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Title: The Evolution of translation culture: translating the holy Quran into French
Authors: Al-Shabab, Omar Sheikh
Keywords: Translation Culture
Languages and Translation
Holy Quran
تاريخ النشر: 2003
Publisher: King Saud University
Citation: Journal of King Saud University. Languages & Translation: 15 (1); 21-48
Abstract: Scholars in the West study the relationship between translation and the culture of the SL or TL. The present paper, however, attempts to study the evolution of a culture specific to translation. Building on the researcher's work on the language of translation, the paper investigates the following hypothesis: The translation of a given corpus (texts, topics, terminology) introduces a new culture, independent from the SL culture and the TL culture. The researcher maintains that translation is an act of interpretation, necessarily producing difference, and resulting in inadequacy. The results show that social situations mayor may not uphold a translation as "standard" or "ideal"; but by its very nature, translation, the linguistic expression of the translator, is creative, risky and forward looking. The rise, culmination and decline of translation culture embody the success and failure of human enterprise. The present corpus is based on eight translations of the Holy Quran into French, starting with Du Ryer's translation (1647) and ending with King Fahd Society translation (1990). The building of a translation culture (TC) is always swarmed with controversy. But when a TC is based on the Holy Book of a foreign nation and religion, as is the case of the translation of the Quran into French, this culture raises serious questions about the purpose, strategies and evolution of such an enterprise [I]. In the study of the translation of religious texts, the interpretive function of the translator occupies a central position [2; 3]. In many ways, the Quran is a unique text. It was revealed to Muhammad, the Prophet of Islam, over a period of about twenty-two years. It was revealed in Arabic, and has received all kinds of textual, theological, historical and mystical treatments within Arabic scholarship [1; 4-6]. It has been the subject of translation more than any other Arabic text. Its translation into European languages has evolved over the last eight centuries [7], starting with 1647 Retenesis and Dalmati [8]. The first French translation by Du Ryer was published in 1647 [9].
URI: http://hdl.handle.net/123456789/1703
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