Lexico-cultural parameter in khan and al-Hilali’s English translation of the Qur’an

The translation of the Noble Qur’an into English has been a complex and challenging endeavor since Alexander Ross's initial attempt in 1649. While some English translations have been well-received by their intended readers, others have faced criticism for their unfavourable linguistic style and translation methods. This difficulty arises from the significant structural and cultural differences between Arabic and English, leading some translators to struggle in accurately conveying the Qur’an's meaning, even with basic lexical items, due to insufficient understanding of the semantic and cultural nuances. Furthermore, some of the translation strategies employed were inappropriate, making the result unacceptable to the target readers. Among the English translations, the work of Dr. Muhammad Muhsin Khan and Dr. Muhammad Taqiuddin al-Hilali has also faced scrutiny, particularly in the West. Therefore, this study aims to examine the lexico-cultural parameter of their Qur’an translation and analyse the translation strategies they employed, and their impact on the lexical items of the Qur’an, focusing on the perspective of Brunei Darussalam. This specific translation was chosen as the subject of this research because it aligns with the thoughts and teachings of the Ahlu al-Sunnah wa al-Jamā‘ah (the Sunnis) and Madhḥab Shāfi‘ī (the Shafi‘i School), which are prevalent in Brunei Darussalam. To achieve the objectives of this research, theoretical frameworks such as Eugene Nida’s (1945) cultural categorisation and Javier Franco Aixela’s (1996) translation strategies for cultural-specific items were utilised. The research design adopted a qualitative approach, involving the analysis of 150 culture-specific lexical items from various chapters of the Qur’an. The findings revealed that Khan and al-Hilali employed eight different translation strategies for culture-specific lexical items, with a preference for a combination of ‘orthographic adaptation’ and ‘extra-textual gloss.’ In addition, the variety of translation strategies that they employed was effective in reflecting the cultural and religious values of the selected lexical items of the Qur'an while presenting their real and precise meaning in the second language. While Khan and al-Hilali’s translation approach effectively reflected the cultural and religious values inherent in the Qur’an's lexical items, it also led to a translation that was lengthy and cumbersome. However, authorities in Brunei found this detailed approach beneficial as it enhanced understanding at the lexical level and remained faithful to the religious beliefs upheld in Brunei Darussalam.

Text 123293.pdf Download (1MB) Official URL or Download Paper: https://ethesis.upm.edu.my/id/eprint/18722

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