Metaphors in Sacred Texts: A study of the procedures used in the

International Research Journal of Applied and Basic Sciences © 2013 Available online at www.irjabs.com ISSN 2251-838X / Vol, 4 (10): 3246-3254 Science Explorer Publications

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Metaphors in Sacred Texts: A study of the procedures used in the English translations

ofImamSajad’s (AS) Sahifah As-Sajjadiah

Hossein Vahid Dastjerdi1, Mohsen Shahrokhi1, Sajad Pirmoradian*1

1. Department of English Language Translation, Shahreza Branch, Islamic Azad University,Isfahan,Iran

Corresponding Author email: [email protected] ABSTRACT:This research attempts to study the procedures followed by English translators in translating metaphors of sacred texts from Arabic into English; in this study the Sahifah As-Sajjadiah has specially been in focus. To achieve this purpose the following research question was conceived: Are the metaphors of the Sahifah As-Sajjadiah translated into English literally or freely? Then based on the content and extent of each supplication, a group of 54 metaphors of that book was selected .The translation of selected metaphors by two English translators, namely William C. Chittic (1978) and Sayyid Ahmad Muhani (1984), were compared with the original ones. Throughout this study the researcher moved in the direction of Newmark’s theoretical framework regarding definition and procedures of translating metaphor. Thus, any translation based on Newmark’s first procedure was regarded as literal, and those based on the remaining six procedures were considered as free. The analysis of the data showed that the metaphors of the Sahifah As-Sajjadiah are translated literally into English. The finding of this research can provide students with a better tool for understanding the mechanisms of translating themetaphorsof Sahifah As-Sajjadiah and for evaluating the translation of sacred texts more objectively. Key words:Sahifah As-Sajjadiah, Metaphor, Free Translation, Literal Translation

INTRODUCTION

The title Sahifah As-Sajjadiah means simply The Book of al-Sajjad. Al-Sajjad is one of the titles given to

Zayn al-Abidin (a.s) and signifies the one who constantly prostrates himself in prayer. The book is often called Al-Sahifat al-Kamilat al-Sajjadiah, that is, The "Perfect", or "Complete", Book of al-Sajjad. According to its commentator Sayyid Alikhan Shirazi (1994)the word kamila refers to the perfection of the style and content; some sources state that the adjective was added to differentiate it from another, incomplete version of the work, which is known among the Zaydis. The Sahifa has been called by various honorifics, such as Sister of the Quran, Gospel of the Folk of the House, and Psalms of the Household of Muhammad.

The Sahifah As-Sajjadiah is divine both in its form and meaning and enjoys a highly literary and eloquent language, making it a superb literary masterpiece. Anyone who knows Arabic can appreciate the unique quality of its style as compared to that of any other work of Arabic literature. It is replete with literary features such as proverbs, parables, metaphors, etc.

Obviously no translation of the Sahifah As-Sajjadiah can attain and convey all shades of meaning in the original. One of the literary elements used in this divine book is metaphor. Regarding the purpose of metaphor, Newmark (1988a) says: "The purpose of metaphor is basically twofold: its referential purpose is to describe a mental process or state, a concept, a person, an object, a quality or an action more comprehensively and concisely that is possible in literal or physical language; its pragmatic purpose, which is simultaneous, is to appeal to the senses, to interest, to clarify, to please, to delight, to surprise".

The former purpose is cognitive and the latter is aesthetic. As Larson (1984) states, "because the difficulty in discovering the meaning of metaphors in the source language can lead to misunderstanding of their interpretation, translators must give careful consideration when faced by a metaphor in the source language".

Not all people have enough knowledge of Arabic to read the Sahifah As-Sajjadiah in its original Arabic and have to read its translated text. That is why studying the translation strategies adopted for the translation of the

Intl. Res. J. Appl. Basic. Sci. Vol., 4 (10), 3246-3254, 2013

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metaphors of the Sahifah As-Sajjadiah becomes especially important. When translating the metaphors of the Sahifah As-Sajjadiah, the translator could face numerous problems as to finding the most appropriate equivalent. When translating such metaphors into a language like English the translator would face even a greater challenge. Because Arabic and English are not linguistically close. As stated before the Sahifah As-Sajjadiah is divine both in form and meaning. So at the same time that translator strives to convey its meaning s/he should also take great care of preserving its form in the target language. The greatest dilemma a translator could face in translating the Sahifah As-Sajjadiah is a choice between free and literal translation. It could be argued that following a free approach might better communicate its message while it could be counterattacked by saying that its form should also be transferred because of its holiness. On the other hand it might be argued that no linguistic form can express the wealth of meaning offered by the original Arabic, so it would be better to keep this form in the target language so that the translational loss is minimized. These issues can provide invaluable food for thought for interested researchers who seek answers to such questions. Of course addressing this issue on this general scale is not possible as there are many components in that book which could be deeply analyzed. Because of this, the researcher has narrowed down the scope of research and its question to the study of one literary component widely used in the Sahifah As-Sajjadiah. The literary component the researcher has decided to analyze in the present paper is metaphor.

METHOD

While there is a great volume of literature on translation, translation of metaphor seems to have been a highly

neglected issue. It has been even more neglected in the context of translating the sacred texts such as the Sahifah As-Sajjadiah. Metaphor is an important feature of the language of that book and plays a very important role in conveying Imam's message to the followers. It becomes double important in a translational context. The way it is translated can greatly affect readers' understanding of the meaning of the word of Imam. If a metaphor is not translated properly the meaning of the text in which it appears could be misunderstood. Usually a choice between free and literal translation is one of the first and most frequently debated issues in translation classes. The same issue can be discussed for translation of metaphors in the Sahifah As-Sajjadiah to see what the most common approach is taken by the translators of that book when dealing with metaphors in it.

Materials

There are some data to be analyzed for any study and obviously for the present one, since the research aim is studying the translations of metaphors of the Sahifah As-Sajjadiah into English, the researcher chose metaphors which have been extracted from that book and of course two English translations of that book; by William C. Chittic (1978) and Sayyid Ahmad Muhani (1984) which are both the most accredited translators of the Sahifah As-Sajjadiah are in consideration for analyzing the data. Procedures

To increase the validity of the study the researcher decided to choose the metaphors from the entire book. In line with such thinking, 54 metaphors were chosen –the book has been divided into 54 supplications. These metaphors were selected from the original Arabic version of the book. In choosing them the researcher took great benefit from books such as "Sharho Al-Mokhtasar Fi Al-Maani Va Al-Bayan Va Al-Badii" by Taftazani (1999)and "Nooro Al-Anvar Fi Sharhe Al-Sahifah Al-Sajjadiah" by Jazayeri (2000). The researcher also made great use of "Tafsir va Sharhe Sahifah Sajjadiah" by Ansarian (2009)and "Riaz Al-Salekin Fi Sharhe Sahifah Sayedo Al-Sajedini" by Hosseini Madani Shirazi (1994) to explain some of the metaphors which needed more elaboration.It is known that metaphors are subject to normalization through time, that is, they lose their metaphoric aspect and are accepted by speakers of the language as normal language. Because of this, not all the metaphors could be extracted from these books. So the researcher selected the rest of metaphors by reading the Sahifah As-Sajjadiah and picking up metaphors which matched Newmark's definition of metaphor (1988a).

The researcher followed the notion that metaphor can be both one word and extended (Newmark, 1988) and so he selected the metaphors accordingly. In selecting the metaphors, the researcher has used his knowledge of Arabic as well as consulting some Arabic Speakers. Because of what was pointed out regarding the normalization of metaphor, the researcher did not include the type of metaphor as a criterion for selecting the metaphors. The detailed explanation of this phenomenon goes far beyond the scope of this study. For example, what is considered by some Arabic speakers as original metaphor could be taken as dead metaphor by others. So it was not scientifically possible to determine the type of metaphor. Since the research aims at studying the translation of metaphors of the Sahifah As-Sajjadiah into English, the researcher chose two English translators of that book;


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William C. Chittic and Sayyid Ahmad Muhani which are both the most accredited translators of the Sahifah As-Sajjadiah. Then the English equivalents of the selected metaphors were found and extracted from these translations. In analyzing the data, exegeses such as "Riaz Al-Salekin Fi Sharhe Sahifah Sayedo Al-Sajedini" by Hosseini Madani Shirazi (1994)and "Tafsir va Sharhe Sahifah Sajjadiah" by Ansarian (2009) were used to explain the metaphors and the decoded the meaning behind them.

To accomplish the purpose of the study a step by step procedure was followed; first, each Arabic metaphor was inserted into a table along with its two English equivalents extracted from the translations by Chittic and Muhani and also its Persian translation. In the next stage each Arabic metaphor was compared with its English equivalent in both English translations. Each metaphor was carefully studied to see how it had been translated into English. At the end the percentage of free and literal translations was measured for each translator. Then the average percentage of literal translation was measured for both translators. It was decided to determine translation as free or literal based on the percentage of their frequency. For literal translation there was just Newmark's first procedure which could have been applied. But in the free category there were remaining six procedures which could have been applied. So, in this category the researcher determined the procedure most frequently applied by citing the percentage of its frequency for each translator and the average percentage for both of them. Model of Analysis Throughout the whole study the researcher has been moving in the direction of Newmark's theoretical framework regarding the definition and also the strategies for translating metaphor. So, for each metaphor it was determined which one of the Newmark's seven approaches mentioned below had been applied by the two translators.

1) Reproducing the same SL image in TL, 2) Replacing the SL image with a standard TL image, 3) Translation of metaphor by simile, 4) Translating by simile plus sense, 5) Converting the metaphor to sense, 6) Deletion, 7) Same metaphor combined with sense

Since in his first procedure, Newmark transfers the same image to the target language without any attempt to decode the metaphor and given other definitions of literal translation, the researcher took any translation based on this first procedure as literal. Accordingly, translations based on the remaining six procedures were considered as free.

Analysis and Discussion of Data

As explained in the previous part, in analyzing the data,theresearcher moved in the direction of Newmark's theoretical frame work regarding metaphor, its definition, its types and also the procedures for translating it. In fact the analysis was conducted to address the research question conceived on its basis. Below is an analysis of the procedures adopted by Chittic (1978) and Muhani (1984) in translating the selected metaphors of the Sahifah As-Sajjadiah. In fact the data were categorized in the form of the following tables consisting of the number of supplication and number of its verse, original metaphor and its English equivalents translated by the two translators and also its Persian translations. Some of them are brought here in this paper as example.

Table1. Metaphor in supplication 1 verse 29

Original metaphor �� ! �" �� #� �$��%� ��

Chittic's translation a praise which will become a link to His obedience and pardon, a tie to His good pleasure, a means to His forgiveness, a path to His Garden.

Muhani's translation a praise of a kind that constitutes a link between our service to Him and His Forgiveness of us; a cause of His good pleasure; a means towards His Forgiveness; a path to His Paradise.

Persian translation ��&!��'(�)��!'��*��)$��+�'��!'��,�'-��&��.��!�'��,/�0�*��!!�1. Explanation In this verse " � �� " has metaphorical meaning.

In Arabic ")�� " is a kind of rope which is used for climbing up something or somewhere and here it has been

metaphorically used to indicateachieving something and arriving at a place. Neither translators have reproduced the metaphorical image in their translations, and have rather translated it literally in the target language following Newmark's first procedure.


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Table2. Metaphor in supplication 2 verse 3 Original metaphor ��23�� 2�%� �(�� 2��$ �� 2��" �� 2�� 4! # �"�� 35 ��6� #7�-#�� 8� �� (�� !�9��:� �� " #�� 7� �� ; �!� ��

�� + �� .

Chittic's translation O ALLAH bless MUHAMMAD, entrusted by thee with thy revelation, distinguished by thee among thy creatures, devoted to thee among thy servants, the IMAM of mercy, the leader of good the key to blessing.

Muhani's translation O God, bless Muhammad and the descendants of Muhammad, the trustee of Thy Inspiration, the elect of Thy creatures, the chosen one from Thy servants, the master of grace, the leader of goodness, the key of affluence.

Persian translation ��1!��/��<��(��*��1!��60��!�/1��*��"��+�!"�5��!"��*��6�!��!��1!��=�*+��!��+�� (�>�.�'�=

Explanation Here "�� (�� !�9��:" has been used metaphorically.

In Arabic !�9��: is a person like a shepherd whose job is to take care ofand lead animals. Here the Prophet is also

the leader to goodness, so in this verse !�9��: is a metaphor for the Prophet. In both translations a literal approach has been taken and the same image has been reproduced in the target language.


Original metaphor ��)�" #�� $�� /� �� 3/ �(� �� .

Chittic's translation The keepers of the rain, the drivers of the clouds. Muhani's translation (Bless) the keepers of the stores of rain and the drivers of clouds. Persian translation !��.��1!��+��!��/(��+��?�'�6��. Explanation In this verse " "�� 3/ �( has metaphorical meaning.

Here the angels who are responsible for raining are likened to treasurers. They bring out something from

treasury for which they are responsible. Both translations show that the same image has been literally transferred.

Table4. Metaphor in supplication 4 verse 6 Original metaphor �� %#� �� 9�' ��7�-� �� $ �.� ��#�� Chittic's translation Those who were left by their clans when they clung to his handhold. Muhani's translation Bless those who were deserted by their people when they followed him. Persian translation !�!'��!��0�/��'��:��!��(��!�!/�>�@��*��!��@. Explanation Here �� " " has been used metaphorically.

Islam is like a rope around which all are called to gather and this metaphor depicts the image of those who

follow the Prophet and thus were left by their clans. Chittic has translated the metaphor literally by transferring the same image but Muhani has converted the image into sense by using “follow” as an equivalent, and he has taken a free approach in translating this metaphor which is an indication of Newmark's fifth procedure of translating metaphor.


Original metaphor �2�� A ��$B��6� ��"�� 3��.

Chittic's translation Those who profit through commerce with Thee. Muhani's translation Those who benefitted by their bargain with Thee. Persian translation !��+��!��*��$��!��. Explanation In this verse " ��"�� 3�� " and "��A ��$B��" has been used metaphorically.

There are two metaphors in this verse. First " ��"�� 3�� " which isa metaphorfor the faithful mood in doing good

deeds which is like a merchant who profits a lot in a commerce, and second " ��A ��$B�� " which is a metaphor for a trade with God or otherworldly trade. Both Chittic and Muhani have translated this image literally in the target language following Newmark's first procedure.

Table6. Metaphor in supplication 27 verse 5 Original metaphor �� 7 �-�� 6�7 �.�#� �" ��7 �-�� ! ��/�� 7�- �� ! ��.

Chittic's translation Keep them far away from their stores, bewilder them in their roads. Muhani's translation Interpose distance between them and their provisions, perplex them in their path. Persian translation ��!�1��'��"��'1��!��!�0�!�!=�&��6��'��'��!�/��'��+��+��@. Explanation In this verse " 5�� " has been used metaphorically.

This supplication is about the people of the frontiers, and in this verse Imam asks God to keep their enemies far

away from their stores and their provisions and confuse them in their path. Here " 5�� " is the plural of "5�� " which is


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metaphor for the enemies’ war tactics and thoughts. Both translations of the metaphor show that the same metaphoric image has been literally transferred into English.


Original metaphor ��C�#'��A �� "�� D�� .

Chittic's translation Cool for him the heat of yearning. Muhani's translation Quench in him the fire of (worldly) desires. Persian translation ��'��6�,�!��!��!��C��'��,�0. Explanation Here "��C�#'��A �� "" has been used metaphorically.

In this verse "��C�#'��" means inner excitement used to achieve specific goals, and here it is a metaphor for fire

which has restlessness as one of its characteristics. With a little lexical alteration the same image has been transferred by both translators.


Original metaphor :�/�� 5E �"�� )�� $�� .

Chittic's translation Allow me to attainmy provisions through lawful means. Muhani's translation Let my sustenance flow from honest sources. Persian translation /��&��$��&�.�&/��5E"�&�.��/��. Explanation Here "C�/��" has metaphorical meaning.

In this verse the verb "��$��" means to flow, and flowing is one of the qualities of water. so "C�/��" which includes all

God’s blessing is likened to and is a metaphor for water. Chittic has translated "��$��" to “attain” following Newmark's fifth procedure of translating metaphor, in fact he has converted the metaphor to sense which has resulted in free translation. Mhani has translated it literally by transferring the same image following the first procedure of translating metaphor.

Table9. Metaphor in supplication 51 verse7

Original metaphor �� F ��% �� )�.� �� "��- �+�� Chittic's translation O my cave when the ways thwart me,

O He who releases me from my stumble! Muhani's translation O my defender, when the paths perplex me,

O forgiver of my error! Persian translation ��1��=�&� !��!�'��.��*:��.

7��-'/��/��!��+�*'�1�&�! Explanation Here "D-+ " has been used metaphorically.

The literal meaning of "D-+ " in Arabic is cave. In his translation Muhani following Newmark's fifth procedure of

translating metaphor,has converted the metaphor to its sense and has used “defender” as equivalent. But Chittic has reproduced the same metaphoric image in the target language. Muhani's translation can be labeled as free and Chittic's as literal.


Original metaphor �� G ��%� ��& �!��:�� B� �" �� 9� �� (��6� �! #! �� 6.

Chittic's translation I am the frequenter of my own offense, the cofused in my intended way, the thwarted. Muhani's translation I am the one moving to and fro in my guilt, I am the one who has gone astray from his right

course, I am the one left behind (the caravan). Persian translation �+�7��.�&�6��5F��!�+�71��!�(��7��H�!�(�&�.��(��! *��!��!��!'�7��,��'��. Explanation The words "�� G ��%� ��" have metaphorical meaning.

Here "�� G ��%� ��" means the traveler whose provisions has been finished and left behind the caravan and is a

metaphor for a person who did not get his/her wishes. In spite of some little structural and lexical alterations both Muhani and Chittic have translated the metaphor literally by transferring the same image following Newmark's first procedure of translating metaphors.

Chittic's translation

The analysis of the translations of metaphors by Chittic (Table 11) indicates that he has translated 9.26% of the analyzed metaphors freely. The analysis of these metaphors in Newmark's framework shows that Chittic has used Newmark's fifth procedure in four cases: (4:4,16:4, 30:3, 37:7), his sixth procedure in one case (31:6), and his first procedure in the remaining 49 cases. The analysis of his translation shows that he has translated 90.74% of the

Intl. Res. J. Appl. Basic. Sci. Vol., 4 (

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metaphors literally. Based on our procedure defined in Methodology, Chittic's translation of the metaphors of the SahifahChittic's translation, metaphors ofthe Sahifah Asthe metaphors ofthe Sahifah AAs

Muhani's translation

the analyzed metaphors freely. The analysis of these metaphors in Newmark's framework shows that Muhani has used Newmark's fifth procedure in eight cases (4:6, 5:4, 16:4, 37:7, 42:7, 48:15, 50:2, 51:7), his sixth


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metaphors literally. Based on our procedure defined in Methodology, Chittic's translation of the metaphors of the Sahifah As-Sajjadiah can be concluded to be literal. He has translated 49 of the analyzed metaphors literally. In Chittic's translation, metaphors ofthe Sahifah Asthe metaphors ofthe Sahifah AAs-Sajjadiah are t

Muhani's translationThe analysis of the translations of metaphors by Muhani (Table

the analyzed metaphors freely. The analysis of these metaphors in Newmark's framework shows that Muhani has used Newmark's fifth procedure in eight cases (4:6, 5:4, 16:4, 37:7, 42:7, 48:15, 50:2, 51:7), his sixth

Supplication

1 2 3 4 5 5 6 7 7 8 9 9 10 11 12 12 13 14 15 16 17 17 18 19 20 20 21


metaphors literally. Based on our procedure defined in Methodology, Chittic's translation of the metaphors of the Sajjadiah can be concluded to be literal. He has translated 49 of the analyzed metaphors literally. In

Chittic's translation, metaphors ofthe Sahifah Asthe metaphors ofthe Sahifah A

Sajjadiah are translated literally (Figure 1).

Muhani's translation

The analysis of the translations of metaphors by Muhani (Table the analyzed metaphors freely. The analysis of these metaphors in Newmark's framework shows that Muhani has used Newmark's fifth procedure in eight cases (4:6, 5:4, 16:4, 37:7, 42:7, 48:15, 50:2, 51:7), his sixth

Supplication Verse

29 3 12 6 4 10 14 1 8 2 5 6 5 3 7 12 22 6 4 4 5 10 2 3 10 22 10

Intl. Res. J. Appl. Basic. Sci. Vol., 4 (10),


Chittic's translation, metaphors ofthe Sahifah Asthe metaphors ofthe Sahifah As-Sajjadiah translated literally or freely?

ranslated literally (Figure 1).


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Verse Chittic

LiteralLiteral

LiteralLiteralFree

Literal Literal

LiteralLiteralLiteralLiteralLiteralLiteralLiteralLiteral

Literal Literal

LiteralLiteralFreeLiteral

LiteralLiteralLiteral

Literal Literal Literal

Table11. Analysis of Chittic’s Translation

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Chittic's translation, metaphors ofthe Sahifah As-Sajjadiah are translated Sajjadiah translated literally or freely?

ranslated literally (Figure 1).

Figure1: Chittic’s Translation


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Chittic

Literal Literal Literal Literal Free Literal Literal Literal Literal Literal Literal Literal Literal Literal Literal Literal Literal Literal Literal Free Literal Literal Literal Literal Literal Literal Literal

. Analysis of Chittic’s Translation

, 2013


Sajjadiah are translated Sajjadiah translated literally or freely?

Chittic’s Translation


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Supplication

21 22 23 23 25 27 27

30 31 31 32 37 42 44 44 45 45 46 47 47 47 48 49 49 50 51 53



Sajjadiah are translated literally. As for the research qSajjadiah translated literally or freely?-the answer is the metaphors ofthe Sahifah

Chittic’s Translation

The analysis of the translations of metaphors by Muhani (Table 12) indicates that he has translated 18.5% of the analyzed metaphors freely. The analysis of these metaphors in Newmark's framework shows that Muhani has used Newmark's fifth procedure in eight cases (4:6, 5:4, 16:4, 37:7, 42:7, 48:15, 50:2, 51:7), his sixth

Supplication



literally. As for the research qthe answer is the metaphors ofthe Sahifah

) indicates that he has translated 18.5% of the analyzed metaphors freely. The analysis of these metaphors in Newmark's framework shows that Muhani has used Newmark's fifth procedure in eight cases (4:6, 5:4, 16:4, 37:7, 42:7, 48:15, 50:2, 51:7), his sixth

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Verse

5 8 1 1 11 5 13 3 6 6 27 7 7 13 15 12 39 13 91 111 125 15 4 9 2 7 1


literally. As for the research questionthe answer is the metaphors ofthe Sahifah

) indicates that he has translated 18.5% of the analyzed metaphors freely. The analysis of these metaphors in Newmark's framework shows that Muhani has used Newmark's fifth procedure in eight cases (4:6, 5:4, 16:4, 37:7, 42:7, 48:15, 50:2, 51:7), his sixth procedure in

� ��

��

Chittic

Literal Literal Literal Literal Literal Literal Literal Free Free Literal Literal Free Literal Literal Literal Literal Literal Literal Literal Literal Literal Literal Literal Literal Literal Literal Literal

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uestion -are the answer is the metaphors ofthe Sahifah

) indicates that he has translated 18.5% of the analyzed metaphors freely. The analysis of these metaphors in Newmark's framework shows that Muhani has

procedure in


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two cases (17:5, 47:111), and his first procedure in the remaining 44 cases. The analysis of Muhani's translation shows that he has translated 81.5% of the metaphors literally. Based on our procedure defined in Methodology Muhani's translatio44 of the analyzed metaphors literally. In Chittic's translation, as for the research hypothesis it is verified. And for the rese


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two cases (17:5, 47:111), and his first procedure in the remaining 44 cases. The analysis of Muhani's translation shows that he has translated 81.5% of the metaphors literally. Based on our procedure defined in Methodology Muhani's translatio44 of the analyzed metaphors literally. In Chittic's translation, as for the research hypothesis it is verified. And for the research q

Supplication

1 2 3 4 5 5 6 7 7 8 9 9 10 11 12 12 13 14 15 16 17 17 18 19 20 20 21


two cases (17:5, 47:111), and his first procedure in the remaining 44 cases. The analysis of Muhani's translation shows that he has translated 81.5% of the metaphors literally. Based on our procedure defined in Methodology Muhani's translation of the metaphors of the Sahifah As44 of the analyzed metaphors literally. In Chittic's translation, as for the research hypothesis it is verified. And for

arch question, the answer is;

Supplication Verse

29 3 12 6 4 10 14 1 8 2 5 6 5 3 7 12 22 6 4 4 5 10 2 3 10 22 10


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two cases (17:5, 47:111), and his first procedure in the remaining 44 cases. The analysis of Muhani's translation shows that he has translated 81.5% of the metaphors literally. Based on our procedure defined in Methodology

n of the metaphors of the Sahifah As44 of the analyzed metaphors literally. In Chittic's translation, as for the research hypothesis it is verified. And for

uestion, the answer is; the metaphors of the Sahifah As

Verse Muhani

LiteralLiteral

LiteralFreeFree

Literal Literal

LiteralLiteralLiteralLiteralLiteralLiteralLiteralLiteral

Literal Literal

LiteralLiteralFreeFree

LiteralLiteralLiteral

Literal Literal Literal

Table12. Analysis of Muhani’s Translation

), 3246-3254, 2013

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n of the metaphors of the Sahifah As44 of the analyzed metaphors literally. In Chittic's translation, as for the research hypothesis it is verified. And for

he metaphors of the Sahifah As

Muhani

Literal Literal Literal Free Free Literal Literal Literal Literal Literal Literal Literal Literal Literal Literal Literal Literal Literal Literal Free Free Literal Literal Literal Literal Literal Literal

2. Analysis of Muhani’s Translation

Figure2. Muhani’s Translation

, 2013

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n of the metaphors of the Sahifah As-Sajjadiah can be concluded to be literal 44 of the analyzed metaphors literally. In Chittic's translation, as for the research hypothesis it is verified. And for

he metaphors of the Sahifah As

Supplication

21 22 23 23 25 27 27

30 31 31 32 37 42 44 44 45 45 46 47 47 47 48 49 49 50 51 53


2. Muhani’s Translation


Sajjadiah can be concluded to be literal 44 of the analyzed metaphors literally. In Chittic's translation, as for the research hypothesis it is verified. And for

he metaphors of the Sahifah As-Sajjadiah are translated literally (Figure 2).

Supplication


2. Muhani’s Translation

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Sajjadiah can be concluded to be literal 44 of the analyzed metaphors literally. In Chittic's translation, as for the research hypothesis it is verified. And for

diah are translated literally (Figure 2).

Verse

5 8 1 1 11 5 13 3 6 6 27 7 7 13 15 12 39 13 91 111 125 15 4 9 2 7 1

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Sajjadiah can be concluded to be literal - he has translated 44 of the analyzed metaphors literally. In Chittic's translation, as for the research hypothesis it is verified. And for


Muhani

Literal Literal Literal Literal Literal Literal Literal Literal�Literal�Literal Literal Free Free Literal Literal Literal Literal Literal Literal Free Literal Free Literal Literal Free Free Literal

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he has translated 44 of the analyzed metaphors literally. In Chittic's translation, as for the research hypothesis it is verified. And for



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translated 13.88% of the their freely translated metaphors is Newmark's fifth procedure of translating metaphors in which the metaphoric source language image is converted to target language sensefreely translated metaphors and also Muhani applied this procedure in 80% of his freely translated metaphors that is in total 80% of freely translated metaphors have been translated by converting the metapRegarding the literal translation in total Chittic and Muhani have translated 86.12% of the metaphors literally. So as far as the findings of the present research show, the translation of the metaphors of the Sahifah Asbe concluded to be literal. Asliterally (Figure 3).

Discussion of Results

been translated literally. It was also found out that 80% of the freely translatedapplying Newmark's fifth procedure of translating metaphor, making it the most frequent approach taken by both translators in their free translation of the metaphors. The most heated arguments in translation classes are uabout a choice between free and literal strategies. The findings of this research offer good insight into choosing any of these approaches. The answer to the research question was found to be that the metaphors of the Sahifah AsSajjadiah are mostlypositively verified. Certainly this research does not intend to make any prescription. But the findings here show that native speakers of English have preferred a liother translator scholars who believe the sacred texts should be translated literally for the reason that it's, as pointed out by Manafi (2001), not divine just in meaning but in its form this research could indicate that it could be most appropriate for any translator to take a literal approach when translating the Sahifah Asa choice between literal and free strategies much easier. At the end it should be insisted that the results of this research are solely based on Newmark's theoretical framework in terms of the definition and the strategies for translati


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The analysis of the translation of selected metaphors by both Chittic and Muhani reveals that in total they have

translated 13.88% of the their freely translated metaphors is Newmark's fifth procedure of translating metaphors in which the metaphoric source language image is converted to target language sensefreely translated metaphors and also Muhani applied this procedure in 80% of his freely translated metaphors that is in total 80% of freely translated metaphors have been translated by converting the metapRegarding the literal translation in total Chittic and Muhani have translated 86.12% of the metaphors literally. So as far as the findings of the present research show, the translation of the metaphors of the Sahifah Asbe concluded to be literal. Asliterally - it can be concluded that the hypothesis is verified. And for the research question the answer is positive (Figure 3).

Discussion of ResultsAs discussed in the previous part, it was found that in total 86.1% of the metaphors analyzed in this study have

been translated literally. It was also found out that 80% of the freely translatedapplying Newmark's fifth procedure of translating metaphor, making it the most frequent approach taken by both translators in their free translation of the metaphors. The most heated arguments in translation classes are uabout a choice between free and literal strategies. The findings of this research offer good insight into choosing any of these approaches. The answer to the research question was found to be that the metaphors of the Sahifah AsSajjadiah are mostlypositively verified. Certainly this research does not intend to make any prescription. But the findings here show that native speakers of English have preferred a liother translator scholars who believe the sacred texts should be translated literally for the reason that it's, as pointed out by Manafi (2001), not divine just in meaning but in its form this research could indicate that it could be most appropriate for any translator to take a literal approach when translating the Sahifah Asa choice between literal and free strategies much easier. At the end it should be insisted that the results of this research are solely based on Newmark's theoretical framework in terms of the definition and the strategies for translating metaphors as well as the criteria to label a translation of a metaphor as free or literal


The analysis of the translation of selected metaphors by both Chittic and Muhani reveals that in total they have translated 13.88% of the metaphors freely. The most frequent strategy both Chittic and Muhani have applied in their freely translated metaphors is Newmark's fifth procedure of translating metaphors in which the metaphoric source language image is converted to target language sensefreely translated metaphors and also Muhani applied this procedure in 80% of his freely translated metaphors that is in total 80% of freely translated metaphors have been translated by converting the metapRegarding the literal translation in total Chittic and Muhani have translated 86.12% of the metaphors literally. So as far as the findings of the present research show, the translation of the metaphors of the Sahifah Asbe concluded to be literal. As

it can be concluded that the hypothesis is verified. And for the research question the answer is positive

Discussion of Results As discussed in the previous part, it was found that in total 86.1% of the metaphors analyzed in this study have

been translated literally. It was also found out that 80% of the freely translatedapplying Newmark's fifth procedure of translating metaphor, making it the most frequent approach taken by both translators in their free translation of the metaphors. The most heated arguments in translation classes are uabout a choice between free and literal strategies. The findings of this research offer good insight into choosing any of these approaches. The answer to the research question was found to be that the metaphors of the Sahifah AsSajjadiah are mostly translated literally from Arabic into English and as a result the research hypothesis was positively verified. Certainly this research does not intend to make any prescription. But the findings here show that native speakers of English have preferred a liother translator scholars who believe the sacred texts should be translated literally for the reason that it's, as pointed out by Manafi (2001), not divine just in meaning but in its form this research could indicate that it could be most appropriate for any translator to take a literal approach when translating the Sahifah As-Sajjadiah. This is the conclusion which can help translation teachera choice between literal and free strategies much easier. At the end it should be insisted that the results of this research are solely based on Newmark's theoretical framework in terms of the definition and the strategies for

ng metaphors as well as the criteria to label a translation of a metaphor as free or literal


The analysis of the translation of selected metaphors by both Chittic and Muhani reveals that in total they have metaphors freely. The most frequent strategy both Chittic and Muhani have applied in

their freely translated metaphors is Newmark's fifth procedure of translating metaphors in which the metaphoric source language image is converted to target language sensefreely translated metaphors and also Muhani applied this procedure in 80% of his freely translated metaphors that is in total 80% of freely translated metaphors have been translated by converting the metapRegarding the literal translation in total Chittic and Muhani have translated 86.12% of the metaphors literally. So as far as the findings of the present research show, the translation of the metaphors of the Sahifah Asbe concluded to be literal. As for the research hypothesis

it can be concluded that the hypothesis is verified. And for the research question the answer is positive

As discussed in the previous part, it was found that in total 86.1% of the metaphors analyzed in this study have been translated literally. It was also found out that 80% of the freely translatedapplying Newmark's fifth procedure of translating metaphor, making it the most frequent approach taken by both translators in their free translation of the metaphors. The most heated arguments in translation classes are uabout a choice between free and literal strategies. The findings of this research offer good insight into choosing any of these approaches. The answer to the research question was found to be that the metaphors of the Sahifah As

translated literally from Arabic into English and as a result the research hypothesis was positively verified. Certainly this research does not intend to make any prescription. But the findings here show that native speakers of English have preferred a liother translator scholars who believe the sacred texts should be translated literally for the reason that it's, as pointed out by Manafi (2001), not divine just in meaning but in its form this research could indicate that it could be most appropriate for any translator to take a literal approach when

Sajjadiah. This is the conclusion which can help translation teachera choice between literal and free strategies much easier. At the end it should be insisted that the results of this research are solely based on Newmark's theoretical framework in terms of the definition and the strategies for


), 3246-3254, 2013

RESULTS


their freely translated metaphors is Newmark's fifth procedure of translating metaphors in which the metaphoric source language image is converted to target language sensefreely translated metaphors and also Muhani applied this procedure in 80% of his freely translated metaphors that is in total 80% of freely translated metaphors have been translated by converting the metapRegarding the literal translation in total Chittic and Muhani have translated 86.12% of the metaphors literally. So as far as the findings of the present research show, the translation of the metaphors of the Sahifah As

for the research hypothesis it can be concluded that the hypothesis is verified. And for the research question the answer is positive

Figur

RESULTS AND CONCLUSIONS


translated literally from Arabic into English and as a result the research hypothesis was positively verified. Certainly this research does not intend to make any prescription. But the findings here show that native speakers of English have preferred a literal strategy over a free one. Their strategy correlates with many other translator scholars who believe the sacred texts should be translated literally for the reason that it's, as pointed out by Manafi (2001), not divine just in meaning but in its form this research could indicate that it could be most appropriate for any translator to take a literal approach when



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, 2013

RESULTS


their freely translated metaphors is Newmark's fifth procedure of translating metaphors in which the metaphoric source language image is converted to target language sense. Chittic has applied this procedure in 80% of the freely translated metaphors and also Muhani applied this procedure in 80% of his freely translated metaphors that is in total 80% of freely translated metaphors have been translated by converting the metapRegarding the literal translation in total Chittic and Muhani have translated 86.12% of the metaphors literally. So as far as the findings of the present research show, the translation of the metaphors of the Sahifah As

for the research hypothesis - the metaphors ofthe Sahifah Asit can be concluded that the hypothesis is verified. And for the research question the answer is positive

Figure3. Results



translated literally from Arabic into English and as a result the research hypothesis was positively verified. Certainly this research does not intend to make any prescription. But the findings here show that

teral strategy over a free one. Their strategy correlates with many other translator scholars who believe the sacred texts should be translated literally for the reason that it's, as pointed out by Manafi (2001), not divine just in meaning but in its form this research could indicate that it could be most appropriate for any translator to take a literal approach when



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their freely translated metaphors is Newmark's fifth procedure of translating metaphors in which the metaphoric . Chittic has applied this procedure in 80% of the

freely translated metaphors and also Muhani applied this procedure in 80% of his freely translated metaphors that is in total 80% of freely translated metaphors have been translated by converting the metapRegarding the literal translation in total Chittic and Muhani have translated 86.12% of the metaphors literally. So as far as the findings of the present research show, the translation of the metaphors of the Sahifah As

he metaphors ofthe Sahifah Asit can be concluded that the hypothesis is verified. And for the research question the answer is positive


As discussed in the previous part, it was found that in total 86.1% of the metaphors analyzed in this study have been translated literally. It was also found out that 80% of the freely translated applying Newmark's fifth procedure of translating metaphor, making it the most frequent approach taken by both translators in their free translation of the metaphors. The most heated arguments in translation classes are uabout a choice between free and literal strategies. The findings of this research offer good insight into choosing any of these approaches. The answer to the research question was found to be that the metaphors of the Sahifah As


teral strategy over a free one. Their strategy correlates with many other translator scholars who believe the sacred texts should be translated literally for the reason that it's, as pointed out by Manafi (2001), not divine just in meaning but in its form as well. Such a point and also the findings of this research could indicate that it could be most appropriate for any translator to take a literal approach when





freely translated metaphors and also Muhani applied this procedure in 80% of his freely translated metaphors that is in total 80% of freely translated metaphors have been translated by converting the metapRegarding the literal translation in total Chittic and Muhani have translated 86.12% of the metaphors literally. So as far as the findings of the present research show, the translation of the metaphors of the Sahifah As

he metaphors ofthe Sahifah As-Sajjadiah are translated it can be concluded that the hypothesis is verified. And for the research question the answer is positive

As discussed in the previous part, it was found that in total 86.1% of the metaphors analyzed in this study have metaphors have been translated by

applying Newmark's fifth procedure of translating metaphor, making it the most frequent approach taken by both translators in their free translation of the metaphors. The most heated arguments in translation classes are uabout a choice between free and literal strategies. The findings of this research offer good insight into choosing any of these approaches. The answer to the research question was found to be that the metaphors of the Sahifah As


teral strategy over a free one. Their strategy correlates with many other translator scholars who believe the sacred texts should be translated literally for the reason that it's, as

as well. Such a point and also the findings of this research could indicate that it could be most appropriate for any translator to take a literal approach when



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freely translated metaphors and also Muhani applied this procedure in 80% of his freely translated metaphors that is in total 80% of freely translated metaphors have been translated by converting the metaphoric image to sense. Regarding the literal translation in total Chittic and Muhani have translated 86.12% of the metaphors literally. So as far as the findings of the present research show, the translation of the metaphors of the Sahifah As-Sajjadiah can

Sajjadiah are translated it can be concluded that the hypothesis is verified. And for the research question the answer is positive


applying Newmark's fifth procedure of translating metaphor, making it the most frequent approach taken by both translators in their free translation of the metaphors. The most heated arguments in translation classes are uabout a choice between free and literal strategies. The findings of this research offer good insight into choosing any of these approaches. The answer to the research question was found to be that the metaphors of the Sahifah As




Sajjadiah. This is the conclusion which can help translation teachers and students make a choice between literal and free strategies much easier. At the end it should be insisted that the results of this research are solely based on Newmark's theoretical framework in terms of the definition and the strategies for

ng metaphors as well as the criteria to label a translation of a metaphor as free or literally.

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freely translated metaphors and also Muhani applied this procedure in 80% of his freely translated metaphors that horic image to sense.

Regarding the literal translation in total Chittic and Muhani have translated 86.12% of the metaphors literally. So as Sajjadiah can

Sajjadiah are translated it can be concluded that the hypothesis is verified. And for the research question the answer is positive


applying Newmark's fifth procedure of translating metaphor, making it the most frequent approach taken by both translators in their free translation of the metaphors. The most heated arguments in translation classes are usually about a choice between free and literal strategies. The findings of this research offer good insight into choosing any of these approaches. The answer to the research question was found to be that the metaphors of the Sahifah As-




s and students make a choice between literal and free strategies much easier. At the end it should be insisted that the results of this research are solely based on Newmark's theoretical framework in terms of the definition and the strategies for


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CONCLUSIONS The analysis of the translation of selected metaphors by both Chittic and Muhani reveals that in total they have

translated 13.88% of the metaphors freely. The most frequent strategy both Chittic and Muhani have applied in their freely translated metaphors is Newmark's fifth procedure of translating metaphors in which the metaphoric source language image is converted to target language sense. Chittic has applied this procedure in 80% of the freely translated metaphors and also Muhani applied this procedure in 80 % of his freely translated metaphors that is in total 80%of freely translated metaphors have been translated by converting the metaphoric image to sense. Regarding the literal translation in total Chittic and Muhani have translated 86.12% of the metaphors literally

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Hamel. Amsterdam / Philadelphia: John Benjamins

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