Translation Techniques applied in the Translation of Euphemisms for Hardship in the Quran

Most sacred texts are filled with denotative and connotative meanings, thus making theses texts holy and sacred. This results in making these texts sensitive when dealing with the original text or the translated text. The reason for this sensitivity can be due to the content of the taboo or hidden message within the text. Euphemism is one of the used and evident linguistic features of many holy and sacred texts. This paper investigates and compares three different translations of the Quran with special focus on euphemisms for hardship in the Quran. It aimed at answering the question of what translation techniques and euphemism types are used to translate euphemism for hardship in the Quran. The paper argues that literal translation is the most applied technique in the translation of such euphemism.


INTRODUCTION
Translation both as a practice and as an academic discipline has been the center of focus and attention for a very long period of time. The need for translation has always been important in that throughout history, people of different languages communicated through translation. Translators play a vital role in human communication and in making the world seem much smaller, and the people closer. When translating between two language systems the translator needs to pay particular attention to linguistic and rhetorical features such as euphemisms and metaphors. According to Hatim and Mason (1997, p. 111) "translators deal with elements of meaning that can often lie above the level of propositional content and beyond the level of the sentence". Euphemisms pose a cultural and linguistic issue in translation due to their function in any language, let alone when it comes to translations between Arabic and English, and the issue is far more complicated when dealing with sacred texts such as the Quran. This is because "Translators often deal with both denotative meanings and pragmatic meanings (i.e. the intended meaning) in euphemistic utterances" Albarakati (2019, p. 2).

Statement of the problem
The Quran is a sacred and sensitive text and it needs to be dealt with in a special way in the translation process. Translating any sacred text " with a long and sensitive tradition creates the feeling of having some 2000 years of translators looking over one's shoulder" Nida (as cited in Simms, 2006, p. 189). As a text, the Quran is filled with euphemistic expressions. Consequently, the translator has to make some difficult decisions as to whether to reduce the loss of meaning, or to lose the intended function of the euphemism.
The following is an example of such difficulties: ALLS 11(6):31-37 translators adopted three different approaches in translating the euphemistic expression. This clearly illustrates the difficulty of translating euphemisms in the Quran.
Through the comparison between three English translations of the Quran this research aims to identify the accuracy and quality of the translation of euphemisms for hardship in the Quran.

Purpose of the Study
The main objective of this study is to discuss and investigate the translation of euphemisms for hardship in the Quran into English. Furthermore, the aim is to establish the translation technique used to translate the selected euphemisms and the euphemism type selected. Additionally, it examines the accuracy and quality of the translation under consideration by comparing the source text and its context with the target text translation of the chosen euphemism.

Significance of the Study
Studies discussing and analyzing the Quran and its translations are important. This study is worth undertaking as it aims to explore issues related to the translation of euphemism for hardship in the Quran, thus contributing to the improvement of the quality of the translations.

Data Collection
The main aim of this study is to discuss and investigate euphemisms for hardship in the Quran. The data will be collected from the Quran based on the categories of euphemism identified by Al-Hamad and Salman (2013). The euphemisms in the source text will be compared and discussed in terms of their translations. The three translations selected for the purpose of this study are: 1: The Qur'an A New Translation By Thomas Cleary

Data Analysis
This study will adopt a content analysis approach. The study will also use Nord's, (2005, p. 42) "text analysis of translation" approaches which frequently involves asking a number of questions related to the source text prior to its translation. For the purpose of analysis, a number of references will be used: a. The Arabic monolingual dictionaries M،jm alm،any and Alqamws almhyt. These dictionaries are used in order to identify the different meanings of the euphemistic expressions in Arabic. b. Asbab alnzwl, (reasons of revelations) to understand the contextual context of the analyzed expressions.  (Allan and Burridge, 1991). Baker (2001, p. 273) defines translatability as follows: "Translatability is mostly understood as the capacity for some kind of meaning to be transferred from one language to another without undergoing radical change."

TRANSLATABILITY OF THE QURAN
The issue of the translatability of the Quran has always been at the center of debate. According to Pickthall (2006, p. ix), the Quran is untranslatable, and it is beyond the ability of the translator to produce the very sound and symphony "…which move men to tears and ecstasy". Irving (2010) is of the view that the Quran is untranslatable and that only through reading the source text will the reader be able capture the real beauty of it. Nonetheless, this should not imply that efforts to translate the Quran should not continue. Tibawi (2004) is against any attempt to translate the Quran. According to him, since the Arabic language is very rich in its vocabulary and full of metaphors, it would be difficult to find equal equivalents in other languages. Baker (2011) views any translation of the Quran as a form of exegesis, or at very least a translation based on the understanding and point view of the translator. This shows that many consider the translations that exist not to be exact translations of the Quran, but simply a translation of the meaning of the Quran based solely on the understanding of the translator.

DEFINING EUPHEMISMS
Euphemisms are used in place of unfavored words for the purpose of saving one's face or making people around one feel more comfortable and less embarrassed. The Oxford English Dictionary defines the term euphemism as "A mild or indirect word or expression substituted for one considered to be too harsh or blunt when referring to something unpleasant or embarrassing". According to Mofarrej and Al-Haq (2015, p.111) "Euphemistic expressions are used as a tool that helps people communicate politely and effectively". Euphemisms are widely used across many languages around the world, and they are applied to religion, sex, death, sickness and many other topics based on the cultural use and function of euphemism in a certain community.  states that euphemisms are so deeply rooted in the language used by people that even those who consider themselves to be direct, explicit and outspoken, will eventually use them in their common speech. Allan and Burridge (1991, p. 14-18) divided euphemisms into 12 types: types: positive and negative. Positive euphemisms make the expression seem bigger and more important than it really is. Negative euphemisms on the other hand, "deflate and diminish. They are defensive in nature, offsetting the power of tabooed terms and otherwise eradicating from language everything that people prefer not to deal with directly".
In Arabic the word euphemism is referred to as altalatuf or altaltyf which means kind, gentle, soft, polite and many other meanings. Mofarrej and Al-Haq (2015) mention that lutf refers to being kind and friendly to others, or to soften and treat with kindness. For example using the expression intaqala ila rahmah,t alah (passed away) instead of saying simply the person died, to make it gentler on the family or relatives of the deceased, is an example of the usage of euphemism.
Al-knayh,t in Arabic can also be referred to as a euphemism. Sybwyh (790) defined al-knayh,t as concealing and covering something. Al-hyany (2014) stated that it is using polite words or expressions in place of an overt and explicit meaning. Al-Husseini (2007, p. 336) elaborates on the functions of al-knayh,t in Arabic, and states that it is used to convey three points of view: 1. "to describe a socially offensive, or unpleasant thing or expression, or socially unacceptable to be mentioned instead of another expression" 2. "Arabs used to call each other by using their euphemistic name 'surname' rather than the first name because such a euphemistic name will maximize and increase the honorific and respectable character of the person" 3. " to exaggerate the meaning of certain words"

EUPHEMISMS IN THE QURAN
Euphemisms are a common feature of the Quranic language. They are used to discuss sensitive topics such as sexually-related issues, genitalia, death, sickness, divorce and many other topics. Al-Omoush (2011) cited in Al-hammad and Salman (2013, p. 198) distinguished two main categories of euphemisms in the Quran. These are euphemisms for moral decency and euphemisms for hardship. Euphemisms are used to deal with moral decency topics including sexual intercourse, adultery, body parts, excretory functions and other topics. Euphemisms related to hardship are used to deal with topics such as sickness, disability, death, divorce, defeat, hunger and poverty. Such sensitive topics must be translated with great accuracy and equivalence. According to Al Jalalyn (2007) and ibn Kathyr (2016) this verse refers deals with debtors who are in difficulty. It is encouraging the postponement of the debt until the debtor is at a time of ease or even waiving the debt in return for being placed under the shade of Allah.

Translation analysis and assessment
Cleary (hereafterT1), and Saheeh International (hereafterT3) applied a literal translation to translate the euphemism. They used a general-for-specific euphemism to convey the meaning of the expression. A general-for-specific euphemism, according to Linfoot-Ham (2005, p.

Saheeh International (T3)
If someone is in straits wait until it is convenient.
If the person is facing insolvency, then you shall wait until he become able.
And if someone is in hardship, then (let there be) postponement until (a time of) ease.

ALLS 11(6):31-37 Linguistic and contextual analysis
The place where this verse was revealed is Makkah. ‫رض‬ duru is a noun which means harm, hurt, injury, and impairment (mu،jm al m،any, 2010; The Quranic Arabic Corpus 2017). This verse the actions of nonbelievers during misfortune illness or poverty and how they call upon God in any way possible but when their misfortune ends they continue in their disbelief (Al Jalalyn, 2007;ibn Kathyr, 2016).  Table 3 Linguistic and contextual analysis This verse was revealed in the holy city of Makkah. Most of the verses revealed in Makkah are relatively short in length and usually discuss paradise and punishment in the hereafter (Al Qahtani, 2020). Arabic dictionaries mention that dur is a noun which refers to drought, adversity, and harm (Al Qamws al Muhyt, 2014), (mu،jm al m،any 2010, The Quranic Arabic Corpus 2017).

Translation analysis and assessment
Exegetical references suggested that this verse shows that if Allah affects you with "harm, hurt, impoverishment or illness" then no one can remove it but Allah (Al Jalalyn, 2007) and (ibn Kathyr, 2016).

Translation analysis and assessment
T1, T2, and T3 all use a literal translation to render the expression into English. T1 and T2 use a general-for-specific expression which, according to Allan & Burridge (1991, p. 192), is used "to hint …rather than name it directly". T3's choice of translation only reflects one of the meanings of the euphemism in the source text.  Table 4 Linguistic and contextual analysis This verse was revealed in the holy city of Makkah. The euphemism is a verb which means 'turned white' (mu،jm al m،any 2010, The Quranic Arabic Corpus 2017).
According to Al Jalalyn (2007) and ibn Kathyr (2016) this verse refers to the story of the Prophet (Yusuf) Joseph, and how his father's eyes turned white and he lost his sight as a result of his sorrow over losing him.

Translation analysis and assessment
T1, T2, and T3 applied a literal translation to translate the euphemism. They used an understatement to convey the meaning of the expression. An understatement, according to Allan and Burridge (2009, p. 203) is used to reflect the desire not to impose trouble on others.  Table 5 Linguistic and contextual analysis The place where this verse was revealed is Makkah. ‫رض‬ duru is a noun which means harm, hurt, injury, and impairment (mu،jm al m،any, 2010; The Quranic Arabic Corpus 2017). This verse tells the story of the family of Joseph when they told him about the misfortune and hunger which has    occurred to them and their family (Al Jalalyn, 2007;ibn Kathyr, 2016).

Translation analysis and assessment
T1 and T3 both adopted a functional translation approach giving emphasis on the target text and the function of the expression in both the source and target text. T2 choice of translation was literal. T1 and T2 attempted a euphemistic translation and selected a general-for-specific type of euphemism.  Table 6 Linguistic and contextual analysis The place where this verse was revealed is Makkah. ‫رض‬ duru is a noun which means harm, hurt, injury, and impairment (mu،jm al m،any, 2010; The Quranic Arabic Corpus 2017). This verse discusses the blessings and good things bestowed upon human beings by Allah, and how people ask Allah for help when they are sick or in need (Al Jalalyn, 2007;ibn Kathyr, 2016).

Translation analysis and assessment
It is evident the all three translators opted for a literal translation of the source text. T1 and T3 only conveyed one of the meanings of the euphemism, and they disregarded the other meanings. They could have chosen a general-for-specific translation as did T2.  Table 7 Linguistic and contextual analysis This verse revealed in Makkah. ‫ضر‬ duru is a noun which holds a connotation referring to harm, hurt, injury, and impairment (mu،jm al m،any, 2010; The Quranic Arabic Corpus, 2017). This verse discusses the story of the Prophet Job (Ayyub) and how he was affected by sickness, poverty and a loss of children after being wealthy and in good health (Al Jalalyn, 2007;ibn Kathyr, 2016).

Translation assessment and analysis
A literal translation was the approach selected by T1, T2, and T3. According to the Longman Dictionary of Contemporary English (2018), "adversity" means a situation in which one has many problems that seem to be caused by bad luck. Based on the exegetical references, bad luck was not mentioned as result of such "adversity" which affected the Prophet Job. Hence, the translation attempted an addition -which, according to Dickins et al. (2002, p. 24), "…is translation in which something is added to the TT which is not present in the ST" -to the connotation of the euphemized expression which was not mentioned in the source text. T2 opted for a literal meaning of the euphemism, thus retaining the euphemistic function and connotation.  Table 8 Linguistic and contextual analysis This verse revealed in Makkah. ُّ ‫َّر‬ ‫الش‬ alsharu is a noun which refers to any harm which may affect a person (mu،jm al m،any, 2010; The Quranic Arabic Corpus, 2017). The verse is reflecting upon people who are quick to forget all of the good things they were experiencing and how they soon forget everything whenever they are struck by any kind of harship (Al Jalalyn, 2007;ibn Kathyr, 2016).

Translation assessment and analysis
A literal translation was the approach selected by T1 and T2. T3 on the other hand attempted a word-for-word translation. According to the Longman Dictionary of Contemporary English (2018), "misfortune and adversity" means a situation in which one has many problems that seem to be caused by bad luck or unfortunate events. "Evil" refers to something harmful and undesirable. T1 and T2 opted for what Nida (1964)     So with distress there is relief.

So with hardship comes ease
For indeed, with hardship (will be) ease (i.e., relief).