^Ala l-^Arschi stawâ (The Koran 20, 5)
b. “He is the Gracious God Who has settled himself on the throne” (transl. by Sher ‘Alî 2004: 365)
Summary of Chapters
DIFFICULTIES OF KORANIC TRANSLATION AND UNTRANSLATABILITY: This chapter explores the historical and linguistic reasons why the Koran is considered untranslatable by Islamic scholars, highlighting the reliance on the Arabic language for accurate interpretation and the dangers of literal translation.
CRITIQUE OF THREE VERSES TRANSLATED BY SHER ‘ALI: This chapter provides a practical critique of specific Koranic translations, using the methods of Gerzymisch-Arbogast and Nida to demonstrate how incorrect linguistic choices lead to significant theological errors and misrepresentations of Islamic faith.
Keywords
Koran, Translation Theory, Untranslatability, Linguistic Relativism, Sapir-Whorf Hypothesis, Dynamic Equivalence, Koranic Exegesis, Islamic Theology, Polysemy, Arabic Language, Stylistic Devices, Metaphor, Religious Manipulation, Exegesis, Semantic Analysis
Frequently Asked Questions
What is the fundamental focus of this research paper?
The paper examines the linguistic challenges inherent in translating the Koran and argues that its unique stylistic and semantic structure makes it essentially untranslatable, leading to potentially dangerous misinterpretations when translated literally.
What are the primary themes discussed in this work?
The central themes include the concept of untranslatability, language relativism, the importance of dynamic equivalence in translation, and the theological consequences of using flawed translations to interpret Islamic doctrine.
What is the primary objective or research question?
The objective is to provide evidence that the Koran is untranslatable and to show how incorrectly translated verses are exploited by certain sects to manipulate readers and gain influence.
Which scientific methodology is employed?
The author employs a comparative linguistic methodology based on Gerzymisch-Arbogast’s translation critique and Nida’s concepts of formal and dynamic equivalence, alongside semantic matrix analysis to compare source and target language meanings.
What topics are covered in the main body of the paper?
The main body covers the linguistic reasons for untranslatability, the Sapir-Whorf hypothesis, and a detailed critique of three specific Koranic verses where Sher ‘Ali’s translations are compared against corrective interpretations to highlight fatal errors.
Which keywords characterize this academic work?
Key terms include Koran, Translation Theory, Untranslatability, Sapir-Whorf Hypothesis, Dynamic Equivalence, Koranic Exegesis, and Linguistic Relativism.
Why does the author argue that the verb "istawa" is often misinterpreted?
The author argues that "istawa" is often incorrectly translated as "to settle," which implies God has a body or occupies space, whereas in the context of Islamic theology, it should be understood as "to control," reflecting God's omnipotence.
How does the author evaluate the "light verse" of the Koran?
The author explains that the "light verse" is a metaphor for divine guidance rather than a literal description of God as light, and criticizes literal translations that lead readers to misunderstand the fundamental theological message.
What are the practical consequences of these translation errors according to the author?
The author claims that these errors can be exploited by extremist sects to breed discord, promote intolerant interpretations of Islam, and manipulate those who do not have access to a scholarly understanding of the original Arabic.
- Quote paper
- Ibra Him (Author), 2015, Difficulties of Koranic Translation and Untranslatability. A Criticism on So-Called Koran Translations, Munich, GRIN Verlag, https://www.hausarbeiten.de/document/371235
