الفهرس 
Year of the HijraOnly 14 pages are availabe for public view
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Abstract
overall objective of this study is to investigate the possibility of
achieving the dynamic equivalence when translating Qudsi Hadiths from Arabic
into English. More specifically, the study attempts to find out how and to what
extent dynamic equivalence can be achieved in the translation of Qudsi Hadiths.
Accordingly, the research is carried out with a specific application of
Nida’s theory to three translations of Qudsi Hadiths; namely Dr. Ezzeddin
Ibrahim and Denys Johnson-Davies (Abdul Wadoud)’s (1994),
Syed Masood-ul-Hasan and Ibrahim M. Kunna’s 110 Ahadith Qudsi (1996), and
Muhammad M. Abdul – Fattah and Reima Youssif Shakeir’s A Selection of
Authentic Qudsi (Sacred) Hadiths with An-Nawawi’s Forty Hadiths (2004).
After being aquainted with most of the translated Qudsi Hadiths and
determining their appropriateness to research, six Qudsi Hadiths out of nearly
two hundred hadiths are selected. The procedures are conducted by analyzing
each hadith separately according to Nida’s theory of dynamic equivalence
(1982). A comparison is made between the three translations in order to
determine the success or failure of the translators to convey the meaning and
content of the Arabic Qudsi Hadiths into English.
The discussion also points out that the cultural, semantic and syntactic
strategies used to achieve dynamic equivalence together with formal
equivalence in the translation of the Qudsi Hadiths under investigation.
The aim of this chapter is to provide answers to the research questions
posed in chapter one, making use of the analysis made in chapter four. In
addition, this chapter discusses the major results of the research, puts forward
some recommendations, and finally suggests areas of further research 5.2. Answers of research questions
It is possible to answer the research questions posed in chapter one:
1. What are the methods used in the three translations selected here for
rendering Qudsi Hadiths? Do translations communicate the same as
the source language?
The two main methods used by the translators in the three translations are
the following: formal equivalence translation and dynamic equivalence
translation.
The translators of the three translations did their best to commnicate the
meanings of Qudsi Hadiths but in different ways, some of their translation of
some sentences and phrases or even words communicate the same as the source
text and some do not.
2. Is there an ideal method for translating Qudsi Hadiths? If yes, what is it? Yes. For the researcher best knowledge, the only method that maintains
both the sense and impact of the meanings of Qudsi Hadiths is the dynamic
equivalence method.
3. Do the different types of religious texts (Holy Qur’n – Qudsi Hadiths
– Prophetic Hadiths) require different methods of translation?
No, the researcher finds out throughout this study that the dynamic
equivalence translation, if with some help from formal translation, is the only
method that can achieve the principle of “equivalent effect” from culture to
culture and this is the required aim.
5.3. Results and Conclusions
5.3.1. Results
The overall objective of this section is to investigate the possibility of
achieving Dynamic Equivalence (DE) when translating Qudsi Hadiths from
Arabic into English. More specifically, this section attempts to find out whether how and to what extent DE can be achieved in the translation of the meanings of
Qudsi Hadiths.
After studying and reviewing the DE principles, theoretically and
practically in chapter four; the researcher finds that:
Dynamic Equivalence aims at arousing similar response between the ST
readers and the TL readers and its goals include:
(a) The message of ST must be faithfully reproduced.
(b) The message must be so arranged in TT as to have more or less the same
effect on the TL readers as it does on the SL readers (it reflects the intent of the
ST).
In DE translation, the term should be:
(a) equivalent (points toward the source language message)
(b) natural (points toward the receptor language “cultural”)
(c) closest (binds two orientations together on the basis of the highest degree of
approximation).
The natural rendering must fit:
(a) the receptor language and culture as a whole
(b) the context of the particular message
(c) the receptor language audience
from the above discussion, it is obvious that DE includes a number of
levels which should be achieved to help DE realize the required aim in the
translation.
1. Cultural level
Cultural level deals with the receptor language and culture as a whole.
2. Syntactic level
Syntactic level deals with the linguistic appropriateness. It includes the
grammatical forms of Qudsi Hadiths’ sentences, phrases, or words; shift word
order – verbs in place of names – substitute nouns for pronouns of the receptor
language - employment of modal auxiliaries - introduction of connectives when these are required – and using punctuation marks and brackets. This level is
distinguished with a higher degree of flexibility. This is because the translator
can decide on which grammatical form he can use, but he cannot be flexible in
conveying the meaning intended (semantic level) for the meaning intended is
always one.
3. Semantic level
Semantic level deals with lexicons and lexical structures of the source
message adjusted to the semantic requirements. Suppression of Arabic terms
which had no acceptable equivalent in English and using phrases where
necessary to translate single words in the original can add to the semantic level.
4. Contextual level
Contextual level deals with the careful attention to exegetical accuracy
and textual variants.
A translation is considered better than others on the basis of its success in
maintaining DE. Each hadith is presented briefly followed by the three
translations’ names to be assessed. A table is divided horizontally into three
sections and vertically into four sections followed each hadith. The horizontal
sections represent the three translations and the vertical sections represent the
four levels of DE.
The researcher supposes three grades for assessments of the four levels
and the three translations as a whole as (Appropriate, Medium, and
Inappropriate). Appropriate = if the translation is very close in function to that of
the original; Medium = if there is a difference in conveying the meanings by DE
when translated; and Inappropriate = if the translation represents a total failure
to draw a similar effect of the intended meaning.
After analyzing and comparing the levels of DE of the three translations,
the translation which gains the highest grade is considered the best in terms of
achieving the DE principles of the original text (ST) into English >Hadith (1)
Level Ibrahim and Johnson-
Davies
Translation 1
Abdul-Fattah and Shakier Translation 2 br>Masood-ul-Hasan and Kunna
Translation 3
Cultural Medium Medium Appropriate
Syntactic Appropriate Appropriate Appropriate Semantic Medium Medium Inappropriate Contextual Appropriate Appropriate Appropriate
This table shows that the three translations have the same grades in the
four levels, except Translation 3, which excels in the cultural level and has some
remarks on the semantic level.
Hadith (2)
Level Ibrahim and Johnson-
Davies Translation 1
Abdul-Fattah and Shakier Translation 2 Masood-ul-Hasan and Kunna
Translation 3
Cultural Medium Medium Medium
Syntactic Appropriate Appropriate Appropriate
Semantic Appropriate Inappropriate Medium
Contextual Appropriate Medium Inappropriate
This table shows that Translation 1 excels in the semantic and contextual
levels over the other two translations.
Hadith (3)
Level Ibrahim and Johnson-
Davies
Translation 1
Abdul-Fattah and
Shakier
Translation 2
Masood-ul-Hasan
and Kunna
Translation 3
Cultural Inappropriate Inappropriate Inappropriate
Syntactic Appropriate Appropriate Appropriate
Semantic Inappropriate Medium Inappropriate
Contextual Medium Appropriate Medium
In this table, Translation 2 shows a higher grade in the semantic and
contextual levels Hadith (4)
Level Ibrahim and Johnson-
Davies
Translation 1
Abdul-Fattah and
Shakier
Translation 2
Masood-ul-Hasan
and Kunna
Translation 3
Cultural Appropriate Appropriate Appropriate
Syntactic Appropriate Appropriate Appropriate
Semantic Medium Medium Medium
Contextual Medium Medium Medium
It is obvious that Hadith (4) is translated quitely the same because of the
same grades this table shows.
Hadith (5) Level Ibrahim and Johnson-Davies Translation 1 Abdul-Fattah and Shakier Translation 2
Masood-ul-Hasan and Kunna Translation 3 Cultural Inappropriate Inapproptiate Appropriate
Syntactic Appropriate Medium Appropriate Semantic Medium Medium Appropriate
Contextual Inappropriate Inappropriate Appropriate
This table shows that Translation 3 has the highest grades in the four
levels.
Hadith (6)
Level Ibrahim and Johnson-
Davies
Translation 1
Abdul-Fattah and
Shakier
Translation 2
Masood-ul-Hasan
and Kunna
Translation 3
Cultural Medium Appropriate Medium
Syntactic Appropriate Appropriate Medium
Semantic Medium Medium Medium
Contextual Medium Appropriate Medium
from this table, it is clear that Translation 2 excels in the cultural and contextual levels It is obvious that each translation has its own grades in each level of DE.
Therefore, there should be an overall grade to illustrate which of the three
translations succeeded in achieving DE.
The overall grades of the specific levels for the translations of the Qudsi
Hadiths along the six selected hadiths
Level Ibrahim and Johnson-
Davies
Translation 1
Abdul-Fattah and
Shakier
Translation 2
Masood-ul-Hasan
and Kunna
Translation 3
Cultural Medium Medium Appropriate
Syntactic Appropriate Medium Medium
Semantic Medium Medium Appropriate
Contextual Medium Appropriate Medium
When the translators’ accuracy in achieving DE in the translation of
Qudsi Hadiths is presented statistically, one can find that Translation 3
(Masood-ul-Hasan and Kunna) had the highest grade of “Appropriate”, whereas
Translation 1 (Ibrahim and Johnson-Davies) and Translation 2 (Abdul-Fattah
and Shakier) had nearly the same grade of “Medium”.
In other words, the results of the study shows that Masood-ul-Hasan and
Kunna are slightly better in achieving DE than those of the other translators.
Specifically speaking, the above table shows that Ibrahim and Johnson-
Davies’ has the highest grade in the syntactic level. On the other hand, Abdul-
Fattah and Shakier’s has the highest grade in the contextual level. Masood-ul-
Hasan and Kunna’s gets the highest grade in the cultural and semantic levels.
The analysis discussed and the results summarized revealed that:
1. Partial rather than complete dynamic equivalence is achieved when
translating Qudsi Hadiths from Arabic into English.
2. There are certain levels and strategies used by the translators in order to
convey the function and effect of the original text when translating.
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3. Masood-ul-Hasan and Kunna’s is considered the best in achieving
dynamic equivalence when translating Qudsi Hadiths.
4. Each translator of the translators of the selected Qudsi Hadiths did his
best to convey the intended meanings in the translated texts faithfully.
Therefore, the researcher thinks that if all these experienced translators
invest all their fruitful ideas and experience together, they will reproduce
a distinguished product of translation since they complete each other.
5.3.2. Conclusions
1. The principle of Dynamic Equivalence is found in both languages, Arabic
and English. Yet, the aspects of this principle vary according to different
cultures and linguistic backgrounds.
2. The degree of achieving DE in the translation of Qudsi Hadiths is
measured by the success or failure of the translators in preserving and
conveying its function and effect to the TL readers.
3. The problem of translating Qudsi Hadiths into English lies in the
inappropriate reproduction of the religious and cultural levels of the
original.
4. Total objectivity in the assessment of the translation of Qudsi Hadiths is
beyond reach. There has to be a degree of subjectivity as assessors differ
in their preferences and judgments of certain criteria.
5. The principle of DE is largely contingent on the context. No evaluation of
the appropriateness of a DE translation can be carried out without a clear
perception of the context.
6. The translator of DE has to aim at arousing the same effect on the TL
readers as that on the SL readers.
7. A translator is in need to four levels when translating DE in Qudsi
Hadiths from Arabic into English: the cultural, the syntactic, the semantic,
and the contextual. He has to do his best in examining them in a given
text, focusing on the most important level forced by the related situation.
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8. Finally, the translation of a sensitive texts such as Qudsi and Prophetic
Hadiths, is bound with some losses of meaning not only because of the
linguistic and cultural differences reflected in the SL and the TL, but also
because of the fact that the possible intensions of Allah (The Almighty)
and the Prophet (Prayers and peace of Allah be upon him) can never be
determined fully and precisely, simply because of Allah’s Majesty and the
Prophet’s eloquence. Hence, a translator of Qudsi Hadiths should
acknowledge the fact that his translation can by no means replace the
original. Yet, this should not prevent him from aiming at reaching the
nearest equivalent translation.
5.4. Recommendations
Based on the present study, the researcher puts forward the following
recommendations:
1. It is recommended that translators of Qudsi Hadiths be bilingual so as to
be fully experienced in the cultural appropriateness of both languages,
English and Arabic.
2. Translators of religious texts should be acquainted adequately with the
foundations of Islam “religious background.”
3. Translation courses in Egyptian universities have to include a sufficient
amount of theoretical linguistic background in classical Arabic as well as
modern English. Most of the material of translation courses that are
actually taught at our universities are TL oriented.
4. Discussion and Arbitration committee of the religious theses in foreign
languages should include a member specialized in religious studies.
5.5. Suggestions for Future Research
Along these lines, a follow-up to the present study would be a further
investigation of the following areas:
1. Future studies should handle the appropriate terminology in both Arabic
and English language (i.e. religious terminology).