An-Najah National University 
Faculty of Graduate Studies 

 
 

 

 

 

 

 

 

THROUGH A SEMIOTIC LENS: EXAMINING 

THE ENGLISH TRANSLATION OF BODY 

LANGUAGE IN THE NOBLE QUR'AN 

 
 

 

 

 
 

 

By 

Alaa Yusuf Atallah Makharza 
 

 

 

 

Supervisor 

Prof. Ekrema Shehab 

 
 

 
  

 
This Thesis is Submitted in Partial Fulfilment of the Requirements for the Degree 

of Master of Applied Linguistics and Translation, Faculty of Graduate Studies, 

An-Najah National University, Nablus, Palestine. 
 

2025 



ii 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 
 

THROUGH A SEMIOTIC LENS: EXAMINING 

THE ENGLISH TRANSLATION OF BODY 

LANGUAGE IN THE NOBLE QUR'AN 
 

 

By 

Alaa Yusuf Atallah Makharza 
 

 

 

This Thesis was defended successfully on 21/05/2025 and approved by: 

 

 



iii 

Dedication 

To all who strive with faith and purpose. To the doers and believers…  

 

  



iv 

Acknowledgments 

My sincere gratitude goes to Allah, the most Merciful, All-knowing and just. I would also 

like to express my appreciation to my supervisor and advisor Prof. Ekrema Shehab for 

the efforts he exerted throughout this journey.  

 

 

 

  



v 

Declaration  

I, the undersigned, declare that I submitted the thesis entitled: 

THROUGH A SEMIOTIC LENS: EXAMINING 

THE ENGLISH TRANSLATION OF BODY 

LANGUAGE IN THE NOBLE QUR'AN 
 

I declare that 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. 

Student's Name Alaa Yusuf Atallah Makharza 

Signature 
 

Date 21/05/2025 

 

 

 

  



vi 

Table of Contents 

[ 

Dedication ........................................................................................................................ iii 

Acknowledgments ........................................................................................................... iv 

Declaration ........................................................................................................................ v 

Table of Contents ............................................................................................................. vi 

List of Tables ................................................................................................................. viii 

List of Figures .................................................................................................................. ix 

List of Appendices ............................................................................................................ x 

Abstract ............................................................................................................................ xi 

Chapter One: Introduction and Literature Review ........................................................... 1 

1.1 Introduction ................................................................................................................. 1 

1.2 Purpose of the Study ................................................................................................... 2 

1.3 Questions of the Study ................................................................................................ 3 

1.4 Statement of the Problem ............................................................................................ 3 

1.5 Significance of the Study ............................................................................................ 4 

1.6 Methodology of the Study .......................................................................................... 4 

1.7 Literature Review ....................................................................................................... 6 

Chapter Two: Conceptual framework ............................................................................. 11 

2.1 Semiotics Theory ...................................................................................................... 11 

2.2 Translation and Semiotics ......................................................................................... 15 

2.3 Equivalence Theories ................................................................................................ 16 

2.3.1 Formal Equivalence and dynamic equivalence ..................................................... 16 

2.4 Non-verbal communication: Body Language ........................................................... 17 

2.5 Cultural Variations in Non-verbal Communication .................................................. 18 

2.6 Body Language Expressions in the Qur'an ............................................................... 19 

2.7 The Role of the Translator ........................................................................................ 20 

Chapter Three: Data Analysis and Discussion ............................................................... 22 

3.1 Introduction ............................................................................................................... 22 

3.2 Body Language Expressions in Noah's (PBUH) story       ....................................... 24 

3.3 Body Language Expressions in Ibrahim's (PBUH) story ......................................... 29 

3.4 Body Language Expressions in Yusuf's (PBUH) story ............................................ 36 

3.5 Body Language Expressions in Musa's (PBUH) story ............................................. 40 

Chapter Four: Conclusion and Recommendations ......................................................... 44 

4.1 Overview ................................................................................................................... 44 



vii 

4.2 Conclusion ................................................................................................................ 44 

4.3 Recommendations ..................................................................................................... 47 

4.3.1 Recommendations for translators .......................................................................... 47 

4.3.2 Recommendations for researchers ......................................................................... 47 

4.3.3 Recommendations for Publishing Companies      .................................................. 47 

List of Abbreviations ...................................................................................................... 48 

References ....................................................................................................................... 49 

Appendices ...................................................................................................................... 57 

 ب ............................................................................................................................... الملخص 

 

 

  



viii 

List of Tables 

 

Table (1): SL text (1) ...................................................................................................... 24 

Table (2): SCL (1) ........................................................................................................... 57 

Table (3): SL text (2) ...................................................................................................... 26 

Table (4): SCL (3) ........................................................................................................... 57 

Table (5): SL text (3) ...................................................................................................... 27 

Table (6): SCL (3) ........................................................................................................... 58 

Table (7): SL text (4) ...................................................................................................... 28 

Table (8): SCL (4) ........................................................................................................... 58 

Table (9): SL text (5) ...................................................................................................... 29 

Table (10): SCL (5) ......................................................................................................... 58 

Table (11): SL text (6) .................................................................................................... 30 

Table (12): SCL (6) ......................................................................................................... 59 

Table (13): SL text (7) .................................................................................................... 32 

Table (14): SCL (7) ......................................................................................................... 59 

Table (15): SL text (8) .................................................................................................... 33 

Table (16): SCL (8) ......................................................................................................... 59 

Table (17): SL text (9) .................................................................................................... 35 

Table (18): SCL (9)  ........................................................................................................ 60 

Table (19): SL text (10) .................................................................................................. 36 

Table (20): SCL (10)  ...................................................................................................... 60 

Table (21): SL text (11) .................................................................................................. 37 

Table (22): SCL (11) ....................................................................................................... 60 

Table (23): SL text (12) .................................................................................................. 39 

Table (24): SCL (12) ....................................................................................................... 61 

Table (25): SL text (13)  ................................................................................................. 40 

Table (26): SCL (13)  ...................................................................................................... 61 

Table (27): SL text (14) .................................................................................................. 41 

Table (28): SCL (28) ....................................................................................................... 62 

Table (29): SL text (15) .................................................................................................. 42 

Table (30): SCL (15) ....................................................................................................... 62 

Table (31): Semiotic conformity degree ......................................................................... 45 

 

  



ix 

List of Figures 

 

Figure (1): A semiotic Triangle (After Nőth) ................................................................. 15 

 

 

 

  



x 

List of Appendices 

Appendix (A): Tables ..................................................................................................... 57 

 

 

 

  



xi 

THROUGH A SEMIOTIC LENS: EXAMINING THE ENGLISH 

TRANSLATION OF BODY LANGUAGE IN THE NOBLE QUR'AN 
By 

Alaa Yusuf Atallah Makharza 

Supervisor 

Dr. Ekrema Shehab 

Abstract 

The Holy Qur'an, as a sacred text, carries layered religious and cultural meanings that go 

beyond its verbal elements. It is rich with body language expressions which are 

considered a major challenge to translators because of the cultural and linguistic variation 

between the Arabic and English Languages. This study examines the translation of body 

language expression in the Noble Qur'an from a semiotic perspective. Applying Peirce's 

(1839–1914) theory of semiotic, the study explores how body language has been 

translated by comparing four English translations of fifteen selected instances from the 

stories of Prophets Noah, Ibrahim, Yusuf and Musa (Peace Be Upon Them) and suggest 

improvement in translation where necessary. The study analyzes the techniques used by 

the chosen translators – (Hilali-Khan, 2015; (Shakir M. , 1985); (Pickthall, 1996);  

(Haleem, 2005) to determine the appropriateness of translation and cultural sensitivity 

regarding the non-verbal signs in the Ayat. The findings show a significant variation in 

the way the translators dealt with non-verbal signs. The level of semiotic conformity 

achieved by each translator, categorized as either low or high, is also shown.  

Keywords: Translation; body language expressions; semiotics; Qur'an, sacred texts; non-

verbal signs; Peirce's theory of semiotic. 

 

 

 



 

1 

Chapter One 

Introduction and Literature Review 

1.1 Introduction 

The Noble Qur'an, Allah's final and complete message, exceeds linguistic boundaries, 

holds deep truths and carries timeless wisdom. Within its Ayat (verses), non-verbal cues 

blend with words to translate minds and mirror subtle meanings (Lester, 1999). 

Translation, as the bridge between cultures, allows individuals with unmatched traditions, 

cultures, customs, backgrounds, societies, and mindsets to understand each other while 

"always" doing the utmost possible to preserve the original meaning, tone and context of 

the SL (Spivak, 2000). This is why translation requires a keen awareness of the interaction 

between the communication's elements, both the verbal and non-verbal (Sergeyevna & 

Savriyevna, 2024). Translators, who are the mediators, negotiators and interpreters for 

and between both cultures and languages, shoulder the responsibility of faithfully 

preserving the original meaning of non-verbal cues when conveying meaning (Bedeker 

& Feinauer, 2006). 

Translators relatively do not pay much attention to non-verbal signs hidden in the 

Qur'anic text, which leaves these elements undiscussed. Much effort has gone into the 

traditional analysis of the Qur'anic translation, focusing on the linguistic issues 

(Boukhatem, 2021).  

Non-verbal cues, including body language expressions, facial expressions, gestures, 

paralinguistics (such as tone of voice), physical appearance, personal space and posture, 

serve as the essential part in communication to convey emotions and intentions (Archer 

& Akert, 1977). However, their significance within the Qur'anic discourse has often been 

overlooked or underestimated (AL-Heeh & Diek, 2021). 

Since societies and cultures differ in translating and interpreting the non-verbal cues, an 

acute awareness and a deep detailed understanding are required for avoiding 

misunderstanding and fostering effective communication (LaFrance & Mayo, 1978). 

Silence, for example, is considered as a sign of agreement or respect in Arab cultures 

 whereas it can be interpreted as a sign of discomfort and awkwardness (السكوت عالمة الرضا)



 

2 

in many Western cultures (Ling, 2003). Moreover, the Qur'an is a sacred text with a 

distinctive challenging nature that adds another layer of complexity (Al-Azzam, Ahaydib, 

& Al-Huqail, 2015). For that, the observation of its linguistic, religious and historical 

aspects requires a specialized knowledge of its language and context. This is why 

translators who are interested in the translation of the non-verbal language should analyze 

and understand the Qur'anic text beyond surface-level to make sure that they are 

conveying the meaning correctly, maintaining the original meaning and significance in 

the Qur'anic text (Al Farisi, 2023).  

This study will particularly focus on discussing specific instances of body language 

expressed verbally within the Qur'an. The research will shed light on instances describing 

physical actions in Prophets' stories -Noah, Ibrahim, Yusuf, and Musa (PBUT) to analyze 

the translation of the body language expressions embedded within the Holy Qur'an, 

examining how translators dealt semiotically with these expressions to convey the 

intended meanings accurately and efficiently. Furthermore, translators may face 

inaccuracies in their translation of the non-verbal expressions if they overlook and ignore 

the semiotic aspects (Petrilli, 1992). They may become literal and miss the intended 

meaning and message in the SL, which leads to lose their connection with the target 

audience ((Petrilli, 1992). Therefore, this research highlights the importance of a 

comprehensive approach to translation studies. 

1.2 Purpose of the Study 

Fifteen instances from the Prophets' stories (Noah, Ibrahim, Yusuf, and Musa (PBUT)) 

have been selected to analyze the translation of body language expressions embedded 

within the Holy Qur'an. The study is driven by several key objectives: 

1. To examine how often the expressions of body language appear in the Qur'anic text. 

2. To explore how the expressions of body language help in expressing intentions, 

emotions and the cultural aspects. 

3. To find out how different cultures, perspectives and backgrounds of translators may 

lead to variations in accuracy and effectiveness in the translations of body language 

expression. 



 

3 

4. To analyze how the translation of body language expressions can be influenced by 

the cultural and linguistic context of the SL and TL.  

5. To evaluate the impact of combining multiple approaches and disciplines such as 

translation studies, semiotics, Qur'an exegesis and cultural studies on the 

effectiveness and accuracy of translating body language expressions in the Qur'an. 

6. To explore how the readers' understanding and appreciation of the Qur'anic text can 

be approved by annotations (adding explanatory, offering interpretation, providing 

summary) of body language expressions in Qur'anic translations. 

1.3 Questions of the Study 

1. What are the most frequent expressions of body language "Physical Actions" 

appeared in the Prophets' (Noah, Ibrahim, Yusuf, and Musa) stories in the Qur'an?  

2.  In what ways do the expressions of body language add and enhance the overall 

meaning and emotional atmosphere of the Qur'anic stories of the selected Prophets?  

3. How do translators vary in accuracy and effectiveness of the Qur'anic body language 

expressions' translations, and what factors contribute to these variations? 

4. In what respects are the translation and interpretation of body language expressions 

influenced by the cultural and linguistic contexts of the SL (Arabic) and TL 

(English)? 

5.  What are the recommended methods and strategies that translators can use to 

overcome the problem of translating Qur'anic body language into English? 

6. How does integrating multiple disciplines (e.g. Semiotics, cultural studies, Tafsir) 

affect translation outcome? 

1.4 Statement of the Problem 

A gap is observed in scholarly research regarding interpretation and translation of body 

language expressions within the Qur'anic text despite their central impact and importance 

on the field of translation (Islahi, 1997). Precisely, the narrow focus on selected narratives 

and stories within the Qur'an and the many obstacles that face translators in the process 



 

4 

of conveying non-verbal cues accurately create significant difficulties in understanding, 

grasping and translating body language expressions in the Qur'an from Arabic into 

English. 

1.5 Significance of the Study 

By examining and documenting all the instances expressing physical actions and body 

language in the narratives of Noah, Ibrahim, Musa and Yusuf (PBUT) in the Qur'an, this 

study aims at enriching translation principles and practices by providing some methods 

and insights that can improve how the translation is done. Additionally, this research is 

also considered as a guide for the individuals who are curious about digesting and 

understanding the embedded meaning within the Qur'an which is not always obvious. It 

gives the chance for the individuals to gain a deep understanding of Muslims' culture by 

providing insights into cultural nuances within Islamic societies. Building on that, 

individuals can expand their knowledge and develop a clear understanding of the message 

and the theme in these narratives. In addition, this reassert is also seen as a point of 

reference for translators who are interested and involved in translating the semiotic 

meaning of body language in general and translating the Qur'anic body language 

expressions in particular.  

By examining the translation of body language in these stories through a semiotic lens, 

this research evidently empowers the bond between both translators and readers with the 

Qur'an, enabling deeper insights and advanced knowledge into characters and themes in 

the Holy Qur'an. 

1.6 Methodology of the Study 

This study shows a deep analysis of the translation of body language expressions 

"physical actions" selected from the stories of Noah, Ibrahim, Musa and Yusuf (PBUT) 

in the Qur'an. A qualitative-comparative approach is adopted to analyze and interpret the 

cultural, contextual and transitional significance of these expressions by employing 

Peirce’s semiotic theory, developed by Charles Sanders Peirce. The methodology 

involves a detailed textual analysis, enhanced by academic insights from the fields of 



 

5 

textual analysis, linguistics and exegesis of Qur'an. The Peircean model will be employed 

as the following:  

1. The Representamen: it is the physical form of body language expressions in the Ayat 

i.e. the representamen of Sujoud (prostrating during prayer) is bending down and 

placing one's forehead on the ground. The representamen is the physical act of the 

sign itself. In translation, the representamen covers the literal words and phrases that 

existed in the original text. Translators must find an equivalent expression in the TL 

that matches the form and function of the SL physical action expression in the Ayat 

to ensure that the translation reflects the exact linguistic and symbolic characteristics. 

Building on this, a deep understanding of both the source and target languages is 

required to preserve the symbolic forms.  

2.  The Interpretant: it is the idea reflected by the representamen or the sense made of 

the sign. Every sign in order to be a sign must be interpreted as such (Peirce, 

Collected Papers, 2: 308). Building on the aforementioned example, "Sujoud" is 

interpreted as the spiritual and emotional responses experienced by the individual 

and shared within the community who believes in it. In translation, the interpretant 

involves a deep understanding of the cultural, religious, and contextual significance 

behind the words. Translators often rely on the insights of experts and native speakers 

of the SL to convey not only the literal meaning but also the intended purpose and 

nuances understood by the original audience. This step ensures that the readers of the 

translation will appreciate and digest the same cultural and contextual significance 

of the SL.  

3. The object: This is to which the sign refers. The intended meaning which is expressed 

through a certain language and context. It exists independently of the interpreter in 

the world, and verbally in Ayat. In translation, the object is the primary message, the 

central theme or truth conveyed by the Ayat. Translators focus on expressing the 

intended meaning in the SL by coming up with an effective translation that mirrors 

and conveys the exact external reality and intended message of SL text. Going back 

to the aforementioned example again, the object of 'Sujoud' can be seen as an act of 

worship and surrendering to Allah. 



 

6 

By applying this approach, the translators will come up with a well-formed translated 

text, conveying as close as possible the original text effectively and respecting its form, 

interpretation and intended meaning. 

This chapter sets the groundwork for examining the English translation for the body 

language in the holy Qur'an through a semiotic lens by clarifying the purpose, themes and 

significance of the study. The study also introduces the research objectives and questions, 

addressing an important gap in scholarly research regarding the translation of body 

language expressions in the Qur'an, shedding lights on the Qur'anic stories of the Prophets 

Noah, Ibrahim, Yusuf and Musa (Peace Be Upon Them). The cornerstone for the 

analytical framework is Pierce's semiotic theory. Based on Peirce's semiotic model, the 

methodological framework of this research is also presented in this chapter.  

1.7 Literature Review 

In the light of interpreting the body language in Noble Qur’an, particularly describing 

physical actions in in the stories of Noah, Ibrahim, Yusuf, and Musa (PBUT), neither a 

lot of researchers nor a lot of scholars have explored interpreting the body language in 

Noble Qur’an (Saifullah & Nurjanah, 2024). Interpreting and translating the body 

language in the Qur’an plays a significant role in conveying the message of the Qur’an to 

whom who may be interested in translating body language in religious texts in general 

and to Muslims who seek to understand the Qur’an in depth in particular (Othman, et al., 

2021). 

Many studies have been conducted on body language in general and on translating body 

language in particular with the work of (Vazira & Iroda, 2024; Yu, 2024; Abdulrahman, 

Bingol, & Kara, 2022; Phutela, 2015; Goldin-Meadow & Alibali, 2013; Thompson, 

Vinson, & Vigliocco, 2009; Imai, 2002; DePaulo & Friedman, 1998; Poyatos, 1997; 

Duncan, 1969; Barkai, 1990; Harper, Wiens, & Matarazzo, 1978; Mehrabian, Nonverbal 

Communication, Transaction Publishers, 1972). Notably, there is a lack of research 

specifically addressing the translation of body language in the Holy Qur'an (Mounadil, 

2023; Tawfik, 2012). 



 

7 

According to Albert (1971) studies on nonverbal communication from 1960s and 1970s, 

the well-known "7%-38%-55% rule was established, stating that in face-to-face 

interactions, only 7% of meaning is communicated through verbal words, while 38% 

through voice tone, and 55% through body language, including gestures and facial 

expressions. Mehrabian's findings highlighted the potent role of nonverbal cues in 

conveying and expressing emotions and attitudes, indicating how nonverbal cues often 

carry more impact than verbal communication in understanding a speaker's intent and 

feelings (Mehrabian & Ferris, 1967). 

Muhammad (2011) presents his study that starts with an introduction concerning the core 

of translating nonverbal expressions in the Qur'an. He applies Peirce's semiotic approach 

to examine the translation of body language expressions in the Glorious Qur'an and to see 

how translators digested these expressions transnationally and somatically. He analyzes 

six Ayat featuring body language expressions, comparing them across six different 

translations. To convey the meaning in the Ayat effectively, according to Muhammad's 

study, semiotic analysis and various translation techniques are required. He adds that 

using footnotes or commentary is important to clarify cultural aspects meaning for 

readers. He asserts translators should gain an intensive knowledge and understanding of 

Arabic traditions and culture to render the nonverbal expressions accurately.  

Tawfik (2012) conducts a study 'Rendering Body-Part Idioms in the Holy Qur’an: A 

Study of Three English Translations' showing the difficulties faces the translators while 

rendering body-parts idioms in Qur'an. He also reviews the translation of three translators 

- (Ghali, 2008; Arberry, 1996; Shakir M. H., 1982) - of body-parts idioms in the Qur'an 

by evaluating their level of acceptability for native speakers. By selecting fifteen Ayat 

containing collocations involving 19 body-part idioms, he tries to answer a question: Do 

the selected choices by the three translators achieve the level of acceptability for natives 

or not? Tawfik, in this study, shows the native speakers' argument regarding accepting a 

choice and neglecting another. He says that this study benefits other researchers who are 

concerned with translating Qu'ran in the future. 

https://search.mandumah.com/Author/Home?author=Tawfik%2C+Khaled+Mahmoud
https://search.mandumah.com/Author/Home?author=Tawfik%2C+Khaled+Mahmoud


 

8 

Bukhatim (2021) examines in his research the translation of body language in Qur'an -

eye-related expressions- comparing two English translations. It investigated whether 

translators preserved nonverbal imagery or opted for simplified verbal equivalents. 

Findings reveal diverse approaches: some translators retain nonverbal imagery, while 

others clarify meanings in verbal terms. Literal translation does not always convey 

intended meanings accurately, potentially leading to misunderstandings. Translators 

typically use nonverbal equivalents for universal expressions but resort to simplified 

descriptions when direct equivalents are lacking, risking the loss of the original text's 

aesthetic.  

Khan (2020) explores the translation of culture-specific items (CSIs) in Surt Yusuf. In 

this study, the researcher investigates which of Newmark's (1988) translation strategies 

the translator applied to handle the cultural nuances. Employing a descriptive approach, 

Khan explores the strategies used in the translation of the Ayat in the Surah, focusing on 

the frequent use of the cultural equivalent strategy as the most applied procedure. Other 

frequent methods include descriptive equivalent and through translation strategies, along 

with transference, functional equivalent, componential analysis, synonymy, modulation, 

and notes. The findings emphasize the importance of these strategies, especially those 

designed to achieve clarity in target language, in effectively conveying the meaning of 

Arabic texts into English across diverse contexts (Khan, 2020). 

Ibrahim (2021) underscores in his research "Translating Hand Expressions in the Holy 

Qur'an" the deep challenges associated with translating body language in the Qur'an, with 

a special focus on the metaphorical hand expressions that represent divine attributes. He 

notes a shift towards "interpretation" over strict "translation," yet emphasizing that 

complexities and issues persist due to the Qur'an's linguistic unique style, cultural 

significance, and complex metaphors. His study analyzes translations from different 

historical and cultural backgrounds, exploring types of metaphor and translation 

strategies used. Ibrahim's (2021) work reveals how translators confront these challenges, 

providing valuable perspectives and insights into the cosmopolitan approaches and their 

effect on capturing the nuances of meanings found in the Qur'anic texts.  



 

9 

Othman et al. (2021), applying a qualitative study, organizes a research on kinesics as a 

form of nonverbal communication in Qur'an. They try to analyze how different forms of 

kinesics, such as body postures (bowing, lying down and prostration), head movements, 

leg movements and arm movements, are employed to convey meaning.  

The study comes out with the fact that the nonverbal gestures play a crucial role in the 

completion of the verbal text and add layers of emotional and cultural values that are very 

important to understand the full context of Qur'anic communication. The study also 

highlights how the nonverbal gestures work alongside language to mirror complex 

messages.  

Al-Heeh & Diek (2021) conduct a study through a semiotic and kinesics lenses to 

examine body language used in the Holy Qur'an. The researchers analyze how body parts 

like hands, face, legs and fingers are utilized in the Qur'an to convey specific meaning. 

Using corpus linguistics and discourse analysis methodologies, their study reveals 

nuanced interpretations: eyes indicate despair and disdain, hands indicate suspicion and 

deception, finger shows arrogance, head signifies refusal and bodily postures denote 

ethical and behavioral guidelines.  

This research shows the Qur'an's intensive application of non-verbal communication to 

add layers to the textual meaning and ethical teachings, providing insights into cultural 

and moral values within the Qur'anic text. 

Mounadil (2023) evaluates the translations of (Arberry, 1996; Khan, 1998) for Surat 

Nissa in his study "Problems in Translating Culturally Specific References in the Holy 

Qur'an" applying a comparative analysis technique. The researcher finds out that the two 

translators failed in rendering the culture specific items in Surat Nissa, highlighting the 

fact that translating the CSI in Qur'an is out of reach because of the Qur'an's divine nature. 

The researcher provides valuable insights into the field of translating CSI in Qur'an 

without providing practical case studies. He says that translators face a dilemma between 

preserving faithfulness of the Qur'anic text and modifying the text for a clearer 

comprehension in other languages. He recommends translators to understand the Qur'anic 

text and the cultural context of both SL and TL in order to reflect the same impact on the 



 

10 

target audience and avoid misinterpretation. He also calls for a balance between the 

faithfulness for the SL text and the clarity for the global target audience. 

Building on the contributions laid by previous studies into translating body language 

expressions in the Holy Qur'an, yet certain research gaps and challenges remain 

unexplored. A deeper and culturally nuanced approach is needed despite the valuable 

insights offered by the previous researchers in this field. Therefore, this study sets out its 

objectives to close the gap in the literature review, providing new insights in translating 

body language expressions in the Holy Qur'an: 

1. Identify and list body language expressions within selected Qur'anic Ayat from 

Qur'an to examine their context, frequency and importance in conveying emotional, 

cultural values and intentions. 

2. Compare selected translations of the Ayat containing body language expressions, 

measuring their accuracy and fidelity to the ST. 

3.  Explore how the translator's perspective and background can affect their translation 

and interpretation for the nonverbal expressions in Qur'an.  

4. Create a methodology for translating body language expressions in the Qur'an, 

drawing on theories from semiotics, translation researches, and cultural studies to 

improve both accuracy and comprehensibility. 

5. Evaluate the impact of annotated translations or explanatory notes on readers' 

comprehension and understanding of body language expressions in the Qur'an and 

their cultural and contextual significance. 

The chapter reviewed the related literature on body language and translation. It 

highlighted various scholarly approaches and explored important gaps in the previous 

studies related to the field of translation and semiotics. The chapter pointed to a need for 

an integrated translation approach, thereby justifying the focus and contribution of this 

current study. 

 

 



 

11 

Chapter Two 

Conceptual framework 

2.1 Semiotics Theory 

When it comes to semiotics and its definition 'the study of signs', the first thing comes to 

mind is road signs, pictures, and symbols (Chandler, 2004). However, when diving deeply 

in the concept of semiotics, things become more complicated because semiotics is not 

only about the physical objects. The domain of semiotics also includes anything that 

communicates meaning such as (language) words, body language (non-verbal 

communication) and even sounds (spoken or musical) (Chandler, 2004). This domain 

does not exist as a fully developed science, but it should be visible in human knowledge:  

'It would investigate the nature of signs and the laws governing them. Since it 

does not yet exist, one cannot say for certain that it will exist. But it has a right 

to exist, a place ready for it in advance ... The laws which semiology will 

discover will be laws applicable in linguistics, and linguistics will thus be 

assigned to a clearly defined place in the field of human knowledge (Saussure F. 

, 1983, pp. 15-16; Saussure F. , 1968-1974, p. 16). 

In Europe, three major schools of semiotics emerged, aiming to apply linguistic concepts 

to various forms of non-verbal communication. The first, the Prague School, emerged in 

the 1930s and early 1940s (Fořt, 2011). The second, the Paris School, developed in the 

1960s and 1970s, exploring linguistic ideas in the field like painting, photography, 

fashion, cinema, music, and comic strips (Perron & Collins, 1989). Lastly, the social 

semiotic school, influenced by the principles of systematic-functional linguistics by 

Michael Halliday, further expanded semiotics, including visual semiotics, through the 

contributions of researchers like (Kress & Van Leeuwen, 2006; O'Toole, 1994). 

The primary figures in semiotics are its pioneers: The Swiss linguist Ferdinand de 

Saussure (1857–1913) a founder in linguistics and semiotics in his work (Course in 

General Linguistics, 1916), The American philosopher Charles Sanders Peirce 

(pronounced ‘purse’) (1839–1914), and the developer of behaviorist semiotics (Morris, 

1901-1979). Building on Saussure's and Peirce’s work, (Barthes, 1997; Yuri, 1922-1993; 



 

12 

Metz, 1931-1993; Kristeva, 1941; Jakobson, 1896-1982) are some of the linguists other 

than Saussure and Peirce who have worked within a semiotic framework (Chandler, 

2004). 

Saussure came up with a Dyadic Model of sign where a sign has a meaning and works 

by pairing a signifier (the physical form of the sign) with a signified (the concept, the idea 

or the mental image of the sign). This link between the form and meaning (the signified 

and signifier) is what forms a sign. The Swiss linguist Ferdinand de Saussure explained 

that the signifier and the signified are distinct but connected by what he termed 

signification (Saussure F. , 1983, p. 67; Saussure F. , 1968-1974, p. 67). For example, the 

use of the sign “open” (a signifier: the word itself) on the front door of a market (a 

signified: the shop is open for business) may stand for a different signified if it were on 

the top of a packing carton. According to Saussure, a sign cannot be a sign without having 

both a signifier and a signified; it is a combination of a signifier with a specific signified. 

The relationship between the signified and the signifier is arbitrary (Saussure F. , 1983, 

p. 101; Saussure F. , 1968-1974, pp. 102-103). 

At around the same time while Saussure was working on his Dyadic Model of sign, 

another model was being formulated by the pragmatist philosopher Charles Sanders 

Peirce (Chandler, 2007). 

According to Chandler (2007), the most fundamental difference between the two scholars 

- Saussure and Peirce - lies in their perspectives on language. De Saussure, being a 

language professor, approached semiotics purely from a linguistic standpoint, often 

overlooking the role of the reader (Saussure F. , 1983, p. 119; Saussure F. , 1968-1974, 

p. 121). He sees linguistics as a branch of ‘semiology’: 

Linguistics is only one branch of this general science [of semiology]. The laws 

which semiology will discover will be laws applicable in linguistics … As far 

as we are concerned … the linguistic problem is first and foremost semiological 

… If one wishes to discover the true nature of language systems, one must first 

consider what they have in common with all other systems of the same kind … 

In this way, light will be thrown not only upon the linguistic problem. By 



 

13 

considering rites, customs etc. as signs, it will be possible, we believe, to see 

them in a new perspective. The need will be felt to consider them as 

semiological phenomena and to explain them in terms of the laws of semiology 

(Saussure F. , 1983, pp. 16-17). 

Saussure declares that ' semiology' is a ‘science' studies signs ' as part of social life' 

focusing on how meaning arises within structure (Chandler, 2007). Conversely, Peirce's 

semiotic model explicitly incorporates the interpreter or reader as a crucial component. 

For Pierce, 'a sign... is something which stands to somebody for something in some 

respect or capacity' (Peirce, 1931–1958, p. 2.225).  

Another contrast lies in terminology: Saussure introduced the term "semiology" 

(sémiologie) in a manuscript from 1894 (structuralist semiotics), later adopted by scholars 

within the Saussurean tradition such as (Barthes, 1950s-1980s; Lévi-Strauss, 1950s-

2000s; Kristeva, 1960s-present; Baudrillard, 1960s-2000s). In contrast, "semiotics" 

which is seen as ' an umbrella term' (Nöth, 2012, p. 14) for the whole field refers to those 

working with the Peirecean and Saussurean traditions, including (Sebeok, 2001; Morris, 

1938; Ogden & Richards, 1923). Jappy (1984) further elaborates that Saussure's 

semiology is grounded in a theory of language, while Peirce's semiotics functions are 

more akin to logic (Peirce, 1931–1958, p. 2.227). 

In the 1960s and 1970s, Barthes, who was deeply influenced by Saussure’s approach of 

semiotics and also engaged with the Peircean triadic model of sign, translated a collection 

of essays 'Methodologies' into English. This step expanded the idea of semiotics from a 

linguistic focus to a more cultural perspective to include gestures, images, objects, music 

and even entertainment and rituals (Barthes R. , [1964] 1967, p. 9). 

Semiotics is an interdisciplinary field involving different academic stances and 

methodological tools. Umberto Eco states in his definition for semiotics that it is 

everything that can be taken as a sign (Eco, 1976, p. 7). Wople communicate, they are 

creating signs that represent something else. For example, when saying "chair", the word 

"chair" represents the actual object in reality. When communicating, people are not just 

creating signs randomly, they intend to convey meaning, and the person receiving the 



 

14 

message forms an interpretation of the representation of the sign (interpretant). The sign 

represents objects only in relation to specific ideas or concepts associated with them, 

known as the "ground" of the representamen.  

In the 1970s, semiotics went on a shift-away in focus from the classification of sign 

systems (structuralist semiotics) to become less Saussurean. Peirce (1931–1958), 

explored the social production of signs and meaning, focusing on social practice in 

everyday life (De Lauretis, 1984, p. 167). Peirce, as the owner of one of the two most 

dominant models of what defines a sign, came up with the term 'semiosis' which refers to 

the process of meaning-making (De Lauretis, 1984, p. 167). He presents a triadic model 

of sign that includes:  

1. The representamen: According to Wiktionary (n.d.), the term is derived from the 

Latin repraesentāmen that means ‘to display’. It is Peirce's technical term for the 

word “sign”. It is the form of the sign, or the shape it takes, the physical form of the 

sign. The representamen is the equivalent term for signifier in the Saussure’s model 

(Silverman, 1983, p. 15). 

2. The interpretant, or (the sense it conveys, the mental concept). The interpretant is the 

similar meaning to the signified in Saussure’s model (Silverman, 1983, p. 15). The 

concept is derived from Latin interpretārī, which means ‘to explain’ (Wiktionary, n. 

d). 

3. The object to which the sign refers (meaning). It is the referent that does not exist in 

the Saussurean model (Chandler, 2004, p. 32). The cooperation between these three 

elements has become known as the triadic model  

Peirce (1931-1958) says that a sign ‘or Representamen, is an example of ‘Firstness’ which 

stands in such a genuine triadic relation to a ‘Secondness’, called its Object, as to be 

capable of determining a ‘Thirdness’ ,called its Interpretant (Peirce, 1931–1958). The 

complexity of Pierce's terms has limited the influence of his theory in the semiotic world. 

Nőth (1990, 89) illustrated Peirce's semiotic model by conceptualizing it into what is 

commonly known as ‘the semiotic triangle’ (Chandler, 2004, p. 34).  



 

15 

Figure (1) 

A semiotic Triangle (After Nőth) 

 

In this figure, Nőth (1990) has reformulated Peirce's terms, which are used as (A) 

“symbol’, (B) ‘thought or reference’, and (C) referent (Ogden R. M., 1923, p. 14). The 

broken line at the triangle's base signifies the absence of a direct relationship between the 

sign vehicle and the referent, as noted by (Chandler, 2004, p. 34).  

Peirce's sign model categorizes signs into three types based on how the sign vehicles 

relate to their referents. He emphasizes that a sign's meaning is derived from its 

interpretation and should not be confused with the content of the sign itself. Therefore, 

according to Peirce's model, semiotics—the interaction between the representamen, 

object, and interpretant—is essential for understanding meaning (Chandler, 2007). 

2.2 Translation and Semiotics  

 In The Theory and Practice of Translation, Nida defines translation as ‘the closest natural 

equivalent of the source language message, first in terms of meaning and secondly in 

terms of style (Nida, 1964, p. 2). He sees translation as an art, believing a good translation 

is only good when its response on the receptor of the translated text is quite the same 

response on the original text reader (Jixing, 2013). It is not a surprise that scholars and 

researchers have involved themselves in research to find theories and tools in the field of 

semiotics that help to explore new realms in the field of translation. Gorlée (2022) 

highlights that translation involves aspects of communication and deals with the 

C Referent Sign Vehicle A 

Sense B 
 



 

16 

utilization, interpretation, and manipulation of messages, akin to semiotics. In other 

words, translation entails more than simply substituting signs or symbols with equivalents 

in the target language; it involves utilizing signs or symbols in the TL to evoke a similar 

response on the target audience as on the SL audience (Petrilli, 1992). Unlike the literal 

translation, when translating semiotically a deep understanding for the social, cultural and 

contextual meaning is required, because semiotics goes beyond the verbal communication 

to include the non-verbal signs, gestures, colors and body language, all of which carry 

different meanings in different contexts in different societies (Berger, 2014). 

2.3 Equivalence Theories 

It is a principle task in the process of translation to find equivalence of the ST in the TT 

(Yinhua, 2011). In other words, not finding equivalence of a certain aspect or degree leads 

not to come up with a translated text of the original text. For that, a text is untranslatable 

when no equivalence of the SL can be achieved in TL (Catford, 1965).  

2.3.1 Formal Equivalence and dynamic equivalence 

Nida (1964) introduces and defines formal equivalence concept as a translation approach 

that prioritizes preserving the original text’s linguistics and syntactic features as closely 

as possible in the target language. It is the literal rendering for meaning in the source text, 

keeping its wording, structure and grammatical form (Nida E. A., 1970).  In other words, 

formal equivalence mirrors and maintains the syntax, sentence order and grammatical 

rules of the SL, without imposing subjective meaning by the translator. This type of 

equivalence may be referred to as “word for word’ or ‘literal translation’ (Tymoczko, 

2014). As a result, using formal equivalence is a good choice when translating texts 

requiring accuracy and precision like sacred texts, legal documents and scientific texts 

(Strauss, 2005). However, it is not the best choice when clarity and naturalness are 

required (Kim, 2015). In this case shifting to the dynamic (functional) equivalence, which 

focuses on naturalness, response and impact on the target audience is a better choice- 

according to Nida- even if that means to change the sentence structure or the choice of 

words (Nida E. A., 1969, p. 24). 



 

17 

Nida (1969) asserts a ‘Dynamic Equivalence is to be defined in terms of the degree to 

which the receptors of the message in the receptor language respond to it in substantially 

the same manner as the receptors in the source language’.  

When translating semiotically, a translator can decide whether to use formal equivalence 

or dynamic equivalence according to many factors and aspects (Krein-Kühle, 2014). To 

clarify, using a formal equivalence is useful when a sign is universally recognized (such 

as the Olympic sign), scientific or technical diagrams (a chemical hazard symbol), 

religious symbols (Islamic crescent) and legal or standardized sign (the STOP sign) (Ivir, 

1981). However, using a dynamic equivalence is necessary when translating culturally 

specific symbols such as “white color” which symbolizes purity in Western but mourning 

in China (Li & Choi, 2021). Besides, translating body language and gestures that are not 

universally known or differ across cultures acquires using dynamic equivalence 

(Kaharuddin, 2020). For example, nose touching which is known as "Khushm-makh" in 

the Arab gulf is a way to greet and show respect and honor (Khalaf, 2016) unlike when 

getting “nose to nose” in sports and fights which indicates challenge and aggression 

(Cooperrider & Núñez, 2012). 

2.4 Non-verbal communication: Body Language 

Non-verbal communication, or body language, plays a crucial role in human interaction. 

In many situations, it can support, enhance or replace verbal communications (Phutela, 

2015). As a result, scholars in communication, translation, and social sciences are 

increasingly directing their attention to this area (Fast, 1970). In the same context, some 

authors have attempted to highlight the presence of this language -body language - in the 

Holy Qur'an and the Prophetic tradition (Atashi, 2019). 

Non-verbal communication cannot be defined separately from body language definition 

since both enrich and enhance the understanding of each other by adding and providing 

wider insights and methods (Bull & Frederikson, 2019). Hence, language serves 

as potent element of non-verbal communication. Consequently, going over the 

definitions of non-verbal communication will assist in comprehending body language. 



 

18 

'Body language is also referred to as nonverbal communication—an important 

communication tool which can constitute 50% or more of what we are communicating to 

other people. Body language is not only crucial in a plain daily communication situation 

but also for the interpreter. Knowing how to read and use body language effectively 

makes it easy to see why it is not always a bad thing to be lost for words! (Patel, 2014).  

Albert (1971) defines body language as a form of non-verbal communication. According 

to Givens (2002, p. 33), non-verbal communication is the process of sending and 

receiving messages without using words through facial expressions, gestures, postures, 

gaze and voice tones. Crystal (2001) asserts that body language-- the communication 

including position, appearance and body movement- is technically called non-verbal 

communication– in human and animal.  

According to Phutela (2015) body language is the silent form of communication to grab 

one's attention and to transmit a message without using any form of speech.  

2.5 Cultural Variations in Non-verbal Communication  

Language and body language are intertwined with culture since they have shared norms, 

behaviors and values within certain communities. 

“Language is a guide to social reality ... it powerfully conditions all our thinking about 

social problems and processes… The ‘real world’ is to a large extent unconsciously built 

up on the language habits of the group. No two languages are ever sufficiently similar to 

be considered as representing the same social reality. The world in which different 

societies live are distinct worlds, not merely the same world with different labels 

attached” (Sapir, 1921, pp. 68-69). 

Likewise, body language, as a form of non-verbal communication, can convey additional 

layers of meanings and forms (Karimova & Khamrayeva, 2024). Communities can create 

an agreed-upon list of common sense by using the same gestures, gaze and eye 

engagement to express the same attitudes (Zhi-Peng, 2014).  



 

19 

For example, the (V) sign is a symbol for victory in many Western cultures. Similarly, 

wide eyes with a partially open mouth denote terror or astonishment (Zhi-Peng, 2014). 

Another example of body language that can express the same meaning in different 

cultures is using a toothpick in public, which is considered impolite in most cultures. And 

if you want to do it, you should cover your mouth with your hand ((Zhi-Peng, 2014).  

However, not all body language can convey the same meanings across cultures. In many 

cultures, direct eye contact is considered as the old saying " the window of the soul' while 

in other places such as Ghana, Guiena, eye contact from a child with an adult is considered 

as an act of disrespect. “In a number of places, such as Ghana, Guinea—Bissau, the 

Philippines, some Hispanic countries, and even Appalachian Mountain areas in the U.S., 

direct eye contact from child to adult is not allowed”  (Oguibe, 1992). As a sign of respect 

for adults, children are supposed to look down instead (Zhi-Peng, 2014). However, in 

certain societies, it is not just the children who are forbidden from making eye contact 

with elders, but individuals of all ages. For instance, in the Islamic culture, if a man talks 

to a woman, he should look downward and avoid direct eye contact as it is forbidden for 

both Muslims -men and women- to make eye contact with each other (non-mahram) 

(Muhammad & Omer, 2016). In Japanese culture, a speaker is supposed to look at the 

listener’s neck or elsewhere, not into his or her eyes (Oguibe, 1992). 

This indicates the fact the nonverbal world varies from culture to culture, and these 

cultures employ different forms of the same exact body language (Oguibe, 1992). 

2.6 Body Language Expressions in the Qur'an 

The Noble Qur'an, Allah's final message, represents a source of guidance and direction, 

presenting messages that are not confined to verbal language alone. It carries precise and 

profound evidence that shows the use of non-verbal cues as a means of communication 

within its Ayat (Heidarnejad, 2022). This Holy book employs the silent language to 

convey the messages of Allah (Jabbari, 2021). By understanding and reflecting this 

wordless language, one can apply this understanding to their lives and interaction with 

the surrounding and gain a deeper appreciation for Allah's divine message.  



 

20 

Al-Jayousi (2007) states that words of Qur'an play a potent role in showing its unique 

qualities and characteristics due to their deliberate arrangement of its words and vivid 

description. These elements guarantee that each word in Qur'an carries a distinct meaning, 

making it unreplaceable by any other term or word.  

People tend to express their feelings and attitudes more nonverbally than verbally  (Levine 

& Adelman, 1982). For this reason, the Glorious Qur'an illustrates various human 

emotions and attitudes through body language expressions. Therefore, even when 

compared to other Arabic texts, the Qur'anic text's originality lends the Glorious Qur'an's 

body language expressions unique semiotic qualities (Jahangir & Jahangir, 2024). 

Building on this, translators must pay exceptional attention to the uniqueness of the 

Qur'anic text in order to translate the Qur'an accurately into English and ensure that all its 

distinctive semiotic features are transmitted, as well as to leave an effect on readers of the 

TL that is comparable to that of readers of the SL (Al-Shraideh & El-Sharif, 2019).  

2.7 The Role of the Translator  

Regarding translation, the translator's role should extend beyond converting words from 

SL to TL (Nida E. A., 2003). Translators should be involved in deep studies and research 

regarding cultures in both SL and TL, including not only the non-verbal communication 

patterns but also the customs, traditions and backgrounds (Malmqvist, 2005). Translators 

should dive inside cultures to recognize the context in which the body language 

expression is used, because the meaning of a gesture, for example, in the SL may shift 

dramatically in the TL and vice versa. They must strive to transfer the intended meaning 

expressed by the body language forms using the utmost proper translation techniques 

(Xian, 2008).  

Translating semiotics requires translators not only to transfer the meaning of words, but 

also to transfer the cultural, contextual and semiotics elements in the text (Petrilli, 1992). 

To achieve this, translators should gain a deep knowledge and understanding for the 

theories of semiotics to know how signs can be interpreted in different cultural contexts 

(Petrilli, 1992). From a semiotic perspective, a translator is a sign interpreter who must 

balance both the connotative meaning (cultural and symbolic meaning) and also the 



 

21 

denotative meaning (literal meaning). Additionally, a semiotic translator is an interpreter 

for signs who must not just interpret the surface- level meaning but also the interpretant 

which is the concept behind the representamen. He must find a suitable equivalence in 

the TL that carries the same or similar meaning of the sign in the SL (Stecconi, 2004). 

Furthermore, a semiotic translator should act as a semiotic mediator (Nöth, 2012). He 

needs to dive deeply into the cultural context in both TL and SL in order to make sure 

that the translated text or the sign does not lose meaning in the process of translation 

(Nöth, 2012). Finally, a translator, when translating semiotics, should act as a negotiator 

between the dynamic and formal equivalence (Croitoru, 2008). To clarify, formal 

equivalence is required in some cases to ensure preserving the original linguistic structure 

while in other cases when the meaning, tone and cultural context are the center of the 

focus (i.e. translating metaphors, body language and idiomatic expression) then dynamic 

equivalence is required (Croitoru, 2008). 

 

  



 

22 

Chapter Three 

Data Analysis and Discussion 

3.1 Introduction 

This study analyzes all Ayat (verses) containing body language and physical actions in 

the stories of Prophets Ibrahim, Musa, Yusuf, and Noah (PBUT). For each Ayah 

examined, the specific words representing the body expression language (the 

representamen) will be determined. Subsequently, the interpretation of these expressions, 

according to some authentic interpreters such as Al-Tabari (2000); Ibn Kathir, Al- 

Baghawi and Al-Baydawi will be determined to clarify the intended idea conveyed. 

Furthermore, attention will be given to show how the object of these expressions should 

manifest in reality. 

To ensure and enhance the credibility and validity of the qualitative analysis, the research 

employs a triangulated methodological framework. Authoritative Tafsir sources such as 

(Al- Baghawi, d.1122; Ibn Kathir, d.1373; Al-Tabari, 2000: d.923) were consulted to 

form the contextual and exegetical meaning of the selected Ayat. These sources provided 

foundational interpretations, which are widely recognized in contemporary academic and 

traditional Islamic scholarship and (Rippin, 2022; McAuliffe, 2006). Second, as expert 

validation is important in such studies to enhance interpretive reliability (Creswell & 

Poth, 2016), a specialist and expert in Qur'anic translation reviewed the interpretations 

and findings to validate accuracy, consistency and alignment with established linguistic 

and theological norms.  

The study will assess the translations selected to explore the translators' handling of the 

body language expressions under review. Specifically, the chosen translators are 

Muhammad Hilali and Muhammad Muhsin Khan (2015), referred to as (Hilali & Khan, 

1996), Muhammad Marmaduke William (Pickthall, 1930), (Shakir, 1982) and M.A.S 

(Haleem, 2005). 

Fifteen instances from the stories of Prophets Ibrahim, Musa, Yusuf, and Noah (PBUT) 

were selected based on purposive sampling, focusing on the Ayat that contain rich body 

language signs in the narratives of four Prophets. The Ayat were chosen due to their 



 

23 

relevance to the study's purposes and objectives. The size of the sample – 15 verses- 

allows for a comprehensive investigation for the cultural and semiotic aspects of non-

verbal signs in Qur'an. The stories of Prophets Ibrahim, Musa, Yusuf, and Noah (PBUT) 

were selected due to the frequent use of body language expression.  

To begin the discussion, the study will first determine whether the body language 

expressions are culturally similar between the source language (SL) and target language 

(TL), using general, specialized dictionaries and Al-Saheeh Translation for Qur'an. The 

translations will then discuss both semiotic and translational analyses. 

The semiotic analysis, based on the Peircean model, will assess how well the translations 

align with the intended meaning of the body language expressions. Meanwhile, the 

analysis will examine the techniques used by translators to determine the accuracy of their 

translations and their cultural sensitivity regarding body language communication. 

These analyses aim to identify the most suitable translations and suggest improvements 

when necessary. Finally, a summary table will present the results, focusing on the degree 

of semiotic conformity achieved by each translator. It is worth noting that the table will 

evaluate how well translators represented the object, which is crucial in determining 

whether the interpretant was effectively conveyed. 

  



 

24 

3.2 Body Language Expressions in Noah's (PBUH) story       

Table (1) 

SL text (1) 

 [ 9 إبراهيم:] چڱ  ڱ  ں   ں  ڻ  ڻ  ڻ  ڻ  ۀ  ۀ         ہ  ہ چ قال تعالى: 

TL texts 

Hilali & Khan (1) To them came their Messengers with clear proofs, but they put their 

hands in their mouths (biting them from anger) and said: "Verily, we 

disbelieve in that with which you have been sent. 

Pickthall(2) Their messengers came unto them with clear proofs, but they thrust their 

hands into their mouths, and said: Lo! we disbelieve in that wherewith ye 

have been sent… 

Shakir (3) Their messengers come to them with clear arguments, but they thrust 

their hands into their mouths 

M.A.S Haleem (4) only to God? Their messengers came to them with clear proof, but they 

tried to silence them, saying, ‘We do not believe the message with which 

you were sent. 

Interpretation 

At-Tabari (2001:16:606) and Ibn- Kathir (1999: 4: 481) comprehend the ayah as they were 

biting their hands in rage and anger / disagreement 

Peircean Model Application to SL Text 1 

Representamen Interpretant Object 

Biting hands Indicates rage and anger / 
disagreement 

Showing rage and anger / 
disagreement 

 

The sign in this ayah indicates rage and anger. According to Givens (2002) the act of 

making physical contact with one's own clothing or body parts, particularly when 

touching the face with the hands, is known as a tactile sign. Behaviors such as scratching, 

rubbing, biting, or pinching the skin tend to increase with anxiety and can indicate 

deception, disagreement, fear, anger or uncertainty. This tactile sign possesses the same 

representamen in both Arabic and English; however, it differs in its interpretants and 

objects. 



 

25 

Going back to Peirce's model, translators (1) have effectively analyzed the ayah 

semiotically, achieving semiotic conformity in the target text (TT). Specifically, they (1) 

include interpretation within the text "biting them from anger". In contrast, translators (2) 

and (3) provide a literal translation for the nonverbal expression. Moreover, the translator 

(4) has shifted the translation from a direct physical action to a figurative understanding 

and explanation for the nonverbal expression by using a metaphorical interpretation "but 

they tried to silence them" for the act of disagreement, lacking consideration of the 

interpretant and object, resulting in lower semiotic conformity. Thus, translation (1) is 

considered as accurate translation for this body language expression in the ayah, see Table 

(2) in appendix (A). 

  



 

26 

Table (3) 

SL text (2) 

ۅ  ۅ  ۉ  ۉ      ې     ې  ې   ې  ى  ى  ائ  ائ  چ قال تعالى:

 [7 نوح:]    چەئ  ەئ

TL texts 

Hilali & Khan (1) And verily! Every time I called unto them that You might forgive them, 

they thrust their fingers into their ears, covered themselves up with 

their garments, and persisted (in their refusal), and magnified 

themselves in pride. 

Pickthall (2) And lo! whenever I call unto them that Thou mayst pardon them they 

thrust their fingers in their ears and cover themselves with their 

garments and persist (in their refusal) and magnify themselves in pride. 

Shakir (3) And whenever I have called them that Thou mayest forgive them, they put 

their fingers in their ears, cover themselves with their garments, and 

persist and are puffed up with pride 

M.A.S Haleem (4) every time I call them, so that You may forgive them, they thrust their 

fingers into their ears, cover their heads with their garments, (persist 

in their rejection) and grow more insolent and arrogant. 

Interpretation 

At-Tabari (2001:23:291) and Ibn- Kathir (1999:8: 232) comprehend the ayah as (they thrust 

their fingers into their ears, covered themselves up with their garments (so that they could 

not hear what I was calling them to) 

Peircean Model Application to SL Text 2 

Representamen Interpretant Object 

Fingers into ears, 

covering heads 

Indicates rejection and refusal Showing rejection and refusal 

 

In this ayah, there are two body language expressions. As it is shown above in the table, 

the representamen verbalized into (fingers into ears ( َجَعُلوا َأَصاِبَعُهْم ِفي آَذاِنِهم)  (covering heads 

with garments) )اْسَتْغَشْوا ِثَياَبُهْم) can signify a refusal to listen to something, indicating that 

the person is shutting out external noise or information. It is a nonverbal way of 

expressing disagreement, disapproval, or refusal to engage. The translators (1), (2), and 

(4) have semiotically analyzed the body language expression in this Ayah, considering 



 

27 

the representamen, interpretant, and object. Recognizing that a literal translation would 

be insufficient, they employed in-text interpretation to achieve semiotic conformity. Both 

Hilali & Khan (1) and Pickthall (2) have used the expression "in their refusal" to 

emphasize the meaning of disagreement and refusal. In contrast, M.A.S. Haleem (4) used 

the expression "persist in their rejection" to convey the same meaning through a 

verbalized sign. 

Shakir (3), satisfied with a literal translation, has provided a translation devoid of any 

techniques aimed at achieving semiotic conformity, which is crucial for the TT reader's 

understanding of the exact meaning of the ayah. Consequently, Shakir's rendering 

demonstrates low conformity. The translations by Hilali & Khan (1) and Pickthall (2) can 

be seen as more appropriate and are preferred over Haleem's (4) translation, see Table (4) 

in appendix (A). 

Table (5) 

SL text (3) 

 [ 42 :]هود چڻ  ڻ  ڻ  ۀ   ۀ  ہ  ہ  ہ  ہ  ھ  ھ  ھ  ھ  چ قال تعالى: 

TL texts 

Hilali & Khan (1) Nûh (Noah) called out to his son, who had separated himself (apart): "O 

my son! Embark with us and be not with the disbelievers. 

Pickthall (2) Noah cried unto his son - and he was standing aloof - O my son! Come 

ride with us, and be not with the disbelievers 

Shakir (3) Nuh called out to his son, and he was aloof: O my son! embark with us and 

be not with the unbelievers. 

M.A.S Haleem (4) Noah called out to his son, who stayed behind, ‘Come aboard with us, my 

son, do not stay with the disbelievers.’ 

Interpretation 

At-Tabari (2001:7:48) and Ibn- Kathir (1999:4: 280) comprehend the ayah as Noah's son was 

among the disbelievers in his father's message. He chose to align himself ideologically and 

physically with the disbelievers ) 

Peircean Model Application to SL Text 3 

Representamen Interpretant Object 

Staying apart Indicates 

rejection of faith 

Showing emotional ,ideological 

and physical break 

 



 

28 

Semiotically speaking, some authentic interpreters At-Tabari (2001:7:48) and Ibn- Kathir 

(1999:4: 280) believe that the phrase ( زلع)في م  does not only imply a physical separation 

but also a separation in the ideology and emotions. This separation indicates a rejection 

of connection and a refusal of faith. For that, translators should consider the context, in 

order to provide a translation that not only shows the physical separation but also the 

ideological separation (the spiritual distance).  

The four translators interpreted the physical separation without taking into account the 

multiple connotation of the phrase (معزل  in Arabic. None of the translators has (في 

achieved the semiotic conformity since they have not looked at this ayah semiotically. 

The four translators render the ayah literally without providing any semiotic equivalent 

that performs the same function as that in the SL nor using interpretation whether within 

the text or in the footnotes. A suggested translation could be (Noah called out to his son, 

who had separated himself (spiritually and physically), see Table (6) in appendix (A). 

Table (7) 

SL text (4) 

 [ 5 :نوح]  چۓ  ڭ  ڭ      ڭ  ڭ  ۇ  ۇ  ۆ  ۈ    ۈ  ٴۇ   ۋ    چ  قال تعالى:

TL texts 

Hilali & Khan (1) But all my calling added nothing but to (their) flight (from the 

truth). 

Pickthall (2) But all my calling doth but add to their repugnance 

Shakir (3) But my call has only made them flee the more: 

M.A.S Haleem (4) but the more I call them, the further they run away: 

Interpretation 

Ibn- Kathir (1999:8: 246) comprehend the ayah as (Noah's people were avoiding him, 

rejecting him and running away from him ( extreme aversion )) 

Peircean Model Application to SL Text 4 

Representamen Interpretant Object 

Running away Indicates rejection Showing extreme aversion 

 



 

29 

In this ayah, the word (flight) is a strong translation for (فرارا). It reflects the idea of 

avoidance and aversion. Here, the disbelievers react towards Noah's call as they are being 

chased by something they need to escape from (fear of the truth).  

Among all, the translators Hilali & Khan (1) provide a proper translation for the semiotic 

meaning in the ayah, using in-text-interpretation (from the truth) to achieve the semiotic 

conformity. The other three translators overlooked this semiotic aspect, resulting in literal 

translation - lack of a symbolic depth- of the ayah that fail to convey its deeper meaning 

or provide an equivalent semiotic representation within the TL, either in the text or 

footnotes, see Table (8) in appendix (A). 

3.3 Body Language Expressions in Ibrahim's (PBUH) story 

Table (9) 

SL text (5) 

 [63  :األنبياء]  چچ  چ  چ  ڇ   ڇ  ڇ  ڇ  ڍ  ڍ  چ  قال تعالى:

TL texts 

Hilali & Khan (1)  Nay, this one, the biggest of them (idols) did it. Ask them, if they can 

speak!" 

Pickthall (2) He said: But this, their chief hath done it. So question them, if they can 

speak. 

Shakir (3) He said: Surely [some doer] has done it; the chief of them is this, 

therefore ask them, if they can speak. 

M.A.S Haleem (4) He said, ‘No, it was done by the biggest of them- this one. Ask them, if 

they can talk.’ 

Interpretation 

At-Tabari (2001:16:300) and Ibn- Kathir (1999:5: 294) comprehend the ayah as 'Rather, this 

(Ibrahim's thumb) - the largest of them did it, so ask them, if they should [be able to] speak 

Peircean Model Application to SL Text 5 

Representamen Interpretant Object 

Pointing with 

thumb 

Indicates impossibility and mockery Showing impossibility and 

mockery 

 



 

30 

In the Ayah, At-tabari (2001:18:461) explains that Ibrahim’s use of the thumb to point at 

the large idol was a metaphor for impossibility and mockery, as he implicitly pointed to 

himself as the real actor who broke the idols ( َقاَل َبۡل َفَعَلهُۥ), while leaving the disbelievers 

to think that the actor was the idol, highlighting a clever irony and a strong argument 

Evidently, the translator Shakir (3) stands out as the sole translator who caught the 

semiotic aspect in the ayah, using in-text-interpretation to achieve the semiotic 

conformity. The other three translators overlooked this semiotic aspect, resulting in literal 

translations of the ayah that fail to convey its deeper meaning or provide an equivalent 

semiotic representation within the target language, either in the text or footnotes, see 

Table (10) in appendix (A). 

Table (11) 

SL text (6) 

 [65 :األنبياء]   چڑ  ک  ک   کچ  قال تعالى:

TL texts 

Hilali & Khan (1) Then they turned to themselves (their first thought) 

Pickthall (2) And they were utterly confounded 

Shakir (3) Then they were made to hang down their heads 

M.A.S Haleem (4) Then they lapsed again 

Interpretation 

At-Tabari (2001:16:302), Ibn- Kathir (1999:5: 350) and Al-Baydawi (4:100) comprehend the 

ayah as ((Then they turned to themselves (falsehood)) 

Peircean Model Application to SL Text 6 

Representamen Interpretant Object 

overturned upon 

one's heads 

Indicates retraction from the truth 

after acknowledging it \ uncertainty 

Showing retraction from the truth 

after acknowledging it\ uncertainty 

 

  



 

31 

According to Collins English dictionary (2024), the expression "turn something on its 

head" or "stand something on its head" refers to using the existing facts of an argument 

or theory to reach a contrasting or inverted conclusion. Al-Baydawi, Muhammed, & Al-

Baydawi (1997, 4:100) describes it as ' رأسه  َس كَ نَ  ', which means turning something upside 

down, causing its top to become its bottom. However, he clarifies that this is not a literal 

physical inversion but rather a metaphorical expression indicating that the people of 

Ibrahim turned back to their falsehood and argument. He also suggests that this 

metaphorical "turning upon head" signifies that Ibrahim's people encountered a situation 

or received information that left them in a state of total disorientation or uncertainty.  

The translators vary in their analyses and translations of the body language expression in 

this ayah. Hilali & Khan (1) have successfully analyzed and rendered the ayah achieving 

a high degree of semiotic conformity. Translators (1) have used appropriate expression 

of (overturned upon one's heads), but they supported this expression by the in-text 

interpretation of (their first thought) to convey the meaning that achieves the semiotic 

conformity. Shakir (3) has preferred utilizing an English equivalent idiom (hang down 

their heads) which symbolizes a person's acknowledgement of wrongdoing or inadequacy 

in a given situation, yet he resorted to the interpretation in the footnotes when he added 

(of shame) which is the way (Al-Mawardi, 3:452:1992; and Al-Tha'labi, 6:280:2002) 

have comprehend the ayah. Conversely, (2) and (4) have rendered the ayah using 

interpretive translation (utterly confounded) and (lapsed again) respectively, without 

employing any type of interpretation. Consequently, their translations got low degree of 

semiotic conformity. The most appropriate translations of the body language expression 

in this ayah are that of Hilali & Khan (1) and Shakir (3), see Table (12) in appendix (A). 

  



 

32 

Table (13) 

SL text (7) 

 [ 70 :هود] چې   ى  ى  ائ  ائ  ەئ  ەئ  وئ  وئ  ۇئۇئ   چ  قال تعالى:

TL texts 

Hilali & Khan (1) But when he saw their hands went not towards it (the meal), he felt 

some mistrust of them, and conceived a fear of them.  

Pickthall (2) And when he saw their hands reached not to it, he mistrusted them and 

conceived a fear of them.  

Shakir (3) But when he saw that their hands were not extended towards it, he 

deemed them strange and conceived fear of them.  

M.A.S Haleem (4) When he saw that their hands did not reach towards the meal, he found 

this strange and became afraid of them.  

Interpretation 

At-Tabari (2001:12:447) and Ibn- Kathir(1999:4:333) comprehend the ayah as (When he saw 

their hands did not reach towards the meal as the angels do not have any desire for food, 

nor do they crave it, nor do they eat it.) 

Peircean Model Application to SL Text 7 

Representamen Interpretant Object 

not eating the 

food 

Indicates the divine nature of 

angels \ angels in a mission 

Showing the divine nature of angels\ 

a purpose behind the angels' visit 

 

Culturally speaking, this form of body language can occur in English and Arabic. The 

difference is that in the Arab tradition, refusing hospitality signifies not coming as a guest 

but as an enemy seeking to plunder. Nonetheless, this view is not supported by the 

succeeding Ayah. Some authentic interpreters (At-Tabari 2001:12:447/ Ibn-Kathir 

1999:4:333) believe that Prophet Ibrahim was afraid of the angels because it was known 

among the prophets that angels appeared in human form when delivering severe trials or 

punishments for transgressions. 

In this ayah, the representamen verbalized into (their hands did not reach towards it 

ِإَلْيه َتِصُل  ال   ,which indicates that those guests are not among those who eat food (َأْيِدَيُهْم 

suggesting their angelic nature and implying they have come on a mission. The four 



 

33 

translators have not achieved the semiotic conformity since they have not looked at this 

ayah semiotically. This led them to render the ayah literally without providing any 

semiotic equivalent that performs the same function as that in the SL nor using 

interpretation whether within the text or in the footnotes. The suggested translation could 

be (when he saw their hands reached not to it (refused to eat, as they are angels on 

a mission), see Table (14) in appendix (A). 

Table (15) 

SL text (8) 

 [ 71 :هود]  چىئ  ی   ی  ی  ی      جئ  حئ  مئ      ىئ  چ  تعالى:قال 

TL texts 

Hilali & Khan (1) And his wife was standing (there), and she laughed (either, because the 

Messengers did not eat their food or for being glad for the destruction 

of the people of Lout (Lot).. 

Pickthall (2) And his wife, standing by laughed when We gave her good tidings (of the 

birth) of Isaac, and, after Isaac, of Jacob. 

Shakir (3) And his wife was standing [by], so she laughed, then We gave her the good 

news of Ishaq and after Ishaq of [a son's son] Yaqoub. 

M.A.S Haleem (4) His wife was standing [nearby] and laughed. We gave her good news of 

Isaac and, after him, of Jacob. 

Interpretation 

At-Tabari (2001:12:474) and Ibn- Kathir (1999:4:334) comprehend the ayah as (she laughed of 

wonderment \ in delight of the good news of Lout's people destruction) 

Peircean Model Application to SL Text 8 

Representamen Interpretant Object 

Laughing Indicates wonderment / gladness Showing wonderment / gladness 

 

  



 

34 

Provine (2000) explains that laughter extends beyond expressing joy or humor, also 

conveying emotions such as wonder and surprise. He suggests that laughter can signal 

feelings of awe, amazement, or disbelief in various contexts. Al-Heeh & Diek (2021) 

further highlight that laughter holds diverse meanings across cultures. While generally 

perceived positively as a gesture of gladness and happiness, laughter can also convey 

negative emotions like mockery, sarcasm, or passive-aggressiveness. 

Al- Thalabi (2002:5:179) explains Sarah laughed because she found it astonishing that 

these guests, who appeared as ordinary travelers, did not eat Ibrahim's food. This laughter 

was not intended in a mocking or negative way, but rather out of wonderment at the 

unusual behavior of the guests who turned out to be angels.  

Clearly, among all the translators Hilali & Khan (1) are the only ones who grasped the 

semiotic aspect in this ayah, using in-text interpretation to achieve semiotic conformity. 

The others (2), (3) and (4) have merely diagnosed the representamen (laughed / ( ضحكت) 

in this ayah without realizing the interpretant and the object. They did not achieve 

semiotic conformity in their translation. For this ayah, the only appropriate translation is 

that of Hilali & Khan (1), see Table (16) in appendix (A). 

  



 

35 

Table (17) 

SL text (9) 

 [29 :الذاريات] چيئ  جب  حب  خب      مب  ىب  يب  جت  حت  چ  قال تعالى:

TL texts 

Hilali & Khan (1) Then his wife came forward with a loud voice, she smote her face, and 

said: "A barren old woman!" 

Pickthall (2) Then his wife came forward, making moan, and smote her face, and cried: 

A barren old woman! 

Shakir (3) Then his wife came up in great grief, and she struck her face and said: An 

old barren woman! 

M.A.S Haleem (4) His wife then entered with a loud cry, struck her face (In her incredulity 

and embarrassment) and said, ‘A barren old woman?’ 

Interpretation 

At-Tabari (2001:21:529) and Ibn- Kathir (1999:7:398) comprehend the ayah as (she 

smacked her face just as women do when confronted with an amazing and 

embarrassing thing) 

Peircean Model Application to SL Text  9  

Representamen Interpretant Object 

Struck the face Indicates disapproval and 

embarrassment 

Showing disapproval and 

embarrassment 

 

In this ayah, the verb صك, according to Ibn 'Adil (1998), means 'to struck or hit violently'. 

Othman et al. (2021) state that slapping or hitting the face serves as a form of expression 

noted in the Qur'anic context. For instance, it was employed by the wife of Prophet 

Ibrahim to convey bewilderment and embarrassment. This gesture was a customary 

among Arab women as a sign of disapproval and incredulity. M.A.S. Haleem (4) stands 

out as the translator who comprehended the semiotic conformity of this ayah, providing 

a footnote interpretation to ensure semiotic conformity "In her incredulity and 

embarrassment". Conversely, translators (1, 2) and (3) did not see the ayah from a 

semiotic lens, rendering it literally without offering a semiotic equivalent that serves the 

same communicative function in the SL, nor providing interpretive insights within the 



 

36 

text or footnotes. Translations (4) viewed as a proper translation to this body language 

expression in this ayah, see Table (18) in appendix (A). 

3.4 Body Language Expressions in Yusuf's (PBUH) story 

Table (19) 

SL text (10) 

 [ 16 :]يوسف چٿ   ٿ  ٹ  ٹچ قال تعالى: 

TL texts 

Hilali & Khan (1) And they came to their father in the early part of the night weeping. 

Pickthall (2) And they came weeping to their father in the evening 

Shakir (3) And they came to their father at nightfall, weeping. 

M.A.S Haleem (4) and at nightfall they returned to their father weeping. 

Interpretation 

At-Tabari (2001:13:34) and Ibn- Kathir (1999:4:75) comprehend the ayah as (They went back 

to their father, during the darkness of the night, crying and showing sorrow and grief for 

losing Yusuf, falsely claiming that) 

Peircean Model Application to SL Text 10 

Representamen Interpretant Object 

Weeping Indicates internal sorrow Showing sorrow to elicit sympathy 

 

Navarro (2018), a former FBI agent and expert in non-verbal communication, explores 

the phenomenon of crying in his book "The Dictionary of Body Language". He 

acknowledges that crying can be learned and used manipulatively, particularly by 

children who discover its effectiveness in eliciting sympathy or influencing others. He 

suggests that this behavior may persist into adulthood 

This Ayah describes the emotional state of Yusuf's brothers as they return to father with 

a fabricated story, hiding and concealing themselves in the darkness of night, fearing 

exposure of their deceit. Their tears and weeping are part of the act of deception, as they 

pretend to mourn Yusuf's supposed death. The weeping here serves as a dramatic device 



 

37 

to enhance the appearance of sorrow and tragedy, reinforcing their false narrative to their 

father. 

In terms of Peirce's model, none of the translators succeeded in grasping the semiotic 

conformity of this Ayah. They achieved a low level of semiotic conformity because they 

contented themselves with a literal rendering of the representamen "weeping," without 

considering the interpretant and the object. According to Collins English Dictionary 

(2024), 'to feign' means "if someone feigns a particular feeling, attitude, or physical 

condition, they try to make other people think that they have it or are experiencing it, 

although this is not true." Therefore, a suggested translation could be: "And they came to 

their father at nightfall, feigning weeping", see Table (20) in appendix (A). 

Table (21) 

SL text (11) 

 [ 84 :]يوسف چۋ  ۋ  ۅ  ۅ  ۉ   ۉ  ې  ې  ې  ې  ى  ى  چ قال تعالى: 

TL texts 

Hilali & Khan (1) Alas, my grief for Yusuf (Joseph)!” And he lost his sight because of the 

sorrow that he was suppressing. 

Pickthall (2) Alas, my grief for Joseph! And his eyes were whitened with the sorrow 

that he was suppressing. 

Shakir (3) O my sorrow for Yusuf! and his eyes became white on account of the grief 

M.A.S Haleem (4) ‘Alas for Joseph!’ His eyes went white with grief and he was filled with 

sorrow. 

Interpretation 

At-Tabari (2001:13:296) and Ibn- Kathir (1999:4:406) comprehend the ayah as (oh my 

sorrow over Joseph, and he lost his sight from grief) 

Peircean Model Application to SL Text 11 

Representamen Interpretant Object 

White eyes Indicates losing sight losing sight 

 



 

38 

In Arab culture, the expression "white eyes" connotes "lost sight" rather than a real 

change in eye color. However, the translation by Saheeh International opted for a literal 

rendering, stating "his eyes became white" (Saheeh, 2012, p. 321), which fails to capture 

the nuanced cultural meaning. This literal translation may lead to confusion among 

English speakers, particularly those in North America, where historically "white eyes" 

referred to European settlers as perceived by Native Americans (Boukhatem, 2021).  

The lack of direct cultural and semiotic equivalence between Arabic and English 

complicates the accurate translation of this nonverbal expression. This discrepancy 

accounts for the varying interpretations and translations among scholars of this ayah. 

Translation (1), Hilali & Khan, applying interpretation rather than a direct translation, 

analyzed and rendered the ayah as "he lost his sight," achieving a high degree of semiotic 

conformity. Conversely, others (Translators 2, 3, and 4), being unmindful of the object 

and interpretant, provided literal rendering of representamen that overlooked the semiotic 

conformity of the expression. Translation (1) viewed as proper translations to this body 

language expression in this ayah, see Table (22) in appendix (A). 

  



 

39 

Table (23) 

SL text (12) 

 [31 :]يوسف چٺ  ٺ  ٺٺ  ٿ  ٿ  ٿ        ٿ  ٹ چ  قال تعالى:

TL texts 

Hilali & Khan (1) She said [(to Yûsuf (Joseph)]: "Come out before them." Then, when they 

saw him, they exalted him (at his beauty) and (in their astonishment) cut 

their hands. 

Pickthall (2) Said (to Joseph): Come out unto them! And when they saw him they exalted 

him and cut their hands 

Shakir (3) Said (to Yusuf): Come forth to them. So when they saw him, they deemed 

him great, and cut their hands (in amazement) 

M.A.S Haleem (4) She said to Joseph, ‘Come out and show yourself to them!’ and when the 

women saw him, they were stunned by his beauty, and cut their hands 

Interpretation 

Ibn- Kathir (1999:4:331) comprehend the ayah as (she said to Yusuf “Come out before them.” 

Then, when they saw him, they exalted him (at his beauty) and (in their astonishment) cut 

their hands ) 

Peircean Model Application to SL Text 12 

Representamen Interpretant Object 

Cutting hands Indicates astonishment and loss of 

control in the face of temptation 

Showing losing control, 

astonishment 

 

Ibn Kathir (1999:4:331) highlights that the wife of Aziz Msr- Zulikha was criticized by 

the Egyptian women for her infatuation with Yusuf. For that, she prepared a gathering to 

prove that any woman would react the same toward Yusuf's beauty. Then she provided 

the women with fruit and Knives to make her staged plan succeed. When the women of 

Egypt saw Yusuf, their reaction proved Zulikha's argument. The women unintentionally 

cut their hands while they were peeling the fruit due to the extreme astonishment of 

Yusuf's beauty (PBUH).  

Al-Tabari (2001: 13:133) explains that the verb " ََوَقطَّْعن" in Arabic is not just a physical 

act but it also has deeper implications. The verb means 'deep cuts rather than light 



 

40 

scratches', which illustrates the extreme distraction , loss of control due to admiration, An 

unconscious reaction to an unusual experience and surrender to a divine perfection. There 

is no single equivalent phrase in English that fully conveys and captures all these 

symbolic, idiomatic and emotional meaning.  

Building on that, none of the translators found a direct equivalent for the sign in the TL 

that captures its literal and semiotic depth. Hence, they all used a plain literal translation 

without preserving the semiotic meaning of the sign. First, Hilali & Khan (1) stick to the 

literal translation and explanatory without translating the symbolic meaning of the sign 

(surrender and loss of control). Pickthall (2), Shakir (3) and M.A.S Haleem (4) keep the 

translation of the sign literal, without explaining why the women cut their hands. A 

suggested translation can be (they cut their hands without realizing it (overwhelmed)), 

see Table (24) in appendix (A). 

3.5 Body Language Expressions in Musa's (PBUH) story 

Table (25) 

SL text (13) 

 [15 :]القصص چڃ  ڃ    ڃچ قال تعالى: 

TL texts 

Hilali & Khan (1) So Musa (Moses) struck him with his fist and killed him.  

Pickthall (2) So Moses struck him with his fist and killed him 

Shakir (3) so Musa struck him with his fist and killed him 

M.A.S Haleem (4) Moses struck him with his fist and killed him 

Interpretation 

At-Tabari (2001:18:189) and Ibn- Kathir (1999:6:225) comprehend the ayah as (Moses struck 

him and finished him with no intention to kill) 

Peircean Model Application to SL Text 13 

Representamen Interpretant Object 

struck with fist Indicates no intention to kill Showing no intention to kill 

 



 

41 

According to (Ibn Abi Hatim, 9/2955; Abd al-Razzaq, 2/89; Al-Suyuti, 5/122), it is 

recounted that Moses struck the Egyptian man (with a single blow to the chest with his 

fist or using a stick) and unintentionally caused his death. This act, not intended as fatal, 

illustrates that the resultant death was unintended, highlighting the distinction between a 

strike and an intentional killing. 

Regarding Peirce's model, none of the translators succeeded in maintaining the semiotic 

conformity of this Ayah. They achieved a low level of semiotic conformity because they 

contented themselves with a literal rendering of the representamen "struck with fist" 

without considering the interpretant and the object. Therefore, a suggested translation 

could be: "Moses struck him and unintentionally killed him". 

Table (27) 

SL text (14) 

 [18  :]القصص چڻ  ڻ  ڻ   ڻ  ۀ  ۀ   ہ  ہ  ہ  ہچ قال تعالى: 

TL texts 

Hilali & Khan (1) So he became afraid, looking about in the city (waiting as to what will 

be the result of his crime of killing), when behold, the man who had 

sought his help the day before, called for his help  

Pickthall (2) And morning found him in the city, fearing, vigilant, when behold! he who 

had appealed to him the day before cried out to him for help 

Shakir (3) And morning found him in the city, fearing, vigilant, when behold! he who 

had appealed to him the day before cried out to him for help. 

M.A.S Haleem (4) Next morning, he was walking in the city, fearful and vigilant, when 

suddenly the man he had helped the day before cried out to him for help. 

Interpretation 

Ibn- Kathir (1999:6:225) comprehend the ayah as ( he became inside the city fearful and 

anticipating (exposure) 

Peircean Model Application to SL Text 14 

Representamen Interpretant Object 

Cautious 

anticipation 

Indicates anticipating danger, being 

on high alert 

Showing fear, preparation for 

danger. 

 



 

42 

In the aforementioned ayah, the body language expression ( يترقب) portrays the physical 

and psychological state of Musa after he killed the Egyptian man. According to Ibn Kathir 

(6: 225), He was not just waiting but on a high alert, anticipating danger and experiencing 

anxiety. 

Going back to pierce's model, the representamen يترقب reflects "a state of cautious 

anticipation". It materializes the unseen (fear) through the seen body language (eye 

movements, scanning and looking around). Translationally speaking, the ayah has been 

translated successfully by all the translators. Hilali & Khan (1) use in text interpretation 

to ensure semiotic conformity "waiting as to what will be the result of his crime of 

killing". Translators (2), (3) and (4) were able to portray Musa's physical and 

psychological state by providing semiotic equivalents "fearing, vigilant" which serve the 

same communicative function in the SL, see Table (28) in appendix (A). 

Table (29) 

SL text (15) 

 [ 149 :]األعراف چې  ې   ې  ى  ى  ائ  ائ  ەئ چ قال تعالى: 

TL texts 

Hilali & Khan (1) And when they regretted and saw that they had gone astray, they repented 

Pickthall (2) And when they feared the consequences thereof and saw that they had 

gone astray, 

Shakir (3) And when they repented and saw that they had gone astray 

M.A.S Haleem (4) When, with much wringing of hands, they perceived that they were doing 

wrong 

Interpretation 

At-Tabari (2001:10:448) and Ibn- Kathir (1999:3:475) comprehend the ayah as (And when 

regret overcame them and they saw that they had gone astray) 

Peircean Model Application to SL Text 15 

Representamen Interpretant Object 

fall down into one's 

hands 

Indicates regret , repentance and 

shock 

Showing regret , repentance and 

shock 

 



 

43 

Regret is a universal concept, yet its expression varies across languages and cultures. 

Although the core idea of regret remains consistent, Arabic and English utilize different 

symbols and expressions to convey it. 

In terms of body language, as depicted in this ayah, there is a notable absence of cultural 

and semiotic correspondence between Arabic and English. In light of this, it is 

unsurprising that translators exhibit a range of analyses and interpretations regarding the 

body language expression in this ayah. Shakir (3) have effectively digested the ayah 

achieving a high degree of semiotic conformity. He has used appropriate translation" And 

when they repented "as the word (repented) captures both the emotional aspect of regret 

and the spiritual aspect of repentance. On the other side, Hilali & Khan (1) used a 

simplified translation that misses the depth of the semiotic meaning presented in the ayah. 

Pickthall(2) has exploited the phrase "And when they feared the consequences" which 

has nothing to do with showing the object or indicating the interpretant "regret, repentance 

and shock ". Similarly, M.A.S Haleem (4) has preferred utilizing an English idiom 

(functional equivalent) "with much wringing of hands" which indicates rubbing and 

twisting hands due to worry or upset, yet he has not used any type of interpretation leaving 

the rendering entirely restricted to the meaning of worry and upset. Thus M.A.S Haleem's 

(4) translation got low degree of semiotic conformity. The most appropriate translation 

of the body language expression in this ayah is that of Shakir (3), see Table (30) in 

appendix (A). 

A detailed translational and semiotic analysis of the selected instances from the stories of 

Noah, Ibrahim, Musa and Yusuf that contain body language signs is provided in this 

chapter. The study explores how different translators dealt with and rendered these non-

verbal signs by applying Peirce's semiotic model. The analysis shows varying degrees of 

semiotic conformity. Some translators offered contextual clarity while others relied on 

literal rendering for body language signs, leading to fail to convey the intended meaning.  

  



 

44 

Chapter Four  

Conclusion and Recommendations 

4.1 Overview  

In this final chapter, the findings and recommendations of the study are concluded and 

summed up for all the parties linked to the field of translating the body language 

expressions.  

4.2 Conclusion 

The aim of this study was to analyze the translation of the body language expressions 

embedded within the Holy Qur'an. For that, fifteen selected instances describing physical 

actions in Prophets' stories -Noah, Ibrahim, Yusuf, and Musa (PBUT) have been 

considered, exploring how translators vary in accuracy and effectiveness of the 

translations of the Qur'anic body language expressions. Four translations - Hilali & Khan, 

Pichthall, Shakir and M.A.S Haleem - were compered and analyzed, examining how body 

language expressions were rendered from Arabic into English. The central question was 

whether the translators would prefer to use another nonverbal equivalent, simplified 

verbal language or literal translations to convey meaning while preserving the original 

style. 

Building on the analysis of this study, the translators differ in the approaches they follow 

to render and translate the semiotic meaning of the body language expressions. Some 

translators prefer to keep the nonverbal image presented in the original text (literal 

translation) to maintain the stylistic and rhetorical features of the SL. While other 

translators tried to explicate the meaning of the nonverbal imagery than preserving it in 

order to make the text more comprehensible to the target audience.  

The analysis of the Qur'anic translations in this study reveals that the most frequent used 

technique is explications paired with annotations or explanatory notes. Following this, 

literal translation, as it conveys clarity and aids TL readers' comprehension, but it lacks 

cultural and emotional depth. Then, Idiomatic translation, which seeks to show the 

emotional and cultural aspects of the semiotic meaning, is used less frequently as the 

translators tried to avoid introducing unintended cultural biases. It is clearly noticeable 



 

45 

that the more the signs are shared among Arabic and English cultures, the easier the 

translation is.  

The table below shows the detailed result of achiev