An-Najah National University Faculty of Graduate Studies The Translatability of Conjugated Verbs in the Holy Qur'an: A Morpho-Semantic Study By Halima Judeh Supervisor Dr. Ayman Nazzal This Thesis is Submitted in Partial Fulfillment of the Requirements for the Master Degree of Applied Linguistics and Translation, Faculty of Graduate Studies, An-Najah National University, Nablus, Palestine. 2017 II The Translatability of Conjugated Verbs in the Holy Qur'an: A Morpho-Semantic Study By Halima Judeh This Thesis was defended successfully on 06/07/2017 and approved by: Defense Committee Members Signature Dr. Ayman Nazal / Supervisor ………..………… Dr. Mahmoud Eshreteh / External Examiner ………..………… Dr. Ruqqaya Herzallah / Internal Examiner ………..………… Prof. Yahya Jabr / Internal Examiner ………..………… III Dedication Praise be to Allah, the Cherisher and the Sustainer of the world. Peace and blessing be upon my first teacher, Prophet Muhammad, the first teacher of the world. To the memory of my mother. To the memory of my father. To my husband, who has helped and supported me during my study. To my daughters and sons. To my brothers and sisters. IV Acknowledgement Although my name appears on the cover of this thesis, so many great people have contributed to its completion and production. I owe my sincere and deep gratitude to everyone who has made this work possible and because of whom my study experience has been something that I will like forever. The first thank is directed to Allah the Almighty for supporting me and empowering me through this long journey. This humble research would never be fulfilled without His support. My deepest gratitude is, second of all, to my supervisor, Dr. Ayman Nazzal. I have been extremely lucky to have him as a supervisor; he gave me the freedom to explore on my own, and at the same time, the guidance to recover when my steps faltered. I have benefited greatly from his thoughtful criticism, advice, monitoring and supervision. Thanks, as well, are extended to the thesis committee members for their insight, encouragement and patience. My work on this thesis has involved many people that it will be impossible to thank and express gratitude to them all adequately. On top of those who helped me is my husband; without his help, patience, advice, and encouragement, this would never have been produced. It is my pleasure, at the end, to extend my gratitude to all my instructors of An-Najah National University who taught me and helped me to fulfill my dream in getting the MA degree in Applied Linguistics and Translation. V اإلقرار الرسالة التي تحمل العنوان: ةمقدم أدناهة أنا الموقع في القران الكريم: المتصرفة ترجمة األفعال عمم الصرف وعمم المعاني دراسة في The Translatability of Conjugated Verbs in the Holy Qur'an: A Morpho-Semantic Study اقر بأن ما اشتممت عميو ىذه الرسالة إنما ىي نتاج جيدي الخاص، باستثناء ما تمت قبل لنيل أية درجة اإلشارة إليو حيثما ورد، وان ىذه الرسالة ككل، أو أي جزء منيا لم يقدم من عممية أو بحث عممي أو بحثي لدى أية مؤسسة تعميمية أو بحثية أخرى. Declaration The work provided in this thesis unless otherwise referenced, is the researcher’s own work, and has not been submitted elsewhere for any other degree or qualification. :Halima Judeh Student’s Name اسم الطالب: :Signature …………………………………… التوقيع: :Date 16/07/2017 التاريخ: VI Table of Contents Subject Page Defense Committee Members II Dedication III Acknowledgement IV Declaration V List of Contents VI List of Tables VII Abstract VIII Chapter One 1 1.1 Introduction 1 1.2 Statement of the Study 7 1.3 Purpose of the Study 8 1.4 Significance of the Study 8 1.5 Questions of the Study 9 1.6 Limitations of the study 10 1.7 Definition of Terms 11 Chapter Two: Theoretical Background and Literature Review 12 Chapter Three: Methodology 52 Chapter Four: Discussion and Analysis 54 4.1 Verbs that undergo omitting some letters from the original 56 4.2 Verbs conforming to the form ( لع ف ) 67 4.3 Verbs conforming to the form ( لع ت اف ) 77 4.4 Verbs conforming to the form ( ّعلف ت ) 85 4.5 Verbs that conforming to the form ( لع ف ت اس ) 90 4.6 Verbs conforming to the form ( لل ع ف ) 95 Chapter Five: Results, Conclusion, and Recommendations 103 Results 103 Conclusion 106 Recommendations 109 References 111 ب الملخص VII List of Tables Table No. Title Page Table (1) Translations of the verbs (اْسَطاُعَوا و اْسَتَطاُعوا) 60 Table (2) Translations of the verbs ( َتَنزَّلتَ / َتَنزَّل ) respectively 63 Table (3) Translations of the verbs (َتَوفاىمت \َتَوفاىم ) respectively 66 Table (4) Translations of the verb (َيْقُتمون) 68 Table (5) Translations of the verb (َيْقُتمون) 69 Table (6) Translations of the verb (حرٍّقوه) 70 Table (7) Translations of the verb (فاحَتَرَقت) 71 Table (8) Translations of the verb (ٌيَمسٍّكون) 75 Table (9) Translations of the verb (امسك) 75 Table (10) Translations of both the verbs ( تَِبعَ /اَتِبعَ ) 79 Table (11) Translations of the verbs ( اْصِبر/ اْصَطِبر ) in the previously mentioned verses respectively 81 Table (12) Translations of the verb (َيْصَطِرخون) 83 Table (13) Translations of the verb (عَّد 86 (َيصَّ Table (14) Translations of the verb ( يصعد) 86 Table (15) Translations of the verb ( فوَّ َيطَّ ) 89 Table (16) Translations of the verb (َيطوف) 89 Table (17) Translations of the verbs ( وااْستَْيَأس ) and (َيِئس) 91 Table (18) Translations of the verb (َيْسَخرون) 94 Table (19) Translations of the verb (َيْسَتْسِخرون) 94 Table (20) Translations of the verb ( اَفٌكْبَكْبوا ) 96 Table (21) Translations of the verb (فكبت) 97 Table (22) Translations of the verb (َدْمَدم) 100 VIII The Translatability of Conjugated Verbs in the Holy Qur'an: A Morpho-Semantic Study By Halima Judeh Supervisor Dr. AymanNazzal Abstract This thesis aims to address the translatability of conjugated verbs from a morpho-semantic perspective following a comparative-analytical approach. Conjugated verbs have special forms that result from affixation for the purpose of manipulating the intensity of the meaning. This thesis also aims to identify the various methods three notable translators of the Holy Qur'an have employed to deal with or compensate for the loss in meaning that occurs when rendering these instances due to the fact that the English language, which is the TL, lacks such a phenomenon. The study results strengthen the researcher's argument that the form, style and structure of the Qur'anic text cannot be separated when constructing its meaning. The study also finds that the translators don't do their best to transfer this linguistic phenomenon of morphologically complex words to the TL and, consequently, the meaning shows some deficiency. The researcher recommends that translators should consider every aspect of the SL, which is the Arabic language, and consult books of exegesis to produce an accurate rendering of the Qura'nic text to the TL. 1 Chapter One 1.1 Introduction: Translating the Holy Qur'an has always been a controversial issue and an extremely difficult task because the translator strives to convey the meaning of an extraordinarily sensitive text, the word of Allah, as it does not have similarities to any other kinds of text in the Arabic language. The Holy Qur'an, as genre, has a peculiar style, a peculiar syntax, and peculiar vocabularies and terminologies in the sense that both the form and function of its words bear equal weight. Every individual word and term in the holy Qur'an is intended for its own meaning and cannot be replaced by other words or synonyms since the Qura'nic context plays a vital role in determining the choice of words among other variables. Muslims consider the Qur'an as distinguished from any other text to be inimitable due to its top quality that poses challenges to translators, irrespective of their capabilities. "The Qur'anic expression and structure is Qur'an- bound and cannot be reproduced in an equivalent manner to be the original terms, structure, mystical effect on the reader, and intentionality of the ST..."(Abel-Raof, 2001:1) Many Qura'nic translations occurred in the past by several translators into several languages for different purposes. Some of these purposes were offensive to Islam; others were supportive. Yet most of those translators 2 were not very aware of Qur'an's sensitivity, elevated style and sophistication. Consequently, many faults occurred consciously or unconsciously. The first instance of translating the Holy Qur'an dates back to the end of the sixteenth century for missionary purposes. That translation was far from being adequate. Muslims view Qur'an as Allah's direct words revealed in Arabic to Prophet Muhammad "peace be upon him", and any trial to translate it into other language cannot be more than a matter of approximate interpretation intended for studying it and having access to its message and content. However, the first full translation done by a Muslim translator, Abdullhaleem Khan, appeared a hundred and ten years ago. Then many translations started to emerge to the extent that the Qur'an is believed, to have been translated into more than forty languages. To come up with an adequate translation of the Holy Qur'an, the translator should not begin from the very beginning in Qur'an translation; s/he should scrutinize and analyze the inadequacies of previous translations and amend the cracks, make up for the missing aspects, and overcome the difficulties that faced those translators. S/he cannot do that without adhering to the text of the Qur'an, mainly its vocabulary, form and structure, and, above all, s/he should look at each word from all aspects. In other words, the translator should take into consideration the whole 3 linguistic aspect of each word mainly verbs due to the fact that various linguistic fields(syntax, semantics, morphology) overlap with each other and may add some extra semantic features to the word under scrutiny. It is not sufficient to end with a clear translation of the religious text; the translator should spare no effort to take the various nuances and shades of meaning to create the same effect on the target reader as that exerted on the source language reader. Here comes the translator's creativity which should come to the forefront when dealing with figurative language which is mainly used to magnify that effect. Conjugated verbs are normally used to intensify or soften a kind of meaning or direct the reader's attention to a specific aspect of the intended meaning. The present study aimed to address conjugated verbs that have different intensity from those of the base verbs. This kind of verbs abound in the Holy Qur'an and they are understood and appreciated by Arabic native speakers to whom the Qur'an was revealed. Conjugated verbs that are subject to our discussion are verbs have special forms that result from affixation for the purpose of manipulating the intensity of the meaning which strengthens the researcher's argument that the form, style and structure of the Qur'anic text cannot be separated from constructing its meaning and divine message. 4 Morphologists, in Arabic language, such as Al Shikh (2009), classify Arabic verbs, according to their form, into simple(base) verbs, which called in the Arabic language ( دةأفعال مجرّ ),and conjugated verbs (أفعال مزيدة). Simple verbs are verbs free of additions and they have original radicals that can't be deleted without changing the meaning. They consist of two categories:  The first category includes triliterals verbs which are made of three radicals in the base(e.g., َبَ رَ ض .( َأَكل,  The second category includes quadrilaterals verbs which are built of four radicals in the base(e.g., جرَ حْ دَ كشارَ , ). The base verbs have two morphological forms(patterns): ( لعَ فَ ) for the triliterals and ( لمَ عْ فَ ) for the quadrilaterals. To apply affixation to the base produces derivatives/ conjugatives that are distinctive in structure and meaning from their base. The derivation process can create new words with a new part of speech from the base, e.g., to convey the verb( بتَ كَ ) to a noun ( بكاتِ ). On the other hand, the conjugated verbs are verbs that contain extra affixes added to the stem of the verb and are combined in the word Besides, the addition can be performed by the process of .(سالتمونييا) reduplicating the second radical of the original radicals of the triliterals by using gemination marker (الشَّدَّة). These additions, according to Al Rajhy, (2000), create new meanings and new different related verbs (without 5 changing their part of speech or changing their tense) or add extra dimension to the original meaning of the verb without changing it as the dimension of intensity and exaggeration. For example, adding a morpheme to the stem to convey the word into another related meanings such as the meaning of ( عةطاوَ المُ ) when we add the prefix (إن) to the stem( بكَ سَ ) to covey it to the verb( بكَ سَ انْ ), the meaning of( بمَ الطّ ) when the morpheme (است)that is added to the verb( رفَ غَ ) that means(forgave) conveys it into ر(فَ غْ تَ اسْ ) which means(sought for forgiveness( and other related meanings there is no room to mention all of them here, as Wicken(1980) puts it: The form of the Arabic verb we have been studying so far is the Base or Ground Form (theoretically, at least) expresses the essential notion of the verb at its simplest. In addition, however, every Arabic verb is potentially capable of several pattern-modifications to indicate modification of essential meaning. Thus, while qatala is "to kill", qattala is" to kill violently or on a large scale"....(64). The core of the present thesis is the conjugated verbs that are subject to structural manipulation or affixation which increases/ decreases the original meaning or manipulates the intensity of the original verb meaning. E.g, the infix (gemination) that is applied to the second radical of the verb( لتَ قَ ) to convey it into) َلتَّ ق ) to show the intensity in the act of killing. 6 According to Saussure (1994), the linguistic signs are composed of two parts, the signifier, which is the spoken or written form, and the signified which the concept that is signaled by the signifier. According to our topic, that deals with the conjugated verbs that are subject to structural manipulation to increase/ decrease their intensity, the signifier is being increased/decreased; It bears addition or reduction to increase or decrease the signified, by making it more or less intensive or rich. For example, in the verb ( لتَ قَ ), the signifier becomes richer in its signified, when gemination is applied on the (ت) radical, it becomes ( لقتَّ ), a new signifier with the same signified, but more rich and intensive. This process in building meaning shows the inflectional nature of the Arabic language and its flexibility to cope with any slight difference in meaning, besides its inflection to number, tense and gender. By contrast, English has little inflection. Nouns have two forms, singular and plural, and verbs have relatively two forms, present or past. Hence linguists classify English as an analytical language. This difference in the two languages creates obstacles to the translators of the Holy Qur'an when they encounter such terms which are subject to this linguistic phenomenon of conjugation, which displays this difference. The researcher contends that the translator will often face difficulties trying to render the intended meaning of the conjugated verbs as 7 they are associated with meanings that are different in intensity from their base counterparts. To compensate for this inadequacy, the translator will have to make decisions to find the most convenient translation strategy to render these conjugated verbs correctly to the target language which lacks such a phenomenon. So, how should translators tackle this Qur'anic peculiarity and convey the intended meaning without spoiling the authentic aspect of the Qur'anic text? The present researcher intends to compensate for this shortage in translating the conjugated verbs and tries to fill the gap. 1.2 Statement of the Problem: Translating the Holy Qur'an is not an easy task due to the many peculiarities it has. One of the most common difficulties in rendering the Qura'nic verses into other languages, mainly English, is conjugated verbs. Base verbs in Arabic are either triliteral or quadrilateral. When affixation is applied onto these bases, they either produce a lot of derivatives that have new forms and new meanings that differ considerably from their bases, or they produce new forms of the same verbs that bear extra dimension such as intensity and exaggeration which we can call a kind of (conjugation). The researcher argues that the translator will often face difficulties trying to render the intended meaning of the conjugated verbs as they are associated with meanings that have difference in intensity from their bases. The problem arises when the translators of the holy Qur'an render these verbs 8 without paying any attention to this linguistic phenomenon and its function and significance in manipulating the intensity of meaning. Furthermore, these inadequate renditions may affect the pragmatic dimension and the implied meaning behind these intensified verbs. Most translators opt for translating the conjugated verbs and the base using the same equivalent for both. A sample of such verbs has been randomly selected, and their renderings have been assessed. 1.3 Purpose of the Study: This study aims to investigate the problem of translating Conjugated verbs, that are subject to structural manipulation to increase/ decrease their meaning, through analyzing a selected corpus of verbs in translations of the Holy Qur'an. The researcher will also investigate whether conjugated verbs require different translation strategies. Finally, the researcher aims at highlighting the loss of meaning and loss in the pragmatic dimension that may result from using invalid translation strategies. 1.4 Significance of the Study: The significant of this study stems of a number of considerations. First and foremost, it is among the first of its type that traces the translatability of conjugated verbs that are under the process of manipulating the intensity of meaning though examining and contrasting some translations of the Holy Qur'an. Secondly, the researcher hopes that 9 tracing the strategies used to render conjugated verbs may hopefully contribute to the enhancement and improvement of accurate as well as high quality translations of the Holy Qur'an. Furthermore, the study brings into life the various techniques the translators use to render the meanings of the conjugated verbs whether they are fruitful or futile. Consequently, the study is very likely to be a solid background for future translators to choose suitable translation strategies and thus come up with more accurate and adequate translation by taking into consideration any slight difference that occurs on the form of the word, and the intended meaning behind this difference. Finally, this study recommends alternative translation to such verbs in which it emphasizes the conjugation process and its function. 1.5 Questions of the Study: The main purpose of the present study is to investigate, by comparison and analysis, the inadequacies in translating Qur'anic conjugated verbs, that are under the morphological addition/reduction to manipulate the intensity of meaning, into English. In addition, the researcher tries to answer the following questions: 1- What conjugating forms are used in the Holy Qur'an? 2- What is the purpose of using such a rhetorical device, in manipulating the intensity of meaning in the Holy Qur'an? 10 3- What are the methods and strategies used by the translators selected to render the conjugated verbs? 4- To what extent does the translator succeed in conveying the meaning and rhetorical impact of the conjugation? 5- Is there one ideal method for translating Qur'anic conjugated verbs? If yes, what is it? If no, what methods are likely to be successful? 1.6 Limitations of the study: This study limits itself to the investigation of the inadequacies in the translation of conjugated verbs used in the Holy Qur'an, in particular., since this process of manipulating the quantity and intensity of meaning encompasses different part of speech in Arabic such as adjectives, not confined in verbs. This study is also confined to the kind of conjugation that increases, intensifies and strengthens the meaning of the verb. Thus it excludes the verbs which undergo conjugation that changes the original meaning or concept, e.g., the morpheme )إن) that is added to the verb (kasara = َرسَ ك ) to become ( رسَ كَ انْ =inkasara) as it does not denote intensifying the concept of breaking, but it denotes the meaning of ''being able to be broken'' or what morphologists call ( عةطاوَ المُ ). 11 This study focuses on verbs with morphological additions/ reduction that are subject to semi-consensus among the Arabic linguists and Qur'an exegetes who have the same point of view about the function of this addition. Thus, it excludes the verbs which are subject to dispute and disagreement about the function of this addition, e.g., the two related verbs ( لزَّ نَ ) and ( لزَ انْ ) make dispute and controversy concerning the meaning of morphological addition to the original verb ( لزَ نَ ). Furthermore, the study is confined to three translations of the Holy Qur'an that belong to the most notable and famous translators who claim that they render the meaning of the Qur'an not the Qur'an itself, such as (Yusuf Ali, Muhammad Marmadouk Picthall and Muhsin Khan). This study also refers to the most authorial and notable experts in both linguistic meaning and Qur'anic exegesis e.g., (Fadel Al Samorae, Al Zamakhshary, Al Sha'arawy, Al-Razi, Ibn Ashoor) and others, who deal and take this phenomenon into consideration ,to interpret and explain the purpose and significance of such additions or reduction in the Qur'an text. 1.7 Definition of Terms: Through proceeding in this study we are going to present the definition of these terms: Conjugated verbs, Intensity in meaning, Qura'nic context, untranslatability, pragmatics, speech act theory and markedness. 12 Chapter Two Theoretical Background Translators are not obliged to adopt a particular theory or a method to render an adequate production from one language into another. They can select and apply a method depending on several factors including text type, the readership, the purpose of translation, etc. Sometimes, the translator has to merge two or more methods in his/her task. Translation theory does not tell the translator what to do, but it describes the translation process from the beginning to the end. It provides the translator with guidelines to conduct his/her task without the need to adhere to a particular theory, as Newmark (1981) puts it: …what translation theory can or cannot do. It cannot make a student intelligent or sensitive -two qualities of good translator. In fact, if someone sensitive is to a language as well as his own language and peruse facts as well as words, he can do without translation theory, just as an actor sensitive to his art can do without training. Translation is an art as well as skill and science, and translation theory can't teach any one to write well, although it can expose bad writing as effectively as translation itself (p 7). The translator can make use of many theories he/she is acquainted with depending on the source text (ST) s/he is dealing with and the target 13 text (TT) he/she is trying to produce. Since any text may bear features of all text types; the text may have expressive, vocative and informative functions at the same time. However, since this research is dealing with the problem of translating single words that have a specific form(conjugated verbs) in a religious text, the researcher thinks that the most suitable practical approach to be adopted in the translating religious texts, ingeneral, and the conjugated verbs, in particular is Newmark’s semantic approach, to a large extent, without ignoring the communicative approach from time to time. The two methods may overlap to translate some metaphoric expressions which need to be translated semantically and communicatively at the same time. Newmark(1981) asserts: communicative and semantic translation may well coincide- in particular, where the text conveys a general rather than a culturally (temporally and spatially) bound message and where the matter is as important as the manner- notably when the translation of most religious, philosophical, artistic, and scientific text, assuming a second reader as informed and interested as the first (p 40). Semantic translation is better be used in describing the translation of the Qur'anic words to a large extent, since it attempts to reproduce as closely as the syntactic and semantic features of the TL allows, and the exact contextual meaning of the ST (Newmark, 1981). 14 The part of this definition that the researcher is concerned with is the “the exact contextual meaning of the original”. Whereas, the part that talks about the syntactic structure, the researcher thinks, is not applicable to the instances of this study, for two reasons: first, the study discusses single words with particular form which have no one- to -one equivalent in TL. Second, the two languages (Arabic and English) have fairly two distinctive syntactic structures in building their expression and terminology. Thus, scarifying the peculiar form is inevitable. According to the communicative method, the part that fits the translation of our Qura'nic verbs, is the equivalent effect. Since the verbs we are discussing have significance in both form and meaning. In other words, the form has a crucial function in achieving particular effect on readers or listeners. When Newmark (1981) asserts that the translator should trust the writer not the language which is a sum of abstractions in semantic translation, he guides the translator to convey the intention behind the awkwardness of the words in case of that form is un-conveyable and has no equivalent. However, Newmark (1981) emphasizes that in semantic translation the TT is always inferior to its original since it involves loss in meaning. That brings to mind the loss of meaning that occurs when the translator of the Holly Qur'an conveys the meaning of some verbs which include rhythm that contributes to their semantic meaning. The verb 15 which is going to be discussed latter, is an obvious instance of ,(َيْصَطِرخون) such loss in meaning. Nevertheless, Newmark (1981) says that semantic translation brings the text closer to the figurative and formal elements of the original, including where possible its sound effect. But he again asserts that loss in meaning when he asserts that in semantic translation every translated text presents some loss of meaning (the loss of sound and rhythm in the word- for word translation). Newmark (1981:47) argues that "Semantic translation attempts to create the precise flavor and tone of the original," and that "words are sacred not because they are more important than the content, but because form and content are one. The thought process in the words is as significant as the intention behind the words in communicative translations. This semantic translation, according to Newmark, is out of time and local space. For Newmark (1981), the translator has to secure the author's idiolect, his/her intentionality, his/her peculiar form of expression, in reference to the spirit of the source language and target language. This argument conforms with the researcher's argument mainly when it comes to ( طاعوااسْ ) and translation. The translator has to preserve the peculiar form of طاعوا(تَ )اسْ طاعو( )اسْ and distinguish it from طاعوا( تَ )اسْ as possible as the target language allows. The verbs that have reduction in their structure are Qura'nic 16 peculiar expression that people encounter while reciting the Holy Qur'an more than reading other texts. Semantic translation confirms the ST's peculiarity and identity; it recommends avoiding cultural adaptation. It shows that semantic translation is more comprehensive and more penetrating than communicative translation. Semantic translation is an approach which suits the religious texts and must convey every piece of meaning. It shows that the translation is likely to be longer than the original and it says that the translators have to produce the full meaning of the original not one of its function. For Newmark, semantic translation is an Art. The semantic approach corresponds with Nida's formal equivalence largely and it suits religious and sensitive texts. When rendering the Qur’anic text, the translator must be faithful to the source text and that s/he endeavors to bring the receptor towards the ST. If the formal equivalence works, it will be better as (Nida 1964:159 in Munday 2001:42)defines formal equivalence :"formal equivalence focuses attention on the message, in both form and content… One is concerned that the message in the receptor language should match as closely as possible the different elements in the source language" (p 159). And as (Nida and Taber 1969:22-8 in Munday, 2001:42) says:" Formal equivalence is thus keenly oriented towards the ST structure, which exerts strong influence in determining accuracy and correctness" (p48). 17 When formal equivalence, according to Nida, is keenly oriented towards the ST structure which exerts strong influence in determining accuracy and correctness, we can apply it to transfer the meaning and significance behind the ST peculiar grammatical structure, not mere transferring that structure itself as this process may distort the exact intention and sense of this structure which must be avoided. (Nida 2003 in Munday 2001:43) maintains that "correspondence in meaning must have priority over correspondence in style if the equivalent effect is to be achieved". Thus, a proper grammatical and lexical adjustment is inevitable in favor of conveying the content and message of the ST. On the other hand, the equivalent effect is a crucial element in translating the Qur'anic text since it has expressive and appellative functions. The Qur'an is geared towards all nations to bring them from full darkness to light, by making them act in certain way according to its instruction and guidance. Hence, we can't ignore its communicative aspect and effect upon readers or listeners. Nevertheless, the notion of dynamic equivalence cannot be applied as a whole in translating any unit within the Holy Qur'an because this kind of equivalence requires some adaptation of some cultural references and minimizing the foreignness of the ST setting which must be avoided in translating the Holy book. 18 The equivalent effect brings to mind the boundary between semantic and pragmatic meaning presented in Austin's speech act theory(1962) in Hatim and Mason (1990) and the utterance that has a performative function in communication. Hatim and Mason (1990) discuss the pragmatic dimension of the language when they define pragmatics as "the study of relation between language and its context of utterance. Besides, they cite Stalnaker's (1972: p380) definition of the term when he says "pragmatics is the study of the purpose for which sentences are used, of the real word conditions under which sentences may be appropriately used as utterance". According to Austin,a sentence is capable of performing action, or fulfilling communicative purposes called the dynamic element in communication. Austin introduces his theory of locutionary, illocutionary and perlocutionary acts. The locutionary act is the basic linguistic act of conveying some meaning by performing an act by saying something. Whereas an illocutionary act is the performance of an act in saying something or what you intend to do by means of saying something. Perlocutionary act is what is actually achieved by means of speech act. Searl (1975) in Hatim and Mason (1990) considers the speech act theory when he has elaborated by classifying the illocutionary act into five categories: directives, to cause the hearer to take a particular action, as request, command and advice; commmissives that commit a speaker to some future actions as promises and oaths; expressives that expresse the 19 speaker's attitude towards a particular action as thanks, congratulations and declarations that change the reality in accord with the proposition of the declaration as baptisms and verdictives that relay judgments. The linguistic phenomenon of adding and reducing the structure of a word is not a mere linguistic and grammatical feature, but, it implies what Searl calls an illocutionary act with its five categories mentioned above which should be recognized in its context. Following this theory, the Holy Qur'an expressions that are subject to structure manipulation may perform one or more of these acts. For example, the verse كون ِباْلِكَتاِب َوأََقاُموْا َوالَِّذٌَن ٌيَمسِّ الَة إِنَّا الَ ُنِضٌُع أَْجر الُمْصلِحٌن()االعراف171( :represents the following acts الصَّ  Expressive acts, when it expresses Allah's attitude toward the righteous who adhere strongly to the scripture instructions and guidance.  Verdictive, when Allah evaluates and appreciates the deeds of those people by considering them( حينمِ صْ مُ ) (reformers)  Directive, it is intended to influence the hearer's/ reader 's behaviors to adopt the guidance of the scripture by promising them to get a big reward when saying( حينمِ صْ المُ رَ اجْ ضيعُ ا ال نُ إنّ ), which leads to the commissive act by this good promising. 20 Here the importance of adequate and accurate translation can be realized because the meaning of the form of (ٌيَمسٍّكون) can't be ignored; it must be relayed accurately so as not to waste the pragmatic dimension which is represented by these acts. When it comes to cooperative principles and Gricean maxims (Hatim and Mason, 1990: 62), one cannot pass without highlighting these maxims, especially the maxim of quantity and its association to the current topic and instances. Since this study is dealing with conjugated verbs that are inflected to intensity and quantity, the maxim of quantity comes to the forefront when it says "make your contribution as informative as(but not more informative than) is required". This maxim requires to convey the information that is implied within each conjugated verb no more no less. The inadequate rendering of these verbs flouts this maxim when it makes the translator's contribution less informative than required, e.g., (حرٍّقوه), that implies sever burning until death, is rendered into (burn him) by the three translators, and by making the rendering more informative than required, e.g., the translation of (َتَنزَّل) which is the reduced form of ( تََنزَّلتَ ) into (descend). As far as the linguistic elements that have peculiar form for specific purposes (functions) are concerned, it is very necessary to shed some light on concepts such as "markedness", "intentionality" and "informativity." 21 Hatim and Mason (1997) take these terms into consideration when they apply them to sacred and sensitive texts where information and intentionality come to the fore, and where the source text displays a considerable degree of dynamics. The translator is faced with more interesting challenges, and literal translation is, no longer, an option (Hatim and Mason 1997). Hatim and Mason (1997) define markedness as: "where a source text departs from what is expected or ordinary and opts for unexpected or unusual expression, it is the linguistic, cultural and rhetorical significance of the departure which becomes the translator focus....... Conventionally, markedness is defined either as frequency of occurrence (what is less frequent occurring expressions are somehow more significant when they do occur) or as informativity(what is less predictable in context an item is, the more information potentially relayed) (p.12). Hatim and Mason explain intentionality by relating the terms such as dynamism, markednessand informativity to the text producer's intentionality. They state that text users have intentions when pragmatic considerations are brought to bear what the text producer does with words and what he hopes the text receiver achieves. 22 Hatim and Mason (1997) devote a chapter which is titled with (form and function in translation of sacred and sensitive text), in which they talk about a rhetorical device that displays departure from norms and expected structure into an unexpected style and syntax "shift". By discussing this issue in the Holy Qur'an, they highlight strongly the phenomenon of markedness, informativity, dynamism, etc. or any departure from ordinary norms which are applicable highly to our topic that discusses the peculiar form of conjugated verbs. They state that texts which display a particular degree of dynamism (the deliberate removal of communicative stability when the main elements of the texts, such as syntax, style, structure, or texture, defy the reader's expectation by departuring from the ordinary norms and present new style in rendering their content). These texts are called creative texts .They bear high degree of infomativity, since this departure from ordinary norms serves specific a purpose and intention. For example, the verse ")ْظَهُروهُ َوَما اْسَتَطاُعوا لَُه َنْقب ٌَ )َفَما اْسَطاُعوا أَن and the verse ذا ذكروا ال يذكرون ،َيْسَخرونو " بل عجبت) ذا رأوا آية ،وا (َيْسَتْسِخرونوا represent obvious examples of the phenomenon of markedness when they defy our expectation and depart from the linguistic norms to unexpected and marked expression. This marked expressions in opting for ( طاعواسْ ا ) instead of ( طاعواتَ اسْ ) and (َيْسَتْسِخرون) after saying the unmarked form (َيْسَخرون), are done for a specific purpose (intentionality) of the Holy Qur'an. 23 According to Hatim and Mason (1997), the translator as a communicator must relay the motivation behind such departure, the function served by them and the compensation strategies that must be adopted in the TL whose rhetorical system does not include this linguistic phenomenon, of marked expressions, in order to compensate for the communication loss. Unfortunately, the translators of the Holy Qur'an when encountered such a rhetorical phenomenon do not pay any consideration to it and treat it as well as the unmarked expression losing its significance and informativity. Informativity concerns the extent to which the occurrence of a given textual element is expected or unexpected, known or unknown (Beaugrande and Dressler 1981 in Hatim and Mason 1999:113). According to Hatim and Mason (1997) "a highly motivated utterance would be un- expected and optimally dynamic, processing complexity which, nevertheless, pays off since the more informative utterance is the more interesting it will be". For Hatim and Mason, the model of informativity and indeed the theory of underpinning the whole notion of textuality are not exclusively a product of modern linguistic thinking. They assert that classical rhetoricians were always aware of the values attached to deviating from norms or foregrounding and defamiliarization. 24 Hatim and Mason (1997) assert that, From the perspective of translation, the rhetorical purposes and their linguistic realization, together with underlying motivations, are extremely important issues. Preserving source text form would be futile unless the functions which the form is intended to serve are relayed at the same time. In case of mismatch, intervention on the part of the translator becomes necessary with the aim of explaining the discrepancy and communicating the added meaning. (p114) Newmark (1988) introduces componential analysis in translation. He argues that componential analysis aims to compare a SL word with a TL word which has a similar meaning, but is not an obvious one-to-one equivalent. It does so by demonstrating first their common and their different senses components. Normally, the SL word has a specific meaning other than the TL word has, and the translator has to add one or two SL senses, components to the corresponding TL word in order to produce approximate of meaning. Newmark (1988) explains that sense components have been variously called semantic features or semes. He asserts that any TL word being analyzed will show some common and some distinguishing or diagnostic components. Words may also have supplementary, figurative or technical components which become diagnostic in some contexts. Common 25 components are sometimes contrasted at two ends of a scale; e.g. young, long, loud,...ect. They are then grouped in the category, dimensions, e.g., length. For example, the verb (حرٍّقوه), which is the conjugated form of the verb (اْحِرقوه), has the following semantic components (+severely, until death, and big malice). Since we still deal with practical linguistic approaches/models to translation, we cannot ignore Catford's linguistic models to translation. (Catford 1965: 20 in Munday 2001, p: 60) introduces the term "shift" in his book A linguistic theory of Translation. In which he follows the Firthian and Hallidyan linguistic models, which analyze language as communication, operating functionally in context and on a range of different levels (phonology, graphology, grammar, lexis) and ranks (sentence, clause, group, word morpheme, etc). As far as translation is concerned, Catford (1965:27) introduces formal correspondence and textual equivalence, and makes a distinction between the two models: " a formal correspondent is any TL category (unit, class, element of structure, etc.) which can be said to occupy, as nearly as possible, the "same" place in the "economy" of the TL as the given SL category occupies in the SL". On the other hand, "a textual equivalence is any TL text or portion of text which is observed on a particular occasion… to be the equivalent of a given SL text or portion of text". 26 Translation shift deals with formal correspondence in the process of conveying the SL to the TL. Catford introduces two kinds of shift: shift of level where something which is expressed by grammar in one language and by lexis in another (the conjugated verbs expressed in grammar in Arabic and in Lexis in English). The second type of shift is category shift; this includes four kinds of shift, according to Catford: 1- Structural shift, for example, SVO in English into VSO in Arabic. 2- Class shift: from one part of speech to another. 3- Unit shift or rank shift between: clause, word, morpheme. 4- Intra – system – shifts: these are shifts that take place when the SL and TL posses approximately corresponding system but where the translation involves selection of non-corresponding term in the TL system. Munday (2001:63) introduces translation shift analysis, saying: "the translation shift analysis seeks to describe the phenomenon of translation by analyzing and classifying the changes that can be observed by comparing the ST-TT pairs. It is a means of describing what constitutes the translation product....". Munday sites in his argument other models which describe the cognitive process of the translators themselves. He talks about Roger Bell (1991: 43)who focuses "on the description of the process and on 27 the translator...how the process takes place and what knowledge and skills the translators must possess in order to carry it out". Munday (2001) discusses the interpretive model of translation which was introduced by Seleskovitch and Lederer (1989) which explains translation as (overlapping) a three-stage process involving: 1- Reading and understanding by using linguistic competence and 'word knowledge' to grasp the sense of the ST. The linguistic competence needs to be understood by reference to not only the explicit but also to implicit meaning in an attempt to recover the authorial intention. 2- Deverbalization is an essential intermediate phase if the translator is to avoid transcoding and calques; transfer is through sense not words. 3- Re-expression, where the TT is constituted and given form based on the deverbalized understanding of the sense. This interpretive method, according to Munday (2001), appears quite similar to Nida's scientific model. However, these two models constitute a very helpful procedure to analyze and understand the conjugated verbs and the semantic value that is attached to such conjugation especially during the first phase that requires having adequate linguistic knowledge to grasp the intended meaning of the added structure to the verbs besides linguistic competence of the TL to re-express these conjugated verbs. 28 Baker (1991) discusses several issues related to translation. She argues that to achieve the overall meaning of a stretch of language, we need to start by decoding the units and structure which carry that meaning. The smallest unit which we would expect to possess is the word. Baker thinks that thinking about word as the basic unit of meaning is not strictly accurate because meaning can be carried by units smaller than the word. This conforms to our topic that morphemes attached to the word add extra meaning to its original meaning; therefore, the "elements of meaning which are represented by several orthographic words in one language, say English, may be represented by one orthographic word in another language and vice versa" Baker (1991: 11). This exactly can be applied to the conjugated verbs that are loaded with meaning and do not have one-to-one equivalence in TL (English) which forces the TL to render it by several words. Baker explains the linguistic tool that contributes to create meaning which is the morpheme and she distinguishes it from the word by saying: 1- Morphemes can't contain more than one element of meaning and can't be further analyzed. 2- Some morphemes have grammatical function, such as making plurality, gender and tense; others change the class of word, for 29 instance from a verb to an adjective, or add specific elements of meaning such as negation. When it comes to our topic, morphemes can be added to verbs to create a sense of exaggeration, affectation, or hyperbole in order to increase the original meaning of the verb or to add extra dimension to it. For Baker, there is another problem that faces the translator, i.e. non- equivalence; yet she introduces several strategies to overcome that problem. One of these strategies is paraphrasing in which she introduces the advantages and disadvantages of this strategy. After full discussion of non- equivalence, Baker went to discuss the grammatical equivalence, she initiates her illustration by speaking about the difficulty that the translators encounter when they cannot match the content and message of the SL with the same expression in the TL that has fairly a different grammatical system in building its expression. The phenomenon of conjugated verbs that are subject to addition/ reduction of inflectional morphemes to increase and decrease meaning is a property of the Arabic language, in general, and Qur'anic rhetoric, in particular. This makes us turn to the grammatical system of the language, that Baker takes in account, to point out that every language makes different selections from a long set of possible distinctions in the terms of notion such as time number, gender, shape... and so on. "The Grammatical 30 system of a language will determine the ease with which certain notions such as time and gender can be made explicit "(Baker 1991: 83). According to Baker, grammar is organized a long two main dimensions: morphology and syntax. Morphology covers the structure of words, the way in which the forms of a word changes to indicate specific contrast in the grammatical system. She illustrates that the morphological structure of a language determines the basic information which must be expressed in that language. Syntax, according to Baker, covers the grammatical structure of groups, clauses, and sentences: the linear sequence of classes of words such as noun, verb, and adjective , and functional elements such as subject, predicator and object, which are allowed in a given language Baker (1992: 83). Thus, the Arabic language makes use of its grammatical system to establish the specific and peculiar linguistic rule that adds the dimension of increasing and decreasing the meaning or the concept of the word to fit the context in which it occurs. Grammatical structure, according to Baker, differs from lexical structure in that it is more resistant to change; it is much easier to introduce a new word, expression, into a language than introduce a new grammatical category. This distinction brings to our mind the difficulty that the translator of conjugated verbs encounters as this grammatical category can't be conveyed to the target language which compels the TL producer to adopt a specific strategy to naturalize the expression to the target reader. As 31 far as this resistance is emphasized, it refutes the theories that recommend the target language to be enriched by the potentialities of SL. Thus the enrichment of the TL is confined to the lexical category, it excludes the grammatical one in which it is used. Baker (1991: 84) makes an important difference between grammatical and lexical choices as far as translation is concerned, saying:  Grammatical choices are largely obligatory while lexical choices are largely optional.  Grammatical change needs a long period of time beyond the individual life and remains constant, while one encounters new words, expressions on daily basis.  Grammatical rules are also more resistant to manipulation by speakers. This means that in translation, grammar often has the effect of straitjacket, forcing the translator along a certain course which may or may not follow that of the ST as closely as the translator would like it to,(Baker,1991). Baker points to the change of information/content of the message during the process of translation as a result of difference in the grammatical structure between SL and TL. She adds that this change may take the form of adding to the TT information which is not expressed in the ST. The translation of conjugated verbs that have additional inflectional morphemes 32 constitutes an evident proof of this argument; when the translator fails to convey the information implied in this conjunction, " the change in the information content of the messages may be in the form of omitting information specified in the source text. Information expressed in that category may be ignored "(Baker 1992:86). MacCarthy (1981) argues that most structuralists account of morphological structure when they make distinction between two morphological types: concatenative morphology, which involves prefixation or suffixation. Thus, morphemes are discrete elements linearly concatenated at the right or the left end of the base of morphological operation. The other type, nonconcatenative morphology, these iclude reduplication, infixation, morphologically-governed ablaut, and suprafixation. MacCarthy (1981) points out to the nature of Arabic verb when he classify the Arabic verbs into roots of three or four consonants cluster around a single semantic field like ktb 'write'. Certain changes in these roots like gimenation of the middle radical yield derivatives such as causative or agentive. In addition some vowel pattern seem to bear consistent meaning, like the difference in stem vocalism between active kataba and passive kutiba. This illustration leads us to the gimenation 33 process that occurs in the second radical of the verb ( ََحَرق) to convert it into the verb ( ََحرٌّق) adding to it a dimension of exaggeration of the act of killing. Furthermore, MacCarthy (1981) discusses, in detial, the classical Arabic triliteral verb system with its fifteen derivational categories and that of the quadrilateral root of four. He calls these derivatives "binyanim". He suppotrs his discussion by presenting the forms of derivatives of the verb ktb "binyanim" in which each "binyan" is inflected almost the same way as all the other "binyanim", but they differ in the arrangement of the root consonantism with respect to the characteristics affixes and vowel position. Nida and Taber (2003) point out very close issues that are related to translating sensitive and religious texts. They assert that the translator must establish certain priorities; contextual consistency should have priority over verbal consistency and dynamic equivalence has priority over formal correspondence. This argument can be related in this study as there are peculiar verbs in form that do not have formal correspondence in the target language. Therefore, the contextual meaning and interpretation of such verbs have priority over formal correspondence since the form of such verbs has a specific function and significance that should be secured in the TT. 34 This is what Nida and Taber (2003) insist on when they shift their attention to the new focus of the translation. The new focus, for Nida and Taber, has shifted from the form of the message to the response of the receptor. This is applicable when the unit of translation in the source text has an appellative function to affect the reader or listener to behave in a certain way. To be acquainted with the ST meaning is very essential to convey it to the TL meaning. Nida and Taber (2003) assert that the translator must aim primarily at "reproducing the message". They also talk about grammatical adjustment through the process of translation. This brings to our mind the manipulating of special Qur'anic expressions which need to be reproduced to the TL and be focused upon the message and content behind that grammatical peculiar device. However, Nida and Taber (2003) insist that in translating religious texts, such as the Bible and the Qur'an, cultural translation must be avoided. They elaborate: Nevertheless, it doesn't mean that it should exhibit in its grammatical and stylistic forms any traces of awkwardness or strangeness. That is to say, it should studiously avoid translationese- Formal fidelity, with resulting unfaithfulness to the content and the impact of the message. (p.13) The priority of meaning for Nida and Taber is the core of translation, for it is the content of the message which is of prime importance. For them, 35 certain rather radical departures from the formal structure are not only legitimate, but even be highly desirable.i.e. in order to make the TL content and message clear, it is very necessary to depart from the ST peculiar structure. The most important contribution by Nida and Taber is their classification of priorities according to different perspectives. They assert that: 1) Contextual priority has consistency over verbal consistency or (word-for word translation). This, according to Nadia and Taber, fits the translation in terms of linguistic forms. 2) Dynamic equivalence has priority over formal correspondence based upon the reaction of the receptor. 3) The aural (heard) language has priority over written form. This is applicable to the typical circumstances of communication and it's especially applicable to Bible translations, since the Bible is generally heard. 4) Forms that are used by and acceptable to the audience for which translation is intended have priority over forms that may be traditionally more prestigious. This last priority, which consists of complex sets of factors e.g., age, sex, education, etc, analyses the 36 problem of translation from the stand point of the type of audience (Nida and Taber, 2003). Since our topic deals with Qur'anic verbs that have peculiar form to convey specific intended meanings, let's focus upon the priority of contextual consistency in which Nida and Taber (2003) discuss the importance of context to understand the meaning behind the form of such verbs. As they put it: Since word cover areas of meaning aren't mere points of meaning, and since in different languages the semantic area of corresponding words are not identical, it is inevitable that the choice of the right word in the receptor language to translate a word in the SL text depends more on the context that upon a fixed system of verbal consistency. (p.15) Nida and Taber (2003) deal with formal correspondence when they point out that not only verbal consistency must be focused upon; it is rather formal correspondence which means that one may have formal consistency of words, phrases, and clauses order... All of these formal features combine to produce what is called formal correspondence of which verbal consistency is merely one element. Nida (1964:60) in Monday (2001:40) introduces the science of translation. Nida states that it provides the translator with a technique for decoding the ST and procedure for encoding TT although he reverses 37 Chomsky's model (who depends on the deep structure to be the first step to arrive at the surface structure) when analyzing the ST. Thus, the surface structure of the ST is analyzed to the basic elements of the deep structure; they are "transferred" in the translation process and then restructured semantically and stylistically into the surface structure of the TT (Munday, 2001:40). This model of decoding the ST can provide the translator of the Holy Qur'an with an adequate tool to analyze the linguistic untranslatable terms in the ST by figuring out the intended meaning behind the morphological addition or reduction in verbs, mainly conjugated verbs. By doing so, the translator can convey the full meaning of the verb without wasting any tiny part of it and s/he can realize the difference between the verbs that bear such addition or reduction and the original verbs (verbs in default case) and convey it adequately. It is worth approaching some relevant philosophical perspectives and theories by briefly highlighting the most important aspect of each model/theory. Geothe, a German poet who was interested in the Orient and its culture, literary and religious woks. He had a wide acquaintance of Qur'an, One and Thousands Nights Tales, Al-Muallaquat and Persian poetry. He was infatuated by the Arabic language to the degree that he inserted some Arabic terms and lexicons into his literary works. Furthermore, he recommends to adopt the oriental writings and to convey 38 them to western cultures. He attempted to widen the western horizon by enriching it with high values of Islamic instructions to spread humanity and religious tolerance between nations. Geothe takes literary translation into consideration by postulating the cooperative aspect between languages where one language affects the other, enhances and broadens it, and adds extra potentialities to it. Geothe emphasizes the exact rendering of the ST meaning, form, and style for the purpose of enrichment of the TL not at its expense by using equivalent of syntax and idioms in order to convey the style and spirit of the original. Thus he recommends the "interlinear" rendering between the lines of the original so as to gain access to the ST content which includes style, meaning, structure and idioms. This reflects Goethe's belief in the translatability of text which he took for granted. Munday (2001) introduces Steiner's 'Hermeneutic'' motion of translation. In which, he sheds some light on this theory in perceiving the act of translation. Steiner's Hermeneutic motion describes translation as "the act of eliciting an appropriate transfer of meaning which is based on conception of translation not as science but as an exact art". It consists of four parts: initiative trust: it is Steiner's belief and trust that there is something there in the ST that can be understood. The translator considers the ST to stand for something in the word coherent, something that can be translated. When it comes to the Holy Qura'n translation, it is definitely that the translator realizes that there is something very worthy in the Qur'an to 39 be conveyed to other languages, something that can elevate humanity and discipline its behavior. The second stage is aggression: as in St Jerome's description, the translator bringing home the ST as a captive slave ......the translator invades, extracts, and brings home some fistful of meaning from the ST. The third stage is corporative in which the translator brings in hand what s/he extracted in mind in the second stage. He produces assimilative translation which conforms highly to the TL norms and loses any feature of its SL norms. The fourth stage is compensation: if the previous two stages bear passive and aggressive taste, this stage bears positive attitude and taste because in this stage, the translator is being faithful to his ST; " the translator has invaded the ST and stolen some of its property; now s\he makes restitution by rendering the ST into the TL that is balanced between the divergent pulls of the SL and TL cultural contexts". However, if Steiner believes that the ST being enhanced by the act of translation and the translation broadens and enlarges the original, this argument is inapplicable to Qura'n translation since the TL and its audience are being enhanced and elevated by the guidance of the Qura'n and its sublime language and style. The stage of imbalance, (Munday, 2001), arises from the "outflow" of energy from the source text and "inflow" into the receptor....".In this stage, Steiner sees the TT lesser than the original; the TT makes the original virtue more precisely visible". According to Munday (2001), it, 40 nevertheless infers that the source text possesses potentialities, elemental reserves as yet unrealized by itself. Unlike Steiner's beliefs, the translation of Holy Qur'an is inferior to its original version due to the massive loss in the SL text as a result of transferring the Qur'an text into another language that does not have the Qura'n language potentialities and highly built expressions. This reminds us of Walter Benjamin's ''Pure Language'' in which he confirms the harmonization between different languages. Central to Benjamin's paper (Munday 2001:169) is the notion that translation does not exist to give readers an understanding of meaning or information/content of the original. It seems that Benjamin emphasizes the linguistic relationship between ST and TT. He neglects the content and the message of the ST. In addition, Benjamin discusses the reciprocal relationship between languages, the relationship that is hidden and not clear without translation. He postulates the creativity of translation when it contributes to the growth of the source language by conveying it to the target language and by preserving the goal of pure and higher language. Benjanim believes in the existence of a pure language by the co- existence between the original and its translation. He asserts the literal rendering of the ST into the TL which "allows the pure language to shine through''. Benjanim believes that literal rendering of syntax which proves 41 words rather than sentences to be the primary element of the act of translation, translation must be one with the original in the form of the interlinear version in which literalness and freedom are united, Benjamin (1969) in Munday (2001:169). When it comes to language and its effect on people and their perception of the world, it brings to our mind the Sapir-Worf Hypothesis. The Sapir-Worf Hypothesis has been a controversial issue since it was introduced. The Sapir- Worf Hypothesis, in its strong version (linguistic determinism), claims that human beings perception of the world and reality is determined by her/his native language and that each person perceives reality in a different way depending on the language s/ he speaks. Thus, and according to this hypothesis, language plays a crucial role in the process of cognition. Sapir (1929), in his strong version, claims that human beings are under the mercy of the language they speak as it is the medium of their expression. He adds that for a student of human culture, it is important to be acknowledged of a linguistic mechanism to understand and analyze social behavior, to the extent that he thinks of language to be a symbolic guide to culture. Sapir (1929) asserts that what might be called 'social style' in speech is far more than an aesthetic or a grammatical function; a peculiar form of 42 pronunciation, slangy forms of speech, a specific selection of linguistic style are of crucial importance in which society arranges itself and expresses the reality or understands the individual social attitudes. According to the weak version (linguistic relativity), the language influence, to some extent, the way we perceive, understand and view the real world. There are different philosophical linguistic theories that look at language from a different perspective; it look at the relation between the sound of the word and its meaning (linguistic sings). The relationship between the linguistic signs has always been a controversial issue; there are different visions and perspectives. Bressler (1994: 74) explains Saussure's argument about linguistic signs. He says that linguists before Saussure believe that the structure of language was "mimetic, merely mimicking the outside world; language then had no structure for its own. It simply copies its structure from the reality exhibited in the world in which it was utilized." However, Saussure denies that language is intrinsically mimetic and that it is primarily determined by its own internal rules, such as phonology, grammar and syntax. Saussure believes that these rules are highly systematized and structured. Saussure confirms that linguistic signs (the sound of the word and their representatives in language) and the relationship between them is arbitrary and conventional. He supports his argument by explaining that most languages have different words for the 43 same concept. He classifies the linguistic sign into the signifier (the written or spoken constituent, and the signified (the concept that is signaled by the signifier). Saussure postulates that the relation between these two parts is arbitrary and conventional. He goes to assert that the linguistic sign is defined by the difference between this sign and other signs not by any innate property of this sign. By this belief Saussure dismantles any hypothesis that postulates any correlation between the signifier and its signified. Unlike Saussure, some notable Arab linguists confirm the relationship between the pronunciation (sound) and meaning. Al-Rashidy (2009) argues that most notable linguists have asserted the obvious correlation between the sound and the meaning. He cites Sebaway's opinion who confirms this correlation when he exemplifies ( ،زاننقَ الَّ ،وانزَ النَّ عانمالمَّ ،يانمَ الغَ ) and their sense of ( ْةكرَ راب/ الحَ طِ االض) (action and disturbance) as they are closed to each other in their pronunciation. In addition to Sebaway, Ibn- Jenny asserts this relation as well, by differentiating between ( الماء خَ ضَ نَ ) and ( الماء حَ ضَ نَ ), these two verbs share the same sense, but ( خضَ نَ ) that has the stronger pronunciation means the water flow strongly and profusely more than the verb ( حضَ نَ ) which denotes weakness in water flow. Hence, the difference in one sound in two related word leads to slight differences in meaning; strong sounds denote strong meaning and when the 44 meaning is weak and pale, the pronunciation follows it and it becomes weak (Al-Rashidy, 2009). As he puts it: Our subject which is "addition to structure that denotes increasing in meaning" is based on the idea: whenever there is addition to the sound(pronunciation), an increase in the meaning occurred. In other words, when we add a new letter to the original letters that compose the root of the verb, the meaning is increased. This idea conforms with Ibn- Jinny's argument "the sound depends on and follows the meaning, the strong sound denotes strong meaning", e.g., the word ( عطَّ قَ ) is stronger than the word ( عطَ قَ )......and we reduce sound to decrease meaning . Al-Rashidy (2009) asserts that the addition that increases and intensifies the original meaning is more significant than the addition that changes the meaning of the word which must be excluded from this phenomenon. A huge bulk of contemporary research have been conducted on the translatability/untranslatability of the Holy Qur'an; some have focused on the form while others have looked at the sense. Some researchers have traced the difficulties that face translators; others have opted for a different orientation, i.e. equivalences and their related topics. However, very little research has considered the effect of the translation on the target readership due, mainly, to the unlikelihood of attaining it when interpreting the 45 Qur'anic text. The most problematic area in this case is conjugated verbs and the semantic as well as the rhetorical impact they have on the reader. The bulk of these researches is focused upon the translation of the phenomenon of conjugation in general, with all its derivatives, without confining their study to the conjugation that has the intensity and exaggeration function as the main focus, which the present study is restricted to. Following is a concise but related literature review of the most outstanding research that has been conducted in the past few years. The problems in translating the Holy Qur'an into any other language occur in two main areas: the form and the meaning. The meaning is considered as the most problematic challenge as Al-Zubi (2013) states that "translation of the meaning of noble Qur'an to other languages is impossible in the same accuracy as Arabic" (p1). The translators could interpret the word literally, but it is not easy to figure out the deep meaning of this word. According to Simms (1997), the translator faces more obstacles when s/he deals with religious texts, in general, and the Holy Qur'an, in specific. Al-Amri (2015) introduces and identifies markedness and the translatability of sound meaning conflation in Qura'n translation. According to Al-Amri, markedness or non-ordinariness of language use opts for the less common linguistic variant instead of the more commonplace, widely 46 standard one....." It is a conscious choice made by language users for different reasons. Al- Amri points out that marked elements of language occur less frequently and they are more complex than unmarked counterparts. In addition, markedness can be applied to any level of language: word, syntax, clause, structure...etc. These marked units must be accounted for in translation. In his study, Al- Amri deals with markedness, its translation in the Holy Qur'an, and its applicability to one linguistic aspect which is sound meaning conflation at the word level. Al- Amri asserts that the whole Qur'an is marked and the inimitability of the Qur'an is known as (Al-Ijas) to the translators as it is the word of Allah and beyond any human capacity. Therefore, Al-Amri discusses one of the Qur'an aspect of challenge which is sound meaning conflation ( نىعْ والمَ تُ وْ ق الصَّ طابُ تَ ), technically (Al- JASR), which confirms the interdependency of sound and meaning in the Qur'an and its effect on the psyche of the receiver. His discussion of such phenomenon supports our argument about the translatability of conjugated verbs, the marked nature of these verbs, the sound effect attached to them, and its contribution to their meaning. When it comes to exemplification, Al-Amri takes the verb ( حزَ حْ زَ ) to be an obvious sample that represents the sound meaning conflation and he presents various translations to show the inadequacy of their renderings; the translators, according to him, have failed to convey the meaning attached to the sound of repeated letters of this verb. After detailed 47 discussion of the rendering of his example ( حزَ حَ زَ ), Al-Amri concludes that the marked elements which represent sound meaning conflation in the Qur'an pose a big challenge to the translator; thus, he recommends that the sound meaning conflation, i.e., how the sound affects the meaning, must receive the attention it deserves among the Holy Qur'an translators. Abdel Jawad and Al-Hadhrami (2016) have recently investigated the level of translators' accuracy in rendering trilateral verbs that are inflected with one extra letter in three different translation of the Holy Qur'an. Their study focuses on the trilateral verbs in general containing the verbs that bear addition to the intensity purpose alongside other purposes such as the purpose of ( ةكشارَ المُ ) in the verb ( لقاتَ ), not confined to the intensity and exaggeration purposes. The researchers' main aim was to check whether the translators managed to identify the intended meaning of the verbs or not. The study found that it is possible to render the semantic sense of the verbs, but it was not likely to convey the aspectual sense into the target language. Al-Ghazalli (2012) has conducted a study very similar to Abdel Jawad and Al-Hadhrami's study, when it encompasses all patterns of trilateral verbs that bear morphological addition that is not confined to the addition that focuses on intensity and exaggeration function, which is the aim of this topic. To investigate the accuracy of rendering trilateral verbs in some randomly chosen verses of the Qur'an that contain conjugated 48 verbs, the researcher has found that the translators failed to identify the intended meanings of these verbs and, thus, came up with inadequate translations in the sense that the translators ignored the impact of conjugation and translated the verbs just as the roots. The researcher cited some conjugated verbs which this study includes, e.g., the verb (حرٍّقوه) and other verbs not included within this study. Abdelaal and Rashid (2016) have also conducted a study to investigate the grammatical losses in the translation of the Holy Qur'an with special references to Al-Aaraf chapter. The researchers have followed a qualitative-descriptive approach to analyze the data. The study has revealed that the main significant loss occurs in translating grammatical aspects. It has also found that grammatical loss contributes to semantic losses. Al-Rashidy (2009) has discussed the problem of (increasing structure and its significance on the increase of meaning), and the relation between the expression and the meaning. However, this study does not take the translation problems of conjugated into consideration. He has also dealt with the disagreement between the opponents and proponents of the relationship between sound and meaning. The importance of this research stems from giving an understanding of this relation through putting conditions and orders that control what could be included within this 49 phenomenon and what could be excluded. According to Al-Rashidy, this phenomenon of addition to structure that increases meaning is confined to the addition that intensifies the quantity of the concept and act without changing the sense, part of speech, tense, number or any other inflections attached to the verb, i.e., it excludes the addition that changes the meaning, tense, gender, number, e.g., the addition that changes ( خسَ نْ نَ ) into ( خسِ نْ تَ سْ نَ ) is excluded from this linguistic rule. Abdul-Raof (2005) discusses the correlation between language and culture and how these two components apply to translation studies and applied semantics. He goes to say that, to this effect, verbatim rendering should be avoided and cultural transplantation, i.e., domestication and cultural transposition, of source text need to be applied. He points out that cultural transposition in Qur'an translation has been ruled out entirely due to the objection by Muslim scholars. To link between language and culture, Abdul-Raof believes and demonstrates that" some cultural features are not presented by individual words or pictures only, but rather by linguistic and phonetic features". He adds that Qura'nic discourse is highly controversial due to its variegated pragma-linguistic aspect. The purpose of his work is to focus on samples of cases that have serious nock-on effect on translation outcome, that shows cross-cultural pragma-linguistic failure that affect intercultural communication. He asserts that Qur'an discourse is characterized by culturally acceptable multifarious prototypical 50 grammatical and prosodic features that are alien to target language. Our investigation lend farther support to Larson's (1998:57) claim that: "there is seldom complete match between languages......... Because of this there is often necessity to translate one word of the source language with several words in the receptor language in order to give the same meaning. The fact that target language is spoken by people of a culture which is often very different from the culture of those who speaks the source language, will automatically make it difficult to find lexical equivalent. To support his argument, Abdul-Raofb cites several aspects with several examples to show the cultural- linguistic features in the Qur'an that pose big challenge on translators. He gives several examples on grammatical shift, category shift and stylistic shift, in which he presents stylistic shift in morphological form such as (ٌيَمسٍّكون/ ةكَ الئِ يم المَ يْ مَ عَ تََنزَّلتَ / َتَنزَّل) as an obvious instances on morphological shift. He says "culturally stylistic shift in Qur'anic discourse is referred to by Muslim tradition as major feature of what is known as linguistic inimitability of Qur'an genre. It occurs in different levels in the Qur'an. Abdul-Raof states that some cultural linguistic features can't be captured by the target language, and the translation is "simulation" (pretending to be what one is not). In addition, the constraints involved in 51 cross-cultural communication entail not only diverse in linguistic and contextual norms, but also equivalence with the cultural context involving the source language genre. To sum up, and through reviewing many theories, methods and approaches to translation, it has been noticed that all of them assert the fidelity and faithfulness to be the crucial factors in translating religious and sensitive texts. Religious texts have their own peculiarity in expression and terminology to fulfill their sacred purpose and sublime intentionality. Markedness theory, speech act theory, semantic translation, componential analysis and so many other perspectives that have been mentioned previously confirm the necessity of preserving and conveying the peculiar features of sacred texts. This can be fulfilled through the process of "decoding" these marked features into the TT and highlighting the intention of such marked expressions at any expense. Therefore, all these theories, and through exemplification, help to a large extent in translating the conjugated verbs that represent marked expressions in the Holy Qur'an. 52 Chapter Three Methodology The present researcher aims at investigating the problem of translating conjugated verbs that bear morphological addition for the purpose of intensity and exaggeration, via analyzing and comparing (3) professional translations of the Holy Qur'an. The corpus from which conjugated verbs are extracted covers some specific verses but not the whole Qu'ran due to the fact that analyzing all instances is a totally formidable job. Because the main aim of the current study is to trace the inadequacies of translating the conjugated verbs, evaluating and analyzing the verbs are going to be based on the following common translations of the Qur'an: 1- The meanings of the Holy Qur'an, by Abdullah Yusuf Ali; 2- Interpretation of the Meanings of the Noble Qur’an by Muhsin Khan; 3- The meaning of the Glorious Qur'an by Muhammad Marmaduke Pickthall. The researcher intends, first, to collect data, by selecting verbs that pose difficulties in translation due to their peculiar form as they deviate from the original form as a result of morphological addition /reduction 53 (affixation) to their base forms. The second step, and by thorough searching in the books of morphology, the researcher intended to classify these verbs into categories according to their forms ( غيَ صِ ) and according to the function of each form. The third step is to collect the translation of these verbs using (Qur'an.corpus.com) as the website includes Qur'anic translations. Next, the researcher is going to identify the contexts in which these verbs are used depending on the most notable scholars who are specialized in the Arabic language and Qur'an exegesis. In order to shed light on the rendering of these verbs into English, the researcher will analyze, objectively, the three translations and discuss findings in the framework of the claim or hypothesis, i.e. most of verbs that bear addition or reduction in structure pose problems and difficulties to the translator. 54 Chapter Four Discussion and Analysis Arabic is the language selected by Allah to be the tongue of the last book inspiration to the universe. This language, according to Muslims, is granted with characteristics to enable it to achieve huge potentialities in showing and clarifying very subtle meanings. Thus, it is the most suitable and capable language to convey the divine intentionality and message, Mohammad (2012). The phenomenon of manipulating the structure of the word to achieve specific meaning is one of the Qur'anic strategies and features in exploiting the Arabic language potentialities. Some Arab linguists study this phenomenon in the Qur'an and classify it to categories according to the purpose of each addition or reduction. Wahdan (2017) argues that "the study of this domain is a stylistic variation because it is related to linguistic analysis; verbal variation is a stylistic phenomenon dominated by context. Whenever context entails stylistic variation, the Qur'anic rhetoric responds to this variation to a high extent. However, when context entails to stick to the same style, the Qur'an rhetoric adheres to it without any shift" (n p). This study is confined to verbs that are subject to structural manipulation to intensify and strengthen their meaning via adding extra morpheme, reduplicating the second radical of the triliterals, or omitting 55 some radicals of the original verb. By thorough research in the Holy Qur'an for these verbs, the researcher has noticed that Arab morphologists, e.g.,Al- Rajhy, Al Hamlawy, Al-Samorae, and Ibn Jenn classify this kind of addition that occurred in the Holy Qura'n into several forms ( ِغيَ ص ). 1- Verbs that undergo omitting some radicals from the original to suit a particular context because the act or event mentioned requires reduced meaning or softer concept than the concept implied in the original verb, .e.g., ( طاعوااسْ ) which is the reduced form of ( طاعواتَ اسْ ). In addition to this verb, we will discuss these two verbs (َتَنزَّل)and .Al-Samorae (2006) ,(َتَوفاىم) 2- Verbs that conform to the form ( ّعلفَ ) by reduplicating the (ع) radical of the form ( لعَ فَ ), e.g., ( لتَّ قَ ) instead of ( لتَ قَ ). This donates the exaggeration in the meaning of the verb or action. This section includes the verbs (َيْقُتمون), (حرٍّقوه) and (ٌيَمسٍّكون). 3- Verbs that conform to the form ( علتَ افْ ), e.g., ( تَِبعَ ا ), that donate exaggeration in the meaning of the verb and spending more effort and time (Al Hamlawy, 1962:43-44). 4- Verbs that conform to the form ( علتَ افْ ) but with the process of replacing the (ت) radical into the (ط) radical if the first radical in the conjugated verb is one of these letters ( ظ، ط ،ض ،ص ), which called in Arabic ( باقطْ ءالا روفُ حُ ) within a linguistic rule that called ( دالبْ ءالأ ), 56 e.g., the verb ( ربَ صَ ) becomes (اْصَطِبر) instead of ( ربِ تَ اصْ ) (Al Rajhy, 2000: 172 and Ibn Jenny, 1954:324-327). This process of changing one sound into another is called in English (phonological condition) where one sound is changed under the effect of another sound. This section includes ( اْصَطِبرو ) and (َيْصَطِرخون) 5- Verbs that conform to the form (تفعل) and donate extra effort and time in performing the act, e.g., (يتصعد) to become (عَّد ,Al-Rajhy) (َيصَّ 2000: 47) and ( فوَّ َيطَّ ) the conjugated form from the original verb .with the following radical (ت) by assimilating the (َيطوف) 6- Verbs that conform to the form (استفعل). This strengthens the meaning of the verb, e.g., (استكبر). (Al Hamlawy, 1962: 37). This section includes (َيْسَتْسِخرون) and ( وااْسَتْيَأس ). 7- Verbs that conform to the form (فعمل) by the process of reduplicating the two radicals. This denotes the repetition of the act, e.g., (زعزع) and which is the conjugated (َكْبَكبْ ) The verb .(Ibn Jenny, 1954:p 93) (قمقل) form of (, are going to be discussed (َدْمَدم) in addition to the verb (كبَّ under this section. 4.1 Verbs that undergo omitting some letters from the original: Al-Samorae (2006), in his book Balaghat ALkalemahfe Al Taabeer Al-Quraany, argues that the Qura'n sometimes omits from the verb such as 57 .etc, for specific purposes not arbitrarily (لم يك) and (َتَوفاىم) ,(َتَنزَّل) ,(اسطاعوا) He also emphasizes that the Qura'nic expression is an intended artistic expression in its every word and letter. However, some Arab linguists such as Ibn Jarir, Al-Zajaj, Ibn Jenny and others such as the contemporary linguist Jaber (2017) in An-Najah National University argue that this omission is for the purpose of reducing the pronunciation and avoiding monotony. According to Al-Samorae (2006), the omitted forms in the Qura'nic expression fulfill these purposes:  The Qura'n omits from the verb to denote that the event is less important or significant than the event in the original verb, or the time required to do an act is less than the time required in the original verb. The omission from the verb denotes omission from the event, e.g., the difference between these two related verbs ( َتَنزَّل/تََنزَّلتَ ).  The Qura'n omits for the purpose of brevity and shortcut as contrary to extension; if the context needs brevity, the Qura'n reduces the verb by the process of omission. But if the context needs prolongation, the Qura'n uses the full form of the verb without any reduction or omission, e.g., (َتَوفاىم) instead of ( َتَوفاىمت ). Thanks to new technologies, in general, and to Qura'n corpus, in particular, the researcher has been able to review all the translations for particular verbs easily. 58 The first sample of discussion will be ( استطاعوا/اسطاعوا ), in Al-Cahf Chapter, verse (97), Almighty says: ْظَهُروهُ َوَما اْسَتَطاُعوا لَُه َنْقًبا) ٌَ (َفَما اْسَطاُعوا أَن This verse talks about a vandal and a dangerous nation called )Cog and Magog(, who were mentioned in the Holy Qur'an in Al-Kahf chapter, that tried to pass through the dam which was built by )Dhul-Qarnayn(. (Dhul-Qarnayn) was a righteous king who built a strong dam to blockade the nation of called )Cog and Magog(. The dam was built from iron mixed with melted copper to make it very strong and insurmountable. The Arab linguist Al Samorae (2009), argues that ( اطاعو اسْ which is the reduced form of ( طاعواتَ اسْ ) fits the event of surmounting and claiming the dam if it is compared with the effort required to make a hole in it. In piercing the dam, the Qura'n uses ( طاعواتَ اسْ ). Here, the Qura'n uses ( طاعوااسْ ) and drops the (ت) to conform with the simple task, and doesn't delete the (ت) in ( طاعواتَ اسْ ) using the longest form of the verb to conform with the heavy task for the purpose of showing that the two acts have slight differences in expression. Furthermore, Al-Samorae asserts that the undeleted form in the verse: ُئَك ِبَتؤِْوٌِل َما لَْم ) ِه َصْبًرا َتْسَتِطعَسؤَُنبِّ ٌْ لَ (77 )الكيف (عَّ fits the situation of explanation and manifestation of particular ambiguous deeds done by Al-Khadr, who was a very wise man accompanied the 59 prophet Moses "peace be upon him" in his journey . Whereas the deleted form in the verse ِه َصْبًرا َتْسِطعَذلَِك َتؤِْوٌُل َما لَْم ) ٌْ لَ (78 ( )الكيفعَّ fits the situation where Moses was acquainted by the reasons behind that strange deeds and he doesn't need a big effort to understand. Bodra'a (2006) cites that Ibn Katheer, a notable exegete of the Holy Qur'an, has interpreted this verse as the following: "Allah makes correspondence between the light act and the light pronunciation ( َفَما اْسَطاُعوا َوَما )and between the heavy act and the heavy pronunciation ,(َأن َيْظَيُروهُ ".(اْسَتَطاُعوا َلُو َنْقبا Shalabi (2012) in his article “Altawtheef Al Qura'niLiltaqat Al Dalaliyah” talks about the difference between ( عط س ت ) and ( عط ت س ت ) and says: Allah talks about the speech of (Al Khader) when he speaks to Moses (peace be upon him)( رابْ صَ وِ يْ مَ عَ عْ طِ تَ سْ تَ مْ أويل ما لَ تَ بِ كَ ئٌ بِ نَ أُ سَ ) before he manifests his deeds. But when he explained his behavior, he said ( رابْ صَ وِ يْ مَ عَ عْ طِ سْ تَ مْ ما لَ أويلُ .)ذالك تَ The difference can be referred to the linguistic rule (Addition in structure to increase meaning), such as the two words ن ش خ ) ) and ( نش و ش اخ ), the latter is stronger in meaning than the former. Likewise ( تطاعاس ) is stronger than ( طاعاس ). When the issue was a heavy burden on Moses heart, (peace be upon him), as a result of being ignorant of the wisdom of strange 60 deeds, (Al Khader) used ( عط ت س ت ). But when he understood the wisdom, the matter became easy and he used ( عط س ت ). The question is, are the translators aware of these slight differences in dealing with such expressions? Here is a version of each translator; it shows the strategy used in rendering these two distinctive verbs in the verse) ْظَهُروهُ َوَما اْسَتَطاُعوا لَُه َنْقًبا ٌَ )الكهف9;() َفَما اْسَطاُعوا أَن Table (1): Translations of verbs (ت ط اع وا (اس ط اع و ا و اس Translator English translation Pickthall And (Gog and Magog) were not able to surmount, nor could they pierce (it). Mohsin Khan Thus were they made powerless to scale it or to dig through it. Yusuf Ali So they [Ya'juj and Ma'juj (Gog and Magog)] were made powerless to scale it or dig through it. Table 1 above shows that Pickthall uses two distinctive equivalents for the two verbs as he translates ( طاعوااسْ ) into "were not able" and ( طاعواتَ اسْ ) into "nor could they". The question is, do these two renderings conform to the slight difference in (intensity) of ability implied in each expression? By reviewing the meaning of (could) and (be able to) in Oxford Dictionary. Word Power, the researcher finds that: If something was possible on one occasion in the past, use was/were able to, e.g. the firemen were able to rescue the children. In negative sentence (could not) can be used, e.g., the fire men could not rescue the children. 61 These two definitions do not display the degree and intensity of the concept implied within each word. This demonstrates that Pickthall's rendering is inadequate to grasp the intended meaning and the function of reduction process. Likewise Muhsin khan and Yusuf Ali do not make a better contribution. They translate it as "they were made powerless" as an equivalent to both verbs ( طاعوااسْ فماطاعوا/ َ تَ فما اسْ ). This reveals their unawareness of the function and reduction, too. It is worth mentioning that the verb ( طيعتَ سْ يَ ) in its default form doesn't always imply a huge amount of ability, since it is used, in some verses, to show the ability to perform simple tasks, e.g.,( 878 البقره أو ال ... لَّ مِ يُ وَ طيع ىُ تَ سْ يَ ). Rather the context shows a difference in the quantity of ability required for surmounting the wall and piercing it. Hence the delicacy and sensitivity of the Qura'nic text expresses this difference via using two distinctive forms for the same sense but different quantities. The researcher sees that it is better to translate the two verbs distinctively due to their distinctive forms and significance. Thus the verse can be rendered into (They did not have an ability to surmount it nor they had larger ability to pierce it). 62 The second verb is (َتَنزَّل) alongside with the original verb ( تََنزَّلتَ ). The Almighty says: ل( وُح ِفٌَها ِبإِْذِن َربِِّهم مِّن ُكلِّ أَْمرٍ َتَنزَّ ُ ُثمَّ إ )القدر( )اْلَمالِئَكُة َوالرُّ َنا َّللاَّ نَّ الَِّذٌَن َقالُوا َربُّ لتََاْسَتَقاُموا ِهُم اْلَمالئَِكةُ َتَنزَّ ٌْ .(03 )فّصلت ( َعلَ AL- Samorae (2006) states that the verse in Al- Qadr Chapter includes (َتَنزَّل) which is the reduced form of ( َتَنزَّلتَ ) by the process of deleting one of the two (ت). While in Fusselat chapter, the Qura'n includes the complete verb without any deletion because, in Fusselat Chapter, the process of the angel descending is more than in Al-Qadr Chapter since, in Fusselat chapter the angels descend all over the year and in every moment. That's why the expression requires using the full form of the verb. At variance to Al-Qadr chapter, the Qura'n talks about the angel descending in one night (Al-Qard Night), which is, according to muslims, the night of the twenty seventh of ramadan, not all over the year. In other words, the Qura'nic context plays a vital role in determining the choice of the complete form or the reduced form. The following are the translators renditions of the verbs ( تََنزَّلتَ / َتَنزَّل ) in the two verses respectively: ل ( وُح فٌَِها ِبإِْذِن َربِِّهمَوالاْلَمالِئَكُة َتَنزَّ ن ُكلِّ أَْمرٍ رُّ ُ ُثمَّ ) ((4)القدر )مِّ َنا َّللاَّ إِنَّ الَِّذٌَن َقالُوا َربُّ لتََاْسَتَقاُموا ِهُم اْلَمالئَِكةُ َتَنزَّ ٌْ (03 ()فّصلت َعلَ 63 Table (2): Translations of verbs ( ل لت / ت ن زَّ ت ن زَّ ) respectively Translator English translation Pickthall The angels and the Spirit descend therein, by the permission of their Lord, with all decrees". Lo! those who say: Our Lord is Allah, and afterward are upright, the angels descend upon them....." Mohsin Khan "Therein descend the angels and the Ruh.." "on them the angels will descend (at the time of their death)......" Yusuf Ali "Therein come down the angels and the Spirit by Allah's permission" "the angels descend on them (from time to time):" As for Ali, his version of the verb ( تََنزَّلتَ ) is rendered by obvious trial of compensating the meaning implied under the use of the complete form of the verb by inserting the expression (from time to time) between brackets. This reflects his awareness of the difference between the two verbs. However, the expression (from time to time) does not fit the Qura'nic interpretation which shows that ( َتَنزَّلتَ ) means permanent descending all over the year on the righteous people. But the peculiar form that has a reduced and manipulated structure is the verb (َتَنزَّل), Ali renders it into "come down", which has the meaning in Longman Dictionary for Cotemporary English "becomes lower" which does not have any sense of reducing in the quantity of the concept of descending. Thus the challenge and creativity is to convey this reduced form with reduced meaning into the ST to cope with this rhetorical linguistic device that is exploited by the 64 Qura'n. So, Ali's rendition runs short to grasp an adequate equivalent that has reduced meaning. Since the English language does not have the rhetorical device to cope with such a reduced form, the translator has to make a distinctive rendering for each form by the TL potentialities which are manipulating the form which has the full meaning ( َتَنزَّلتَ ). With respect to Pickthall, the use of the same equivalent for two distinctive verbs reflects the magnitude of the problem by wasting the linguistic device (deletion) to reduce the meaning so as to suit a particular context. Khan falls in the same trap. He also renders both verbs into "descend" for (َتَنزَّل) and "will descend" for َتََنزَّلت) ). By doing so, he makes a distinction in the tense of each verb when he renders ( تََنزَّلتَ ) into "will descend", the future tense, which occurred by the pr