Euphemism in the Qur'an gains a special importance as it is used in a context which is closely related to Muslims. Given that the Qur'an is the main source of Islamic teachings, it has been translated into several languages, particularly English. There are many versions of English translation of the Qur'an; however, these translations have many errors arising from the lack of competence and understanding of Arabic syntax as well as failure to capture stylistics, pragmatic and figurative aspects of the Qur'an. The failure to capture these aspects makes several verses in the Qur'an reluctant to translation. Euphemism is one of the rhetorical devices that constitutes a stumbling block in the face of the translators of the Qur'an. So, there are many English translations which fail to give the functional equivalence of certain euphemistic expressions in the Holy Qur'an.

 

The main purpose of this study is to focus on the errors which the translators capture in translating the euphemistic expressions in the Holy Qur'an. It aims at exposing those translators who sacrifice euphemism at the expense of the original meaning and vice versa. Another purpose is to show to what extent these wrong translations of euphemisms affect the understanding of the meaning.

 

It is hoped that the present study will be able to clarify the concept of euphemism for those translators who are fond of translating the euphemistic expressions in the Holy Qur'an. It is also hoped that the study will be able to highlight two important ideas: firstly, that the translators have to be aware of euphemistic expressions in translation and secondly, that translators have to translate them accurately as they mean in the source.

 

Euphemism is defined by many linguists as substituting a pleasant term for an offensive one; in other words, it means stating an unpleasant matter in pleasant expressions. This is done to avoid embarrassment or threat of face among interlocutors through their interaction. Simply, euphemism is a polite and more pleasant word or phrase used to avoid something that may be shocking or embarrassing.

 

Before tackling and focusing on euphemism, the origin of the word should be mentioned. The word euphemism comes from the Greek word euphemos, meaning "auspicious / good / fortunate speech" which in turn is derived from the Greek root-words "eu (good / well)" + "pheme (speech / speaking)". The eupheme was originally a word or phrase used in place of a religious word or phrase that should not be spoken aloud as taboo" (Wikipedia.org).

 

Also, euphemism may be used to avoid mentioning freely taboo words. The primary example of taboo words requiring the use of a euphemism are the "unspeakable names for a deity, such as Persephone, Hecate , Nemesis or Yahweh. By speaking only words favorable to the gods or spirits, the speaker attempted to procure good fortune by remaining in good favor with them"(Wikipedia.org).

 

Euphemism is used not only in the Qur'an or for naming taboo words but in all fields to avoid offending and harming the sensibilities of others. According to Arens and Bovee (1994, p 258) "copywriters use euphemisms (inoffensive, mild words for offensive, harsh, or blunt ones) to put a good face on an uncomfortable product or problem ('memorial gardens' for 'cemeteries,' "irregularity' for 'conspiration').

 

Another definition of euphemism is that "Euphemism, is in speech or writing the avoiding of an unpleasant or indicate word or expression by the use of one which is less direct, and which calls up a less disagreeable image in the mind. Thus for "he died" is substituted " he fill asleep," or " he is gathered to his fathers"(freefactfinder.com).

 

Kahn (2001, p. 243) states that "except perhaps for bureaucratic and politicians, scientists are unparalleled in their ingenious use of euphemisms to shield themselves from accountability and moral responsibility for their actions. Modern linguists have even created a word for it, double speak , the obfuscation of language in order to deny or shift responsibility."

 

Hudson (2000, p.261) defines euphemism as "the extension of ordinary words and phrases to express unpleasant or embarrassing ideas. The indirectness of form is felt to diminish the unpleasantness of the meaning. The words so extended are called euphemism , and some examples are ... pre-owned , and pass away."

 

According to Stockwell (2002, p.30) "euphemism can be seen not so much as a lexical replacement by a dissimilar word as a replacement by a closely associated word (a metonymy rather than a metaphor); the rest room, is not a metaphor; rather it conveys slightly different, more pleasant associations than other possibilities."

 

Now, it is necessary to shed the light on the term translation. Translation is the transfer of meaning from a language (the source language) to another language (the target language). The most important idea is that translators have to be honest in relaying the meaning especially from one culture to another. It is taken for granted that while translating many problems emerge. The good translator is the one who is trying to overcome these problems producing a good translation. A good translation according to Tytler (Roger Bell (1991, p.11) reports) is: "that in which the merit of the original work is so completely transfused into another language, as to be as distinctly apprehended, and as strongly felt, by a native of the country to which that language belongs, as it is be those who speak the language of the original work."

 

This definition is really related to our topic under discussion in the sense that the effect of the translated euphemistic expressions on those who are not aware of the culture of the Muslims is different from the effect of the original on Muslims and this is the idea that I am going to prove.

 

It is agreed that the translation of the Qur'an has many problems and one of these problems is the translation of euphemism. According to Grant McNamra "A euphemism is a milder or vague word or phrase used in place of one that might seem too harsh or embarrassing in a particular context" (omnis.com). Euphemism constitutes a great problem in translation. It is a happy coincidence where the translator finds an equivalent for the euphemistic expression. If there is no equivalent the translator resorts to explication , paraphrasing and annotation to get across the meaning of the original.

 

The difficulty of translating euphemisms in Qur'an is because that the original meaning of Qur'an depends on "the historical circumstances of Muhammed's [pbuh] life and early community in which it originated. Investigating that context usually requires a detailed knowledge of Hadith and Sirah, which are themselves vast and complex texts "(Wikipedia.org).

 

To serve the aims of the present study, the main data (verses) have been collected from the Holy Qur'an . Many verses which have clear euphemistic expressions are gathered . Tabari's explanation of these euphemistic expressions are compared with both the English translations of Zidan and Pickthall. The study clarifies which translation ignores euphemism and which does not. The study will show who translates euphemistic expressions honestly and who sacrifices euphemisms at the expense of meaning.

 

Example 1: verse 13 of chapter Fatir

 

Zidan's translation of the verse:

 

God merges the night into the day and merges the day into the night, and He has subjected the sun and the moon, each one runs its course to an appointed term. This is GOD, your Lord, to Him is the Dominion, and those you invoke other than Him, possess nothing in the least.

 

Pickthall' s translation of the verse:

 

He maketh the night to path into the day and He maketh the day to path into the night. He hath subdued the sun and moon to service. Each runneth unto an appointed term. Such is Allah, your Lord; His is the sovereignty; and those unto whom ye pray instead of Him own not so much as the white spot on a date-stone.

 

The expression's meaning of ما يملكون من قطمير assures that those who will worship other than Allah will live in a complete poverty. The euphemism in the expression refers to "the white spot on a date-stone" which in itself is a symbol for poverty. Simply, the meaning which is meant by the verse is poverty and the euphemism expressed is the white spot on a date-stone . In the verse, there may be a substitution of a pleasant term (قطمير : the white spot on a date-stone) for an offensive one (فقر : poverty).

 

Zidan, in translating the verse into English, conveys the intended meaning (poverty) and ignores the euphemistic expression (the white spot on a date-stone). He sacrifices the euphemistic expression at the expense of meaning. In Pickthall s translation, he conveys the euphemistic expression but ignores the intended meaning. He sacrifices the meaning at the expense of the euphemistic expression. So, those who are from different contexts rather than Islam will misunderstand the verse. To overcome the errors of translating euphemism, translators should firstly translate euphemism as it means and then to make a paraphrase for the intended meaning.

 

Example 2: verse 126 of chapter Al Baqara

 

Zidan's translation of the verse:

 

And when Abraham said, "My lord make this city a safe place and provide its inhabitants with fruits, those of them who believe in GOD and the last day." He said," And whoever disbelieves, I will leave him in enjoyment for a time, then I will consign him to the torment of the fire, surely an evil destination

 

Pickthall' s translation of the verse:

 

And when Abraham prayed: My Lord! Make this a region of security and bestow upon its people fruits, such of them as believe in Allah and the Last Day, He answered: As for him who disbelieveth, I shall leave him in contentment or a while then I shall compel him to the doom of fire - a hapless journey's end!

 

The euphemistic expression المصير refers to the hell to which the disbelievers will be driven. Our glorious God may choose the euphemistic expression المصير instead of hell because hell is an offensive word. So, we have a euphemistic expression (المصير) and a meaning (النار) to which the euphemistic expression refers to.

 

Zidan, in translating the verse into English , conveys the euphemism (المصير) but ignores the real intended meaning which is hell. Evil destination is more pleasant than hell. It is taken for granted that a one who is not from the culture of Islam will not understand the degree of torment which the disbelievers will have.

 

In Pickthall s translation, he conveys the euphemistic expression المصير (a hapless journey s end ) but ignores the intended meaning (hell). He sacrifices the meaning at the expense of the euphemistic expression. "A hapless journey s end" may refer to the end of a journey, for example, around the moon or in a resort.

 

Example 3: verse 63 of chapter Al-Maidah

 

Zidan's translation of the verse:

 

Why do the scholars and the Rabbis not forbid the from uttering sin and from devouring the unlawful? Evil is their contriving.

 

Pickthall' s translation of the verse:

 

Why do not the rabbis and the priests forbid their evil, speaking and their devouring of illicit gain? Verily evil is their handiwork.

 

The euphemism السحت may be used as Tabari explains to refer to the bribe (which means eating things forbidden) the Rabbis and the doctors of Law take for ruling without regarding the laws of Qur'an. Here, the meaning of the euphemistic expression (السحت) is bribe.

 

Both Zidan and Pickthall ignore the euphemistic expression (السحت) which is used to reduce the severe meaning of bribe and mentioned only the meaning (the bribe which means eating things forbidden). To solve this problem they can use the euphemism plus a paraphrase or an annotation.

 

Example 4: verse 77 of chapter An-Nisa

 

Zidan's translation of the verse:

 

they say, "our Lord why have you prescribed fighting for us, if only you had given us a brief respite? Say," The pleasures of this worldly life are trifling, and the life of Hereafter is much better for those who fear GOD, and you shall not be wronged in the least.

 

Pickthall' s translation of the verse:

 

and say: Our Lord! Why hast thou ordained fighting for us? if only Thou wouldst give us respite yet a while! Sa (unto them, O Muhammad): The comfort of this world is scant; the Hereafter will be better for him who wardeth off (evil);and ye will not be wronged the down upon a date-stone.

 

Tabari explains that فتيلا is the specks of a date-stone. This is a euphemistic expression which means the least (a very small). Zidan in translating the verse mentions only the meaning ignoring the euphemism. On the other hand, Pickthall mentions the euphemistic expression ignoring the intended meaning.

 

Our study assures that translators have to put euphemistic expressions in their attention while translating. If a translator ignores the euphemistic expressions when he is translating he will be delude the target receivers especially those of different contexts rather than these of the Muslims. Ignoring euphemisms means misunderstanding the context in which the text is produced. The best translators are those who mention the euphemism followed by a paraphrase to make it easy for the target receivers to understand what is intended to be relayed to their language.

 

Selected Bibliography

 1- works cited from the net

http://en.wikipedia.org/wiki/euphemism
http://en.wikipedia.org/wiki/Translation-of-the_Quran
http://freefactfinder.com/definition.jsp?ref=euphemism
http://www.omnis.com/knowledge/957.html

2- works cited from books
Arens, Willam F. & Bovee, Courtland L.(1994).Contemporary Advertising. Australia: Irwin.
Bell, Roger. Translation and translating. USA: Longman.
Hudson, Grover.(2000).Essential Introductory Linguistics. USA: Blackwell Publishers.
Kahn, Mary.(2001).Passive Voice of Science: Language abuse in the wild life profession. In Alwin Fill (Eds.).The Ecolinguistics Reader.(p.241-244). London: Continuum.
Pickthall, Mohammed Marmaduke.(1954).The Meaning of the Glorious Koran. United States of America: New American Library.
Stockwell, Peter.(2002). Sociolinguistics. London: Routledge.
Zidan, Ahmed & Zidan, Dina.(1996).The Glorious Quran Text and Translation. Egypt: Islamic Home.