Transference of Regular Exclamatives in the

Glorious Qur'an into English

Dr.Zahraa Nasir Al-Musawy Lect. Isra' Mahmood Al-Salman,

and
Jasim Khalifah Sultan Al-Maryani
*This paper is published in Journal of Basrah Researches (Humanities .1
Series), vol. 36, no. 4, 2011.

Dept. of Translation
College of Arts
University of Basrah

Abstract
Abdelwali (2007:1-2) states that “ the Holy Qur'an is artistically constructed
and strongly rhetorical in comparison with ordinary prose. The versatility of
the Qur'anic lexemes and style were not captured in most of the English
versions of the Qur'an ”.Thus, the transference of the glorious Qur'an “ is an
extremely difficult endeavour because each translator must consult his/her
opinion and aesthetic sense in trying to replicate shades of meaning in another
language” .

The present paper explores the transference of regular exclamatives in the

Glorious Qur'an. It examines the methods the translators adopt in choosing
equivalents and evaluates their translations in terms of meaning and effect.
Seven translations are analysed and evaluated. The main conclusion the paper
arrives at is that most translators tend to preserve the original contextual
meaning at the expense of the original effect. Since the language of Holy
Qur'an is miraculous and, thus, difficult to translate, translators are reluctant to
change the propositional content of the original exclamatives.They,
sometimes, tend to be literal in order to preserve the original structure.
Moreover, five criteria are identified concerning the choice of an appropriate
equivalent for a Qura'nic exclamative, namely, the context and co-text of use,
the existence of more than one interpretation for one verse, the structure of the
original exclamative, the propositional content of the exclamative and
overtranslation and undertranslation.

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I-Theoretical Background

1.1 Introduction

The significance of the paper emanates from the fact that it is the first
attempt, as far as Basra is concerned to investigate and study the concept of
regular exclamation in Qur'an with its realization in English. It is based on the
hypothesis that" although regular exclamatives in Arabic have specific
structures expressing the feeling of surprise, they are not easy to translate".
Ten regular exclamations in the Glorious Qur'an are selected and their
exegetical interpretations are presented. Seven translations for each
exclamative are analysed , discussed and assessed in order to arrive at the
methods the translators adopt in translating Qur'anic exclamatives and to
evaluate the translators' ability to provide successful renderings. Alternative
renderings are proposed if the translators' renderings are found to be
inappropriate as far as the meaning and effect of the original text are
concerned.

1.2 The Model

The model on which the research paper is based is Newmark's approach. His
distinction between semantic and communicative translation is adopted in
analysing the seven renditions of the Qur'anic exclamatives selected.

Semantic translation conveys ‘the exact contextual meaning’ of the ST

preserving ‘ the semantic and the syntactic structures’ of the ST. It is content-
oriented , informative, complex, awkward, detailed, and 'pursues the thought-
processes rather than the intention of the transmitter'. It tends to overtranslate ,
to be more specific than the original, to include more meanings in its search
for one nuance of meaning'(Newmark,1982:39).

Communicative translation on its parts attempts to achieve an equivalent

effect . It is reader-oriented, in the sense that force, not content, is emphasized.
It is simple, clear ,direct and conventional. It tends to ‘undertranslate ,i.e., to
see more generic , hold all terms in difficult passages’(Newmark,1982:39).

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1.3 Exclamation in English

Arnold(1996:101) defines an exclamatory sentence as“ that kind of sentence

which expresses strong feelings or emotions towards someone” .For
Greenbaum and Quirk(1990:244) exclamatives can be seen as “ a formal
category of sentence and restricted to the type of exclamatory utterance
introduced by “What or How” .For instance,

-What a time we have had today!

-How delight her manner is!
In the same vein, Quirk(1973:218) defines exclamation as “ sentences which
have an initial phrase introduced by what or how without inversion of subject
and operator ” as in :
-What a noise they are making!

Thus, exclamation expresses surprise on the part of the speaker towards the
content of the exclamation. The primacy of exclamations is to express sudden
feeling , such as surprise , wonder ,pity, sympathy and
gratitude(Rett,2008:140).

Interjections are closely related to exclamations in the sense that the dividing
line between them is thin (Eckerseley and Eckerseley,1960:316). In this
connection, Miller(1964:241) views interjections as exclamatory sounds
uttered to express some strong emotion or feeling .

As far as the syntactic form of exclamation is concerned ,different types of

exclamatives are expressed with different syntactic constructions. Eckerseley
and Eckerseley(1960:316) state that there are two types of exclamatory
sentences whose sentence structure should be noted:

1-Those beginning with What! or how!.

2-Those beginning with an adverb like “There, Here”.

In this regard, Onions and Miller(1971:46) point out that exclamative

sentences are usually marked either by special introductory subject or by an

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inversion of subject and verb or of other parts. For them, the frequent form of
exclamatives sentences consists of “ a noun qualified by an attribute” as in :
-Poor cat!
-How short the holidays are !

Swan(2003:193), in this connection, considers exclamations that are

constructed with "what and how or with so and such" as an old fashion of
exclamatives.

Greenbaum and Sidney (1990:244) present another form of exclamation in

which a part or all of the preceding utterance is repeated .They call it “echo
exclamation” .It is characterized by a rise –fall or high-fall tone, besides ,it
does not have an exclamative structure. For example,

A:I am going to London for a holiday.

B: To London! That's not my idea of a rest .

Rett(2008:144) mentions four types of exclamation in English:

1-Propositional exclamation as in “ Robin baked a blue berry pie! ”

2-Wh-exclamative as in “ What a pie Robin baked! ”
3-Nominal exclamative as in “ (Oh,)the pie Robin baked!”
4- Inversion exclamative as in “ (Boy), Did Robin bake a pie! ”

She adds that all the three types are common cross linguistics but the fourth
type is rarely used.

To summarize, an exclamatory sentence shows strong feeling and emotion

and it should end with an exclamation mark. Different syntactic constructions
are used to express an exclamatory sentence among which is the interjection.

II -Exclamation in Arabic

2.1 Regular Exclamation

Arabic rhetoricians and grammarians have different opinions on the

understanding of exclamatory sentence . “Do they consider it as constative
,or performative”(Mohammed,1959:83).

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 Regular exclamation refers to surprise and astonishment on the part of the
speaker. It expresses the internal feeling of a person when he/she is surprised
or excited( Al-Dagher,2010:109). It is regular because its form and meaning
refer directly to exclamation and astonishment. From an Arabic linguistic
point of view, direct exclamation can be defined as“ a high wrought happens
when a person feels that a reason of something is hidden”( Abid Al-
Hamed,2002:34).

From a terminological Perspective , regular exclamation refers to“ the

increase of exaggeration in depicting the subject, its reason is hidden , and the
person to whom exclamation is done has a few matching ”( Al
Hashimi,1987:65). Once a person gets surprised or astonished of something
up normal , and the reason behind it is hidden ,he/she will have regular
exclamation. That is why Arabs say “If the reason is clear(obvious), the
exclamation disappears”.

Two distinctive types of exclamation can be identified in Arabic , namely:

regular exclamation and aural exclamation. Regular exclamation consists of
two devices: )‫ما افعله‬, ‫ ) افعل به‬.The former consists of three parts: the
exclamatory particle(ma) (‫)ما التعجبيه‬, the exclamatory verb and the person or
thing upon him/it the exclamation occurs . It is important to note that the
particle in this kind of exclamation must precede the exclamatory verb. The
latter must be always in the past form and it must not be separated from the
person or thing upon him/it the exclamation occurs (‫ )المتعجب منه‬by any
preposition, adverb or vocative infinitive unless it is related to
them(Ahmed,1999:6), as in:
.‫مااحسن اليوم أنشادك‬
.‫مااصبر على البالء زيدا‬
Moreover, Mohammed (1959:285) states that the person or thing upon him/it
the exclamation occurred (‫ )المتعجب منه‬must be a common noun or at least a
defined indefinite noun, for example,
. ‫مااحسن الصدق‬
.‫اكرم برجل يجاهد في خدمه بالده‬
The second device of regular exclamation is (afil bihi) (‫)افعل به‬.It also consists
of three parts :the exclamatory verb, the preposition (bi)(‫)ب‬and the person or
thing upon him/it the exclamation occurs (‫)المتعجب منه‬. Mohammed(1959:87-

5
88) states that the exclamatory verb in this kind of exclamation is always in
the imperative form but its reference is in the past as in :
!‫أعذب بالماء‬
The person or thing upon him/it the exclamation occurs (‫ )المتعجب منه‬can be
omitted in the two devices of exclamation if there is a reference to him/it in
the context as in :
‫جزى هللا عني والجزاء بفضله ربيعه خيرا مااعف وإكراما‬

It is worth mentioning that not all verbs can be made in the form of regular
exclamation .There are certain conditions the Arabic verb must meet in order
to be used in exclamation as in the following:

1- The verb must be trio, that is composed of three letters like, (‫حسن‬,‫جمل‬,‫)كرم‬
2- It must be perfect(‫)تام‬not defective(‫)ناقص‬
3-It must be positive .
4-It must be in the active voice .
5- It must be dynamic(‫ ) تام التصرف‬not static .
6-It can occur in comparative and superlative degrees .
7-The adjective from which it is derived must not be in the form of (af‹il
fa‹ala'(‫فعالء‬-‫)افعل‬.
8- It cannot be substituted by another verb(Mohammed,1959:84; Al-
Anbari,1995:56 ; Al-Dagher,2010:110).
Once the verb meets the aforementioned conditions, it can be used directly in
exclamation .For example,
!‫مااعذب الماء‬
‫يا ليت أيام الشباب تعود‬ ‫أعظم بأيام الشباب نضاره‬
Reversely, if one of these conditions is violated, the exclamation cannot be
made regularly. The following illustrates this :

If the verb consists of more than three letters like(intasar) (‫ )انتصر‬or the verb
is imperfect(‫)غير تام‬, the exclamation can be made directly by using the helping
verbs (auxiliaries ‫مااشد‬, ‫ما أعظم‬,‫ )ما أجمل‬that meet the aforementioned conditions
and put it in the form of (afil bihi , ma afaluh)(‫افعل به‬,‫)ماافعله‬, then bringing the
infinitive(‫)مصدر الفعل‬to which the exclamation can be made whether the
infinitive is direct or not, (Mohammed,1959:85 ) as in :

.‫مااشد أن يحمر البلح أو اشدد باحمرار البلح‬

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 To sum up, regular exclamation can be identified in terms of two devices:ma
af‹aluh and af‹il bihi (‫افعل به‬,‫)ما افعله‬.Not all verbs can be used in regular
exclamation , there are certain conditions in which the verb must meet so
that it can be used as such .Otherwise, an auxiliary verb must be used to meet
these conditions and be used in either of the two forms of exclamations .

2.2 Vocative Exclamation

Another form of regular exclamation in Arabic is to use the “ vocative

exclamation”. The effectiveness and charmness of such an exclamation stems
from the use of vocative(Juma',2005:130). Accordingly, there are two types of
exclamation as far as vocative is concerned :

First, at seeing a surprising thing or person , you call for it .For example,
! )!‫(ياللماء‬.

Second, at seeing a surprising thing or person that you glorify , you call it. For
example,
! !‫( ياللعلماء‬Mohammed,1959:128)

Vocative exclamation is composed of three parts : the vocative particle'ya'

"‫"يا‬, the preposition 'le' "‫ "ل‬which is attached to the person /thing to whom
exclamation occurs and the vocative exclamation (‫ )المنادى المتعجب منه‬as in :

(!‫) يالجمال الزهر في الربيع‬

)!‫(يالجالل القران‬

There are four ways to make vocative exclamation ( Juma',2005:131):

The first method is to use the vocative particle 'ya'"‫ "يا‬followed by the
preposition 'le' "‫ "الم جر مفتوحه‬then, followed by the person or thing to whom
exclamation occurs. For instance,

:‫كقول امرؤ القيس متعجبا من طول الليل‬

‫بكل مغار الفتل شدت بيذبل‬ ‫فيالك من ليل كأ ن نجومه‬

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The second method is to omit the exclamatory person(‫ )المتعجب له‬and keep the
person or thing upon which or whom the eclamation occurs(‫ )المتعجب منه‬and
use with them the vocative particle 'ya' "‫ "يا‬and 'le'"‫ "الم جر مفتوحه‬.For example,
!‫ياللعجب‬
!‫ياللعباد‬
The third method is to omit 'le'"‫ "لالم من المتعجب له‬and use the exclamatory verb
as in the speech of the poet Al Asha' :

‫ ماذا احتجن؟‬:‫ت من اخر الليل‬ ‫فياعجب الرهن للقائال‬

‫ ياعجبا لم فعلت هذا؟‬:‫وقولنا‬

The fourth method is to omit'le'(‫ )الالم‬entirely but without the omission of the
vocative particle in it as in :
‫ ياريح بلغيه السال ما‬:‫حجبوه عن الرياح الءنني قلت‬
:‫وقول الفرزدق‬
‫فياعجبا حتى كليب تسبني كان اباها نهشل اومجاشع‬

To sum up, the charmness of the vocative exclamation depends on the

means upon which it approaches the feeling of the speaker. So, the use of
vocative in exclamation does not merely mean warning or calling somebody
or something but it has a rhetorical feature.

2.3 The Translation of both Religious Texts and Qur'anic Texts

Recognizing the meaning of a religious text is not an easy task. This is due
to the fact that such texts involve many ambiguities(Salih,2006:85).
Moreover, religion is highly influential in some communities and ‘any
conflicting or competing religious opinions and ideas that might emerge in the
process of translation are liable to lead to an ideological
shift’(Hamzah,2005:94).

As far as translation is concerned, there are two types of religious texts. In

the first type, form and content are sacred. They are of equal importance such
as the Glorious Qur'an. In the second type, only content is sacred such as the
Bible(Salih,2006:86 ).

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 That the form and content of the Holy Qur'an are sacred is a big challenge to
translators. The divinity of the words is lost once they are rendered into the
target language. In order to provide a successful translation, the translator
should be familiar with both source and target languages and with the
‘subject-matter’, i.e. the exegetical interpretations of the Qur'anic texts and the
way by which the Qur'anic stylistic peculiarities can be reflected(Ibid,85-87).
The aim of the translator must be ‘ conveying a high degree of the same
dynamics between the target texts and their receptors as the original texts do’
(Hamzah,2005:94).

III- Practical Analysis

3.1Data Analysis
As regards the analysis of the data studied , ten different verses from the
Holy Qur'an are scrutinized for analysis with their seven renditions . They
have been selected to give as a wide diversity of structure as possible. Each
verse is analysed according to the type of translation adopted by each one of
the translators whether it is semantic or communicative. A proposed
translation is given when necessary. The translators whose renderings are
analysed are:

1. Ali
2. Shakir
3. Pickthall
4. Sahib International
5. Sarwar
6. Khan
7. Arberry

SL Text:

)71‫ايه‬,‫سان َما أَكفَ َره) (سورةعبس‬

َ ‫اإلن‬
ِ ‫( (قتِ َل‬:‫قال تعالى‬

Interpretation

The exclamative ' ‫ 'مااكفره‬involves the polyseme'‫('كفر‬kufr) which either means

being ungrateful for a grace, or 'disbelieving'(Maaluf,1996:691).The intended
meaning of this polyseme in the verse under discussion is ' being ungrateful'.

9
 Man is referred to as being ungrateful for Allah's grace .The exclamation is
short but forceful in showing Allah's wrath and the surprise that should be
expressed at Man's ungratefulness(Az-Zamakhshary,2003:1330).

TL Texts:

1- What hath made him reject Allah?(Ali)

2- How ungrateful is he?(Shakir)
3- How ungrateful!?(Pickthall)
4- How disbelieving is he(Sahih International)
5- What makes him disbelieve?(Sarwar)
6- How ungrateful he is !(Khan)
7- How unthankful he is !(Arberry)

Discussion

In texts (1),(4) and(5), the polyseme ‘‫‘' ’كفر‬Kafare’ is misinterpreted as '

disbelieve' or 'reject'. Thus, the meaning of ungratefulness is missed .In (4),a
wh- exclamative with no exclamation mark is used , but in (1)and (5)
rhetorical questions are used to express surprise and wrath indirectly .
indicating surprise at Man's ungratefulness. These three renderings are
inaccurate since they have failed in conveying the original meaning.
Moreover, there is no need to express surprise indirectly by using a rhetorical
question. An equivalent exclamative conveying an equivalent content can be
an appropriate translation.

In texts(2),(3),(6) and (7), translators adhere to semantic translation. Their

renderings are wh-exclamatives. Their directness and shortness resemble those
of the original exclamative .Researchers agree with these translations since
they preserve the original meaning and effect.

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SL Text:

َ َ‫(أولَ ِئكَ الَّ ِذينَ اشت َ َروا الضَّاللَةَ بِالهدَى َوالعَذ‬:‫قال تعالى‬
َ ‫اب بِال َمغ ِف َر ِة فَ َما أَصبَ َرهم‬
‫علَى النَّار) ( سوره‬
) 711‫ايه‬,‫البقرة‬

Interpretation

In this verse, the form' ma 'fal' '‫' ماافعل‬is used to express surprise .This
exclamative refers to the followers of the Holy Scriptures( i.e. the
Christians and the Jews) who went astray and distorted what was revealed
in their Holy Scriptures. In the verses that precede this exclamative Allah
threatens those who have concealed Allah's revelations in the Scriptures
that He will not speak to them on the Day of Resurrection , and will not
purify them. Their penalty will be grievous. These threats are followed by
reproaches indicating that they have purchased error for right direction and
Torment in place of forgiveness. Then, the exclamative under discussion
appears to emphasize the fact that what they have done should make us
express surprise.(Az-Zamakhshary,2003:99).

Significantly, the expression'‫ 'ما اصبر‬is idiomatic. Az-Zamakhshary(Ibid)

maintains that an expression such as :

)! ‫(ما اصبرك على القيد والسجن‬

-What endurance you have for cuffs!

may be addressed to a person who insists on disobeying the ruler. The

expression

(!‫)ما اصبرك على هللا‬

(What endurance you have for (the torment) of Allah!)

may be addressed to a person who lies after making an oath to show

surprise at one's insistence on lying although he/she knows the punishment
of Allah.

TL Texts
1. Ah! What boldness(they show) for the fire!(Ali)
2. How bold they are to encounter fire!(Shakir)
3. How constant are they in their strife to reach the Fire!(Pickthall)
4. How patient they are in pursuit of the Fire!(Sahih International)

11
 5. What makes them seek the fire so earnestly(for they are doomed to
be punished)?(Sarwar)
6. So how bold they are (for evil deeds which will push them)to the
Fire.(Khan)
7. , how patiently they shall endure the Fire!(Arberry)

Discussion

Wh-exclamatives are used in renderings(1),(2),(3),(4),(6) and (7).Subject-

operator inversion which is used with relatively long sentences in literary
texts(Al-Wasity and Al-Wakeel, 1979:121) appears in rendition(3). All these
renderings preserve the exclamatory structure of the original exclamative.

Significantly , the word'‫ 'اصبر‬which means ' becoming daring' ,' forbearing'
or 'patient'(Maaluf,1996:114) is translated as' bold' in renditions(2) and (6) as
'boldness' in (1). The word' bold' is a polyseme having various meanings .It
means ' fearless before danger', 'adventurous', ' standing out prominently ' or '
impudent'(Merriam Webster's Collegiate Dictionary ,1998:129) . The first
three meanings have positive connotations. The opposite is true to the fourth
meaning .The meaning , viz fearless before danger', is the meaning of 'bold' in
renditions(1),(2),(3) and (6). The followers of the Holy Scriptures are not
afraid of Allah's punishment so they insist on distorting their Holy Scriptures.
The difference between rendition(1) and renditions(2) and (6) is that (1)
begins with ' What' followed by the noun 'boldness' , whereas(2) and (6)
begins with 'how' followed by the adjective ' bold'. By the way, the adjective
shows the permanent quality of the person it describes(Al-
Samararly,1987:24). Renditions(2) and (6) are more forceful than (1), as
showing boldness at a certain time is definitely different from being bold, i.e.,
having boldness as a trait.

In rendition (3), the word'‫ 'اصبر‬is translated as ' constant' which means ' to
stand firm 'or' be consistent' (Merriam Webster Collegiate
Dictionary,1998:247). Instead of referring to the Christians and Jews as being
fearless to face the torment of Allah, the translator refers to their consistent
and earnest endeavour to reach the Fire. Hence, he creates a different image to
show their insistence on committing the sin of concealing the truth they know.

12
 In renditions(4) and (7), the word'‫ ' اصبر‬is translated as ' patient ' and
'patiently 'which means having the 'power of enduring trouble , suffering ,
inconvenience, without complaining '(Hornby et al,1963:712). In (4), the
wrong doers are patient in pursuing the torment of Allah and in(7) they are
patient in enduring the torment of Allah. Since the word' patience' does not
have a negative connotation it does not convey the negative attitude associated
with the original exclamative .

Notably, rendering(1)starts with the interjection 'ah'. Interjections, in English,

are used to express sudden feeling or emotion (Eckerseley and
Eckerseley,1960:315). The interjection 'ah' expresses surprise,
sympathy(Oxford Word Power,1999:16) , regret, contempt, etc(Merriam
Webster's Collegiate Dictionary,1998:24). It is used in rendition(1), to
intensify the feeling of surprise expressed by the exclamative. But, in fact, the
source-language exclamative is not meant to express the feeling of surprise.
On the part of Allah (SWT), Az-Zamakhshary(2003:683) maintains that
Allah( SWT) does not get surprised. It cannot be said that Allah expresses His
feeling of surprise. When an exclamation is used , it indicates that people
should show their surprise at what was done. This shows that this exclamative
is used to show the Christians and Jews insistence on concealing the truth
revealed in their scriptures. Thus, the use of an interjection is not appropriate
in this context.

The word 'Fire' is written with capital 'F' in renditions(1),(3),(4),(6) and (7)to
differentiate between the fire of Hell and the ordinary fire . In renditions(2)
and (5), this difference is overlooked.

Renditions(1),(2),(3),(4),(6) and (7) show the translators' attempt to convey

the original contextual meaning in a form of a wh-exclamative. Their
translations are semantic .In rendition(5) a rhetorical question is used to show
the wrong doers' insistence on committing the same sin. The image of hell
and the wrong doers' pursuit to or endurance of fire appears in all the
renditions.

It appears that to provide an appropriate equivalent to this idiomatic

exclamative ,the translator should do his /her best to preserve the original
attitude towards the wrong doers in the source language exclamative. The

13
exclamative under discussion is frequently used in situations where the
speaker wants to show that he/she is upset or angry with the addressee . In
English, to show that someone is angry about what somebody has done or
said, one uses the expression' how dare..' as in :

How dare you speak to me like that !(Oxford Word Power,1999:190)

This expression can be an appropriate equivalent to the original exclamative

in expressing an equivalent effect, the researchers propose the following
rendering :

How dare they do so!

SL Text:

َّ ‫ ) أَس ِمع ِب ِهم َوأَب ِصر يَو َم يَأتونَنَا لَ ِك ِن ال‬:‫قال تعالى‬

ٍ ِ‫ظا ِلمونَ اليَو َم فِي ضَال ٍل ُّمب‬
‫ين) ( سوره‬
)83‫ايه‬,‫مريم‬

Interpretation

The exclamative structure used in this verse is '‫' 'افعل‬af‹il'. The

exclamative has two interpretations .First, it means that those who have
refused to hear and see the truth in this life will clearly hear and see on
Doomsday. This will definitely surprise anyone who can see them .Second,
it is a threat to those unbelievers. On Doomsday, they will see and hear
what will shock them (Az-Zamakhshary, 2003:683).

TL Texts:

1. How plainly will they see and hear,..(Ali)

2. How clearly shall they hear and how clearly shall they see(Shakir)
3. See and hear them on the Day they come unto us!(Pickthall)
4. How[clearly ]they will hear and see the Day they come to us ,(Sahih
International)
5. (Muhammad), how clearly they will hear and see on the
day..(Sarawar)
6. How clearly will they(polythesists and disbelievers in the Oneness of
Allah)see and hear,…!(Khan)
7. How well they will hear and see on the day they come to
us!(Arberry)

14
Discussion

Renderings(1),(2),(4),(5),(6)and d(7) are semantic translations. They are

wh-exclamatives involving 'how' followed by an adverb. The operator
(auxiliary) used in (1),(4),(5),(6) and(7) is ' will'; 'shall' is used in
rendition(2).Since the auxiliary 'shall' indicates threatening when used with
the pronoun'they' (Eckersely and Eckersely,1963:164), it successfully
conveys the threatening tone that may be implied in the source-language
text.Unlike renditions(1),(4),(5),(6) and (7) , rendition(2) does not involve
ellipsis which is unjustifiable taking into consideration the structure of the
original verse and the frequent use of ellipsis coordination, and apposition
in English, Quirk and Greenbaum (1973:283) maintain, “often involve
ellipsis”.

An imperative structure ending with an exclamation mark is used in

rendition (3)instead of using an ordinary exclamatory form . The meaning
this rendition provides is different from the meaning of the original verse.
In the original verse , the unbelievers who refused to hear and see the truth
in their life can hear and see clearly on Doomsday .In rendition(3), the
addressee(s) are asked to hear and see the unbelievers on Doomsday.
Hence, the original meaning is distorted .Accordingly, the translation the
researchers propose is as follows:

How clearly they shall hear and see ..!

SL Text:

َّ‫( َّما لَهم ِب ِه ِمن ِعل ٍم َوال ِِلبَائِ ِهم كَب َرت َك ِل َمةً تَخرج ِمن أَف َوا ِه ِهم ِإن يَقولونَ ِإال‬:‫قال تعالى‬
)5 ‫ايه‬,‫َك ِذبًا)(سورة الكهف‬

Interpretation

The above- mentioned exclamative has the form 'fa<ule' .It refers to the
wrong doers who have committed a grave sin by saying that Allah has a son.
What they say is surprising because it shows their presumption. The
word"‫"كلمه‬in this exclamative refers to their speech (Az-
Zamakhshary,2003:652). It is a polyseme used to mean 'word' , 'poem' or
'speech'. (Maaluf,1996:695).

15
TL Texts
1-It is a grievous thing that issues from their mouths as a saying!(Ali)
2-A grievous word it is that comes out of their mouths,..(Shakir)
3-Dreadful is the word that cometh out of their mouths!(Pickthall)
4-Grave is the word that comes out of their mouths;(Sahih International)
5-Whatever they say about(this matter) is vicious blasphemy…(Sarwar)
6-Mighty is the word that comes out of their mouths[ i.e.He begot(took sons
and daughters](Khan)
7-, a monstrous word it is , issuing out of their mouths.

Discussion

In renderings (2),(3),(4) and(7), the translators adhere to semantic translation

where they observe the structure and the contextual meaning of the original
text. In line with the SL exclamative , the TL exclamatives start with the word
that shows the dreadfulness of what has been said .All the equivalents of the
word'‫ 'كبر‬, i.e. grievous, grave, dreadful and monstrous convey the negative
meaning of the original .

Rendition(1)is an exclamation in the form of a statement starting with the

subject 'it'. It conveys the intended meaning but it is less forceful than the SL
exclamative due to its word order .Moreover, the word'‫ 'كلمة‬is translated as
'thing' .This is unjustifiable since the word 'thing' is general in its meaning.
The word ' word' would have been more adequate since it is used in English to
mean ' a short statement or conversation'(Oxford Word Power ,1999:849).

In target text(6), the word' '‫ 'كَب َرت‬is translated as 'mighty' which means
'powerful' ,'great' or ' massive;(Hornby et al , 1963:619). The positive
connotations of the meanings of the word' mighty' definitely show that it is not
an adequate equivalent.

The exclamative under discussion is missed in rendering(5). It is included as

a phrase (viz vicious blasphemy) in the structure of the sentence that follows
it. Whatever the wrong doers say is' ‘vicious blasphemy and plain lies’.
Although the translator has tried to provide a communicative translation, he
has failed at conveying the intended effect. The translations that have an
equivalent effect are (2),(3).,(4) and (7) and the researchers agree with them .

16
SL Text:

ِ ‫علَي ِهم ِمنَ النَّ ِب ِيينَ َو‬

َ‫الصدِي ِقين‬ َّ ‫الرسو َل َفأو َل ِئكَ َم َع الَّ ِذينَ أَن َع َم‬
َ ‫َّللا‬ َّ ‫َّللاَ َو‬
َّ ‫(و َمن ي ِط ِع‬َ : ‫قال تعالى‬
)96 ‫ ايه‬,‫صا ِل ِحينَ َو َحسنَ أولَئِكَ َرفِيقًا) (سوره النساء‬ َّ ‫ش َهدَاء َوال‬
ُّ ‫َوال‬

Interpretation

The exclamative above has the form " ‫" "فعل‬fa ‹ule'. It refers to those who
obey Allah in their lives .They will dwell in Paradise in the afterlife and
will accompany the prophets, the truthful , the martyrs and the righteous.
(Az-Zamakhshary,2003:242-243).

TL Texts

1. Ah! How beautiful is their company !(Ali)

2. And a goodly company are they!(Shakir)
3. The best of company are they!(Pickthall)
4. An excellent are those as companions (Sahih International)
5. They are the best friends that one can have (Sarwar)
6. And how excellent these companions are ! (Khan)
7. Good companions they!(Arberry)

Discussion

Translators adhere to semantic translation in (1),(2),(3),(4),(6) and (7). Wh-

exclamatives are used in (1) and (6) .The other four renderings start with the
word '‫ 'حسن‬which is translated differently as 'beautiful', 'goodly','best', '
excellent ' and' good' . All these equivalents are appropriate since they
describe the company of believers in Paradise in a very positive way .

Preceding the exclamative in rendition(1)with an interjection is totally

inappropriate in this context. This is because the feeling of surprise implied in
the verse under discussion is not that of the speaker ,i.e. Allah(SWT) , but of
the beholders who can see the company of believers in paradise .

Although rendering (5) is intended to be communicative , it does not convey

the original effect. The feeling of surprise that should be expressed is missing .

17
It is a statement not an exclamative. Thus, the researchers agree with
renditions(2),(3),(4),(6), and (7).

SL Text:

َّ ‫س ُّروه ِبضَاعَةً َو‬

‫َّللا‬ َ َ ‫سلوا َو ِاردَهم فَأَدلَى دَل َوه قَا َل َيا بش َرى َهذَا غال ٌم َوأ‬
َ ‫ارةٌ فَأَر‬
َ َّ‫سي‬
َ ‫(و َجا َءت‬:
َ ‫قال تعالى‬
)76 ‫ايه‬,‫ع ِلي ٌم ِب َما يَع َملونَ )( يوسف‬
َ

Interpretation

This exclamation is part of the story of Joseph(Peace be upon him) narrated in

the Holy Qura'n. Joseph's jealous brothers put him down in the depth of a
well.When the water-carrier of a caravan of travelers let his bucket down into
the well, he was surprised to see a boy in the bucket instead of water. His
surprise is expressed by using the vocative form to indicate that the good news
are so clear and evident. The good tidings is so clear that it similiar to a person
we can see and call (Al-Tabatibaiy ,Vol. 11,2002:109).Moreover, this
exclamation is an announcement on the part of the water-carrier to the other
travelers(Az-Zamakhshary,2003:531).

SL Texts

1. Ah there! Good news! Here is a(fine)young man!(Ali's translation)

2. O good news !this is youth(Shakir's translation)
3. Good Luck !Here is a youth(Pickthall's )
4. Good news! Here is a boy (Sahih International)
5. Glad news, a young boy !(Sarwar)
6. What good news! Here is a boy (Khan)
7. Good news! He said "Here is a young man "(Arberry)

Discussion

Rendition (2) is a literal translation of the source language exclamative. The

SL vocative is translated as 'O' which is used to produce direct address or
express emotions such as surprise (Merriam Webster Collegiate Dictionary,
1998:808) and sudden pleasure (Hornby et al, 1963:667).

18
 Renderings (1),(4),(5),(6) and (7) are semantic translations of the original
exclamative .Renditions (4), (5) are nominal exclamtives. Rendition (6) is a
wh-exclamative. Rendition(1) starts with the interjection 'ah' which is used in
English to express surprise and pleasure (Oxford Word Power
Dictionary,1999:16). This interjection is followed by 'there' which is used in
English to form an exclamative (Eckersely and Eckersely, 1960: 316). In
certain contexts, it is used to indicate' triumph'(Hornby et al ,1996:1046). It
appears that the translator wants to emphasize the feelings of surprise ,
pleasure and triumph that are associated with finding a lad in the well.

Rendering(3) is a communicative translation of the original exclamative . The

idiomatic expression ' Good Luck' which is usually used to express a wish
(Oxford Word Power Dictionary,1999:451) is used as an equivalent to
exclamative "‫ "يابشرى‬literally 'O good news' .The rendering conveys the
surprise and pleasure expressed in the source language but it does not involve
announcing the good news to other travelers.

What is notable in this respect is that the word '‫ 'غالم‬is translated differently
in the seven renditions mentioned above :'a boy' ,' a youth man'; and ' a young
boy' .Since the word 'man' in the phrase 'a young man' presupposes maturity, it
is not an appropriate equivalent for the word '‫ 'غالم‬which means 'a
teen'(Maaluf,1996: ). The word ' youth' means ' a young person' but it refers to
a person we do not have a good opinion about'(Oxford Word
Power,1999:858). Since it may include a negative connotation , it is not an
appropriate equivalent . The word 'boy' is ' male child up to the age of 17 or
18'. It is, thus, appropriate as an equivalent . The same goes to the word 'lad'
which means ' a male person of any age between early boyhood and maturity(
Merriam Webster's Collegiate Dictionary, 1998:651).The rendition the
researchers proposes is as follows:

Ah there! Good news! Here is a lad.

19
SL Texts:

‫اخ ِرينَ ) (سوره‬

ِ ‫س‬َّ ‫َّللاِ َوإِن كنت لَ ِمنَ ال‬
َّ ‫ب‬ ِ ‫علَى َما فَ َّرطت فِي َجن‬ ٌ ‫ (أَن تَقو َل نَف‬: ‫قال تعالى‬
َ ‫س يَا َحس َرتىي‬
)19‫ايه‬,‫الزمر‬

ِ ِ‫علَى ال ِعبَا ِد َما يَأت‬

)83‫ايه‬,‫يهم ِمن َّرسو ٍل إِالَّ كَانوا بِ ِه يَستَه ِزؤنَ ) (سوره يس‬ َ ً‫ (يَا َحس َرة‬:‫قال تعالى‬

Interpretation

The same exclamative is used in both verses. In the first verse the wrong
doers, on Doomsday , express their regret and grief for being among the
scoffers and for neglecting the worship of Allah in their life (Al-
Tabatibaiy, Vol. ,2002:282-283). In the second verse, Allah refers to the
people who scoff at the prophets in the sense that their attitude deserves
showing sorrow and grief for them for what they will face in the afterlife .
It may also emphasize their regret for what they have done . The use of the
vocative particle'‫" " يا‬O" makes the exclamative more effective . It is a call
to grief to come .Grief is personified in order to show how grave their sins
are. It may be used metaphorically to indicate that Allah expresses sorrow
or rejection of what they have done (Az-Zamakhshary,2003:996)

TL Texts(1):

1. Ah! Woe is me !(Ali)

2. O woe to me!(Shakir)
3. Alas, my grief!…,(Pickthall)
4. Oh[how great is]my regret…(Sahih International)
5. Woe to me …woe to me ..!(Sarwar)
6. Alas, my grief…(Khan)
7. Alas for me,..(Arberry)

TL Texts(2):

1. Ah! alas for the servants!(Ali)

2. Alas for the Servants !(Shakir)
3. Ah, the anguish for the bondmen!(Pickthall)
4. How regretful for the servants (Sahih International)
5. Woe to human beings!( Sarwar)
6. Alas for mankind!(Khan)
7. Ah, woe for those servants !( Arberry)

20
Discussion

The interjection 'woe' is used as an equivalent to the SL exclamative(1) in

renditions(1),(2),and (5).The interjection 'woe' expresses' grief, regret or
distress'. It is also used as a curse (Hornby et al ,1963:1156) . In
renditions(3),(6), and (7), the interjection 'alas' is used. It expresses '
sadness'(Oxford Word Power Dictionary , 1999:18), 'sorrow', ' regret'(Hornby
et al ,1963:24) , 'unhappiness', pity or concern'(Merriam Webster's Collegiate
Dictionary, 1998:27). The difference in meaning between 'woe' and 'alas' is
that 'woe ' can be used as a curse but 'alas' cannot. Besides, ' alas' can be used
to show pity or concern but 'woe' cannot.

Concerning source-language exclamative(2), 'woe' is used in renderings(5)

and (7) and 'alas' in(1),(2) and (6) .Since wrong doers , in the first verse ,
express their regret and grief for themselves , not pity , 'woe' is more
appropriate than' alas'. The opposite is true in the second verse where
sympathy and grief are shown for wrong doers.

The interjection 'ah' is used in rendition(1) of target texts(1)and in

renditions(1),(3)and (7) of the target text(2). This interjection expresses
various meanings such as surprise and pity (Hornby et al,1963:21)'O' and 'Oh'
also expresses feelings of surprise , fear and pain (Hornby et al,1963:667;
Oxford Word Power, 1999:510) . They are used in renditions (2)and (4)of
target text (1) .The meaning of most interjections is wholly illocutionary force
with no propositional content(Reboul,1990:340). Interjections are added to
enhance the feelings of regret and grief conveyed. The same effect is achieved
in rendition (5)of target texts(1) by repeating the interjection 'woe'.

Two wh-exclamatives are used as equivalents to the original exclamative.

They are renditions(4) of the target texts(1)and (2). Nominal exclamative is
used in rendition(3) of the target text(2). The translators opt for semantic
translation to convey the exact contextual meaning of the original
exclamative.

The rendering that can be proposed for exclamative (1)involves the

interjection 'woe':
Woe is to me !

21
 SL exclamative (2) has various interpretations, but it is mainly meant to show
grief for human beings'. This grief may be the human beings' grief of regret
for rejecting prophets or it may be addressed to believers and angels to show
their grief, for those wrong doers. It may be metaphorically used to express
Allah's rejection of and sorrow for sinful human beings. The translation that
can convey these meanings is as follows :
Alas for Mankind!

SL Texts:

ِ ‫(وقَالوا يَا َويلَنَا َهذَا يَوم الد‬

)03 ‫ ايه‬,‫ِين)(سوره الصافات‬ َ : ‫قال تعالى‬
)03‫ايه‬,‫) يَا َويلَتَى لَيتَنِي لَم أَت َّ ِخذ فالنًا َخ ِليال) (سوره الفرقان‬: ‫قال تعالى‬

Interpretation

In verse(1), the wrong doers on the Judgment Day are shocked . They are
terrified because of their rejection of faith in life.(Al-Tabtibaiy, Vol.
23,2002:131).In verse no.(2), the wrong doer curses himself/herself for taking
unbelievers for friends .The vocative structure is used to make the exclamative
more forceful (Az-Zamkhshray, 2003:813). The word '‫ 'ويل‬which means '
death'(Maaluf,1996: )is personified and preceded by the vocative particle '‫'يا‬
'O'. The speaker calls his/her death to come (Az-Zamkhshray, 2003:813).In
those two contexts, the exclamative conveys the same meaning.

TL Texts(1):

1. Ah! Woe to us! (Ali)

2. O woe to us! (Shakir)
3. Ah, woe for us ! (Pickthall)
4. O woe to us!(Sahih International)
5. Woe to us !(Sarwar)
6. Woe to us !(Khan)
7. Woe , alas for us!(Arberry)

TL Texts(2):

22
 1. Ah! Woe is me! (Ali)
2. O woe is me! (Shakir)
3. Alas for me ! (Pickthall)
4. Oh, woe to me !( Sahih International)
5. Woe to us!(Sarwar)
6. Ah! Woe to me !(Khan)
7. Alas..!(Arberry)

Discussion
All the renditions show that the translators are communicative in their
orientation. The English interjection 'woe', which is used as a curse (Hornby et
al, 1964:1156) is used in all renditions of target texts (1) and in
renditions(1),(2),(4),(5), and (6) of target texts(2), the interjections 'ah' and 'O'
are used at the beginning of renditions(1),(2),(3) and (4) of the target text
(1)and renderings(1),(2),(4) and (6) of the target text (2). They intensify the
feeling of surprise associated with the meaning of the original surprise .

The interjection 'alas' is used in renditions(3) and (7) of the target text(2) .It is
also used side by side with the interjection' woe' in rendition(7) of the target
texts (1).Since ' alas' cannot be used as a curse, it is not an appropriate
equivalent. Its use results in a different effect. The renderings the researchers
suggest are as follows for SL texts(1) and (2), respectively:

1- Ah! Woe to us!

2-Ah!Woe to me !

23
3.2 Conclusions

This paper arrives at the conclusion that there are several criteria affecting
the choice of a specific equivalent .The first criterion is the context of use of
the exclamative. The meaning a certain exclamative conveys is determined by
the verses that precede and follow the exclamative and the whole chapter,i.e.
sura, in which it appears .The feeling of surprise may be associated with other
feelings such as anger or pleasure. The exclamative may be produced by
Allah(SWT) or by a certain personality in the verse. This crucially determines
the choice of a certain equivalent.

The second criterion is the interpretation of the verse in which the

exclamative appears. There may be several different interpretations for one
verse. The translator should do his/her best to choose an equivalent that may
involve more than one interpretation or at least base his/her translation on one
interpretation so as to provide a consistent translation.

The third criterion is the structure of the original exclamative and whether
there is a relationship between the form of an exclamative and the meaning
or feeling it conveys. If a common exclamatory structure is used in the
original , should the translator use a common exclamatory structure in English
as an equivalence ? . A certain exclamative may be translated into the form of
a statement or a rhetorical question.

The fourth criterion is the propositional content of the original exclamative.

A certain exclmative may be added to the verse to enforce the feeling of
surprise , pleasure or anger. Its propositional content may not be essential to
understand the meaning of the verse. Thus, adhering to communicative
translation is the best method. The opposite may be true for some
exclamatives. Since their propositional contents are crucial in the
interpretation of the whole verse, adhering to semantic translation in order to
preserve the propositional content seems important. Adhering to
communicative translations in such contexts may distort the meaning of the
whole verse .

The fifth criterion is undertranslation and overtranslation. The omission of a

certain exclamative may negatively affect the resultant translation of the verse

24
 or the whole chapter. Likewise , adding a certain item which is not found in
the source language text may result in an inadequate translation. For example,
it is inappropriate to add an interjection expressing surprise to an exclamative
where Allah (SWT) is the Speaker.

Evaluating the seven translations , the researchers arrived at the following:

1. Translators prefer semantic to communicative translation . This is due to their

attempt to preserve the original contextual meanings of words and utterances.

2. The effect of the original is sometimes overlooked as translators believe that

preserving an effect entails missing content.

3. Translators may misinterpret a certain polyseme, leading definitely distorts

the original meaning. This shows that they fail in arriving at the intended
contextual meaning.

4. The paper has also found out that exclamation devices differ to a great extent
from one culture to another and consequently from one language to another.
This factor remains the main reason behind the failure of the translators in
translating regular exclamations in the Holy Qur'an.

25
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29
 ‫ترجمة جمل التعجب القياسي في القران الكريم إلى اللغة االنكليزية‬

‫الخالصة‬
‫يؤكد عبد الوالي(‪ )7- 1 :7002‬بأن لغة القران الكريم تتميز عن النثر ببنيتها الفنية‬
‫والبالغية فتنوع استعماالت المفردات واألساليب القرآنية وتعددها قد تجعل من الترجمة‬
‫مهمة صعبه إلى أقصى الحدود‪ .‬وليتمكن المترجم من ترجمة دقائق المعاني إلى اللغة‬
‫المستهدفة عليه أن يعتمد على رأيه الخاص والحس الجمالي لديه و انطالقا من مقوله عبد‬
‫الوالي يتولى هذا البحث بالدراسة ترجمة الجمل التعجبية ألقرانيه ويتتبع المناهج التي‬
‫يتبناها المترجمون في اختيار مكافئ مناسب ويقيم هذا البحث أيضا ترجماتهم من باب‬
‫قدرتهم على نقل المعنى والتأثير‪ .‬وبعد تحليل سبع ترجمات وتقييمها و توصل البحث إلى‬
‫النتيجة التي تقول بان معظم المترجمين يحافظون على المعنى السياقي للنص األصلي‬
‫حتى لو أدى ذلك إلى خسارة التأثير‪ .‬وألن لغة القران اعجازيه ‪ ,‬وبذلك تصعب ترجمتها‬
‫‪,‬يبتعد المترجمون عن تغيير المضمون القضوي للجمل التعجبية وفي بعض األحيان‬
‫يقدمون ترجمة حرفيه تحافظ على التركيب أال صلي ‪ .‬فضال عن ذلك ‪,‬توصلت الباحثتان‬
‫إلى إن هناك خمسة معايير تحكم اختيار المكافئ المناسب وهي السياق ومحيط الملفوظة ‪,‬‬
‫وتعدد التفاسير‪ ,‬والتركيب النحوي للجمل التعجبية والمضمون القضوي لها واالضافه‬
‫والحذف من النص األصلي واليه‪.‬‬

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