Using Euphemism in the Holy Quran "Analytical Approach"

Banha University Faculty of Arts Dept. of English Language and Literature Using Euphemism in the Holy Quran "Analytical Approach" Submitted by: Ahmad Sobhy Salem Abd-Ellatif Rakhia For: Fourth year student Under the Supervision of: Dr. Wafaa Muhammad El-Deftar Lecturer in the Department of English, Faculty of Arts, Banha University. Banha University 2018 ‫جامعة بنها‬ ‫كلية اآلداب‬ ‫قسم اللغة اإلنجليزية وآدابها‬ ‫إستخدام التلطف في القرآن الكريم‬ ‫"المنهج التحليلي"‬ ‫يقدمه‪:‬‬ ‫أحمد صبحي سالم عبداللطيف ِر ِخـيــه‬ ‫طالب بالفرقة الرابعة‬ ‫تحت إشراف‪:‬‬ ‫دكتور‪ :‬وفاء دمحم الدفتار‬ ‫مدرس بقسم اللغة اإلنجليزية‬ ‫بكلية اآلداب ‪ -‬جامعة بنها‬ ‫جامعة بنها‬ ‫‪8102‬م‬ Abstract Euphemism is one of the most important terms that must be dealt by translators and linguists. This research aims to examine, explain, interpret and analyze some aspects of the euphemism in the Holy Quran. This study deals with analyzing the interpreting or translation of euphemism expressions in the Holy Quran that has been neglected from researchers. The aim of this research is to make study that makes a comparison between the translations of the Holy Quran by "Mohammad Marmaduke Pickthal" and "Dr. Muhammad Taqȋ-ud-Dȋn Al-Hilȃlȋ and Dr. Muhammad Muhsin Khȃn." This study clarifies which translation ignores euphemism and which does not. Also, clarifies the explanation of euphemism according to Ibn-Katheer. This study tackles some aspects of Euphemism and Taboo in different domains by examining the Holy verses, which included Euphemism. This study reveals that euphemism is an evident phenomenon in the Holy Quran and that the process of translating it into English is generally problematic for reasons such as linguistic and culture diversity. This research is divided into five chapters; first chapter discusses using Euphemism in the English Language, second chapter discusses using euphemism between Allah and people, third chapter discusses using Euphemism to express about genitals and sickness and disabilities, fourth chapter discusses using euphemism between prophets and people and fifth chapter discusses using Euphemism between Prophets and theirs fathers. Finally, the study ends with some concluding remarks pointing out some points of similarity and difference between the two languages and investigates how translators have dealt with some Quranic euphemistic expressions. Key words: Euphemism – politeness – Holy Quran – dysphemism – prophets – translation – sociolinguistics – people. 1 Introduction It is obvious that language can be considered a priceless treasure to tell us much about the word of which human being are real. For the survival of human beings, they should cooperate with each other by different ways of cooperation. In order to cooperate, one needs to communicate by using some way of indicating attitudes, ideas, intentions, and, so on. Verbal communication plays an important role in any society. Such communication can be achieved by using the language verbally. Individuals of any society should have an ability to use the system of language appropriately as a means of social interaction with native speakers since one cannot use some words in every situation. Inside any society, people can be classified into groups. These groups can be characterized with regard to shared attitudes and beliefs, which are expressed by the accepted behavior of the members of the group. Thus common attitudes, beliefs, and values are reflected in the way members of the group use language, for example, what they choose to say and how they say it. However, certain words in all societies are unacceptable for social or cultural reasons; they are regarded as taboo-words. What acts or words are not allowed reflect the particular customs, beliefs, attitudes and views of the society. In addition, some words can be used in certain circumstances and not in others. In certain societies, words, which have religious connotations, are considered vulgar if used outside the formal or religious ceremonies. Other types of words that are related to death, sex, and natural bodily functions. "The existence of taboo words or taboo ideas stimulates the creation of euphemism or as it is called in Arabic (metonymy)" (Fromkin, 1983: 266-70). Euphemism is a universal linguistic phenomenon. "Wardhaugh proposed that it is also universal that social groups do not use language quite uninhibitedly. An unlimited number of examples can be easily cited from most formal writing styles to most colloquial everyday spoken 2 language. English speakers, for example, would consider words such as "disinformation" and "call of nature" as more acceptable and less offensive than their blunt counterparts "lie" and "urge to urinate or defecate" and will therefore use them more frequently in their communication with other members of the society. Arabic, as well, allows for the same phenomenon to take place within its speech community. Wardhaugh (1986) "Etymologically, the origin of the word euphemism comes from the Greek word "euphemo", with the prefix "eu" meaning "auspicious / good / fortunate speech" and the root 'phemism' meaning 'speech'. The eupheme was originally a word or phrase used in place of a religious word or phrase that should not be spoken aloud especially the taboo words" (Wikipedia, 2006: 1). "Crystal defines euphemism as the use of an ambiguous or indirect expression in place of one that is thought to be embarrassing or unpleasant. In addition, He said that euphemisms are typically used to replace expressions related to sexual activity, death, and other functions; examples include (powder my nose) instead of (go to the toile), (pass on) instead of (die). Fromkin et al. (2003: 479) state that the existence of taboo words and ideas stimulates the creation of euphemism, which is a word, or phrase that replaces a taboo word or serves to avoid frightening or unpleasant matters." Crystal (1992: 128) "Euphemism in both English and Arabic can be studied according to the rhetorical and figurative points of view. Therefore, euphemism can be examined through different discourses: social, religious, linguistic, political, and so on. Hence, euphemism is an expression intended by the speaker to be less offensive or troubling to the listener than the word or phrase it replaces." (Sadock, 1993:55). Certain words in all societies are considered taboo words that are not to be used in "polite society". Etymologically, the word 'taboo' was borrowed from Tongan, a Polynesian language, and in that society it refers to acts which are "forbidden" or which are to be avoided. When an act 3 is taboo, reference to this act may also become taboo. Thus, it is sometimes forbidden to do such an act or to talk about it. "The precise opposite of euphemism is dysphemism (also known as cacophemsim and malphemsim). In their book, Forbidden Words: Taboo and the Censoring of Language, Allan and Burridge defined dysphemism as “a word or phrase with connotations that are offensive either about the denotatum and/or to people addressed or overhearing the utterance. They also stated that: Speakers resort to dysphemism to talk about people and things that frustrate and annoy them that they disapprove of and wish to disparage, humiliate and degrade. Curses, name-calling and any sort of derogatory comment directed towards others in order to insult or to wound them are all examples of dysphemism. Exclamatory swearwords that release frustration or anger are dysphemism has the potential to produce stylistic discord; if someone at a formal dinner party were to publicly announce I'm off for a piss, rather than saying Excuse me for a moment, the effect would be dysphemistic". Allan and Burridge (2006: 234) Orthophemism is another technical term that is closely related to euphemism and dysphemism. According to Allan and Burridge, "an orthophemism neither is a term that is neutral, with neither positive connotation (euphemism) nor negative ones (dysphemism), but is still more preferred than a dysphemism." Allan and Burridge (2006) As mentioned earlier, euphemism is an expression intended by the speaker to be less offensive, disturbing, or troubling to the listener than the word or phrase it replaces. Also, in some versions of English, "toilet room" itself a euphemism, was replaced with "restroom and "W. C". There are also examples of euphemisms, which are geographically concentrated. The term "restroom’ is rarely used outside of the United states and "W.C", which before it was quite popular in Britain , is passing out of favor and becoming more popular in France and the polite term of choice in Germany . Connotations easily change over time, for example "idiot", 4 "imbecile " and " moron " were once neutral terms for an adult of toddler , preschool and primary school mental ages" ( Gould , 1996 : 188 – 189 ) . Some other common euphemisms: - Abortion instead of premature birth. - Fatally wounded instead of killed. - Curvy instead of fat. - Lost their lives for were killed. - Ill-advised for very poor or bad. - Pre-owned vehicles for used cars. - Correctional facility for prison. - The big C for cancer - Bathroom tissue, t. p. or bath tissue for toilet paper. Economically depressed neighborhood for ghetto. - Force, police action or conflict for war. - Mature for old or elderly. - Enhanced interrogation technique for torture. - Precaution for torture. - Fee for fine. - Specific about what one eats for being a picky eater. - Intellectually challenged for being mentally retarded. - To have been paid for being fired from or by ones employer. - Adult entertainment for pornography. - To cut excesses (in a budget) for to fire employees. - Legal capital for stated capital. - Gender reassignment for sex change 5 - - Sanitation worker or garbologist, for bin man or garbage man. - Passed away instead of died. - On the streets instead of homeless - Vertically-challenged instead of short In order to know the main types of (euphemism) in Arabic, it is preferable to shed light on its main elements. According to its structural term, (euphemism) is composed of three elements. The first one is represented by (euphemistic expression). The second element refers to (original expression) which is socially unpleasant and unacceptable and substituted by the euphemistic term. The last element can be somewhat situational or what is called (the context of situation) (Matloob El-Bassir 370: 1990) The concept and theory of translation have long been the common interest of many scholars and specialists of the field and have, therefore, received a considerable amount of definition and analysis. The importance of translation studies stems from the significance and prominence of the role of translation in universal and cross cultural communication. The broad term of translation, however, falls in a number of categories. Jacobson's (2000) own classification goes as follows: 1) Intralingual translation or rewording: the interpretation of verbal signs by means of other signs of the same language. 2) Interlingual translation or translation proper: the interpretation of verbal signs by means of some other language. 3) Intersemiotic translation or transmutation: the interpretation of verbal signs by means of signs of nonverbal sign systems. Nearly all the definitions viewed translation as a process or a result of a process. However, the idea of (un)translatability stems from the connection between translation and culture. Translation can win another big deal of definition having culture as a main factor. Toury for 6 example, defined translation as an activity that involves not only two languages" Toury (1978:200), but two cultures as well Snell- Hornby also provided a similar point of view arguing that translation cannot be envisaged between languages, but between cultures, achieving what she called a “cross-cultural transfer”. Snell- Hornby (1988:222) Translating Euphemistic Expressions in the Holy Quran Literature provides a large number of studies investigating the concept of euphemism. However, studies conducted on the translation of euphemistic expressions in the Holy Quran, which is the topic of this particular study, are few. One of these few studies is Noghai's (1995). He presupposes that the conventional content of the utterance is deliberately irrelevant to its context when formal equivalences of three intrasentential euphemisms in the Holy Quran are applied. He referred to mono- and bilingual dictionaries where the conventional content utterance was analyzed and compared to ten English translations of the selected euphemisms. Noghai also referred to sources commenting on the meaning of the context of the Holy Quran but mainly depended on intuition in analyzing the sets of contextual connotations of the utterance and its alternative. Furthermore, he presumes that the cooperative principle is operative while one maxim or two are flouted. The flouting is exploited for a euphemistic purpose because the alternative expression is dysphemistic. Nogha's conclusion was that formal equivalence is applicable to translate intrasentential euphemisms in the Holy Quran into English. He noted that the applicability of the approach to the Quranic style serves to prove false part of the common overgeneralization that the Holy Quran is translatable only in the broadest terms of meaning. In a similar study, Mohammed (2007) highlighted the errors in the translations of four euphemistic expressions in four different verses of the Holy Quran in Pickthal and Zidan's translations of the meanings of the verses. He found out that the translators were not fully aware of the concept of euphemism and therefore some of their translations sacrificed euphemism to 7 convey the meaning and vice versa. To Mohammad, ignoring euphemism in translation leads to the misunderstanding of the new text and hence he recommended that translators mention euphemism where it appears by using the paraphrasing strategy of translation. By doing so, the meaning would be conveyed straightforwardly. Analysis and Discussion This part is an analytical investigation of the incongruities in the translation of some expression of euphemism that using in the English language, and how they can express about that by using some expressions to soften from the utterance, and avoid hurting others. There are many examples of that. Also, discuss some Quranic euphemisms through the examination of four different translations. Moreover, the analysis of these Quranic euphemistic occurrences has led the researcher to come up with the following classification: Euphemism is a generally inoffensive or polite expression used in place of one that may be found offensive or suggest something unpleasant or embarrassing. Sometimes euphemisms are intended to amuse others but at times they can be used to make indirect and snarky remarks. Euphemisms allow us to soften otherwise difficult or unpleasant things when we speak, especially to children, or people who might be offended or disturbed by the situation we are talking about. They can be used to shelter children from adult subjects, avoid awkward moments of truth with loved ones, and avoid politically incorrect phrasings in public. Political correctness and politeness are both filled with euphemistic phrases. The high usage of euphemisms by organizations and individuals in formal documents and everyday conversation alike shows how much we value politeness. In speech or writing, we use euphemism for dealing with taboo or sensitive subjects. It is therefore the language of evasion, hypocrisy, prudery, and deceit. For example, for the word "idiot" we can use "dumb as a door knob" or "he is cute but isn’t that bright." Possibly there is no other word in English for which there are more euphemisms than for the word "death." When someone dies, instead of saying "he expired" we say "he passed 8 away" "he passed on" or "he finally met his maker." Or he is in a better place now, he’s gone on to his heavenly abode or the doctor might say that “the patient breathed his last breath, he is no more." 1- 'Man of a lot of ash ', this expression can be explained as followed, can be indicated according to different means such as preparing the food, kindling the fire, cooking the food, inviting the guests and at last leaving much ash which refers to the generosity through all these means. 2- 'A man having wide back ', this euphemism 'a man of wide back' is used instead of disagreeable expression of "a stupid man" which cannot be publicly mentioned. 3- 'I complain to you the fewness of mice in my house', this expression means that 'I complain to you poverty'. Thus such a euphemistic hint involves an explicit and a close relationship between 'the fewness of mice in the house and 'the poverty' since the house is empty of any food then the mice will not come to it. 4- 'Passed away', this expression means that the man died or going to heaven. We use that expression to soften from the calamity of death. 5- In Bob Hicok’s poem “Dropping the Euphemism” a boss uses the euphemism “I have to lay you off” for firing someone. He continues to discuss “the cycles of business,” meaning the need for firing and hiring certain people depending on the financial failure or success of the business. The fact that he “destroys the faith” of his employee, though, shows that the euphemism does not have the softening effect intended. As we’ll see, people are often criticized for using euphemisms to avoid the plain truth, especially if they’re just doing it to make themselves sound better. 6- Deliberately mispronouncing an offensive word may reduce its severity, such as darn (damn), and shoot (shit). 9 There are many other expressions else that express about euphemism, and how they are used in the English culture, as they are used to soften from the speech act. Euphemism must be used in many situations to soften from the original word itself, and also the speaker reaches the meaning of a word to the hearer, but by an intelligent and nice way. By using euphemism in speech act the speaker does not hurt or annoy the hearer by his word. So, euphemism is an important terminology that must be used increasingly in speech act. So, this research advices everyone to use euphemism in his speech, for not annoying or hurting the hearer by his words. This terminology is used in English culture for the main purpose that the research mentioned above. Literature provides a large number of studies investigating the concept of euphemism. However, studies conducted on the translation of euphemistic expressions in the Holy Quran, which is the topic of this particular study, are few. One of these few studies is Noghai's (1995). He presupposes that the conventional content of the utterance is deliberately irrelevant to its context when formal equivalences of three intrasentential euphemisms in the Holy Quran are applied. Chapter two is intended to discuss using euphemism in the Holy Quran, and how Allah the Almighty is using it in his Glorious Quran to talk with his people and send his message without hurting or annoyed anyone of them. Euphemism is one of the most important terms that have been used in the Holy Quran. The Holy Quran has unlimited has unlimited examples number of euphemism. God Almighty uses the euphemism in his Glorious Book to soften from the word itself, and not hurt anyone. There are many examples of it. We can apply it in some verses. The research clarifies it in details. Sexual Intercourse Verses that describe and regulate the sexual relationship between spouses in the Holy Quran are many. Apparently, the language of these verses has been given a special divine attention so as not to harm the public modesty of the recipients. Cover terms and metaphors are 10 widely used and it is the talented translator's challenge and responsibility to maintain much as possible of both the euphemism and the meaning. In the list below, the researcher attempts to illustrate the euphemized Quranic sexual expressions and investigate the strategies and problems of translating them into English. The explanation of these verses will be explained according to Ibn Katheir, "Dr. Muhammad Taqȋ-ud-Dȋn Al-Hilȃlȋ and Dr. Muhammad Muhsin Khȃn." ۚ ‫سهُٕا‬ ُ ‫ٍَ آ َيُُٕا ََل ت َ ْق َسبُٕا انص َََّلةَ َٔأََت ُ ْى‬ٚ‫َُّٓا انَّ ِر‬َٚ‫َا أ‬ٚ" ِ َ ‫ ٍم َحتَّ ٰٗ تَ ْغت‬ِٛ‫سب‬ َ ٘‫َاز ٰٖ َحت َّ ٰٗ ت َ ْعهًَُٕا َيا تَقُٕنٌَُٕ َٔ ََل ُجُُبًا إِ ََّل عَابِ ِس‬ َ ‫سك‬ ْ ‫سفَ ٍس أَْٔ جَا َء أَ َحدٌ ِّيُ ُكى ِّيٍَ ْانغَائِ ِظ أَْٔ ََل َي‬ ‫ِّبًا‬ٛ‫دًا َط‬ٛ‫ص ِع‬ َ َْٔ‫َٔإٌِ ُكُتُى يَّسْ ض َٰٗ أ‬ َ ‫َ ًًَُّٕا‬َٛ‫سا َء فَهَ ْى ت َ ِجدُٔا َيا ًء فَت‬ َ ُِّ ‫ست ُ ُى ان‬ َ ٰٗ َ‫عه‬ َ ‫عفًُّٕ ا‬ َّ ٌَّ ِ‫ ُك ْى ۗ إ‬ِٚ‫د‬ْٚ َ‫سحُٕا بُِٕ جُٕ ِْ ُك ْى َٔأ‬ (34 ‫ت‬ٚ‫ٕزا" (سٕزة انُساء – آ‬ َ ٌَ‫اَّللَ كَا‬ ً ُ‫غف‬ َ ‫فَا ْي‬ The verse above was translated by "Dr. Muhammad Taqȋ-ud-Dȋn Al-Hilȃlȋ and Dr. َ as "contact with" (by sexual ْ ‫"َل َي‬ Muhammad Muhsin Khȃn." they translated the word "‫ست ُ ُى‬ relations). Allah Almighty did not say: 'when you make sexual relations", he did not say that to soften from the using of the word and did not have vague words. "O you who believe! Approach not As-Salat (the prayer) when you are in a drunken state until you know (the meaning) of what you utter, nor when you are in a state of Janaba, (i.e. in a state of sexual impurity and have not yet taken a bath) except when travelling on the road (without enough water, or just passing through a mosque), till you wash your whole body. And if you are ill, or on a journey, or one of you comes after answering the call of nature, or you have been in contact with women (by sexual relations) and you find no water, perform Tayammum with clean earth and rub therewith your faces and hands (Tayammum) . Truly, Allah is Ever OftPardoning, Oft-Forgiving."(Hilali and Khan) Also there is another translation or interpretation for that word, it translated by" Mohammad Marmaduke Pickthal" he translated it as "O ye who believe! Draw not near unto prayer when ye are drunken, till ye know that which ye utter, nor when ye are polluted, save when journeying upon the road, till ye have bathed. And if ye be ill, or on a journey, or one of 11 you cometh from the closet, or ye have touched women, and ye find not water, then go to high clean soil and rub your faces and your hands [therewith]. Lo! Allah is Benign, Forgiving. "O ye who believe! Draw not near unto prayer when ye are drunken, till ye know that which ye utter, nor when ye are polluted, save when journeying upon the road, till ye have bathed. And if ye be ill, or on a journey, or one of you cometh from the closet, or ye have touched women, and ye find not water, then go to high clean soil and rub your faces and your hands (therewith). Lo! Allah is Benign, Forgiving." (Pickthal) Another example from the Holy Quran describes how the Holy Quran deal with Sicknesses and Disabilities is: ٌَ ْ‫َ ْط ُٓسْ ٌَ ۖ فَ ِئذَا ت َ َط َّٓس‬ٚ ٰٗ َّ‫ض ۖ َٔ ََل ت َ ْق َسبُٕ ُْ ٍَّ َحت‬ٛ ْ ََٚٔ َ ُِّ‫ض ۖ قُ ْم ُْ َٕ أَذًٖ فَا ْعت َ ِزنُٕا ان‬ٛ ِ ‫سأَنََُٕكَ ع ٍَِ ْان ًَ ِح‬ ِ ‫ ْان ًَ ِح‬ِٙ‫سا َء ف‬ ْ َ ُ َّ ٌَّ ِ‫اَّللُ ۚ إ‬ َّ ‫ْث أ َي َس ُك ُى‬ٛ‫فَأْتُٕ ُْ ٍَّ ِي ٍْ َح‬ )222 ‫ت‬ٚ‫ٍَ (سٕزة انبقسة – آ‬ٚ‫ ُِحبُّ ان ًُتَ َط ِّٓ ِس‬َٚٔ ٍَٛ‫ ُِحبُّ انتََّّٕ ا ِب‬ٚ َ‫اَّلل‬ "They question thee [O Muhammad] concerning menstruation. Say: It is an illness, so let women alone at such times and go not in unto them till they are cleansed. And when they have purified themselves, then go in unto them as Allah hath enjoined upon you. Truly Allah loveth those who turn unto Him, and loveth those who have a care for cleanness." (Al-Baqara – 222 ' Al-Hilȃlȋ') "They ask you concerning menstruation. Say: that is an Adha (a harmful thing for a husband to have a sexual intercourse with his wife while she is having her menses), therefore keep away from women during menses and go not unto them till they are purified (from menses and have taken a bath). And when they have purified themselves, then go in unto them as Allâh has ordained for you (go in unto them in any manner as long as it is in their vagina). Truly, Allâh loves those who turn unto Him in repentance and loves those who purify themselves (by taking a bath and cleaning and washing thoroughly their private parts, bodies, for their prayers)." (Al-Baqara – 222 ' Hilali and Khan') This verse is, indeed, a rich example of euphemism. In their two occurrences, references to sex were replaced by two different metaphors, by which a high level of 12 euphemism was achieved. The second occurrence is an imperative derived from the root which generally means “came”. However, the use of the very general imperative would fail to deliver the intended meaning that is a permission of sexual intercourse, and a claim that euphemism has been given far more weight than meaning would be valid, if not accompanied by the earlier antecedent. The former is a prohibition of sex in a certain condition (menstruation). Consequently; as a result of these claims, translations of Ali, Mohammad and Khan, and Pickthal are said to be inaccurate. Both ‫ حَ ْق َربُوه َُّي‬and ‫ فَأْحُوه َُّي‬were translated in the very same manner supposing that they are identical synonyms while in fact they are not. Genitals sue in the Holy Quran; embarrassing body parts such as genitals prove lexical euphemism at its highest. Since genitals have a crucial concern of one's everyday life; (i.e. sexual intercourse, purification and chastity) their inclusion in the Holy Quran that regulates most of a Muslim's daily behavior, was by no means escapable. However, being greatly influenced by the culture and virtues of Arabs in whose language the scripture was uttered and where a direct reference to genitals is considered as impolite, rude and indecent, the Holy Quran showed a high level of politeness and refinement through the use of various euphemized expressions as the following examples illustrate: )2ٓ ‫ت‬ٜٚ‫َ ْع ًَهٌَُٕ (سٕزة فصهت – ا‬ٚ ‫َاز ُْ ْى َٔ ُجهُٕدُ ُْ ْى بِ ًَا كَإَُا‬ َ َ‫َحتَّ ٰٗ إِذَا َيا جَاءُٔ َْا ش َِٓد‬ ُ ‫س ًْعُ ُٓ ْى َٔأ َ ْبص‬ َ ‫ ِْٓ ْى‬َٛ‫عه‬ Some credited interpreters of the Holy Quran such as Ibn Katheir inferred that the word ‫( َو ُجلُود ُ ُه ْن‬their skins) are a covert reference to human genitals. The resulting metaphor sets a good example of euphemism since the harsh association of “genitals” has been minimized if not totally removed by the substitution. The verse was translated as follows: “Till, when they reach it (Hell-fire), their hearing (ears) and their eyes, and their skins will testify against them as to what they used to do” (Hilali and Khan) 13 “Till, when they reach it, their ears and their eyes and their skins testify against them as to what they used to do” (Pickthal) Such a complete consensus is, in fact, a fine proof that “their skins” makes a good possible translation of the term under investigation. Both languages‟ stocks of vocabulary seem to have interchangeable equivalents and hence any vagueness in meaning is attributed to original Arabic metaphor and not to any loss caused by the process of translation. Sickness and possibilities are also important issues that the research must tackle it, and also the Holy Quran using euphemism in this trend for expressing for that. As Allah Almighty does not want to hurt or annoy anyone by the word, so he uses euphemism a lot. There are many verses in the Holy Quran about that. Created with a passion for health, power and strength, man has always regarded different health issues such as sicknesses and disabilities as a sensitive area where the use of euphemism is preferred. Therefore, doctors often use a range of euphemistic expressions as a means to facilitate communication in the consultation and treatment of their patients. Similarly; Arabs have long used euphemism to mitigate the negative impact a word indicating a certain sickness leaves on patients themselves as well as other people from the audience. A blind ‫ أعوي‬for instance was called with the ultimate antonym /‫ بصير‬/ (sighted) not only to achieve euphemism but also to express a hope for recovery. The Holy Quran came with respect to this and shows incidents where certain sicknesses such as blindness, muteness and vitiligo are carefully euphemized. َّ َٛ‫ُف َٔ ۡٱب‬ )48 ‫ى" (سورة يوسف – آيت‬ٛ‫َُاُِ ِيٍَ ۡٱنح ُۡز ٌِ فَٓ َُٕ ك َِظ‬َٛۡ ‫ض ۡت ع‬ َ ٰٗ ‫س َف‬ َ َ ‫َأ‬َٰٚٓ ٰ ‫"ٔت َ َٕنَّ ٰٗ ع َُُۡٓىۡ َٔقَا َل‬ َ ‫ُٕس‬ٚ ٰٗ ‫ع َه‬ َ "And he turned away from them and said: "Alas, my grief for Yûsuf (Joseph)!" And he lost his sight because of the sorrow that he was suppressing." (Hilali and Khan) "And he turned away from them and said: Alas, my grief for Joseph! And his eyes were whitened with the sorrow that he was suppressing" (Pickthal) 14 Here the translators did not say that Prophet Jacob became blind, but the translators use euphemism to soften from translation or the word. They translate it as (And his eyes were whitened OR And he lost his sight. And also our God did not say that Prophet Jacob turned away and becomes blind, but Allah the Mighty said that Jacob lost his sight, not becoming blind. An indirect euphemized reference to the loss of sight that is associated with darkness and black was made through the colorful metaphor translated above. It is only Hilali and Khan's translation that destroyed the euphemism intended by reverting to the original euphemized meaning while all other translations preserved euphemism and delivered meaning. The research tackles also the dialogue between prophets and their sons, and how the prophets use euphemism while talking with their sons. How is the using of euphemism softening from their speech? There are many verses that expresses about that. The research discusses them in details: ُ ً‫ي ِإًِّ ٓي أَ َر َٰى فِي ۡٱل َوٌ َِام أًَِّ ٓي أَ ۡذبَحُكَ فَٱ‬ ‫سخ َِجدًُِ ٓي ِإى‬ ِ َ‫ظ ۡر َهاذَا ح ََر َٰٰۚى قَا َل َٰ ٓيَأَب‬ َّ ‫فَلَ َّوا بَلَ َغ َهعَهُ ٱل‬ َ ‫ج ۡٱفعَ ۡل َها ح ُ ۡؤ َه ُۖ ُر‬ َّ ٌَُ‫ي قَا َل َٰيَب‬ َ ۡ‫سع‬ َّ ‫شا ٓ َء‬ )ٕٔٓ ‫صبِ ِرييَ ( سورة الصافاث – آيت‬ َ َّ َٰ ‫ٱَّللُ ِهيَ ٱل‬ "And when [his son] was old enough to walk with him, [Abraham] said: O my dear son, I have seen in a dream that I must sacrifice thee. So look, what thinkest thou? He said: O my father! Do that which thou art commanded. Allah willing, thou shalt find me of the steadfast." (Pickthal) "And, when he (his son) was old enough to walk with him, he said: "O my son! I have seen in a dream that I am slaughtering you (offering you in sacrifice to Allâh). So look what you think!" He said: "O my father! Do that which you are commanded, Inshâ’ Allâh (if Allâh wills), you shall find me of As-Sâbirûn (the patient)." (Hilali and Khan) The research finds here that the translators use: " O my dear son" and O my son, prophet Abraham called for his son by (my son) he soften from the word, and as it explained in Arabic 15 that he uses word ‫ بٌُي‬he uses this word to soften from his speech and does not fright his young or little son. And by using this word, his son obeys him immediately. Also there are many examples in the Holy Quran in this trend, and the research discusses another example for that: ۖ َّ ِ ٔۡ َّ‫سُٕاْ ِيٍ ز‬ٚۡ ْ‫ ِّ َٔ ََل تَا‬ٛ‫ُف َٔأ َ ِخ‬ َّ ِ ٔۡ َّ‫ ُس ِيٍ ز‬ ‫ٱَّللِ ِإ ََّل ۡٱنقَ ٕۡ ُو ۡٱن ٰ َك ِف ُسٌَٔ (سورة‬ َّ ‫ ۡٱذ َْبُٕاْ َفتَ َح‬َّٙ َُِ‫َب‬ٰٚ ُ ٚۡ ْ ‫َا‬ٚ ‫ٱَّللِ إََِّّلُ ََل‬ َ ‫ُٕس‬ٚ ٍ‫سسُٕاْ ِي‬ )48 ‫يوسف – آيت‬ "O my sons! Go you and enquire about Yûsuf (Joseph) and his brother, and never give up hope of Allâh’s Mercy. Certainly no one despairs of Allâh’s Mercy, except the people who disbelieve." (Hilali and Khan) "Go, O my sons, and ascertain concerning Joseph and his brother, and despair not of the Spirit of Allah. Lo! none despaireth of the Spirit of Allah save disbelieving folk." (Pickthal) The research tackles her the way which Prophet Jacob follows in speaking with his son although they all agreed to throw their brother Joseph down to the bottom of the well. Their father uses a euphemism in speaking with them to soft from his speech and do not interrupt them at all. And using of euphemism with them (his sons) returned by benefits at the end, as they take their wheat and find their brother at the end of the story. The research clarifies also the speech between prophets and their fathers, and how the prophets used euphemism while talking with their fathers, and how is the using of euphemism softening from their speech. There are many verses that expresses about that. The research discusses them in details: ٰ َّ ‫ ٰ َط ٍَۖ إ ٌَّ ٱن‬ٛۡ ‫ش‬ َّ ‫ت ََل ت َ ۡعبُ ِد ٱن‬ )88 ‫ا" (سورة هرين – آيت‬ّٛ ّٗ ‫َص‬ ِ َ‫َأَب‬َٰٚٓ ٰ " ِ ‫ َطٍَ كَاٌَ نِهسَّ ۡح ٰ ًَ ٍِ ع‬ٛۡ ‫ش‬ ِ "O my father! Worship not Shaitân (Satan). Verily Shaitân (Satan) has been a rebel against the Most Gracious (Allâh)." (Hilali and Khan) "O my father! Lo! I fear lest a punishment from the Beneficent overtake thee so that thou become a comrade of the devil." (Pickthal) 16 In this verse the research discusses, how is Prophet Ibrâhîm (Abraham) speaking with his father (Azar) with a soften speech, although his father does not believe in God, but here Prophet Ibrâhîm (Abraham) uses a euphemism to soften from his speech with his father. Prophet Ibrâhîm (Abraham) uses euphemism here to speck with his father kindly as he thought that his father believes in Abraham's God. Ibn-Katheer says in this trend that if anyone worships any except Allah, he worships Shaitân (Satan). So Abraham uses an euphemism to soften from the speech with his father, and he also he fears lest a torment from the Most Gracious (Allah) should overtake you. The process of translation even gets more complicated by the variation of both languages, stocks of vocabulary and writing styles. Consequently, a closer look at some translations of the meanings of the Holy Quran shows a degree of disagreement over the techniques by which euphemisms are translated. Concerns of whether to maintain the metaphorical euphemism or to sacrifice it for the sake of conveying direct meanings were considerably unstable. ُ َ‫ أ َ ۡذبَحُكَ ف‬َٰٙٓ َِّ َ ‫ ۡٱن ًََُ ِاو أ‬ِٙ‫ أ َ َز ٰٖ ف‬َٰٙٓ َِّ ِ‫ إ‬َّٙ َُُ‫َب‬ٰٚ ‫ قَا َل‬َٙ ‫"فَهًََّا بَهَ َغ َيعَُّ ٱنس َّۡع‬ َٰٙٓ َُِ‫ست َ ِجد‬ ِ َ‫َأَب‬َٰٚٓ ٰ ‫ٲَظ ۡس َياذَا تَ َس ٰٖۚ َقا َل‬ َ ‫ت ۡٱفعَ ۡم َيا ت ُ ۡؤ َي ۖ ُس‬ َّ ‫شا َٰٓ َء‬ َّ ٰ ‫ٱَّللُ ِيٍَ ٱن‬ )ٕٔٓ‫ٍَ " (سورة الصافاث – آيت‬ٚ‫صبِ ِس‬ َ ٌِ‫إ‬ And, when he (his son) was old enough to walk with him, he said: "O my son! I have seen in a dream that I am slaughtering you (offering you in sacrifice to Allâh). So look what you think!" He said: "O my father! Do that which you are commanded, Inshâ’ Allâh (if Allâh wills), you shall find me of As-Sâbirûn (the patient)." (Hilali and Khan) "And when [his son] was old enough to walk with him, [Abraham] said: O my dear son, I have seen in a dream that I must sacrifice thee. So look, what thinkest thou? He said: O my father! Do that which thou art commanded. Allah willing, thou shalt find me of the steadfast." (Pickthal) In this verse the research tackles how a (Prophet Ismail) replies to his father (Prophet Abraham) when he says to him "I have seen in a dream that I am slaughtering you (offering 17 you in sacrifice to Allâh)". (Prophet Ismail) says to him "O my father!" the research finds here that Prophet Ismail uses euphemism to soften from his speech towards his father. And does Prophet Ismail refuses what his father says to him. Ibn-Katheer explains this verse as, when Ismail grew up and become and adult at about 11 years old, and walks with his fathers with his father everywhere. Abraham says to him that he dreamed that he is slaughtering Ismail. Abraham says to his father "Do that which thou art commanded". The research finds here that Abraham uses euphemism to speck with his father and does disobeys his father. To serve the aims of the present study, the main verses have been quoted from the Glorious Quran. The thesis attempts to gather verses that contain clear euphemistic expressions. IbnKatheer explanation of these euphemistic expressions is compared with both the English translations of Hilali, Khan and Pickthal. The study clarifies which translation ignores euphemism and which does not. The study also shows who translates euphemistic expressions honestly and who sacrifices euphemisms at the expense of meaning. In fact, the thesis demonstrates the aspects of Euphemism and Taboo in the language of the Holy Quran. The study then reveals that the language of the Glorious Quran is similar to the human language in some aspects but different in others. Similar aspects are represented in the forbidden things such as sex, and women. However, the different aspects are represented I death and mysterious worlds. Problem Statement Translating the Holy Quran from Arabic into English can form a problem due to linguistics as well as cultural variations. The problem eventually gets more complicated by the different cultures to which each language belongs. Such a cultural difference necessarily dictates different ways of socializing, expressing and showing solidarity. Therefore, it is the task and challenge of 18 a talented translator to transfer cultural units such as euphemisms from one language to another with the minimum loss of meaning. Ibn-Katheer explanation of these euphemistic expressions is compared with both the English translations of "Mohammad Marmaduke Pickthal", "Dr. Muhammad Taqȋ-ud-Dȋn Al-Hilȃlȋ, and Dr. Muhammad Muhsin Khȃn". The study discusses which translation ignores euphemism and which does not. This study shows who translates euphemism honestly and who does not convey the right meaning of it. The study tries to answer for the following questions: 1- Is euphemism a clear phenomenon in the English Language? 2- What are the similarities between using euphemism in Arabic and English Language? 3- Is euphemism an evident phenomenon in the Holy Quran? 4- How is the euphemism used in the Holy Quran? 5- How the translators are translated euphemism in the Holy Quran? Aim of Research The main purpose of this research is to examine by comparison and analysis the differences in translating the Quranic euphemism into English. To do that, the main verses have been quoted from the Holy Quran. The aim of the study is to know the euphemism and to explore some aspects of euphemism in the Holy Quran in two languages Arabic and English. The research confesses and demonstrates that there are many differences and similarities between using euphemism in Arabic and English. This study tackles the translation of euphemism in the Holy Quran that had been neglected from many translators. This thesis tries to compare Ibn-Katheir explanation of these euphemistic expressions is compared with both the English translations of "Mohammad Marmaduke Pickthal" Al-Hilȃlȋ and Dr. Muhammad Muhsin Khȃn". 19 and "Dr. Muhammad Taqȋ-ud-Dȋn Review of Literature Euphemism is one of the most important prominent terms in the Holy Quran that should be carefully dealt by translators. This term always tries to soften from the speech utterance. Euphemism is an instrument that uses to keep the relationship between readers and writers or speakers and listeners in a good harmony. Before analyzing, the research has presented other papers, thesis, and books that are relevant with the analysis and the same topic. Euphemism in Arabic & English Translation: Quranic Texts as a Case Study by AlMa'mon College Journal (2010). This article explains what is meant by "Euphemism". The aim of euphemism according to that article is: "It is a way of using a pleasant and less direct word instead of a rude or too direct one." This article also, tackles the way in which translators translate euphemism in the Holy Quran. This paper is an attempt to show some aspects of euphemism in English and Arabic. THE TRANSLATABILITY OF EUPHEMISM IN THE HOLY QURAN by Mohammad Qasem Al-Hamad (European Scientific Journal January 2013 edition vol.9, No.2 ISSN: 1857 – 7881). This book discusses the way in which translators translate the euphemism expressions in the Holy Quran. It is therefore the purpose of the present study to examine through analysis and comparison, the incongruities in translating Quranic euphemistic expressions into English in the works of Ali, Hilali and Khan, Pickthal and Arberry. The use of euphemisms and by young speakers of Russian and English by Carole Teresa Greene, A Thesis 2000). The aim of this book is to determine the differences in the use of euphemisms and taboo terms on the topics of sex and death by speakers of Russian and English. A Study of Translations of Euphemisms in the Glorious Qur'an by Ali Sulaimaan I. AlDulaimi. This paper sheds light on the translations of some euphemistic expressions used in the Glorious Qur'an. It aims at investigating how some translators of the Glorious Qur'an deal with the euphemistic expressions. This has its significance in achieving a better understanding on the 20 part of the Glorious Qur'an translator and subsequently on the part of English readers where euphemism is concerned. 21ST CENTURY POLITICAL EUPHEMISMS IN ENGLISH NEWSPAPERS: SEMANTIC AND STRUCTURAL STUDY by Laura Samoškaitė MA Vilnius, 2011). The aim of this thesis is to explore the political euphemisms that are used in the English newspapers of the 21st century and analyze their semantic and structural features. Based on these studies above, it is clear that this research is different with those. Here, the aim of this research is to make study that makes a comparison between the translations of the Holy Quran by "Mohammad Marmaduke Pickthal", "Dr. Muhammad Taqȋ-ud-Dȋn Al-Hilȃlȋ, and Dr. Muhammad Muhsin Khȃn." This study clarifies which translation ignores euphemism and which does not. This study reveals that euphemism is an evident phenomenon in the Holy Quran and that the process of translating it into English is generally problematic for reasons such as linguistic and culture diversity. Method of Approach Since the present research trying to answer the question, it adopts the "semantic" approach, through analysis of getting works. This study deals with the differences ways that used to translate the euphemism in the Holy Quran that has been neglected from many translators and expositors. So, the application is made upon euphemistic expressions in the Holy Quran and how they are translated from Arabic into English. The research clarifies that the choice of translations was decided according to the variables of religion (Muslim vs. non-Muslim) and mother tongue (Arabic vs. non-Arabic) of the translators in order to have a representative sample of the various available translations of the Holy Quran. The data of this research are organized in some sections with respect to the mechanisms of achieving euphemism in the Holy Quran, such as deletion and substitution. As some translators may be delete or substitute any euphemism expressions that cannot be able to translate it to give 21 its original meaning. According to Holsti (1969), content analysis is defined as any technique used for making inferences through identifying specified characteristics of messages objectively and systematically. Significance of the Study The significance of this study stems from the fact that very little research has been assumed on the translatability of euphemistic expressions in the Holy Quran. It is hoped that the investigation and explanations of this topic will significantly contribute to the enhancement and reinforce of the quality and accuracy of the translations of the meanings of the Holy Quran, and trying to modify some translations of euphemism that had been translated after that. Furthermore, the study of euphemism in different languages is important for the role it plays in facilitating intercultural communication and international dialogue. Also, it is extremely important at is makes people know what is meant by utterances, and the significance of it. Tentative chapterization: The data of this research are organized in some sections with respect to the mechanisms of achieving euphemism in the Holy Quran, such as deletion and substitution. As some translators may be delete or substitute any euphemism expressions that cannot be able to translate it to give its original meaning. According to Holsti (1969), content analysis is defined as any technique used for making inferences through identifying specified characteristics of messages objectively and systematically. To tackle the previously stated points, the thesis is divided into an introduction, four chapters, and conclusion as follows: Introduction The introduction is an overview of the whole thesis. It briefly highlights what the thesis is about, gives a blow-by-blow account of the main points the thesis discusses, sets the problem of research, and establishes the aim of the study. 22 Chapter I: Using Euphemism in the English Language. Chapter one tackles the using euphemism in the English language, and how it can express about that by using some expressions to soften from the utterance, and avoid hurting others. There are many examples of that. The research discusses that in details. Chapter II: Using Euphemism between Allah and People. Chapter two clarifies using euphemism in the Holy Quran, and how Allah the Almighty is using it in his Glorious Quran to talk with his people and send his message without hurting or annoyed anyone of them. The research finds that in many verses in the Holy Quran. The research clarifies it in details. Chapter III: Using Euphemism to Express about Genitals, Sickness and Disabilities. Chapter three studies using of euphemism for expressing about disabilities and sex, Since genitals have a crucial concern of one's everyday life; (i.e. sexual intercourse, purification and chastity) their inclusion in the Holy Quran that regulates most of a Muslim's daily behavior, was by no means escapable. Also, in this chapter the research refers to some verses in the Holy Quran. Chapter IV: Using Euphemism between Prophets and People. Chapter four intends to discuss using euphemism in the Holy Quran, and how prophets used it to talk with people and to report them the message of Allah the Almighty. Using it also to invite them for their messages or religious that they are sent by from Allah the Almighty. They used it also to invite people for Islam and other religions. The research finds that in many verses in the Holy Quran. The research clarifies it in details. Chapter VI: Using Euphemism between Prophets and Their Fathers. In this chapter, the research tackles the speech between prophets and their fathers, and how the prophets used euphemism while talking with their fathers. 23 Conclusion The conclusion summed up the main points studied in the proposal, stated the results, the study came up with, and the ways of using euphemism. 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