#Mohamed elewa el masry elyoum series#
The translation was often framed by a series of marginal commentaries, which Burman compares to the glosses of contemporary biblical manuscripts that conferred certain canonicity to the Qur’an’ (ibid). The translations were generally accompanied by other texts, often historical and polemical treatises on Islam. Burman (2007) ‘shows how the manuscripts of these translations reflect this same ambivalence and testify to quite diverse ways of reading the Qur’ān. Falvius Mithridates made a partial Latin translation in 1480-81, and Juan Segovia and Ica de Gebir in the 1450s composed a (now lost) trilingual Qur’ān with parallel columns in Arabic, Castilian and Latin’ (Tolan, 2009). ‘The Qur’ān was translated into Latin several times in medieval and early modern Europe: by Robert of Ketton in 1140s, by Mark Toledo in 1209-10, and by Iohannes Gabriel Terrolensis in 1518. ‘Yet this did not prevent translators, commentators and readers from having other interest which they brought to their intellectual tasks, trying to understand the Arabic language, to decipher particularly difficult passages’ (Tolan (2009) book review of Burman Reading the Qur’an in Latin Christendom, 1140-1560). Linguistic deviation from the source text was identified as one of the major causes of such lossesĬross-cultural translations motivation can be at times with the best intention while at other times means otherwise. The analysis of the data revealed frequent partial loss of meaning in Abdullah Yusuf Ali’s translation and complete loss of meaning in Arthur John Arberry’s translation. Moreover Tafsir by Ibn Khathir (2000) was used as a reference book. Mohamed does research in Neurology and Interventional Neuroradiology. Two language experts were consulted for the present study to understand the meanings of the source text. Mohamed Khaled Elewa currently works at the Department of Neurology, Ain Shams University. The English translations of Surah Ya-Sin were selected from Abdullah Yusuf Ali’s work “The Holy Qur’an: Text and Translation” (1938) and Arthur John Arberry’s “The Koran Interpreted” (1968). This research is qualitative in nature and is based on Hermeneutics, an interpretative framework of translation studies. Baker’s typology of equivalence (1992) was adopted to identify causes of losses in the two English translations: Equivalence at word level, above word level, Textual, Grammatical and Pragmatic Equivalence. Semantic loss is inevitable while translating from a source language due to the lack of equivalence of some cultural words in the target language. Semantic loss focuses on over-translation, under-translation or mistranslation of a source text and can result in partial or complete loss of meaning in the target text. Egyptian Premier League League level: First Tier Table position: In league since: 52 years. The aim of the present study is to examine the semantic Loss and its causes in two English translations of Surah Ya-Sin by two translators: Abdullah Yusuf Ali and Arthur John Arberry.
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