Problems in translation
It has already been mentioned that there were divergent views on the translatability of the Quran. Mustapha notes that a medieval scholar Imam Shatby expressed the view that the basic text has too many specifically ‘Arabic’ terms that cannot be translated adequately. However, he felt that there can be no objections to the translation of interpretations of the Quran, a view that is even today backed by respectable bodies of Islamic learning like al-Azhar of Egypt. In fact, the years between 1925 and 1936 witnessed turbulent debates regarding this in Egypt, when the view that it should not be translated gained currency. During this time, Kamal Ataturk the leader of Turkey decided to commission a translation of Quran into Turkish which was interpreted as an attempt to distance his people from the original language and culture of the Muslims. In fact, debates surrounding this prompted the al-Azhar to decide that translations could be allowed only if they are interpretations intended to explain the meaning to people who are not familiar with the Arabic language.
The style and format of Quran translations are also very important, because there is a 1936 fatwa that stipulates that the translation has to be printed along with the original. So, many of the translations have the original text on the left and the translation on the other side. The language of the original is thus never lost sight of even in translation. In some cases at least this has a major influence on the local language. Take the case of Malayalam, for instance. The influence of Arabic on Malayalam the local language of Kerala, has given rise to a curious hybrid language called Arabimalayalam. Children who are taught the Quran in Arabic, do not manage to master the written script of Malayalam. However, their spoken language continues to be Malayalam. This results in a piquant situation where they are unable to write in the language they speak. The way out was a hybrid script – Malayalam in Arabic script, giving birth to a new language called Arabimalayalam. The language also has its own literature including one which dates back to the 17th century – Muhyideenmala of 1607. It is also the language of the rich repertory of Mappilappattu, which are songs peculiar to the Muslims of Malabar.
Arabimalayalam is a fine and rare example of how the language of scriptures can penetrate local culture and language, and create a new entity that draws from both cultures. This shows how translations of scriptures can transcend the boundaries of faith and mingle closely with the language and culture of different regions.
Assignments
- Trace the history of the translation of the Torah.
- Translatability of texts assume an added significance when it comes to sacred books – Discuss this in light of the translation history of the Torah and Quran.
References:
Alpert, Michael. “Torah Translation”, Routledge Encyclopedia of Translation Studies. Ed. Mona Baker. London: Routledge, 1998. 2001 ed: 269 – 273.
Arabi Malayalam, "http://en.wikipedia.org/wiki/Arabi_Malayalam"
Kidwai, A. R. “A Survey of English Translations of the Quran”."http://www.islam101.com/quran/transAnalysis.htm"
Mustapha, Hassan. “Quran Translation”, Routledge Encyclopedia of Translation Studies. Ed. Mona Baker. London: Routledge, 1998. 2001 ed: 200 – 204
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