Moreover, the question of the translator as cross-cultural mediator capable of achieving acculturation is addressed. Drawing on our experience in translating books related to these fields from Arabic into French and vice versa, we pinpoint examples of untranslatability of some religious and intellectual concepts due to constraints within the target language.
Based on the discussion and analysis of some examples of IRTs from the selected translation, I conclude the article by pointing out that translation of IRTs into English is only appropriate when words of the source language (SL) and words of the target language (TL) are cross-culturally equivalent, having the same referents and connotations in both languages, while transliteration is recommended for all other IRT situations in which SL and TL words are partially-equivalent or non-equivalent.read more read lessĪbstract: This article attempts to highlight the social, political, and ethical challenges facing the translator when dealing with religious and philosophical texts. Hence, the article discusses the use of translation versus transliteration in Ezzeddin Ibrahim and Denys Johnson-Davies’ translation of An-Nawawī’s Forty Ḥadīths (2002) as an example of an Islamic religious discourse in English where the conflict between the two techniques is apparent. The main objective of the article is to semantically investigate translation versus transliteration of IRTs in English as lexical items that include names of Allah, names of prophets and their companions, names of sacred places, and terms related to the pillars and rituals of Islam so as to determine situations where either of the two techniques should be applied. Abstract: This article examines the problem of translation versus transliteration of Islamic Religious Terms (IRTs) into English.
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