merit. It is perhaps unanimously accepted thatcomplete symmetry or sameness can hardly exist betweenlanguages descending from the same family, letalone thosebelonging to remote origins, which results in divergency onall planes. In fact, the more divergent the languages are,the more losses in translating from one language intoanother, English and Arabic are not an exception.The asymmetrical character of these two languages underliesthe linguistic/stylistic discrepancies on phonological,morphological, syntactic, semantic, textual, stylistic andcultural levels. Cultural differences, to take the last level,give rise to lexical gaps evinced in incongruousideological, social and ecological terms which relate tohighly sensitive issues such as religion and politics or thosepertaining to institutions and nomenclature. Hence theprocess of translation between Arabic and English issometimes clogged up by linguistic, rhetorical and culturalbarriers which engender inevitable losses with very seriousconsequences especially in dealing with a highly sacredtext like the Qur’an.6.1.1.1. Kinds and Levels of LossThere are two kinds of loss:First, inevitable loss: It occurs because of the divergentsystems of the two languages regardless of the skill andcompetence of the translator who cannot establishequivalence and therefore resorts to compensatorystrategies. Second is an avertable loss which is attributed totranslator’s failure to find the appropriate equivalence. Bothkinds of loss can be seen on all levels.76
6.1.1.2. Levels of Loss6.1.1.2.1. Morphological LevelOn the morphological level, Arabic infix is an essentialelement in the morphological structure of the tri-literal root asin the infix alaf which indicates duality and reciprocalityamong other things, e.g., faaala or tafaaala Theinfix in English, on the other hand, is restricted to few countnouns as in tooth (sing) and teeth (pl). To compensate for thisloss, the translator opts to add a reciprocal pronoun, i. e., eachother or one another, e. g.,- . - They meet each other/ one another in the office.Likewise, the divergent number systems in the two languagesengender grave loss unless skilfully compensated. Arabicclassifies count nouns into three categories: singular, dual andplural; whereas English has a binary classification wherebycount nouns are either singular or plural. To transfer dualityfrom Arabic into English, a lexical item such as both or twomust be added by way of compensation . Unless compensatedfor, this loss may cause inaccurate intelligibility, ambiguity ormisinterpretation, especially in dealing with a sacred text likethe Qur’an. In Al-Rahman (Most Compassionate) sura the aya repeated 31 times evinces duality inrabbikumaa (your Lord : Lord of the two of you) andtukadhibaan (you both deny) where the English pronounsdenote either singular or plural.According to the majority of classical commentators andexegists, the dual form of address is meant to refer to twoinvisible beings, i. e.,jinn and mankind ( see Az-Zamkhashari, bnKathir, Qarani, among others). Al-Razi, however, maintains theduality of address, but he thinks the reference is the two categoriesof human beings, i. e., men and woman, to both of whom theQur’an is addressed. In fact the whole sura is a symphony ofduality which leads to Unity: all creation is in pairs (see footnote5180 in the translation referred to as ‘Mushaf Al-Madinah An-Nabawiyah published by King Fahd Holy Qur’an PrintingComplex). In this sura, the things and concepts are presented inpairs: sun and moon, stars and trees, corn and plants, two easts andtwo wests, pearl and coral, Majesty and Honour, jinn and mankind(repeated 4 times), fire and brass, forelocks and feet, rubies and77
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Chapter OnePreliminaries: Definitio
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French humanist Etienne Dolet who h
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- Reiss, Katherina. 1977. “Text-t