China Studies Wiki - User contributions [en]

20211222 homework

2021-12-28T13:33:13Z

Atta Ur Rahman: /* Muhammad Numan 202121080002 */

Quicklinks: [[Introduction_to_Translation_Studies_2021|Back to course homepage]] [https://bou.de/u/wiki/uvu:Community_Portal#Frequently_asked_questions_FAQ FAQ] [https://bou.de/u/wiki/uvu:Community_Portal Manual] [[20210926_homework|Back to all homework webpages overview]] [[20220112_final_exam|final exam page]]

PLEASE READ [[Joint_translation_terms|Joint translation terms]]

PLEASE ALSO READ THE PREVIOUS PARTS, AT LEAST THE SENTENCES BEFORE YOUR OWN PART IN CHAPTER 19 [[20210303_culture|1, Mar 3 Chapters 1-4]], [[20210310_culture|2, Mar 10 Chapters 6-7]], [[20210317_culture|3, Mar 17 Chapters 11-13]], [[20210324_culture|4, Mar 24 Chapters 15-17]], [[20210331_culture|5, Mar 31 Chapters 4-7]], [[20210407_culture|6, Apr 7 Chapters 8-10]], [[20210414_culture|7, Apr 14 Chapters 13-15]] , [[20210519_culture|12, May 19 Chapters 17-19]], [[20210929_homework#Hongloumeng|for Sep 29 - rest of HLM Chapter 19]] [[20211013_homework|for Oct 13 - HLM Chapters 20-21]] [[20211020_homework|for Oct 20 - HLM Chapters 21-22]] etc.

==陈静 Chén Jìng 国别女 202020080595==

闲静似娇花照水，行动如弱柳扶风。心较比干多一窍，病如西子胜三分。宝玉看罢，笑道：“这个妹妹我曾见过的。”

She, who is demure as delicate flowers and act like weak willow, is more clever than Bigan(the most clever man in the Legend of Deification) and more beautiful than Xishi(the most beautiful woman in acient China). Precious Jade simled, “I have seen her.”--[[User:Chen Jing|Chen Jing]] ([[User talk:Chen Jing|talk]]) 11:26, 26 December 2021 (UTC)

Leisure is like a delicate flower shining on the water, and action is like a weak willow supporting the wind. The heart has more than one orifices than the stem, and like a disease wins Xizi. Baoyu said with a smile, "I've seen this sister."
--[[User:Cai Zhufeng|Cai Zhufeng]] ([[User talk:Cai Zhufeng|talk]]) 11:18, 26 December 2021 (UTC)

==蔡珠凤 Cài Zhūfèng 日语语言文学女 202120081477==

贾母笑道：“又胡说了，你何曾见过？”宝玉笑道：“虽没见过，却看着面善，心里倒像是远别重逢的一般。”贾母笑道：“好，好！这么更相和睦了。”

Grandma Merchant smiled and said, "nonsense again. Have you ever seen her?" Baoyu said with a smile, "although I haven't seen her, I look good and feel like I'm far from meeting again." Grandma Merchant said with a smile, "OK, OK! It's more harmonious."
--[[User:Cai Zhufeng|Cai Zhufeng]] ([[User talk:Cai Zhufeng|talk]]) 11:22, 26 December 2021 (UTC)

Dowager Jia smiled and said, "nonsense again. Have you ever seen it?" Baoyu said with a smile, "although I haven't seen it, I look good and feel like I'm far from meeting again." Dowager Jia said with a smile, "OK, OK! It's more harmonious."--[[User:Zeng Junlin|Zeng Junlin]] ([[User talk:Zeng Junlin|talk]]) 13:18, 21 December 2021 (UTC)

Grandma Merchant smiled and said, "Nonsense again. Have you ever seen it?" Precious Jade said with a smile, "Although I haven't seen it, I look good and feel like I'm far from meeting again." Grandma Merchant said with a smile, "OK, OK! It's more harmonious."--[[User:Zeng Junlin|Zeng Junlin]] ([[User talk:Zeng Junlin|talk]]) 13:18, 21 December 2021 (UTC)

==曾俊霖 Zēng Jùnlín 国别男 202120081478==

宝玉便走向黛玉身边坐下，又细细打量一番，因问：“妹妹可曾读书？”黛玉道：“不曾读书，只上了一年学，些须认得几个字。”

Baoyu went to Daiyu and sat down. She looked at her carefully, because she asked, "has your sister ever read?" Daiyu said, "I didn't study. I only studied for a year. I have to recognize a few words."--[[User:Zeng Junlin|Zeng Junlin]] ([[User talk:Zeng Junlin|talk]]) 13:12, 21 December 2021 (UTC)

Baoyu went to Daiyu and sat down. He looked at her carefully, because he asked, "has you ever went to school?" Daiyu said, "I didn't go to school. I only studied for a year, so I can recognize a few words."--[[User:Chen Huini|Chen Huini]] ([[User talk:Chen Huini|talk]]) 06:13, 27 December 2021 (UTC)Chen Huini

==陈惠妮 Chén Huìnī 英语语言文学（英美文学）女 202120081479==

宝玉又道：“妹妹尊名？”黛玉便说了名。宝玉又道：“表字？”黛玉道：“无字。”

Baoyuu asked, "What is your name?" Daiyu told her name to him. Baoyu said, "Watch characters?" "No words," Said Daiyu.--[[User:Chen Huini|Chen Huini]] ([[User talk:Chen Huini|talk]]) 06:10, 27 December 2021 (UTC)Chen Huini

Baoyuu asked, "What is your name?" Daiyu told her name to him. Baoyu said, "What's your courtesy name?" "I don't have a courtesy name" Said Daiyu.--[[User:Chen Xiangqiong|Chen Xiangqiong]] ([[User talk:Chen Xiangqiong|talk]]) 01:21, 28 December 2021 (UTC)

==陈湘琼 Chén Xiāngqióng 外国语言学及应用语言学女 202120081480==

宝玉笑道：“我送妹妹一字：莫若‘颦颦’二字极妙。”探春便道：“何处出典？”宝玉道：“《古今人物通考》上说：

Baoyu smiled and said:" I want to describe you with two words—Ping Ping, and no words are better than them." Tanchun then asked:"In which book did you find them?" Baoyu said:" On ''General Study of Ancient and Modern Characters''"--[[User:Chen Xiangqiong|Chen Xiangqiong]] ([[User talk:Chen Xiangqiong|talk]]) 01:04, 20 December 2021 (UTC)

Precious Jade smiled and said:" I want to give away two words to you—Pingping, and no words are better than them." Tanchun then asked:"In which book did you find them?" Jade said:"''On General Study of Ancient and Modern Characters''."--[[User:Chen Xinyi|Chen Xinyi]] ([[User talk:Chen Xinyi|talk]]) 06:37, 22 December 2021 (UTC)

==陈心怡 Chén Xīnyí 翻译学女 202120081481==

‘西方有石名黛，可代画眉之墨。’况这妹妹眉尖若蹙，取这个字，岂不甚美？”探春笑道：“只怕又是杜撰。”

'There is a stone in the west named Dai, it can replace the ink of painting eyebrows.' The sister's eyebrows are frown, if take this word for name, isn’t it very beautiful?" Tanchun laughed: "I'm afraid it's a fabrication again."--[[User:Chen Xinyi|Chen Xinyi]] ([[User talk:Chen Xinyi|talk]]) 06:29, 22 December 2021 (UTC)

‘There is a stone in the west named Dai, it can replace the ink of drawing eyebrows.' Besides, her eyebrows are frown, if take this word for name, isn’t it very beautiful?" Tanchun laughed: "I'm afraid it's a fabrication again."--[[User:Cheng Yang|Cheng Yang]] ([[User talk:Cheng Yang|talk]]) 11:33, 26 December 2021 (UTC)

==程杨 Chéng Yáng 英语语言文学（英美文学）女 202120081482==

宝玉笑道：“除了《四书》，杜撰的也太多呢。”因又问黛玉：“可有玉没有？”众人都不解。

Baoyu laughed and said, "Besides the Four Books, there are too many things made up." Again he asked Daiyu, "Do you have any jade?" Everyone was puzzled.--[[User:Cheng Yang|Cheng Yang]] ([[User talk:Cheng Yang|talk]]) 11:35, 26 December 2021 (UTC)

==丁旋 Dīng Xuán 英语语言文学（英美文学）女 202120081483==

黛玉便忖度着：“因他有玉，所以才问我的。”便答道：“我没有玉。你那玉也是件稀罕物儿，岂能人人皆有？”

Mascara Jade Forest contemplated, “He asked me because he has a jade.” So she answered, “I have no jade. Your jade is a rarity. How could everyone have it?”--[[User:Ding Xuan|Ding Xuan]] ([[User talk:Ding Xuan|talk]]) 13:45, 22 December 2021 (UTC)

Mascara Jade Forest presumed, “He asked me because he has a jade.” So she answered, “I have no jade. Your jade is a rarity. How could everyone have it?”--[[User:Du Lina|Du Lina]] ([[User talk:Du Lina|talk]]) 08:25, 23 December 2021 (UTC)

==杜莉娜 Dù Lìnuó 英语语言文学（语言学）女 202120081484==

宝玉听了，登时发作起狂病来，摘下那玉就狠命摔去，骂道：“什么罕物！人的高下不识，还说灵不灵呢！我也不要这劳什子！”

After hearing that,Precious Jade Merchant suddenly went mad. And he took off and dropped the jade with cursing that “What the hell is a rare thing! You all say that it is divine, but it can't tell lowliness or nobleness.I won't have the waste now!” --[[User:Du Lina|Du Lina]] ([[User talk:Du Lina|talk]]) 12:29, 19 December 2021 (UTC)

After hearing that,Precious Jade Merchant suddenly went mad. And he took off and dropped the jade with cursing that “What the hell is a rare thing! You all say that it is divine, but nobody could tell lowliness or nobleness.I won't have the waste now!” --[[User:Fu Hongyan|Fu Hongyan]] ([[User talk:Fu Hongyan|talk]]) 11:18, 26 December 2021 (UTC)

--[[User:Fu Hongyan|Fu Hongyan]] ([[User talk:Fu Hongyan|talk]]) 11:19, 26 December 2021 (UTC)==付红岩 Fù Hóngyán 英语语言文学（英美文学）女 202120081485==

吓的地下众人一拥争去拾玉。贾母急的搂了宝玉道：“孽障，你生气，要打骂人容易，何苦摔那命根子？”宝玉满面泪痕，哭道：“家里姐姐妹妹都没有，单我有，我说没趣儿；

The aside servants were scared and then rushed to pick up the jade.Jia's mother anxiously hugged Baoyu and said:" poor kid, if you are angry, why do you bother to fall the jade rahtere to beat and curse."Covered with tears, Baoyu cried:" my beloved elder and litter sisters have no one. I'm ashamed of owning one."--[[User:Fu Hongyan|Fu Hongyan]] ([[User talk:Fu Hongyan|talk]]) 11:19, 26 December 2021 (UTC)

All those, who stood below, were startled; and in a body they pressed forward, vying with each other as to who should pick up the gem.
Grandma Merchant was so distressed that she clasped Precious Jade in her embrace. "You child of wrath," she exclaimed. "When you get into a passion, it's easy enough for you to beat and abuse people; but what makes you fling away that stem of life?"
Precious Jade’s face was covered with the traces of tears. "All my cousins here, senior as well as junior," he rejoined, as he sobbed, "have no gem, and if it's only I to have one, there's no fun in it, I maintain! “.--[[User:Fu Shiyu|Fu Shiyu]] ([[User talk:Fu Shiyu|talk]]) 06:27, 22 December 2021 (UTC)

==付诗雨 Fù Shīyǔ 日语语言文学女 202120081486==

如今来了这个神仙似的妹妹也没有：可知这不是个好东西。”贾母忙哄他道：“你这妹妹原有玉来着，因你姑妈去世时，舍不得你妹妹，无法可处，遂将他的玉带了去：

And now comes this angelic sort of cousin, and she too has none, so that it's clear enough that it is no profitable thing." Grandma Merchant hastened to coax him. "This cousin of yours," she explained, "would, under former circumstances, have come here with a jade; and it's because your aunt felt unable, as she lay on her death-bed, to reconcile herself to the separation from your cousin, that in the absence of any remedy, she forthwith took the gem belonging to her (daughter), along with her (in the grave); --[[User:Fu Shiyu|Fu Shiyu]] ([[User talk:Fu Shiyu|talk]]) 12:24, 19 December 2021 (UTC)

Now the newly arrived cousin who is as lovely as a fairy hasn't got one either, so it can't be any good." "Your cousin did have one once," said Dowager lady Chia to soothe him, "but when your aunt was dying she was unwilling to leave your cousin, the best she could do was to take the jade with her instead. --[[User:Gao Mi|Gao Mi]] ([[User talk:Gao Mi|talk]]) 04:49, 20 December 2021 (UTC)

==高蜜 Gāo Mì 翻译学女 202120081487==

一则全殉葬之礼，尽你妹妹的孝心；二则你姑妈的阴灵儿也可权作见了你妹妹了。因此他说没有，也是不便自己夸张的意思啊。

In that way, your cousin showed her filial piety by letting the jade be buried with her; in the meantime, your aunt’s spirit could see your cousin through the jade. Therefore, when your cousin said she hadn’t got one, it was because she didn’t want to boast about it. --[[User:Gao Mi|Gao Mi]] ([[User talk:Gao Mi|talk]]) 04:50, 20 December 2021 (UTC)

In that way, your cousin showed her filial piety by letting the jade be buried with her; in the meantime, your aunt’s spirit could see your cousin through the jade. Therefore, when your cousin said she hadn’t got one, it was because she didn't want to publicise it.--[[User:Gong Boya|Gong Boya]] ([[User talk:Gong Boya|talk]]) 07:00, 22 December 2021 (UTC)

==宫博雅 Gōng Bóyǎ 俄语语言文学女 202120081488==

你还不好生带上，仔细你娘知道。”说着，便向丫鬟手中接来，亲与他带上。宝玉听如此说，想了一想，也就不生别论。

"If you don't take it with you, be careful your mother knows" As she spoke, she took the jade from the servant girl and adorned him herself. When Precious Jade Merchant heard her say this, he thought for a while and said nothing else.--[[User:Gong Boya|Gong Boya]] ([[User talk:Gong Boya|talk]]) 06:56, 22 December 2021 (UTC)

"You‘d better keep it well in case your mother notices.” As she spoke, she took the jade from the maid and adorned him herself. When Precious Jade Merchant heard her saying this, he thought for a while and said nothing else. --[[User:He Qin|He Qin]] ([[User talk:He Qin|talk]]) 12:18, 22 December 2021 (UTC)

==何芩 Hé Qín 翻译学女 202120081489==

当下奶娘来问黛玉房舍，贾母便说：“将宝玉挪出来，同我在套间暖阁里，把你林姑娘暂且安置在碧纱厨里。等过了残冬，春天再给他们收拾房屋，另作一番安置罢。”

When the nanny came to ask where Mascara Jade should stay, Lady Dowager answered, “ Place Precious Jade in the warm house in my suit and settle your Miss Forest in the Green Voile House temporarily until the winter ends. In next spring, you’ll rearrange the room for them.”--[[User:He Qin|He Qin]] ([[User talk:He Qin|talk]]) 12:34, 22 December 2021 (UTC)

Hardly when the nanny came to ask the room of Mascara Jade, Lady Dowager said, “ Place Precious Jade in the warm house with me and settle your Miss Lin inside the room of the partition door temporarily until the winter ends. In next spring, you’ll rearrange the room for them.”--[[User:Hu Shuqing|Hu Shuqing]] ([[User talk:Hu Shuqing|talk]]) 11:31, 26 December 2021 (UTC)

==胡舒情 Hú Shūqíng 英语语言文学（语言学）女 202120081490==

宝玉道：“好祖宗，我就在碧纱厨外的床上很妥当，又何必出来，闹的老祖宗不得安静呢？”贾母想一想说：“也罢了。

Baoyu said:” Dear grandma, I would rather stay at the bed outside the partition door, than at your room to bother you.” The Lady Dowager said thoughtfully:”That’s Ok.”--[[User:Hu Shuqing|Hu Shuqing]] ([[User talk:Hu Shuqing|talk]]) 05:38, 21 December 2021 (UTC)

Presious Jade said:"Dear mother, I would rather stay on the bed outside the partition door rather than at grandma's to bother her." The Lady Dowager said thoughtfully:"That's OK."--[[User:Huang Jinyun|Huang Jinyun]] ([[User talk:Huang Jinyun|talk]]) 09:06, 25 December 2021 (UTC)

==黄锦云 Huáng Jǐnyún 英语语言文学（语言学）女 202120081491==

每人一个奶娘并一个丫头照管，馀者在外间上夜听唤。”一面早有熙凤命人送了一顶藕合色花帐并锦被、缎褥之类。

But let each one of you have a nurse, as well as a waiting-maid to attend on you; the other servants can remain in the outside rooms and keep night watch and be ready to answer any call." At an early hour, besides, Hsi-feng had sent a servant round with a grey flowered curtain, embroidered coverlets and satin quilts and other such articles.--[[User:Huang Jinyun|Huang Jinyun]] ([[User talk:Huang Jinyun|talk]]) 14:25, 19 December 2021 (UTC)

But let each one of you have a nurse and a waiting-maid; the other servants can remain in the outside rooms and keep night watch and be ready to answer any call." At an early hour, besides, Hsi-feng had sent a servant round with a grey flowered curtain, embroidered coverlets and satin quilts and other such articles.--[[User:Huang Yiyan1|Huang Yiyan1]] ([[User talk:Huang Yiyan1|talk]]) 14:22, 22 December 2021 (UTC)

==黄逸妍 Huáng Yìyán 外国语言学及应用语言学女 202120081492==

黛玉只带了两个人来：一个是自己的奶娘王嬷嬷；一个是十岁的小丫头，名唤雪雁。贾母见雪雁甚小，一团孩气；

Daiyu had brought her old Wet-nurse Nanny Wang and ten-year-old Xueyan,who had also attended her since she was a child. The Lady Dowager considered Xueyan too young;--[[User:Huang Yiyan1|Huang Yiyan1]] ([[User talk:Huang Yiyan1|talk]]) 14:17, 22 December 2021 (UTC)

Daiyu had brought her old Wet-nurse Nanny Wang and ten-year-old Xueyan,who had also attended her since she was a child. The Lady Dowager considered Xueyan too young;--[[User:Huang Zhuliang|Huang Zhuliang]] ([[User talk:Huang Zhuliang|talk]]) 01:41, 26 December 2021 (UTC)Huang Zhuliang

==黄柱梁 Huáng Zhùliáng 国别男 202120081493==

王嬷嬷又极老：料黛玉皆不遂心，将自己身边一个二等小丫头，名唤鹦哥的与了黛玉。亦如迎春等一般：每人除自幼乳母外，另有四个教引嬷嬷；Mammy(Here mammy not means the lady who gives birth to a baby, but a lady who looks after some noble children) Wang is very old: she is not expectd to look after Daiyu well. So,Daiyu's grandmother gave Daiyu to a second-class little page girl named Yingge. Daiyu's arrangement is also like Jia Yingchun who not only has the nursing mother, but also four teaching mothers.--[[User:Huang Zhuliang|Huang Zhuliang]] ([[User talk:Huang Zhuliang|talk]]) 14:02, 19 December 2021 (UTC)Huang Zhuliang

Mammy(Here mammy not means the lady who gives birth to a baby, but a lady who looks after some noble children) Wang is very old: she is not expectd to look after Daiyu well. So,Daiyu's grandmother gave Daiyu to a second-class little girl named Polly. Daiyu's arrangement is also like Jia Yingchun who not only has the nursing mother, but also four teaching mummys.--[[User:Jin Xiaotong|Jin Xiaotong]] ([[User talk:Jin Xiaotong|talk]]) 14:40, 20 December 2021 (UTC)

==金晓童 Jīn Xiǎotóng 202120081494==

除贴身掌管钗钏盥沐两个丫头外，另有四五个洒扫房屋、来往使役的小丫头。当下王嬷嬷与鹦哥陪侍黛玉在碧纱厨内，宝玉乳母李嬷嬷并大丫头名唤袭人的陪侍在外面大床上。
In addition to the two servants who are in charge of jewelry and toiletries, there are four or five little maids who sweep the house and do chores. At the moment King mammy and polly accompany daiyu in green gauze room, Baoyu’s mammy li and big maid Xiren accompany on the big bed outside.--[[User:Jin Xiaotong|Jin Xiaotong]] ([[User talk:Jin Xiaotong|talk]]) 14:37, 20 December 2021 (UTC)

==邝艳丽 Kuàng Yànl 英语语言文学（语言学）女 202120081495==

原来这袭人亦是贾母之婢，本名蕊珠，贾母因溺爱宝玉，恐宝玉之婢不中使，素喜蕊珠心地纯良，遂与宝玉。宝玉因知他本姓花，又曾见旧人诗句有“花气袭人”之句，遂回明贾母，即把蕊珠更名袭人。
This maid Xi Ren, whose real name is Rui Zhu, also belongs to Lady Dowager. Lady Dowager enjoyed Rui Zhu’s purity and kindness then assigned her to Baoyu, for Lady Dowager coddled him and worried that the maids of Baoyu not work well. Baoyu knew her last name was Hua, and saw once poetic sentence “the fragrance of flowers assails noses”, then he talked it with Lady Dowager, and then Rui Zhu was named Xi Ren.--[[User:Kuang Yanli|Kuang Yanli]] ([[User talk:Kuang Yanli|talk]]) 07:12, 20 December 2021 (UTC)

This maid Xi Ren, whose real name is Rui Zhu, also belongs to Lady Dowager. Lady Dowager enjoyed Rui Zhu’s purity and kindness, then assigned her to serve Jade, for Lady Dowager coddled him and worried that the maids of Jade not professional. Jade knew her last name was Flower, and saw once a poetic sentence “the fragrance of flowers assails noses”, then he talked it with Lady Dowager. And then Rui Zhu was named Xi Ren.--[[User:Li Aixuan|Li Aixuan]] ([[User talk:Li Aixuan|talk]]) 12:33, 20 December 2021 (UTC)

==李爱璇 Lǐ Àixuán 英语语言文学（语言学）女 202120081496==

却说袭人倒有些痴处：伏侍贾母时，心中只有贾母；如今跟了宝玉，心中又只有宝玉了。只因宝玉性情乖僻，每每规谏，见宝玉不听，心中着实忧郁。

However, it is said that Hsi-jen is crazy: when seving Jia's mother, only Jia's mother is in her heart; now serving Jade, there is only Jade in her heart. Because of Jade's perverse temperament, when Jade doesn't listen to her advise, Hsi-jen is really depressed.--[[User:Li Aixuan|Li Aixuan]] ([[User talk:Li Aixuan|talk]]) 07:11, 25 December 2021 (UTC)

However, Hsi Jen had several simple traits. While in attendance upon dowager lady Chia, in her heart and her eyes there was no one but her venerable ladyship, and her alone; and now in her attendance upon Pao-yue, her heart and her eyes were again full of Pao-yue, and him alone. But as Pao-yue was of a perverse temperament and did not heed her repeated injunctions, she felt at heart exceedingly grieved.--[[User:Li Ruiyang|Li Ruiyang]] ([[User talk:Li Ruiyang|talk]]) 00:42, 21 December 2021 (UTC)

==李瑞洋 Lǐ Ruìyáng 英语语言文学（英美文学）女 202120081497==

是晚，宝玉、李嬷嬷已睡了，他见里面黛玉、鹦哥犹未安歇，他自卸了妆，悄悄的进来，笑问：“姑娘怎么还不安歇？”黛玉忙笑让：“姐姐请坐。”

At night, after nurse Li had fallen asleep, seeing that in the inner chambers, Tai-yue and Ying Ko had not as yet retired to rest, she removed her makeup, and with gentle step walked in.
"How is it, miss，" she inquired smiling, "that you have not turned in as yet？"
Tai-yue at once put on a smile. "Sit down, sister, " she rejoined, pressing her to take a seat. --[[User:Li Ruiyang|Li Ruiyang]] ([[User talk:Li Ruiyang|talk]]) 01:37, 21 December 2021 (UTC)

At night, after Master Bao and nurse Li had fallen asleep, seeing that in the inner chambers, Tai-yue and Ying Ko had not as yet retired to rest, she removed her makeup, and with gentle step walked in."How is it, miss，" she inquired smilingly, "that you have not turned in as yet？" Tai-yue at once put on a smile. "Sit down, my dear sister, " she rejoined, leading her to take a seat.--[[User:Li Shan|Li Shan]] ([[User talk:Li Shan|talk]]) 14:41, 21 December 2021 (UTC)

==李姗 Lǐ Shān 英语语言文学（英美文学）女 202120081498==

袭人在床沿上坐了。鹦哥笑道：“林姑娘在这里伤心，自己淌眼抹泪的说：‘今儿才来了，就惹出你们哥儿的病来。倘或摔坏了那玉，岂不是因我之过？’

Hsi-jen then sat by the bedside. Ying Ko ridiculed, "Miss Lin was feeling sad with her tears dropping down today, saying that 'It is the first day that I come here, while I have triggered the relapse of your young master. If his precious jade was truly broken apart, then I am sure to blame."--[[User:Li Shan|Li Shan]] ([[User talk:Li Shan|talk]]) 14:29, 21 December 2021 (UTC)

Aroma then sat by the bedside. Brother Parrot ridiculed, "Miss Lin feels sad with her tears dropping down today, saying that 'It is the first day that I come here, while I have triggered the relapse of your young master. If his precious jade is truly broken apart, then I'll be sure to blame."--[[User:Li Shuang|Li Shuang]] ([[User talk:Li Shuang|talk]]) 02:45, 22 December 2021 (UTC)

==李双 Lǐ Shuāng 翻译学女 202120081499==

所以伤心。我好容易劝好了。”袭人道：“姑娘快别这么着。将来只怕比这更奇怪的笑话儿还有呢。

“She is therefore so sad, and I had a hard time persuading her to stop crying.” Aroma said: “Please don’t look so sad, young lady. There will be more stranger jokes in the future.”--[[User:Li Shuang|Li Shuang]] ([[User talk:Li Shuang|talk]]) 02:40, 22 December 2021 (UTC)

“She is therefore so sad, and I had a hard time persuading her to stop crying.” Aroma said: “Please don’t look so sad, my mistress. There will be more stranger jokes in the future.”--[[User:Li Wenxuan|Li Wenxuan]] ([[User talk:Li Wenxuan|talk]]) 10:51, 22 December 2021 (UTC)

==李文璇 Lǐ Wénxuán 英语语言文学（英美文学）女 202120081500==

若为他这种行状，你多心伤感，只怕你还伤感不了呢。快别多心。”黛玉道：“姐姐们说的，我记着就是了。”

“If you feel sad for his behavior, I’m afraid that you can’t be so. Don’t think too much.” Daiyu said: “I will remember what our sisters has said.” --[[User:Li Wenxuan|Li Wenxuan]] ([[User talk:Li Wenxuan|talk]]) 00:23, 20 December 2021 (UTC)
If you are so sad for him, I'm afraid you still can't be sad. Don't worry about it. "Dai Yu said: "Sisters said, I just remember. "--[[User:Li Wen|Li Wen]] ([[User talk:Li Wen|talk]]) 11:30, 27 December 2021 (UTC)

==李雯 Lǐ Wén 英语语言文学（英美文学）女 202120081501==

又叙了一会，方才安歇。次早起来，省过贾母，因往王夫人处来。正值王夫人与熙凤在一处拆金陵来的书信，又有王夫人的兄嫂处遣来的两个媳妇儿来说话。
After narrating for a while, he rested. Woke up the next morning, saved Jia's mother, because he came to Mrs. Wang. Just as Mrs. Wang and Xifeng were at the same place to tear down the letter from Jinling, and two daughters-in-law sent by Mrs. Wang's brother-in-law to talk.--[[User:Li Wen|Li Wen]] ([[User talk:Li Wen|talk]]) 11:28, 27 December 2021 (UTC)

==李新星 Lǐ Xīnxīng 亚非语言文学女 202120081503==

黛玉虽不知原委，探春等却晓得是议论金陵城中居住的薛家姨母之子、表兄薛蟠倚财仗势，打死人命，现在应天府案下审理。如今舅舅王子腾得了信，遣人来告诉这边，意欲唤取进京之意。
Although Daiyu did not know the exact cause, Tanchun and others knew that it was xue Pan, son and cousin of aunt Xue who lived in Jinling city, who killed a man by taking advantage of his wealth and power, and was now being tried by the Tianfu court. Now uncle Prince teng got the letter, send people to tell here, intended to call the meaning of Beijing.--[[User:Li Xinxing|Li Xinxing]] ([[User talk:Li Xinxing|talk]]) 12:24, 19 December 2021 (UTC)

Although Dai Yu did not know the original commission, Tan Chun and others knew that it was a discussion of Xue Pan, the son of the Xue family's aunt and cousin Xue Pan, who lived in Jinling City, who relied on wealth and power to kill people, and now it should be tried under the Tianfu case. Now that his uncle Prince Teng had received the letter, he sent someone to tell this side, intending to summon the intention of entering the capital.--[[User:Li Yi|Li Yi]] ([[User talk:Li Yi|talk]]) 12:27, 19 December 2021 (UTC)

==李怡 Lǐ Yí 法语语言文学女 202120081504==

毕竟怎的，下回分解。

起复——即重新起用被停职或撤职的官员，包括因父母丧停职回家守孝及因被弹劾而遭撤职的官员。
If you want to know what happened, the answer is next time
Reinstatement – Reinstate officials who have been suspended or removed from their posts, including those who have been suspended from their posts for the death of their parents and who have been removed from office for impeachment.--[[User:Li Yi|Li Yi]] ([[User talk:Li Yi|talk]]) 12:14, 19 December 2021 (UTC)

After all, I'll break it down next time.

Reinstatement - reinstatement of officials who have been suspended or removed from office, including those who have been removed from office due to the death of their parents and those who have been removed from office due to impeachment.--[[User:Liu Peiting|Liu Peiting]] ([[User talk:Liu Peiting|talk]]) 12:24, 19 December 2021 (UTC)

==刘沛婷 Liú Pèitíng 英语语言文学（英美文学）女 202120081505==

邸(dǐ底)报——亦称“邸抄”、“抄报”、“宫门抄”，清代或称“京报”。中国古代官方报纸的通称。

Di Pao -- also known as "Di Copy", "copy newspaper" or "Palace Gate Copy" -- is also known as "Beijing Newspaper" during the Qing Dynasty. The general name of the official newspaper in ancient China.--[[User:Liu Peiting|Liu Peiting]] ([[User talk:Liu Peiting|talk]]) 12:23, 19 December 2021 (UTC)

Di Bao -- also known as "Di Copy", "copy newspaper" or "Palace Gate Copy" -- is also known as "Beijing Newspaper" during the Qing Dynasty. The general name of the official newspaper in ancient China.--[[User:Liu Shengnan|Liu Shengnan]] ([[User talk:Liu Shengnan|talk]]) 12:10, 22 December 2021 (UTC)

==刘胜楠 Liú Shèngnán 翻译学女 202120081506==

承办者或为地方官府驻京办事机构，或为朝廷。邸报专门抄发诏令、奏章及朝政新闻，以供地方官及时了解。邸：原指战国时各诸侯在都城的客馆，后泛指地方官府驻京办事处。

The undertaker is either the local government office in Beijing or the imperial court. The residence newspaper specially copied and issued imperial edicts, memorials and government news for local officials to understand in time. Di: it used to refer to the guest houses of various princes in the capital during the Warring States period, and later it generally refers to the offices of local officials in Beijing. --[[User:Liu Shengnan|Liu Shengnan]] ([[User talk:Liu Shengnan|talk]]) 12:09, 22 December 2021 (UTC)

The undertaker is either the local government office in Beijing or the imperial court. The "Di" newspaper(a official gazette) specially copied and issued imperial edicts, memorials and government news for local officials to understand in time."Di": Originally referred to the guest hall of the princes in the capital during the Warring States Period, and later generally referred to the Beijing office of the local government. --[[User:Liu Wei|Liu Wei]] ([[User talk:Liu Wei|talk]]) 14:40, 22 December 2021 (UTC)Liu Wei

==刘薇 Liú Wēi 国别女 202120081507==

贱荆——亦称“拙荆”、“山荆”等。谦词。对人称自己的妻子。荆：“荆钗布裙”的省称。

"Jian Jing" ——also known as "Zhuo Jing", "Shan Jing" etc. It's a modest word when a man mention his wife in front of others. "Jing"is a short name for "JingChaiBuQun"(the female have only a thorn for a hairpin and plain cloth for a skirt). --[[User:Liu Wei|Liu Wei]] ([[User talk:Liu Wei|talk]]) 12:36, 19 December 2021 (UTC)Liu Wei

Jian Jing, also known as "Zhuo Jing", "Shan Jing",etc, is a humle term for quoting one's own wife. Jing is an abbreviation for "Jingchaibuqun", that is, a thorn for a hairpin and palin cloth for a skirt.--[[User:Liu Xiao|Liu Xiao]] ([[User talk:Liu Xiao|talk]]) 06:59, 20 December 2021 (UTC)

==刘晓 Liú Xiǎo 英语语言文学（英美文学）女 202120081508==

形容妇人极为简朴的服饰。语出汉·刘向《列女传》(见《太平御览》卷七一八引)：“梁鸿妻孟光，荆钗布裙。” 荆钗：即以木棍为钗。

Jing, used to describe women's plain, simple and unadorned clothes, is originated from a sentence in the ''Biographies of Exemplary Women'' written by Liu Xiang in the Han Dynasty (see ''Imperial Review under the Reign of Taizong in the Song Dynasty'', Vol.718): "Meng Guang, wife of Liang Hong has only a thorn for a hairpin and plain cloth for a skirt." Jingchai means a thron for a hairpin.--[[User:Liu Xiao|Liu Xiao]] ([[User talk:Liu Xiao|talk]]) 06:53, 20 December 2021 (UTC)

Jing, used to describe the extremely simple dress of a woman. In Han, Liu Xiang's "Biography of the Female" (see ”Taiping Yu Lan“（Imperial Review under the Reign of Taizong in the Song Dynasty）, vol. 718): "Liang Hong's wife, Meng Guang, was dressed in a woven hairpin and cloth skirt." Jingchai (荆钗): a wooden stick used as a hairpin.--[[User:Liu Yue|Liu Yue]] ([[User talk:Liu Yue|talk]]) 05:02, 22 December 2021 (UTC)

==刘越 Liú Yuè 亚非语言文学女 202120081509==

内顾之忧──语出北朝魏·袁翻《安置蠕蠕表》：“且蠕蠕尚存，则高车犹有内顾之忧，未暇窥窬上国；

The Worries of Internal Concern - From Yuan Fan's " Settlement Zoran Policy ", And if Zoran still existed, then Gao Che (a generic term used by the Northern Dynasties for a part of the nomadic tribes in the north of the desert) would still have internal concerns and would not have had the strength to covet the vassal states.--[[User:Liu Yue|Liu Yue]] ([[User talk:Liu Yue|talk]]) 04:55, 22 December 2021 (UTC)

Internal Concerns – derived from Yuan Fan's "Policy on the Settlement of Ruru". “And if Ruru survived, Gaoche would have internal concerns and would have no time to covet the territory of the Emperor.--[[User:Liu Yunxin|Liu Yunxin]] ([[User talk:Liu Yunxin|talk]]) 13:30, 25 December 2021 (UTC)

==刘运心 Liú Yùnxīn 英语语言文学（英美文学）女 202120081510==

若蠕蠕全灭，则高车跋扈之计，岂易可知？”(蠕蠕：“柔然”的别称，亦称“芮芮”、“茹茹”。我国古代北方少数民族名。

“If Ruru was annihilated, wasn’t it easy to know the conceited plan of Gaoche?” (“Ruru”, an alternative name for Rouran Khaganate, can also be called “Ruirui” or “Ruru”. The name of an ancient northern ethnic minorities.)--[[User:Liu Yunxin|Liu Yunxin]] ([[User talk:Liu Yunxin|talk]]) 12:53, 25 December 2021 (UTC)

If Ruru was annihilated, would it be easy to know the conceited plan of Gaoche?" (“Ruru”,: an alias for Rouran Khaganate, also known as "Ruirui" and "Ruru". The name of an ancient northern minority group in the region of China.--[[User:Luo Anyi|Luo Anyi]] ([[User talk:Luo Anyi|talk]]) 11:44, 26 December 2021 (UTC)

==罗安怡 Luó Ānyí 英语语言文学（英美文学）女 202120081511==

高车：亦称“狄历”、“敕勒”、“铁勒”、“丁零”。我国古代北方少数民族名。)意谓因对家事或国事的顾念而担忧。
Gao Che: also known as Di Li, Cile, Tie Le, Ding Zero. The name of a minority group in the north of China in ancient times). It means to worry about family or national affairs.--[[User:Luo Anyi|Luo Anyi]] ([[User talk:Luo Anyi|talk]]) 11:39, 26 December 2021 (UTC)

Gao Che：also named as Di Li, Cile, Tie Le, Ding Zero. It’s the name of the northern Chinese minorities in the ancient time，which means worring about the national or family affairs.--[[User:Luo Xi|Luo Xi]] ([[User talk:Luo Xi|talk]]) 11:35, 27 December 2021 (UTC)

==罗曦 Luó Xī 英语语言文学（英美文学）女 202120081512==

这里指家庭需要照顾的人或事。

垂花门──旧时较为讲究的四合院二门。门顶如屋顶式样，其四角和前后多有下垂的雕花，故称。

Here these refer to the people or the things needing caring.
Chui Hua door——in ancient time it refers to the decent second gate of a courtyard house.The top of the gate is like the roof，with its four corners、front and back flopping flowers，thus is called Chui Hua door

This refers to the person or thing that family members need to take care of.

Floral-Pendant Gates: It was the second gate of a courtyard house with exquisite decoration in the old days. The top of the door was like a roof, with drooping carvings on the back and front of four corners, so it is called "Floral-Pendant Gates".--[[User:Ma Xin|Ma Xin]] ([[User talk:Ma Xin|talk]]) 11:25, 22 December 2021 (UTC)

==马新 Mǎ Xīn 外国语言学及应用语言学女 202120081513==

超手游廊──亦作“超手回廊”、“抄手游廊”。房廊像两手笼入袖筒，两袖成环形状，故称。

Verandah Chao Shou —— also known as "Corridor Chao Shou" and "Cross Hand Verandah". Its gallery looked like a two-handed cage into the sleeves, and the two sleeves formed a ring shape, so it was called "Verandah Chao Shou".--[[User:Ma Xin|Ma Xin]] ([[User talk:Ma Xin|talk]]) 07:37, 20 December 2021 (UTC)

Verandah Chao Shou: It was also known as “Corridor Chao Shou” or “Verandah Cross Hand”. Its gallery was similar to a two-handed cage into the two sleeves which formed a ring shape, so it was called “Verandah Chao Shou”. --[[User:Mao Yawen|Mao Yawen]] ([[User talk:Mao Yawen|talk]]) 06:26, 22 December 2021 (UTC)

==毛雅文 Máo Yǎwén 英语语言文学（英美文学）女 202120081514==

穿山游廊──指与厅房两边山墙门通连的回廊。以其可由山墙门穿行，故称。山：即房屋两侧的山墙。

Chuan Shan You Lang: A veranda or corridor connected with the gable doors on both sides of the hall. People can pass through the corridor after entering into the gable doors, so this kind of corridor is called such a name. Shan: The gable doors on both sides of a house.--[[User:Mao Yawen|Mao Yawen]] ([[User talk:Mao Yawen|talk]]) 13:22, 19 December 2021 (UTC)

Chuan Shan You Lang: It refers to the corridor connected to the door of the wall on either side of the room. People can pass through the corridor after entering into the gable doors, so this kind of corridor is called such a name. Shan: The gable doors on both sides of a house.--[[User:Mao You|Mao You]] ([[User talk:Mao You|talk]]) 13:33, 19 December 2021 (UTC)

==毛优 Máo Yōu 俄语语言文学女 202120081515==

“第一个”六句──这是对迎春形象的描写。微丰：稍胖。腮凝新荔：形容腮帮子像荔枝般的红润。

The first six lines - It is a description of Yingchun's image. Wei Feng: Slightly fat. Sai Ning Xin Li：The cheeks are as red as lychees.--[[User:Mao You|Mao You]] ([[User talk:Mao You|talk]]) 13:29, 19 December 2021 (UTC)

The first six lines - It is a description of Yingchun's image. Wei Feng: Slightly fat. Sai Ning Xin Li：The cheeks are as red and shiny as lychees.--[[User:Mou Yixin|Mou Yixin]] ([[User talk:Mou Yixin|talk]]) 07:21, 20 December 2021 (UTC)

==牟一心 Móu Yīxīn 英语语言文学（英美文学）女 202120081516==

鼻腻鹅脂：形容鼻端像鹅脂般光润。

“第二个”七句──这是对探春形象的描写。削肩：俗称溜肩。

Bi Ni E Zhi: an idiom to describe someone’s tip of nose is as shiny and smooth as goose grease.

“The second” seven lines —— this is a depiction of the look of Tanchun. Rounded shoulders: commonly known as sloping shoulders --[[User:Mou Yixin|Mou Yixin]] ([[User talk:Mou Yixin|talk]]) 07:18, 20 December 2021 (UTC)

Bi Ni E Zhi: a Chiniese idiom to describe someone’s tip of nose is as shiny and smooth as goose grease.

“The second” seven lines —— this is a depiction of Tanchun'image. Cuted shoulders: commonly known as sloping shoulders--[[User:Peng Ruixue|Peng Ruixue]] ([[User talk:Peng Ruixue|talk]]) 07:00, 25 December 2021 (UTC)

==彭瑞雪 Péng Ruìxuě 法语语言文学女 202120081517==

倾斜的双肩。古人以为美人肩。

长挑身材：瘦高的身材。鸭蛋脸儿：犹如鸭蛋似的长圆形脸盘。

Sloping shoulders. The ancients considered these to be the shoulders of beauty.

Long, tall figure: a tall, thin figure. Duck egg face: an oblong face like a duck egg.--[[User:Peng Ruixue|Peng Ruixue]] ([[User talk:Peng Ruixue|talk]]) 06:32, 20 December 2021 (UTC)

Sloping shoulders. The ancient people considered such shoulders as the shoulders of beauty.

Long, tall figure: a tall, thin figure. Duck egg face: an oblong face like a duck egg--[[User:Qing Jianan|Qing Jianan]] ([[User talk:Qing Jianan|talk]]) 11:59, 26 December 2021 (UTC)

==秦建安 Qín Jiànān 外国语言学及应用语言学女 202120081518==

俊眼修眉：秀美的眼睛，长长的秀眉。顾盼神飞：左顾右盼，目光炯炯，神采飞扬。文彩精华：光彩照人，精神十足。

Jun Yan Xiu Mei: charming eyes with long and delicate eyebrows. Gu Pan Shen Fei: looking left and right, with shining eyes and soaring spirit. Wen Cai Jing Hua: being radiant and full of energy.--[[User:Qing Jianan|Qing Jianan]] ([[User talk:Qing Jianan|talk]]) 11:58, 26 December 2021 (UTC)

Jun Yan Xiu Mei: beautiful eyes with long and delicate eyebrows. Gu Pan Shen Fei: looking left and right, with shining eyes and soaring spirit. Wen Cai Jing Hua: being radiant and full of energy.--[[User:Qiu Tingting|Qiu Tingting]] ([[User talk:Qiu Tingting|talk]]) 01:21, 22 December 2021 (UTC)

==邱婷婷 Qiū Tíngtíng 英语语言文学（语言学）女 202120081519==

见之忘俗：意谓别人见了就会忘了俗气，变得高雅起来。形容探春一身高雅之气。

“第三个”两句──这是对惜春形象的描写。

To see is to forget vulgarity: It means that when others see something or someone will forget the secular atmosphere and become more elegant. In this sentence, it describes Tanchun has a great elegant temperament.
"The third" two sentences ─ thses are the description of the image of Xi Chun.--[[User:Qiu Tingting|Qiu Tingting]] ([[User talk:Qiu Tingting|talk]]) 02:50, 20 December 2021 (UTC)

Jian Zhi Wang Su: It means that others will forget the vulgarity and become elegant when they see it. It is used to describe Tanchun's elegance.
The two sentences containing “ the third” — are the image depiction of Sichun.--[[User:Rao Jinying|Rao Jinying]] ([[User talk:Rao Jinying|talk]]) 12:27, 19 December 2021 (UTC)

==饶金盈 Ráo Jīnyíng 英语语言文学（语言学）女 202120081520==

形容惜春年纪尚小，身材和容貌都还没有发育成熟。

人参养荣丸──以人参、当归、黄芪、陈皮、白芍、熟地、桂心等配制而成的丸药，主治脾胃气血亏虚等症。

It is used to describe the Xichun, who is still young and body and appearance are not developed.
Ginseng Yangrong Pill- A pill made of ginseng, angelica, astragalus, Chen Pi, Bai Shao, Shu Di, Gui Xin, etc., mainly used for treating deficiency of qi and blood in the spleen and stomach.--[[User:Rao Jinying|Rao Jinying]] ([[User talk:Rao Jinying|talk]]) 12:22, 19 December 2021 (UTC)

It is used to depict Xichun, who is still in her young age and underdeveloped stature as well as appearance.
Ginseng tonic bolus- a sort of pill composed of ginseng, Angelica sinensis, astragalus, tangerine peel, white paleontology root, rehmannia glutinousa, laurel heart, etc. is mainly used to treat diseases such as deficiency in spleen, stomach, qi as well as blood.--[[User:Shi Liqing|Shi Liqing]] ([[User talk:Shi Liqing|talk]]) 13:00, 19 December 2021 (UTC)

==石丽青 Shí Lìqīng 英语语言文学（英美文学）女 202120081521==

荣：中医指血脉。养荣丸：似有双关之意：除了保养血脉之意外，还有保养荣誉之意，与薛宝钗的“冷香丸”相对，以寓二人的不同性格。

“Rong” refers to blood vessel in the field of traditional Chinese medicine. Tonic bolus embraces double meaning. Apart from the maintenance of blood, it also boasts the function of maintaining the honor, which is opposite to “Cold Fragrant Pellet” of Xue Baochai. This is the revelation of different personalities between these two people.--[[User:Shi Liqing|Shi Liqing]] ([[User talk:Shi Liqing|talk]]) 12:45, 19 December 2021 (UTC)

“Rong” refers to blood vessel in the field of traditional Chinese medicine. Tonic bolus embraces double meanings. Apart from the maintenance of blood vessel, it also boasts the function of maintaining the honor, which is opposite to “Cold Fragrant Pellet” of Xue Baochai. This is the revelation of different personalities between these two people.--[[User:Sun Yashi|Sun Yashi]] ([[User talk:Sun Yashi|talk]]) 02:27, 20 December 2021 (UTC)

==孙雅诗 Sūn Yǎshī 外国语言学及应用语言学女 202120081522==

窄褃(kèn掯)袄──即紧身妖。窄：瘦小。褃：是上衣前后幅两侧接缝部分的名称。

Narrow ken coat ── is a tight quilted jacket.Narrow: thin.Ken: It is the name of the seams on the front and rear sides of the jacket.--[[User:Sun Yashi|Sun Yashi]] ([[User talk:Sun Yashi|talk]]) 02:18, 20 December 2021 (UTC)

Narrow Ken coat ── namely tight quilted jacket. Narrow: thin. Ken: the name of the seams on the front and back of the jacket. --[[User:Wang Lifei|Wang Lifei]] ([[User talk:Wang Lifei|talk]]) 08:50, 21 December 2021 (UTC)

==王李菲 Wáng Lǐfēi 英语语言文学（英美文学）女 202120081523==

仪门──原指官署大门里的第二道正门。之所以称“仪门”，是因为官员至此门必须整齐仪表。

Etiquette Gate ── originally refers to the second main gate in the main gate of the government office. The reason why it is called "Etiquette Gate" is because the officers must be well-groomed when he arrives. --[[User:Wang Lifei|Wang Lifei]] ([[User talk:Wang Lifei|talk]]) 08:38, 21 December 2021 (UTC)

Etiquette Gate--Originally, it refers to the second main door in the gate of the official office. The reason why it is called "Etiquette Gate" is that officials must be neat and tidy when they arrive at this gate.--[[User:Wang Yifan21|Wang Yifan21]] ([[User talk:Wang Yifan21|talk]]) 06:30, 23 December 2021 (UTC)

==王逸凡 Wáng Yìfán 亚非语言文学女 202120081524==

《明会典·礼部十七·官员礼》：“新官到任之日……先至神庙祭祀毕，引至仪门前下马，具官服，从中道入。”

The Ming Canon - Rituals XVII - Official Rites: "On the day the new official arrives, he first goes to the temple to offer sacrifice, after which he is led to dismount in front of the ceremonial gate, with his official uniform, and enters from the middle road."--[[User:Wang Yifan21|Wang Yifan21]] ([[User talk:Wang Yifan21|talk]]) 06:27, 23 December 2021 (UTC)

The Ming Canon - Rituals XVII - Official Rites: "On the day the new official arrives, he first goes to the temple to offer sacrifice, after which he is led to dismount in front of the ceremonial gate, with his official uniform, and enters from the middle road."--[[User:Wang Zhenlong|Wang Zhenlong]] ([[User talk:Wang Zhenlong|talk]]) 11:27, 27 December 2021 (UTC)

==王镇隆 Wáng Zhènlóng 英语语言文学（英美文学）男 202120081525==

又《江宁府志·建制·官署》：“其制大门之内为仪门，仪门内为莅事堂。”后加以引申，大家府第的第二道正门也称仪门。
"Jiangning official records，organizational system，official ": "inside the system gate is the instrument gate, and inside the instrument gate is the visiting hall." Later extended, the second main gate of everyone's house is also called Yimen. --[[User:Wang Zhenlong|Wang Zhenlong]] ([[User talk:Wang Zhenlong|talk]]) 11:12, 22 December 2021 (UTC)

"Jiangning official records，organizational system，government ": "inside the system gate is the etiquette gate, and inside the etiquette gate is the visiting hall." Later extended, the second main gate of mansion is also called etiquette gate.--[[User:Wei Yiwen|Wei Yiwen]] ([[User talk:Wei Yiwen|talk]]) 09:52, 26 December 2021 (UTC)

==卫怡雯 Wèi Yíwén 英语语言文学（英美文学）女 202120081526==

鹿顶耳房钻山──这里是指在正房两侧与东西厢房北侧之间建有两座平顶耳房，并在耳房山墙上开门。如此则使正房、东西耳房、东西厢房皆可相通，便于穿行，所以下句说“四通八达”。

Luding Erfang Zuanshan—— it refers to two flat top ear rooms which are situated on the two sides of principal room and northern side of east and west wings and open up the door on the gable. Then it makes a connection between principal room, east and west ear room as well as east and west wings so that it is more convenient for people to pass. It is called “extend in all directions” as described below.--[[User:Wei Yiwen|Wei Yiwen]] ([[User talk:Wei Yiwen|talk]]) 02:14, 22 December 2021 (UTC)

Luding Erfang Zuanshan——it refers to two flat-top ear rooms which are situated on the two sides of principal room and northern side of east and west wings and open up the door on the gable of ear rooms. Then it makes a connection between principal room, east and west ear rooms as well as east and west wings so that it is very convenient for people to pass. Therefore, it is called “accessible in all directions” as described below.--[[User:Wei Chuxuan|Wei Chuxuan]] ([[User talk:Wei Chuxuan|talk]]) 07:44, 22 December 2021 (UTC)

==魏楚璇 Wèi Chǔxuán 英语语言文学（英美文学）女 202120081527==

鹿顶：亦作“盝顶”。即平屋顶。耳房：紧靠正房或厢房两侧并利用其山墙建造的房屋。

Luding: flat roof. Ear room: a room built by using a gable on either side of a principle room or wing-room.--[[User:Wei Chuxuan|Wei Chuxuan]] ([[User talk:Wei Chuxuan|talk]]) 02:00, 22 December 2021 (UTC)

Lu Ding: this means flat roof. Er Fang: a room built by using the gable on both sides of a principle room or wing-room.--[[User:Wei Zhaoyan|Wei Zhaoyan]] ([[User talk:Wei Zhaoyan|talk]]) 12:13, 22 December 2021 (UTC)

==魏兆妍 Wèi Zhàoyán 英语语言文学（英美文学）女 202120081528==

因其位于正房两侧，犹如人的两只耳朵，故称。钻山：指打通房屋两侧的山墙，以与相邻的房屋或回廊相通。

As they are located on both sides of the main house just like people’s ears, they are called “wings”. Zuan Shan: this means breaking through the gables on both sides of the house to connect to adjacent houses and cloisters.--[[User:Wei Zhaoyan|Wei Zhaoyan]] ([[User talk:Wei Zhaoyan|talk]]) 07:45, 20 December 2021 (UTC)

Because they are located on both sides of the main house just like people’s ears, they are called “wings”. Zuan Shan: this means breaking through the gables on both sides of the house to connect to adjacent houses and cloisters. --[[User:Wu Jingyue|Wu Jingyue]] ([[User talk:Wu Jingyue|talk]]) 05:48, 21 December 2021 (UTC)

==吴婧悦 Wú Jìngyuè 俄语语言文学女 202120081529==

赤金九龙青地大匾──以赤金涂饰的九条雕龙为边框的黑底大匾。九龙：古代传说龙生九子，性格各异。但说法各异。

The horizontal board, which is decorated with pink gold, night dragon and tuff - the board is black and is made of motifs of dragon and phoenix. The nine dragons: it is said that, in the ancient time, the dragon had nine sons, whose character were totally different. But there were different ideas about it.--[[User:Wu Jingyue|Wu Jingyue]] ([[User talk:Wu Jingyue|talk]]) 14:02, 19 December 2021 (UTC)
A large plaque with nine dragons painted in red gold on a black background. Nine Dragons: Ancient legend has it that dragons are born with nine sons, each with a different character. However, there are different sayings.--[[User:Wu Yinghong|Wu Yinghong]] ([[User talk:Wu Yinghong|talk]]) 05:36, 22 December 2021 (UTC)

==吴映红 Wú Yìnghóng 日语语言文学女 202120081530==

明·杨慎《升庵外集·动物一·龙生九子》说：“龙生九子不成龙，各有所好：囚牛，平生好音乐，今胡琴头上刻兽是其遗像；
Ming-Yang Shen's "Sheng'an Waiji - Animals I - The Nine Sons of the Dragon" says: "The nine sons of the dragon were born without becoming dragons, but each had his own interests: the prisoner bull, who was good at music in his life, and the beast carved on the head of the huqin today is his posthumous image.

Yang Shen of Ming Dynasty said in "Sheng an Outside collection · Animal · Long Sheng Jiu Zi" : "Long sheng Jiu Zi is not a dragon, each has his own good points: prisoner ox, good music in his life, the beast carved on the head of Huqin is his portrait; --[[User:Xiao Yiyao|Xiao Yiyao]] ([[User talk:Xiao Yiyao|talk]]) 10:32, 26 December 2021 (UTC)

==肖毅瑶 Xiāo Yìyáo 英语语言文学（英美文学）女 202120081531==

睚毗，平生好杀，金刀柄上龙吞口是其遗像；嘲风，平生好险，今殿角走兽是其遗像；蒲牢，平生好鸣，今钟上兽纽是其遗像；
Yapi, who was easy to kill, has a portrait of a dragon swallowing mouth on the gold hilt. Scene wind, life good risk, this temple corner beast is its portrait; Pu Lao, life good Ming, this bell on the beast new is its portrait; --[[User:Xiao Yiyao|Xiao Yiyao]] ([[User talk:Xiao Yiyao|talk]]) 10:28, 26 December 2021 (UTC)

Yapi, who likes killing, so the image of a dragon swallowing mouth on the gold hilt is its portrait. Chaofeng, who likes being at risk, so the image of the temple corner beast is its portrait; Pulao, who likes chirping, so the image of the bell on the beast new is its portrait.--[[User:Xie Jiafen|Xie Jiafen]] ([[User talk:Xie Jiafen|talk]]) 11:34, 26 December 2021 (UTC)

==谢佳芬 Xiè Jiāfēn 英语语言文学（英美文学）女 202120081532==

狻猊，平生好坐，今佛座狮子是其遗像；霸下，平生好负重，今碑座兽是其遗像；陛犴，平生好讼，今狱门上狮子头是其遗像；
Suan ni likes sitting all its life , it looks alike a lion, which usually appears in the pedestal of Buddha ; Ba xia likes bearing a heavy burden all its life, so its image usually appears under the stone monuments as a stele monster; Bi'an likes lawsuit all its life, so its image usually appears in the cell doors.--[[User:Xie Jiafen|Xie Jiafen]] ([[User talk:Xie Jiafen|talk]]) 07:02, 20 December 2021 (UTC)

Suan ni likes sitting all its life , it looks alike a lion, which usually appears in the pedestal of Buddha ; Ba xia likes bearing a heavy burden all its life, so its image usually appears under the stone monuments as a stele monster; Bi'an likes lawsuit all its life, so its image usually appears in the cell doors.--[[User:Xie Qinglin|Xie Qinglin]] ([[User talk:Xie Qinglin|talk]]) 07:25, 20 December 2021 (UTC)

==谢庆琳 Xiè Qìnglín 俄语语言文学女 202120081533==

屓屭，平生好文，今碑两旁龙是其遗像；蚩吻，平生好吞，今殿脊兽头是其遗像。”明·焦竑《玉堂丛语·卷一·文学》则说：

The clamshell, life is good literature, today the two sides of the monument dragon is its image; Chi kiss, life is good swallow, today the temple ridge beast head is its image." Ming - Jiao Hong "Yu Tang Congye - Volume 1 - Literature" said.--[[User:Xie Qinglin|Xie Qinglin]] ([[User talk:Xie Qinglin|talk]]) 07:24, 20 December 2021 (UTC)

The clamshel is good at writing, nowadays the two sides of the monument dragon is its portrait; Chi Zhewen is good at swallowing, nowadays the temple ridge beast head is its portrait." Ming - Jiao Hong "Yu Tang Congye - Volume 1 - Literature" said.--[[User:Xiong Min|Xiong Min]] ([[User talk:Xiong Min|talk]]) 06:53, 27 December 2021 (UTC)

==熊敏 Xióng Mǐn 英语语言文学（英美文学）女 202120081534==

“俗传龙生九子不成龙，各有所好……一曰赑屭，形似龟，好负重，今石碑下龟趺是也；二曰螭吻，形似兽，性好望，今屋上兽头是也；

“ It is said that the nine sons of dragons are not born into dragons, and each has its own features...One is Bixi shaped like a tortoise, and it is so heavy. It is also a tortoise under the stone tablet; the second is Liwen shaped like a beast, and it is well-known.

"It is said that the nine sons of dragons are not born into dragons, and each has its own features...One is Bi'xi, whose shapes like a tortoise, and it likes carrying heavy things. It is also a tortoise under the stone tablet; The second is Li'wen, whose shapes like a beast, and it is well-known, It often apperas in roof.--[[User:Xu Minyun|Xu Minyun]] ([[User talk:Xu Minyun|talk]]) 11:39, 26 December 2021 (UTC)

==徐敏赟 Xú Mǐnyūn 语言智能与跨文化传播研究男 202120081535==

三曰蒲牢，形似龙而小，性好叫吼，今钟上纽是也；四曰狴犴，形似虎，有威力，故立于狱门；五曰饕餮，好饮食，故立于鼎盖；

The third one is Pu'lao, who looks like a dragon but is small and easy to roar, and it often appeared in chime. The fourth was Bi'an, who looks like a tiger and is so powerful that he stand in the door of the prison. The fifth is Tao'tie, like eating food, so stand in tripod cover;--[[User:Xu Minyun|Xu Minyun]] ([[User talk:Xu Minyun|talk]]) 11:32, 26 December 2021 (UTC)

The third one is Pu'lao, who looks like a dragon but is small and easy to roar, and it often appeared in chime. The fourth was Bi'an, who looks like a tiger and is so powerful that he stands in the door of the prison. The fifth is Tao'tie, like eating food, so stands in tripod cover;--[[User:Yan Jing|Yan Jing]] ([[User talk:Yan Jing|talk]]) 11:47, 26 December 2021 (UTC)

==颜静 Yán Jìng 语言智能与跨文化传播研究女 202120081536==

六曰，性好水，故立于桥柱；七曰睚毗，性好杀，故立于刀环；八曰金猊，形似狮，性好烟火，故立于香炉；

The sixth is good at water, so it stands on the bridge column; The seventh is called Ya Zi, good at killing, so it stands in the knife ring; The eighth is Jin Ni, like a lion, has a good nature of fireworks, so it stands in the incense burner;--[[User:Yan Jing|Yan Jing]] ([[User talk:Yan Jing|talk]]) 11:04, 26 December 2021 (UTC)

The sixth is good at water, so it stands on the bridge column; The seventh is called Ya Zi, --[[User:Yan Lili|Yan Lili]] ([[User talk:Yan Lili|talk]]) 06:47, 27 December 2021 (UTC)

==颜莉莉 Yán Lìlì 国别女 202120081537==

九曰椒图，形似螺蚌，性好闭，故立于门铺首。”明·沈德符《万历野获编·卷七·内阁·龙子》又说：“长沙李文正公在阁，孝宗忽下御札，问龙生九子之详。

The ninth is called Jiao Tu, which is shaped like a screw and likes to close its mouth, so it is used as decoration on the door. Shen Defu of the Ming Dynasty, in his book ''Wanli Ye Huo, Vol.7, Cabinet, Longzi,'' also said, "When Duke Li Wenzheng of Changsha was in the cabinet, Emperor Xiaozong suddenly got down to ask the details of the birth of nine longzi.
--[[User:Yan Lili|Yan Lili]] ([[User talk:Yan Lili|talk]]) 13:30, 21 December 2021 (UTC)

When Duke Li Wenzheng of Changsha was in the pavilion, Emperor Xiaozong suddenly sent a royal letter and asked about the details of Long Sheng's nine sons.--[[User:Yan Zihan|Yan Zihan]] ([[User talk:Yan Zihan|talk]]) 07:32, 26 December 2021 (UTC)

==颜子涵 Yán Zǐhán 国别女 202120081538==

文正对云：‘其子蒲牢好鸣，今为钟上钮鼻；囚牛好音，今为胡琴头刻兽；睚眦好杀，今为刀剑上吞口；

Wen Zheng said , "his son Pu Lao likes roaring，the dragon shaped animal button on the Hong Zhong is its relic; The Qiu Niu loves music all his life. He often squats on the head of the piano to enjoy the music of plucking strings, so his portrait is engraved on the head of the HuQin; Ya Ci is the second child. He is aggressive and likes killing all his life，and swallow a sword with his mouth.--[[User:Yan Zihan|Yan Zihan]] ([[User talk:Yan Zihan|talk]]) 07:29, 26 December 2021 (UTC)

Wen Zheng said , "his son Pu Lao likes roaring，and often appears on the bell; Qiu Niu loves music all his life,accordingly, he becomes a decoration for music instrument, such as two-stringed bowed violin (huqin); Ya Ci likes fighting and killing，people see him as the patron saint of weapons, so he often appears on the weapons.--[[User:Yang Jiaying|Yang Jiaying]] ([[User talk:Yang Jiaying|talk]]) 08:08, 26 December 2021 (UTC)

==阳佳颖 Yáng Jiāyǐng 国别女 202120081540==

嘲风好险，今为殿阁走兽；狻猊好坐，今为佛座骑象；霸下好负重，今为碑碣石趺；

Chao Feng loves adventure,he now often appears on the corner on the housetop; Suan Ni loves sitting quietly, his image is often found in temples as the mount of Buddha; Bi xi has the power of strength. He loves to carry heavy stuff to show off his magic energy, so under the stele can people see his appearing.--[[User:Yang Jiaying|Yang Jiaying]] ([[User talk:Yang Jiaying|talk]]) 08:12, 26 December 2021 (UTC)

Chao Feng loves adventure. It's the small decorative animal on the eaves of the housetop; Suan Ni loves sitting quietly. Its image is often found in temples as the mount of Buddha; Bi xi has the power of strength. He loves to carry heavy stuff to show off his magic energy, so under the stele can people see his appearing.--[[User:Yang Aijiang|Yang Aijiang]] ([[User talk:Yang Aijiang|talk]]) 11:30, 26 December 2021 (UTC)

==杨爱江 Yáng Àijiāng 英语语言文学（语言学）女 202120081541==

狴犴好讼，今为狱户首镇压；屓屭好文，今为碑两旁蜿蜒；蚩吻好吞，今为殿脊兽头。’”

Bi An is eager for justice and righteousness and can distinguish right from wrong. Now they generally stand on both sides of the lobby of the government office to deter those who violate the law and discipline. Bi Xi, which is fond of reading and writing articles, is gentle. And now it’s the animal winding around on both sides of the stele. Chi Wen which has the ability of swallowing fire becomes the beast heads at both ends of the palace roof. --[[User:Yang Aijiang|Yang Aijiang]] ([[User talk:Yang Aijiang|talk]]) 07:24, 26 December 2021 (UTC)

Bi An is eager for justice and righteousness and can distinguish right from wrong. Now it generally stands on both sides of the lobby of the government office to deter those who violate the law and discipline. Bi Xi, which is fond of reading and writing articles, is gentle. And now it’s the animal winding around on both sides of the stele. Chi Wen, who has the ability of swallowing fire, becomes the beast heads at both ends of the palace roof. --[[User:Yang Kun|Yang Kun]] ([[User talk:Yang Kun|talk]]) 11:14, 26 December 2021 (UTC)

==杨堃 Yáng Kūn 法语语言文学女 202120081542==

此外，明·陈仁锡《潜确类书》、明·胡侍《真珠船·龙生九子》、清·褚人获《坚瓠十集·龙九子》、清·高士奇《天禄识馀·龙种》，对九龙的名称、性格、用途的说法也各不相同，可见出于民间传说。世人多用作装饰，以示祥瑞。

In addition, the names, characters and uses of the Dragon's nine sons, which can be seen from folklore, are also different in ''Reference Book of Qian Que'' by Chen Renxi of Ming Dynasty, ''Zhenzhu Boat·The Nine Sons of the Dragon'' by Hu Shi of Ming Dynasty,''Jian Hu's Collection-Vol.10·The Nine Sons of the Dragon'' by Chu Renhuo of Qing Dynasty and ''Tian Lu Shi Yu· Dragon Species'' by Gao Shiqi of Qing Dynasty. People often use the images of the Dragon's nine sons as decoration, to show good luck. --[[User:Yang Kun|Yang Kun]] ([[User talk:Yang Kun|talk]]) 03:53, 23 December 2021 (UTC)

In addition, the names, characters and usages of the Dragon's nine sons, which can be seen from folklore, also differ in ''Reference Book of Qian Que'' by Chen Renxi of Ming Dynasty, ''Zhenzhu Boat·The Nine Sons of the Dragon'' by Hu Shi of Ming Dynasty,''Jian Hu's Collection-Vol.10·The Nine Sons of the Dragon'' by Chu Renhuo of Qing Dynasty and ''Tian Lu Shi Yu· Dragon Species'' by Gao Shiqi of Qing Dynasty. People often use the images of the Dragon's nine sons as decoration show auspiciousness.--[[User:Yang Liuqing|Yang Liuqing]] ([[User talk:Yang Liuqing|talk]]) 11:18, 26 December 2021 (UTC)

==杨柳青 Yáng Liǔqīng 英语语言文学（英美文学）女 202120081543==

万幾宸(chén辰)翰之宝──此为皇帝印章所刻的文字。万幾：国家纷繁复杂的政务。典出《尚书·虞书·皋陶谟》：“兢兢业业，一日二日万幾。”

The treature of the emporer's notes of handling affairs──This was the inscription on the emperor's seal. Wanji: Country's compliccated government affairs. It was recorded in ''ShangShu·YuShu·The Srategy of Gao Tao'':"Be cautious and practical. There were thousands of complicated government affairs needed to be handled."
[ ''ShangShu·YuShu·The Srategy of Gao Tao'' were important documents that recorded the plans and deliberations of emperors and ministers.]

The treasure of the Emperor's seal and ink imprint──This refers to the inscription on the emperor's seal. Wanji: Country's complicated executive affairs. It was what's recorded in ''Gao Tao Mo, Book Yu, The Book of History'', which is "Be cautious and practical. There were thousands of complicated government affairs needed to be handled."--[[User:Ye Weijie|Ye Weijie]] ([[User talk:Ye Weijie|talk]]) 14:31, 26 December 2021 (UTC)

==叶维杰 Yè Wéijié 国别男 202120081544==

孔颖达传云：“幾，微也，言当戒惧万事之微。”意谓尽管政务繁重，也不能忽略任何小事。亦称“万机”。

Kong Yingda said: "Ji, which refers to the slighest thing, meaning that should be aware of the very small things." It means that despite the arduous government affairs, no small things can be ignored. Also known as "Wan Ji".

Kong Yingda's biography said: "The word Ji means that before saying something one should fear the smallest of all things." This means that despite the heavy workload of the government, one should not neglect any small matters. It is also referred to as "ten thousand business".--[[User:Yi Yangfan|Yi Yangfan]] ([[User talk:Yi Yangfan|talk]]) 10:00, 26 December 2021 (UTC)Yi Yangfan

==易扬帆 Yì Yángfān 英语语言文学（英美文学）女 202120081545==

典出《汉书·百官公卿表上》：“相国、丞相皆秦官，金印紫绶，掌丞天子，助理万机。”这里是形容皇帝日理万机，政务繁忙。

The allusion is from ''Han Shu: The List of Hundred Officials（Previous）'': "The Minister of State and the Prime Minister were both Qin officials, with gold seals and purple ribbons, and were in charge of the Emperor and assisted in all affairs." This is a description of the emperor's busy schedule of affairs.--[[User:Yi Yangfan|Yi Yangfan]] ([[User talk:Yi Yangfan|talk]]) 09:24, 25 December 2021 (UTC)Yi Yangfan

The allusion is from Han Shu: The List of Hundred Officials（Previous）: "The Ministers of State and the Prime Ministers were Qin officials, with golden seals and purple ribbons, and they were in charge of the Emperor and assisted in all affairs." Here is the description of the emperor's busy schedule of affairs.--[[User:Yin Huizhen|Yin Huizhen]] ([[User talk:Yin Huizhen|talk]]) 12:37, 25 December 2021 (UTC)

==殷慧珍 Yīn Huìzhēn 英语语言文学（英美文学）女 202120081546==

宸：“北宸”的省称。即北极星。因皇帝上朝坐北朝南，遂为皇帝的代称。翰：本义是羽毛，因古代以羽毛为笔，引申为墨迹(书写的字)。

Chen:is short for "Beichen", that is, the Polaris, which was the alternative name of the Emperors because they sat in the North and faced the South in the imperial court. Han：the original meaning is feather, because in ancient times, feather was used as a pen，and it extended the meanig to ink（written words）.--[[User:Yin Huizhen|Yin Huizhen]] ([[User talk:Yin Huizhen|talk]]) 12:29, 22 December 2021 (UTC)

Chen: short for "Beichen", is the Polaris, which was the alternative name of the Emperors because they sat facing the South in the imperial court. Han：the original meaning was feather, because in ancient times, feather was used as a pen，which extended the meaning to ink（written words）.--[[User:Yin Meida|Yin Meida]] ([[User talk:Yin Meida|talk]]) 08:45, 24 December 2021 (UTC)

==殷美达 Yīn Měidá 英语语言文学（语言学）女 202120081547==

宝：这里指皇帝的印章。上古天子、诸侯均以圭璧制印，故称“宝”。唐以后只有帝、后之印可称“宝”。

Bao refers to the emperors' seals. In ancient time, emperors and dukes all had their seals made of Gui and Bi(precious jade),from which it derived the name "Bao". After Tang Dynasty, "Bao" was used exclusively by the emperors and empresses.--[[User:Yin Meida|Yin Meida]] ([[User talk:Yin Meida|talk]]) 09:02, 24 December 2021 (UTC)

Bao refers to the emperors' seals in the article. In ancient time, emperors and dukes all had their seals made of Gui and Bi(precious jade),from which it derived the name "Bao". Since Tang Dynasty, "Bao" was used exclusively to describe the seals of the emperors and empresses.--[[User:Yin Yuan|Yin Yuan]] ([[User talk:Yin Yuan|talk]]) 09:32, 25 December 2021 (UTC)

==尹媛 Yǐn Yuán 英语语言文学（英美文学）女 202120081548==

“座上”对联──珠玑：本义为珠宝，引申为名贵装饰。昭日月：形容装饰光亮如日月。昭：明亮。

Couplet "above the seat"─ Gem's original meaning is jewelry, which extended for precious decorations. Zhao Riyue means the decorations as bright as the sun and the moon. Zhao means brightness.--[[User:Yin Yuan|Yin Yuan]] ([[User talk:Yin Yuan|talk]]) 12:21, 22 December 2021 (UTC)

Couplet "above the seat"─ Gem's original meaning is jewelry, which extended for precious decorations. Zhao Riyue means the decorations as bright as the sun and the moon. Zhao means brightness.--[[User:Zhan Ruoxuan|Zhan Ruoxuan]] ([[User talk:Zhan Ruoxuan|talk]]) 12:44, 26 December 2021 (UTC)

==詹若萱 Zhān Ruòxuān 英语语言文学（英美文学）女 202120081549==

黼黻(fǔ fú府服)：泛指绣有华美花纹的礼服。《晏子春秋·谏下十五》：“公衣黼黻之衣，素绣之裳，一衣而王采具焉。” 黼：黑白相间的斧形花纹。

Fu Fu (f incarnation fu fu clothing) : refers to embroidered with colorful decorative pattern of the dress. "Yan Zi Spring And Autumn · Jian Next 15" : "I: gongclothes: both clothes, plain embroidered clothes, one dress and Wang CAI yan." I: black and white axe shape.--[[User:Zhan Ruoxuan|Zhan Ruoxuan]] ([[User talk:Zhan Ruoxuan|talk]]) 12:43, 26 December 2021 (UTC)

Fu Fu (f incarnation fu fu clothing) : refers to embroidered with colorful decorative pattern of the dress. "Yan Zi Spring And Autumn · Jian Next 15" : "I: gongclothes: both clothes, plain embroidered clothes, one dress and Wang CAI yan." I: black and white axe shape.--[[User:Zhang Qiuyi|Zhang Qiuyi]] ([[User talk:Zhang Qiuyi|talk]]) 11:18, 26 December 2021 (UTC)

==张秋怡 Zhāng Qiūyí 亚非语言文学女 202120081550==

黻：黑与青相间的亚形花纹。焕烟霞：形容绣服放射出如烟如霞的光彩，绚丽多姿。焕：放射光彩。此联形容主宾皆珠光宝气，服饰华丽。

Fu: black and blue sub-pattern. Huan Yanxia: to describe the embroidered clothing radiates the radiance of smoke and clouds. Huan: radiate brilliance. This couplet describes the guests of honor are glittering jewels, gorgeous clothes.--[[User:Zhang Qiuyi|Zhang Qiuyi]] ([[User talk:Zhang Qiuyi|talk]]) 11:17, 26 December 2021 (UTC)

Fu: black and green sub shaped pattern. Huanyanxia: to describe that the embroidered clothes radiate smoke like glow, gorgeous and colorful. Huan: radiate brilliance. This couplet describes the guests of honor are glittering jewels, gorgeous clothes.--[[User:Zhang Yang|Zhang Yang]] ([[User talk:Zhang Yang|talk]]) 11:30, 26 December 2021 (UTC)

==张扬 Zhāng Yáng 国别男 202120081551==

汝窑美人觚(gū孤)──出自著名汝窑的一种盛酒器。汝窑：即北宋汝州瓷窑。因其青瓷器皿质量特佳，多为贡品，故名闻天下，后世成为收藏珍品。

Ruyao Beauty Gu-- A wine container from the famous Ruyao. Ruyao: Ruzhou porcelain kiln in the Northern Song Dynasty. Because its celadon ware is of excellent quality and mostly tribute, it is famous all over the world and has become a collection treasure in future generations.--[[User:Zhang Yang|Zhang Yang]] ([[User talk:Zhang Yang|talk]]) 09:59, 26 December 2021 (UTC)

Beauty porcelain（mei ren gu）-- A wine container from the famous Ruyao. Ru kiln: Ruzhou porcelain kiln in the Northern Song Dynasty. Because its celadon ware is of excellent quality and mostly tribute, it is famous all over the world and has become a collection treasure in future generations.--[[User:Zhang Yiran|Zhang Yiran]] ([[User talk:Zhang Yiran|talk]]) 14:34, 26 December 2021 (UTC)

==张怡然 Zhāng Yírán 俄语语言文学女 202120081552==

美人觚：因其体长腰细，形似美人，故名。

椅搭──又称“椅披”。是一种长方形织物的椅用装饰品。因搭或披在椅背和椅坐上，故名。

Beauty porcelain（mei ren gu）: so named because of its long waist and resemblance to a beauty.

Chairs（Yi da） - also known as 'chairs'（Yi pi）. This is a rectangular fabric chair upholstery. The name is derived from the fact that it is placed on the back of the chair or on the seat of the chair.

Beauty porcelain ：so named because of its long body and slender waist and resemblance to a beauty.
Chairs（Yi da） - also known as 'chairs'（Yi pi）. This is a rectangular fabric chair upholstery. The name is derived from the fact that it is placed on the back of the chair or on the seat of the chair.--[[User:Zhong Yifei|Zhong Yifei]] ([[User talk:Zhong Yifei|talk]]) 10:12, 26 December 2021 (UTC)

==钟义菲 Zhōng Yìfēi 英语语言文学（英美文学）女 202120081553==

掐牙——是一种装饰性衣服花边。即以锦缎等折叠成细条，镶嵌在衣边上，以为美观。掐：嵌入之意。

Qia Ya— a kind of decorative lace. That is to fold brocade into thin strips and inlay them on the edge of the clothes to look beautiful. Qia: embedded.--[[User:Zhong Yifei|Zhong Yifei]] ([[User talk:Zhong Yifei|talk]]) 12:30, 19 December 2021 (UTC)

Qia Ya— a kind of decorative lace. That is to fold brocade into thin strips and inlay them on the edge of the clothes to look beautiful. Qia: it means “embedded”.--[[User:Zhong Yulu|Zhong Yulu]] ([[User talk:Zhong Yulu|talk]]) 08:04, 20 December 2021 (UTC)

==钟雨露 Zhōng Yǔlù 英语语言文学（英美文学）女 202120081554==

牙：即“牙子”。器物突出的边沿。

《四书》──即《论语》、《孟子》、《大学》、《中庸》(后两种原为《礼记》中的两篇)。

“Ya”: also called "Ya Zi" in Chinese. It means the protruding edge of an object.

''The Four Books'' includes— ''The Confucian Analects'', ''The Works of Mencius'', ''The Great Learning'', and ''The Doctrine of the Mean'' (the latter two were originally two books from ''The Book of Rites'').--[[User:Zhong Yulu|Zhong Yulu]] ([[User talk:Zhong Yulu|talk]]) 12:22, 19 December 2021 (UTC)

''The Four Books'' includes— ''The Confucian Analects'', ''The Works of Mencius'', ''The Great Learning'', and ''The Doctrine of the Mean'' (the latter two were originally two books chosen from ''The Book of Rites'').--[[User:Zhou Jiu|Zhou Jiu]] ([[User talk:Zhou Jiu|talk]]) 01:18, 22 December 2021 (UTC)

==周玖 Zhōu Jiǔ 英语语言文学（英美文学）女 202120081555==

宋代朱熹选定并定名《四书》，遂成为元、明、清三代科举考试的必读之书。

抹额：原指束在额上的头巾。其起源似乎很早。

During the Song dynasty, Zhu xi chose and named ''Four Books'' which became the required readings in Imperial Competitive Examinations of Yuan dynasty, Ming dynasty, and Qing dynasty.
Mo E: It originally refers to a kerchief tied around the forehead. Its origin seems to be very early.

During the Song dynasty, Zhu xi chose and named ''Four Books'' which became the required readings in Imperial Competitive Examinations of Yuan dynasty, Ming dynasty, and Qing dynasty.
Headband: It originally refers to a kerchief tied around the forehead. Its origin seems to be very early.--[[User:Zhou Junhui|Zhou Junhui]] ([[User talk:Zhou Junhui|talk]]) 01:25, 22 December 2021 (UTC)

==周俊辉 Zhōu Jùnhuī 法语语言文学女 202120081556==

宋·高承《事物纪原·戎容兵械·抹额》引《二仪实录》曰：“禹娶涂山之夕，大风雷电，中有甲卒千人，其不披甲者，以红绡帕抹其头额，云海神来朝。
Song Gaocheng quoted the ''Record of Eryi'' in his book ''Things Documentary-Armed Soldiers-Headband'': “When Yu married the Tushan lady, there was a strong wind, thunder and rain. There were a thousand soldiers in gear, and those who were not wore equipment bound a thin red handkerchiefs on their foreheads in anticipation of the arrival of the god of clouds."--[[User:Zhou Junhui|Zhou Junhui]] ([[User talk:Zhou Junhui|talk]]) 01:21, 22 December 2021 (UTC)
Song Gaocheng quoted the ''Record of Eryi'' in his book ''Things Documentary-Armed Soldiers-Headband'': “When Yu married Tu Shan,under the cicumstance of a strong wind, together with thunder and lighting, there were a thousand soldiers who were not equipped with armor but decorated their foreheads with a thin red handkerchiefs in anticipation of the arrival of the god of clouds.--[[User:Zhou Qiao1|Zhou Qiao1]] ([[User talk:Zhou Qiao1|talk]]) 12:42, 22 December 2021 (UTC)

==周巧 Zhōu Qiǎo 英语语言文学（语言学）女 202120081557==

禹问之，对曰：‘此武士之首服也。’秦始皇至海上，有神朝，皆抹额、绯衫、大口袴。侍卫自此抹额，遂为军容之服。
Yu asked and replied, "this is the surrender of a warrior." When the first emperor of Qin went to the sea, there was the divine Dynasty where people wore red upper garment and loose trousers and decorated with smear. Since then, bodyguards decorated their forehead with smear, which has become a kind of military costume.--[[User:Zhou Qiao1|Zhou Qiao1]] ([[User talk:Zhou Qiao1|talk]]) 13:17, 19 December 2021 (UTC)

Yu asked, and said, ‘this is the first choice for samurai. When Qin Shihuang arrived at the sea, there was a dynasty, and all the people here wiped their foreheads, crimson shirts, and hakama. Since then, the guards wiped their foreheads and became the uniforms of the military.--[[User:Zhou Qing|Zhou Qing]] ([[User talk:Zhou Qing|talk]]) 11:04, 22 December 2021 (UTC)

==周清 Zhōu Qīng 法语语言文学女 202120081558==

可知原为军人的标志。后普及到一般男子，平民以布巾束发，富人用金箍束发，兼为头饰。

箭袖──亦称“箭衣”。

It can be seen that it was originally a symbol of a soldier. Later, it was promoted to be used by ordinary men. Common people used cloth towels to tie their hair, and the rich used gold hoops to tie their hair, which also served as headwear.

Arrow sleeve ─ ─ also known as "arrow suit".

It was a sign of soldiers. Later, it was popularized to ordinary men. Common people tied their hair with cloth towels, and the rich tied their hair with gold hoops, which was also used as headwear.
Arrow Sleeves - also known as "Arrow Suit".--[[User:Zhou Xiaoxue|Zhou Xiaoxue]] ([[User talk:Zhou Xiaoxue|talk]]) 05:13, 24 December 2021 (UTC)

==周小雪 Zhōu Xiǎoxuě 日语语言文学女 202120081559==

是一种窄袖长袍。其袖口呈斜切状，朝手背的袖口长，朝手心的袖口短，便于射箭，故名。其斜袖口又形似马蹄，故又称马蹄袖。

It's a kind of robe with narrow sleeves. Its cuffs were in a diagonal cut shape. The cuffs facing the back of the hand are long and the cuffs facing the palm are short, which is convenient for archery, so it is named Arrow Sleeves. Its oblique cuff is also shaped like a horseshoe, so it is also called horseshoe sleeve.--[[User:Zhou Xiaoxue|Zhou Xiaoxue]] ([[User talk:Zhou Xiaoxue|talk]]) 05:55, 20 December 2021 (UTC)

It's a kind of robe with narrow sleeves. Its cuffs were in diagonal cut shape. The cuffs facing the back of the hand are long and the cuffs facing the palm are short, which is convenient for archery, so it is named Arrow Sleeves. Its oblique cuff is also shaped like horseshoe, so it is also called horseshoe sleeve.--[[User:Zhu Suzhen|Zhu Suzhen]] ([[User talk:Zhu Suzhen|talk]]) 14:08, 26 December 2021 (UTC)

==朱素珍 Zhū Sùzhēn 英语语言文学（语言学）女 202120081561==

后成为一种服式，不射箭的男子也穿。

“倒像”两句──似有双关之意：一者暗指贾宝玉的化身神瑛侍者在太虚幻境用甘露浇灌林黛玉的化身绛珠仙草；

Later, it became a sort of clothing style, which can also worn by men who did not shoot arrows. The two sentences of "inverted image" seem to have a double meaning: one alluded to Jia Baoyu’s incarnation Shenying waiter watering Lin Daiyu’s incarnation—— the celestial grass with nectar in the Tai Xu fantasy.

Later, it became a kind of clothing style, which was also worn by men who did not shoot arrows.
Two sentences of "inverted image" -- there seems to be a pun: one implies that Jia Baoyu's incarnation Shenying waiter watered Lin Daiyu's incarnation Jiangzhu fairy grass with nectar in Taixu fantasy;--[[User:Zou Yueli|Zou Yueli]] ([[User talk:Zou Yueli|talk]]) 11:03, 20 December 2021 (UTC)

==邹岳丽 Zōu Yuèlí 日语语言文学女 202120081562==

再者隐寓二人心有灵犀一点通，一见锺情。下文贾宝玉说“这个妹妹我曾见过的”、“心里倒像是远别重逢的一般”，其用意同此。

In addition, it implies that the two people share the same heartand fall in love at first sight. Below, Jia Baoyu said that "I have seen this sister" and "I feel like I am far from meeting again". His intention is the same.

==Nadia 202011080004==

请安──这里指的是清代一种见面问好的特殊礼仪：

==Mahzad Heydarian 玛莎 202021080004==

男子须在口称“请某某安”的同时，右膝弯曲或跪地(俗称打千)；
A man must bend his right knee or kneel on the ground while showing respect.

==Mariam Toure 2020GBJ002301==

女子则在口称“请某某安”的同时，双手扶左膝，右腿微屈，身体半蹲。

==Rouabah Soumaya 202121080001==

寄名锁──旧时父母为保佑幼儿长命百岁，让幼儿作僧、道的“寄名”弟子，并在幼儿项下悬挂锁形饰物，谓之“寄名锁”。

==Muhammad Numan 202121080002==

面如傅粉──语本南朝宋·刘义庆《世说新语·容止》：
Face like Fu Powder- Yu Ben Southern Dynasty Song Liu Yiqing", "The New Language of the World" (世說新語容止):
--[[User:Atta Ur Rahman|Atta Ur Rahman]] ([[User talk:Atta Ur Rahman|talk]]) 13:33, 28 December 2021 (UTC)

==Atta Ur Rahman 202121080003==

“何平叔(晏)美姿仪，面至白。
"Uncle He Ping's face is white and beautiful.

==Muhammad Saqib Mehran 202121080004==

魏明帝疑其傅粉，正夏月，与热汤饼。
Weiming Siuyuy Full, Full Day, with hot soup.

==Zohaib Chand 202121080005==

既啖，大汗出，以朱衣自拭，色转皎然。”
Both, but sweat, to Zhu Jiazi, the color turned. "

==Jawad Ahmad 202121080006==

(皎然：洁白貌。)原指何晏的脸上好像抹了香粉般洁白。
English: (Jiao Ran: pure and white appearance.) The original means, He Yan's face it's like white as powdered.

==Nizam Uddin 202121080007==

引申以泛喻男子姿容洁白秀美。

==Öncü 202121080008==

《西江月》二词──即按照《西江月》词牌填写的两首(也称“阕”)词。

Two words in "Westlake Moon" According，Fill in two poems (also known as "Que") in the poem of "Westlake Moon".--[[User:AkiraJantarat|AkiraJantarat]] ([[User talk:AkiraJantarat|talk]]) 04:45, 21 December 2021 (UTC)

==Akira Jantarat 202121080009==

词：原本指歌曲中的文词，后来文词与曲调分离，遂变成文体之一。

Words: Originally refers to the words in the song. Later, the words and the tune were separated and became one of the styles.--[[User:AkiraJantarat|AkiraJantarat]] ([[User talk:AkiraJantarat|talk]]) 04:33, 21 December 2021 (UTC)

Word: It originally referred to the words in a song. In time, the words and the tune separated and became one of the styles. --[[User:Benjamin Wellsand|Benjamin Wellsand]] ([[User talk:Benjamin Wellsand|talk]]) 13:14, 19 December 2021 (UTC)

==Benjamin Wellsand 202111080118==

但仍须按曲填词，于是发展出许多词牌，每个词牌都有字数、句数、韵脚等规定，还有双调、长调、小令之别。

However, it is still necessary to fill in the lyrics according to the tune. So many poems have been developed. Each poem has a word count, sentence count, rhymes and other provisions, as well as the difference between two-tone, long tune, and short meter.--[[User:Benjamin Wellsand|Benjamin Wellsand]] ([[User talk:Benjamin Wellsand|talk]]) 13:10, 19 December 2021 (UTC)

However, it is still necessary to fill in lyrics according to the tune, so many lyric cards have been developed. Each lyric card has regulations on the number of words, sentences, and rhymes, as well as the differences between double tune, long tune, and short meter. --[[User:Asep Budiman|Asep Budiman]] ([[User talk:Asep Budiman|talk]]) 07:58, 21 December 2021 (UTC)

==Asep Budiman 202111080020==

故作词谓之“填词”，就是按照词牌的规范填写文字，不可越雷池一步。

The preceding phrase "filling in words" means to fill in the words in accordance with the specifications of the words and phrases, and do not go beyond those criteria. --[[User:Asep Budiman|Asep Budiman]] ([[User talk:Asep Budiman|talk]]) 07:56, 21 December 2021 (UTC)

The preceding phrase "filling in words" means to fill in the words in accordance with the specifications of the words and phrases, and do not overstep the prescribed limit. --[[User:EIMONKYAW|EIMONKYAW]] ([[User talk:EIMONKYAW|talk]]) 09:23, 22 December 2021 (UTC)Ei Mon Kyaw

==Ei Mon Kyaw 202111080021==

《西江月》就是词牌之一。本书用了不少词牌，以下不再一一注释。

"Westlake Moon" is one of the poems. This book uses a lot of words, so I won’t annotate them one by one below. --[[User:EIMONKYAW|EIMONKYAW]] ([[User talk:EIMONKYAW|talk]]) 08:59, 22 December 2021 (UTC)Ei Mon Kyaw

"Westlake Moon" is one of the tune names of poem. There are a lot of tune names in the book, which will not annotated one by one below.--[[User:Chen Jing|Chen Jing]] ([[User talk:Chen Jing|talk]]) 11:49, 26 December 2021 (UTC)

20211222 homework

2021-12-26T15:55:41Z

Atta Ur Rahman: /* Atta Ur Rahman 202121080003 */

Quicklinks: [[Introduction_to_Translation_Studies_2021|Back to course homepage]] [https://bou.de/u/wiki/uvu:Community_Portal#Frequently_asked_questions_FAQ FAQ] [https://bou.de/u/wiki/uvu:Community_Portal Manual] [[20210926_homework|Back to all homework webpages overview]] [[20220112_final_exam|final exam page]]

PLEASE READ [[Joint_translation_terms|Joint translation terms]]

PLEASE ALSO READ THE PREVIOUS PARTS, AT LEAST THE SENTENCES BEFORE YOUR OWN PART IN CHAPTER 19 [[20210303_culture|1, Mar 3 Chapters 1-4]], [[20210310_culture|2, Mar 10 Chapters 6-7]], [[20210317_culture|3, Mar 17 Chapters 11-13]], [[20210324_culture|4, Mar 24 Chapters 15-17]], [[20210331_culture|5, Mar 31 Chapters 4-7]], [[20210407_culture|6, Apr 7 Chapters 8-10]], [[20210414_culture|7, Apr 14 Chapters 13-15]] , [[20210519_culture|12, May 19 Chapters 17-19]], [[20210929_homework#Hongloumeng|for Sep 29 - rest of HLM Chapter 19]] [[20211013_homework|for Oct 13 - HLM Chapters 20-21]] [[20211020_homework|for Oct 20 - HLM Chapters 21-22]] etc.

==陈静 Chén Jìng 国别女 202020080595==

闲静似娇花照水，行动如弱柳扶风。心较比干多一窍，病如西子胜三分。宝玉看罢，笑道：“这个妹妹我曾见过的。”

She, who is demure as delicate flowers and act like weak willow, is more clever than Bigan(the most clever man in the Legend of Deification) and more beautiful than Xishi(the most beautiful woman in acient China). Precious Jade simled, “I have seen her.”--[[User:Chen Jing|Chen Jing]] ([[User talk:Chen Jing|talk]]) 11:26, 26 December 2021 (UTC)

Leisure is like a delicate flower shining on the water, and action is like a weak willow supporting the wind. The heart has more than one orifices than the stem, and like a disease wins Xizi. Baoyu said with a smile, "I've seen this sister."
--[[User:Cai Zhufeng|Cai Zhufeng]] ([[User talk:Cai Zhufeng|talk]]) 11:18, 26 December 2021 (UTC)

==蔡珠凤 Cài Zhūfèng 日语语言文学女 202120081477==

贾母笑道：“又胡说了，你何曾见过？”宝玉笑道：“虽没见过，却看着面善，心里倒像是远别重逢的一般。”贾母笑道：“好，好！这么更相和睦了。”

Grandma Merchant smiled and said, "nonsense again. Have you ever seen her?" Baoyu said with a smile, "although I haven't seen her, I look good and feel like I'm far from meeting again." Grandma Merchant said with a smile, "OK, OK! It's more harmonious."
--[[User:Cai Zhufeng|Cai Zhufeng]] ([[User talk:Cai Zhufeng|talk]]) 11:22, 26 December 2021 (UTC)

Dowager Jia smiled and said, "nonsense again. Have you ever seen it?" Baoyu said with a smile, "although I haven't seen it, I look good and feel like I'm far from meeting again." Dowager Jia said with a smile, "OK, OK! It's more harmonious."--[[User:Zeng Junlin|Zeng Junlin]] ([[User talk:Zeng Junlin|talk]]) 13:18, 21 December 2021 (UTC)

Grandma Merchant smiled and said, "Nonsense again. Have you ever seen it?" Precious Jade said with a smile, "Although I haven't seen it, I look good and feel like I'm far from meeting again." Grandma Merchant said with a smile, "OK, OK! It's more harmonious."--[[User:Zeng Junlin|Zeng Junlin]] ([[User talk:Zeng Junlin|talk]]) 13:18, 21 December 2021 (UTC)

==曾俊霖 Zēng Jùnlín 国别男 202120081478==

宝玉便走向黛玉身边坐下，又细细打量一番，因问：“妹妹可曾读书？”黛玉道：“不曾读书，只上了一年学，些须认得几个字。”

Baoyu went to Daiyu and sat down. She looked at her carefully, because she asked, "has your sister ever read?" Daiyu said, "I didn't study. I only studied for a year. I have to recognize a few words."--[[User:Zeng Junlin|Zeng Junlin]] ([[User talk:Zeng Junlin|talk]]) 13:12, 21 December 2021 (UTC)

==陈惠妮 Chén Huìnī 英语语言文学（英美文学）女 202120081479==

宝玉又道：“妹妹尊名？”黛玉便说了名。宝玉又道：“表字？”黛玉道：“无字。”

==陈湘琼 Chén Xiāngqióng 外国语言学及应用语言学女 202120081480==

宝玉笑道：“我送妹妹一字：莫若‘颦颦’二字极妙。”探春便道：“何处出典？”宝玉道：“《古今人物通考》上说：

Baoyu smiled and said:" I want to describe you with two words—Ping Ping, and no words are better than them." Tanchun then asked:"In which book did you find them?" Baoyu said:" On ''General Study of Ancient and Modern Characters''"--[[User:Chen Xiangqiong|Chen Xiangqiong]] ([[User talk:Chen Xiangqiong|talk]]) 01:04, 20 December 2021 (UTC)

Precious Jade smiled and said:" I want to give away two words to you—Pingping, and no words are better than them." Tanchun then asked:"In which book did you find them?" Jade said:"''On General Study of Ancient and Modern Characters''."--[[User:Chen Xinyi|Chen Xinyi]] ([[User talk:Chen Xinyi|talk]]) 06:37, 22 December 2021 (UTC)

==陈心怡 Chén Xīnyí 翻译学女 202120081481==

‘西方有石名黛，可代画眉之墨。’况这妹妹眉尖若蹙，取这个字，岂不甚美？”探春笑道：“只怕又是杜撰。”

'There is a stone in the west named Dai, it can replace the ink of painting eyebrows.' The sister's eyebrows are frown, if take this word for name, isn’t it very beautiful?" Tanchun laughed: "I'm afraid it's a fabrication again."--[[User:Chen Xinyi|Chen Xinyi]] ([[User talk:Chen Xinyi|talk]]) 06:29, 22 December 2021 (UTC)

‘There is a stone in the west named Dai, it can replace the ink of drawing eyebrows.' Besides, her eyebrows are frown, if take this word for name, isn’t it very beautiful?" Tanchun laughed: "I'm afraid it's a fabrication again."--[[User:Cheng Yang|Cheng Yang]] ([[User talk:Cheng Yang|talk]]) 11:33, 26 December 2021 (UTC)

==程杨 Chéng Yáng 英语语言文学（英美文学）女 202120081482==

宝玉笑道：“除了《四书》，杜撰的也太多呢。”因又问黛玉：“可有玉没有？”众人都不解。

Baoyu laughed and said, "Besides the Four Books, there are too many things made up." Again he asked Daiyu, "Do you have any jade?" Everyone was puzzled.--[[User:Cheng Yang|Cheng Yang]] ([[User talk:Cheng Yang|talk]]) 11:35, 26 December 2021 (UTC)

==丁旋 Dīng Xuán 英语语言文学（英美文学）女 202120081483==

黛玉便忖度着：“因他有玉，所以才问我的。”便答道：“我没有玉。你那玉也是件稀罕物儿，岂能人人皆有？”

Mascara Jade Forest contemplated, “He asked me because he has a jade.” So she answered, “I have no jade. Your jade is a rarity. How could everyone have it?”--[[User:Ding Xuan|Ding Xuan]] ([[User talk:Ding Xuan|talk]]) 13:45, 22 December 2021 (UTC)

Mascara Jade Forest presumed, “He asked me because he has a jade.” So she answered, “I have no jade. Your jade is a rarity. How could everyone have it?”--[[User:Du Lina|Du Lina]] ([[User talk:Du Lina|talk]]) 08:25, 23 December 2021 (UTC)

==杜莉娜 Dù Lìnuó 英语语言文学（语言学）女 202120081484==

宝玉听了，登时发作起狂病来，摘下那玉就狠命摔去，骂道：“什么罕物！人的高下不识，还说灵不灵呢！我也不要这劳什子！”

After hearing that,Precious Jade Merchant suddenly went mad. And he took off and dropped the jade with cursing that “What the hell is a rare thing! You all say that it is divine, but it can't tell lowliness or nobleness.I won't have the waste now!” --[[User:Du Lina|Du Lina]] ([[User talk:Du Lina|talk]]) 12:29, 19 December 2021 (UTC)

After hearing that,Precious Jade Merchant suddenly went mad. And he took off and dropped the jade with cursing that “What the hell is a rare thing! You all say that it is divine, but nobody could tell lowliness or nobleness.I won't have the waste now!” --[[User:Fu Hongyan|Fu Hongyan]] ([[User talk:Fu Hongyan|talk]]) 11:18, 26 December 2021 (UTC)

--[[User:Fu Hongyan|Fu Hongyan]] ([[User talk:Fu Hongyan|talk]]) 11:19, 26 December 2021 (UTC)==付红岩 Fù Hóngyán 英语语言文学（英美文学）女 202120081485==

吓的地下众人一拥争去拾玉。贾母急的搂了宝玉道：“孽障，你生气，要打骂人容易，何苦摔那命根子？”宝玉满面泪痕，哭道：“家里姐姐妹妹都没有，单我有，我说没趣儿；

The aside servants were scared and then rushed to pick up the jade.Jia's mother anxiously hugged Baoyu and said:" poor kid, if you are angry, why do you bother to fall the jade rahtere to beat and curse."Covered with tears, Baoyu cried:" my beloved elder and litter sisters have no one. I'm ashamed of owning one."--[[User:Fu Hongyan|Fu Hongyan]] ([[User talk:Fu Hongyan|talk]]) 11:19, 26 December 2021 (UTC)

All those, who stood below, were startled; and in a body they pressed forward, vying with each other as to who should pick up the gem.
Grandma Merchant was so distressed that she clasped Precious Jade in her embrace. "You child of wrath," she exclaimed. "When you get into a passion, it's easy enough for you to beat and abuse people; but what makes you fling away that stem of life?"
Precious Jade’s face was covered with the traces of tears. "All my cousins here, senior as well as junior," he rejoined, as he sobbed, "have no gem, and if it's only I to have one, there's no fun in it, I maintain! “.--[[User:Fu Shiyu|Fu Shiyu]] ([[User talk:Fu Shiyu|talk]]) 06:27, 22 December 2021 (UTC)

==付诗雨 Fù Shīyǔ 日语语言文学女 202120081486==

如今来了这个神仙似的妹妹也没有：可知这不是个好东西。”贾母忙哄他道：“你这妹妹原有玉来着，因你姑妈去世时，舍不得你妹妹，无法可处，遂将他的玉带了去：

And now comes this angelic sort of cousin, and she too has none, so that it's clear enough that it is no profitable thing." Grandma Merchant hastened to coax him. "This cousin of yours," she explained, "would, under former circumstances, have come here with a jade; and it's because your aunt felt unable, as she lay on her death-bed, to reconcile herself to the separation from your cousin, that in the absence of any remedy, she forthwith took the gem belonging to her (daughter), along with her (in the grave); --[[User:Fu Shiyu|Fu Shiyu]] ([[User talk:Fu Shiyu|talk]]) 12:24, 19 December 2021 (UTC)

Now the newly arrived cousin who is as lovely as a fairy hasn't got one either, so it can't be any good." "Your cousin did have one once," said Dowager lady Chia to soothe him, "but when your aunt was dying she was unwilling to leave your cousin, the best she could do was to take the jade with her instead. --[[User:Gao Mi|Gao Mi]] ([[User talk:Gao Mi|talk]]) 04:49, 20 December 2021 (UTC)

==高蜜 Gāo Mì 翻译学女 202120081487==

一则全殉葬之礼，尽你妹妹的孝心；二则你姑妈的阴灵儿也可权作见了你妹妹了。因此他说没有，也是不便自己夸张的意思啊。

In that way, your cousin showed her filial piety by letting the jade be buried with her; in the meantime, your aunt’s spirit could see your cousin through the jade. Therefore, when your cousin said she hadn’t got one, it was because she didn’t want to boast about it. --[[User:Gao Mi|Gao Mi]] ([[User talk:Gao Mi|talk]]) 04:50, 20 December 2021 (UTC)

In that way, your cousin showed her filial piety by letting the jade be buried with her; in the meantime, your aunt’s spirit could see your cousin through the jade. Therefore, when your cousin said she hadn’t got one, it was because she didn't want to publicise it.--[[User:Gong Boya|Gong Boya]] ([[User talk:Gong Boya|talk]]) 07:00, 22 December 2021 (UTC)

==宫博雅 Gōng Bóyǎ 俄语语言文学女 202120081488==

你还不好生带上，仔细你娘知道。”说着，便向丫鬟手中接来，亲与他带上。宝玉听如此说，想了一想，也就不生别论。

"If you don't take it with you, be careful your mother knows" As she spoke, she took the jade from the servant girl and adorned him herself. When Precious Jade Merchant heard her say this, he thought for a while and said nothing else.--[[User:Gong Boya|Gong Boya]] ([[User talk:Gong Boya|talk]]) 06:56, 22 December 2021 (UTC)

"You‘d better keep it well in case your mother notices.” As she spoke, she took the jade from the maid and adorned him herself. When Precious Jade Merchant heard her saying this, he thought for a while and said nothing else. --[[User:He Qin|He Qin]] ([[User talk:He Qin|talk]]) 12:18, 22 December 2021 (UTC)

<nowiki>Insert non-formatted text here</nowiki>==何芩 Hé Qín 翻译学女 202120081489==

当下奶娘来问黛玉房舍，贾母便说：“将宝玉挪出来，同我在套间暖阁里，把你林姑娘暂且安置在碧纱厨里。等过了残冬，春天再给他们收拾房屋，另作一番安置罢。”

When the nanny came to ask where Mascara Jade should stay, Lady Dowager answered, “ Place Precious Jade in the warm house in my suit and settle your Miss Forest in the Green Voile House temporarily until the winter ends. In next spring, you’ll rearrange the room for them.”--[[User:He Qin|He Qin]] ([[User talk:He Qin|talk]]) 12:34, 22 December 2021 (UTC)

Hardly when the nanny came to ask the room of Mascara Jade, Lady Dowager said, “ Place Precious Jade in the warm house with me and settle your Miss Lin inside the room of the partition door temporarily until the winter ends. In next spring, you’ll rearrange the room for them.”--[[User:Hu Shuqing|Hu Shuqing]] ([[User talk:Hu Shuqing|talk]]) 11:31, 26 December 2021 (UTC)

==胡舒情 Hú Shūqíng 英语语言文学（语言学）女 202120081490==

宝玉道：“好祖宗，我就在碧纱厨外的床上很妥当，又何必出来，闹的老祖宗不得安静呢？”贾母想一想说：“也罢了。

Baoyu said:” Dear grandma, I would rather stay at the bed outside the partition door, than at your room to bother you.” The Lady Dowager said thoughtfully:”That’s Ok.”--[[User:Hu Shuqing|Hu Shuqing]] ([[User talk:Hu Shuqing|talk]]) 05:38, 21 December 2021 (UTC)

Presious Jade said:"Dear mother, I would rather stay on the bed outside the partition door rather than at grandma's to bother her." The Lady Dowager said thoughtfully:"That's OK."--[[User:Huang Jinyun|Huang Jinyun]] ([[User talk:Huang Jinyun|talk]]) 09:06, 25 December 2021 (UTC)

==黄锦云 Huáng Jǐnyún 英语语言文学（语言学）女 202120081491==

每人一个奶娘并一个丫头照管，馀者在外间上夜听唤。”一面早有熙凤命人送了一顶藕合色花帐并锦被、缎褥之类。

But let each one of you have a nurse, as well as a waiting-maid to attend on you; the other servants can remain in the outside rooms and keep night watch and be ready to answer any call." At an early hour, besides, Hsi-feng had sent a servant round with a grey flowered curtain, embroidered coverlets and satin quilts and other such articles.--[[User:Huang Jinyun|Huang Jinyun]] ([[User talk:Huang Jinyun|talk]]) 14:25, 19 December 2021 (UTC)

But let each one of you have a nurse and a waiting-maid; the other servants can remain in the outside rooms and keep night watch and be ready to answer any call." At an early hour, besides, Hsi-feng had sent a servant round with a grey flowered curtain, embroidered coverlets and satin quilts and other such articles.--[[User:Huang Yiyan1|Huang Yiyan1]] ([[User talk:Huang Yiyan1|talk]]) 14:22, 22 December 2021 (UTC)

==黄逸妍 Huáng Yìyán 外国语言学及应用语言学女 202120081492==

黛玉只带了两个人来：一个是自己的奶娘王嬷嬷；一个是十岁的小丫头，名唤雪雁。贾母见雪雁甚小，一团孩气；

Daiyu had brought her old Wet-nurse Nanny Wang and ten-year-old Xueyan,who had also attended her since she was a child. The Lady Dowager considered Xueyan too young;--[[User:Huang Yiyan1|Huang Yiyan1]] ([[User talk:Huang Yiyan1|talk]]) 14:17, 22 December 2021 (UTC)

Daiyu had brought her old Wet-nurse Nanny Wang and ten-year-old Xueyan,who had also attended her since she was a child. The Lady Dowager considered Xueyan too young;--[[User:Huang Zhuliang|Huang Zhuliang]] ([[User talk:Huang Zhuliang|talk]]) 01:41, 26 December 2021 (UTC)Huang Zhuliang

==黄柱梁 Huáng Zhùliáng 国别男 202120081493==

王嬷嬷又极老：料黛玉皆不遂心，将自己身边一个二等小丫头，名唤鹦哥的与了黛玉。亦如迎春等一般：每人除自幼乳母外，另有四个教引嬷嬷；Mammy(Here mammy not means the lady who gives birth to a baby, but a lady who looks after some noble children) Wang is very old: she is not expectd to look after Daiyu well. So,Daiyu's grandmother gave Daiyu to a second-class little page girl named Yingge. Daiyu's arrangement is also like Jia Yingchun who not only has the nursing mother, but also four teaching mothers.--[[User:Huang Zhuliang|Huang Zhuliang]] ([[User talk:Huang Zhuliang|talk]]) 14:02, 19 December 2021 (UTC)Huang Zhuliang

Mammy(Here mammy not means the lady who gives birth to a baby, but a lady who looks after some noble children) Wang is very old: she is not expectd to look after Daiyu well. So,Daiyu's grandmother gave Daiyu to a second-class little girl named Polly. Daiyu's arrangement is also like Jia Yingchun who not only has the nursing mother, but also four teaching mummys.--[[User:Jin Xiaotong|Jin Xiaotong]] ([[User talk:Jin Xiaotong|talk]]) 14:40, 20 December 2021 (UTC)

==金晓童 Jīn Xiǎotóng 202120081494==

除贴身掌管钗钏盥沐两个丫头外，另有四五个洒扫房屋、来往使役的小丫头。当下王嬷嬷与鹦哥陪侍黛玉在碧纱厨内，宝玉乳母李嬷嬷并大丫头名唤袭人的陪侍在外面大床上。
In addition to the two servants who are in charge of jewelry and toiletries, there are four or five little maids who sweep the house and do chores. At the moment King mammy and polly accompany daiyu in green gauze room, Baoyu’s mammy li and big maid Xiren accompany on the big bed outside.--[[User:Jin Xiaotong|Jin Xiaotong]] ([[User talk:Jin Xiaotong|talk]]) 14:37, 20 December 2021 (UTC)

==邝艳丽 Kuàng Yànl 英语语言文学（语言学）女 202120081495==

原来这袭人亦是贾母之婢，本名蕊珠，贾母因溺爱宝玉，恐宝玉之婢不中使，素喜蕊珠心地纯良，遂与宝玉。宝玉因知他本姓花，又曾见旧人诗句有“花气袭人”之句，遂回明贾母，即把蕊珠更名袭人。
This maid Xi Ren, whose real name is Rui Zhu, also belongs to Lady Dowager. Lady Dowager enjoyed Rui Zhu’s purity and kindness then assigned her to Baoyu, for Lady Dowager coddled him and worried that the maids of Baoyu not work well. Baoyu knew her last name was Hua, and saw once poetic sentence “the fragrance of flowers assails noses”, then he talked it with Lady Dowager, and then Rui Zhu was named Xi Ren.--[[User:Kuang Yanli|Kuang Yanli]] ([[User talk:Kuang Yanli|talk]]) 07:12, 20 December 2021 (UTC)

This maid Xi Ren, whose real name is Rui Zhu, also belongs to Lady Dowager. Lady Dowager enjoyed Rui Zhu’s purity and kindness, then assigned her to serve Jade, for Lady Dowager coddled him and worried that the maids of Jade not professional. Jade knew her last name was Flower, and saw once a poetic sentence “the fragrance of flowers assails noses”, then he talked it with Lady Dowager. And then Rui Zhu was named Xi Ren.--[[User:Li Aixuan|Li Aixuan]] ([[User talk:Li Aixuan|talk]]) 12:33, 20 December 2021 (UTC)

==李爱璇 Lǐ Àixuán 英语语言文学（语言学）女 202120081496==

却说袭人倒有些痴处：伏侍贾母时，心中只有贾母；如今跟了宝玉，心中又只有宝玉了。只因宝玉性情乖僻，每每规谏，见宝玉不听，心中着实忧郁。

However, it is said that Hsi-jen is crazy: when seving Jia's mother, only Jia's mother is in her heart; now serving Jade, there is only Jade in her heart. Because of Jade's perverse temperament, when Jade doesn't listen to her advise, Hsi-jen is really depressed.--[[User:Li Aixuan|Li Aixuan]] ([[User talk:Li Aixuan|talk]]) 07:11, 25 December 2021 (UTC)

However, Hsi Jen had several simple traits. While in attendance upon dowager lady Chia, in her heart and her eyes there was no one but her venerable ladyship, and her alone; and now in her attendance upon Pao-yue, her heart and her eyes were again full of Pao-yue, and him alone. But as Pao-yue was of a perverse temperament and did not heed her repeated injunctions, she felt at heart exceedingly grieved.--[[User:Li Ruiyang|Li Ruiyang]] ([[User talk:Li Ruiyang|talk]]) 00:42, 21 December 2021 (UTC)

==李瑞洋 Lǐ Ruìyáng 英语语言文学（英美文学）女 202120081497==

是晚，宝玉、李嬷嬷已睡了，他见里面黛玉、鹦哥犹未安歇，他自卸了妆，悄悄的进来，笑问：“姑娘怎么还不安歇？”黛玉忙笑让：“姐姐请坐。”

At night, after nurse Li had fallen asleep, seeing that in the inner chambers, Tai-yue and Ying Ko had not as yet retired to rest, she removed her makeup, and with gentle step walked in.
"How is it, miss，" she inquired smiling, "that you have not turned in as yet？"
Tai-yue at once put on a smile. "Sit down, sister, " she rejoined, pressing her to take a seat. --[[User:Li Ruiyang|Li Ruiyang]] ([[User talk:Li Ruiyang|talk]]) 01:37, 21 December 2021 (UTC)

At night, after Master Bao and nurse Li had fallen asleep, seeing that in the inner chambers, Tai-yue and Ying Ko had not as yet retired to rest, she removed her makeup, and with gentle step walked in."How is it, miss，" she inquired smilingly, "that you have not turned in as yet？" Tai-yue at once put on a smile. "Sit down, my dear sister, " she rejoined, leading her to take a seat.--[[User:Li Shan|Li Shan]] ([[User talk:Li Shan|talk]]) 14:41, 21 December 2021 (UTC)

==李姗 Lǐ Shān 英语语言文学（英美文学）女 202120081498==

袭人在床沿上坐了。鹦哥笑道：“林姑娘在这里伤心，自己淌眼抹泪的说：‘今儿才来了，就惹出你们哥儿的病来。倘或摔坏了那玉，岂不是因我之过？’

Hsi-jen then sat by the bedside. Ying Ko ridiculed, "Miss Lin was feeling sad with her tears dropping down today, saying that 'It is the first day that I come here, while I have triggered the relapse of your young master. If his precious jade was truly broken apart, then I am sure to blame."--[[User:Li Shan|Li Shan]] ([[User talk:Li Shan|talk]]) 14:29, 21 December 2021 (UTC)

Aroma then sat by the bedside. Brother Parrot ridiculed, "Miss Lin feels sad with her tears dropping down today, saying that 'It is the first day that I come here, while I have triggered the relapse of your young master. If his precious jade is truly broken apart, then I'll be sure to blame."--[[User:Li Shuang|Li Shuang]] ([[User talk:Li Shuang|talk]]) 02:45, 22 December 2021 (UTC)

==李双 Lǐ Shuāng 翻译学女 202120081499==

所以伤心。我好容易劝好了。”袭人道：“姑娘快别这么着。将来只怕比这更奇怪的笑话儿还有呢。

“She is therefore so sad, and I had a hard time persuading her to stop crying.” Aroma said: “Please don’t look so sad, young lady. There will be more stranger jokes in the future.”--[[User:Li Shuang|Li Shuang]] ([[User talk:Li Shuang|talk]]) 02:40, 22 December 2021 (UTC)

“She is therefore so sad, and I had a hard time persuading her to stop crying.” Aroma said: “Please don’t look so sad, my mistress. There will be more stranger jokes in the future.”--[[User:Li Wenxuan|Li Wenxuan]] ([[User talk:Li Wenxuan|talk]]) 10:51, 22 December 2021 (UTC)

==李文璇 Lǐ Wénxuán 英语语言文学（英美文学）女 202120081500==

若为他这种行状，你多心伤感，只怕你还伤感不了呢。快别多心。”黛玉道：“姐姐们说的，我记着就是了。”

“If you feel sad for his behavior, I’m afraid that you can’t be so. Don’t think too much.” Daiyu said: “I will remember what our sisters has said.” --[[User:Li Wenxuan|Li Wenxuan]] ([[User talk:Li Wenxuan|talk]]) 00:23, 20 December 2021 (UTC)

==李雯 Lǐ Wén 英语语言文学（英美文学）女 202120081501==

又叙了一会，方才安歇。次早起来，省过贾母，因往王夫人处来。正值王夫人与熙凤在一处拆金陵来的书信，又有王夫人的兄嫂处遣来的两个媳妇儿来说话。

==李新星 Lǐ Xīnxīng 亚非语言文学女 202120081503==

黛玉虽不知原委，探春等却晓得是议论金陵城中居住的薛家姨母之子、表兄薛蟠倚财仗势，打死人命，现在应天府案下审理。如今舅舅王子腾得了信，遣人来告诉这边，意欲唤取进京之意。
Although Daiyu did not know the exact cause, Tanchun and others knew that it was xue Pan, son and cousin of aunt Xue who lived in Jinling city, who killed a man by taking advantage of his wealth and power, and was now being tried by the Tianfu court. Now uncle Prince teng got the letter, send people to tell here, intended to call the meaning of Beijing.--[[User:Li Xinxing|Li Xinxing]] ([[User talk:Li Xinxing|talk]]) 12:24, 19 December 2021 (UTC)

Although Dai Yu did not know the original commission, Tan Chun and others knew that it was a discussion of Xue Pan, the son of the Xue family's aunt and cousin Xue Pan, who lived in Jinling City, who relied on wealth and power to kill people, and now it should be tried under the Tianfu case. Now that his uncle Prince Teng had received the letter, he sent someone to tell this side, intending to summon the intention of entering the capital.--[[User:Li Yi|Li Yi]] ([[User talk:Li Yi|talk]]) 12:27, 19 December 2021 (UTC)

==李怡 Lǐ Yí 法语语言文学女 202120081504==

毕竟怎的，下回分解。

起复——即重新起用被停职或撤职的官员，包括因父母丧停职回家守孝及因被弹劾而遭撤职的官员。
If you want to know what happened, the answer is next time
Reinstatement – Reinstate officials who have been suspended or removed from their posts, including those who have been suspended from their posts for the death of their parents and who have been removed from office for impeachment.--[[User:Li Yi|Li Yi]] ([[User talk:Li Yi|talk]]) 12:14, 19 December 2021 (UTC)

After all, I'll break it down next time.

Reinstatement - reinstatement of officials who have been suspended or removed from office, including those who have been removed from office due to the death of their parents and those who have been removed from office due to impeachment.--[[User:Liu Peiting|Liu Peiting]] ([[User talk:Liu Peiting|talk]]) 12:24, 19 December 2021 (UTC)

==刘沛婷 Liú Pèitíng 英语语言文学（英美文学）女 202120081505==

邸(dǐ底)报——亦称“邸抄”、“抄报”、“宫门抄”，清代或称“京报”。中国古代官方报纸的通称。

Di Pao -- also known as "Di Copy", "copy newspaper" or "Palace Gate Copy" -- is also known as "Beijing Newspaper" during the Qing Dynasty. The general name of the official newspaper in ancient China.--[[User:Liu Peiting|Liu Peiting]] ([[User talk:Liu Peiting|talk]]) 12:23, 19 December 2021 (UTC)

Di Bao -- also known as "Di Copy", "copy newspaper" or "Palace Gate Copy" -- is also known as "Beijing Newspaper" during the Qing Dynasty. The general name of the official newspaper in ancient China.--[[User:Liu Shengnan|Liu Shengnan]] ([[User talk:Liu Shengnan|talk]]) 12:10, 22 December 2021 (UTC)

==刘胜楠 Liú Shèngnán 翻译学女 202120081506==

承办者或为地方官府驻京办事机构，或为朝廷。邸报专门抄发诏令、奏章及朝政新闻，以供地方官及时了解。邸：原指战国时各诸侯在都城的客馆，后泛指地方官府驻京办事处。

The undertaker is either the local government office in Beijing or the imperial court. The residence newspaper specially copied and issued imperial edicts, memorials and government news for local officials to understand in time. Di: it used to refer to the guest houses of various princes in the capital during the Warring States period, and later it generally refers to the offices of local officials in Beijing. --[[User:Liu Shengnan|Liu Shengnan]] ([[User talk:Liu Shengnan|talk]]) 12:09, 22 December 2021 (UTC)

The undertaker is either the local government office in Beijing or the imperial court. The "Di" newspaper(a official gazette) specially copied and issued imperial edicts, memorials and government news for local officials to understand in time."Di": Originally referred to the guest hall of the princes in the capital during the Warring States Period, and later generally referred to the Beijing office of the local government. --[[User:Liu Wei|Liu Wei]] ([[User talk:Liu Wei|talk]]) 14:40, 22 December 2021 (UTC)Liu Wei

==刘薇 Liú Wēi 国别女 202120081507==

贱荆——亦称“拙荆”、“山荆”等。谦词。对人称自己的妻子。荆：“荆钗布裙”的省称。

"Jian Jing" ——also known as "Zhuo Jing", "Shan Jing" etc. It's a modest word when a man mention his wife in front of others. "Jing"is a short name for "JingChaiBuQun"(the female have only a thorn for a hairpin and plain cloth for a skirt). --[[User:Liu Wei|Liu Wei]] ([[User talk:Liu Wei|talk]]) 12:36, 19 December 2021 (UTC)Liu Wei

Jian Jing, also known as "Zhuo Jing", "Shan Jing",etc, is a humle term for quoting one's own wife. Jing is an abbreviation for "Jingchaibuqun", that is, a thorn for a hairpin and palin cloth for a skirt.--[[User:Liu Xiao|Liu Xiao]] ([[User talk:Liu Xiao|talk]]) 06:59, 20 December 2021 (UTC)

==刘晓 Liú Xiǎo 英语语言文学（英美文学）女 202120081508==

形容妇人极为简朴的服饰。语出汉·刘向《列女传》(见《太平御览》卷七一八引)：“梁鸿妻孟光，荆钗布裙。” 荆钗：即以木棍为钗。

Jing, used to describe women's plain, simple and unadorned clothes, is originated from a sentence in the ''Biographies of Exemplary Women'' written by Liu Xiang in the Han Dynasty (see ''Imperial Review under the Reign of Taizong in the Song Dynasty'', Vol.718): "Meng Guang, wife of Liang Hong has only a thorn for a hairpin and plain cloth for a skirt." Jingchai means a thron for a hairpin.--[[User:Liu Xiao|Liu Xiao]] ([[User talk:Liu Xiao|talk]]) 06:53, 20 December 2021 (UTC)

Jing, used to describe the extremely simple dress of a woman. In Han, Liu Xiang's "Biography of the Female" (see ”Taiping Yu Lan“（Imperial Review under the Reign of Taizong in the Song Dynasty）, vol. 718): "Liang Hong's wife, Meng Guang, was dressed in a woven hairpin and cloth skirt." Jingchai (荆钗): a wooden stick used as a hairpin.--[[User:Liu Yue|Liu Yue]] ([[User talk:Liu Yue|talk]]) 05:02, 22 December 2021 (UTC)

==刘越 Liú Yuè 亚非语言文学女 202120081509==

内顾之忧──语出北朝魏·袁翻《安置蠕蠕表》：“且蠕蠕尚存，则高车犹有内顾之忧，未暇窥窬上国；

The Worries of Internal Concern - From Yuan Fan's " Settlement Zoran Policy ", And if Zoran still existed, then Gao Che (a generic term used by the Northern Dynasties for a part of the nomadic tribes in the north of the desert) would still have internal concerns and would not have had the strength to covet the vassal states.--[[User:Liu Yue|Liu Yue]] ([[User talk:Liu Yue|talk]]) 04:55, 22 December 2021 (UTC)

Internal Concerns – derived from Yuan Fan's "Policy on the Settlement of Ruru". “And if Ruru survived, Gaoche would have internal concerns and would have no time to covet the territory of the Emperor.--[[User:Liu Yunxin|Liu Yunxin]] ([[User talk:Liu Yunxin|talk]]) 13:30, 25 December 2021 (UTC)

==刘运心 Liú Yùnxīn 英语语言文学（英美文学）女 202120081510==

若蠕蠕全灭，则高车跋扈之计，岂易可知？”(蠕蠕：“柔然”的别称，亦称“芮芮”、“茹茹”。我国古代北方少数民族名。

“If Ruru was annihilated, wasn’t it easy to know the conceited plan of Gaoche?” (“Ruru”, an alternative name for Rouran Khaganate, can also be called “Ruirui” or “Ruru”. The name of an ancient northern ethnic minorities.)--[[User:Liu Yunxin|Liu Yunxin]] ([[User talk:Liu Yunxin|talk]]) 12:53, 25 December 2021 (UTC)

If Ruru was annihilated, would it be easy to know the conceited plan of Gaoche?" (“Ruru”,: an alias for Rouran Khaganate, also known as "Ruirui" and "Ruru". The name of an ancient northern minority group in the region of China.--[[User:Luo Anyi|Luo Anyi]] ([[User talk:Luo Anyi|talk]]) 11:44, 26 December 2021 (UTC)

==罗安怡 Luó Ānyí 英语语言文学（英美文学）女 202120081511==

高车：亦称“狄历”、“敕勒”、“铁勒”、“丁零”。我国古代北方少数民族名。)意谓因对家事或国事的顾念而担忧。
Gao Che: also known as Di Li, Cile, Tie Le, Ding Zero. The name of a minority group in the north of China in ancient times). It means to worry about family or national affairs.--[[User:Luo Anyi|Luo Anyi]] ([[User talk:Luo Anyi|talk]]) 11:39, 26 December 2021 (UTC)

==罗曦 Luó Xī 英语语言文学（英美文学）女 202120081512==

这里指家庭需要照顾的人或事。

垂花门──旧时较为讲究的四合院二门。门顶如屋顶式样，其四角和前后多有下垂的雕花，故称。

This refers to the person or thing that family members need to take care of.

Floral-Pendant Gates: It was the second gate of a courtyard house with exquisite decoration in the old days. The top of the door was like a roof, with drooping carvings on the back and front of four corners, so it is called "Floral-Pendant Gates".--[[User:Ma Xin|Ma Xin]] ([[User talk:Ma Xin|talk]]) 11:25, 22 December 2021 (UTC)

==马新 Mǎ Xīn 外国语言学及应用语言学女 202120081513==

超手游廊──亦作“超手回廊”、“抄手游廊”。房廊像两手笼入袖筒，两袖成环形状，故称。

Verandah Chao Shou —— also known as "Corridor Chao Shou" and "Cross Hand Verandah". Its gallery looked like a two-handed cage into the sleeves, and the two sleeves formed a ring shape, so it was called "Verandah Chao Shou".--[[User:Ma Xin|Ma Xin]] ([[User talk:Ma Xin|talk]]) 07:37, 20 December 2021 (UTC)

Verandah Chao Shou: It was also known as “Corridor Chao Shou” or “Verandah Cross Hand”. Its gallery was similar to a two-handed cage into the two sleeves which formed a ring shape, so it was called “Verandah Chao Shou”. --[[User:Mao Yawen|Mao Yawen]] ([[User talk:Mao Yawen|talk]]) 06:26, 22 December 2021 (UTC)

==毛雅文 Máo Yǎwén 英语语言文学（英美文学）女 202120081514==

穿山游廊──指与厅房两边山墙门通连的回廊。以其可由山墙门穿行，故称。山：即房屋两侧的山墙。

Chuan Shan You Lang: A veranda or corridor connected with the gable doors on both sides of the hall. People can pass through the corridor after entering into the gable doors, so this kind of corridor is called such a name. Shan: The gable doors on both sides of a house.--[[User:Mao Yawen|Mao Yawen]] ([[User talk:Mao Yawen|talk]]) 13:22, 19 December 2021 (UTC)

Chuan Shan You Lang: It refers to the corridor connected to the door of the wall on either side of the room. People can pass through the corridor after entering into the gable doors, so this kind of corridor is called such a name. Shan: The gable doors on both sides of a house.--[[User:Mao You|Mao You]] ([[User talk:Mao You|talk]]) 13:33, 19 December 2021 (UTC)

==毛优 Máo Yōu 俄语语言文学女 202120081515==

“第一个”六句──这是对迎春形象的描写。微丰：稍胖。腮凝新荔：形容腮帮子像荔枝般的红润。

The first six lines - It is a description of Yingchun's image. Wei Feng: Slightly fat. Sai Ning Xin Li：The cheeks are as red as lychees.--[[User:Mao You|Mao You]] ([[User talk:Mao You|talk]]) 13:29, 19 December 2021 (UTC)

The first six lines - It is a description of Yingchun's image. Wei Feng: Slightly fat. Sai Ning Xin Li：The cheeks are as red and shiny as lychees.--[[User:Mou Yixin|Mou Yixin]] ([[User talk:Mou Yixin|talk]]) 07:21, 20 December 2021 (UTC)

==牟一心 Móu Yīxīn 英语语言文学（英美文学）女 202120081516==

鼻腻鹅脂：形容鼻端像鹅脂般光润。

“第二个”七句──这是对探春形象的描写。削肩：俗称溜肩。

Bi Ni E Zhi: an idiom to describe someone’s tip of nose is as shiny and smooth as goose grease.

“The second” seven lines —— this is a depiction of the look of Tanchun. Rounded shoulders: commonly known as sloping shoulders --[[User:Mou Yixin|Mou Yixin]] ([[User talk:Mou Yixin|talk]]) 07:18, 20 December 2021 (UTC)

Bi Ni E Zhi: a Chiniese idiom to describe someone’s tip of nose is as shiny and smooth as goose grease.

“The second” seven lines —— this is a depiction of Tanchun'image. Cuted shoulders: commonly known as sloping shoulders--[[User:Peng Ruixue|Peng Ruixue]] ([[User talk:Peng Ruixue|talk]]) 07:00, 25 December 2021 (UTC)

==彭瑞雪 Péng Ruìxuě 法语语言文学女 202120081517==

倾斜的双肩。古人以为美人肩。

长挑身材：瘦高的身材。鸭蛋脸儿：犹如鸭蛋似的长圆形脸盘。

Sloping shoulders. The ancients considered these to be the shoulders of beauty.

Long, tall figure: a tall, thin figure. Duck egg face: an oblong face like a duck egg.--[[User:Peng Ruixue|Peng Ruixue]] ([[User talk:Peng Ruixue|talk]]) 06:32, 20 December 2021 (UTC)

Sloping shoulders. The ancient people considered such shoulders as the shoulders of beauty.

Long, tall figure: a tall, thin figure. Duck egg face: an oblong face like a duck egg--[[User:Qing Jianan|Qing Jianan]] ([[User talk:Qing Jianan|talk]]) 11:59, 26 December 2021 (UTC)

==秦建安 Qín Jiànān 外国语言学及应用语言学女 202120081518==

俊眼修眉：秀美的眼睛，长长的秀眉。顾盼神飞：左顾右盼，目光炯炯，神采飞扬。文彩精华：光彩照人，精神十足。

Jun Yan Xiu Mei: charming eyes with long and delicate eyebrows. Gu Pan Shen Fei: looking left and right, with shining eyes and soaring spirit. Wen Cai Jing Hua: being radiant and full of energy.--[[User:Qing Jianan|Qing Jianan]] ([[User talk:Qing Jianan|talk]]) 11:58, 26 December 2021 (UTC)

Jun Yan Xiu Mei: beautiful eyes with long and delicate eyebrows. Gu Pan Shen Fei: looking left and right, with shining eyes and soaring spirit. Wen Cai Jing Hua: being radiant and full of energy.--[[User:Qiu Tingting|Qiu Tingting]] ([[User talk:Qiu Tingting|talk]]) 01:21, 22 December 2021 (UTC)

==邱婷婷 Qiū Tíngtíng 英语语言文学（语言学）女 202120081519==

见之忘俗：意谓别人见了就会忘了俗气，变得高雅起来。形容探春一身高雅之气。

“第三个”两句──这是对惜春形象的描写。

To see is to forget vulgarity: It means that when others see something or someone will forget the secular atmosphere and become more elegant. In this sentence, it describes Tanchun has a great elegant temperament.
"The third" two sentences ─ thses are the description of the image of Xi Chun.--[[User:Qiu Tingting|Qiu Tingting]] ([[User talk:Qiu Tingting|talk]]) 02:50, 20 December 2021 (UTC)

Jian Zhi Wang Su: It means that others will forget the vulgarity and become elegant when they see it. It is used to describe Tanchun's elegance.
The two sentences containing “ the third” — are the image depiction of Sichun.--[[User:Rao Jinying|Rao Jinying]] ([[User talk:Rao Jinying|talk]]) 12:27, 19 December 2021 (UTC)

==饶金盈 Ráo Jīnyíng 英语语言文学（语言学）女 202120081520==

形容惜春年纪尚小，身材和容貌都还没有发育成熟。

人参养荣丸──以人参、当归、黄芪、陈皮、白芍、熟地、桂心等配制而成的丸药，主治脾胃气血亏虚等症。

It is used to describe the Xichun, who is still young and body and appearance are not developed.
Ginseng Yangrong Pill- A pill made of ginseng, angelica, astragalus, Chen Pi, Bai Shao, Shu Di, Gui Xin, etc., mainly used for treating deficiency of qi and blood in the spleen and stomach.--[[User:Rao Jinying|Rao Jinying]] ([[User talk:Rao Jinying|talk]]) 12:22, 19 December 2021 (UTC)

It is used to depict Xichun, who is still in her young age and underdeveloped stature as well as appearance.
Ginseng tonic bolus- a sort of pill composed of ginseng, Angelica sinensis, astragalus, tangerine peel, white paleontology root, rehmannia glutinousa, laurel heart, etc. is mainly used to treat diseases such as deficiency in spleen, stomach, qi as well as blood.--[[User:Shi Liqing|Shi Liqing]] ([[User talk:Shi Liqing|talk]]) 13:00, 19 December 2021 (UTC)

==石丽青 Shí Lìqīng 英语语言文学（英美文学）女 202120081521==

荣：中医指血脉。养荣丸：似有双关之意：除了保养血脉之意外，还有保养荣誉之意，与薛宝钗的“冷香丸”相对，以寓二人的不同性格。

“Rong” refers to blood vessel in the field of traditional Chinese medicine. Tonic bolus embraces double meaning. Apart from the maintenance of blood, it also boasts the function of maintaining the honor, which is opposite to “Cold Fragrant Pellet” of Xue Baochai. This is the revelation of different personalities between these two people.--[[User:Shi Liqing|Shi Liqing]] ([[User talk:Shi Liqing|talk]]) 12:45, 19 December 2021 (UTC)

“Rong” refers to blood vessel in the field of traditional Chinese medicine. Tonic bolus embraces double meanings. Apart from the maintenance of blood vessel, it also boasts the function of maintaining the honor, which is opposite to “Cold Fragrant Pellet” of Xue Baochai. This is the revelation of different personalities between these two people.--[[User:Sun Yashi|Sun Yashi]] ([[User talk:Sun Yashi|talk]]) 02:27, 20 December 2021 (UTC)

==孙雅诗 Sūn Yǎshī 外国语言学及应用语言学女 202120081522==

窄褃(kèn掯)袄──即紧身妖。窄：瘦小。褃：是上衣前后幅两侧接缝部分的名称。

Narrow ken coat ── is a tight quilted jacket.Narrow: thin.Ken: It is the name of the seams on the front and rear sides of the jacket.--[[User:Sun Yashi|Sun Yashi]] ([[User talk:Sun Yashi|talk]]) 02:18, 20 December 2021 (UTC)

Narrow Ken coat ── namely tight quilted jacket. Narrow: thin. Ken: the name of the seams on the front and back of the jacket. --[[User:Wang Lifei|Wang Lifei]] ([[User talk:Wang Lifei|talk]]) 08:50, 21 December 2021 (UTC)

==王李菲 Wáng Lǐfēi 英语语言文学（英美文学）女 202120081523==

仪门──原指官署大门里的第二道正门。之所以称“仪门”，是因为官员至此门必须整齐仪表。

Etiquette Gate ── originally refers to the second main gate in the main gate of the government office. The reason why it is called "Etiquette Gate" is because the officers must be well-groomed when he arrives. --[[User:Wang Lifei|Wang Lifei]] ([[User talk:Wang Lifei|talk]]) 08:38, 21 December 2021 (UTC)

Etiquette Gate--Originally, it refers to the second main door in the gate of the official office. The reason why it is called "Etiquette Gate" is that officials must be neat and tidy when they arrive at this gate.--[[User:Wang Yifan21|Wang Yifan21]] ([[User talk:Wang Yifan21|talk]]) 06:30, 23 December 2021 (UTC)

==王逸凡 Wáng Yìfán 亚非语言文学女 202120081524==

《明会典·礼部十七·官员礼》：“新官到任之日……先至神庙祭祀毕，引至仪门前下马，具官服，从中道入。”

The Ming Canon - Rituals XVII - Official Rites: "On the day the new official arrives, he first goes to the temple to offer sacrifice, after which he is led to dismount in front of the ceremonial gate, with his official uniform, and enters from the middle road."--[[User:Wang Yifan21|Wang Yifan21]] ([[User talk:Wang Yifan21|talk]]) 06:27, 23 December 2021 (UTC)

==王镇隆 Wáng Zhènlóng 英语语言文学（英美文学）男 202120081525==

又《江宁府志·建制·官署》：“其制大门之内为仪门，仪门内为莅事堂。”后加以引申，大家府第的第二道正门也称仪门。
"Jiangning official records，organizational system，official ": "inside the system gate is the instrument gate, and inside the instrument gate is the visiting hall." Later extended, the second main gate of everyone's house is also called Yimen. --[[User:Wang Zhenlong|Wang Zhenlong]] ([[User talk:Wang Zhenlong|talk]]) 11:12, 22 December 2021 (UTC)

"Jiangning official records，organizational system，government ": "inside the system gate is the etiquette gate, and inside the etiquette gate is the visiting hall." Later extended, the second main gate of mansion is also called etiquette gate.--[[User:Wei Yiwen|Wei Yiwen]] ([[User talk:Wei Yiwen|talk]]) 09:52, 26 December 2021 (UTC)

==卫怡雯 Wèi Yíwén 英语语言文学（英美文学）女 202120081526==

鹿顶耳房钻山──这里是指在正房两侧与东西厢房北侧之间建有两座平顶耳房，并在耳房山墙上开门。如此则使正房、东西耳房、东西厢房皆可相通，便于穿行，所以下句说“四通八达”。

Luding Erfang Zuanshan—— it refers to two flat top ear rooms which are situated on the two sides of principal room and northern side of east and west wings and open up the door on the gable. Then it makes a connection between principal room, east and west ear room as well as east and west wings so that it is more convenient for people to pass. It is called “extend in all directions” as described below.--[[User:Wei Yiwen|Wei Yiwen]] ([[User talk:Wei Yiwen|talk]]) 02:14, 22 December 2021 (UTC)

Luding Erfang Zuanshan——it refers to two flat-top ear rooms which are situated on the two sides of principal room and northern side of east and west wings and open up the door on the gable of ear rooms. Then it makes a connection between principal room, east and west ear rooms as well as east and west wings so that it is very convenient for people to pass. Therefore, it is called “accessible in all directions” as described below.--[[User:Wei Chuxuan|Wei Chuxuan]] ([[User talk:Wei Chuxuan|talk]]) 07:44, 22 December 2021 (UTC)

==魏楚璇 Wèi Chǔxuán 英语语言文学（英美文学）女 202120081527==

鹿顶：亦作“盝顶”。即平屋顶。耳房：紧靠正房或厢房两侧并利用其山墙建造的房屋。

Luding: flat roof. Ear room: a room built by using a gable on either side of a principle room or wing-room.--[[User:Wei Chuxuan|Wei Chuxuan]] ([[User talk:Wei Chuxuan|talk]]) 02:00, 22 December 2021 (UTC)

Lu Ding: this means flat roof. Er Fang: a room built by using the gable on both sides of a principle room or wing-room.--[[User:Wei Zhaoyan|Wei Zhaoyan]] ([[User talk:Wei Zhaoyan|talk]]) 12:13, 22 December 2021 (UTC)

==魏兆妍 Wèi Zhàoyán 英语语言文学（英美文学）女 202120081528==

因其位于正房两侧，犹如人的两只耳朵，故称。钻山：指打通房屋两侧的山墙，以与相邻的房屋或回廊相通。

As they are located on both sides of the main house just like people’s ears, they are called “wings”. Zuan Shan: this means breaking through the gables on both sides of the house to connect to adjacent houses and cloisters.--[[User:Wei Zhaoyan|Wei Zhaoyan]] ([[User talk:Wei Zhaoyan|talk]]) 07:45, 20 December 2021 (UTC)

Because they are located on both sides of the main house just like people’s ears, they are called “wings”. Zuan Shan: this means breaking through the gables on both sides of the house to connect to adjacent houses and cloisters. --[[User:Wu Jingyue|Wu Jingyue]] ([[User talk:Wu Jingyue|talk]]) 05:48, 21 December 2021 (UTC)

==吴婧悦 Wú Jìngyuè 俄语语言文学女 202120081529==

赤金九龙青地大匾──以赤金涂饰的九条雕龙为边框的黑底大匾。九龙：古代传说龙生九子，性格各异。但说法各异。

The horizontal board, which is decorated with pink gold, night dragon and tuff - the board is black and is made of motifs of dragon and phoenix. The nine dragons: it is said that, in the ancient time, the dragon had nine sons, whose character were totally different. But there were different ideas about it.--[[User:Wu Jingyue|Wu Jingyue]] ([[User talk:Wu Jingyue|talk]]) 14:02, 19 December 2021 (UTC)
A large plaque with nine dragons painted in red gold on a black background. Nine Dragons: Ancient legend has it that dragons are born with nine sons, each with a different character. However, there are different sayings.--[[User:Wu Yinghong|Wu Yinghong]] ([[User talk:Wu Yinghong|talk]]) 05:36, 22 December 2021 (UTC)

==吴映红 Wú Yìnghóng 日语语言文学女 202120081530==

明·杨慎《升庵外集·动物一·龙生九子》说：“龙生九子不成龙，各有所好：囚牛，平生好音乐，今胡琴头上刻兽是其遗像；
Ming-Yang Shen's "Sheng'an Waiji - Animals I - The Nine Sons of the Dragon" says: "The nine sons of the dragon were born without becoming dragons, but each had his own interests: the prisoner bull, who was good at music in his life, and the beast carved on the head of the huqin today is his posthumous image.

Yang Shen of Ming Dynasty said in "Sheng an Outside collection · Animal · Long Sheng Jiu Zi" : "Long sheng Jiu Zi is not a dragon, each has his own good points: prisoner ox, good music in his life, the beast carved on the head of Huqin is his portrait; --[[User:Xiao Yiyao|Xiao Yiyao]] ([[User talk:Xiao Yiyao|talk]]) 10:32, 26 December 2021 (UTC)

==肖毅瑶 Xiāo Yìyáo 英语语言文学（英美文学）女 202120081531==

睚毗，平生好杀，金刀柄上龙吞口是其遗像；嘲风，平生好险，今殿角走兽是其遗像；蒲牢，平生好鸣，今钟上兽纽是其遗像；
Yapi, who was easy to kill, has a portrait of a dragon swallowing mouth on the gold hilt. Scene wind, life good risk, this temple corner beast is its portrait; Pu Lao, life good Ming, this bell on the beast new is its portrait; --[[User:Xiao Yiyao|Xiao Yiyao]] ([[User talk:Xiao Yiyao|talk]]) 10:28, 26 December 2021 (UTC)

Yapi, who likes killing, so the image of a dragon swallowing mouth on the gold hilt is its portrait. Chaofeng, who likes being at risk, so the image of the temple corner beast is its portrait; Pulao, who likes chirping, so the image of the bell on the beast new is its portrait.--[[User:Xie Jiafen|Xie Jiafen]] ([[User talk:Xie Jiafen|talk]]) 11:34, 26 December 2021 (UTC)

==谢佳芬 Xiè Jiāfēn 英语语言文学（英美文学）女 202120081532==

狻猊，平生好坐，今佛座狮子是其遗像；霸下，平生好负重，今碑座兽是其遗像；陛犴，平生好讼，今狱门上狮子头是其遗像；
Suan ni likes sitting all its life , it looks alike a lion, which usually appears in the pedestal of Buddha ; Ba xia likes bearing a heavy burden all its life, so its image usually appears under the stone monuments as a stele monster; Bi'an likes lawsuit all its life, so its image usually appears in the cell doors.--[[User:Xie Jiafen|Xie Jiafen]] ([[User talk:Xie Jiafen|talk]]) 07:02, 20 December 2021 (UTC)

Suan ni likes sitting all its life , it looks alike a lion, which usually appears in the pedestal of Buddha ; Ba xia likes bearing a heavy burden all its life, so its image usually appears under the stone monuments as a stele monster; Bi'an likes lawsuit all its life, so its image usually appears in the cell doors.--[[User:Xie Qinglin|Xie Qinglin]] ([[User talk:Xie Qinglin|talk]]) 07:25, 20 December 2021 (UTC)

==谢庆琳 Xiè Qìnglín 俄语语言文学女 202120081533==

屓屭，平生好文，今碑两旁龙是其遗像；蚩吻，平生好吞，今殿脊兽头是其遗像。”明·焦竑《玉堂丛语·卷一·文学》则说：

The clamshell, life is good literature, today the two sides of the monument dragon is its image; Chi kiss, life is good swallow, today the temple ridge beast head is its image." Ming - Jiao Hong "Yu Tang Congye - Volume 1 - Literature" said.--[[User:Xie Qinglin|Xie Qinglin]] ([[User talk:Xie Qinglin|talk]]) 07:24, 20 December 2021 (UTC)

==熊敏 Xióng Mǐn 英语语言文学（英美文学）女 202120081534==

“俗传龙生九子不成龙，各有所好……一曰赑屭，形似龟，好负重，今石碑下龟趺是也；二曰螭吻，形似兽，性好望，今屋上兽头是也；

“ It is said that the nine sons of dragons are not born into dragons, and each has its own features...One is Bixi shaped like a tortoise, and it is so heavy. It is also a tortoise under the stone tablet; the second is Liwen shaped like a beast, and it is well-known.

"It is said that the nine sons of dragons are not born into dragons, and each has its own features...One is Bi'xi, whose shapes like a tortoise, and it likes carrying heavy things. It is also a tortoise under the stone tablet; The second is Li'wen, whose shapes like a beast, and it is well-known, It often apperas in roof.--[[User:Xu Minyun|Xu Minyun]] ([[User talk:Xu Minyun|talk]]) 11:39, 26 December 2021 (UTC)

==徐敏赟 Xú Mǐnyūn 语言智能与跨文化传播研究男 202120081535==

三曰蒲牢，形似龙而小，性好叫吼，今钟上纽是也；四曰狴犴，形似虎，有威力，故立于狱门；五曰饕餮，好饮食，故立于鼎盖；

The third one is Pu'lao, who looks like a dragon but is small and easy to roar, and it often appeared in chime. The fourth was Bi'an, who looks like a tiger and is so powerful that he stand in the door of the prison. The fifth is Tao'tie, like eating food, so stand in tripod cover;--[[User:Xu Minyun|Xu Minyun]] ([[User talk:Xu Minyun|talk]]) 11:32, 26 December 2021 (UTC)

The third one is Pu'lao, who looks like a dragon but is small and easy to roar, and it often appeared in chime. The fourth was Bi'an, who looks like a tiger and is so powerful that he stands in the door of the prison. The fifth is Tao'tie, like eating food, so stands in tripod cover;--[[User:Yan Jing|Yan Jing]] ([[User talk:Yan Jing|talk]]) 11:47, 26 December 2021 (UTC)

==颜静 Yán Jìng 语言智能与跨文化传播研究女 202120081536==

六曰，性好水，故立于桥柱；七曰睚毗，性好杀，故立于刀环；八曰金猊，形似狮，性好烟火，故立于香炉；

The sixth is good at water, so it stands on the bridge column; The seventh is called Ya Zi, good at killing, so it stands in the knife ring; The eighth is Jin Ni, like a lion, has a good nature of fireworks, so it stands in the incense burner;--[[User:Yan Jing|Yan Jing]] ([[User talk:Yan Jing|talk]]) 11:04, 26 December 2021 (UTC)

==颜莉莉 Yán Lìlì 国别女 202120081537==

九曰椒图，形似螺蚌，性好闭，故立于门铺首。”明·沈德符《万历野获编·卷七·内阁·龙子》又说：“长沙李文正公在阁，孝宗忽下御札，问龙生九子之详。

The ninth is called Jiao Tu, which is shaped like a screw and likes to close its mouth, so it is used as decoration on the door. Shen Defu of the Ming Dynasty, in his book ''Wanli Ye Huo, Vol.7, Cabinet, Longzi,'' also said, "When Duke Li Wenzheng of Changsha was in the cabinet, Emperor Xiaozong suddenly got down to ask the details of the birth of nine longzi.
--[[User:Yan Lili|Yan Lili]] ([[User talk:Yan Lili|talk]]) 13:30, 21 December 2021 (UTC)

When Duke Li Wenzheng of Changsha was in the pavilion, Emperor Xiaozong suddenly sent a royal letter and asked about the details of Long Sheng's nine sons.--[[User:Yan Zihan|Yan Zihan]] ([[User talk:Yan Zihan|talk]]) 07:32, 26 December 2021 (UTC)

==颜子涵 Yán Zǐhán 国别女 202120081538==

文正对云：‘其子蒲牢好鸣，今为钟上钮鼻；囚牛好音，今为胡琴头刻兽；睚眦好杀，今为刀剑上吞口；

Wen Zheng said , "his son Pu Lao likes roaring，the dragon shaped animal button on the Hong Zhong is its relic; The Qiu Niu loves music all his life. He often squats on the head of the piano to enjoy the music of plucking strings, so his portrait is engraved on the head of the HuQin; Ya Ci is the second child. He is aggressive and likes killing all his life，and swallow a sword with his mouth.--[[User:Yan Zihan|Yan Zihan]] ([[User talk:Yan Zihan|talk]]) 07:29, 26 December 2021 (UTC)

Wen Zheng said , "his son Pu Lao likes roaring，and often appears on the bell; Qiu Niu loves music all his life,accordingly, he becomes a decoration for music instrument, such as two-stringed bowed violin (huqin); Ya Ci likes fighting and killing，people see him as the patron saint of weapons, so he often appears on the weapons.--[[User:Yang Jiaying|Yang Jiaying]] ([[User talk:Yang Jiaying|talk]]) 08:08, 26 December 2021 (UTC)

==阳佳颖 Yáng Jiāyǐng 国别女 202120081540==

嘲风好险，今为殿阁走兽；狻猊好坐，今为佛座骑象；霸下好负重，今为碑碣石趺；

Chao Feng loves adventure,he now often appears on the corner on the housetop; Suan Ni loves sitting quietly, his image is often found in temples as the mount of Buddha; Bi xi has the power of strength. He loves to carry heavy stuff to show off his magic energy, so under the stele can people see his appearing.--[[User:Yang Jiaying|Yang Jiaying]] ([[User talk:Yang Jiaying|talk]]) 08:12, 26 December 2021 (UTC)

Chao Feng loves adventure. It's the small decorative animal on the eaves of the housetop; Suan Ni loves sitting quietly. Its image is often found in temples as the mount of Buddha; Bi xi has the power of strength. He loves to carry heavy stuff to show off his magic energy, so under the stele can people see his appearing.--[[User:Yang Aijiang|Yang Aijiang]] ([[User talk:Yang Aijiang|talk]]) 11:30, 26 December 2021 (UTC)

==杨爱江 Yáng Àijiāng 英语语言文学（语言学）女 202120081541==

狴犴好讼，今为狱户首镇压；屓屭好文，今为碑两旁蜿蜒；蚩吻好吞，今为殿脊兽头。’”

Bi An is eager for justice and righteousness and can distinguish right from wrong. Now they generally stand on both sides of the lobby of the government office to deter those who violate the law and discipline. Bi Xi, which is fond of reading and writing articles, is gentle. And now it’s the animal winding around on both sides of the stele. Chi Wen which has the ability of swallowing fire becomes the beast heads at both ends of the palace roof. --[[User:Yang Aijiang|Yang Aijiang]] ([[User talk:Yang Aijiang|talk]]) 07:24, 26 December 2021 (UTC)

Bi An is eager for justice and righteousness and can distinguish right from wrong. Now it generally stands on both sides of the lobby of the government office to deter those who violate the law and discipline. Bi Xi, which is fond of reading and writing articles, is gentle. And now it’s the animal winding around on both sides of the stele. Chi Wen, who has the ability of swallowing fire, becomes the beast heads at both ends of the palace roof. --[[User:Yang Kun|Yang Kun]] ([[User talk:Yang Kun|talk]]) 11:14, 26 December 2021 (UTC)

==杨堃 Yáng Kūn 法语语言文学女 202120081542==

此外，明·陈仁锡《潜确类书》、明·胡侍《真珠船·龙生九子》、清·褚人获《坚瓠十集·龙九子》、清·高士奇《天禄识馀·龙种》，对九龙的名称、性格、用途的说法也各不相同，可见出于民间传说。世人多用作装饰，以示祥瑞。

In addition, the names, characters and uses of the Dragon's nine sons, which can be seen from folklore, are also different in ''Reference Book of Qian Que'' by Chen Renxi of Ming Dynasty, ''Zhenzhu Boat·The Nine Sons of the Dragon'' by Hu Shi of Ming Dynasty,''Jian Hu's Collection-Vol.10·The Nine Sons of the Dragon'' by Chu Renhuo of Qing Dynasty and ''Tian Lu Shi Yu· Dragon Species'' by Gao Shiqi of Qing Dynasty. People often use the images of the Dragon's nine sons as decoration, to show good luck. --[[User:Yang Kun|Yang Kun]] ([[User talk:Yang Kun|talk]]) 03:53, 23 December 2021 (UTC)

In addition, the names, characters and usages of the Dragon's nine sons, which can be seen from folklore, also differ in ''Reference Book of Qian Que'' by Chen Renxi of Ming Dynasty, ''Zhenzhu Boat·The Nine Sons of the Dragon'' by Hu Shi of Ming Dynasty,''Jian Hu's Collection-Vol.10·The Nine Sons of the Dragon'' by Chu Renhuo of Qing Dynasty and ''Tian Lu Shi Yu· Dragon Species'' by Gao Shiqi of Qing Dynasty. People often use the images of the Dragon's nine sons as decoration show auspiciousness.--[[User:Yang Liuqing|Yang Liuqing]] ([[User talk:Yang Liuqing|talk]]) 11:18, 26 December 2021 (UTC)

==杨柳青 Yáng Liǔqīng 英语语言文学（英美文学）女 202120081543==

万幾宸(chén辰)翰之宝──此为皇帝印章所刻的文字。万幾：国家纷繁复杂的政务。典出《尚书·虞书·皋陶谟》：“兢兢业业，一日二日万幾。”

The treature of the emporer's notes of handling affairs──This was the inscription on the emperor's seal. Wanji: Country's compliccated government affairs. It was recorded in ''ShangShu·YuShu·The Srategy of Gao Tao'':"Be cautious and practical. There were thousands of complicated government affairs needed to be handled."
[ ''ShangShu·YuShu·The Srategy of Gao Tao'' were important documents that recorded the plans and deliberations of emperors and ministers.]

The treasure of the Emperor's seal and ink imprint──This refers to the inscription on the emperor's seal. Wanji: Country's complicated executive affairs. It was what's recorded in ''Gao Tao Mo, Book Yu, The Book of History'', which is "Be cautious and practical. There were thousands of complicated government affairs needed to be handled."--[[User:Ye Weijie|Ye Weijie]] ([[User talk:Ye Weijie|talk]]) 14:31, 26 December 2021 (UTC)

==叶维杰 Yè Wéijié 国别男 202120081544==

孔颖达传云：“幾，微也，言当戒惧万事之微。”意谓尽管政务繁重，也不能忽略任何小事。亦称“万机”。

Kong Yingda said: "Ji, which refers to the slighest thing, meaning that should be aware of the very small things." It means that despite the arduous government affairs, no small things can be ignored. Also known as "Wan Ji".

Kong Yingda's biography said: "The word Ji means that before saying something one should fear the smallest of all things." This means that despite the heavy workload of the government, one should not neglect any small matters. It is also referred to as "ten thousand business".--[[User:Yi Yangfan|Yi Yangfan]] ([[User talk:Yi Yangfan|talk]]) 10:00, 26 December 2021 (UTC)Yi Yangfan

==易扬帆 Yì Yángfān 英语语言文学（英美文学）女 202120081545==

典出《汉书·百官公卿表上》：“相国、丞相皆秦官，金印紫绶，掌丞天子，助理万机。”这里是形容皇帝日理万机，政务繁忙。

The allusion is from ''Han Shu: The List of Hundred Officials（Previous）'': "The Minister of State and the Prime Minister were both Qin officials, with gold seals and purple ribbons, and were in charge of the Emperor and assisted in all affairs." This is a description of the emperor's busy schedule of affairs.--[[User:Yi Yangfan|Yi Yangfan]] ([[User talk:Yi Yangfan|talk]]) 09:24, 25 December 2021 (UTC)Yi Yangfan

The allusion is from Han Shu: The List of Hundred Officials（Previous）: "The Ministers of State and the Prime Ministers were Qin officials, with golden seals and purple ribbons, and they were in charge of the Emperor and assisted in all affairs." Here is the description of the emperor's busy schedule of affairs.--[[User:Yin Huizhen|Yin Huizhen]] ([[User talk:Yin Huizhen|talk]]) 12:37, 25 December 2021 (UTC)

==殷慧珍 Yīn Huìzhēn 英语语言文学（英美文学）女 202120081546==

宸：“北宸”的省称。即北极星。因皇帝上朝坐北朝南，遂为皇帝的代称。翰：本义是羽毛，因古代以羽毛为笔，引申为墨迹(书写的字)。

Chen:is short for "Beichen", that is, the Polaris, which was the alternative name of the Emperors because they sat in the North and faced the South in the imperial court. Han：the original meaning is feather, because in ancient times, feather was used as a pen，and it extended the meanig to ink（written words）.--[[User:Yin Huizhen|Yin Huizhen]] ([[User talk:Yin Huizhen|talk]]) 12:29, 22 December 2021 (UTC)

Chen: short for "Beichen", is the Polaris, which was the alternative name of the Emperors because they sat facing the South in the imperial court. Han：the original meaning was feather, because in ancient times, feather was used as a pen，which extended the meaning to ink（written words）.--[[User:Yin Meida|Yin Meida]] ([[User talk:Yin Meida|talk]]) 08:45, 24 December 2021 (UTC)

==殷美达 Yīn Měidá 英语语言文学（语言学）女 202120081547==

宝：这里指皇帝的印章。上古天子、诸侯均以圭璧制印，故称“宝”。唐以后只有帝、后之印可称“宝”。

Bao refers to the emperors' seals. In ancient time, emperors and dukes all had their seals made of Gui and Bi(precious jade),from which it derived the name "Bao". After Tang Dynasty, "Bao" was used exclusively by the emperors and empresses.--[[User:Yin Meida|Yin Meida]] ([[User talk:Yin Meida|talk]]) 09:02, 24 December 2021 (UTC)

Bao refers to the emperors' seals in the article. In ancient time, emperors and dukes all had their seals made of Gui and Bi(precious jade),from which it derived the name "Bao". Since Tang Dynasty, "Bao" was used exclusively to describe the seals of the emperors and empresses.--[[User:Yin Yuan|Yin Yuan]] ([[User talk:Yin Yuan|talk]]) 09:32, 25 December 2021 (UTC)

==尹媛 Yǐn Yuán 英语语言文学（英美文学）女 202120081548==

“座上”对联──珠玑：本义为珠宝，引申为名贵装饰。昭日月：形容装饰光亮如日月。昭：明亮。

Couplet "above the seat"─ Gem's original meaning is jewelry, which extended for precious decorations. Zhao Riyue means the decorations as bright as the sun and the moon. Zhao means brightness.--[[User:Yin Yuan|Yin Yuan]] ([[User talk:Yin Yuan|talk]]) 12:21, 22 December 2021 (UTC)

Couplet "above the seat"─ Gem's original meaning is jewelry, which extended for precious decorations. Zhao Riyue means the decorations as bright as the sun and the moon. Zhao means brightness.--[[User:Zhan Ruoxuan|Zhan Ruoxuan]] ([[User talk:Zhan Ruoxuan|talk]]) 12:44, 26 December 2021 (UTC)

==詹若萱 Zhān Ruòxuān 英语语言文学（英美文学）女 202120081549==

黼黻(fǔ fú府服)：泛指绣有华美花纹的礼服。《晏子春秋·谏下十五》：“公衣黼黻之衣，素绣之裳，一衣而王采具焉。” 黼：黑白相间的斧形花纹。

Fu Fu (f incarnation fu fu clothing) : refers to embroidered with colorful decorative pattern of the dress. "Yan Zi Spring And Autumn · Jian Next 15" : "I: gongclothes: both clothes, plain embroidered clothes, one dress and Wang CAI yan." I: black and white axe shape.--[[User:Zhan Ruoxuan|Zhan Ruoxuan]] ([[User talk:Zhan Ruoxuan|talk]]) 12:43, 26 December 2021 (UTC)

Fu Fu (f incarnation fu fu clothing) : refers to embroidered with colorful decorative pattern of the dress. "Yan Zi Spring And Autumn · Jian Next 15" : "I: gongclothes: both clothes, plain embroidered clothes, one dress and Wang CAI yan." I: black and white axe shape.--[[User:Zhang Qiuyi|Zhang Qiuyi]] ([[User talk:Zhang Qiuyi|talk]]) 11:18, 26 December 2021 (UTC)

==张秋怡 Zhāng Qiūyí 亚非语言文学女 202120081550==

黻：黑与青相间的亚形花纹。焕烟霞：形容绣服放射出如烟如霞的光彩，绚丽多姿。焕：放射光彩。此联形容主宾皆珠光宝气，服饰华丽。

Fu: black and blue sub-pattern. Huan Yanxia: to describe the embroidered clothing radiates the radiance of smoke and clouds. Huan: radiate brilliance. This couplet describes the guests of honor are glittering jewels, gorgeous clothes.--[[User:Zhang Qiuyi|Zhang Qiuyi]] ([[User talk:Zhang Qiuyi|talk]]) 11:17, 26 December 2021 (UTC)

Fu: black and green sub shaped pattern. Huanyanxia: to describe that the embroidered clothes radiate smoke like glow, gorgeous and colorful. Huan: radiate brilliance. This couplet describes the guests of honor are glittering jewels, gorgeous clothes.--[[User:Zhang Yang|Zhang Yang]] ([[User talk:Zhang Yang|talk]]) 11:30, 26 December 2021 (UTC)

==张扬 Zhāng Yáng 国别男 202120081551==

汝窑美人觚(gū孤)──出自著名汝窑的一种盛酒器。汝窑：即北宋汝州瓷窑。因其青瓷器皿质量特佳，多为贡品，故名闻天下，后世成为收藏珍品。

Ruyao Beauty Gu-- A wine container from the famous Ruyao. Ruyao: Ruzhou porcelain kiln in the Northern Song Dynasty. Because its celadon ware is of excellent quality and mostly tribute, it is famous all over the world and has become a collection treasure in future generations.--[[User:Zhang Yang|Zhang Yang]] ([[User talk:Zhang Yang|talk]]) 09:59, 26 December 2021 (UTC)

Beauty porcelain（mei ren gu）-- A wine container from the famous Ruyao. Ru kiln: Ruzhou porcelain kiln in the Northern Song Dynasty. Because its celadon ware is of excellent quality and mostly tribute, it is famous all over the world and has become a collection treasure in future generations.--[[User:Zhang Yiran|Zhang Yiran]] ([[User talk:Zhang Yiran|talk]]) 14:34, 26 December 2021 (UTC)

==张怡然 Zhāng Yírán 俄语语言文学女 202120081552==

美人觚：因其体长腰细，形似美人，故名。

椅搭──又称“椅披”。是一种长方形织物的椅用装饰品。因搭或披在椅背和椅坐上，故名。

Beauty porcelain（mei ren gu）: so named because of its long waist and resemblance to a beauty.

Chairs（Yi da） - also known as 'chairs'（Yi pi）. This is a rectangular fabric chair upholstery. The name is derived from the fact that it is placed on the back of the chair or on the seat of the chair.

Beauty porcelain ：so named because of its long body and slender waist and resemblance to a beauty.
Chairs（Yi da） - also known as 'chairs'（Yi pi）. This is a rectangular fabric chair upholstery. The name is derived from the fact that it is placed on the back of the chair or on the seat of the chair.--[[User:Zhong Yifei|Zhong Yifei]] ([[User talk:Zhong Yifei|talk]]) 10:12, 26 December 2021 (UTC)

==钟义菲 Zhōng Yìfēi 英语语言文学（英美文学）女 202120081553==

掐牙——是一种装饰性衣服花边。即以锦缎等折叠成细条，镶嵌在衣边上，以为美观。掐：嵌入之意。

Qia Ya— a kind of decorative lace. That is to fold brocade into thin strips and inlay them on the edge of the clothes to look beautiful. Qia: embedded.--[[User:Zhong Yifei|Zhong Yifei]] ([[User talk:Zhong Yifei|talk]]) 12:30, 19 December 2021 (UTC)

Qia Ya— a kind of decorative lace. That is to fold brocade into thin strips and inlay them on the edge of the clothes to look beautiful. Qia: it means “embedded”.--[[User:Zhong Yulu|Zhong Yulu]] ([[User talk:Zhong Yulu|talk]]) 08:04, 20 December 2021 (UTC)

==钟雨露 Zhōng Yǔlù 英语语言文学（英美文学）女 202120081554==

牙：即“牙子”。器物突出的边沿。

《四书》──即《论语》、《孟子》、《大学》、《中庸》(后两种原为《礼记》中的两篇)。

“Ya”: also called "Ya Zi" in Chinese. It means the protruding edge of an object.

''The Four Books'' includes— ''The Confucian Analects'', ''The Works of Mencius'', ''The Great Learning'', and ''The Doctrine of the Mean'' (the latter two were originally two books from ''The Book of Rites'').--[[User:Zhong Yulu|Zhong Yulu]] ([[User talk:Zhong Yulu|talk]]) 12:22, 19 December 2021 (UTC)

''The Four Books'' includes— ''The Confucian Analects'', ''The Works of Mencius'', ''The Great Learning'', and ''The Doctrine of the Mean'' (the latter two were originally two books chosen from ''The Book of Rites'').--[[User:Zhou Jiu|Zhou Jiu]] ([[User talk:Zhou Jiu|talk]]) 01:18, 22 December 2021 (UTC)

==周玖 Zhōu Jiǔ 英语语言文学（英美文学）女 202120081555==

宋代朱熹选定并定名《四书》，遂成为元、明、清三代科举考试的必读之书。

抹额：原指束在额上的头巾。其起源似乎很早。

During the Song dynasty, Zhu xi chose and named ''Four Books'' which became the required readings in Imperial Competitive Examinations of Yuan dynasty, Ming dynasty, and Qing dynasty.
Mo E: It originally refers to a kerchief tied around the forehead. Its origin seems to be very early.

During the Song dynasty, Zhu xi chose and named ''Four Books'' which became the required readings in Imperial Competitive Examinations of Yuan dynasty, Ming dynasty, and Qing dynasty.
Headband: It originally refers to a kerchief tied around the forehead. Its origin seems to be very early.--[[User:Zhou Junhui|Zhou Junhui]] ([[User talk:Zhou Junhui|talk]]) 01:25, 22 December 2021 (UTC)

==周俊辉 Zhōu Jùnhuī 法语语言文学女 202120081556==

宋·高承《事物纪原·戎容兵械·抹额》引《二仪实录》曰：“禹娶涂山之夕，大风雷电，中有甲卒千人，其不披甲者，以红绡帕抹其头额，云海神来朝。
Song Gaocheng quoted the ''Record of Eryi'' in his book ''Things Documentary-Armed Soldiers-Headband'': “When Yu married the Tushan lady, there was a strong wind, thunder and rain. There were a thousand soldiers in gear, and those who were not wore equipment bound a thin red handkerchiefs on their foreheads in anticipation of the arrival of the god of clouds."--[[User:Zhou Junhui|Zhou Junhui]] ([[User talk:Zhou Junhui|talk]]) 01:21, 22 December 2021 (UTC)
Song Gaocheng quoted the ''Record of Eryi'' in his book ''Things Documentary-Armed Soldiers-Headband'': “When Yu married Tu Shan,under the cicumstance of a strong wind, together with thunder and lighting, there were a thousand soldiers who were not equipped with armor but decorated their foreheads with a thin red handkerchiefs in anticipation of the arrival of the god of clouds.--[[User:Zhou Qiao1|Zhou Qiao1]] ([[User talk:Zhou Qiao1|talk]]) 12:42, 22 December 2021 (UTC)

==周巧 Zhōu Qiǎo 英语语言文学（语言学）女 202120081557==

禹问之，对曰：‘此武士之首服也。’秦始皇至海上，有神朝，皆抹额、绯衫、大口袴。侍卫自此抹额，遂为军容之服。
Yu asked and replied, "this is the surrender of a warrior." When the first emperor of Qin went to the sea, there was the divine Dynasty where people wore red upper garment and loose trousers and decorated with smear. Since then, bodyguards decorated their forehead with smear, which has become a kind of military costume.--[[User:Zhou Qiao1|Zhou Qiao1]] ([[User talk:Zhou Qiao1|talk]]) 13:17, 19 December 2021 (UTC)

Yu asked, and said, ‘this is the first choice for samurai. When Qin Shihuang arrived at the sea, there was a dynasty, and all the people here wiped their foreheads, crimson shirts, and hakama. Since then, the guards wiped their foreheads and became the uniforms of the military.--[[User:Zhou Qing|Zhou Qing]] ([[User talk:Zhou Qing|talk]]) 11:04, 22 December 2021 (UTC)

==周清 Zhōu Qīng 法语语言文学女 202120081558==

可知原为军人的标志。后普及到一般男子，平民以布巾束发，富人用金箍束发，兼为头饰。

箭袖──亦称“箭衣”。

It can be seen that it was originally a symbol of a soldier. Later, it was promoted to be used by ordinary men. Common people used cloth towels to tie their hair, and the rich used gold hoops to tie their hair, which also served as headwear.

Arrow sleeve ─ ─ also known as "arrow suit".

It was a sign of soldiers. Later, it was popularized to ordinary men. Common people tied their hair with cloth towels, and the rich tied their hair with gold hoops, which was also used as headwear.
Arrow Sleeves - also known as "Arrow Suit".--[[User:Zhou Xiaoxue|Zhou Xiaoxue]] ([[User talk:Zhou Xiaoxue|talk]]) 05:13, 24 December 2021 (UTC)

==周小雪 Zhōu Xiǎoxuě 日语语言文学女 202120081559==

是一种窄袖长袍。其袖口呈斜切状，朝手背的袖口长，朝手心的袖口短，便于射箭，故名。其斜袖口又形似马蹄，故又称马蹄袖。

It's a kind of robe with narrow sleeves. Its cuffs were in a diagonal cut shape. The cuffs facing the back of the hand are long and the cuffs facing the palm are short, which is convenient for archery, so it is named Arrow Sleeves. Its oblique cuff is also shaped like a horseshoe, so it is also called horseshoe sleeve.--[[User:Zhou Xiaoxue|Zhou Xiaoxue]] ([[User talk:Zhou Xiaoxue|talk]]) 05:55, 20 December 2021 (UTC)

It's a kind of robe with narrow sleeves. Its cuffs were in diagonal cut shape. The cuffs facing the back of the hand are long and the cuffs facing the palm are short, which is convenient for archery, so it is named Arrow Sleeves. Its oblique cuff is also shaped like horseshoe, so it is also called horseshoe sleeve.--[[User:Zhu Suzhen|Zhu Suzhen]] ([[User talk:Zhu Suzhen|talk]]) 14:08, 26 December 2021 (UTC)

==朱素珍 Zhū Sùzhēn 英语语言文学（语言学）女 202120081561==

后成为一种服式，不射箭的男子也穿。

“倒像”两句──似有双关之意：一者暗指贾宝玉的化身神瑛侍者在太虚幻境用甘露浇灌林黛玉的化身绛珠仙草；

Later, it became a sort of clothing style, which can also worn by men who did not shoot arrows. The two sentences of "inverted image" seem to have a double meaning: one alluded to Jia Baoyu’s incarnation Shenying waiter watering Lin Daiyu’s incarnation—— the celestial grass with nectar in the Tai Xu fantasy.

Later, it became a kind of clothing style, which was also worn by men who did not shoot arrows.
Two sentences of "inverted image" -- there seems to be a pun: one implies that Jia Baoyu's incarnation Shenying waiter watered Lin Daiyu's incarnation Jiangzhu fairy grass with nectar in Taixu fantasy;--[[User:Zou Yueli|Zou Yueli]] ([[User talk:Zou Yueli|talk]]) 11:03, 20 December 2021 (UTC)

==邹岳丽 Zōu Yuèlí 日语语言文学女 202120081562==

再者隐寓二人心有灵犀一点通，一见锺情。下文贾宝玉说“这个妹妹我曾见过的”、“心里倒像是远别重逢的一般”，其用意同此。

In addition, it implies that the two people share the same heartand fall in love at first sight. Below, Jia Baoyu said that "I have seen this sister" and "I feel like I am far from meeting again". His intention is the same.

==Nadia 202011080004==

请安──这里指的是清代一种见面问好的特殊礼仪：

==Mahzad Heydarian 玛莎 202021080004==

男子须在口称“请某某安”的同时，右膝弯曲或跪地(俗称打千)；
A man must bend his right knee or kneel on the ground while showing respect.

==Mariam Toure 2020GBJ002301==

女子则在口称“请某某安”的同时，双手扶左膝，右腿微屈，身体半蹲。

==Rouabah Soumaya 202121080001==

寄名锁──旧时父母为保佑幼儿长命百岁，让幼儿作僧、道的“寄名”弟子，并在幼儿项下悬挂锁形饰物，谓之“寄名锁”。

==Muhammad Numan 202121080002==

面如傅粉──语本南朝宋·刘义庆《世说新语·容止》：

==Atta Ur Rahman 202121080003==

“何平叔(晏)美姿仪，面至白。
"Uncle He Ping's face is white and beautiful.

==Muhammad Saqib Mehran 202121080004==

魏明帝疑其傅粉，正夏月，与热汤饼。

==Zohaib Chand 202121080005==

既啖，大汗出，以朱衣自拭，色转皎然。”

==Jawad Ahmad 202121080006==

(皎然：洁白貌。)原指何晏的脸上好像抹了香粉般洁白。
English: (Jiao Ran: pure and white appearance.) The original means, He Yan's face it's like white as powdered.

==Nizam Uddin 202121080007==

引申以泛喻男子姿容洁白秀美。

==Öncü 202121080008==

《西江月》二词──即按照《西江月》词牌填写的两首(也称“阕”)词。

Two words in "Westlake Moon" According，Fill in two poems (also known as "Que") in the poem of "Westlake Moon".--[[User:AkiraJantarat|AkiraJantarat]] ([[User talk:AkiraJantarat|talk]]) 04:45, 21 December 2021 (UTC)

==Akira Jantarat 202121080009==

词：原本指歌曲中的文词，后来文词与曲调分离，遂变成文体之一。

Words: Originally refers to the words in the song. Later, the words and the tune were separated and became one of the styles.--[[User:AkiraJantarat|AkiraJantarat]] ([[User talk:AkiraJantarat|talk]]) 04:33, 21 December 2021 (UTC)

Word: It originally referred to the words in a song. In time, the words and the tune separated and became one of the styles. --[[User:Benjamin Wellsand|Benjamin Wellsand]] ([[User talk:Benjamin Wellsand|talk]]) 13:14, 19 December 2021 (UTC)

==Benjamin Wellsand 202111080118==

但仍须按曲填词，于是发展出许多词牌，每个词牌都有字数、句数、韵脚等规定，还有双调、长调、小令之别。

However, it is still necessary to fill in the lyrics according to the tune. So many poems have been developed. Each poem has a word count, sentence count, rhymes and other provisions, as well as the difference between two-tone, long tune, and short meter.--[[User:Benjamin Wellsand|Benjamin Wellsand]] ([[User talk:Benjamin Wellsand|talk]]) 13:10, 19 December 2021 (UTC)

However, it is still necessary to fill in lyrics according to the tune, so many lyric cards have been developed. Each lyric card has regulations on the number of words, sentences, and rhymes, as well as the differences between double tune, long tune, and short meter. --[[User:Asep Budiman|Asep Budiman]] ([[User talk:Asep Budiman|talk]]) 07:58, 21 December 2021 (UTC)

==Asep Budiman 202111080020==

故作词谓之“填词”，就是按照词牌的规范填写文字，不可越雷池一步。

The preceding phrase "filling in words" means to fill in the words in accordance with the specifications of the words and phrases, and do not go beyond those criteria. --[[User:Asep Budiman|Asep Budiman]] ([[User talk:Asep Budiman|talk]]) 07:56, 21 December 2021 (UTC)

The preceding phrase "filling in words" means to fill in the words in accordance with the specifications of the words and phrases, and do not overstep the prescribed limit. --[[User:EIMONKYAW|EIMONKYAW]] ([[User talk:EIMONKYAW|talk]]) 09:23, 22 December 2021 (UTC)Ei Mon Kyaw

==Ei Mon Kyaw 202111080021==

《西江月》就是词牌之一。本书用了不少词牌，以下不再一一注释。

"Westlake Moon" is one of the poems. This book uses a lot of words, so I won’t annotate them one by one below. --[[User:EIMONKYAW|EIMONKYAW]] ([[User talk:EIMONKYAW|talk]]) 08:59, 22 December 2021 (UTC)Ei Mon Kyaw

"Westlake Moon" is one of the tune names of poem. There are a lot of tune names in the book, which will not annotated one by one below.--[[User:Chen Jing|Chen Jing]] ([[User talk:Chen Jing|talk]]) 11:49, 26 December 2021 (UTC)

Trans Type EN 11

2021-12-15T17:23:36Z

Atta Ur Rahman: /* Conclusion and Recommendations */

=Atta Ur Rahman Exploring Translation Strategies: A Case Study of the English Translation of the Holy Quran=
Atta Ur Rahman,Hunan Normal University, China

[[Trans_Type_EN_11]]

===Abstract===
This study aims at diagnosing culture-specific items in the English translation of the Holy Quran and the strategies which were used to translate the CSIs. Translating CSIs can be a demanding task because such items have specific meanings in the culture and language in which they exist but not necessarily in others. Taking this fact into account, the present study investigates the strategies used in the translation of culture-specific items in the English translation of the Holy Quran. Moreover, the researcher explored the most frequently employed translation procedures. To achieve these goals, the descriptive approach is applied for the analysis of the translation of specific items of culture. The descriptive analysis is also used for the investigation of the translation procedures used therein. The findings of this study indicate that the use of cultural equivalent strategy was the most frequent applied procedure. The descriptive equivalent and through translation procedures were the second most frequently applied translation strategies which were followed by transference, functional equivalent, componential analysis, synonymy, modulation and notes. The results shows that the translation procedures are helpful (especially the target-oriented ones) in conveying the meaning of the text from Arabic into English in different ways.

===Key Words===
The Holy Quran, Translation Strategies, Translation Procedures, Culture-Specific Items, Newmark

===Introduction===

Translation that plays a crucial role in introducing the history and in transferring the culture of an area is a kind of communication between different languages. It is also illustrated “as the result of a linguistic-textual procedure in which a text in one language is re-contextualized in another language.” In the re-contextualization, studies on translation demonstrate that there are certain critical points (Munday 2012:37) that are problematic for translators, especially, when dealing with vital cultural texts such as religious texts (Malmkjær 2015:10). It helps to communicate and exchange information with people from different countries and cultures. Khammyseh argues that translation is one of the traditional communicating methods between communities all around the world. (Khammyseh 2005:9). Jothiraj states that “translation plays an important role in the inter-lingual process of communication”(Jothiraj 2004:1). Translation is essential for cultures and languages to exchange information. Newmark defines it as a craft in which a written message in a language is replaced by the same story in another language. According to him, Translation is the art of trying to translate what is written or expressed in one language into another language with the same message or expression. To accomplish a qualified translation, the translator needs to be aware of different aspects(Newmark 1988:2). Many scholars in translation have noticed that the difficulty for a translator is to translate texts which deals with religious concepts and cultural specific items.

Nida indicated that translation is the way of finding natural issues in the TL close to the SL, in terms of message and style(Nida 1964:32). Larson has acknowledged that dealing with religious and cultural items is the most difficult, both in finding equivalence and analyzing the source vocabulary. Among the many challenges that exist for the translator is to bring the concept of the SL to a deeper meaning in the TL, the main problem is how to give CSIs, the significance which is firmly connected to the particular cultural context(Larson 1998:23).

Culture plays a considerable role, Snell-Hornby assumed that “Culture refers to all socially conditioned aspects of human life”(Snell-Hornby 1988:33). Another definition of culture is formulated by Goodenough. For him, culture is “what people have to learn as distinct from their biological heritage, must consist of the end product of learning: knowledge, in a most general, if relative, sense of the term."(Goodenough 1957:167). By this definition, we should note that culture is not only a material phenomenon; it does not consist of things, people, behavior, or emotions. It is rather the organization of these things. It is the forms of things that people have in their minds, their models for perceiving, relating, and otherwise interpreting them”. According to him, if the translator wants to understand a culture, she or he has to understand that culture is a mixture of belief and knowledge.

The religious text and especially the Holy Quran have played a significant role in human life throughout history to guide human beings towards the right path. Translating religious text can be a hectic job. When it comes to religious texts like the Holy Quran, it might be even more hectic. The Holy Quran has a profound impact on the human lives of its believers. It spreads spiritual serenity and peace of mind. Lustig and Joline thought that “religion is an important institutional network that binds people to one another”(Lustig and Joline 2003:16). But sometimes believers of Islam (whether they are native or not native speakers of the language) face a tremendous difficulty when they want to understand the meaning of a certain lexical unit, lexis that can be identified as Quranic-specific words/phrases.

This study is aimed to probe Newmark's translation procedures applied to translate cultural items from the SL (Arabic) to the TL (English) and to focus on translation strategies used by the English translator to transfer absolute and in-depth intended meanings of the CSI in the Holy Quran. If we examine Newmark's opinion, seventeen procedures may be needed by a translator in the process of translation. However, only a few translation procedures are relevant to this translation, they are Transference, cultural equivalent, functional equivalent, descriptive equivalent, componential analysis, synonymy, through translation, modulation and notes.(Newmark 1988:81). These types of translation procedures are usually used to translate cultural terms contained in the text involving Surah Yusuf as a source language. Thus, in the relationship between translation and culture, the strategies offered should be understood as an attempt to make the translation easy to understand by the TR without blurring the message contained in the text written in the SL.

===Translation and Culture===

2. Translation and Culture

Culture and translation are intimately connected, for understanding the culture translation plays a crucial role. In every nation, there are multiple cultures which reflect how people behave, socially, traditionally and politically and also practice their specific languages. Languages have a complex system of communication that humans adapt from different cultural background. When someone wants to know more about any culture, it is necessary to know about that language. For understanding the language they need to translate it as one might not understand the particular language. Thus, translation fills the gap created by languages that is a very important aspect of translation.

The translation is the process of translating a point or text from one language to another, we can also refer translation to moving of something from one place to another. Translation impacts also on our real life, in a way of transforming other cultures, norms and traditions into our culture. Translators play a vital role in culture and mediators between cultures, dedicated to linking the gap that repeatedly hinders effective communication between communities. According to Peter Newmark, “translators have been entrusted the elegant and highly-demanding task of representing cultures for decades” (Newmark 1988:7). Newmark established connections concerning the relationship between culture and translating. In his book, he regards translation as a process of “representing the meaning of a text into another language in the way that the author planned the text” (Newmark 1988:5). According to him, although this process has been supposed to be simple, in reality, translators have been facing the complex task of translating and conveying culture for decades, ever since countries began establishing relationships between one another. (Newmark 1988:7).

In the history of translation studies, translation has been discussed through multiple routes which based on practicality and some theoretical aspects. For instance, Catford defined it as "the replacement of textual material in one language by equivalent textual material in another language”(Catford 1965:20). According to Venuti translation is "the forcible replacement of the linguistic and cultural difference of the foreign text with a text that will be understandable to the target language reader”(Venuti 1995:18). Schjoldager stated that“a translation is a text that expresses what another text has expressed in another language”(Schjoldager 2008:19). Culture is a complex whole which includes knowledge,belief,art,law,morals,customs and many other capabilities and habits acquired by man as a member of society. The translation is no longer considered to be a mere cross-linguistic activity but it significantly is cross-cultural communication.”
Since language reflects the way of life and basic parts of it, the process of translation cannot be done without the integration of cultural symbols into the construction of meaning. Hassan claimed that a good translation “is one that carries all the ideas of the original as well as its structural and cultural features” (Hassan 2014:2). Hermanns contributed that translation should be recognized as a cultural act. It is a kind of linguistic-cultural activity that involves at least two languages and two cultural traditions. Similarly, translation is not just a verbal act; it is also cultural, which is an act of communication of cultures(Hermanns 1999:22) Later, Hassan emphasized a good translation "is one that carries all the ideas of the original as well as its structural and cultural features" and that "reconstructs the cultural/historical context of the original"(Hassan 2014:2).
These statements demonstrate that there is an interaction between translation and culture, Newmark illustrated that culture in translation competence is “the greatest hurdle to translation, at least the achievement of an accurate and decent translation" (Newmark 2001:328).

Bearing in mind the general alliance among researchers regarding the importance of culture in translation, the translation activity is a question of transferring the correct meaning and that the translator has a productive role in transferring not only the linguistic system of the source text but also the cultural one. As such, it is extremely difficult to draw a borderline between translation and culture as they are inextricably overlaid and this connection leads to creative translation.

2.1 Culture-Specific Items (CSIs)

Culture-specific items are notions that are specific to a particular culture. These concepts are using in different domains such as flora,fauna,food,clothes,housing, work,leisure,politics,law,and religion in the way of life. These cultural concepts are consist of different suggestion and approaches. For the denomination of these concepts, many scholars and linguists employed different names or terms, relatively different definitions are given and they tried to define some points that were related to the culture but they not defined even the name of the concept clearly. Scholars refer different names to these culture-specific items, Newmark uses the term cultural words. (Newmark 1988:327) Christine Nord names them “culturemes” (Nord 1997:9) while in one of the newer studies, focused on the translation of culture-specific items, Mohammad Reza Shah Ahmadi and Fatemeh Nosrati employ a term culture-bound element (Ahmadi and Nosrati 2012:1).
After a long time, some scholars prefer the terms “culture-specific item” (Davies 2003:17), others choose cultural words (Newmark 2003;87) or culture-bound phenomena/concepts (Newmark 2003:7). In this study, the term “culture-specific item” is used as the basic term, as well as its abbreviation CSI, although other synonyms may be used to prevent repetition. "Culture-specific items are defined by different scholars according to their differences and similarities. Meanwhile, Mona Baker (1992) defines specific concepts of culture as “sourcelanguage words that express concepts unknown in the target culture” (Baker 1992:21). It may relate to religion, kind of food or social customs. Newmark suggests to culture-specific items as cultural words (Newmark 1988:94). He further discussed that in many circumstances, cultural words are somewhat easy to detect in a text because they are closely related to a specific language and unable to translate word by word (Newmark 1988:95). When they cannot be translated literary then he mentioned that the translators usually the purpose is to provide a descriptive-functional equivalent (Newmark 1988:95).

2.1.1 Translation of CSIs in the Holy Quran

The Holy Quran is the most basic religious book for Muslims, the Quran was revealed to the prophet Muhammad (PBUH). The Quranic corpus, created in an early form of Classical Arabic, is traditionally believed to be a literal transcript of God’s speech and to constitute the earthly production of an uncreated and eternal heavenly original, according to the general view referred to in the Quran itself as “the well-preserved tablet” (al-lawḥ al-mahfūẓ; Qurʾān 85:22). It has a heartfelt impact on human lives and their believers. It spreads spiritual stability and peace of mind. According to (Lustig and Joline 2003:16) “Religion is an important institutional network that binds people to one another.”
Translating Quranic-specific words/phrases is considered a great challenge for the translators which requires an accurate interpretation and consciousness of the crucial functions of these Quranic-specific words/phrases. Therefore, they have to focus on a set of aspects to attain equivalence and then render the exact meaning. The translation of the Holy Quran is a debatable process because Arabic is full of cultural-specific concepts with no proper equivalent in other languages; consequently, some equivalents fail to convey their cultural meaning thoroughly. The translation is seen as the process of reconstructing a text into other languages. In the Holy Quran, it is mentioned in the Surah of Yusuf: “we have sent it down as an Arabic Quran”, the translated text has been simply seen as a commentary, explaining, or paraphrasing of the source text. In general, exact translation never occurs; rather this can be a basic interpretation of the Holy Quran. In the process of translation of the Holy Quran, language and CSI items and rhetorical features were not inimitable and reproducible into other languages.
Translating CSIs is a strenuous task because such elements have special meanings in culture and language.

===Types of Translation ===

3. Types of Translation

Newmark determines 8 types of translation which are:

3.1 Word-for-Word Translation

This is usually indicated as an interlinear translation, with the target language immediately below the source language words. The source language word-order is preserved and the words translated singly by their most common meanings, out of context. These words are translated literally. Some of the uses of point-by-point translation are to understand the mechanics of the source language or to create a difficult text as a pre-translation process.

3.2 Literal translation

In this type of translation, the grammatical structures of the source language are changed to the nearest target language equivalent but the written points remain the same to one another, out of context.

3.3 Faithful translation
This translation attempts to reproduce the original exact meaning within the limitations of the TL grammatical structures. It also conveys cultural words and maintains an unusual degree of grammar and strength in translation. It tries to make the SL author completely loyal to the intent and reality of the text.

3.4 Semantic Translation

Semantic translation takes much of the aesthetic value of the source language text, making sense where appropriate so that there are no implications, wordplay or repetition roots in the finished version. It may translate less important cultural points by a culturally neutral third or active terms but not by cultural equation and it may also give the reader more small concessions.

3.5 Adaptation

This is an unrestricted form of translation. It is used mainly for plays and poetry, the themes, characters, plots are usually preserved, the SL culture converted to the TL culture and the text rewritten (Ahmad 2015:15).

3.6 Free Translation

The content without a form of the original or the matter without the manner is the productions of free translation. It is also known as intra-lingual translation and it is usually longer than the original.

3.7 Idiomatic Translation

This type of translation replicates the original message but degrades the depth of meaning by selecting meanings and dialogues that do not exist in the original.

3.8 Communicative Translation

This type of translation replicates the original message but degrades the depth of meaning by selecting meanings and dialogues that do not exist in the original(Newmark 1988: 18).

===Translation Strategies ===

4. Translation Strategies
Many theorists have used the term translation strategy extensively but with some significant differences in meaning and perspective that they see. Many theorists have used the approach of translation comprehensively but with some notable differences in meaning and vision as they appear.

4.1 Aixela Translation Strategies:
According to Aixela translators need to choose several strategies based on the source language culture and target culture. Shee distinguishes many of the translation strategies that apply to the translation of culture-specific items and at the same time, she tries to command by the level of their intercultural intervention. She divided it into two groups; conservative groups (5 approaches) and the substitution (6 strategies).(Aixela 1996:86)

4.1.1. Conservation:
In conservation,the less compelling process includes repetition,orthographic adaptation,linguistic translation,extratextual gloss and intratextual gloss.

4.1.1.1 Repetition:In repetition, there is simply the transference of the culture-specific items from the ST to the TT. Thus,the translator keeps as much as possible the original reference (Aixela 1996:61). This approach is often used for languages that do not differ in the alphabet and most for names.

4.1.1.2 Orthographic Adaptation: The orthographic adaptation involves writing or
transliteration, mainly when the original term is given in a different alphabet than the one used in the target culture.

4.1.1.3 Linguistics translation: Linguistic translation emphasizes on the way where the translator chooses the source closest to the original text and increases his understanding by giving the TL version which is still relevant to the ST cultural system.

4.1.1.4 Extra-textual Gloss: Here,the extra-textual gloss refers to additional information to the previously mentioned procedures, The translator uses one of the above strategies but considers it as a necessity to explain the meaning or concept of CSI. In this gloss, it can be footnotes,endings,words,ideas,translators in dictionaries, italics and so on.

4.1.1.5 Intra-textual Gloss:It's like the past but the translator feels that he/she can include the globe as an indirect part of the text,not to distract the reader.

4.2.1 Substitution
In substitution, According Aixela “that synonymy, limited universalization, absolute universalization, naturalization, deletion, and autonomous creation are encompassing here"(Aixela 1996:87)

4.2.1.1 Synonymy: This strategy is a stylist used to avoid the constant repetition of culturespecific items in the ST.

4.2.1.2 Limited Universalization: When the translator realizes that the culture-specific item is not clear to the reader or that another source CSI exists in the source language which can be replaced, replace it with data. Of course, the location is not as specific to the source language as the first one.

4.2.1.3 Absolute Universalization: The only difference between limited universalization and absolute universalization is when the translator cannot find the best known CSI in the source language or prefers to eliminate the unusual concept and choose a neutral term. (Aixela 1997:63).

4.2.1.4 Naturalization: In this case “translator brings the culture-specific item into the TL culture” (Ketabi 2015:8).

4.2.1.5 Deletion: When the CSI is “unacceptable ideologically or stylistically or it is not relevant enough for the effort of comprehension required for the readers” (Aixela 1996;64), or very clear that the translator does not want to use any strategy, they delete the CSI.

4.2.1.6 Autonomous Creation: When the translator agrees to use non-existent cultural
reference in the ST.(Aixela 1997:43).

4.3 Mona Baker's Translation Strategies
Baker's strategies have been used by professional translators at word level in their translations, to deal with issues while performing the task of translation.Baker She suggests various procedures to work for unequal treatment at the point level, for example, translation by a more general word, translation by a more neutral / less obvious word, translation by paraphrasing, Using related words, and so on. She formulates the classification in different strategies(Baker 1992;90) which are the following:

4.3.1 Translation by a more general word: According to Baker,this has to do with the meaning of the proposition. Appropriately it works in many languages.

4.3.2 Translation by a more neutral/ less expressive word: This is another strategy in terms of semantics it does with differences with obvious meaning.

4.3.3 Translation by cultural substitution:This strategy involves placing culture-specific material that does not have the same predictive meaning as the target language material but may have the same effect on the target reader.

4.3.4 Translation using a loan word: This strategy relies on culture-specific items, modern borrowing points plus interpretation concepts and buzz points.

4.3.5 Translation by paraphrase using a related word: When the source material is written in the target language but separately, and when the frequency used in the source text is high, it will be natural in the target language.

4.3.6 Translation by paraphrase using unrelated words: This strategy can be used when the concept in the source material is not lexical in the TL.

4.3.7 Translation by omission: Losing phrases or words that are not vital to text development.

4.3.8 Translation by an illustration: Here, use examples when the source word is not equal in the target language. Each theorist presents their strategies according to their point of view,however,Baker,s translation strategies include the most applicable set of strategies, as it shows the strategies used by professional translators.

===Cultural Categories ===

5. Cultural categories

5.1.2 Ecology
In this type of cultural category, Newmark labels those words which have some similarities and differences in culture concerning the environment. For Example, animals, colors, astronomy, plants birds etc. They will also have some geographical features that can normally differ from other cultural terms in that they usually have no political, commercial value.

5.1.2 Material culture

Material culture is also known as artefacts, In the category of material culture, Newmark included Food, clothes, housing, transport, and communications and also those objects which are made by humans. For Example, Clothing, atoms, crops, vegetables, jewellery, drugs, planets etc. “Food is for many the most sensitive and important expression of national culture. The function of the generic clothes terms is approximately constant, indicating the part of the body that is covered, but the description varies depending on climate and material used, houses and town, and transport.”(Newmark 1988:90)

5.1.3 Social culture

The social culture is divided by Newmark in two ways, they are work and leisure. For example, Trade, armour, literature, poets, markets, games.

5.1.4 Organisation

Newmark organizations are divided into five categories: political and administrative conditions, historical conditions, and international conditions. ‘The international community terms usually have recognized translations which are in• fact through-translations, and are now generally known by their acronyms', religious terms, artistic terms; “the translation of artistic terms referring to movements, processes and organizations generally depend on the putative knowledge of the readership. For example, adultery, business, corruption, sex, poverty, marriage, divorce etc.”

5.2 Newmark Classification CSIs

Newmark established the classification of culture-specific items (CSIs) into five classes which are;
Table 1. Newmark classification of Culture-Specific Items. (Newmark 1988:97)

5.2.1 Categorization of CSIs in Surah Yousuf of the Holy Quran

Verse No.

Terms English Translation Categories

1 الۡکِتٰبِ Book Material culture

2 قرُۡءٰنًا Quran Material culture

3 الۡقَصَصِ Narration Gesture

4 رَايَۡتُ Dream Habit

5 کَوۡکَبًا Stars Ecology

6 ال َّ شمۡسَ Sun Ecology

7 الۡقَمَرَ Moon Ecology

8 الۡاحََادِيۡثِ Events Organization

9 يعَۡقوُۡبَ House of Yaqub Material culture

10 يعَۡقوُۡبَ Yaqub

11 ابِۡرٰہيِۡمَ Ibrahim

12 اِسۡحٰقَ Ishaq

13 اقۡتلُوُا Kill Social culture

14 ارَۡضًا Earth Ecology

15 الۡجُبِّ Pit Ecology

16 ال َّ س َّ يارَةِ Wayfares

17 يٰۤابََانَا Father

18 َّ يرۡتعَۡ Eat Social culture

19 وَ يَلۡعَبۡ Play Social culture

20 لَحٰفِظُوۡنَ Guard Social culture

21 وَ اخََافُ Fear Habit

22 الذِئّۡبُ Wolf Ecology

23 عِشَاءًٓ Nightfall Ecology

24 َّ يبۡکُوۡنَ Weeping Habit

25 مَتاَعِنَا Belongings Material culture

26 قمَِيۡصِہٖ Shirt Material culture

27 وَارِدہَمُۡ Water drawer Material culture

28 دلَۡوَهٗ Bucket Material culture

29 بِثمََنٍ ۢ بَخۡسٍ Paltry price Material culture

30 درََاہمَِ مَعۡدوُۡدةٍَ Silver coin Material culture

31 مِّصۡرَ Egypt

32 لِامۡرَاتَِہٖۤ Wife

33 الۡارَۡضِ Land Ecology

34 اشَُدَّ هٗۤ Prime age

35 الۡابَۡوَابَ Door Material culture

36 مَعَاذَ ّٰ ِ Master Organization

37 ال ُّ سوۡٓءَ Evil Habit

38 الۡفَحۡشَاءَؕٓ Lewdness Habit

39 عِبَادِنَا Servant Organization

40 وَ قَدَّ تۡ Ripped Social culture

41 عَذاَبٌ Punishment Social culture

42 ُّ يسۡجَنَ Prison Organization

43 الۡعَزِيۡزِ Minister Organistion

44 حُباؕ Love Social culture

45 فتَٰىہَا Slave Organization

46 سِکِّيۡنًا Knife Material culture

47 مَلکٌَ Angel Organization

48 فَاسۡتجََابَ Prayer Gestures

49 خَمۡرًا Wine Material culture

50 خُبۡزًا Bread Material culture

51 رَاۡسِیۡ Head Material culture

52 ال َّ طيۡرُ Birds Ecology

53 ءَارَۡبَابٌ Gods Organization

54 يٰصَاحِبَیِ السِّجۡنِ Prisoners Organization

55 تعَۡبدُوُۡنَ Worship Gesture

56 ال َّ شيۡطٰنُ Satan Organization

57 الۡمَلِکُ King Organization

58 بَقَرٰتٍ Cows Ecology

59 خُضۡرٍ Green Ecology

60 يٰبسِٰتٍ Dry Ecology

61 سُنۡۢبلُٰتٍ Grain Material culture

62 تزَۡرَعُوۡنَ Crops Material culture

63 يغَُاثُ Rain Ecology

64 يَعۡصِرُوۡنَ Juice Material culture

65 النِّسۡوَةِ Women

66 ال َّ رسُوۡلُ Messenger Organization

67 الۡعَزِيۡزِ Governor Organization

68 ال ّٰ صدِقِيۡنَ Truthful Habit

69 الۡخَائِٓنيِۡنَ Betray Organization

70 خَزَائِٓنِ Treasure Material culture

71 مَ َّ کنَّ ا Power Organization

72 بِرَحۡمَتِنَا Mercy Gestures

73 يَتَّ قوُۡنَ Taqwa Habit

74 الۡمُنۡزِلِيۡنَ Hospitality Habit

75 رِحَالِہِمۡ Camel Ecology

76 وَ ل َّ مَا فَتحَُوۡا Family Organization

77 بَابٍ Gate Material culture

78 اِنِ الۡحُکۡمُ Sovereignty Organization

79 الۡعِيۡرُ Caravan Organization

80 لسَٰرِقوُۡنَ Thieves Organization

81 السِّقَايَۃَ Bowl Material culture

82 تاَ ّٰ ِ Swear Habit

83 کٰذِبيِۡنَ Liars Habit

84 وِّعَاءِٓ Bag Material culture

85 درََجٰتٍ Rank Organization

86 َّ موۡثِقًا Pledge Social culture

87 الۡحٰکِمِيۡنَ Judges Organization

88 الۡقَرۡيَۃَ Town Material culture

89 عَيۡنٰہُ Eyes

90 الۡبَشِيۡرُ News Social culture

91 ابَوََيۡہِ Parents Organization

92 الۡعَرۡشِ Thrown Organization

93 يمَۡکُرُوۡنَ Devices Material culture

94 وَ الۡارَۡضِ Earth Ecology

95 ال َّ سمٰوٰتِ Heavens Ecology

===Translation Procedure ===

6. Translation Procedure

There are seventeen different kinds of translation procedures classified by Newmark. According to (Gallagher 1996:31)“translation procedures are the technical devices to convey the message of a text in one language into another language.” The difference between translation procedure and translation methods discussed by Newmark (1988)“translation methods relate to whole texts, translation procedures are used for sentences and the smaller units of language.”(Newmark 1988:81)

6.1 Transference
Transference is the way through which we convert the source language to target language and also contains transliteration or transcription. Transference is also known as loan words, there is no transformation in the spelling of the words that have been translated.

6.2 Naturalization
Naturalization changes the word SL to its pronunciation,then TL to its original form.
Naturalization also adds new connections to external conditions.

6.3 Culture equivalent
In this procedure, SL the cultural word is translated by the target cultural word. The use of the translation of this procedure is limited because it is not accurate, but it can be used in general texts, public and publicity,as well as for brief explanation to readers who do not understand the relevant source language culture.

6.4 Functional Equivalent
This approach is the most accurate path of translating and it uses very neutral cultural points with a new specific term.

6.5 Descriptive equivalent
This strategy is working for the description of the meaning or function of the source language.

6.6 Synonymy
This method of translation is applied when there is nothing to the same.

6.7 Through-Translation
Through translation is the literal translation of common conflicts,the names of organizations and compound parts.

6.8 Shifts or Transposition
This translation procedure involving a change in grammar from SL to TL. This change is done when there is a difference between the structure of the SL and the TL is reasonable.

6.9 Modulation
This procedure is used in the translation of sentences, phrases and clauses. Here the translator looked at the message in the source language sentence from a different angle or a different way of thinking. This strategy is used when the translation of words with literal meaning does not produce a reasonable translation.

6.10 Recognized Translation
The translation process is manifested when the translator uses an authoritative or appropriate translation of an organization's term.

6.11 Translation Label
This procedure is the appropriate one for the translation of a new institutional term,and it is a temporary translation of the source language word.

6.12 Compensation
This process manifests itself when there is a meaningful loss in one part,but compensation in the other part.

6.13 Componential Analysis
In this procedure, the source language word translated into the TL by detailing the components of the meaning of the source language word.

6.14 Reduction & Expansion
In this procedure, the elements of the word 'auto' removed and the elements of the word expanded in the target language.

6.15 Paraphrase
This procedure appears when cultural words need more explanation.

6.16 Couplets
In this procedure, two or more different procedures meet in one translation, couplets, triplets, quadruplets.

6.17 Notes
When the additional information is added to the cultural words for the clarification of readers.

===Analysis and Discussion ===

7. Analysis and Discussion

7.1 Introduction
This chapter highlights the procedure of the study and the analysis of culture-specific items in Surah Yusuf. This chapter explores the use of translation strategies in transferring meaning from the ST to the TL and the appropriateness of Newmark's model in interpreting the procedures that the translator applied during the translation process.

7.2 Procedures
To account for the translation of CSIs in this research, the source text of the Holy Quran in Arabic and its English translation translated by Mufti Taqi Usmani were studied. After reading the whole Ayahs of Surah Yusuf and its translation, every Ayah and its translation in English were carefully analyzed to identify CSIs and the strategies used by the translator to translate them into English. After that, the classification of CSIs by Newmark has been accepted as the theoretical framework of this study aimed at analyzing culture-specific items. For the clarification, each procedure is interpreted and demonstrated with illustrations in Tables 1-9.

7.3 Analysis and Discussion
After the categorizing the culture-specific items according to Newmark's strategies, the researcher worked on the strategies for translating the culture-specific items applied in Surah Yusuf, including transference, cultural equivalent, functional equivalent, descriptive equivalent, componential analysis, synonymy, through translation, modulation and notes; Then, he arranged the data gained in Tables 1-9 in order to show the cases of applying Newmark’s strategies for translating the culture-specific items.
The discussion section is devoted to the interpretation of each selected culture-specific word, the researcher presents a discussion of how he formulates the CSIs in Newmark strategies.
Below are the discussion points created for using each strategy;

7.3.1 Transference: Transference includes transliteration and is the same as what is called transcription. The word then becomes a loan word. There were words that were transferred from the source text to the target text. These are presented in the following table.
Table1.

Here are some examples of Transference applied in translating CSIs in Surah Yusuf:

Strategy Source Text Target Text
قرُۡءٰنًا Quran
ابِۡرٰہيِۡمَ Ibrahim
Transference يعَۡقوُۡب Yaqub
اِسۡحٰق Ishaq
يَتَّ قوُۡنَ Taqwa

Words that have given in table 1 are transference words because these are conveyed to target language which is a different language writing system then from the source language, For example, the word Quran is transliterated word and pronounce as same as like in source language قرُۡءٰنًا, so it is transcripted and also become a loan word. Similarly, all the mentioned words in table 1 are transference words.
7.3.2. Cultural Equivalent: Cultural equivalent purpose is to replace a cultural word in the source language with an, although not completely synonymous, target language word.

Table 2.
Examples of Cultural equivalent applied in translating CSIs in Surah Yousaf
Strategy Source Text Target Text
اٰلِ يعَۡقوُۡب House of Yaqub
لَحٰفِظُوۡنَ Guard
بِثمََنٍ ۢ بَخۡسٍ Paltry price
درََاہمَِ مَعۡدوُۡدةٍَ Silver coin
اشَُدَّ هٗ Prime age
Cultural Equivalent مَعَاذَ ّٰ Master
الۡعَزِيۡزِ Minister
فَاسۡتجََابَ Prayer
اِنِ الۡحُکۡمُ Sovereignty
يٰصَاحِبَیِ السِّجۡن Prisoners
الۡمَلِکُ King
يَعۡصِرُوۡنَ Juice
مَ َّ کنَّ ا Power

In Surah Yusuf, we have some words that are related to the cultural equivalent, Table 2 contains cases where cultural equality is applied. The word House of Yaqub is not completely synonymous to the ST اٰلِ يعَۡقوُۡب, it is a replaced word in the SL. The word minister is not completely synonymous to the word ST word الۡعزَِيۡزِ. Similarly, the word Master in the TT is not synonymous to the word which is used in the ST ّٰ مَعَاذَ, it is a replaced word. The original meaning of the word فَاسۡتجََابَ is to accepted, but here it is referred to Prayer which is not only the synonymous but also a replaced one; furthermore, all the words mentioned in table 2 are mostly not completely synonymous words but the cultural replacing words.

7.3.3 Functional Equivalent:In functional equivalent, the word culture-free is used,
sometimes with a specific term; Therefore, it generalizes the word SL.

Table3.

Examples of Functional equivalent applied in translating CSIs in Surah Yousaf
Strategy Source Text Target Text
الۡقَصَصِ Narration
رَايَۡتُ Dream
Functional equivalent الۡاحََادِيۡثِ Events
ال َّ س َّ يارَةِ Wayfares
مِّصۡرَ Egypt
يمَۡکُرُوۡنَ Devices

In functional equivalent, culture-free words are used, sometimes a new specific term is used which generalizes the SL word. For example, in table 3 the word Events is used as a cultural free word that generalizes the ST الۡاحََادِيۡثِ. The word Devices is a cultural free word and used as a new specific term to generalize the ST word يَمۡکُرُوۡنَ. The word Narration is used in the TT as a cultural free word because it is not limited or bound to a single culture. The word narration can be used by every culture representative.
7.3.4 Descriptive Equivalent: It is using phrases in TT to explain the ST word.
Table4.
Examples of Descriptive equivalent applied in translating CSIs in Surah Yousaf
Strategy Source Text Target Text
کَوۡکَبًا Stars
ال َّ شمۡسَ Sun
الۡقمََرَ Moon
Descriptive equivalent عِشَاءًٓ And at Nightfall
وَارِدہَمُۡ Water drawer
سِکِّيۡنً Knife
الۡکِتٰبِ Enlightening book
ال َّ سمٰوٰتِ Heaven

The descriptive equivalent is, using phrases in TT to explain the ST word. For example Eleven stars and the sun and the moon a phrase used in the TT which explains کَوۡکَبًا َّ و ال َّ شمۡسَ وَ الۡقمََرَ the ST words stars, sun and moon. Similarly, Enlightening the book is a phrase used in the target text which highlights the meaning of الۡکِتٰبِ.
7.3.5 Componential Analysis:componential analysis is the initial comparison of a source language point to a selected language point that has the same meaning, but does not equate to one.
Table5.
Examples of Componential analysis applied in translating CSIs in Surah Yousaf
Strategy Source Text Target Text
رَايَۡتُ Dream
ال َّ طيۡرُ Birds
Componential analysis وَ يَلۡعَبۡ Play
يَعۡصِرُوۡنَ Juice
مَعَاذَ ّٰ ِ Master
يٰصَاحِبَیِ السِّجۡنِ Prisoners
اِنِ الۡحُکۡمُ Sovereignty

Further, in justification in the translation of CSIs, the researcher analyzed the words that comparing the word base of a source language with the target language point that has the same meaning, but obviously not equals one. Like رَايَۡتُ means to look or see while translating it to the TT it meanings changes to word Dream. The basic comparison of these two words is the same.
That is both words are related to cognition and eyes. For instance, other words are ال َّ طيۡرُ Birds, اِ نِ الۡحُکۡمُ Sovereignty.
7.3.6 Synonymy: Synonymy is a near target language equivalent.
Table 6.
Examples of Synonymy applied in translating CSIs in Surah Yousaf
Strategy Source Text Target Text
الۡکِتٰبِ Book
قۡتلُوُا Kill
ارَۡضًا Earth
Synonymy الذِئّۡبُ Wolf
دلَۡوَه Bucket
خَمۡرًا Wine
يٰبسِٰتٍ Dry

The translator has used good equivalents for the words chosen in the Surah Yusuf. For instance, الۡکِتٰبِ Book, Book in the TT and الۡکِتٰبِ in the ST are the synonymous word. Few other examples are mentioned in table 6.
7.3.7 Through translation:Through-translation, is a literal translation of common conflicts, names of organizations and compound parts. It can also be called: click or loan translation.
Table7.
Examples of Through-translation applied in translating CSIs in Surah Yousaf
Strategy Source Text Target Text
اٰلِ يعَۡقوُۡبَ House of Yaqub
غَيٰبَتِ الۡجُبِّ Into the bottom of a pit
بِرَحۡمَتِنَا Mercy
Through Translation الۡاحََادِيۡثِ Events
ُّ يسۡجَنَ Prison
الۡعَزِيۡزِ Governor
الۡخَائِٓنيِۡنَ Betray
وَ ل َّ مَا فَتحَُوۡا Family

In through translation, the researcher found those words which have common collocations, name of organization or component of compounds in Surah Yusuf. Examples of through translations are House of Yaqub, اٰلِ يعَۡقوُۡبَ is a component of the compound, Family وَ ل َّ مَا فَتحَُوۡا is the name of the organization, other examples are mentioned in table 7.
7.3.8 Modulation: Modulation occurs when the translator generates the original text message in TL text according to the current target language norms, as source language and target languages may differ visually.
Table8.
Examples of in translating CSIs in Surah Yousaf Modulation applied
Strategy Source Text Target Text
يمَۡکُرُوۡنَ Devices
Modulation لَسٰرِقوُۡنَ Thieves
مَ َّکنَّ ا Power
وَ قَدَّ تۡ Ripped

The modulation occurs in the translation of culture-specific items when we are translating the word or phrase from the source text to target text according to the new norms and traditions in TT culture. For instance, Devices are the word that had been translated from the Arabic word يمَۡکُرُوۡنَ which means to plan something while in English it is opposite which means tools.
7.3.9 Notes: Notes, additions, and glosses are additional information that a translator must add to the version; The additional information that translators add is usually cultural.
Table9.
Examples of Notes applied in translating CSIs in Surah Yousaf
Strategy Source Text Target Text
اِنِ الۡحُکۡمُ Sovereignty
Notes تعَۡبدُوُۡنَ Worship
ال َّ شيۡطٰنُ Satan
بِثمََنٍ ۢ بَخۡسٍ Paltry price

In this strategy, the translator adds some additional information to his version, The additional information that translators add is usually cultural. For example اِنِ الۡحُکۡمُ is a word which means that giving the order is limited or quality related to Al-Mighty God while the translator used the word sovereign which means authority. Worship is a word which means to follow or obey someone, the translator can use it in his point of view while in Arabic تعَۡبدُوُۡ نَ which means a quality limited to God.

===Conclusion and Recommendations===

8. Conclusion and Recommendations

This chapter summarizes the findings of the study. It also provides some recommendations regarding the application of translation procedures in translation between language systems.

8.1 Summary of the Findings

The translator applied nine translation procedures out of seventeen of Newmark’s translation procedures in the translation of the Surah Yusuf of the Holy Quran, namely, transference, cultural equivalent, functional equivalent, descriptive equivalent, componential analysis, synonymy, through translation, modulation and notes. The cultural equivalent strategy was the most frequent applied procedure. The descriptive equivalent and through translation procedure was the second most frequently applied translation procedure, It was followed by transference, functional equivalent, componential analysis, synonymy, modulation and notes. It is a descriptive study in which CSIs from ST translated to TT.

8.2 Conclusion

The present study's purpose was to explore the CSIs in Surah Yusuf of the Holy Quran and to investigate which translation strategy, proposed by Newmark, was employed by the translator to overcome culture-specific items. Obviously, the researcher has worked hard to clear the way for future students of translation. Throughout the research, the researcher faced a lot of challenges and findings were revealed, some of them are the following;

• Between Arabic and English, there is a big cultural gap. Till now, this problem is considered as an unsolvable problem.

• Many mistakes are made by the translators because of ST culturally loaaded words.

• The translators have to go through or review the previous translation of the Quranic scripture to solve the problem that they might face in the process of their translation.

The procedures used in this study will help the translator to render culture-specific terms accurately. Thus, the researcher worked well to fill the linguistic gaps between Arabic and English. Furthermore, Newmark’s translation procedures helped the translator make the translation sound more natural to the TR. It can be observed from the analysis that Newmark’s translation procedures were effective in translating the Islamic texts. The findings of the study might help students of translation and practitioners in the field of TS to get familiar with the most influential strategies in rendering cultural specific items. They can use the findings of the study to employ translation tasks in translations. Educational planners can use the findings of this study to specify the most influential, dominant strategies to conduct a target-oriented/sourceoriented translation. To sum up, it should be emphasized that the focus of this particular study was on religious genre. Investigating CSIs in different genres could lead to new areas of research for interested researchers. Accordingly, the information gained from this study may prove useful to translators, translation teachers, and student learners as it will help them improve their translation skills with the special attention of culture-specific items and will allow them Give texts when having a broad view of translation. Other researchers can derive similar effects from many of the findings of the same study.

This study is similar to other studies that might have several limitations which need to be taken into account. The study focused on one Surah translated by one translator. Examining different Surahs of the Holy Quran and their translations by other authors from different cultures might lead to interesting facts or they might confirm the findings of this study. Different translators might employ different strategies. Further research is needed to confirm or disconfirm the findings of this study. Newmark's strategies are not limited to the cultural features of the language. But it also covers the linguistic specifications. To narrow down the subject of the study, the linguistic aspects of the text were ignored. Comparing these linguistic aspects could be another interesting topic and venue for further research.
Finally, It may be concluded that Newmark’s translation procedures are necessary for the translation of an Islamic text between two different language systems and cultures. However,the translator must be competent in using the translation procedures to provide an accurate translation.-

8.3 Recommendations

The researcher furnished a set of recommendations in the light of the findings reached and the results obtained. The recommendations can make a helpful set of guidelines for both existing and potential translators in general and for translating religious texts of two languages that are not closely related. These recommendations are tentative and are subject to modification upon closer investigation by translation scholars and professionals:

• It is recommended for translastors to use the translation procedures appropriately in order to deliver the meaning of the source text correctly.

• The researcher also recommends examining the application of other kinds of translation procedures on Islamic texts based on other models such as Andrew Chesterman’s translation procedures.

• It would also be beneficial to investigate Newmark’s translation procedures to various types of texts such as medical texts and journalistic texts.

=== References ===
Abdi, H. (2019). Translating culture-specific items (CSIs) as a conundrum for Iranian MA translation students: Considering the level of study. Journal of new advances in English Language Teaching and Applied Linguistics, 1(1), 88-109.

Aguado-Gimenez, P., & Pérez-Paredes, P. F. (2005). Translation-strategies use: A classroombased examination of Baker’s taxonomy. Meta: journal des traducteurs/Meta:
Translators' Journal, 50(1), 294-311.

Ahmadi, M. R.S and Nosrati, Fatemah. (2012). Domestication and Foreignization Strategies in Translation of Culture-Specific Items. Translations of English-Persian Children’s Literature. San Francisco: Grin Publishing. Google Books.

Al Saleh, R. A. (2019). An Application of Newmark's Procedures to Muhammad Abul Quasem's Alleman, J. C. Bee. W. Ulitkin, I. Files, F., Zetzsche, J., Chatonnet-Marton, P. & y del Árbol, E. V. Translation Strategies.

Al-Sofi, B. B. M. A., & Abouabdulqader, H. (2020). Bridging the gap between translation and culture: towards a cultural dimension of translation. International journal of linguistics, literature and culture, 6(1), 1-13.

Baker, M., 1992. In Other Words: A Coursebook on Translation. London: Routledge, p.20–42.

Blažytė, D., & Liubinienė, V. (2016). Culture-specific items (CSI) and their translation strategies in Martin Lindstrom’s" Brand sense". Kalbų studijos, (29), 42-57.

Bush, P. (1998) "Literary Translation." In: M. Baker, ed. Routledge Encyclopedia of Translation Studies, London: Routledge, pp.127-130.

Catford. J. C. (1965). A linguistic theory of translation. Oxford: Oxford University Press.
English Translation of Mohammad Al-Ghazali's Islamic Guidance.Literature and Culture, 6(1), 1-13.

Gečaitė, L. (2020). Culture-Specific Items and Their Translation Strategies in Victoria Hislop's Novel The Sunrise.” (2020).

Hassan, B. E. A. (2014). Between English and Arabic: A practical course in translation.
Cambridge Scholars Publishing.

Hermans, T. (1999). Translation in systems. Manchester: St. Jerome Publication House, J. (Ed.). (2014). Translation: a multidisciplinary approach. Springer.
Issa, A. L. S. M., & Hammood, L. H. R.- Quranic-Specific Phrases under the Study of Translation; Significance and Applications.

Janfaza, E., Assemi, A., & Dehghan, S. S. (2012). Language, translation, and culture.
In International Conference on Language, Medias and Culture (Vol. (33), p. 83-87).

Janfaza, E., Assemi, A., & Dehghan, S. S. (2012). Language, translation, and culture.
In International Conference on Language, Medias and Culture (Vol. 33, p. 83-87).

Lambert, J. (1998) Literary Translation. In: M. Baker, ed. Routledge Encyclopedia of Translation Studies. London: Routledge, 130-134.

Landers, Clifford E. (2001) Literary Translation: A practical guide. New Jersey University Press: Multilingual Maters.

Lustig, Myron, W. and Koeser, Joline (2003), Intercultural Competence: Interpersonal Communication Across Cultures, Boston: Allyn and Bacon.

Malmkjær, K. (1993). Who Can Make Nice A Better Word Than Pretty? Collocation, Translation, and Psycholoinguistics. In: Baker, M., Francis, G. and Tognini-Bonelli, E.
eds. Text and Technology. Philadelphia/Amsterdam: John Benjamins Publishing Company. pp.213-32.

Mosavat, S., & Rahimpour, S. (2016). The Most and Least Used Translation Strategies for
Conveying Culture-Specific-Items in Young Adult Literature from English into Persian. International Journal of Humanities and Cultural Studies (IJHCS) ISSN 23565926, 1853-1873.

Munday, J. (1997). Systems in Translation: A computer-assisted systemic approach to the analysis of translation of García Márquez. Ph.D thesis, University of Bradford.

Newmark, P. (2001). A Textbook of Translation. Shanghai: Shanghai Foreign Language
Education Press

Newmark, Peter. (1988). A Textbook of Translation. New Jersey: Prentice-Halls

Nord, Christiane. (1997). Translating as a Purposeful Activity: Functionalist Approaches
Explained. Manchester: St. Jerome. Accessed 10 November. 2018. Google Books Schjoldager, A. (2008). Understanding translation. Academica: Århus.

Silalahi, M., & Lubis, S. (2013). Translation Procedures of Cultural Terms Found In Sejarah Bilingual For Students of Senior High School.
Valipoor, K., & andAzizeh Chalak, H. H. T. (2019). Cultural-specific items in translation of the Holy Quran by Irving: 43-51.

Venuti, L. (1995). The translator’s invisibility: A history of translation. London and New York:
Routledge

Widiarto, O. V. V. (2016). The translation procedures of cultural expressions applied in a game of thrones translated into Perebutan Tahta novel by Barokah Ruziati (Doctoral dissertation, Dian Nuswantoro University).

Trans Type EN 11

2021-12-15T17:22:18Z

Atta Ur Rahman: /* Analysis and Discussion */

=Atta Ur Rahman Exploring Translation Strategies: A Case Study of the English Translation of the Holy Quran=
Atta Ur Rahman,Hunan Normal University, China

[[Trans_Type_EN_11]]

===Abstract===
This study aims at diagnosing culture-specific items in the English translation of the Holy Quran and the strategies which were used to translate the CSIs. Translating CSIs can be a demanding task because such items have specific meanings in the culture and language in which they exist but not necessarily in others. Taking this fact into account, the present study investigates the strategies used in the translation of culture-specific items in the English translation of the Holy Quran. Moreover, the researcher explored the most frequently employed translation procedures. To achieve these goals, the descriptive approach is applied for the analysis of the translation of specific items of culture. The descriptive analysis is also used for the investigation of the translation procedures used therein. The findings of this study indicate that the use of cultural equivalent strategy was the most frequent applied procedure. The descriptive equivalent and through translation procedures were the second most frequently applied translation strategies which were followed by transference, functional equivalent, componential analysis, synonymy, modulation and notes. The results shows that the translation procedures are helpful (especially the target-oriented ones) in conveying the meaning of the text from Arabic into English in different ways.

===Key Words===
The Holy Quran, Translation Strategies, Translation Procedures, Culture-Specific Items, Newmark

===Introduction===

Translation that plays a crucial role in introducing the history and in transferring the culture of an area is a kind of communication between different languages. It is also illustrated “as the result of a linguistic-textual procedure in which a text in one language is re-contextualized in another language.” In the re-contextualization, studies on translation demonstrate that there are certain critical points (Munday 2012:37) that are problematic for translators, especially, when dealing with vital cultural texts such as religious texts (Malmkjær 2015:10). It helps to communicate and exchange information with people from different countries and cultures. Khammyseh argues that translation is one of the traditional communicating methods between communities all around the world. (Khammyseh 2005:9). Jothiraj states that “translation plays an important role in the inter-lingual process of communication”(Jothiraj 2004:1). Translation is essential for cultures and languages to exchange information. Newmark defines it as a craft in which a written message in a language is replaced by the same story in another language. According to him, Translation is the art of trying to translate what is written or expressed in one language into another language with the same message or expression. To accomplish a qualified translation, the translator needs to be aware of different aspects(Newmark 1988:2). Many scholars in translation have noticed that the difficulty for a translator is to translate texts which deals with religious concepts and cultural specific items.

Nida indicated that translation is the way of finding natural issues in the TL close to the SL, in terms of message and style(Nida 1964:32). Larson has acknowledged that dealing with religious and cultural items is the most difficult, both in finding equivalence and analyzing the source vocabulary. Among the many challenges that exist for the translator is to bring the concept of the SL to a deeper meaning in the TL, the main problem is how to give CSIs, the significance which is firmly connected to the particular cultural context(Larson 1998:23).

Culture plays a considerable role, Snell-Hornby assumed that “Culture refers to all socially conditioned aspects of human life”(Snell-Hornby 1988:33). Another definition of culture is formulated by Goodenough. For him, culture is “what people have to learn as distinct from their biological heritage, must consist of the end product of learning: knowledge, in a most general, if relative, sense of the term."(Goodenough 1957:167). By this definition, we should note that culture is not only a material phenomenon; it does not consist of things, people, behavior, or emotions. It is rather the organization of these things. It is the forms of things that people have in their minds, their models for perceiving, relating, and otherwise interpreting them”. According to him, if the translator wants to understand a culture, she or he has to understand that culture is a mixture of belief and knowledge.

The religious text and especially the Holy Quran have played a significant role in human life throughout history to guide human beings towards the right path. Translating religious text can be a hectic job. When it comes to religious texts like the Holy Quran, it might be even more hectic. The Holy Quran has a profound impact on the human lives of its believers. It spreads spiritual serenity and peace of mind. Lustig and Joline thought that “religion is an important institutional network that binds people to one another”(Lustig and Joline 2003:16). But sometimes believers of Islam (whether they are native or not native speakers of the language) face a tremendous difficulty when they want to understand the meaning of a certain lexical unit, lexis that can be identified as Quranic-specific words/phrases.

This study is aimed to probe Newmark's translation procedures applied to translate cultural items from the SL (Arabic) to the TL (English) and to focus on translation strategies used by the English translator to transfer absolute and in-depth intended meanings of the CSI in the Holy Quran. If we examine Newmark's opinion, seventeen procedures may be needed by a translator in the process of translation. However, only a few translation procedures are relevant to this translation, they are Transference, cultural equivalent, functional equivalent, descriptive equivalent, componential analysis, synonymy, through translation, modulation and notes.(Newmark 1988:81). These types of translation procedures are usually used to translate cultural terms contained in the text involving Surah Yusuf as a source language. Thus, in the relationship between translation and culture, the strategies offered should be understood as an attempt to make the translation easy to understand by the TR without blurring the message contained in the text written in the SL.

===Translation and Culture===

2. Translation and Culture

Culture and translation are intimately connected, for understanding the culture translation plays a crucial role. In every nation, there are multiple cultures which reflect how people behave, socially, traditionally and politically and also practice their specific languages. Languages have a complex system of communication that humans adapt from different cultural background. When someone wants to know more about any culture, it is necessary to know about that language. For understanding the language they need to translate it as one might not understand the particular language. Thus, translation fills the gap created by languages that is a very important aspect of translation.

The translation is the process of translating a point or text from one language to another, we can also refer translation to moving of something from one place to another. Translation impacts also on our real life, in a way of transforming other cultures, norms and traditions into our culture. Translators play a vital role in culture and mediators between cultures, dedicated to linking the gap that repeatedly hinders effective communication between communities. According to Peter Newmark, “translators have been entrusted the elegant and highly-demanding task of representing cultures for decades” (Newmark 1988:7). Newmark established connections concerning the relationship between culture and translating. In his book, he regards translation as a process of “representing the meaning of a text into another language in the way that the author planned the text” (Newmark 1988:5). According to him, although this process has been supposed to be simple, in reality, translators have been facing the complex task of translating and conveying culture for decades, ever since countries began establishing relationships between one another. (Newmark 1988:7).

In the history of translation studies, translation has been discussed through multiple routes which based on practicality and some theoretical aspects. For instance, Catford defined it as "the replacement of textual material in one language by equivalent textual material in another language”(Catford 1965:20). According to Venuti translation is "the forcible replacement of the linguistic and cultural difference of the foreign text with a text that will be understandable to the target language reader”(Venuti 1995:18). Schjoldager stated that“a translation is a text that expresses what another text has expressed in another language”(Schjoldager 2008:19). Culture is a complex whole which includes knowledge,belief,art,law,morals,customs and many other capabilities and habits acquired by man as a member of society. The translation is no longer considered to be a mere cross-linguistic activity but it significantly is cross-cultural communication.”
Since language reflects the way of life and basic parts of it, the process of translation cannot be done without the integration of cultural symbols into the construction of meaning. Hassan claimed that a good translation “is one that carries all the ideas of the original as well as its structural and cultural features” (Hassan 2014:2). Hermanns contributed that translation should be recognized as a cultural act. It is a kind of linguistic-cultural activity that involves at least two languages and two cultural traditions. Similarly, translation is not just a verbal act; it is also cultural, which is an act of communication of cultures(Hermanns 1999:22) Later, Hassan emphasized a good translation "is one that carries all the ideas of the original as well as its structural and cultural features" and that "reconstructs the cultural/historical context of the original"(Hassan 2014:2).
These statements demonstrate that there is an interaction between translation and culture, Newmark illustrated that culture in translation competence is “the greatest hurdle to translation, at least the achievement of an accurate and decent translation" (Newmark 2001:328).

Bearing in mind the general alliance among researchers regarding the importance of culture in translation, the translation activity is a question of transferring the correct meaning and that the translator has a productive role in transferring not only the linguistic system of the source text but also the cultural one. As such, it is extremely difficult to draw a borderline between translation and culture as they are inextricably overlaid and this connection leads to creative translation.

2.1 Culture-Specific Items (CSIs)

Culture-specific items are notions that are specific to a particular culture. These concepts are using in different domains such as flora,fauna,food,clothes,housing, work,leisure,politics,law,and religion in the way of life. These cultural concepts are consist of different suggestion and approaches. For the denomination of these concepts, many scholars and linguists employed different names or terms, relatively different definitions are given and they tried to define some points that were related to the culture but they not defined even the name of the concept clearly. Scholars refer different names to these culture-specific items, Newmark uses the term cultural words. (Newmark 1988:327) Christine Nord names them “culturemes” (Nord 1997:9) while in one of the newer studies, focused on the translation of culture-specific items, Mohammad Reza Shah Ahmadi and Fatemeh Nosrati employ a term culture-bound element (Ahmadi and Nosrati 2012:1).
After a long time, some scholars prefer the terms “culture-specific item” (Davies 2003:17), others choose cultural words (Newmark 2003;87) or culture-bound phenomena/concepts (Newmark 2003:7). In this study, the term “culture-specific item” is used as the basic term, as well as its abbreviation CSI, although other synonyms may be used to prevent repetition. "Culture-specific items are defined by different scholars according to their differences and similarities. Meanwhile, Mona Baker (1992) defines specific concepts of culture as “sourcelanguage words that express concepts unknown in the target culture” (Baker 1992:21). It may relate to religion, kind of food or social customs. Newmark suggests to culture-specific items as cultural words (Newmark 1988:94). He further discussed that in many circumstances, cultural words are somewhat easy to detect in a text because they are closely related to a specific language and unable to translate word by word (Newmark 1988:95). When they cannot be translated literary then he mentioned that the translators usually the purpose is to provide a descriptive-functional equivalent (Newmark 1988:95).

2.1.1 Translation of CSIs in the Holy Quran

The Holy Quran is the most basic religious book for Muslims, the Quran was revealed to the prophet Muhammad (PBUH). The Quranic corpus, created in an early form of Classical Arabic, is traditionally believed to be a literal transcript of God’s speech and to constitute the earthly production of an uncreated and eternal heavenly original, according to the general view referred to in the Quran itself as “the well-preserved tablet” (al-lawḥ al-mahfūẓ; Qurʾān 85:22). It has a heartfelt impact on human lives and their believers. It spreads spiritual stability and peace of mind. According to (Lustig and Joline 2003:16) “Religion is an important institutional network that binds people to one another.”
Translating Quranic-specific words/phrases is considered a great challenge for the translators which requires an accurate interpretation and consciousness of the crucial functions of these Quranic-specific words/phrases. Therefore, they have to focus on a set of aspects to attain equivalence and then render the exact meaning. The translation of the Holy Quran is a debatable process because Arabic is full of cultural-specific concepts with no proper equivalent in other languages; consequently, some equivalents fail to convey their cultural meaning thoroughly. The translation is seen as the process of reconstructing a text into other languages. In the Holy Quran, it is mentioned in the Surah of Yusuf: “we have sent it down as an Arabic Quran”, the translated text has been simply seen as a commentary, explaining, or paraphrasing of the source text. In general, exact translation never occurs; rather this can be a basic interpretation of the Holy Quran. In the process of translation of the Holy Quran, language and CSI items and rhetorical features were not inimitable and reproducible into other languages.
Translating CSIs is a strenuous task because such elements have special meanings in culture and language.

===Types of Translation ===

3. Types of Translation

Newmark determines 8 types of translation which are:

3.1 Word-for-Word Translation

This is usually indicated as an interlinear translation, with the target language immediately below the source language words. The source language word-order is preserved and the words translated singly by their most common meanings, out of context. These words are translated literally. Some of the uses of point-by-point translation are to understand the mechanics of the source language or to create a difficult text as a pre-translation process.

3.2 Literal translation

In this type of translation, the grammatical structures of the source language are changed to the nearest target language equivalent but the written points remain the same to one another, out of context.

3.3 Faithful translation
This translation attempts to reproduce the original exact meaning within the limitations of the TL grammatical structures. It also conveys cultural words and maintains an unusual degree of grammar and strength in translation. It tries to make the SL author completely loyal to the intent and reality of the text.

3.4 Semantic Translation

Semantic translation takes much of the aesthetic value of the source language text, making sense where appropriate so that there are no implications, wordplay or repetition roots in the finished version. It may translate less important cultural points by a culturally neutral third or active terms but not by cultural equation and it may also give the reader more small concessions.

3.5 Adaptation

This is an unrestricted form of translation. It is used mainly for plays and poetry, the themes, characters, plots are usually preserved, the SL culture converted to the TL culture and the text rewritten (Ahmad 2015:15).

3.6 Free Translation

The content without a form of the original or the matter without the manner is the productions of free translation. It is also known as intra-lingual translation and it is usually longer than the original.

3.7 Idiomatic Translation

This type of translation replicates the original message but degrades the depth of meaning by selecting meanings and dialogues that do not exist in the original.

3.8 Communicative Translation

This type of translation replicates the original message but degrades the depth of meaning by selecting meanings and dialogues that do not exist in the original(Newmark 1988: 18).

===Translation Strategies ===

4. Translation Strategies
Many theorists have used the term translation strategy extensively but with some significant differences in meaning and perspective that they see. Many theorists have used the approach of translation comprehensively but with some notable differences in meaning and vision as they appear.

4.1 Aixela Translation Strategies:
According to Aixela translators need to choose several strategies based on the source language culture and target culture. Shee distinguishes many of the translation strategies that apply to the translation of culture-specific items and at the same time, she tries to command by the level of their intercultural intervention. She divided it into two groups; conservative groups (5 approaches) and the substitution (6 strategies).(Aixela 1996:86)

4.1.1. Conservation:
In conservation,the less compelling process includes repetition,orthographic adaptation,linguistic translation,extratextual gloss and intratextual gloss.

4.1.1.1 Repetition:In repetition, there is simply the transference of the culture-specific items from the ST to the TT. Thus,the translator keeps as much as possible the original reference (Aixela 1996:61). This approach is often used for languages that do not differ in the alphabet and most for names.

4.1.1.2 Orthographic Adaptation: The orthographic adaptation involves writing or
transliteration, mainly when the original term is given in a different alphabet than the one used in the target culture.

4.1.1.3 Linguistics translation: Linguistic translation emphasizes on the way where the translator chooses the source closest to the original text and increases his understanding by giving the TL version which is still relevant to the ST cultural system.

4.1.1.4 Extra-textual Gloss: Here,the extra-textual gloss refers to additional information to the previously mentioned procedures, The translator uses one of the above strategies but considers it as a necessity to explain the meaning or concept of CSI. In this gloss, it can be footnotes,endings,words,ideas,translators in dictionaries, italics and so on.

4.1.1.5 Intra-textual Gloss:It's like the past but the translator feels that he/she can include the globe as an indirect part of the text,not to distract the reader.

4.2.1 Substitution
In substitution, According Aixela “that synonymy, limited universalization, absolute universalization, naturalization, deletion, and autonomous creation are encompassing here"(Aixela 1996:87)

4.2.1.1 Synonymy: This strategy is a stylist used to avoid the constant repetition of culturespecific items in the ST.

4.2.1.2 Limited Universalization: When the translator realizes that the culture-specific item is not clear to the reader or that another source CSI exists in the source language which can be replaced, replace it with data. Of course, the location is not as specific to the source language as the first one.

4.2.1.3 Absolute Universalization: The only difference between limited universalization and absolute universalization is when the translator cannot find the best known CSI in the source language or prefers to eliminate the unusual concept and choose a neutral term. (Aixela 1997:63).

4.2.1.4 Naturalization: In this case “translator brings the culture-specific item into the TL culture” (Ketabi 2015:8).

4.2.1.5 Deletion: When the CSI is “unacceptable ideologically or stylistically or it is not relevant enough for the effort of comprehension required for the readers” (Aixela 1996;64), or very clear that the translator does not want to use any strategy, they delete the CSI.

4.2.1.6 Autonomous Creation: When the translator agrees to use non-existent cultural
reference in the ST.(Aixela 1997:43).

4.3 Mona Baker's Translation Strategies
Baker's strategies have been used by professional translators at word level in their translations, to deal with issues while performing the task of translation.Baker She suggests various procedures to work for unequal treatment at the point level, for example, translation by a more general word, translation by a more neutral / less obvious word, translation by paraphrasing, Using related words, and so on. She formulates the classification in different strategies(Baker 1992;90) which are the following:

4.3.1 Translation by a more general word: According to Baker,this has to do with the meaning of the proposition. Appropriately it works in many languages.

4.3.2 Translation by a more neutral/ less expressive word: This is another strategy in terms of semantics it does with differences with obvious meaning.

4.3.3 Translation by cultural substitution:This strategy involves placing culture-specific material that does not have the same predictive meaning as the target language material but may have the same effect on the target reader.

4.3.4 Translation using a loan word: This strategy relies on culture-specific items, modern borrowing points plus interpretation concepts and buzz points.

4.3.5 Translation by paraphrase using a related word: When the source material is written in the target language but separately, and when the frequency used in the source text is high, it will be natural in the target language.

4.3.6 Translation by paraphrase using unrelated words: This strategy can be used when the concept in the source material is not lexical in the TL.

4.3.7 Translation by omission: Losing phrases or words that are not vital to text development.

4.3.8 Translation by an illustration: Here, use examples when the source word is not equal in the target language. Each theorist presents their strategies according to their point of view,however,Baker,s translation strategies include the most applicable set of strategies, as it shows the strategies used by professional translators.

===Cultural Categories ===

5. Cultural categories

5.1.2 Ecology
In this type of cultural category, Newmark labels those words which have some similarities and differences in culture concerning the environment. For Example, animals, colors, astronomy, plants birds etc. They will also have some geographical features that can normally differ from other cultural terms in that they usually have no political, commercial value.

5.1.2 Material culture

Material culture is also known as artefacts, In the category of material culture, Newmark included Food, clothes, housing, transport, and communications and also those objects which are made by humans. For Example, Clothing, atoms, crops, vegetables, jewellery, drugs, planets etc. “Food is for many the most sensitive and important expression of national culture. The function of the generic clothes terms is approximately constant, indicating the part of the body that is covered, but the description varies depending on climate and material used, houses and town, and transport.”(Newmark 1988:90)

5.1.3 Social culture

The social culture is divided by Newmark in two ways, they are work and leisure. For example, Trade, armour, literature, poets, markets, games.

5.1.4 Organisation

Newmark organizations are divided into five categories: political and administrative conditions, historical conditions, and international conditions. ‘The international community terms usually have recognized translations which are in• fact through-translations, and are now generally known by their acronyms', religious terms, artistic terms; “the translation of artistic terms referring to movements, processes and organizations generally depend on the putative knowledge of the readership. For example, adultery, business, corruption, sex, poverty, marriage, divorce etc.”

5.2 Newmark Classification CSIs

Newmark established the classification of culture-specific items (CSIs) into five classes which are;
Table 1. Newmark classification of Culture-Specific Items. (Newmark 1988:97)

5.2.1 Categorization of CSIs in Surah Yousuf of the Holy Quran

Verse No.

Terms English Translation Categories

1 الۡکِتٰبِ Book Material culture

2 قرُۡءٰنًا Quran Material culture

3 الۡقَصَصِ Narration Gesture

4 رَايَۡتُ Dream Habit

5 کَوۡکَبًا Stars Ecology

6 ال َّ شمۡسَ Sun Ecology

7 الۡقَمَرَ Moon Ecology

8 الۡاحََادِيۡثِ Events Organization

9 يعَۡقوُۡبَ House of Yaqub Material culture

10 يعَۡقوُۡبَ Yaqub

11 ابِۡرٰہيِۡمَ Ibrahim

12 اِسۡحٰقَ Ishaq

13 اقۡتلُوُا Kill Social culture

14 ارَۡضًا Earth Ecology

15 الۡجُبِّ Pit Ecology

16 ال َّ س َّ يارَةِ Wayfares

17 يٰۤابََانَا Father

18 َّ يرۡتعَۡ Eat Social culture

19 وَ يَلۡعَبۡ Play Social culture

20 لَحٰفِظُوۡنَ Guard Social culture

21 وَ اخََافُ Fear Habit

22 الذِئّۡبُ Wolf Ecology

23 عِشَاءًٓ Nightfall Ecology

24 َّ يبۡکُوۡنَ Weeping Habit

25 مَتاَعِنَا Belongings Material culture

26 قمَِيۡصِہٖ Shirt Material culture

27 وَارِدہَمُۡ Water drawer Material culture

28 دلَۡوَهٗ Bucket Material culture

29 بِثمََنٍ ۢ بَخۡسٍ Paltry price Material culture

30 درََاہمَِ مَعۡدوُۡدةٍَ Silver coin Material culture

31 مِّصۡرَ Egypt

32 لِامۡرَاتَِہٖۤ Wife

33 الۡارَۡضِ Land Ecology

34 اشَُدَّ هٗۤ Prime age

35 الۡابَۡوَابَ Door Material culture

36 مَعَاذَ ّٰ ِ Master Organization

37 ال ُّ سوۡٓءَ Evil Habit

38 الۡفَحۡشَاءَؕٓ Lewdness Habit

39 عِبَادِنَا Servant Organization

40 وَ قَدَّ تۡ Ripped Social culture

41 عَذاَبٌ Punishment Social culture

42 ُّ يسۡجَنَ Prison Organization

43 الۡعَزِيۡزِ Minister Organistion

44 حُباؕ Love Social culture

45 فتَٰىہَا Slave Organization

46 سِکِّيۡنًا Knife Material culture

47 مَلکٌَ Angel Organization

48 فَاسۡتجََابَ Prayer Gestures

49 خَمۡرًا Wine Material culture

50 خُبۡزًا Bread Material culture

51 رَاۡسِیۡ Head Material culture

52 ال َّ طيۡرُ Birds Ecology

53 ءَارَۡبَابٌ Gods Organization

54 يٰصَاحِبَیِ السِّجۡنِ Prisoners Organization

55 تعَۡبدُوُۡنَ Worship Gesture

56 ال َّ شيۡطٰنُ Satan Organization

57 الۡمَلِکُ King Organization

58 بَقَرٰتٍ Cows Ecology

59 خُضۡرٍ Green Ecology

60 يٰبسِٰتٍ Dry Ecology

61 سُنۡۢبلُٰتٍ Grain Material culture

62 تزَۡرَعُوۡنَ Crops Material culture

63 يغَُاثُ Rain Ecology

64 يَعۡصِرُوۡنَ Juice Material culture

65 النِّسۡوَةِ Women

66 ال َّ رسُوۡلُ Messenger Organization

67 الۡعَزِيۡزِ Governor Organization

68 ال ّٰ صدِقِيۡنَ Truthful Habit

69 الۡخَائِٓنيِۡنَ Betray Organization

70 خَزَائِٓنِ Treasure Material culture

71 مَ َّ کنَّ ا Power Organization

72 بِرَحۡمَتِنَا Mercy Gestures

73 يَتَّ قوُۡنَ Taqwa Habit

74 الۡمُنۡزِلِيۡنَ Hospitality Habit

75 رِحَالِہِمۡ Camel Ecology

76 وَ ل َّ مَا فَتحَُوۡا Family Organization

77 بَابٍ Gate Material culture

78 اِنِ الۡحُکۡمُ Sovereignty Organization

79 الۡعِيۡرُ Caravan Organization

80 لسَٰرِقوُۡنَ Thieves Organization

81 السِّقَايَۃَ Bowl Material culture

82 تاَ ّٰ ِ Swear Habit

83 کٰذِبيِۡنَ Liars Habit

84 وِّعَاءِٓ Bag Material culture

85 درََجٰتٍ Rank Organization

86 َّ موۡثِقًا Pledge Social culture

87 الۡحٰکِمِيۡنَ Judges Organization

88 الۡقَرۡيَۃَ Town Material culture

89 عَيۡنٰہُ Eyes

90 الۡبَشِيۡرُ News Social culture

91 ابَوََيۡہِ Parents Organization

92 الۡعَرۡشِ Thrown Organization

93 يمَۡکُرُوۡنَ Devices Material culture

94 وَ الۡارَۡضِ Earth Ecology

95 ال َّ سمٰوٰتِ Heavens Ecology

===Translation Procedure ===

6. Translation Procedure

There are seventeen different kinds of translation procedures classified by Newmark. According to (Gallagher 1996:31)“translation procedures are the technical devices to convey the message of a text in one language into another language.” The difference between translation procedure and translation methods discussed by Newmark (1988)“translation methods relate to whole texts, translation procedures are used for sentences and the smaller units of language.”(Newmark 1988:81)

6.1 Transference
Transference is the way through which we convert the source language to target language and also contains transliteration or transcription. Transference is also known as loan words, there is no transformation in the spelling of the words that have been translated.

6.2 Naturalization
Naturalization changes the word SL to its pronunciation,then TL to its original form.
Naturalization also adds new connections to external conditions.

6.3 Culture equivalent
In this procedure, SL the cultural word is translated by the target cultural word. The use of the translation of this procedure is limited because it is not accurate, but it can be used in general texts, public and publicity,as well as for brief explanation to readers who do not understand the relevant source language culture.

6.4 Functional Equivalent
This approach is the most accurate path of translating and it uses very neutral cultural points with a new specific term.

6.5 Descriptive equivalent
This strategy is working for the description of the meaning or function of the source language.

6.6 Synonymy
This method of translation is applied when there is nothing to the same.

6.7 Through-Translation
Through translation is the literal translation of common conflicts,the names of organizations and compound parts.

6.8 Shifts or Transposition
This translation procedure involving a change in grammar from SL to TL. This change is done when there is a difference between the structure of the SL and the TL is reasonable.

6.9 Modulation
This procedure is used in the translation of sentences, phrases and clauses. Here the translator looked at the message in the source language sentence from a different angle or a different way of thinking. This strategy is used when the translation of words with literal meaning does not produce a reasonable translation.

6.10 Recognized Translation
The translation process is manifested when the translator uses an authoritative or appropriate translation of an organization's term.

6.11 Translation Label
This procedure is the appropriate one for the translation of a new institutional term,and it is a temporary translation of the source language word.

6.12 Compensation
This process manifests itself when there is a meaningful loss in one part,but compensation in the other part.

6.13 Componential Analysis
In this procedure, the source language word translated into the TL by detailing the components of the meaning of the source language word.

6.14 Reduction & Expansion
In this procedure, the elements of the word 'auto' removed and the elements of the word expanded in the target language.

6.15 Paraphrase
This procedure appears when cultural words need more explanation.

6.16 Couplets
In this procedure, two or more different procedures meet in one translation, couplets, triplets, quadruplets.

6.17 Notes
When the additional information is added to the cultural words for the clarification of readers.

===Analysis and Discussion ===

7. Analysis and Discussion

7.1 Introduction
This chapter highlights the procedure of the study and the analysis of culture-specific items in Surah Yusuf. This chapter explores the use of translation strategies in transferring meaning from the ST to the TL and the appropriateness of Newmark's model in interpreting the procedures that the translator applied during the translation process.

7.2 Procedures
To account for the translation of CSIs in this research, the source text of the Holy Quran in Arabic and its English translation translated by Mufti Taqi Usmani were studied. After reading the whole Ayahs of Surah Yusuf and its translation, every Ayah and its translation in English were carefully analyzed to identify CSIs and the strategies used by the translator to translate them into English. After that, the classification of CSIs by Newmark has been accepted as the theoretical framework of this study aimed at analyzing culture-specific items. For the clarification, each procedure is interpreted and demonstrated with illustrations in Tables 1-9.

7.3 Analysis and Discussion
After the categorizing the culture-specific items according to Newmark's strategies, the researcher worked on the strategies for translating the culture-specific items applied in Surah Yusuf, including transference, cultural equivalent, functional equivalent, descriptive equivalent, componential analysis, synonymy, through translation, modulation and notes; Then, he arranged the data gained in Tables 1-9 in order to show the cases of applying Newmark’s strategies for translating the culture-specific items.
The discussion section is devoted to the interpretation of each selected culture-specific word, the researcher presents a discussion of how he formulates the CSIs in Newmark strategies.
Below are the discussion points created for using each strategy;

7.3.1 Transference: Transference includes transliteration and is the same as what is called transcription. The word then becomes a loan word. There were words that were transferred from the source text to the target text. These are presented in the following table.
Table1.

Here are some examples of Transference applied in translating CSIs in Surah Yusuf:

Strategy Source Text Target Text
قرُۡءٰنًا Quran
ابِۡرٰہيِۡمَ Ibrahim
Transference يعَۡقوُۡب Yaqub
اِسۡحٰق Ishaq
يَتَّ قوُۡنَ Taqwa

Words that have given in table 1 are transference words because these are conveyed to target language which is a different language writing system then from the source language, For example, the word Quran is transliterated word and pronounce as same as like in source language قرُۡءٰنًا, so it is transcripted and also become a loan word. Similarly, all the mentioned words in table 1 are transference words.
7.3.2. Cultural Equivalent: Cultural equivalent purpose is to replace a cultural word in the source language with an, although not completely synonymous, target language word.

Table 2.
Examples of Cultural equivalent applied in translating CSIs in Surah Yousaf
Strategy Source Text Target Text
اٰلِ يعَۡقوُۡب House of Yaqub
لَحٰفِظُوۡنَ Guard
بِثمََنٍ ۢ بَخۡسٍ Paltry price
درََاہمَِ مَعۡدوُۡدةٍَ Silver coin
اشَُدَّ هٗ Prime age
Cultural Equivalent مَعَاذَ ّٰ Master
الۡعَزِيۡزِ Minister
فَاسۡتجََابَ Prayer
اِنِ الۡحُکۡمُ Sovereignty
يٰصَاحِبَیِ السِّجۡن Prisoners
الۡمَلِکُ King
يَعۡصِرُوۡنَ Juice
مَ َّ کنَّ ا Power

In Surah Yusuf, we have some words that are related to the cultural equivalent, Table 2 contains cases where cultural equality is applied. The word House of Yaqub is not completely synonymous to the ST اٰلِ يعَۡقوُۡب, it is a replaced word in the SL. The word minister is not completely synonymous to the word ST word الۡعزَِيۡزِ. Similarly, the word Master in the TT is not synonymous to the word which is used in the ST ّٰ مَعَاذَ, it is a replaced word. The original meaning of the word فَاسۡتجََابَ is to accepted, but here it is referred to Prayer which is not only the synonymous but also a replaced one; furthermore, all the words mentioned in table 2 are mostly not completely synonymous words but the cultural replacing words.

7.3.3 Functional Equivalent:In functional equivalent, the word culture-free is used,
sometimes with a specific term; Therefore, it generalizes the word SL.

Table3.

Examples of Functional equivalent applied in translating CSIs in Surah Yousaf
Strategy Source Text Target Text
الۡقَصَصِ Narration
رَايَۡتُ Dream
Functional equivalent الۡاحََادِيۡثِ Events
ال َّ س َّ يارَةِ Wayfares
مِّصۡرَ Egypt
يمَۡکُرُوۡنَ Devices

In functional equivalent, culture-free words are used, sometimes a new specific term is used which generalizes the SL word. For example, in table 3 the word Events is used as a cultural free word that generalizes the ST الۡاحََادِيۡثِ. The word Devices is a cultural free word and used as a new specific term to generalize the ST word يَمۡکُرُوۡنَ. The word Narration is used in the TT as a cultural free word because it is not limited or bound to a single culture. The word narration can be used by every culture representative.
7.3.4 Descriptive Equivalent: It is using phrases in TT to explain the ST word.
Table4.
Examples of Descriptive equivalent applied in translating CSIs in Surah Yousaf
Strategy Source Text Target Text
کَوۡکَبًا Stars
ال َّ شمۡسَ Sun
الۡقمََرَ Moon
Descriptive equivalent عِشَاءًٓ And at Nightfall
وَارِدہَمُۡ Water drawer
سِکِّيۡنً Knife
الۡکِتٰبِ Enlightening book
ال َّ سمٰوٰتِ Heaven

The descriptive equivalent is, using phrases in TT to explain the ST word. For example Eleven stars and the sun and the moon a phrase used in the TT which explains کَوۡکَبًا َّ و ال َّ شمۡسَ وَ الۡقمََرَ the ST words stars, sun and moon. Similarly, Enlightening the book is a phrase used in the target text which highlights the meaning of الۡکِتٰبِ.
7.3.5 Componential Analysis:componential analysis is the initial comparison of a source language point to a selected language point that has the same meaning, but does not equate to one.
Table5.
Examples of Componential analysis applied in translating CSIs in Surah Yousaf
Strategy Source Text Target Text
رَايَۡتُ Dream
ال َّ طيۡرُ Birds
Componential analysis وَ يَلۡعَبۡ Play
يَعۡصِرُوۡنَ Juice
مَعَاذَ ّٰ ِ Master
يٰصَاحِبَیِ السِّجۡنِ Prisoners
اِنِ الۡحُکۡمُ Sovereignty

Further, in justification in the translation of CSIs, the researcher analyzed the words that comparing the word base of a source language with the target language point that has the same meaning, but obviously not equals one. Like رَايَۡتُ means to look or see while translating it to the TT it meanings changes to word Dream. The basic comparison of these two words is the same.
That is both words are related to cognition and eyes. For instance, other words are ال َّ طيۡرُ Birds, اِ نِ الۡحُکۡمُ Sovereignty.
7.3.6 Synonymy: Synonymy is a near target language equivalent.
Table 6.
Examples of Synonymy applied in translating CSIs in Surah Yousaf
Strategy Source Text Target Text
الۡکِتٰبِ Book
قۡتلُوُا Kill
ارَۡضًا Earth
Synonymy الذِئّۡبُ Wolf
دلَۡوَه Bucket
خَمۡرًا Wine
يٰبسِٰتٍ Dry

The translator has used good equivalents for the words chosen in the Surah Yusuf. For instance, الۡکِتٰبِ Book, Book in the TT and الۡکِتٰبِ in the ST are the synonymous word. Few other examples are mentioned in table 6.
7.3.7 Through translation:Through-translation, is a literal translation of common conflicts, names of organizations and compound parts. It can also be called: click or loan translation.
Table7.
Examples of Through-translation applied in translating CSIs in Surah Yousaf
Strategy Source Text Target Text
اٰلِ يعَۡقوُۡبَ House of Yaqub
غَيٰبَتِ الۡجُبِّ Into the bottom of a pit
بِرَحۡمَتِنَا Mercy
Through Translation الۡاحََادِيۡثِ Events
ُّ يسۡجَنَ Prison
الۡعَزِيۡزِ Governor
الۡخَائِٓنيِۡنَ Betray
وَ ل َّ مَا فَتحَُوۡا Family

In through translation, the researcher found those words which have common collocations, name of organization or component of compounds in Surah Yusuf. Examples of through translations are House of Yaqub, اٰلِ يعَۡقوُۡبَ is a component of the compound, Family وَ ل َّ مَا فَتحَُوۡا is the name of the organization, other examples are mentioned in table 7.
7.3.8 Modulation: Modulation occurs when the translator generates the original text message in TL text according to the current target language norms, as source language and target languages may differ visually.
Table8.
Examples of in translating CSIs in Surah Yousaf Modulation applied
Strategy Source Text Target Text
يمَۡکُرُوۡنَ Devices
Modulation لَسٰرِقوُۡنَ Thieves
مَ َّکنَّ ا Power
وَ قَدَّ تۡ Ripped

The modulation occurs in the translation of culture-specific items when we are translating the word or phrase from the source text to target text according to the new norms and traditions in TT culture. For instance, Devices are the word that had been translated from the Arabic word يمَۡکُرُوۡنَ which means to plan something while in English it is opposite which means tools.
7.3.9 Notes: Notes, additions, and glosses are additional information that a translator must add to the version; The additional information that translators add is usually cultural.
Table9.
Examples of Notes applied in translating CSIs in Surah Yousaf
Strategy Source Text Target Text
اِنِ الۡحُکۡمُ Sovereignty
Notes تعَۡبدُوُۡنَ Worship
ال َّ شيۡطٰنُ Satan
بِثمََنٍ ۢ بَخۡسٍ Paltry price

In this strategy, the translator adds some additional information to his version, The additional information that translators add is usually cultural. For example اِنِ الۡحُکۡمُ is a word which means that giving the order is limited or quality related to Al-Mighty God while the translator used the word sovereign which means authority. Worship is a word which means to follow or obey someone, the translator can use it in his point of view while in Arabic تعَۡبدُوُۡ نَ which means a quality limited to God.

===Conclusion and Recommendations===

8. Conclusion and Recommendations

This chapter summarizes the findings of the study. It also provides some recommendations regarding the application of translation procedures in translation between language systems.

8.1 Summary of the Findings

The translator applied nine translation procedures out of seventeen of Newmark’s translation procedures in the translation of the Surah Yusuf of the Holy Quran, namely, transference, cultural equivalent, functional equivalent, descriptive equivalent, componential analysis, synonymy, through translation, modulation and notes. The cultural equivalent strategy was the most frequent applied procedure. The descriptive equivalent and through translation procedure was the second most frequently applied translation procedure, It was followed by transference, functional equivalent, componential analysis, synonymy, modulation and notes. It is a descriptive study in which CSIs from ST translated to TT.

8.2 Conclusion

The present study's purpose was to explore the CSIs in Surah Yusuf of the Holy Quran and to investigate which translation strategy, proposed by Newmark, was employed by the translator to overcome culture-specific items. Obviously, the researcher has worked hard to clear the way for future students of translation. Throughout the research, the researcher faced a lot of challenges and findings were revealed, some of them are the following;

• Between Arabic and English, there is a big cultural gap. Till now, this problem is considered as an unsolvable problem.

• Many mistakes are made by the translators because of ST culturally loaaded words.

• The translators have to go through or review the previous translation of the Quranic scripture to solve the problem that they might face in the process of their translation.--[[User:Muhammad Numan|Muhammad Numan]] ([[User talk:Muhammad Numan|talk]]) 17:05, 13 December 2021 (UTC)

The procedures used in this study will help the translator to render culture-specific terms accurately. Thus, the researcher worked well to fill the linguistic gaps between Arabic and English. Furthermore, Newmark’s translation procedures helped the translator make the translation sound more natural to the TR. It can be observed from the analysis that Newmark’s translation procedures were effective in translating the Islamic texts. The findings of the study might help students of translation and practitioners in the field of TS to get familiar with the most influential strategies in rendering cultural specific items. They can use the findings of the study to employ translation tasks in translations. Educational planners can use the findings of this study to specify the most influential, dominant strategies to conduct a target-oriented/sourceoriented translation. To sum up, it should be emphasized that the focus of this particular study was on religious genre. Investigating CSIs in different genres could lead to new areas of research for interested researchers. Accordingly, the information gained from this study may prove useful to translators, translation teachers, and student learners as it will help them improve their translation skills with the special attention of culture-specific items and will allow them Give texts when having a broad view of translation. Other researchers can derive similar effects from many of the findings of the same study.

This study is similar to other studies that might have several limitations which need to be taken into account. The study focused on one Surah translated by one translator. Examining different Surahs of the Holy Quran and their translations by other authors from different cultures might lead to interesting facts or they might confirm the findings of this study. Different translators might employ different strategies. Further research is needed to confirm or disconfirm the findings of this study. Newmark's strategies are not limited to the cultural features of the language. But it also covers the linguistic specifications. To narrow down the subject of the study, the linguistic aspects of the text were ignored. Comparing these linguistic aspects could be another interesting topic and venue for further research.
Finally, It may be concluded that Newmark’s translation procedures are necessary for the translation of an Islamic text between two different language systems and cultures. However,the translator must be competent in using the translation procedures to provide an accurate translation.--[[User:Muhammad Numan|Muhammad Numan]] ([[User talk:Muhammad Numan|talk]]) 17:05, 13 December 2021 (UTC)

8.3 Recommendations

The researcher furnished a set of recommendations in the light of the findings reached and the results obtained. The recommendations can make a helpful set of guidelines for both existing and potential translators in general and for translating religious texts of two languages that are not closely related. These recommendations are tentative and are subject to modification upon closer investigation by translation scholars and professionals:

• It is recommended for translastors to use the translation procedures appropriately in order to deliver the meaning of the source text correctly.

• The researcher also recommends examining the application of other kinds of translation procedures on Islamic texts based on other models such as Andrew Chesterman’s translation procedures.

• It would also be beneficial to investigate Newmark’s translation procedures to various types of texts such as medical texts and journalistic texts.

=== References ===
Abdi, H. (2019). Translating culture-specific items (CSIs) as a conundrum for Iranian MA translation students: Considering the level of study. Journal of new advances in English Language Teaching and Applied Linguistics, 1(1), 88-109.

Aguado-Gimenez, P., & Pérez-Paredes, P. F. (2005). Translation-strategies use: A classroombased examination of Baker’s taxonomy. Meta: journal des traducteurs/Meta:
Translators' Journal, 50(1), 294-311.

Ahmadi, M. R.S and Nosrati, Fatemah. (2012). Domestication and Foreignization Strategies in Translation of Culture-Specific Items. Translations of English-Persian Children’s Literature. San Francisco: Grin Publishing. Google Books.

Al Saleh, R. A. (2019). An Application of Newmark's Procedures to Muhammad Abul Quasem's Alleman, J. C. Bee. W. Ulitkin, I. Files, F., Zetzsche, J., Chatonnet-Marton, P. & y del Árbol, E. V. Translation Strategies.

Al-Sofi, B. B. M. A., & Abouabdulqader, H. (2020). Bridging the gap between translation and culture: towards a cultural dimension of translation. International journal of linguistics, literature and culture, 6(1), 1-13.

Baker, M., 1992. In Other Words: A Coursebook on Translation. London: Routledge, p.20–42.

Blažytė, D., & Liubinienė, V. (2016). Culture-specific items (CSI) and their translation strategies in Martin Lindstrom’s" Brand sense". Kalbų studijos, (29), 42-57.

Bush, P. (1998) "Literary Translation." In: M. Baker, ed. Routledge Encyclopedia of Translation Studies, London: Routledge, pp.127-130.

Catford. J. C. (1965). A linguistic theory of translation. Oxford: Oxford University Press.
English Translation of Mohammad Al-Ghazali's Islamic Guidance.Literature and Culture, 6(1), 1-13.

Gečaitė, L. (2020). Culture-Specific Items and Their Translation Strategies in Victoria Hislop's Novel The Sunrise.” (2020).

Hassan, B. E. A. (2014). Between English and Arabic: A practical course in translation.
Cambridge Scholars Publishing.

Hermans, T. (1999). Translation in systems. Manchester: St. Jerome Publication House, J. (Ed.). (2014). Translation: a multidisciplinary approach. Springer.
Issa, A. L. S. M., & Hammood, L. H. R.- Quranic-Specific Phrases under the Study of Translation; Significance and Applications.

Janfaza, E., Assemi, A., & Dehghan, S. S. (2012). Language, translation, and culture.
In International Conference on Language, Medias and Culture (Vol. (33), p. 83-87).

Janfaza, E., Assemi, A., & Dehghan, S. S. (2012). Language, translation, and culture.
In International Conference on Language, Medias and Culture (Vol. 33, p. 83-87).

Lambert, J. (1998) Literary Translation. In: M. Baker, ed. Routledge Encyclopedia of Translation Studies. London: Routledge, 130-134.

Landers, Clifford E. (2001) Literary Translation: A practical guide. New Jersey University Press: Multilingual Maters.

Lustig, Myron, W. and Koeser, Joline (2003), Intercultural Competence: Interpersonal Communication Across Cultures, Boston: Allyn and Bacon.

Malmkjær, K. (1993). Who Can Make Nice A Better Word Than Pretty? Collocation, Translation, and Psycholoinguistics. In: Baker, M., Francis, G. and Tognini-Bonelli, E.
eds. Text and Technology. Philadelphia/Amsterdam: John Benjamins Publishing Company. pp.213-32.

Mosavat, S., & Rahimpour, S. (2016). The Most and Least Used Translation Strategies for
Conveying Culture-Specific-Items in Young Adult Literature from English into Persian. International Journal of Humanities and Cultural Studies (IJHCS) ISSN 23565926, 1853-1873.

Munday, J. (1997). Systems in Translation: A computer-assisted systemic approach to the analysis of translation of García Márquez. Ph.D thesis, University of Bradford.

Newmark, P. (2001). A Textbook of Translation. Shanghai: Shanghai Foreign Language
Education Press

Newmark, Peter. (1988). A Textbook of Translation. New Jersey: Prentice-Halls

Nord, Christiane. (1997). Translating as a Purposeful Activity: Functionalist Approaches
Explained. Manchester: St. Jerome. Accessed 10 November. 2018. Google Books Schjoldager, A. (2008). Understanding translation. Academica: Århus.

Silalahi, M., & Lubis, S. (2013). Translation Procedures of Cultural Terms Found In Sejarah Bilingual For Students of Senior High School.
Valipoor, K., & andAzizeh Chalak, H. H. T. (2019). Cultural-specific items in translation of the Holy Quran by Irving: 43-51.

Venuti, L. (1995). The translator’s invisibility: A history of translation. London and New York:
Routledge

Widiarto, O. V. V. (2016). The translation procedures of cultural expressions applied in a game of thrones translated into Perebutan Tahta novel by Barokah Ruziati (Doctoral dissertation, Dian Nuswantoro University).

Trans Type EN 11

2021-12-15T17:21:27Z

Atta Ur Rahman: /* Translation Procedure */

=Atta Ur Rahman Exploring Translation Strategies: A Case Study of the English Translation of the Holy Quran=
Atta Ur Rahman,Hunan Normal University, China

[[Trans_Type_EN_11]]

===Abstract===
This study aims at diagnosing culture-specific items in the English translation of the Holy Quran and the strategies which were used to translate the CSIs. Translating CSIs can be a demanding task because such items have specific meanings in the culture and language in which they exist but not necessarily in others. Taking this fact into account, the present study investigates the strategies used in the translation of culture-specific items in the English translation of the Holy Quran. Moreover, the researcher explored the most frequently employed translation procedures. To achieve these goals, the descriptive approach is applied for the analysis of the translation of specific items of culture. The descriptive analysis is also used for the investigation of the translation procedures used therein. The findings of this study indicate that the use of cultural equivalent strategy was the most frequent applied procedure. The descriptive equivalent and through translation procedures were the second most frequently applied translation strategies which were followed by transference, functional equivalent, componential analysis, synonymy, modulation and notes. The results shows that the translation procedures are helpful (especially the target-oriented ones) in conveying the meaning of the text from Arabic into English in different ways.

===Key Words===
The Holy Quran, Translation Strategies, Translation Procedures, Culture-Specific Items, Newmark

===Introduction===

Translation that plays a crucial role in introducing the history and in transferring the culture of an area is a kind of communication between different languages. It is also illustrated “as the result of a linguistic-textual procedure in which a text in one language is re-contextualized in another language.” In the re-contextualization, studies on translation demonstrate that there are certain critical points (Munday 2012:37) that are problematic for translators, especially, when dealing with vital cultural texts such as religious texts (Malmkjær 2015:10). It helps to communicate and exchange information with people from different countries and cultures. Khammyseh argues that translation is one of the traditional communicating methods between communities all around the world. (Khammyseh 2005:9). Jothiraj states that “translation plays an important role in the inter-lingual process of communication”(Jothiraj 2004:1). Translation is essential for cultures and languages to exchange information. Newmark defines it as a craft in which a written message in a language is replaced by the same story in another language. According to him, Translation is the art of trying to translate what is written or expressed in one language into another language with the same message or expression. To accomplish a qualified translation, the translator needs to be aware of different aspects(Newmark 1988:2). Many scholars in translation have noticed that the difficulty for a translator is to translate texts which deals with religious concepts and cultural specific items.

Nida indicated that translation is the way of finding natural issues in the TL close to the SL, in terms of message and style(Nida 1964:32). Larson has acknowledged that dealing with religious and cultural items is the most difficult, both in finding equivalence and analyzing the source vocabulary. Among the many challenges that exist for the translator is to bring the concept of the SL to a deeper meaning in the TL, the main problem is how to give CSIs, the significance which is firmly connected to the particular cultural context(Larson 1998:23).

Culture plays a considerable role, Snell-Hornby assumed that “Culture refers to all socially conditioned aspects of human life”(Snell-Hornby 1988:33). Another definition of culture is formulated by Goodenough. For him, culture is “what people have to learn as distinct from their biological heritage, must consist of the end product of learning: knowledge, in a most general, if relative, sense of the term."(Goodenough 1957:167). By this definition, we should note that culture is not only a material phenomenon; it does not consist of things, people, behavior, or emotions. It is rather the organization of these things. It is the forms of things that people have in their minds, their models for perceiving, relating, and otherwise interpreting them”. According to him, if the translator wants to understand a culture, she or he has to understand that culture is a mixture of belief and knowledge.

The religious text and especially the Holy Quran have played a significant role in human life throughout history to guide human beings towards the right path. Translating religious text can be a hectic job. When it comes to religious texts like the Holy Quran, it might be even more hectic. The Holy Quran has a profound impact on the human lives of its believers. It spreads spiritual serenity and peace of mind. Lustig and Joline thought that “religion is an important institutional network that binds people to one another”(Lustig and Joline 2003:16). But sometimes believers of Islam (whether they are native or not native speakers of the language) face a tremendous difficulty when they want to understand the meaning of a certain lexical unit, lexis that can be identified as Quranic-specific words/phrases.

This study is aimed to probe Newmark's translation procedures applied to translate cultural items from the SL (Arabic) to the TL (English) and to focus on translation strategies used by the English translator to transfer absolute and in-depth intended meanings of the CSI in the Holy Quran. If we examine Newmark's opinion, seventeen procedures may be needed by a translator in the process of translation. However, only a few translation procedures are relevant to this translation, they are Transference, cultural equivalent, functional equivalent, descriptive equivalent, componential analysis, synonymy, through translation, modulation and notes.(Newmark 1988:81). These types of translation procedures are usually used to translate cultural terms contained in the text involving Surah Yusuf as a source language. Thus, in the relationship between translation and culture, the strategies offered should be understood as an attempt to make the translation easy to understand by the TR without blurring the message contained in the text written in the SL.

===Translation and Culture===

2. Translation and Culture

Culture and translation are intimately connected, for understanding the culture translation plays a crucial role. In every nation, there are multiple cultures which reflect how people behave, socially, traditionally and politically and also practice their specific languages. Languages have a complex system of communication that humans adapt from different cultural background. When someone wants to know more about any culture, it is necessary to know about that language. For understanding the language they need to translate it as one might not understand the particular language. Thus, translation fills the gap created by languages that is a very important aspect of translation.

The translation is the process of translating a point or text from one language to another, we can also refer translation to moving of something from one place to another. Translation impacts also on our real life, in a way of transforming other cultures, norms and traditions into our culture. Translators play a vital role in culture and mediators between cultures, dedicated to linking the gap that repeatedly hinders effective communication between communities. According to Peter Newmark, “translators have been entrusted the elegant and highly-demanding task of representing cultures for decades” (Newmark 1988:7). Newmark established connections concerning the relationship between culture and translating. In his book, he regards translation as a process of “representing the meaning of a text into another language in the way that the author planned the text” (Newmark 1988:5). According to him, although this process has been supposed to be simple, in reality, translators have been facing the complex task of translating and conveying culture for decades, ever since countries began establishing relationships between one another. (Newmark 1988:7).

In the history of translation studies, translation has been discussed through multiple routes which based on practicality and some theoretical aspects. For instance, Catford defined it as "the replacement of textual material in one language by equivalent textual material in another language”(Catford 1965:20). According to Venuti translation is "the forcible replacement of the linguistic and cultural difference of the foreign text with a text that will be understandable to the target language reader”(Venuti 1995:18). Schjoldager stated that“a translation is a text that expresses what another text has expressed in another language”(Schjoldager 2008:19). Culture is a complex whole which includes knowledge,belief,art,law,morals,customs and many other capabilities and habits acquired by man as a member of society. The translation is no longer considered to be a mere cross-linguistic activity but it significantly is cross-cultural communication.”
Since language reflects the way of life and basic parts of it, the process of translation cannot be done without the integration of cultural symbols into the construction of meaning. Hassan claimed that a good translation “is one that carries all the ideas of the original as well as its structural and cultural features” (Hassan 2014:2). Hermanns contributed that translation should be recognized as a cultural act. It is a kind of linguistic-cultural activity that involves at least two languages and two cultural traditions. Similarly, translation is not just a verbal act; it is also cultural, which is an act of communication of cultures(Hermanns 1999:22) Later, Hassan emphasized a good translation "is one that carries all the ideas of the original as well as its structural and cultural features" and that "reconstructs the cultural/historical context of the original"(Hassan 2014:2).
These statements demonstrate that there is an interaction between translation and culture, Newmark illustrated that culture in translation competence is “the greatest hurdle to translation, at least the achievement of an accurate and decent translation" (Newmark 2001:328).

Bearing in mind the general alliance among researchers regarding the importance of culture in translation, the translation activity is a question of transferring the correct meaning and that the translator has a productive role in transferring not only the linguistic system of the source text but also the cultural one. As such, it is extremely difficult to draw a borderline between translation and culture as they are inextricably overlaid and this connection leads to creative translation.

2.1 Culture-Specific Items (CSIs)

Culture-specific items are notions that are specific to a particular culture. These concepts are using in different domains such as flora,fauna,food,clothes,housing, work,leisure,politics,law,and religion in the way of life. These cultural concepts are consist of different suggestion and approaches. For the denomination of these concepts, many scholars and linguists employed different names or terms, relatively different definitions are given and they tried to define some points that were related to the culture but they not defined even the name of the concept clearly. Scholars refer different names to these culture-specific items, Newmark uses the term cultural words. (Newmark 1988:327) Christine Nord names them “culturemes” (Nord 1997:9) while in one of the newer studies, focused on the translation of culture-specific items, Mohammad Reza Shah Ahmadi and Fatemeh Nosrati employ a term culture-bound element (Ahmadi and Nosrati 2012:1).
After a long time, some scholars prefer the terms “culture-specific item” (Davies 2003:17), others choose cultural words (Newmark 2003;87) or culture-bound phenomena/concepts (Newmark 2003:7). In this study, the term “culture-specific item” is used as the basic term, as well as its abbreviation CSI, although other synonyms may be used to prevent repetition. "Culture-specific items are defined by different scholars according to their differences and similarities. Meanwhile, Mona Baker (1992) defines specific concepts of culture as “sourcelanguage words that express concepts unknown in the target culture” (Baker 1992:21). It may relate to religion, kind of food or social customs. Newmark suggests to culture-specific items as cultural words (Newmark 1988:94). He further discussed that in many circumstances, cultural words are somewhat easy to detect in a text because they are closely related to a specific language and unable to translate word by word (Newmark 1988:95). When they cannot be translated literary then he mentioned that the translators usually the purpose is to provide a descriptive-functional equivalent (Newmark 1988:95).

2.1.1 Translation of CSIs in the Holy Quran

The Holy Quran is the most basic religious book for Muslims, the Quran was revealed to the prophet Muhammad (PBUH). The Quranic corpus, created in an early form of Classical Arabic, is traditionally believed to be a literal transcript of God’s speech and to constitute the earthly production of an uncreated and eternal heavenly original, according to the general view referred to in the Quran itself as “the well-preserved tablet” (al-lawḥ al-mahfūẓ; Qurʾān 85:22). It has a heartfelt impact on human lives and their believers. It spreads spiritual stability and peace of mind. According to (Lustig and Joline 2003:16) “Religion is an important institutional network that binds people to one another.”
Translating Quranic-specific words/phrases is considered a great challenge for the translators which requires an accurate interpretation and consciousness of the crucial functions of these Quranic-specific words/phrases. Therefore, they have to focus on a set of aspects to attain equivalence and then render the exact meaning. The translation of the Holy Quran is a debatable process because Arabic is full of cultural-specific concepts with no proper equivalent in other languages; consequently, some equivalents fail to convey their cultural meaning thoroughly. The translation is seen as the process of reconstructing a text into other languages. In the Holy Quran, it is mentioned in the Surah of Yusuf: “we have sent it down as an Arabic Quran”, the translated text has been simply seen as a commentary, explaining, or paraphrasing of the source text. In general, exact translation never occurs; rather this can be a basic interpretation of the Holy Quran. In the process of translation of the Holy Quran, language and CSI items and rhetorical features were not inimitable and reproducible into other languages.
Translating CSIs is a strenuous task because such elements have special meanings in culture and language.

===Types of Translation ===

3. Types of Translation

Newmark determines 8 types of translation which are:

3.1 Word-for-Word Translation

This is usually indicated as an interlinear translation, with the target language immediately below the source language words. The source language word-order is preserved and the words translated singly by their most common meanings, out of context. These words are translated literally. Some of the uses of point-by-point translation are to understand the mechanics of the source language or to create a difficult text as a pre-translation process.

3.2 Literal translation

In this type of translation, the grammatical structures of the source language are changed to the nearest target language equivalent but the written points remain the same to one another, out of context.

3.3 Faithful translation
This translation attempts to reproduce the original exact meaning within the limitations of the TL grammatical structures. It also conveys cultural words and maintains an unusual degree of grammar and strength in translation. It tries to make the SL author completely loyal to the intent and reality of the text.

3.4 Semantic Translation

Semantic translation takes much of the aesthetic value of the source language text, making sense where appropriate so that there are no implications, wordplay or repetition roots in the finished version. It may translate less important cultural points by a culturally neutral third or active terms but not by cultural equation and it may also give the reader more small concessions.

3.5 Adaptation

This is an unrestricted form of translation. It is used mainly for plays and poetry, the themes, characters, plots are usually preserved, the SL culture converted to the TL culture and the text rewritten (Ahmad 2015:15).

3.6 Free Translation

The content without a form of the original or the matter without the manner is the productions of free translation. It is also known as intra-lingual translation and it is usually longer than the original.

3.7 Idiomatic Translation

This type of translation replicates the original message but degrades the depth of meaning by selecting meanings and dialogues that do not exist in the original.

3.8 Communicative Translation

This type of translation replicates the original message but degrades the depth of meaning by selecting meanings and dialogues that do not exist in the original(Newmark 1988: 18).

===Translation Strategies ===

4. Translation Strategies
Many theorists have used the term translation strategy extensively but with some significant differences in meaning and perspective that they see. Many theorists have used the approach of translation comprehensively but with some notable differences in meaning and vision as they appear.

4.1 Aixela Translation Strategies:
According to Aixela translators need to choose several strategies based on the source language culture and target culture. Shee distinguishes many of the translation strategies that apply to the translation of culture-specific items and at the same time, she tries to command by the level of their intercultural intervention. She divided it into two groups; conservative groups (5 approaches) and the substitution (6 strategies).(Aixela 1996:86)

4.1.1. Conservation:
In conservation,the less compelling process includes repetition,orthographic adaptation,linguistic translation,extratextual gloss and intratextual gloss.

4.1.1.1 Repetition:In repetition, there is simply the transference of the culture-specific items from the ST to the TT. Thus,the translator keeps as much as possible the original reference (Aixela 1996:61). This approach is often used for languages that do not differ in the alphabet and most for names.

4.1.1.2 Orthographic Adaptation: The orthographic adaptation involves writing or
transliteration, mainly when the original term is given in a different alphabet than the one used in the target culture.

4.1.1.3 Linguistics translation: Linguistic translation emphasizes on the way where the translator chooses the source closest to the original text and increases his understanding by giving the TL version which is still relevant to the ST cultural system.

4.1.1.4 Extra-textual Gloss: Here,the extra-textual gloss refers to additional information to the previously mentioned procedures, The translator uses one of the above strategies but considers it as a necessity to explain the meaning or concept of CSI. In this gloss, it can be footnotes,endings,words,ideas,translators in dictionaries, italics and so on.

4.1.1.5 Intra-textual Gloss:It's like the past but the translator feels that he/she can include the globe as an indirect part of the text,not to distract the reader.

4.2.1 Substitution
In substitution, According Aixela “that synonymy, limited universalization, absolute universalization, naturalization, deletion, and autonomous creation are encompassing here"(Aixela 1996:87)

4.2.1.1 Synonymy: This strategy is a stylist used to avoid the constant repetition of culturespecific items in the ST.

4.2.1.2 Limited Universalization: When the translator realizes that the culture-specific item is not clear to the reader or that another source CSI exists in the source language which can be replaced, replace it with data. Of course, the location is not as specific to the source language as the first one.

4.2.1.3 Absolute Universalization: The only difference between limited universalization and absolute universalization is when the translator cannot find the best known CSI in the source language or prefers to eliminate the unusual concept and choose a neutral term. (Aixela 1997:63).

4.2.1.4 Naturalization: In this case “translator brings the culture-specific item into the TL culture” (Ketabi 2015:8).

4.2.1.5 Deletion: When the CSI is “unacceptable ideologically or stylistically or it is not relevant enough for the effort of comprehension required for the readers” (Aixela 1996;64), or very clear that the translator does not want to use any strategy, they delete the CSI.

4.2.1.6 Autonomous Creation: When the translator agrees to use non-existent cultural
reference in the ST.(Aixela 1997:43).

4.3 Mona Baker's Translation Strategies
Baker's strategies have been used by professional translators at word level in their translations, to deal with issues while performing the task of translation.Baker She suggests various procedures to work for unequal treatment at the point level, for example, translation by a more general word, translation by a more neutral / less obvious word, translation by paraphrasing, Using related words, and so on. She formulates the classification in different strategies(Baker 1992;90) which are the following:

4.3.1 Translation by a more general word: According to Baker,this has to do with the meaning of the proposition. Appropriately it works in many languages.

4.3.2 Translation by a more neutral/ less expressive word: This is another strategy in terms of semantics it does with differences with obvious meaning.

4.3.3 Translation by cultural substitution:This strategy involves placing culture-specific material that does not have the same predictive meaning as the target language material but may have the same effect on the target reader.

4.3.4 Translation using a loan word: This strategy relies on culture-specific items, modern borrowing points plus interpretation concepts and buzz points.

4.3.5 Translation by paraphrase using a related word: When the source material is written in the target language but separately, and when the frequency used in the source text is high, it will be natural in the target language.

4.3.6 Translation by paraphrase using unrelated words: This strategy can be used when the concept in the source material is not lexical in the TL.

4.3.7 Translation by omission: Losing phrases or words that are not vital to text development.

4.3.8 Translation by an illustration: Here, use examples when the source word is not equal in the target language. Each theorist presents their strategies according to their point of view,however,Baker,s translation strategies include the most applicable set of strategies, as it shows the strategies used by professional translators.

===Cultural Categories ===

5. Cultural categories

5.1.2 Ecology
In this type of cultural category, Newmark labels those words which have some similarities and differences in culture concerning the environment. For Example, animals, colors, astronomy, plants birds etc. They will also have some geographical features that can normally differ from other cultural terms in that they usually have no political, commercial value.

5.1.2 Material culture

Material culture is also known as artefacts, In the category of material culture, Newmark included Food, clothes, housing, transport, and communications and also those objects which are made by humans. For Example, Clothing, atoms, crops, vegetables, jewellery, drugs, planets etc. “Food is for many the most sensitive and important expression of national culture. The function of the generic clothes terms is approximately constant, indicating the part of the body that is covered, but the description varies depending on climate and material used, houses and town, and transport.”(Newmark 1988:90)

5.1.3 Social culture

The social culture is divided by Newmark in two ways, they are work and leisure. For example, Trade, armour, literature, poets, markets, games.

5.1.4 Organisation

Newmark organizations are divided into five categories: political and administrative conditions, historical conditions, and international conditions. ‘The international community terms usually have recognized translations which are in• fact through-translations, and are now generally known by their acronyms', religious terms, artistic terms; “the translation of artistic terms referring to movements, processes and organizations generally depend on the putative knowledge of the readership. For example, adultery, business, corruption, sex, poverty, marriage, divorce etc.”

5.2 Newmark Classification CSIs

Newmark established the classification of culture-specific items (CSIs) into five classes which are;
Table 1. Newmark classification of Culture-Specific Items. (Newmark 1988:97)

5.2.1 Categorization of CSIs in Surah Yousuf of the Holy Quran

Verse No.

Terms English Translation Categories

1 الۡکِتٰبِ Book Material culture

2 قرُۡءٰنًا Quran Material culture

3 الۡقَصَصِ Narration Gesture

4 رَايَۡتُ Dream Habit

5 کَوۡکَبًا Stars Ecology

6 ال َّ شمۡسَ Sun Ecology

7 الۡقَمَرَ Moon Ecology

8 الۡاحََادِيۡثِ Events Organization

9 يعَۡقوُۡبَ House of Yaqub Material culture

10 يعَۡقوُۡبَ Yaqub

11 ابِۡرٰہيِۡمَ Ibrahim

12 اِسۡحٰقَ Ishaq

13 اقۡتلُوُا Kill Social culture

14 ارَۡضًا Earth Ecology

15 الۡجُبِّ Pit Ecology

16 ال َّ س َّ يارَةِ Wayfares

17 يٰۤابََانَا Father

18 َّ يرۡتعَۡ Eat Social culture

19 وَ يَلۡعَبۡ Play Social culture

20 لَحٰفِظُوۡنَ Guard Social culture

21 وَ اخََافُ Fear Habit

22 الذِئّۡبُ Wolf Ecology

23 عِشَاءًٓ Nightfall Ecology

24 َّ يبۡکُوۡنَ Weeping Habit

25 مَتاَعِنَا Belongings Material culture

26 قمَِيۡصِہٖ Shirt Material culture

27 وَارِدہَمُۡ Water drawer Material culture

28 دلَۡوَهٗ Bucket Material culture

29 بِثمََنٍ ۢ بَخۡسٍ Paltry price Material culture

30 درََاہمَِ مَعۡدوُۡدةٍَ Silver coin Material culture

31 مِّصۡرَ Egypt

32 لِامۡرَاتَِہٖۤ Wife

33 الۡارَۡضِ Land Ecology

34 اشَُدَّ هٗۤ Prime age

35 الۡابَۡوَابَ Door Material culture

36 مَعَاذَ ّٰ ِ Master Organization

37 ال ُّ سوۡٓءَ Evil Habit

38 الۡفَحۡشَاءَؕٓ Lewdness Habit

39 عِبَادِنَا Servant Organization

40 وَ قَدَّ تۡ Ripped Social culture

41 عَذاَبٌ Punishment Social culture

42 ُّ يسۡجَنَ Prison Organization

43 الۡعَزِيۡزِ Minister Organistion

44 حُباؕ Love Social culture

45 فتَٰىہَا Slave Organization

46 سِکِّيۡنًا Knife Material culture

47 مَلکٌَ Angel Organization

48 فَاسۡتجََابَ Prayer Gestures

49 خَمۡرًا Wine Material culture

50 خُبۡزًا Bread Material culture

51 رَاۡسِیۡ Head Material culture

52 ال َّ طيۡرُ Birds Ecology

53 ءَارَۡبَابٌ Gods Organization

54 يٰصَاحِبَیِ السِّجۡنِ Prisoners Organization

55 تعَۡبدُوُۡنَ Worship Gesture

56 ال َّ شيۡطٰنُ Satan Organization

57 الۡمَلِکُ King Organization

58 بَقَرٰتٍ Cows Ecology

59 خُضۡرٍ Green Ecology

60 يٰبسِٰتٍ Dry Ecology

61 سُنۡۢبلُٰتٍ Grain Material culture

62 تزَۡرَعُوۡنَ Crops Material culture

63 يغَُاثُ Rain Ecology

64 يَعۡصِرُوۡنَ Juice Material culture

65 النِّسۡوَةِ Women

66 ال َّ رسُوۡلُ Messenger Organization

67 الۡعَزِيۡزِ Governor Organization

68 ال ّٰ صدِقِيۡنَ Truthful Habit

69 الۡخَائِٓنيِۡنَ Betray Organization

70 خَزَائِٓنِ Treasure Material culture

71 مَ َّ کنَّ ا Power Organization

72 بِرَحۡمَتِنَا Mercy Gestures

73 يَتَّ قوُۡنَ Taqwa Habit

74 الۡمُنۡزِلِيۡنَ Hospitality Habit

75 رِحَالِہِمۡ Camel Ecology

76 وَ ل َّ مَا فَتحَُوۡا Family Organization

77 بَابٍ Gate Material culture

78 اِنِ الۡحُکۡمُ Sovereignty Organization

79 الۡعِيۡرُ Caravan Organization

80 لسَٰرِقوُۡنَ Thieves Organization

81 السِّقَايَۃَ Bowl Material culture

82 تاَ ّٰ ِ Swear Habit

83 کٰذِبيِۡنَ Liars Habit

84 وِّعَاءِٓ Bag Material culture

85 درََجٰتٍ Rank Organization

86 َّ موۡثِقًا Pledge Social culture

87 الۡحٰکِمِيۡنَ Judges Organization

88 الۡقَرۡيَۃَ Town Material culture

89 عَيۡنٰہُ Eyes

90 الۡبَشِيۡرُ News Social culture

91 ابَوََيۡہِ Parents Organization

92 الۡعَرۡشِ Thrown Organization

93 يمَۡکُرُوۡنَ Devices Material culture

94 وَ الۡارَۡضِ Earth Ecology

95 ال َّ سمٰوٰتِ Heavens Ecology

===Translation Procedure ===

6. Translation Procedure

There are seventeen different kinds of translation procedures classified by Newmark. According to (Gallagher 1996:31)“translation procedures are the technical devices to convey the message of a text in one language into another language.” The difference between translation procedure and translation methods discussed by Newmark (1988)“translation methods relate to whole texts, translation procedures are used for sentences and the smaller units of language.”(Newmark 1988:81)

6.1 Transference
Transference is the way through which we convert the source language to target language and also contains transliteration or transcription. Transference is also known as loan words, there is no transformation in the spelling of the words that have been translated.

6.2 Naturalization
Naturalization changes the word SL to its pronunciation,then TL to its original form.
Naturalization also adds new connections to external conditions.

6.3 Culture equivalent
In this procedure, SL the cultural word is translated by the target cultural word. The use of the translation of this procedure is limited because it is not accurate, but it can be used in general texts, public and publicity,as well as for brief explanation to readers who do not understand the relevant source language culture.

6.4 Functional Equivalent
This approach is the most accurate path of translating and it uses very neutral cultural points with a new specific term.

6.5 Descriptive equivalent
This strategy is working for the description of the meaning or function of the source language.

6.6 Synonymy
This method of translation is applied when there is nothing to the same.

6.7 Through-Translation
Through translation is the literal translation of common conflicts,the names of organizations and compound parts.

6.8 Shifts or Transposition
This translation procedure involving a change in grammar from SL to TL. This change is done when there is a difference between the structure of the SL and the TL is reasonable.

6.9 Modulation
This procedure is used in the translation of sentences, phrases and clauses. Here the translator looked at the message in the source language sentence from a different angle or a different way of thinking. This strategy is used when the translation of words with literal meaning does not produce a reasonable translation.

6.10 Recognized Translation
The translation process is manifested when the translator uses an authoritative or appropriate translation of an organization's term.

6.11 Translation Label
This procedure is the appropriate one for the translation of a new institutional term,and it is a temporary translation of the source language word.

6.12 Compensation
This process manifests itself when there is a meaningful loss in one part,but compensation in the other part.

6.13 Componential Analysis
In this procedure, the source language word translated into the TL by detailing the components of the meaning of the source language word.

6.14 Reduction & Expansion
In this procedure, the elements of the word 'auto' removed and the elements of the word expanded in the target language.

6.15 Paraphrase
This procedure appears when cultural words need more explanation.

6.16 Couplets
In this procedure, two or more different procedures meet in one translation, couplets, triplets, quadruplets.

6.17 Notes
When the additional information is added to the cultural words for the clarification of readers.

===Analysis and Discussion ===

7. Analysis and Discussion

7.1 Introduction
This chapter highlights the procedure of the study and the analysis of culture-specific items in Surah Yusuf. This chapter explores the use of translation strategies in transferring meaning from the ST to the TL and the appropriateness of Newmark's model in interpreting the procedures that the translator applied during the translation process.

7.2 Procedures
To account for the translation of CSIs in this research, the source text of the Holy Quran in Arabic and its English translation translated by Mufti Taqi Usmani were studied. After reading the whole Ayahs of Surah Yusuf and its translation, every Ayah and its translation in English were carefully analyzed to identify CSIs and the strategies used by the translator to translate them into English. After that, the classification of CSIs by Newmark has been accepted as the theoretical framework of this study aimed at analyzing culture-specific items. For the clarification, each procedure is interpreted and demonstrated with illustrations in Tables 1-9.--[[User:Muhammad Numan|Muhammad Numan]] ([[User talk:Muhammad Numan|talk]]) 17:01, 13 December 2021 (UTC)

7.3 Analysis and Discussion
After the categorizing the culture-specific items according to Newmark's strategies, the researcher worked on the strategies for translating the culture-specific items applied in Surah Yusuf, including transference, cultural equivalent, functional equivalent, descriptive equivalent, componential analysis, synonymy, through translation, modulation and notes; Then, he arranged the data gained in Tables 1-9 in order to show the cases of applying Newmark’s strategies for translating the culture-specific items.
The discussion section is devoted to the interpretation of each selected culture-specific word, the researcher presents a discussion of how he formulates the CSIs in Newmark strategies.
Below are the discussion points created for using each strategy;

7.3.1 Transference: Transference includes transliteration and is the same as what is called transcription. The word then becomes a loan word. There were words that were transferred from the source text to the target text. These are presented in the following table.
Table1.

Here are some examples of Transference applied in translating CSIs in Surah Yusuf:

Strategy Source Text Target Text
قرُۡءٰنًا Quran
ابِۡرٰہيِۡمَ Ibrahim
Transference يعَۡقوُۡب Yaqub
اِسۡحٰق Ishaq
يَتَّ قوُۡنَ Taqwa

Words that have given in table 1 are transference words because these are conveyed to target language which is a different language writing system then from the source language, For example, the word Quran is transliterated word and pronounce as same as like in source language قرُۡءٰنًا, so it is transcripted and also become a loan word. Similarly, all the mentioned words in table 1 are transference words.
7.3.2. Cultural Equivalent: Cultural equivalent purpose is to replace a cultural word in the source language with an, although not completely synonymous, target language word.

Table 2.
Examples of Cultural equivalent applied in translating CSIs in Surah Yousaf
Strategy Source Text Target Text
اٰلِ يعَۡقوُۡب House of Yaqub
لَحٰفِظُوۡنَ Guard
بِثمََنٍ ۢ بَخۡسٍ Paltry price
درََاہمَِ مَعۡدوُۡدةٍَ Silver coin
اشَُدَّ هٗ Prime age
Cultural Equivalent مَعَاذَ ّٰ Master
الۡعَزِيۡزِ Minister
فَاسۡتجََابَ Prayer
اِنِ الۡحُکۡمُ Sovereignty
يٰصَاحِبَیِ السِّجۡن Prisoners
الۡمَلِکُ King
يَعۡصِرُوۡنَ Juice
مَ َّ کنَّ ا Power

In Surah Yusuf, we have some words that are related to the cultural equivalent, Table 2 contains cases where cultural equality is applied. The word House of Yaqub is not completely synonymous to the ST اٰلِ يعَۡقوُۡب, it is a replaced word in the SL. The word minister is not completely synonymous to the word ST word الۡعزَِيۡزِ. Similarly, the word Master in the TT is not synonymous to the word which is used in the ST ّٰ مَعَاذَ, it is a replaced word. The original meaning of the word فَاسۡتجََابَ is to accepted, but here it is referred to Prayer which is not only the synonymous but also a replaced one; furthermore, all the words mentioned in table 2 are mostly not completely synonymous words but the cultural replacing words.

7.3.3 Functional Equivalent:In functional equivalent, the word culture-free is used,
sometimes with a specific term; Therefore, it generalizes the word SL.

Table3.

Examples of Functional equivalent applied in translating CSIs in Surah Yousaf
Strategy Source Text Target Text
الۡقَصَصِ Narration
رَايَۡتُ Dream
Functional equivalent الۡاحََادِيۡثِ Events
ال َّ س َّ يارَةِ Wayfares
مِّصۡرَ Egypt
يمَۡکُرُوۡنَ Devices

In functional equivalent, culture-free words are used, sometimes a new specific term is used which generalizes the SL word. For example, in table 3 the word Events is used as a cultural free word that generalizes the ST الۡاحََادِيۡثِ. The word Devices is a cultural free word and used as a new specific term to generalize the ST word يَمۡکُرُوۡنَ. The word Narration is used in the TT as a cultural free word because it is not limited or bound to a single culture. The word narration can be used by every culture representative.
7.3.4 Descriptive Equivalent: It is using phrases in TT to explain the ST word.
Table4.
Examples of Descriptive equivalent applied in translating CSIs in Surah Yousaf
Strategy Source Text Target Text
کَوۡکَبًا Stars
ال َّ شمۡسَ Sun
الۡقمََرَ Moon
Descriptive equivalent عِشَاءًٓ And at Nightfall
وَارِدہَمُۡ Water drawer
سِکِّيۡنً Knife
الۡکِتٰبِ Enlightening book
ال َّ سمٰوٰتِ Heaven

The descriptive equivalent is, using phrases in TT to explain the ST word. For example Eleven stars and the sun and the moon a phrase used in the TT which explains کَوۡکَبًا َّ و ال َّ شمۡسَ وَ الۡقمََرَ the ST words stars, sun and moon. Similarly, Enlightening the book is a phrase used in the target text which highlights the meaning of الۡکِتٰبِ.
7.3.5 Componential Analysis:componential analysis is the initial comparison of a source language point to a selected language point that has the same meaning, but does not equate to one.
Table5.
Examples of Componential analysis applied in translating CSIs in Surah Yousaf
Strategy Source Text Target Text
رَايَۡتُ Dream
ال َّ طيۡرُ Birds
Componential analysis وَ يَلۡعَبۡ Play
يَعۡصِرُوۡنَ Juice
مَعَاذَ ّٰ ِ Master
يٰصَاحِبَیِ السِّجۡنِ Prisoners
اِنِ الۡحُکۡمُ Sovereignty

Further, in justification in the translation of CSIs, the researcher analyzed the words that comparing the word base of a source language with the target language point that has the same meaning, but obviously not equals one. Like رَايَۡتُ means to look or see while translating it to the TT it meanings changes to word Dream. The basic comparison of these two words is the same.
That is both words are related to cognition and eyes. For instance, other words are ال َّ طيۡرُ Birds, اِ نِ الۡحُکۡمُ Sovereignty.
7.3.6 Synonymy: Synonymy is a near target language equivalent.
Table 6.
Examples of Synonymy applied in translating CSIs in Surah Yousaf
Strategy Source Text Target Text
الۡکِتٰبِ Book
قۡتلُوُا Kill
ارَۡضًا Earth
Synonymy الذِئّۡبُ Wolf
دلَۡوَه Bucket
خَمۡرًا Wine
يٰبسِٰتٍ Dry

The translator has used good equivalents for the words chosen in the Surah Yusuf. For instance, الۡکِتٰبِ Book, Book in the TT and الۡکِتٰبِ in the ST are the synonymous word. Few other examples are mentioned in table 6.
7.3.7 Through translation:Through-translation, is a literal translation of common conflicts, names of organizations and compound parts. It can also be called: click or loan translation.
Table7.
Examples of Through-translation applied in translating CSIs in Surah Yousaf
Strategy Source Text Target Text
اٰلِ يعَۡقوُۡبَ House of Yaqub
غَيٰبَتِ الۡجُبِّ Into the bottom of a pit
بِرَحۡمَتِنَا Mercy
Through Translation الۡاحََادِيۡثِ Events
ُّ يسۡجَنَ Prison
الۡعَزِيۡزِ Governor
الۡخَائِٓنيِۡنَ Betray
وَ ل َّ مَا فَتحَُوۡا Family

In through translation, the researcher found those words which have common collocations, name of organization or component of compounds in Surah Yusuf. Examples of through translations are House of Yaqub, اٰلِ يعَۡقوُۡبَ is a component of the compound, Family وَ ل َّ مَا فَتحَُوۡا is the name of the organization, other examples are mentioned in table 7.
7.3.8 Modulation: Modulation occurs when the translator generates the original text message in TL text according to the current target language norms, as source language and target languages may differ visually.
Table8.
Examples of in translating CSIs in Surah Yousaf Modulation applied
Strategy Source Text Target Text
يمَۡکُرُوۡنَ Devices
Modulation لَسٰرِقوُۡنَ Thieves
مَ َّکنَّ ا Power
وَ قَدَّ تۡ Ripped

The modulation occurs in the translation of culture-specific items when we are translating the word or phrase from the source text to target text according to the new norms and traditions in TT culture. For instance, Devices are the word that had been translated from the Arabic word يمَۡکُرُوۡنَ which means to plan something while in English it is opposite which means tools.
7.3.9 Notes: Notes, additions, and glosses are additional information that a translator must add to the version; The additional information that translators add is usually cultural.
Table9.
Examples of Notes applied in translating CSIs in Surah Yousaf
Strategy Source Text Target Text
اِنِ الۡحُکۡمُ Sovereignty
Notes تعَۡبدُوُۡنَ Worship
ال َّ شيۡطٰنُ Satan
بِثمََنٍ ۢ بَخۡسٍ Paltry price

In this strategy, the translator adds some additional information to his version, The additional information that translators add is usually cultural. For example اِنِ الۡحُکۡمُ is a word which means that giving the order is limited or quality related to Al-Mighty God while the translator used the word sovereign which means authority. Worship is a word which means to follow or obey someone, the translator can use it in his point of view while in Arabic تعَۡبدُوُۡ نَ which means a quality limited to God.

===Conclusion and Recommendations===

8. Conclusion and Recommendations

This chapter summarizes the findings of the study. It also provides some recommendations regarding the application of translation procedures in translation between language systems.

8.1 Summary of the Findings

The translator applied nine translation procedures out of seventeen of Newmark’s translation procedures in the translation of the Surah Yusuf of the Holy Quran, namely, transference, cultural equivalent, functional equivalent, descriptive equivalent, componential analysis, synonymy, through translation, modulation and notes. The cultural equivalent strategy was the most frequent applied procedure. The descriptive equivalent and through translation procedure was the second most frequently applied translation procedure, It was followed by transference, functional equivalent, componential analysis, synonymy, modulation and notes. It is a descriptive study in which CSIs from ST translated to TT.

8.2 Conclusion

The present study's purpose was to explore the CSIs in Surah Yusuf of the Holy Quran and to investigate which translation strategy, proposed by Newmark, was employed by the translator to overcome culture-specific items. Obviously, the researcher has worked hard to clear the way for future students of translation. Throughout the research, the researcher faced a lot of challenges and findings were revealed, some of them are the following;

• Between Arabic and English, there is a big cultural gap. Till now, this problem is considered as an unsolvable problem.

• Many mistakes are made by the translators because of ST culturally loaaded words.

• The translators have to go through or review the previous translation of the Quranic scripture to solve the problem that they might face in the process of their translation.--[[User:Muhammad Numan|Muhammad Numan]] ([[User talk:Muhammad Numan|talk]]) 17:05, 13 December 2021 (UTC)

The procedures used in this study will help the translator to render culture-specific terms accurately. Thus, the researcher worked well to fill the linguistic gaps between Arabic and English. Furthermore, Newmark’s translation procedures helped the translator make the translation sound more natural to the TR. It can be observed from the analysis that Newmark’s translation procedures were effective in translating the Islamic texts. The findings of the study might help students of translation and practitioners in the field of TS to get familiar with the most influential strategies in rendering cultural specific items. They can use the findings of the study to employ translation tasks in translations. Educational planners can use the findings of this study to specify the most influential, dominant strategies to conduct a target-oriented/sourceoriented translation. To sum up, it should be emphasized that the focus of this particular study was on religious genre. Investigating CSIs in different genres could lead to new areas of research for interested researchers. Accordingly, the information gained from this study may prove useful to translators, translation teachers, and student learners as it will help them improve their translation skills with the special attention of culture-specific items and will allow them Give texts when having a broad view of translation. Other researchers can derive similar effects from many of the findings of the same study.

This study is similar to other studies that might have several limitations which need to be taken into account. The study focused on one Surah translated by one translator. Examining different Surahs of the Holy Quran and their translations by other authors from different cultures might lead to interesting facts or they might confirm the findings of this study. Different translators might employ different strategies. Further research is needed to confirm or disconfirm the findings of this study. Newmark's strategies are not limited to the cultural features of the language. But it also covers the linguistic specifications. To narrow down the subject of the study, the linguistic aspects of the text were ignored. Comparing these linguistic aspects could be another interesting topic and venue for further research.
Finally, It may be concluded that Newmark’s translation procedures are necessary for the translation of an Islamic text between two different language systems and cultures. However,the translator must be competent in using the translation procedures to provide an accurate translation.--[[User:Muhammad Numan|Muhammad Numan]] ([[User talk:Muhammad Numan|talk]]) 17:05, 13 December 2021 (UTC)

8.3 Recommendations

The researcher furnished a set of recommendations in the light of the findings reached and the results obtained. The recommendations can make a helpful set of guidelines for both existing and potential translators in general and for translating religious texts of two languages that are not closely related. These recommendations are tentative and are subject to modification upon closer investigation by translation scholars and professionals:

• It is recommended for translastors to use the translation procedures appropriately in order to deliver the meaning of the source text correctly.

• The researcher also recommends examining the application of other kinds of translation procedures on Islamic texts based on other models such as Andrew Chesterman’s translation procedures.

• It would also be beneficial to investigate Newmark’s translation procedures to various types of texts such as medical texts and journalistic texts.

=== References ===
Abdi, H. (2019). Translating culture-specific items (CSIs) as a conundrum for Iranian MA translation students: Considering the level of study. Journal of new advances in English Language Teaching and Applied Linguistics, 1(1), 88-109.

Aguado-Gimenez, P., & Pérez-Paredes, P. F. (2005). Translation-strategies use: A classroombased examination of Baker’s taxonomy. Meta: journal des traducteurs/Meta:
Translators' Journal, 50(1), 294-311.

Ahmadi, M. R.S and Nosrati, Fatemah. (2012). Domestication and Foreignization Strategies in Translation of Culture-Specific Items. Translations of English-Persian Children’s Literature. San Francisco: Grin Publishing. Google Books.

Al Saleh, R. A. (2019). An Application of Newmark's Procedures to Muhammad Abul Quasem's Alleman, J. C. Bee. W. Ulitkin, I. Files, F., Zetzsche, J., Chatonnet-Marton, P. & y del Árbol, E. V. Translation Strategies.

Al-Sofi, B. B. M. A., & Abouabdulqader, H. (2020). Bridging the gap between translation and culture: towards a cultural dimension of translation. International journal of linguistics, literature and culture, 6(1), 1-13.

Baker, M., 1992. In Other Words: A Coursebook on Translation. London: Routledge, p.20–42.

Blažytė, D., & Liubinienė, V. (2016). Culture-specific items (CSI) and their translation strategies in Martin Lindstrom’s" Brand sense". Kalbų studijos, (29), 42-57.

Bush, P. (1998) "Literary Translation." In: M. Baker, ed. Routledge Encyclopedia of Translation Studies, London: Routledge, pp.127-130.

Catford. J. C. (1965). A linguistic theory of translation. Oxford: Oxford University Press.
English Translation of Mohammad Al-Ghazali's Islamic Guidance.Literature and Culture, 6(1), 1-13.

Gečaitė, L. (2020). Culture-Specific Items and Their Translation Strategies in Victoria Hislop's Novel The Sunrise.” (2020).

Hassan, B. E. A. (2014). Between English and Arabic: A practical course in translation.
Cambridge Scholars Publishing.

Hermans, T. (1999). Translation in systems. Manchester: St. Jerome Publication House, J. (Ed.). (2014). Translation: a multidisciplinary approach. Springer.
Issa, A. L. S. M., & Hammood, L. H. R.- Quranic-Specific Phrases under the Study of Translation; Significance and Applications.

Janfaza, E., Assemi, A., & Dehghan, S. S. (2012). Language, translation, and culture.
In International Conference on Language, Medias and Culture (Vol. (33), p. 83-87).

Janfaza, E., Assemi, A., & Dehghan, S. S. (2012). Language, translation, and culture.
In International Conference on Language, Medias and Culture (Vol. 33, p. 83-87).

Lambert, J. (1998) Literary Translation. In: M. Baker, ed. Routledge Encyclopedia of Translation Studies. London: Routledge, 130-134.

Landers, Clifford E. (2001) Literary Translation: A practical guide. New Jersey University Press: Multilingual Maters.

Lustig, Myron, W. and Koeser, Joline (2003), Intercultural Competence: Interpersonal Communication Across Cultures, Boston: Allyn and Bacon.

Malmkjær, K. (1993). Who Can Make Nice A Better Word Than Pretty? Collocation, Translation, and Psycholoinguistics. In: Baker, M., Francis, G. and Tognini-Bonelli, E.
eds. Text and Technology. Philadelphia/Amsterdam: John Benjamins Publishing Company. pp.213-32.

Mosavat, S., & Rahimpour, S. (2016). The Most and Least Used Translation Strategies for
Conveying Culture-Specific-Items in Young Adult Literature from English into Persian. International Journal of Humanities and Cultural Studies (IJHCS) ISSN 23565926, 1853-1873.

Munday, J. (1997). Systems in Translation: A computer-assisted systemic approach to the analysis of translation of García Márquez. Ph.D thesis, University of Bradford.

Newmark, P. (2001). A Textbook of Translation. Shanghai: Shanghai Foreign Language
Education Press

Newmark, Peter. (1988). A Textbook of Translation. New Jersey: Prentice-Halls

Nord, Christiane. (1997). Translating as a Purposeful Activity: Functionalist Approaches
Explained. Manchester: St. Jerome. Accessed 10 November. 2018. Google Books Schjoldager, A. (2008). Understanding translation. Academica: Århus.

Silalahi, M., & Lubis, S. (2013). Translation Procedures of Cultural Terms Found In Sejarah Bilingual For Students of Senior High School.
Valipoor, K., & andAzizeh Chalak, H. H. T. (2019). Cultural-specific items in translation of the Holy Quran by Irving: 43-51.

Venuti, L. (1995). The translator’s invisibility: A history of translation. London and New York:
Routledge

Widiarto, O. V. V. (2016). The translation procedures of cultural expressions applied in a game of thrones translated into Perebutan Tahta novel by Barokah Ruziati (Doctoral dissertation, Dian Nuswantoro University).

Trans Type EN 11

2021-12-15T17:19:46Z

Atta Ur Rahman: /* Cultural Categories */

=Atta Ur Rahman Exploring Translation Strategies: A Case Study of the English Translation of the Holy Quran=
Atta Ur Rahman,Hunan Normal University, China

[[Trans_Type_EN_11]]

===Abstract===
This study aims at diagnosing culture-specific items in the English translation of the Holy Quran and the strategies which were used to translate the CSIs. Translating CSIs can be a demanding task because such items have specific meanings in the culture and language in which they exist but not necessarily in others. Taking this fact into account, the present study investigates the strategies used in the translation of culture-specific items in the English translation of the Holy Quran. Moreover, the researcher explored the most frequently employed translation procedures. To achieve these goals, the descriptive approach is applied for the analysis of the translation of specific items of culture. The descriptive analysis is also used for the investigation of the translation procedures used therein. The findings of this study indicate that the use of cultural equivalent strategy was the most frequent applied procedure. The descriptive equivalent and through translation procedures were the second most frequently applied translation strategies which were followed by transference, functional equivalent, componential analysis, synonymy, modulation and notes. The results shows that the translation procedures are helpful (especially the target-oriented ones) in conveying the meaning of the text from Arabic into English in different ways.

===Key Words===
The Holy Quran, Translation Strategies, Translation Procedures, Culture-Specific Items, Newmark

===Introduction===

Translation that plays a crucial role in introducing the history and in transferring the culture of an area is a kind of communication between different languages. It is also illustrated “as the result of a linguistic-textual procedure in which a text in one language is re-contextualized in another language.” In the re-contextualization, studies on translation demonstrate that there are certain critical points (Munday 2012:37) that are problematic for translators, especially, when dealing with vital cultural texts such as religious texts (Malmkjær 2015:10). It helps to communicate and exchange information with people from different countries and cultures. Khammyseh argues that translation is one of the traditional communicating methods between communities all around the world. (Khammyseh 2005:9). Jothiraj states that “translation plays an important role in the inter-lingual process of communication”(Jothiraj 2004:1). Translation is essential for cultures and languages to exchange information. Newmark defines it as a craft in which a written message in a language is replaced by the same story in another language. According to him, Translation is the art of trying to translate what is written or expressed in one language into another language with the same message or expression. To accomplish a qualified translation, the translator needs to be aware of different aspects(Newmark 1988:2). Many scholars in translation have noticed that the difficulty for a translator is to translate texts which deals with religious concepts and cultural specific items.

Nida indicated that translation is the way of finding natural issues in the TL close to the SL, in terms of message and style(Nida 1964:32). Larson has acknowledged that dealing with religious and cultural items is the most difficult, both in finding equivalence and analyzing the source vocabulary. Among the many challenges that exist for the translator is to bring the concept of the SL to a deeper meaning in the TL, the main problem is how to give CSIs, the significance which is firmly connected to the particular cultural context(Larson 1998:23).

Culture plays a considerable role, Snell-Hornby assumed that “Culture refers to all socially conditioned aspects of human life”(Snell-Hornby 1988:33). Another definition of culture is formulated by Goodenough. For him, culture is “what people have to learn as distinct from their biological heritage, must consist of the end product of learning: knowledge, in a most general, if relative, sense of the term."(Goodenough 1957:167). By this definition, we should note that culture is not only a material phenomenon; it does not consist of things, people, behavior, or emotions. It is rather the organization of these things. It is the forms of things that people have in their minds, their models for perceiving, relating, and otherwise interpreting them”. According to him, if the translator wants to understand a culture, she or he has to understand that culture is a mixture of belief and knowledge.

The religious text and especially the Holy Quran have played a significant role in human life throughout history to guide human beings towards the right path. Translating religious text can be a hectic job. When it comes to religious texts like the Holy Quran, it might be even more hectic. The Holy Quran has a profound impact on the human lives of its believers. It spreads spiritual serenity and peace of mind. Lustig and Joline thought that “religion is an important institutional network that binds people to one another”(Lustig and Joline 2003:16). But sometimes believers of Islam (whether they are native or not native speakers of the language) face a tremendous difficulty when they want to understand the meaning of a certain lexical unit, lexis that can be identified as Quranic-specific words/phrases.

This study is aimed to probe Newmark's translation procedures applied to translate cultural items from the SL (Arabic) to the TL (English) and to focus on translation strategies used by the English translator to transfer absolute and in-depth intended meanings of the CSI in the Holy Quran. If we examine Newmark's opinion, seventeen procedures may be needed by a translator in the process of translation. However, only a few translation procedures are relevant to this translation, they are Transference, cultural equivalent, functional equivalent, descriptive equivalent, componential analysis, synonymy, through translation, modulation and notes.(Newmark 1988:81). These types of translation procedures are usually used to translate cultural terms contained in the text involving Surah Yusuf as a source language. Thus, in the relationship between translation and culture, the strategies offered should be understood as an attempt to make the translation easy to understand by the TR without blurring the message contained in the text written in the SL.

===Translation and Culture===

2. Translation and Culture

Culture and translation are intimately connected, for understanding the culture translation plays a crucial role. In every nation, there are multiple cultures which reflect how people behave, socially, traditionally and politically and also practice their specific languages. Languages have a complex system of communication that humans adapt from different cultural background. When someone wants to know more about any culture, it is necessary to know about that language. For understanding the language they need to translate it as one might not understand the particular language. Thus, translation fills the gap created by languages that is a very important aspect of translation.

The translation is the process of translating a point or text from one language to another, we can also refer translation to moving of something from one place to another. Translation impacts also on our real life, in a way of transforming other cultures, norms and traditions into our culture. Translators play a vital role in culture and mediators between cultures, dedicated to linking the gap that repeatedly hinders effective communication between communities. According to Peter Newmark, “translators have been entrusted the elegant and highly-demanding task of representing cultures for decades” (Newmark 1988:7). Newmark established connections concerning the relationship between culture and translating. In his book, he regards translation as a process of “representing the meaning of a text into another language in the way that the author planned the text” (Newmark 1988:5). According to him, although this process has been supposed to be simple, in reality, translators have been facing the complex task of translating and conveying culture for decades, ever since countries began establishing relationships between one another. (Newmark 1988:7).

In the history of translation studies, translation has been discussed through multiple routes which based on practicality and some theoretical aspects. For instance, Catford defined it as "the replacement of textual material in one language by equivalent textual material in another language”(Catford 1965:20). According to Venuti translation is "the forcible replacement of the linguistic and cultural difference of the foreign text with a text that will be understandable to the target language reader”(Venuti 1995:18). Schjoldager stated that“a translation is a text that expresses what another text has expressed in another language”(Schjoldager 2008:19). Culture is a complex whole which includes knowledge,belief,art,law,morals,customs and many other capabilities and habits acquired by man as a member of society. The translation is no longer considered to be a mere cross-linguistic activity but it significantly is cross-cultural communication.”
Since language reflects the way of life and basic parts of it, the process of translation cannot be done without the integration of cultural symbols into the construction of meaning. Hassan claimed that a good translation “is one that carries all the ideas of the original as well as its structural and cultural features” (Hassan 2014:2). Hermanns contributed that translation should be recognized as a cultural act. It is a kind of linguistic-cultural activity that involves at least two languages and two cultural traditions. Similarly, translation is not just a verbal act; it is also cultural, which is an act of communication of cultures(Hermanns 1999:22) Later, Hassan emphasized a good translation "is one that carries all the ideas of the original as well as its structural and cultural features" and that "reconstructs the cultural/historical context of the original"(Hassan 2014:2).
These statements demonstrate that there is an interaction between translation and culture, Newmark illustrated that culture in translation competence is “the greatest hurdle to translation, at least the achievement of an accurate and decent translation" (Newmark 2001:328).

Bearing in mind the general alliance among researchers regarding the importance of culture in translation, the translation activity is a question of transferring the correct meaning and that the translator has a productive role in transferring not only the linguistic system of the source text but also the cultural one. As such, it is extremely difficult to draw a borderline between translation and culture as they are inextricably overlaid and this connection leads to creative translation.

2.1 Culture-Specific Items (CSIs)

Culture-specific items are notions that are specific to a particular culture. These concepts are using in different domains such as flora,fauna,food,clothes,housing, work,leisure,politics,law,and religion in the way of life. These cultural concepts are consist of different suggestion and approaches. For the denomination of these concepts, many scholars and linguists employed different names or terms, relatively different definitions are given and they tried to define some points that were related to the culture but they not defined even the name of the concept clearly. Scholars refer different names to these culture-specific items, Newmark uses the term cultural words. (Newmark 1988:327) Christine Nord names them “culturemes” (Nord 1997:9) while in one of the newer studies, focused on the translation of culture-specific items, Mohammad Reza Shah Ahmadi and Fatemeh Nosrati employ a term culture-bound element (Ahmadi and Nosrati 2012:1).
After a long time, some scholars prefer the terms “culture-specific item” (Davies 2003:17), others choose cultural words (Newmark 2003;87) or culture-bound phenomena/concepts (Newmark 2003:7). In this study, the term “culture-specific item” is used as the basic term, as well as its abbreviation CSI, although other synonyms may be used to prevent repetition. "Culture-specific items are defined by different scholars according to their differences and similarities. Meanwhile, Mona Baker (1992) defines specific concepts of culture as “sourcelanguage words that express concepts unknown in the target culture” (Baker 1992:21). It may relate to religion, kind of food or social customs. Newmark suggests to culture-specific items as cultural words (Newmark 1988:94). He further discussed that in many circumstances, cultural words are somewhat easy to detect in a text because they are closely related to a specific language and unable to translate word by word (Newmark 1988:95). When they cannot be translated literary then he mentioned that the translators usually the purpose is to provide a descriptive-functional equivalent (Newmark 1988:95).

2.1.1 Translation of CSIs in the Holy Quran

The Holy Quran is the most basic religious book for Muslims, the Quran was revealed to the prophet Muhammad (PBUH). The Quranic corpus, created in an early form of Classical Arabic, is traditionally believed to be a literal transcript of God’s speech and to constitute the earthly production of an uncreated and eternal heavenly original, according to the general view referred to in the Quran itself as “the well-preserved tablet” (al-lawḥ al-mahfūẓ; Qurʾān 85:22). It has a heartfelt impact on human lives and their believers. It spreads spiritual stability and peace of mind. According to (Lustig and Joline 2003:16) “Religion is an important institutional network that binds people to one another.”
Translating Quranic-specific words/phrases is considered a great challenge for the translators which requires an accurate interpretation and consciousness of the crucial functions of these Quranic-specific words/phrases. Therefore, they have to focus on a set of aspects to attain equivalence and then render the exact meaning. The translation of the Holy Quran is a debatable process because Arabic is full of cultural-specific concepts with no proper equivalent in other languages; consequently, some equivalents fail to convey their cultural meaning thoroughly. The translation is seen as the process of reconstructing a text into other languages. In the Holy Quran, it is mentioned in the Surah of Yusuf: “we have sent it down as an Arabic Quran”, the translated text has been simply seen as a commentary, explaining, or paraphrasing of the source text. In general, exact translation never occurs; rather this can be a basic interpretation of the Holy Quran. In the process of translation of the Holy Quran, language and CSI items and rhetorical features were not inimitable and reproducible into other languages.
Translating CSIs is a strenuous task because such elements have special meanings in culture and language.

===Types of Translation ===

3. Types of Translation

Newmark determines 8 types of translation which are:

3.1 Word-for-Word Translation

This is usually indicated as an interlinear translation, with the target language immediately below the source language words. The source language word-order is preserved and the words translated singly by their most common meanings, out of context. These words are translated literally. Some of the uses of point-by-point translation are to understand the mechanics of the source language or to create a difficult text as a pre-translation process.

3.2 Literal translation

In this type of translation, the grammatical structures of the source language are changed to the nearest target language equivalent but the written points remain the same to one another, out of context.

3.3 Faithful translation
This translation attempts to reproduce the original exact meaning within the limitations of the TL grammatical structures. It also conveys cultural words and maintains an unusual degree of grammar and strength in translation. It tries to make the SL author completely loyal to the intent and reality of the text.

3.4 Semantic Translation

Semantic translation takes much of the aesthetic value of the source language text, making sense where appropriate so that there are no implications, wordplay or repetition roots in the finished version. It may translate less important cultural points by a culturally neutral third or active terms but not by cultural equation and it may also give the reader more small concessions.

3.5 Adaptation

This is an unrestricted form of translation. It is used mainly for plays and poetry, the themes, characters, plots are usually preserved, the SL culture converted to the TL culture and the text rewritten (Ahmad 2015:15).

3.6 Free Translation

The content without a form of the original or the matter without the manner is the productions of free translation. It is also known as intra-lingual translation and it is usually longer than the original.

3.7 Idiomatic Translation

This type of translation replicates the original message but degrades the depth of meaning by selecting meanings and dialogues that do not exist in the original.

3.8 Communicative Translation

This type of translation replicates the original message but degrades the depth of meaning by selecting meanings and dialogues that do not exist in the original(Newmark 1988: 18).

===Translation Strategies ===

4. Translation Strategies
Many theorists have used the term translation strategy extensively but with some significant differences in meaning and perspective that they see. Many theorists have used the approach of translation comprehensively but with some notable differences in meaning and vision as they appear.

4.1 Aixela Translation Strategies:
According to Aixela translators need to choose several strategies based on the source language culture and target culture. Shee distinguishes many of the translation strategies that apply to the translation of culture-specific items and at the same time, she tries to command by the level of their intercultural intervention. She divided it into two groups; conservative groups (5 approaches) and the substitution (6 strategies).(Aixela 1996:86)

4.1.1. Conservation:
In conservation,the less compelling process includes repetition,orthographic adaptation,linguistic translation,extratextual gloss and intratextual gloss.

4.1.1.1 Repetition:In repetition, there is simply the transference of the culture-specific items from the ST to the TT. Thus,the translator keeps as much as possible the original reference (Aixela 1996:61). This approach is often used for languages that do not differ in the alphabet and most for names.

4.1.1.2 Orthographic Adaptation: The orthographic adaptation involves writing or
transliteration, mainly when the original term is given in a different alphabet than the one used in the target culture.

4.1.1.3 Linguistics translation: Linguistic translation emphasizes on the way where the translator chooses the source closest to the original text and increases his understanding by giving the TL version which is still relevant to the ST cultural system.

4.1.1.4 Extra-textual Gloss: Here,the extra-textual gloss refers to additional information to the previously mentioned procedures, The translator uses one of the above strategies but considers it as a necessity to explain the meaning or concept of CSI. In this gloss, it can be footnotes,endings,words,ideas,translators in dictionaries, italics and so on.

4.1.1.5 Intra-textual Gloss:It's like the past but the translator feels that he/she can include the globe as an indirect part of the text,not to distract the reader.

4.2.1 Substitution
In substitution, According Aixela “that synonymy, limited universalization, absolute universalization, naturalization, deletion, and autonomous creation are encompassing here"(Aixela 1996:87)

4.2.1.1 Synonymy: This strategy is a stylist used to avoid the constant repetition of culturespecific items in the ST.

4.2.1.2 Limited Universalization: When the translator realizes that the culture-specific item is not clear to the reader or that another source CSI exists in the source language which can be replaced, replace it with data. Of course, the location is not as specific to the source language as the first one.

4.2.1.3 Absolute Universalization: The only difference between limited universalization and absolute universalization is when the translator cannot find the best known CSI in the source language or prefers to eliminate the unusual concept and choose a neutral term. (Aixela 1997:63).

4.2.1.4 Naturalization: In this case “translator brings the culture-specific item into the TL culture” (Ketabi 2015:8).

4.2.1.5 Deletion: When the CSI is “unacceptable ideologically or stylistically or it is not relevant enough for the effort of comprehension required for the readers” (Aixela 1996;64), or very clear that the translator does not want to use any strategy, they delete the CSI.

4.2.1.6 Autonomous Creation: When the translator agrees to use non-existent cultural
reference in the ST.(Aixela 1997:43).

4.3 Mona Baker's Translation Strategies
Baker's strategies have been used by professional translators at word level in their translations, to deal with issues while performing the task of translation.Baker She suggests various procedures to work for unequal treatment at the point level, for example, translation by a more general word, translation by a more neutral / less obvious word, translation by paraphrasing, Using related words, and so on. She formulates the classification in different strategies(Baker 1992;90) which are the following:

4.3.1 Translation by a more general word: According to Baker,this has to do with the meaning of the proposition. Appropriately it works in many languages.

4.3.2 Translation by a more neutral/ less expressive word: This is another strategy in terms of semantics it does with differences with obvious meaning.

4.3.3 Translation by cultural substitution:This strategy involves placing culture-specific material that does not have the same predictive meaning as the target language material but may have the same effect on the target reader.

4.3.4 Translation using a loan word: This strategy relies on culture-specific items, modern borrowing points plus interpretation concepts and buzz points.

4.3.5 Translation by paraphrase using a related word: When the source material is written in the target language but separately, and when the frequency used in the source text is high, it will be natural in the target language.

4.3.6 Translation by paraphrase using unrelated words: This strategy can be used when the concept in the source material is not lexical in the TL.

4.3.7 Translation by omission: Losing phrases or words that are not vital to text development.

4.3.8 Translation by an illustration: Here, use examples when the source word is not equal in the target language. Each theorist presents their strategies according to their point of view,however,Baker,s translation strategies include the most applicable set of strategies, as it shows the strategies used by professional translators.

===Cultural Categories ===

5. Cultural categories

5.1.2 Ecology
In this type of cultural category, Newmark labels those words which have some similarities and differences in culture concerning the environment. For Example, animals, colors, astronomy, plants birds etc. They will also have some geographical features that can normally differ from other cultural terms in that they usually have no political, commercial value.

5.1.2 Material culture

Material culture is also known as artefacts, In the category of material culture, Newmark included Food, clothes, housing, transport, and communications and also those objects which are made by humans. For Example, Clothing, atoms, crops, vegetables, jewellery, drugs, planets etc. “Food is for many the most sensitive and important expression of national culture. The function of the generic clothes terms is approximately constant, indicating the part of the body that is covered, but the description varies depending on climate and material used, houses and town, and transport.”(Newmark 1988:90)

5.1.3 Social culture

The social culture is divided by Newmark in two ways, they are work and leisure. For example, Trade, armour, literature, poets, markets, games.

5.1.4 Organisation

Newmark organizations are divided into five categories: political and administrative conditions, historical conditions, and international conditions. ‘The international community terms usually have recognized translations which are in• fact through-translations, and are now generally known by their acronyms', religious terms, artistic terms; “the translation of artistic terms referring to movements, processes and organizations generally depend on the putative knowledge of the readership. For example, adultery, business, corruption, sex, poverty, marriage, divorce etc.”

5.2 Newmark Classification CSIs

Newmark established the classification of culture-specific items (CSIs) into five classes which are;
Table 1. Newmark classification of Culture-Specific Items. (Newmark 1988:97)

5.2.1 Categorization of CSIs in Surah Yousuf of the Holy Quran

Verse No.

Terms English Translation Categories

1 الۡکِتٰبِ Book Material culture

2 قرُۡءٰنًا Quran Material culture

3 الۡقَصَصِ Narration Gesture

4 رَايَۡتُ Dream Habit

5 کَوۡکَبًا Stars Ecology

6 ال َّ شمۡسَ Sun Ecology

7 الۡقَمَرَ Moon Ecology

8 الۡاحََادِيۡثِ Events Organization

9 يعَۡقوُۡبَ House of Yaqub Material culture

10 يعَۡقوُۡبَ Yaqub

11 ابِۡرٰہيِۡمَ Ibrahim

12 اِسۡحٰقَ Ishaq

13 اقۡتلُوُا Kill Social culture

14 ارَۡضًا Earth Ecology

15 الۡجُبِّ Pit Ecology

16 ال َّ س َّ يارَةِ Wayfares

17 يٰۤابََانَا Father

18 َّ يرۡتعَۡ Eat Social culture

19 وَ يَلۡعَبۡ Play Social culture

20 لَحٰفِظُوۡنَ Guard Social culture

21 وَ اخََافُ Fear Habit

22 الذِئّۡبُ Wolf Ecology

23 عِشَاءًٓ Nightfall Ecology

24 َّ يبۡکُوۡنَ Weeping Habit

25 مَتاَعِنَا Belongings Material culture

26 قمَِيۡصِہٖ Shirt Material culture

27 وَارِدہَمُۡ Water drawer Material culture

28 دلَۡوَهٗ Bucket Material culture

29 بِثمََنٍ ۢ بَخۡسٍ Paltry price Material culture

30 درََاہمَِ مَعۡدوُۡدةٍَ Silver coin Material culture

31 مِّصۡرَ Egypt

32 لِامۡرَاتَِہٖۤ Wife

33 الۡارَۡضِ Land Ecology

34 اشَُدَّ هٗۤ Prime age

35 الۡابَۡوَابَ Door Material culture

36 مَعَاذَ ّٰ ِ Master Organization

37 ال ُّ سوۡٓءَ Evil Habit

38 الۡفَحۡشَاءَؕٓ Lewdness Habit

39 عِبَادِنَا Servant Organization

40 وَ قَدَّ تۡ Ripped Social culture

41 عَذاَبٌ Punishment Social culture

42 ُّ يسۡجَنَ Prison Organization

43 الۡعَزِيۡزِ Minister Organistion

44 حُباؕ Love Social culture

45 فتَٰىہَا Slave Organization

46 سِکِّيۡنًا Knife Material culture

47 مَلکٌَ Angel Organization

48 فَاسۡتجََابَ Prayer Gestures

49 خَمۡرًا Wine Material culture

50 خُبۡزًا Bread Material culture

51 رَاۡسِیۡ Head Material culture

52 ال َّ طيۡرُ Birds Ecology

53 ءَارَۡبَابٌ Gods Organization

54 يٰصَاحِبَیِ السِّجۡنِ Prisoners Organization

55 تعَۡبدُوُۡنَ Worship Gesture

56 ال َّ شيۡطٰنُ Satan Organization

57 الۡمَلِکُ King Organization

58 بَقَرٰتٍ Cows Ecology

59 خُضۡرٍ Green Ecology

60 يٰبسِٰتٍ Dry Ecology

61 سُنۡۢبلُٰتٍ Grain Material culture

62 تزَۡرَعُوۡنَ Crops Material culture

63 يغَُاثُ Rain Ecology

64 يَعۡصِرُوۡنَ Juice Material culture

65 النِّسۡوَةِ Women

66 ال َّ رسُوۡلُ Messenger Organization

67 الۡعَزِيۡزِ Governor Organization

68 ال ّٰ صدِقِيۡنَ Truthful Habit

69 الۡخَائِٓنيِۡنَ Betray Organization

70 خَزَائِٓنِ Treasure Material culture

71 مَ َّ کنَّ ا Power Organization

72 بِرَحۡمَتِنَا Mercy Gestures

73 يَتَّ قوُۡنَ Taqwa Habit

74 الۡمُنۡزِلِيۡنَ Hospitality Habit

75 رِحَالِہِمۡ Camel Ecology

76 وَ ل َّ مَا فَتحَُوۡا Family Organization

77 بَابٍ Gate Material culture

78 اِنِ الۡحُکۡمُ Sovereignty Organization

79 الۡعِيۡرُ Caravan Organization

80 لسَٰرِقوُۡنَ Thieves Organization

81 السِّقَايَۃَ Bowl Material culture

82 تاَ ّٰ ِ Swear Habit

83 کٰذِبيِۡنَ Liars Habit

84 وِّعَاءِٓ Bag Material culture

85 درََجٰتٍ Rank Organization

86 َّ موۡثِقًا Pledge Social culture

87 الۡحٰکِمِيۡنَ Judges Organization

88 الۡقَرۡيَۃَ Town Material culture

89 عَيۡنٰہُ Eyes

90 الۡبَشِيۡرُ News Social culture

91 ابَوََيۡہِ Parents Organization

92 الۡعَرۡشِ Thrown Organization

93 يمَۡکُرُوۡنَ Devices Material culture

94 وَ الۡارَۡضِ Earth Ecology

95 ال َّ سمٰوٰتِ Heavens Ecology

===Translation Procedure ===

6. Translation Procedure

There are seventeen different kinds of translation procedures classified by Newmark. According to (Gallagher 1996:31)“translation procedures are the technical devices to convey the message of a text in one language into another language.” The difference between translation procedure and translation methods discussed by Newmark (1988)“translation methods relate to whole texts, translation procedures are used for sentences and the smaller units of language.”(Newmark 1988:81)

6.1 Transference
Transference is the way through which we convert the source language to target language and also contains transliteration or transcription. Transference is also known as loan words, there is no transformation in the spelling of the words that have been translated.

6.2 Naturalization
Naturalization changes the word SL to its pronunciation,then TL to its original form.
Naturalization also adds new connections to external conditions.--[[User:Muhammad Numan|Muhammad Numan]] ([[User talk:Muhammad Numan|talk]]) 16:55, 13 December 2021 (UTC)

6.3 Culture equivalent
In this procedure, SL the cultural word is translated by the target cultural word. The use of the translation of this procedure is limited because it is not accurate, but it can be used in general texts, public and publicity,as well as for brief explanation to readers who do not understand the relevant source language culture.

6.4 Functional Equivalent
This approach is the most accurate path of translating and it uses very neutral cultural points with a new specific term.

6.5 Descriptive equivalent
This strategy is working for the description of the meaning or function of the source language.

6.6 Synonymy
This method of translation is applied when there is nothing to the same.

6.7 Through-Translation
Through translation is the literal translation of common conflicts,the names of organizations and compound parts.

6.8 Shifts or Transposition
This translation procedure involving a change in grammar from SL to TL. This change is done when there is a difference between the structure of the SL and the TL is reasonable.

6.9 Modulation
This procedure is used in the translation of sentences, phrases and clauses. Here the translator looked at the message in the source language sentence from a different angle or a different way of thinking. This strategy is used when the translation of words with literal meaning does not produce a reasonable translation.

6.10 Recognized Translation
The translation process is manifested when the translator uses an authoritative or appropriate translation of an organization's term.

6.11 Translation Label
This procedure is the appropriate one for the translation of a new institutional term,and it is a temporary translation of the source language word.

6.12 Compensation
This process manifests itself when there is a meaningful loss in one part,but compensation in the other part.

6.13 Componential Analysis
In this procedure, the source language word translated into the TL by detailing the components of the meaning of the source language word.

6.14 Reduction & Expansion
In this procedure, the elements of the word 'auto' removed and the elements of the word expanded in the target language.

6.15 Paraphrase
This procedure appears when cultural words need more explanation.

6.16 Couplets
In this procedure, two or more different procedures meet in one translation, couplets, triplets, quadruplets.

6.17 Notes
When the additional information is added to the cultural words for the clarification of readers.

===Analysis and Discussion ===

7. Analysis and Discussion

7.1 Introduction
This chapter highlights the procedure of the study and the analysis of culture-specific items in Surah Yusuf. This chapter explores the use of translation strategies in transferring meaning from the ST to the TL and the appropriateness of Newmark's model in interpreting the procedures that the translator applied during the translation process.

7.2 Procedures
To account for the translation of CSIs in this research, the source text of the Holy Quran in Arabic and its English translation translated by Mufti Taqi Usmani were studied. After reading the whole Ayahs of Surah Yusuf and its translation, every Ayah and its translation in English were carefully analyzed to identify CSIs and the strategies used by the translator to translate them into English. After that, the classification of CSIs by Newmark has been accepted as the theoretical framework of this study aimed at analyzing culture-specific items. For the clarification, each procedure is interpreted and demonstrated with illustrations in Tables 1-9.--[[User:Muhammad Numan|Muhammad Numan]] ([[User talk:Muhammad Numan|talk]]) 17:01, 13 December 2021 (UTC)

7.3 Analysis and Discussion
After the categorizing the culture-specific items according to Newmark's strategies, the researcher worked on the strategies for translating the culture-specific items applied in Surah Yusuf, including transference, cultural equivalent, functional equivalent, descriptive equivalent, componential analysis, synonymy, through translation, modulation and notes; Then, he arranged the data gained in Tables 1-9 in order to show the cases of applying Newmark’s strategies for translating the culture-specific items.
The discussion section is devoted to the interpretation of each selected culture-specific word, the researcher presents a discussion of how he formulates the CSIs in Newmark strategies.
Below are the discussion points created for using each strategy;

7.3.1 Transference: Transference includes transliteration and is the same as what is called transcription. The word then becomes a loan word. There were words that were transferred from the source text to the target text. These are presented in the following table.
Table1.

Here are some examples of Transference applied in translating CSIs in Surah Yusuf:

Strategy Source Text Target Text
قرُۡءٰنًا Quran
ابِۡرٰہيِۡمَ Ibrahim
Transference يعَۡقوُۡب Yaqub
اِسۡحٰق Ishaq
يَتَّ قوُۡنَ Taqwa

Words that have given in table 1 are transference words because these are conveyed to target language which is a different language writing system then from the source language, For example, the word Quran is transliterated word and pronounce as same as like in source language قرُۡءٰنًا, so it is transcripted and also become a loan word. Similarly, all the mentioned words in table 1 are transference words.
7.3.2. Cultural Equivalent: Cultural equivalent purpose is to replace a cultural word in the source language with an, although not completely synonymous, target language word.

Table 2.
Examples of Cultural equivalent applied in translating CSIs in Surah Yousaf
Strategy Source Text Target Text
اٰلِ يعَۡقوُۡب House of Yaqub
لَحٰفِظُوۡنَ Guard
بِثمََنٍ ۢ بَخۡسٍ Paltry price
درََاہمَِ مَعۡدوُۡدةٍَ Silver coin
اشَُدَّ هٗ Prime age
Cultural Equivalent مَعَاذَ ّٰ Master
الۡعَزِيۡزِ Minister
فَاسۡتجََابَ Prayer
اِنِ الۡحُکۡمُ Sovereignty
يٰصَاحِبَیِ السِّجۡن Prisoners
الۡمَلِکُ King
يَعۡصِرُوۡنَ Juice
مَ َّ کنَّ ا Power

In Surah Yusuf, we have some words that are related to the cultural equivalent, Table 2 contains cases where cultural equality is applied. The word House of Yaqub is not completely synonymous to the ST اٰلِ يعَۡقوُۡب, it is a replaced word in the SL. The word minister is not completely synonymous to the word ST word الۡعزَِيۡزِ. Similarly, the word Master in the TT is not synonymous to the word which is used in the ST ّٰ مَعَاذَ, it is a replaced word. The original meaning of the word فَاسۡتجََابَ is to accepted, but here it is referred to Prayer which is not only the synonymous but also a replaced one; furthermore, all the words mentioned in table 2 are mostly not completely synonymous words but the cultural replacing words.

7.3.3 Functional Equivalent:In functional equivalent, the word culture-free is used,
sometimes with a specific term; Therefore, it generalizes the word SL.

Table3.

Examples of Functional equivalent applied in translating CSIs in Surah Yousaf
Strategy Source Text Target Text
الۡقَصَصِ Narration
رَايَۡتُ Dream
Functional equivalent الۡاحََادِيۡثِ Events
ال َّ س َّ يارَةِ Wayfares
مِّصۡرَ Egypt
يمَۡکُرُوۡنَ Devices

In functional equivalent, culture-free words are used, sometimes a new specific term is used which generalizes the SL word. For example, in table 3 the word Events is used as a cultural free word that generalizes the ST الۡاحََادِيۡثِ. The word Devices is a cultural free word and used as a new specific term to generalize the ST word يَمۡکُرُوۡنَ. The word Narration is used in the TT as a cultural free word because it is not limited or bound to a single culture. The word narration can be used by every culture representative.
7.3.4 Descriptive Equivalent: It is using phrases in TT to explain the ST word.
Table4.
Examples of Descriptive equivalent applied in translating CSIs in Surah Yousaf
Strategy Source Text Target Text
کَوۡکَبًا Stars
ال َّ شمۡسَ Sun
الۡقمََرَ Moon
Descriptive equivalent عِشَاءًٓ And at Nightfall
وَارِدہَمُۡ Water drawer
سِکِّيۡنً Knife
الۡکِتٰبِ Enlightening book
ال َّ سمٰوٰتِ Heaven

The descriptive equivalent is, using phrases in TT to explain the ST word. For example Eleven stars and the sun and the moon a phrase used in the TT which explains کَوۡکَبًا َّ و ال َّ شمۡسَ وَ الۡقمََرَ the ST words stars, sun and moon. Similarly, Enlightening the book is a phrase used in the target text which highlights the meaning of الۡکِتٰبِ.
7.3.5 Componential Analysis:componential analysis is the initial comparison of a source language point to a selected language point that has the same meaning, but does not equate to one.
Table5.
Examples of Componential analysis applied in translating CSIs in Surah Yousaf
Strategy Source Text Target Text
رَايَۡتُ Dream
ال َّ طيۡرُ Birds
Componential analysis وَ يَلۡعَبۡ Play
يَعۡصِرُوۡنَ Juice
مَعَاذَ ّٰ ِ Master
يٰصَاحِبَیِ السِّجۡنِ Prisoners
اِنِ الۡحُکۡمُ Sovereignty

Further, in justification in the translation of CSIs, the researcher analyzed the words that comparing the word base of a source language with the target language point that has the same meaning, but obviously not equals one. Like رَايَۡتُ means to look or see while translating it to the TT it meanings changes to word Dream. The basic comparison of these two words is the same.
That is both words are related to cognition and eyes. For instance, other words are ال َّ طيۡرُ Birds, اِ نِ الۡحُکۡمُ Sovereignty.
7.3.6 Synonymy: Synonymy is a near target language equivalent.
Table 6.
Examples of Synonymy applied in translating CSIs in Surah Yousaf
Strategy Source Text Target Text
الۡکِتٰبِ Book
قۡتلُوُا Kill
ارَۡضًا Earth
Synonymy الذِئّۡبُ Wolf
دلَۡوَه Bucket
خَمۡرًا Wine
يٰبسِٰتٍ Dry

The translator has used good equivalents for the words chosen in the Surah Yusuf. For instance, الۡکِتٰبِ Book, Book in the TT and الۡکِتٰبِ in the ST are the synonymous word. Few other examples are mentioned in table 6.
7.3.7 Through translation:Through-translation, is a literal translation of common conflicts, names of organizations and compound parts. It can also be called: click or loan translation.
Table7.
Examples of Through-translation applied in translating CSIs in Surah Yousaf
Strategy Source Text Target Text
اٰلِ يعَۡقوُۡبَ House of Yaqub
غَيٰبَتِ الۡجُبِّ Into the bottom of a pit
بِرَحۡمَتِنَا Mercy
Through Translation الۡاحََادِيۡثِ Events
ُّ يسۡجَنَ Prison
الۡعَزِيۡزِ Governor
الۡخَائِٓنيِۡنَ Betray
وَ ل َّ مَا فَتحَُوۡا Family

In through translation, the researcher found those words which have common collocations, name of organization or component of compounds in Surah Yusuf. Examples of through translations are House of Yaqub, اٰلِ يعَۡقوُۡبَ is a component of the compound, Family وَ ل َّ مَا فَتحَُوۡا is the name of the organization, other examples are mentioned in table 7.
7.3.8 Modulation: Modulation occurs when the translator generates the original text message in TL text according to the current target language norms, as source language and target languages may differ visually.
Table8.
Examples of in translating CSIs in Surah Yousaf Modulation applied
Strategy Source Text Target Text
يمَۡکُرُوۡنَ Devices
Modulation لَسٰرِقوُۡنَ Thieves
مَ َّکنَّ ا Power
وَ قَدَّ تۡ Ripped

The modulation occurs in the translation of culture-specific items when we are translating the word or phrase from the source text to target text according to the new norms and traditions in TT culture. For instance, Devices are the word that had been translated from the Arabic word يمَۡکُرُوۡنَ which means to plan something while in English it is opposite which means tools.
7.3.9 Notes: Notes, additions, and glosses are additional information that a translator must add to the version; The additional information that translators add is usually cultural.
Table9.
Examples of Notes applied in translating CSIs in Surah Yousaf
Strategy Source Text Target Text
اِنِ الۡحُکۡمُ Sovereignty
Notes تعَۡبدُوُۡنَ Worship
ال َّ شيۡطٰنُ Satan
بِثمََنٍ ۢ بَخۡسٍ Paltry price

In this strategy, the translator adds some additional information to his version, The additional information that translators add is usually cultural. For example اِنِ الۡحُکۡمُ is a word which means that giving the order is limited or quality related to Al-Mighty God while the translator used the word sovereign which means authority. Worship is a word which means to follow or obey someone, the translator can use it in his point of view while in Arabic تعَۡبدُوُۡ نَ which means a quality limited to God.

===Conclusion and Recommendations===

8. Conclusion and Recommendations

This chapter summarizes the findings of the study. It also provides some recommendations regarding the application of translation procedures in translation between language systems.

8.1 Summary of the Findings

The translator applied nine translation procedures out of seventeen of Newmark’s translation procedures in the translation of the Surah Yusuf of the Holy Quran, namely, transference, cultural equivalent, functional equivalent, descriptive equivalent, componential analysis, synonymy, through translation, modulation and notes. The cultural equivalent strategy was the most frequent applied procedure. The descriptive equivalent and through translation procedure was the second most frequently applied translation procedure, It was followed by transference, functional equivalent, componential analysis, synonymy, modulation and notes. It is a descriptive study in which CSIs from ST translated to TT.

8.2 Conclusion

The present study's purpose was to explore the CSIs in Surah Yusuf of the Holy Quran and to investigate which translation strategy, proposed by Newmark, was employed by the translator to overcome culture-specific items. Obviously, the researcher has worked hard to clear the way for future students of translation. Throughout the research, the researcher faced a lot of challenges and findings were revealed, some of them are the following;

• Between Arabic and English, there is a big cultural gap. Till now, this problem is considered as an unsolvable problem.

• Many mistakes are made by the translators because of ST culturally loaaded words.

• The translators have to go through or review the previous translation of the Quranic scripture to solve the problem that they might face in the process of their translation.--[[User:Muhammad Numan|Muhammad Numan]] ([[User talk:Muhammad Numan|talk]]) 17:05, 13 December 2021 (UTC)

The procedures used in this study will help the translator to render culture-specific terms accurately. Thus, the researcher worked well to fill the linguistic gaps between Arabic and English. Furthermore, Newmark’s translation procedures helped the translator make the translation sound more natural to the TR. It can be observed from the analysis that Newmark’s translation procedures were effective in translating the Islamic texts. The findings of the study might help students of translation and practitioners in the field of TS to get familiar with the most influential strategies in rendering cultural specific items. They can use the findings of the study to employ translation tasks in translations. Educational planners can use the findings of this study to specify the most influential, dominant strategies to conduct a target-oriented/sourceoriented translation. To sum up, it should be emphasized that the focus of this particular study was on religious genre. Investigating CSIs in different genres could lead to new areas of research for interested researchers. Accordingly, the information gained from this study may prove useful to translators, translation teachers, and student learners as it will help them improve their translation skills with the special attention of culture-specific items and will allow them Give texts when having a broad view of translation. Other researchers can derive similar effects from many of the findings of the same study.

This study is similar to other studies that might have several limitations which need to be taken into account. The study focused on one Surah translated by one translator. Examining different Surahs of the Holy Quran and their translations by other authors from different cultures might lead to interesting facts or they might confirm the findings of this study. Different translators might employ different strategies. Further research is needed to confirm or disconfirm the findings of this study. Newmark's strategies are not limited to the cultural features of the language. But it also covers the linguistic specifications. To narrow down the subject of the study, the linguistic aspects of the text were ignored. Comparing these linguistic aspects could be another interesting topic and venue for further research.
Finally, It may be concluded that Newmark’s translation procedures are necessary for the translation of an Islamic text between two different language systems and cultures. However,the translator must be competent in using the translation procedures to provide an accurate translation.--[[User:Muhammad Numan|Muhammad Numan]] ([[User talk:Muhammad Numan|talk]]) 17:05, 13 December 2021 (UTC)

8.3 Recommendations

The researcher furnished a set of recommendations in the light of the findings reached and the results obtained. The recommendations can make a helpful set of guidelines for both existing and potential translators in general and for translating religious texts of two languages that are not closely related. These recommendations are tentative and are subject to modification upon closer investigation by translation scholars and professionals:

• It is recommended for translastors to use the translation procedures appropriately in order to deliver the meaning of the source text correctly.

• The researcher also recommends examining the application of other kinds of translation procedures on Islamic texts based on other models such as Andrew Chesterman’s translation procedures.

• It would also be beneficial to investigate Newmark’s translation procedures to various types of texts such as medical texts and journalistic texts.

=== References ===
Abdi, H. (2019). Translating culture-specific items (CSIs) as a conundrum for Iranian MA translation students: Considering the level of study. Journal of new advances in English Language Teaching and Applied Linguistics, 1(1), 88-109.

Aguado-Gimenez, P., & Pérez-Paredes, P. F. (2005). Translation-strategies use: A classroombased examination of Baker’s taxonomy. Meta: journal des traducteurs/Meta:
Translators' Journal, 50(1), 294-311.

Ahmadi, M. R.S and Nosrati, Fatemah. (2012). Domestication and Foreignization Strategies in Translation of Culture-Specific Items. Translations of English-Persian Children’s Literature. San Francisco: Grin Publishing. Google Books.

Al Saleh, R. A. (2019). An Application of Newmark's Procedures to Muhammad Abul Quasem's Alleman, J. C. Bee. W. Ulitkin, I. Files, F., Zetzsche, J., Chatonnet-Marton, P. & y del Árbol, E. V. Translation Strategies.

Al-Sofi, B. B. M. A., & Abouabdulqader, H. (2020). Bridging the gap between translation and culture: towards a cultural dimension of translation. International journal of linguistics, literature and culture, 6(1), 1-13.

Baker, M., 1992. In Other Words: A Coursebook on Translation. London: Routledge, p.20–42.

Blažytė, D., & Liubinienė, V. (2016). Culture-specific items (CSI) and their translation strategies in Martin Lindstrom’s" Brand sense". Kalbų studijos, (29), 42-57.

Bush, P. (1998) "Literary Translation." In: M. Baker, ed. Routledge Encyclopedia of Translation Studies, London: Routledge, pp.127-130.

Catford. J. C. (1965). A linguistic theory of translation. Oxford: Oxford University Press.
English Translation of Mohammad Al-Ghazali's Islamic Guidance.Literature and Culture, 6(1), 1-13.

Gečaitė, L. (2020). Culture-Specific Items and Their Translation Strategies in Victoria Hislop's Novel The Sunrise.” (2020).

Hassan, B. E. A. (2014). Between English and Arabic: A practical course in translation.
Cambridge Scholars Publishing.

Hermans, T. (1999). Translation in systems. Manchester: St. Jerome Publication House, J. (Ed.). (2014). Translation: a multidisciplinary approach. Springer.
Issa, A. L. S. M., & Hammood, L. H. R.- Quranic-Specific Phrases under the Study of Translation; Significance and Applications.

Janfaza, E., Assemi, A., & Dehghan, S. S. (2012). Language, translation, and culture.
In International Conference on Language, Medias and Culture (Vol. (33), p. 83-87).

Janfaza, E., Assemi, A., & Dehghan, S. S. (2012). Language, translation, and culture.
In International Conference on Language, Medias and Culture (Vol. 33, p. 83-87).

Lambert, J. (1998) Literary Translation. In: M. Baker, ed. Routledge Encyclopedia of Translation Studies. London: Routledge, 130-134.

Landers, Clifford E. (2001) Literary Translation: A practical guide. New Jersey University Press: Multilingual Maters.

Lustig, Myron, W. and Koeser, Joline (2003), Intercultural Competence: Interpersonal Communication Across Cultures, Boston: Allyn and Bacon.

Malmkjær, K. (1993). Who Can Make Nice A Better Word Than Pretty? Collocation, Translation, and Psycholoinguistics. In: Baker, M., Francis, G. and Tognini-Bonelli, E.
eds. Text and Technology. Philadelphia/Amsterdam: John Benjamins Publishing Company. pp.213-32.

Mosavat, S., & Rahimpour, S. (2016). The Most and Least Used Translation Strategies for
Conveying Culture-Specific-Items in Young Adult Literature from English into Persian. International Journal of Humanities and Cultural Studies (IJHCS) ISSN 23565926, 1853-1873.

Munday, J. (1997). Systems in Translation: A computer-assisted systemic approach to the analysis of translation of García Márquez. Ph.D thesis, University of Bradford.

Newmark, P. (2001). A Textbook of Translation. Shanghai: Shanghai Foreign Language
Education Press

Newmark, Peter. (1988). A Textbook of Translation. New Jersey: Prentice-Halls

Nord, Christiane. (1997). Translating as a Purposeful Activity: Functionalist Approaches
Explained. Manchester: St. Jerome. Accessed 10 November. 2018. Google Books Schjoldager, A. (2008). Understanding translation. Academica: Århus.

Silalahi, M., & Lubis, S. (2013). Translation Procedures of Cultural Terms Found In Sejarah Bilingual For Students of Senior High School.
Valipoor, K., & andAzizeh Chalak, H. H. T. (2019). Cultural-specific items in translation of the Holy Quran by Irving: 43-51.

Venuti, L. (1995). The translator’s invisibility: A history of translation. London and New York:
Routledge

Widiarto, O. V. V. (2016). The translation procedures of cultural expressions applied in a game of thrones translated into Perebutan Tahta novel by Barokah Ruziati (Doctoral dissertation, Dian Nuswantoro University).

Trans Type EN 11

2021-12-15T17:14:13Z

Atta Ur Rahman: /* Translation Strategies */

=Atta Ur Rahman Exploring Translation Strategies: A Case Study of the English Translation of the Holy Quran=
Atta Ur Rahman,Hunan Normal University, China

[[Trans_Type_EN_11]]

===Abstract===
This study aims at diagnosing culture-specific items in the English translation of the Holy Quran and the strategies which were used to translate the CSIs. Translating CSIs can be a demanding task because such items have specific meanings in the culture and language in which they exist but not necessarily in others. Taking this fact into account, the present study investigates the strategies used in the translation of culture-specific items in the English translation of the Holy Quran. Moreover, the researcher explored the most frequently employed translation procedures. To achieve these goals, the descriptive approach is applied for the analysis of the translation of specific items of culture. The descriptive analysis is also used for the investigation of the translation procedures used therein. The findings of this study indicate that the use of cultural equivalent strategy was the most frequent applied procedure. The descriptive equivalent and through translation procedures were the second most frequently applied translation strategies which were followed by transference, functional equivalent, componential analysis, synonymy, modulation and notes. The results shows that the translation procedures are helpful (especially the target-oriented ones) in conveying the meaning of the text from Arabic into English in different ways.

===Key Words===
The Holy Quran, Translation Strategies, Translation Procedures, Culture-Specific Items, Newmark

===Introduction===

Translation that plays a crucial role in introducing the history and in transferring the culture of an area is a kind of communication between different languages. It is also illustrated “as the result of a linguistic-textual procedure in which a text in one language is re-contextualized in another language.” In the re-contextualization, studies on translation demonstrate that there are certain critical points (Munday 2012:37) that are problematic for translators, especially, when dealing with vital cultural texts such as religious texts (Malmkjær 2015:10). It helps to communicate and exchange information with people from different countries and cultures. Khammyseh argues that translation is one of the traditional communicating methods between communities all around the world. (Khammyseh 2005:9). Jothiraj states that “translation plays an important role in the inter-lingual process of communication”(Jothiraj 2004:1). Translation is essential for cultures and languages to exchange information. Newmark defines it as a craft in which a written message in a language is replaced by the same story in another language. According to him, Translation is the art of trying to translate what is written or expressed in one language into another language with the same message or expression. To accomplish a qualified translation, the translator needs to be aware of different aspects(Newmark 1988:2). Many scholars in translation have noticed that the difficulty for a translator is to translate texts which deals with religious concepts and cultural specific items.

Nida indicated that translation is the way of finding natural issues in the TL close to the SL, in terms of message and style(Nida 1964:32). Larson has acknowledged that dealing with religious and cultural items is the most difficult, both in finding equivalence and analyzing the source vocabulary. Among the many challenges that exist for the translator is to bring the concept of the SL to a deeper meaning in the TL, the main problem is how to give CSIs, the significance which is firmly connected to the particular cultural context(Larson 1998:23).

Culture plays a considerable role, Snell-Hornby assumed that “Culture refers to all socially conditioned aspects of human life”(Snell-Hornby 1988:33). Another definition of culture is formulated by Goodenough. For him, culture is “what people have to learn as distinct from their biological heritage, must consist of the end product of learning: knowledge, in a most general, if relative, sense of the term."(Goodenough 1957:167). By this definition, we should note that culture is not only a material phenomenon; it does not consist of things, people, behavior, or emotions. It is rather the organization of these things. It is the forms of things that people have in their minds, their models for perceiving, relating, and otherwise interpreting them”. According to him, if the translator wants to understand a culture, she or he has to understand that culture is a mixture of belief and knowledge.

The religious text and especially the Holy Quran have played a significant role in human life throughout history to guide human beings towards the right path. Translating religious text can be a hectic job. When it comes to religious texts like the Holy Quran, it might be even more hectic. The Holy Quran has a profound impact on the human lives of its believers. It spreads spiritual serenity and peace of mind. Lustig and Joline thought that “religion is an important institutional network that binds people to one another”(Lustig and Joline 2003:16). But sometimes believers of Islam (whether they are native or not native speakers of the language) face a tremendous difficulty when they want to understand the meaning of a certain lexical unit, lexis that can be identified as Quranic-specific words/phrases.

This study is aimed to probe Newmark's translation procedures applied to translate cultural items from the SL (Arabic) to the TL (English) and to focus on translation strategies used by the English translator to transfer absolute and in-depth intended meanings of the CSI in the Holy Quran. If we examine Newmark's opinion, seventeen procedures may be needed by a translator in the process of translation. However, only a few translation procedures are relevant to this translation, they are Transference, cultural equivalent, functional equivalent, descriptive equivalent, componential analysis, synonymy, through translation, modulation and notes.(Newmark 1988:81). These types of translation procedures are usually used to translate cultural terms contained in the text involving Surah Yusuf as a source language. Thus, in the relationship between translation and culture, the strategies offered should be understood as an attempt to make the translation easy to understand by the TR without blurring the message contained in the text written in the SL.

===Translation and Culture===

2. Translation and Culture

Culture and translation are intimately connected, for understanding the culture translation plays a crucial role. In every nation, there are multiple cultures which reflect how people behave, socially, traditionally and politically and also practice their specific languages. Languages have a complex system of communication that humans adapt from different cultural background. When someone wants to know more about any culture, it is necessary to know about that language. For understanding the language they need to translate it as one might not understand the particular language. Thus, translation fills the gap created by languages that is a very important aspect of translation.

The translation is the process of translating a point or text from one language to another, we can also refer translation to moving of something from one place to another. Translation impacts also on our real life, in a way of transforming other cultures, norms and traditions into our culture. Translators play a vital role in culture and mediators between cultures, dedicated to linking the gap that repeatedly hinders effective communication between communities. According to Peter Newmark, “translators have been entrusted the elegant and highly-demanding task of representing cultures for decades” (Newmark 1988:7). Newmark established connections concerning the relationship between culture and translating. In his book, he regards translation as a process of “representing the meaning of a text into another language in the way that the author planned the text” (Newmark 1988:5). According to him, although this process has been supposed to be simple, in reality, translators have been facing the complex task of translating and conveying culture for decades, ever since countries began establishing relationships between one another. (Newmark 1988:7).

In the history of translation studies, translation has been discussed through multiple routes which based on practicality and some theoretical aspects. For instance, Catford defined it as "the replacement of textual material in one language by equivalent textual material in another language”(Catford 1965:20). According to Venuti translation is "the forcible replacement of the linguistic and cultural difference of the foreign text with a text that will be understandable to the target language reader”(Venuti 1995:18). Schjoldager stated that“a translation is a text that expresses what another text has expressed in another language”(Schjoldager 2008:19). Culture is a complex whole which includes knowledge,belief,art,law,morals,customs and many other capabilities and habits acquired by man as a member of society. The translation is no longer considered to be a mere cross-linguistic activity but it significantly is cross-cultural communication.”
Since language reflects the way of life and basic parts of it, the process of translation cannot be done without the integration of cultural symbols into the construction of meaning. Hassan claimed that a good translation “is one that carries all the ideas of the original as well as its structural and cultural features” (Hassan 2014:2). Hermanns contributed that translation should be recognized as a cultural act. It is a kind of linguistic-cultural activity that involves at least two languages and two cultural traditions. Similarly, translation is not just a verbal act; it is also cultural, which is an act of communication of cultures(Hermanns 1999:22) Later, Hassan emphasized a good translation "is one that carries all the ideas of the original as well as its structural and cultural features" and that "reconstructs the cultural/historical context of the original"(Hassan 2014:2).
These statements demonstrate that there is an interaction between translation and culture, Newmark illustrated that culture in translation competence is “the greatest hurdle to translation, at least the achievement of an accurate and decent translation" (Newmark 2001:328).

Bearing in mind the general alliance among researchers regarding the importance of culture in translation, the translation activity is a question of transferring the correct meaning and that the translator has a productive role in transferring not only the linguistic system of the source text but also the cultural one. As such, it is extremely difficult to draw a borderline between translation and culture as they are inextricably overlaid and this connection leads to creative translation.

2.1 Culture-Specific Items (CSIs)

Culture-specific items are notions that are specific to a particular culture. These concepts are using in different domains such as flora,fauna,food,clothes,housing, work,leisure,politics,law,and religion in the way of life. These cultural concepts are consist of different suggestion and approaches. For the denomination of these concepts, many scholars and linguists employed different names or terms, relatively different definitions are given and they tried to define some points that were related to the culture but they not defined even the name of the concept clearly. Scholars refer different names to these culture-specific items, Newmark uses the term cultural words. (Newmark 1988:327) Christine Nord names them “culturemes” (Nord 1997:9) while in one of the newer studies, focused on the translation of culture-specific items, Mohammad Reza Shah Ahmadi and Fatemeh Nosrati employ a term culture-bound element (Ahmadi and Nosrati 2012:1).
After a long time, some scholars prefer the terms “culture-specific item” (Davies 2003:17), others choose cultural words (Newmark 2003;87) or culture-bound phenomena/concepts (Newmark 2003:7). In this study, the term “culture-specific item” is used as the basic term, as well as its abbreviation CSI, although other synonyms may be used to prevent repetition. "Culture-specific items are defined by different scholars according to their differences and similarities. Meanwhile, Mona Baker (1992) defines specific concepts of culture as “sourcelanguage words that express concepts unknown in the target culture” (Baker 1992:21). It may relate to religion, kind of food or social customs. Newmark suggests to culture-specific items as cultural words (Newmark 1988:94). He further discussed that in many circumstances, cultural words are somewhat easy to detect in a text because they are closely related to a specific language and unable to translate word by word (Newmark 1988:95). When they cannot be translated literary then he mentioned that the translators usually the purpose is to provide a descriptive-functional equivalent (Newmark 1988:95).

2.1.1 Translation of CSIs in the Holy Quran

The Holy Quran is the most basic religious book for Muslims, the Quran was revealed to the prophet Muhammad (PBUH). The Quranic corpus, created in an early form of Classical Arabic, is traditionally believed to be a literal transcript of God’s speech and to constitute the earthly production of an uncreated and eternal heavenly original, according to the general view referred to in the Quran itself as “the well-preserved tablet” (al-lawḥ al-mahfūẓ; Qurʾān 85:22). It has a heartfelt impact on human lives and their believers. It spreads spiritual stability and peace of mind. According to (Lustig and Joline 2003:16) “Religion is an important institutional network that binds people to one another.”
Translating Quranic-specific words/phrases is considered a great challenge for the translators which requires an accurate interpretation and consciousness of the crucial functions of these Quranic-specific words/phrases. Therefore, they have to focus on a set of aspects to attain equivalence and then render the exact meaning. The translation of the Holy Quran is a debatable process because Arabic is full of cultural-specific concepts with no proper equivalent in other languages; consequently, some equivalents fail to convey their cultural meaning thoroughly. The translation is seen as the process of reconstructing a text into other languages. In the Holy Quran, it is mentioned in the Surah of Yusuf: “we have sent it down as an Arabic Quran”, the translated text has been simply seen as a commentary, explaining, or paraphrasing of the source text. In general, exact translation never occurs; rather this can be a basic interpretation of the Holy Quran. In the process of translation of the Holy Quran, language and CSI items and rhetorical features were not inimitable and reproducible into other languages.
Translating CSIs is a strenuous task because such elements have special meanings in culture and language.

===Types of Translation ===

3. Types of Translation

Newmark determines 8 types of translation which are:

3.1 Word-for-Word Translation

This is usually indicated as an interlinear translation, with the target language immediately below the source language words. The source language word-order is preserved and the words translated singly by their most common meanings, out of context. These words are translated literally. Some of the uses of point-by-point translation are to understand the mechanics of the source language or to create a difficult text as a pre-translation process.

3.2 Literal translation

In this type of translation, the grammatical structures of the source language are changed to the nearest target language equivalent but the written points remain the same to one another, out of context.

3.3 Faithful translation
This translation attempts to reproduce the original exact meaning within the limitations of the TL grammatical structures. It also conveys cultural words and maintains an unusual degree of grammar and strength in translation. It tries to make the SL author completely loyal to the intent and reality of the text.

3.4 Semantic Translation

Semantic translation takes much of the aesthetic value of the source language text, making sense where appropriate so that there are no implications, wordplay or repetition roots in the finished version. It may translate less important cultural points by a culturally neutral third or active terms but not by cultural equation and it may also give the reader more small concessions.

3.5 Adaptation

This is an unrestricted form of translation. It is used mainly for plays and poetry, the themes, characters, plots are usually preserved, the SL culture converted to the TL culture and the text rewritten (Ahmad 2015:15).

3.6 Free Translation

The content without a form of the original or the matter without the manner is the productions of free translation. It is also known as intra-lingual translation and it is usually longer than the original.

3.7 Idiomatic Translation

This type of translation replicates the original message but degrades the depth of meaning by selecting meanings and dialogues that do not exist in the original.

3.8 Communicative Translation

This type of translation replicates the original message but degrades the depth of meaning by selecting meanings and dialogues that do not exist in the original(Newmark 1988: 18).

===Translation Strategies ===

4. Translation Strategies
Many theorists have used the term translation strategy extensively but with some significant differences in meaning and perspective that they see. Many theorists have used the approach of translation comprehensively but with some notable differences in meaning and vision as they appear.

4.1 Aixela Translation Strategies:
According to Aixela translators need to choose several strategies based on the source language culture and target culture. Shee distinguishes many of the translation strategies that apply to the translation of culture-specific items and at the same time, she tries to command by the level of their intercultural intervention. She divided it into two groups; conservative groups (5 approaches) and the substitution (6 strategies).(Aixela 1996:86)

4.1.1. Conservation:
In conservation,the less compelling process includes repetition,orthographic adaptation,linguistic translation,extratextual gloss and intratextual gloss.

4.1.1.1 Repetition:In repetition, there is simply the transference of the culture-specific items from the ST to the TT. Thus,the translator keeps as much as possible the original reference (Aixela 1996:61). This approach is often used for languages that do not differ in the alphabet and most for names.

4.1.1.2 Orthographic Adaptation: The orthographic adaptation involves writing or
transliteration, mainly when the original term is given in a different alphabet than the one used in the target culture.

4.1.1.3 Linguistics translation: Linguistic translation emphasizes on the way where the translator chooses the source closest to the original text and increases his understanding by giving the TL version which is still relevant to the ST cultural system.

4.1.1.4 Extra-textual Gloss: Here,the extra-textual gloss refers to additional information to the previously mentioned procedures, The translator uses one of the above strategies but considers it as a necessity to explain the meaning or concept of CSI. In this gloss, it can be footnotes,endings,words,ideas,translators in dictionaries, italics and so on.

4.1.1.5 Intra-textual Gloss:It's like the past but the translator feels that he/she can include the globe as an indirect part of the text,not to distract the reader.

4.2.1 Substitution
In substitution, According Aixela “that synonymy, limited universalization, absolute universalization, naturalization, deletion, and autonomous creation are encompassing here"(Aixela 1996:87)

4.2.1.1 Synonymy: This strategy is a stylist used to avoid the constant repetition of culturespecific items in the ST.

4.2.1.2 Limited Universalization: When the translator realizes that the culture-specific item is not clear to the reader or that another source CSI exists in the source language which can be replaced, replace it with data. Of course, the location is not as specific to the source language as the first one.

4.2.1.3 Absolute Universalization: The only difference between limited universalization and absolute universalization is when the translator cannot find the best known CSI in the source language or prefers to eliminate the unusual concept and choose a neutral term. (Aixela 1997:63).

4.2.1.4 Naturalization: In this case “translator brings the culture-specific item into the TL culture” (Ketabi 2015:8).

4.2.1.5 Deletion: When the CSI is “unacceptable ideologically or stylistically or it is not relevant enough for the effort of comprehension required for the readers” (Aixela 1996;64), or very clear that the translator does not want to use any strategy, they delete the CSI.

4.2.1.6 Autonomous Creation: When the translator agrees to use non-existent cultural
reference in the ST.(Aixela 1997:43).

4.3 Mona Baker's Translation Strategies
Baker's strategies have been used by professional translators at word level in their translations, to deal with issues while performing the task of translation.Baker She suggests various procedures to work for unequal treatment at the point level, for example, translation by a more general word, translation by a more neutral / less obvious word, translation by paraphrasing, Using related words, and so on. She formulates the classification in different strategies(Baker 1992;90) which are the following:

4.3.1 Translation by a more general word: According to Baker,this has to do with the meaning of the proposition. Appropriately it works in many languages.

4.3.2 Translation by a more neutral/ less expressive word: This is another strategy in terms of semantics it does with differences with obvious meaning.

4.3.3 Translation by cultural substitution:This strategy involves placing culture-specific material that does not have the same predictive meaning as the target language material but may have the same effect on the target reader.

4.3.4 Translation using a loan word: This strategy relies on culture-specific items, modern borrowing points plus interpretation concepts and buzz points.

4.3.5 Translation by paraphrase using a related word: When the source material is written in the target language but separately, and when the frequency used in the source text is high, it will be natural in the target language.

4.3.6 Translation by paraphrase using unrelated words: This strategy can be used when the concept in the source material is not lexical in the TL.

4.3.7 Translation by omission: Losing phrases or words that are not vital to text development.

4.3.8 Translation by an illustration: Here, use examples when the source word is not equal in the target language. Each theorist presents their strategies according to their point of view,however,Baker,s translation strategies include the most applicable set of strategies, as it shows the strategies used by professional translators.

===Cultural Categories ===

5. Cultural categories

5.1.2 Ecology
In this type of cultural category, Newmark labels those words which have some similarities and differences in culture concerning the environment. For Example, animals, colors, astronomy, plants birds etc. They will also have some geographical features that can normally differ from other cultural terms in that they usually have no political, commercial value.

5.1.2 Material culture

Material culture is also known as artefacts, In the category of material culture, Newmark included Food, clothes, housing, transport, and communications and also those objects which are made by humans. For Example, Clothing, atoms, crops, vegetables, jewellery, drugs, planets etc. “Food is for many the most sensitive and important expression of national culture. The function of the generic clothes terms is approximately constant, indicating the part of the body that is covered, but the description varies depending on climate and material used, houses and town, and transport.”(Newmark 1988:90)

5.1.3 Social culture

The social culture is divided by Newmark in two ways, they are work and leisure. For example, Trade, armour, literature, poets, markets, games.

5.1.4 Organisation

Newmark organizations are divided into five categories: political and administrative conditions, historical conditions, and international conditions. ‘The international community terms usually have recognized translations which are in• fact through-translations, and are now generally known by their acronyms', religious terms, artistic terms; “the translation of artistic terms referring to movements, processes and organizations generally depend on the putative knowledge of the readership. For example, adultery, business, corruption, sex, poverty, marriage, divorce etc.”

5.2 Newmark Classification CSIs

Newmark established the classification of culture-specific items (CSIs) into five classes which are;
Table 1. Newmark classification of Culture-Specific Items. (Newmark 1988:97) --[[User:Muhammad Numan|Muhammad Numan]] ([[User talk:Muhammad Numan|talk]]) 16:50, 13 December 2021 (UTC)

5.2.1 Categorization of CSIs in Surah Yousuf of the Holy Quran

Verse No.

Terms English Translation Categories

1 الۡکِتٰبِ Book Material culture

2 قرُۡءٰنًا Quran Material culture

3 الۡقَصَصِ Narration Gesture

4 رَايَۡتُ Dream Habit

5 کَوۡکَبًا Stars Ecology

6 ال َّ شمۡسَ Sun Ecology

7 الۡقَمَرَ Moon Ecology

8 الۡاحََادِيۡثِ Events Organization

9 يعَۡقوُۡبَ House of Yaqub Material culture

10 يعَۡقوُۡبَ Yaqub

11 ابِۡرٰہيِۡمَ Ibrahim

12 اِسۡحٰقَ Ishaq

13 اقۡتلُوُا Kill Social culture

14 ارَۡضًا Earth Ecology

15 الۡجُبِّ Pit Ecology

16 ال َّ س َّ يارَةِ Wayfares

17 يٰۤابََانَا Father

18 َّ يرۡتعَۡ Eat Social culture

19 وَ يَلۡعَبۡ Play Social culture

20 لَحٰفِظُوۡنَ Guard Social culture

21 وَ اخََافُ Fear Habit

22 الذِئّۡبُ Wolf Ecology

23 عِشَاءًٓ Nightfall Ecology

24 َّ يبۡکُوۡنَ Weeping Habit

25 مَتاَعِنَا Belongings Material culture

26 قمَِيۡصِہٖ Shirt Material culture

27 وَارِدہَمُۡ Water drawer Material culture

28 دلَۡوَهٗ Bucket Material culture

29 بِثمََنٍ ۢ بَخۡسٍ Paltry price Material culture

30 درََاہمَِ مَعۡدوُۡدةٍَ Silver coin Material culture

31 مِّصۡرَ Egypt

32 لِامۡرَاتَِہٖۤ Wife

33 الۡارَۡضِ Land Ecology

34 اشَُدَّ هٗۤ Prime age

35 الۡابَۡوَابَ Door Material culture

36 مَعَاذَ ّٰ ِ Master Organization

37 ال ُّ سوۡٓءَ Evil Habit

38 الۡفَحۡشَاءَؕٓ Lewdness Habit

39 عِبَادِنَا Servant Organization

40 وَ قَدَّ تۡ Ripped Social culture

41 عَذاَبٌ Punishment Social culture

42 ُّ يسۡجَنَ Prison Organization

43 الۡعَزِيۡزِ Minister Organistion

44 حُباؕ Love Social culture

45 فتَٰىہَا Slave Organization

46 سِکِّيۡنًا Knife Material culture

47 مَلکٌَ Angel Organization

48 فَاسۡتجََابَ Prayer Gestures

49 خَمۡرًا Wine Material culture

50 خُبۡزًا Bread Material culture

51 رَاۡسِیۡ Head Material culture

52 ال َّ طيۡرُ Birds Ecology

53 ءَارَۡبَابٌ Gods Organization

54 يٰصَاحِبَیِ السِّجۡنِ Prisoners Organization

55 تعَۡبدُوُۡنَ Worship Gesture

56 ال َّ شيۡطٰنُ Satan Organization

57 الۡمَلِکُ King Organization

58 بَقَرٰتٍ Cows Ecology

59 خُضۡرٍ Green Ecology

60 يٰبسِٰتٍ Dry Ecology

61 سُنۡۢبلُٰتٍ Grain Material culture

62 تزَۡرَعُوۡنَ Crops Material culture

63 يغَُاثُ Rain Ecology

64 يَعۡصِرُوۡنَ Juice Material culture

65 النِّسۡوَةِ Women

66 ال َّ رسُوۡلُ Messenger Organization

67 الۡعَزِيۡزِ Governor Organization

68 ال ّٰ صدِقِيۡنَ Truthful Habit

69 الۡخَائِٓنيِۡنَ Betray Organization

70 خَزَائِٓنِ Treasure Material culture

71 مَ َّ کنَّ ا Power Organization

72 بِرَحۡمَتِنَا Mercy Gestures

73 يَتَّ قوُۡنَ Taqwa Habit

74 الۡمُنۡزِلِيۡنَ Hospitality Habit

75 رِحَالِہِمۡ Camel Ecology

76 وَ ل َّ مَا فَتحَُوۡا Family Organization

77 بَابٍ Gate Material culture

78 اِنِ الۡحُکۡمُ Sovereignty Organization

79 الۡعِيۡرُ Caravan Organization

80 لسَٰرِقوُۡنَ Thieves Organization

81 السِّقَايَۃَ Bowl Material culture

82 تاَ ّٰ ِ Swear Habit

83 کٰذِبيِۡنَ Liars Habit

84 وِّعَاءِٓ Bag Material culture

85 درََجٰتٍ Rank Organization

86 َّ موۡثِقًا Pledge Social culture

87 الۡحٰکِمِيۡنَ Judges Organization

88 الۡقَرۡيَۃَ Town Material culture

89 عَيۡنٰہُ Eyes

90 الۡبَشِيۡرُ News Social culture

91 ابَوََيۡہِ Parents Organization

92 الۡعَرۡشِ Thrown Organization

93 يمَۡکُرُوۡنَ Devices Material culture

94 وَ الۡارَۡضِ Earth Ecology

95 ال َّ سمٰوٰتِ Heavens Ecology

===Translation Procedure ===

6. Translation Procedure

There are seventeen different kinds of translation procedures classified by Newmark. According to (Gallagher 1996:31)“translation procedures are the technical devices to convey the message of a text in one language into another language.” The difference between translation procedure and translation methods discussed by Newmark (1988)“translation methods relate to whole texts, translation procedures are used for sentences and the smaller units of language.”(Newmark 1988:81)

6.1 Transference
Transference is the way through which we convert the source language to target language and also contains transliteration or transcription. Transference is also known as loan words, there is no transformation in the spelling of the words that have been translated.

6.2 Naturalization
Naturalization changes the word SL to its pronunciation,then TL to its original form.
Naturalization also adds new connections to external conditions.--[[User:Muhammad Numan|Muhammad Numan]] ([[User talk:Muhammad Numan|talk]]) 16:55, 13 December 2021 (UTC)

6.3 Culture equivalent
In this procedure, SL the cultural word is translated by the target cultural word. The use of the translation of this procedure is limited because it is not accurate, but it can be used in general texts, public and publicity,as well as for brief explanation to readers who do not understand the relevant source language culture.

6.4 Functional Equivalent
This approach is the most accurate path of translating and it uses very neutral cultural points with a new specific term.

6.5 Descriptive equivalent
This strategy is working for the description of the meaning or function of the source language.

6.6 Synonymy
This method of translation is applied when there is nothing to the same.

6.7 Through-Translation
Through translation is the literal translation of common conflicts,the names of organizations and compound parts.

6.8 Shifts or Transposition
This translation procedure involving a change in grammar from SL to TL. This change is done when there is a difference between the structure of the SL and the TL is reasonable.

6.9 Modulation
This procedure is used in the translation of sentences, phrases and clauses. Here the translator looked at the message in the source language sentence from a different angle or a different way of thinking. This strategy is used when the translation of words with literal meaning does not produce a reasonable translation.

6.10 Recognized Translation
The translation process is manifested when the translator uses an authoritative or appropriate translation of an organization's term.

6.11 Translation Label
This procedure is the appropriate one for the translation of a new institutional term,and it is a temporary translation of the source language word.

6.12 Compensation
This process manifests itself when there is a meaningful loss in one part,but compensation in the other part.

6.13 Componential Analysis
In this procedure, the source language word translated into the TL by detailing the components of the meaning of the source language word.

6.14 Reduction & Expansion
In this procedure, the elements of the word 'auto' removed and the elements of the word expanded in the target language.

6.15 Paraphrase
This procedure appears when cultural words need more explanation.

6.16 Couplets
In this procedure, two or more different procedures meet in one translation, couplets, triplets, quadruplets.

6.17 Notes
When the additional information is added to the cultural words for the clarification of readers.

===Analysis and Discussion ===

7. Analysis and Discussion

7.1 Introduction
This chapter highlights the procedure of the study and the analysis of culture-specific items in Surah Yusuf. This chapter explores the use of translation strategies in transferring meaning from the ST to the TL and the appropriateness of Newmark's model in interpreting the procedures that the translator applied during the translation process.

7.2 Procedures
To account for the translation of CSIs in this research, the source text of the Holy Quran in Arabic and its English translation translated by Mufti Taqi Usmani were studied. After reading the whole Ayahs of Surah Yusuf and its translation, every Ayah and its translation in English were carefully analyzed to identify CSIs and the strategies used by the translator to translate them into English. After that, the classification of CSIs by Newmark has been accepted as the theoretical framework of this study aimed at analyzing culture-specific items. For the clarification, each procedure is interpreted and demonstrated with illustrations in Tables 1-9.--[[User:Muhammad Numan|Muhammad Numan]] ([[User talk:Muhammad Numan|talk]]) 17:01, 13 December 2021 (UTC)

7.3 Analysis and Discussion
After the categorizing the culture-specific items according to Newmark's strategies, the researcher worked on the strategies for translating the culture-specific items applied in Surah Yusuf, including transference, cultural equivalent, functional equivalent, descriptive equivalent, componential analysis, synonymy, through translation, modulation and notes; Then, he arranged the data gained in Tables 1-9 in order to show the cases of applying Newmark’s strategies for translating the culture-specific items.
The discussion section is devoted to the interpretation of each selected culture-specific word, the researcher presents a discussion of how he formulates the CSIs in Newmark strategies.
Below are the discussion points created for using each strategy;

7.3.1 Transference: Transference includes transliteration and is the same as what is called transcription. The word then becomes a loan word. There were words that were transferred from the source text to the target text. These are presented in the following table.
Table1.

Here are some examples of Transference applied in translating CSIs in Surah Yusuf:

Strategy Source Text Target Text
قرُۡءٰنًا Quran
ابِۡرٰہيِۡمَ Ibrahim
Transference يعَۡقوُۡب Yaqub
اِسۡحٰق Ishaq
يَتَّ قوُۡنَ Taqwa

Words that have given in table 1 are transference words because these are conveyed to target language which is a different language writing system then from the source language, For example, the word Quran is transliterated word and pronounce as same as like in source language قرُۡءٰنًا, so it is transcripted and also become a loan word. Similarly, all the mentioned words in table 1 are transference words.
7.3.2. Cultural Equivalent: Cultural equivalent purpose is to replace a cultural word in the source language with an, although not completely synonymous, target language word.

Table 2.
Examples of Cultural equivalent applied in translating CSIs in Surah Yousaf
Strategy Source Text Target Text
اٰلِ يعَۡقوُۡب House of Yaqub
لَحٰفِظُوۡنَ Guard
بِثمََنٍ ۢ بَخۡسٍ Paltry price
درََاہمَِ مَعۡدوُۡدةٍَ Silver coin
اشَُدَّ هٗ Prime age
Cultural Equivalent مَعَاذَ ّٰ Master
الۡعَزِيۡزِ Minister
فَاسۡتجََابَ Prayer
اِنِ الۡحُکۡمُ Sovereignty
يٰصَاحِبَیِ السِّجۡن Prisoners
الۡمَلِکُ King
يَعۡصِرُوۡنَ Juice
مَ َّ کنَّ ا Power

In Surah Yusuf, we have some words that are related to the cultural equivalent, Table 2 contains cases where cultural equality is applied. The word House of Yaqub is not completely synonymous to the ST اٰلِ يعَۡقوُۡب, it is a replaced word in the SL. The word minister is not completely synonymous to the word ST word الۡعزَِيۡزِ. Similarly, the word Master in the TT is not synonymous to the word which is used in the ST ّٰ مَعَاذَ, it is a replaced word. The original meaning of the word فَاسۡتجََابَ is to accepted, but here it is referred to Prayer which is not only the synonymous but also a replaced one; furthermore, all the words mentioned in table 2 are mostly not completely synonymous words but the cultural replacing words.

7.3.3 Functional Equivalent:In functional equivalent, the word culture-free is used,
sometimes with a specific term; Therefore, it generalizes the word SL.

Table3.

Examples of Functional equivalent applied in translating CSIs in Surah Yousaf
Strategy Source Text Target Text
الۡقَصَصِ Narration
رَايَۡتُ Dream
Functional equivalent الۡاحََادِيۡثِ Events
ال َّ س َّ يارَةِ Wayfares
مِّصۡرَ Egypt
يمَۡکُرُوۡنَ Devices

In functional equivalent, culture-free words are used, sometimes a new specific term is used which generalizes the SL word. For example, in table 3 the word Events is used as a cultural free word that generalizes the ST الۡاحََادِيۡثِ. The word Devices is a cultural free word and used as a new specific term to generalize the ST word يَمۡکُرُوۡنَ. The word Narration is used in the TT as a cultural free word because it is not limited or bound to a single culture. The word narration can be used by every culture representative.
7.3.4 Descriptive Equivalent: It is using phrases in TT to explain the ST word.
Table4.
Examples of Descriptive equivalent applied in translating CSIs in Surah Yousaf
Strategy Source Text Target Text
کَوۡکَبًا Stars
ال َّ شمۡسَ Sun
الۡقمََرَ Moon
Descriptive equivalent عِشَاءًٓ And at Nightfall
وَارِدہَمُۡ Water drawer
سِکِّيۡنً Knife
الۡکِتٰبِ Enlightening book
ال َّ سمٰوٰتِ Heaven

The descriptive equivalent is, using phrases in TT to explain the ST word. For example Eleven stars and the sun and the moon a phrase used in the TT which explains کَوۡکَبًا َّ و ال َّ شمۡسَ وَ الۡقمََرَ the ST words stars, sun and moon. Similarly, Enlightening the book is a phrase used in the target text which highlights the meaning of الۡکِتٰبِ.
7.3.5 Componential Analysis:componential analysis is the initial comparison of a source language point to a selected language point that has the same meaning, but does not equate to one.
Table5.
Examples of Componential analysis applied in translating CSIs in Surah Yousaf
Strategy Source Text Target Text
رَايَۡتُ Dream
ال َّ طيۡرُ Birds
Componential analysis وَ يَلۡعَبۡ Play
يَعۡصِرُوۡنَ Juice
مَعَاذَ ّٰ ِ Master
يٰصَاحِبَیِ السِّجۡنِ Prisoners
اِنِ الۡحُکۡمُ Sovereignty

Further, in justification in the translation of CSIs, the researcher analyzed the words that comparing the word base of a source language with the target language point that has the same meaning, but obviously not equals one. Like رَايَۡتُ means to look or see while translating it to the TT it meanings changes to word Dream. The basic comparison of these two words is the same.
That is both words are related to cognition and eyes. For instance, other words are ال َّ طيۡرُ Birds, اِ نِ الۡحُکۡمُ Sovereignty.
7.3.6 Synonymy: Synonymy is a near target language equivalent.
Table 6.
Examples of Synonymy applied in translating CSIs in Surah Yousaf
Strategy Source Text Target Text
الۡکِتٰبِ Book
قۡتلُوُا Kill
ارَۡضًا Earth
Synonymy الذِئّۡبُ Wolf
دلَۡوَه Bucket
خَمۡرًا Wine
يٰبسِٰتٍ Dry

The translator has used good equivalents for the words chosen in the Surah Yusuf. For instance, الۡکِتٰبِ Book, Book in the TT and الۡکِتٰبِ in the ST are the synonymous word. Few other examples are mentioned in table 6.
7.3.7 Through translation:Through-translation, is a literal translation of common conflicts, names of organizations and compound parts. It can also be called: click or loan translation.
Table7.
Examples of Through-translation applied in translating CSIs in Surah Yousaf
Strategy Source Text Target Text
اٰلِ يعَۡقوُۡبَ House of Yaqub
غَيٰبَتِ الۡجُبِّ Into the bottom of a pit
بِرَحۡمَتِنَا Mercy
Through Translation الۡاحََادِيۡثِ Events
ُّ يسۡجَنَ Prison
الۡعَزِيۡزِ Governor
الۡخَائِٓنيِۡنَ Betray
وَ ل َّ مَا فَتحَُوۡا Family

In through translation, the researcher found those words which have common collocations, name of organization or component of compounds in Surah Yusuf. Examples of through translations are House of Yaqub, اٰلِ يعَۡقوُۡبَ is a component of the compound, Family وَ ل َّ مَا فَتحَُوۡا is the name of the organization, other examples are mentioned in table 7.
7.3.8 Modulation: Modulation occurs when the translator generates the original text message in TL text according to the current target language norms, as source language and target languages may differ visually.
Table8.
Examples of in translating CSIs in Surah Yousaf Modulation applied
Strategy Source Text Target Text
يمَۡکُرُوۡنَ Devices
Modulation لَسٰرِقوُۡنَ Thieves
مَ َّکنَّ ا Power
وَ قَدَّ تۡ Ripped

The modulation occurs in the translation of culture-specific items when we are translating the word or phrase from the source text to target text according to the new norms and traditions in TT culture. For instance, Devices are the word that had been translated from the Arabic word يمَۡکُرُوۡنَ which means to plan something while in English it is opposite which means tools.
7.3.9 Notes: Notes, additions, and glosses are additional information that a translator must add to the version; The additional information that translators add is usually cultural.
Table9.
Examples of Notes applied in translating CSIs in Surah Yousaf
Strategy Source Text Target Text
اِنِ الۡحُکۡمُ Sovereignty
Notes تعَۡبدُوُۡنَ Worship
ال َّ شيۡطٰنُ Satan
بِثمََنٍ ۢ بَخۡسٍ Paltry price

In this strategy, the translator adds some additional information to his version, The additional information that translators add is usually cultural. For example اِنِ الۡحُکۡمُ is a word which means that giving the order is limited or quality related to Al-Mighty God while the translator used the word sovereign which means authority. Worship is a word which means to follow or obey someone, the translator can use it in his point of view while in Arabic تعَۡبدُوُۡ نَ which means a quality limited to God.

===Conclusion and Recommendations===

8. Conclusion and Recommendations

This chapter summarizes the findings of the study. It also provides some recommendations regarding the application of translation procedures in translation between language systems.

8.1 Summary of the Findings

The translator applied nine translation procedures out of seventeen of Newmark’s translation procedures in the translation of the Surah Yusuf of the Holy Quran, namely, transference, cultural equivalent, functional equivalent, descriptive equivalent, componential analysis, synonymy, through translation, modulation and notes. The cultural equivalent strategy was the most frequent applied procedure. The descriptive equivalent and through translation procedure was the second most frequently applied translation procedure, It was followed by transference, functional equivalent, componential analysis, synonymy, modulation and notes. It is a descriptive study in which CSIs from ST translated to TT.

8.2 Conclusion

The present study's purpose was to explore the CSIs in Surah Yusuf of the Holy Quran and to investigate which translation strategy, proposed by Newmark, was employed by the translator to overcome culture-specific items. Obviously, the researcher has worked hard to clear the way for future students of translation. Throughout the research, the researcher faced a lot of challenges and findings were revealed, some of them are the following;

• Between Arabic and English, there is a big cultural gap. Till now, this problem is considered as an unsolvable problem.

• Many mistakes are made by the translators because of ST culturally loaaded words.

• The translators have to go through or review the previous translation of the Quranic scripture to solve the problem that they might face in the process of their translation.--[[User:Muhammad Numan|Muhammad Numan]] ([[User talk:Muhammad Numan|talk]]) 17:05, 13 December 2021 (UTC)

The procedures used in this study will help the translator to render culture-specific terms accurately. Thus, the researcher worked well to fill the linguistic gaps between Arabic and English. Furthermore, Newmark’s translation procedures helped the translator make the translation sound more natural to the TR. It can be observed from the analysis that Newmark’s translation procedures were effective in translating the Islamic texts. The findings of the study might help students of translation and practitioners in the field of TS to get familiar with the most influential strategies in rendering cultural specific items. They can use the findings of the study to employ translation tasks in translations. Educational planners can use the findings of this study to specify the most influential, dominant strategies to conduct a target-oriented/sourceoriented translation. To sum up, it should be emphasized that the focus of this particular study was on religious genre. Investigating CSIs in different genres could lead to new areas of research for interested researchers. Accordingly, the information gained from this study may prove useful to translators, translation teachers, and student learners as it will help them improve their translation skills with the special attention of culture-specific items and will allow them Give texts when having a broad view of translation. Other researchers can derive similar effects from many of the findings of the same study.

This study is similar to other studies that might have several limitations which need to be taken into account. The study focused on one Surah translated by one translator. Examining different Surahs of the Holy Quran and their translations by other authors from different cultures might lead to interesting facts or they might confirm the findings of this study. Different translators might employ different strategies. Further research is needed to confirm or disconfirm the findings of this study. Newmark's strategies are not limited to the cultural features of the language. But it also covers the linguistic specifications. To narrow down the subject of the study, the linguistic aspects of the text were ignored. Comparing these linguistic aspects could be another interesting topic and venue for further research.
Finally, It may be concluded that Newmark’s translation procedures are necessary for the translation of an Islamic text between two different language systems and cultures. However,the translator must be competent in using the translation procedures to provide an accurate translation.--[[User:Muhammad Numan|Muhammad Numan]] ([[User talk:Muhammad Numan|talk]]) 17:05, 13 December 2021 (UTC)

8.3 Recommendations

The researcher furnished a set of recommendations in the light of the findings reached and the results obtained. The recommendations can make a helpful set of guidelines for both existing and potential translators in general and for translating religious texts of two languages that are not closely related. These recommendations are tentative and are subject to modification upon closer investigation by translation scholars and professionals:

• It is recommended for translastors to use the translation procedures appropriately in order to deliver the meaning of the source text correctly.

• The researcher also recommends examining the application of other kinds of translation procedures on Islamic texts based on other models such as Andrew Chesterman’s translation procedures.

• It would also be beneficial to investigate Newmark’s translation procedures to various types of texts such as medical texts and journalistic texts.

=== References ===
Abdi, H. (2019). Translating culture-specific items (CSIs) as a conundrum for Iranian MA translation students: Considering the level of study. Journal of new advances in English Language Teaching and Applied Linguistics, 1(1), 88-109.

Aguado-Gimenez, P., & Pérez-Paredes, P. F. (2005). Translation-strategies use: A classroombased examination of Baker’s taxonomy. Meta: journal des traducteurs/Meta:
Translators' Journal, 50(1), 294-311.

Ahmadi, M. R.S and Nosrati, Fatemah. (2012). Domestication and Foreignization Strategies in Translation of Culture-Specific Items. Translations of English-Persian Children’s Literature. San Francisco: Grin Publishing. Google Books.

Al Saleh, R. A. (2019). An Application of Newmark's Procedures to Muhammad Abul Quasem's Alleman, J. C. Bee. W. Ulitkin, I. Files, F., Zetzsche, J., Chatonnet-Marton, P. & y del Árbol, E. V. Translation Strategies.

Al-Sofi, B. B. M. A., & Abouabdulqader, H. (2020). Bridging the gap between translation and culture: towards a cultural dimension of translation. International journal of linguistics, literature and culture, 6(1), 1-13.

Baker, M., 1992. In Other Words: A Coursebook on Translation. London: Routledge, p.20–42.

Blažytė, D., & Liubinienė, V. (2016). Culture-specific items (CSI) and their translation strategies in Martin Lindstrom’s" Brand sense". Kalbų studijos, (29), 42-57.

Bush, P. (1998) "Literary Translation." In: M. Baker, ed. Routledge Encyclopedia of Translation Studies, London: Routledge, pp.127-130.

Catford. J. C. (1965). A linguistic theory of translation. Oxford: Oxford University Press.
English Translation of Mohammad Al-Ghazali's Islamic Guidance.Literature and Culture, 6(1), 1-13.

Gečaitė, L. (2020). Culture-Specific Items and Their Translation Strategies in Victoria Hislop's Novel The Sunrise.” (2020).

Hassan, B. E. A. (2014). Between English and Arabic: A practical course in translation.
Cambridge Scholars Publishing.

Hermans, T. (1999). Translation in systems. Manchester: St. Jerome Publication House, J. (Ed.). (2014). Translation: a multidisciplinary approach. Springer.
Issa, A. L. S. M., & Hammood, L. H. R.- Quranic-Specific Phrases under the Study of Translation; Significance and Applications.

Janfaza, E., Assemi, A., & Dehghan, S. S. (2012). Language, translation, and culture.
In International Conference on Language, Medias and Culture (Vol. (33), p. 83-87).

Janfaza, E., Assemi, A., & Dehghan, S. S. (2012). Language, translation, and culture.
In International Conference on Language, Medias and Culture (Vol. 33, p. 83-87).

Lambert, J. (1998) Literary Translation. In: M. Baker, ed. Routledge Encyclopedia of Translation Studies. London: Routledge, 130-134.

Landers, Clifford E. (2001) Literary Translation: A practical guide. New Jersey University Press: Multilingual Maters.

Lustig, Myron, W. and Koeser, Joline (2003), Intercultural Competence: Interpersonal Communication Across Cultures, Boston: Allyn and Bacon.

Malmkjær, K. (1993). Who Can Make Nice A Better Word Than Pretty? Collocation, Translation, and Psycholoinguistics. In: Baker, M., Francis, G. and Tognini-Bonelli, E.
eds. Text and Technology. Philadelphia/Amsterdam: John Benjamins Publishing Company. pp.213-32.

Mosavat, S., & Rahimpour, S. (2016). The Most and Least Used Translation Strategies for
Conveying Culture-Specific-Items in Young Adult Literature from English into Persian. International Journal of Humanities and Cultural Studies (IJHCS) ISSN 23565926, 1853-1873.

Munday, J. (1997). Systems in Translation: A computer-assisted systemic approach to the analysis of translation of García Márquez. Ph.D thesis, University of Bradford.

Newmark, P. (2001). A Textbook of Translation. Shanghai: Shanghai Foreign Language
Education Press

Newmark, Peter. (1988). A Textbook of Translation. New Jersey: Prentice-Halls

Nord, Christiane. (1997). Translating as a Purposeful Activity: Functionalist Approaches
Explained. Manchester: St. Jerome. Accessed 10 November. 2018. Google Books Schjoldager, A. (2008). Understanding translation. Academica: Århus.

Silalahi, M., & Lubis, S. (2013). Translation Procedures of Cultural Terms Found In Sejarah Bilingual For Students of Senior High School.
Valipoor, K., & andAzizeh Chalak, H. H. T. (2019). Cultural-specific items in translation of the Holy Quran by Irving: 43-51.

Venuti, L. (1995). The translator’s invisibility: A history of translation. London and New York:
Routledge

Widiarto, O. V. V. (2016). The translation procedures of cultural expressions applied in a game of thrones translated into Perebutan Tahta novel by Barokah Ruziati (Doctoral dissertation, Dian Nuswantoro University).

Trans Type EN 11

2021-12-15T17:13:06Z

Atta Ur Rahman: /* Types of Translation */

=Atta Ur Rahman Exploring Translation Strategies: A Case Study of the English Translation of the Holy Quran=
Atta Ur Rahman,Hunan Normal University, China

[[Trans_Type_EN_11]]

===Abstract===
This study aims at diagnosing culture-specific items in the English translation of the Holy Quran and the strategies which were used to translate the CSIs. Translating CSIs can be a demanding task because such items have specific meanings in the culture and language in which they exist but not necessarily in others. Taking this fact into account, the present study investigates the strategies used in the translation of culture-specific items in the English translation of the Holy Quran. Moreover, the researcher explored the most frequently employed translation procedures. To achieve these goals, the descriptive approach is applied for the analysis of the translation of specific items of culture. The descriptive analysis is also used for the investigation of the translation procedures used therein. The findings of this study indicate that the use of cultural equivalent strategy was the most frequent applied procedure. The descriptive equivalent and through translation procedures were the second most frequently applied translation strategies which were followed by transference, functional equivalent, componential analysis, synonymy, modulation and notes. The results shows that the translation procedures are helpful (especially the target-oriented ones) in conveying the meaning of the text from Arabic into English in different ways.

===Key Words===
The Holy Quran, Translation Strategies, Translation Procedures, Culture-Specific Items, Newmark

===Introduction===

Translation that plays a crucial role in introducing the history and in transferring the culture of an area is a kind of communication between different languages. It is also illustrated “as the result of a linguistic-textual procedure in which a text in one language is re-contextualized in another language.” In the re-contextualization, studies on translation demonstrate that there are certain critical points (Munday 2012:37) that are problematic for translators, especially, when dealing with vital cultural texts such as religious texts (Malmkjær 2015:10). It helps to communicate and exchange information with people from different countries and cultures. Khammyseh argues that translation is one of the traditional communicating methods between communities all around the world. (Khammyseh 2005:9). Jothiraj states that “translation plays an important role in the inter-lingual process of communication”(Jothiraj 2004:1). Translation is essential for cultures and languages to exchange information. Newmark defines it as a craft in which a written message in a language is replaced by the same story in another language. According to him, Translation is the art of trying to translate what is written or expressed in one language into another language with the same message or expression. To accomplish a qualified translation, the translator needs to be aware of different aspects(Newmark 1988:2). Many scholars in translation have noticed that the difficulty for a translator is to translate texts which deals with religious concepts and cultural specific items.

Nida indicated that translation is the way of finding natural issues in the TL close to the SL, in terms of message and style(Nida 1964:32). Larson has acknowledged that dealing with religious and cultural items is the most difficult, both in finding equivalence and analyzing the source vocabulary. Among the many challenges that exist for the translator is to bring the concept of the SL to a deeper meaning in the TL, the main problem is how to give CSIs, the significance which is firmly connected to the particular cultural context(Larson 1998:23).

Culture plays a considerable role, Snell-Hornby assumed that “Culture refers to all socially conditioned aspects of human life”(Snell-Hornby 1988:33). Another definition of culture is formulated by Goodenough. For him, culture is “what people have to learn as distinct from their biological heritage, must consist of the end product of learning: knowledge, in a most general, if relative, sense of the term."(Goodenough 1957:167). By this definition, we should note that culture is not only a material phenomenon; it does not consist of things, people, behavior, or emotions. It is rather the organization of these things. It is the forms of things that people have in their minds, their models for perceiving, relating, and otherwise interpreting them”. According to him, if the translator wants to understand a culture, she or he has to understand that culture is a mixture of belief and knowledge.

The religious text and especially the Holy Quran have played a significant role in human life throughout history to guide human beings towards the right path. Translating religious text can be a hectic job. When it comes to religious texts like the Holy Quran, it might be even more hectic. The Holy Quran has a profound impact on the human lives of its believers. It spreads spiritual serenity and peace of mind. Lustig and Joline thought that “religion is an important institutional network that binds people to one another”(Lustig and Joline 2003:16). But sometimes believers of Islam (whether they are native or not native speakers of the language) face a tremendous difficulty when they want to understand the meaning of a certain lexical unit, lexis that can be identified as Quranic-specific words/phrases.

This study is aimed to probe Newmark's translation procedures applied to translate cultural items from the SL (Arabic) to the TL (English) and to focus on translation strategies used by the English translator to transfer absolute and in-depth intended meanings of the CSI in the Holy Quran. If we examine Newmark's opinion, seventeen procedures may be needed by a translator in the process of translation. However, only a few translation procedures are relevant to this translation, they are Transference, cultural equivalent, functional equivalent, descriptive equivalent, componential analysis, synonymy, through translation, modulation and notes.(Newmark 1988:81). These types of translation procedures are usually used to translate cultural terms contained in the text involving Surah Yusuf as a source language. Thus, in the relationship between translation and culture, the strategies offered should be understood as an attempt to make the translation easy to understand by the TR without blurring the message contained in the text written in the SL.

===Translation and Culture===

2. Translation and Culture

Culture and translation are intimately connected, for understanding the culture translation plays a crucial role. In every nation, there are multiple cultures which reflect how people behave, socially, traditionally and politically and also practice their specific languages. Languages have a complex system of communication that humans adapt from different cultural background. When someone wants to know more about any culture, it is necessary to know about that language. For understanding the language they need to translate it as one might not understand the particular language. Thus, translation fills the gap created by languages that is a very important aspect of translation.

The translation is the process of translating a point or text from one language to another, we can also refer translation to moving of something from one place to another. Translation impacts also on our real life, in a way of transforming other cultures, norms and traditions into our culture. Translators play a vital role in culture and mediators between cultures, dedicated to linking the gap that repeatedly hinders effective communication between communities. According to Peter Newmark, “translators have been entrusted the elegant and highly-demanding task of representing cultures for decades” (Newmark 1988:7). Newmark established connections concerning the relationship between culture and translating. In his book, he regards translation as a process of “representing the meaning of a text into another language in the way that the author planned the text” (Newmark 1988:5). According to him, although this process has been supposed to be simple, in reality, translators have been facing the complex task of translating and conveying culture for decades, ever since countries began establishing relationships between one another. (Newmark 1988:7).

In the history of translation studies, translation has been discussed through multiple routes which based on practicality and some theoretical aspects. For instance, Catford defined it as "the replacement of textual material in one language by equivalent textual material in another language”(Catford 1965:20). According to Venuti translation is "the forcible replacement of the linguistic and cultural difference of the foreign text with a text that will be understandable to the target language reader”(Venuti 1995:18). Schjoldager stated that“a translation is a text that expresses what another text has expressed in another language”(Schjoldager 2008:19). Culture is a complex whole which includes knowledge,belief,art,law,morals,customs and many other capabilities and habits acquired by man as a member of society. The translation is no longer considered to be a mere cross-linguistic activity but it significantly is cross-cultural communication.”
Since language reflects the way of life and basic parts of it, the process of translation cannot be done without the integration of cultural symbols into the construction of meaning. Hassan claimed that a good translation “is one that carries all the ideas of the original as well as its structural and cultural features” (Hassan 2014:2). Hermanns contributed that translation should be recognized as a cultural act. It is a kind of linguistic-cultural activity that involves at least two languages and two cultural traditions. Similarly, translation is not just a verbal act; it is also cultural, which is an act of communication of cultures(Hermanns 1999:22) Later, Hassan emphasized a good translation "is one that carries all the ideas of the original as well as its structural and cultural features" and that "reconstructs the cultural/historical context of the original"(Hassan 2014:2).
These statements demonstrate that there is an interaction between translation and culture, Newmark illustrated that culture in translation competence is “the greatest hurdle to translation, at least the achievement of an accurate and decent translation" (Newmark 2001:328).

Bearing in mind the general alliance among researchers regarding the importance of culture in translation, the translation activity is a question of transferring the correct meaning and that the translator has a productive role in transferring not only the linguistic system of the source text but also the cultural one. As such, it is extremely difficult to draw a borderline between translation and culture as they are inextricably overlaid and this connection leads to creative translation.

2.1 Culture-Specific Items (CSIs)

Culture-specific items are notions that are specific to a particular culture. These concepts are using in different domains such as flora,fauna,food,clothes,housing, work,leisure,politics,law,and religion in the way of life. These cultural concepts are consist of different suggestion and approaches. For the denomination of these concepts, many scholars and linguists employed different names or terms, relatively different definitions are given and they tried to define some points that were related to the culture but they not defined even the name of the concept clearly. Scholars refer different names to these culture-specific items, Newmark uses the term cultural words. (Newmark 1988:327) Christine Nord names them “culturemes” (Nord 1997:9) while in one of the newer studies, focused on the translation of culture-specific items, Mohammad Reza Shah Ahmadi and Fatemeh Nosrati employ a term culture-bound element (Ahmadi and Nosrati 2012:1).
After a long time, some scholars prefer the terms “culture-specific item” (Davies 2003:17), others choose cultural words (Newmark 2003;87) or culture-bound phenomena/concepts (Newmark 2003:7). In this study, the term “culture-specific item” is used as the basic term, as well as its abbreviation CSI, although other synonyms may be used to prevent repetition. "Culture-specific items are defined by different scholars according to their differences and similarities. Meanwhile, Mona Baker (1992) defines specific concepts of culture as “sourcelanguage words that express concepts unknown in the target culture” (Baker 1992:21). It may relate to religion, kind of food or social customs. Newmark suggests to culture-specific items as cultural words (Newmark 1988:94). He further discussed that in many circumstances, cultural words are somewhat easy to detect in a text because they are closely related to a specific language and unable to translate word by word (Newmark 1988:95). When they cannot be translated literary then he mentioned that the translators usually the purpose is to provide a descriptive-functional equivalent (Newmark 1988:95).

2.1.1 Translation of CSIs in the Holy Quran

The Holy Quran is the most basic religious book for Muslims, the Quran was revealed to the prophet Muhammad (PBUH). The Quranic corpus, created in an early form of Classical Arabic, is traditionally believed to be a literal transcript of God’s speech and to constitute the earthly production of an uncreated and eternal heavenly original, according to the general view referred to in the Quran itself as “the well-preserved tablet” (al-lawḥ al-mahfūẓ; Qurʾān 85:22). It has a heartfelt impact on human lives and their believers. It spreads spiritual stability and peace of mind. According to (Lustig and Joline 2003:16) “Religion is an important institutional network that binds people to one another.”
Translating Quranic-specific words/phrases is considered a great challenge for the translators which requires an accurate interpretation and consciousness of the crucial functions of these Quranic-specific words/phrases. Therefore, they have to focus on a set of aspects to attain equivalence and then render the exact meaning. The translation of the Holy Quran is a debatable process because Arabic is full of cultural-specific concepts with no proper equivalent in other languages; consequently, some equivalents fail to convey their cultural meaning thoroughly. The translation is seen as the process of reconstructing a text into other languages. In the Holy Quran, it is mentioned in the Surah of Yusuf: “we have sent it down as an Arabic Quran”, the translated text has been simply seen as a commentary, explaining, or paraphrasing of the source text. In general, exact translation never occurs; rather this can be a basic interpretation of the Holy Quran. In the process of translation of the Holy Quran, language and CSI items and rhetorical features were not inimitable and reproducible into other languages.
Translating CSIs is a strenuous task because such elements have special meanings in culture and language.

===Types of Translation ===

3. Types of Translation

Newmark determines 8 types of translation which are:

3.1 Word-for-Word Translation

This is usually indicated as an interlinear translation, with the target language immediately below the source language words. The source language word-order is preserved and the words translated singly by their most common meanings, out of context. These words are translated literally. Some of the uses of point-by-point translation are to understand the mechanics of the source language or to create a difficult text as a pre-translation process.

3.2 Literal translation

In this type of translation, the grammatical structures of the source language are changed to the nearest target language equivalent but the written points remain the same to one another, out of context.

3.3 Faithful translation
This translation attempts to reproduce the original exact meaning within the limitations of the TL grammatical structures. It also conveys cultural words and maintains an unusual degree of grammar and strength in translation. It tries to make the SL author completely loyal to the intent and reality of the text.

3.4 Semantic Translation

Semantic translation takes much of the aesthetic value of the source language text, making sense where appropriate so that there are no implications, wordplay or repetition roots in the finished version. It may translate less important cultural points by a culturally neutral third or active terms but not by cultural equation and it may also give the reader more small concessions.

3.5 Adaptation

This is an unrestricted form of translation. It is used mainly for plays and poetry, the themes, characters, plots are usually preserved, the SL culture converted to the TL culture and the text rewritten (Ahmad 2015:15).

3.6 Free Translation

The content without a form of the original or the matter without the manner is the productions of free translation. It is also known as intra-lingual translation and it is usually longer than the original.

3.7 Idiomatic Translation

This type of translation replicates the original message but degrades the depth of meaning by selecting meanings and dialogues that do not exist in the original.

3.8 Communicative Translation

This type of translation replicates the original message but degrades the depth of meaning by selecting meanings and dialogues that do not exist in the original(Newmark 1988: 18).

===Translation Strategies ===

4. Translation Strategies
Many theorists have used the term translation strategy extensively but with some significant differences in meaning and perspective that they see. Many theorists have used the approach of translation comprehensively but with some notable differences in meaning and vision as they appear.

4.1 Aixela Translation Strategies:
According to Aixela translators need to choose several strategies based on the source language culture and target culture. Shee distinguishes many of the translation strategies that apply to the translation of culture-specific items and at the same time, she tries to command by the level of their intercultural intervention. She divided it into two groups; conservative groups (5 approaches) and the substitution (6 strategies).(Aixela 1996:86)

4.1.1. Conservation:
In conservation,the less compelling process includes repetition,orthographic adaptation,linguistic translation,extratextual gloss and intratextual gloss.

4.1.1.1 Repetition:In repetition, there is simply the transference of the culture-specific items from the ST to the TT. Thus,the translator keeps as much as possible the original reference (Aixela 1996:61). This approach is often used for languages that do not differ in the alphabet and most for names.

4.1.1.2 Orthographic Adaptation: The orthographic adaptation involves writing or
transliteration, mainly when the original term is given in a different alphabet than the one used in the target culture.

4.1.1.3 Linguistics translation: Linguistic translation emphasizes on the way where the translator chooses the source closest to the original text and increases his understanding by giving the TL version which is still relevant to the ST cultural system.

4.1.1.4 Extra-textual Gloss: Here,the extra-textual gloss refers to additional information to the previously mentioned procedures, The translator uses one of the above strategies but considers it as a necessity to explain the meaning or concept of CSI. In this gloss, it can be footnotes,endings,words,ideas,translators in dictionaries, italics and so on.

4.1.1.5 Intra-textual Gloss:It's like the past but the translator feels that he/she can include the globe as an indirect part of the text,not to distract the reader.

4.2.1 Substitution
In substitution, According Aixela “that synonymy, limited universalization, absolute universalization, naturalization, deletion, and autonomous creation are encompassing here"(Aixela 1996:87)--[[User:Muhammad Numan|Muhammad Numan]] ([[User talk:Muhammad Numan|talk]]) 16:40, 13 December 2021 (UTC)

4.2.1.1 Synonymy: This strategy is a stylist used to avoid the constant repetition of culturespecific items in the ST.

4.2.1.2 Limited Universalization: When the translator realizes that the culture-specific item is not clear to the reader or that another source CSI exists in the source language which can be replaced, replace it with data. Of course, the location is not as specific to the source language as the first one.

4.2.1.3 Absolute Universalization: The only difference between limited universalization and absolute universalization is when the translator cannot find the best known CSI in the source language or prefers to eliminate the unusual concept and choose a neutral term. (Aixela 1997:63).

4.2.1.4 Naturalization: In this case “translator brings the culture-specific item into the TL culture” (Ketabi 2015:8).

4.2.1.5 Deletion: When the CSI is “unacceptable ideologically or stylistically or it is not relevant enough for the effort of comprehension required for the readers” (Aixela 1996;64), or very clear that the translator does not want to use any strategy, they delete the CSI.

4.2.1.6 Autonomous Creation: When the translator agrees to use non-existent cultural
reference in the ST.(Aixela 1997:43).

4.3 Mona Baker's Translation Strategies
Baker's strategies have been used by professional translators at word level in their translations, to deal with issues while performing the task of translation.Baker She suggests various procedures to work for unequal treatment at the point level, for example, translation by a more general word, translation by a more neutral / less obvious word, translation by paraphrasing, Using related words, and so on. She formulates the classification in different strategies(Baker 1992;90) which are the following:

4.3.1 Translation by a more general word: According to Baker,this has to do with the meaning of the proposition. Appropriately it works in many languages.

4.3.2 Translation by a more neutral/ less expressive word: This is another strategy in terms of semantics it does with differences with obvious meaning.

4.3.3 Translation by cultural substitution:This strategy involves placing culture-specific material that does not have the same predictive meaning as the target language material but may have the same effect on the target reader.

4.3.4 Translation using a loan word: This strategy relies on culture-specific items, modern borrowing points plus interpretation concepts and buzz points.

4.3.5 Translation by paraphrase using a related word: When the source material is written in the target language but separately, and when the frequency used in the source text is high, it will be natural in the target language.

4.3.6 Translation by paraphrase using unrelated words: This strategy can be used when the concept in the source material is not lexical in the TL.

4.3.7 Translation by omission: Losing phrases or words that are not vital to text development.

4.3.8 Translation by an illustration: Here, use examples when the source word is not equal in the target language. Each theorist presents their strategies according to their point of view,however,Baker,s translation strategies include the most applicable set of strategies, as it shows the strategies used by professional translators.
--[[User:Muhammad Numan|Muhammad Numan]] ([[User talk:Muhammad Numan|talk]]) 16:40, 13 December 2021 (UTC)

===Cultural Categories ===

5. Cultural categories

5.1.2 Ecology
In this type of cultural category, Newmark labels those words which have some similarities and differences in culture concerning the environment. For Example, animals, colors, astronomy, plants birds etc. They will also have some geographical features that can normally differ from other cultural terms in that they usually have no political, commercial value.

5.1.2 Material culture

Material culture is also known as artefacts, In the category of material culture, Newmark included Food, clothes, housing, transport, and communications and also those objects which are made by humans. For Example, Clothing, atoms, crops, vegetables, jewellery, drugs, planets etc. “Food is for many the most sensitive and important expression of national culture. The function of the generic clothes terms is approximately constant, indicating the part of the body that is covered, but the description varies depending on climate and material used, houses and town, and transport.”(Newmark 1988:90)

5.1.3 Social culture

The social culture is divided by Newmark in two ways, they are work and leisure. For example, Trade, armour, literature, poets, markets, games.

5.1.4 Organisation

Newmark organizations are divided into five categories: political and administrative conditions, historical conditions, and international conditions. ‘The international community terms usually have recognized translations which are in• fact through-translations, and are now generally known by their acronyms', religious terms, artistic terms; “the translation of artistic terms referring to movements, processes and organizations generally depend on the putative knowledge of the readership. For example, adultery, business, corruption, sex, poverty, marriage, divorce etc.”

5.2 Newmark Classification CSIs

Newmark established the classification of culture-specific items (CSIs) into five classes which are;
Table 1. Newmark classification of Culture-Specific Items. (Newmark 1988:97) --[[User:Muhammad Numan|Muhammad Numan]] ([[User talk:Muhammad Numan|talk]]) 16:50, 13 December 2021 (UTC)

5.2.1 Categorization of CSIs in Surah Yousuf of the Holy Quran

Verse No.

Terms English Translation Categories

1 الۡکِتٰبِ Book Material culture

2 قرُۡءٰنًا Quran Material culture

3 الۡقَصَصِ Narration Gesture

4 رَايَۡتُ Dream Habit

5 کَوۡکَبًا Stars Ecology

6 ال َّ شمۡسَ Sun Ecology

7 الۡقَمَرَ Moon Ecology

8 الۡاحََادِيۡثِ Events Organization

9 يعَۡقوُۡبَ House of Yaqub Material culture

10 يعَۡقوُۡبَ Yaqub

11 ابِۡرٰہيِۡمَ Ibrahim

12 اِسۡحٰقَ Ishaq

13 اقۡتلُوُا Kill Social culture

14 ارَۡضًا Earth Ecology

15 الۡجُبِّ Pit Ecology

16 ال َّ س َّ يارَةِ Wayfares

17 يٰۤابََانَا Father

18 َّ يرۡتعَۡ Eat Social culture

19 وَ يَلۡعَبۡ Play Social culture

20 لَحٰفِظُوۡنَ Guard Social culture

21 وَ اخََافُ Fear Habit

22 الذِئّۡبُ Wolf Ecology

23 عِشَاءًٓ Nightfall Ecology

24 َّ يبۡکُوۡنَ Weeping Habit

25 مَتاَعِنَا Belongings Material culture

26 قمَِيۡصِہٖ Shirt Material culture

27 وَارِدہَمُۡ Water drawer Material culture

28 دلَۡوَهٗ Bucket Material culture

29 بِثمََنٍ ۢ بَخۡسٍ Paltry price Material culture

30 درََاہمَِ مَعۡدوُۡدةٍَ Silver coin Material culture

31 مِّصۡرَ Egypt

32 لِامۡرَاتَِہٖۤ Wife

33 الۡارَۡضِ Land Ecology

34 اشَُدَّ هٗۤ Prime age

35 الۡابَۡوَابَ Door Material culture

36 مَعَاذَ ّٰ ِ Master Organization

37 ال ُّ سوۡٓءَ Evil Habit

38 الۡفَحۡشَاءَؕٓ Lewdness Habit

39 عِبَادِنَا Servant Organization

40 وَ قَدَّ تۡ Ripped Social culture

41 عَذاَبٌ Punishment Social culture

42 ُّ يسۡجَنَ Prison Organization

43 الۡعَزِيۡزِ Minister Organistion

44 حُباؕ Love Social culture

45 فتَٰىہَا Slave Organization

46 سِکِّيۡنًا Knife Material culture

47 مَلکٌَ Angel Organization

48 فَاسۡتجََابَ Prayer Gestures

49 خَمۡرًا Wine Material culture

50 خُبۡزًا Bread Material culture

51 رَاۡسِیۡ Head Material culture

52 ال َّ طيۡرُ Birds Ecology

53 ءَارَۡبَابٌ Gods Organization

54 يٰصَاحِبَیِ السِّجۡنِ Prisoners Organization

55 تعَۡبدُوُۡنَ Worship Gesture

56 ال َّ شيۡطٰنُ Satan Organization

57 الۡمَلِکُ King Organization

58 بَقَرٰتٍ Cows Ecology

59 خُضۡرٍ Green Ecology

60 يٰبسِٰتٍ Dry Ecology

61 سُنۡۢبلُٰتٍ Grain Material culture

62 تزَۡرَعُوۡنَ Crops Material culture

63 يغَُاثُ Rain Ecology

64 يَعۡصِرُوۡنَ Juice Material culture

65 النِّسۡوَةِ Women

66 ال َّ رسُوۡلُ Messenger Organization

67 الۡعَزِيۡزِ Governor Organization

68 ال ّٰ صدِقِيۡنَ Truthful Habit

69 الۡخَائِٓنيِۡنَ Betray Organization

70 خَزَائِٓنِ Treasure Material culture

71 مَ َّ کنَّ ا Power Organization

72 بِرَحۡمَتِنَا Mercy Gestures

73 يَتَّ قوُۡنَ Taqwa Habit

74 الۡمُنۡزِلِيۡنَ Hospitality Habit

75 رِحَالِہِمۡ Camel Ecology

76 وَ ل َّ مَا فَتحَُوۡا Family Organization

77 بَابٍ Gate Material culture

78 اِنِ الۡحُکۡمُ Sovereignty Organization

79 الۡعِيۡرُ Caravan Organization

80 لسَٰرِقوُۡنَ Thieves Organization

81 السِّقَايَۃَ Bowl Material culture

82 تاَ ّٰ ِ Swear Habit

83 کٰذِبيِۡنَ Liars Habit

84 وِّعَاءِٓ Bag Material culture

85 درََجٰتٍ Rank Organization

86 َّ موۡثِقًا Pledge Social culture

87 الۡحٰکِمِيۡنَ Judges Organization

88 الۡقَرۡيَۃَ Town Material culture

89 عَيۡنٰہُ Eyes

90 الۡبَشِيۡرُ News Social culture

91 ابَوََيۡہِ Parents Organization

92 الۡعَرۡشِ Thrown Organization

93 يمَۡکُرُوۡنَ Devices Material culture

94 وَ الۡارَۡضِ Earth Ecology

95 ال َّ سمٰوٰتِ Heavens Ecology

===Translation Procedure ===

6. Translation Procedure

There are seventeen different kinds of translation procedures classified by Newmark. According to (Gallagher 1996:31)“translation procedures are the technical devices to convey the message of a text in one language into another language.” The difference between translation procedure and translation methods discussed by Newmark (1988)“translation methods relate to whole texts, translation procedures are used for sentences and the smaller units of language.”(Newmark 1988:81)

6.1 Transference
Transference is the way through which we convert the source language to target language and also contains transliteration or transcription. Transference is also known as loan words, there is no transformation in the spelling of the words that have been translated.

6.2 Naturalization
Naturalization changes the word SL to its pronunciation,then TL to its original form.
Naturalization also adds new connections to external conditions.--[[User:Muhammad Numan|Muhammad Numan]] ([[User talk:Muhammad Numan|talk]]) 16:55, 13 December 2021 (UTC)

6.3 Culture equivalent
In this procedure, SL the cultural word is translated by the target cultural word. The use of the translation of this procedure is limited because it is not accurate, but it can be used in general texts, public and publicity,as well as for brief explanation to readers who do not understand the relevant source language culture.

6.4 Functional Equivalent
This approach is the most accurate path of translating and it uses very neutral cultural points with a new specific term.

6.5 Descriptive equivalent
This strategy is working for the description of the meaning or function of the source language.

6.6 Synonymy
This method of translation is applied when there is nothing to the same.

6.7 Through-Translation
Through translation is the literal translation of common conflicts,the names of organizations and compound parts.

6.8 Shifts or Transposition
This translation procedure involving a change in grammar from SL to TL. This change is done when there is a difference between the structure of the SL and the TL is reasonable.

6.9 Modulation
This procedure is used in the translation of sentences, phrases and clauses. Here the translator looked at the message in the source language sentence from a different angle or a different way of thinking. This strategy is used when the translation of words with literal meaning does not produce a reasonable translation.

6.10 Recognized Translation
The translation process is manifested when the translator uses an authoritative or appropriate translation of an organization's term.

6.11 Translation Label
This procedure is the appropriate one for the translation of a new institutional term,and it is a temporary translation of the source language word.

6.12 Compensation
This process manifests itself when there is a meaningful loss in one part,but compensation in the other part.

6.13 Componential Analysis
In this procedure, the source language word translated into the TL by detailing the components of the meaning of the source language word.

6.14 Reduction & Expansion
In this procedure, the elements of the word 'auto' removed and the elements of the word expanded in the target language.

6.15 Paraphrase
This procedure appears when cultural words need more explanation.

6.16 Couplets
In this procedure, two or more different procedures meet in one translation, couplets, triplets, quadruplets.

6.17 Notes
When the additional information is added to the cultural words for the clarification of readers.

===Analysis and Discussion ===

7. Analysis and Discussion

7.1 Introduction
This chapter highlights the procedure of the study and the analysis of culture-specific items in Surah Yusuf. This chapter explores the use of translation strategies in transferring meaning from the ST to the TL and the appropriateness of Newmark's model in interpreting the procedures that the translator applied during the translation process.

7.2 Procedures
To account for the translation of CSIs in this research, the source text of the Holy Quran in Arabic and its English translation translated by Mufti Taqi Usmani were studied. After reading the whole Ayahs of Surah Yusuf and its translation, every Ayah and its translation in English were carefully analyzed to identify CSIs and the strategies used by the translator to translate them into English. After that, the classification of CSIs by Newmark has been accepted as the theoretical framework of this study aimed at analyzing culture-specific items. For the clarification, each procedure is interpreted and demonstrated with illustrations in Tables 1-9.--[[User:Muhammad Numan|Muhammad Numan]] ([[User talk:Muhammad Numan|talk]]) 17:01, 13 December 2021 (UTC)

7.3 Analysis and Discussion
After the categorizing the culture-specific items according to Newmark's strategies, the researcher worked on the strategies for translating the culture-specific items applied in Surah Yusuf, including transference, cultural equivalent, functional equivalent, descriptive equivalent, componential analysis, synonymy, through translation, modulation and notes; Then, he arranged the data gained in Tables 1-9 in order to show the cases of applying Newmark’s strategies for translating the culture-specific items.
The discussion section is devoted to the interpretation of each selected culture-specific word, the researcher presents a discussion of how he formulates the CSIs in Newmark strategies.
Below are the discussion points created for using each strategy;

7.3.1 Transference: Transference includes transliteration and is the same as what is called transcription. The word then becomes a loan word. There were words that were transferred from the source text to the target text. These are presented in the following table.
Table1.

Here are some examples of Transference applied in translating CSIs in Surah Yusuf:

Strategy Source Text Target Text
قرُۡءٰنًا Quran
ابِۡرٰہيِۡمَ Ibrahim
Transference يعَۡقوُۡب Yaqub
اِسۡحٰق Ishaq
يَتَّ قوُۡنَ Taqwa

Words that have given in table 1 are transference words because these are conveyed to target language which is a different language writing system then from the source language, For example, the word Quran is transliterated word and pronounce as same as like in source language قرُۡءٰنًا, so it is transcripted and also become a loan word. Similarly, all the mentioned words in table 1 are transference words.
7.3.2. Cultural Equivalent: Cultural equivalent purpose is to replace a cultural word in the source language with an, although not completely synonymous, target language word.

Table 2.
Examples of Cultural equivalent applied in translating CSIs in Surah Yousaf
Strategy Source Text Target Text
اٰلِ يعَۡقوُۡب House of Yaqub
لَحٰفِظُوۡنَ Guard
بِثمََنٍ ۢ بَخۡسٍ Paltry price
درََاہمَِ مَعۡدوُۡدةٍَ Silver coin
اشَُدَّ هٗ Prime age
Cultural Equivalent مَعَاذَ ّٰ Master
الۡعَزِيۡزِ Minister
فَاسۡتجََابَ Prayer
اِنِ الۡحُکۡمُ Sovereignty
يٰصَاحِبَیِ السِّجۡن Prisoners
الۡمَلِکُ King
يَعۡصِرُوۡنَ Juice
مَ َّ کنَّ ا Power

In Surah Yusuf, we have some words that are related to the cultural equivalent, Table 2 contains cases where cultural equality is applied. The word House of Yaqub is not completely synonymous to the ST اٰلِ يعَۡقوُۡب, it is a replaced word in the SL. The word minister is not completely synonymous to the word ST word الۡعزَِيۡزِ. Similarly, the word Master in the TT is not synonymous to the word which is used in the ST ّٰ مَعَاذَ, it is a replaced word. The original meaning of the word فَاسۡتجََابَ is to accepted, but here it is referred to Prayer which is not only the synonymous but also a replaced one; furthermore, all the words mentioned in table 2 are mostly not completely synonymous words but the cultural replacing words.

7.3.3 Functional Equivalent:In functional equivalent, the word culture-free is used,
sometimes with a specific term; Therefore, it generalizes the word SL.

Table3.

Examples of Functional equivalent applied in translating CSIs in Surah Yousaf
Strategy Source Text Target Text
الۡقَصَصِ Narration
رَايَۡتُ Dream
Functional equivalent الۡاحََادِيۡثِ Events
ال َّ س َّ يارَةِ Wayfares
مِّصۡرَ Egypt
يمَۡکُرُوۡنَ Devices

In functional equivalent, culture-free words are used, sometimes a new specific term is used which generalizes the SL word. For example, in table 3 the word Events is used as a cultural free word that generalizes the ST الۡاحََادِيۡثِ. The word Devices is a cultural free word and used as a new specific term to generalize the ST word يَمۡکُرُوۡنَ. The word Narration is used in the TT as a cultural free word because it is not limited or bound to a single culture. The word narration can be used by every culture representative.
7.3.4 Descriptive Equivalent: It is using phrases in TT to explain the ST word.
Table4.
Examples of Descriptive equivalent applied in translating CSIs in Surah Yousaf
Strategy Source Text Target Text
کَوۡکَبًا Stars
ال َّ شمۡسَ Sun
الۡقمََرَ Moon
Descriptive equivalent عِشَاءًٓ And at Nightfall
وَارِدہَمُۡ Water drawer
سِکِّيۡنً Knife
الۡکِتٰبِ Enlightening book
ال َّ سمٰوٰتِ Heaven

The descriptive equivalent is, using phrases in TT to explain the ST word. For example Eleven stars and the sun and the moon a phrase used in the TT which explains کَوۡکَبًا َّ و ال َّ شمۡسَ وَ الۡقمََرَ the ST words stars, sun and moon. Similarly, Enlightening the book is a phrase used in the target text which highlights the meaning of الۡکِتٰبِ.
7.3.5 Componential Analysis:componential analysis is the initial comparison of a source language point to a selected language point that has the same meaning, but does not equate to one.
Table5.
Examples of Componential analysis applied in translating CSIs in Surah Yousaf
Strategy Source Text Target Text
رَايَۡتُ Dream
ال َّ طيۡرُ Birds
Componential analysis وَ يَلۡعَبۡ Play
يَعۡصِرُوۡنَ Juice
مَعَاذَ ّٰ ِ Master
يٰصَاحِبَیِ السِّجۡنِ Prisoners
اِنِ الۡحُکۡمُ Sovereignty

Further, in justification in the translation of CSIs, the researcher analyzed the words that comparing the word base of a source language with the target language point that has the same meaning, but obviously not equals one. Like رَايَۡتُ means to look or see while translating it to the TT it meanings changes to word Dream. The basic comparison of these two words is the same.
That is both words are related to cognition and eyes. For instance, other words are ال َّ طيۡرُ Birds, اِ نِ الۡحُکۡمُ Sovereignty.
7.3.6 Synonymy: Synonymy is a near target language equivalent.
Table 6.
Examples of Synonymy applied in translating CSIs in Surah Yousaf
Strategy Source Text Target Text
الۡکِتٰبِ Book
قۡتلُوُا Kill
ارَۡضًا Earth
Synonymy الذِئّۡبُ Wolf
دلَۡوَه Bucket
خَمۡرًا Wine
يٰبسِٰتٍ Dry

The translator has used good equivalents for the words chosen in the Surah Yusuf. For instance, الۡکِتٰبِ Book, Book in the TT and الۡکِتٰبِ in the ST are the synonymous word. Few other examples are mentioned in table 6.
7.3.7 Through translation:Through-translation, is a literal translation of common conflicts, names of organizations and compound parts. It can also be called: click or loan translation.
Table7.
Examples of Through-translation applied in translating CSIs in Surah Yousaf
Strategy Source Text Target Text
اٰلِ يعَۡقوُۡبَ House of Yaqub
غَيٰبَتِ الۡجُبِّ Into the bottom of a pit
بِرَحۡمَتِنَا Mercy
Through Translation الۡاحََادِيۡثِ Events
ُّ يسۡجَنَ Prison
الۡعَزِيۡزِ Governor
الۡخَائِٓنيِۡنَ Betray
وَ ل َّ مَا فَتحَُوۡا Family

In through translation, the researcher found those words which have common collocations, name of organization or component of compounds in Surah Yusuf. Examples of through translations are House of Yaqub, اٰلِ يعَۡقوُۡبَ is a component of the compound, Family وَ ل َّ مَا فَتحَُوۡا is the name of the organization, other examples are mentioned in table 7.
7.3.8 Modulation: Modulation occurs when the translator generates the original text message in TL text according to the current target language norms, as source language and target languages may differ visually.
Table8.
Examples of in translating CSIs in Surah Yousaf Modulation applied
Strategy Source Text Target Text
يمَۡکُرُوۡنَ Devices
Modulation لَسٰرِقوُۡنَ Thieves
مَ َّکنَّ ا Power
وَ قَدَّ تۡ Ripped

The modulation occurs in the translation of culture-specific items when we are translating the word or phrase from the source text to target text according to the new norms and traditions in TT culture. For instance, Devices are the word that had been translated from the Arabic word يمَۡکُرُوۡنَ which means to plan something while in English it is opposite which means tools.
7.3.9 Notes: Notes, additions, and glosses are additional information that a translator must add to the version; The additional information that translators add is usually cultural.
Table9.
Examples of Notes applied in translating CSIs in Surah Yousaf
Strategy Source Text Target Text
اِنِ الۡحُکۡمُ Sovereignty
Notes تعَۡبدُوُۡنَ Worship
ال َّ شيۡطٰنُ Satan
بِثمََنٍ ۢ بَخۡسٍ Paltry price

In this strategy, the translator adds some additional information to his version, The additional information that translators add is usually cultural. For example اِنِ الۡحُکۡمُ is a word which means that giving the order is limited or quality related to Al-Mighty God while the translator used the word sovereign which means authority. Worship is a word which means to follow or obey someone, the translator can use it in his point of view while in Arabic تعَۡبدُوُۡ نَ which means a quality limited to God.

===Conclusion and Recommendations===

8. Conclusion and Recommendations

This chapter summarizes the findings of the study. It also provides some recommendations regarding the application of translation procedures in translation between language systems.

8.1 Summary of the Findings

The translator applied nine translation procedures out of seventeen of Newmark’s translation procedures in the translation of the Surah Yusuf of the Holy Quran, namely, transference, cultural equivalent, functional equivalent, descriptive equivalent, componential analysis, synonymy, through translation, modulation and notes. The cultural equivalent strategy was the most frequent applied procedure. The descriptive equivalent and through translation procedure was the second most frequently applied translation procedure, It was followed by transference, functional equivalent, componential analysis, synonymy, modulation and notes. It is a descriptive study in which CSIs from ST translated to TT.

8.2 Conclusion

The present study's purpose was to explore the CSIs in Surah Yusuf of the Holy Quran and to investigate which translation strategy, proposed by Newmark, was employed by the translator to overcome culture-specific items. Obviously, the researcher has worked hard to clear the way for future students of translation. Throughout the research, the researcher faced a lot of challenges and findings were revealed, some of them are the following;

• Between Arabic and English, there is a big cultural gap. Till now, this problem is considered as an unsolvable problem.

• Many mistakes are made by the translators because of ST culturally loaaded words.

• The translators have to go through or review the previous translation of the Quranic scripture to solve the problem that they might face in the process of their translation.--[[User:Muhammad Numan|Muhammad Numan]] ([[User talk:Muhammad Numan|talk]]) 17:05, 13 December 2021 (UTC)

The procedures used in this study will help the translator to render culture-specific terms accurately. Thus, the researcher worked well to fill the linguistic gaps between Arabic and English. Furthermore, Newmark’s translation procedures helped the translator make the translation sound more natural to the TR. It can be observed from the analysis that Newmark’s translation procedures were effective in translating the Islamic texts. The findings of the study might help students of translation and practitioners in the field of TS to get familiar with the most influential strategies in rendering cultural specific items. They can use the findings of the study to employ translation tasks in translations. Educational planners can use the findings of this study to specify the most influential, dominant strategies to conduct a target-oriented/sourceoriented translation. To sum up, it should be emphasized that the focus of this particular study was on religious genre. Investigating CSIs in different genres could lead to new areas of research for interested researchers. Accordingly, the information gained from this study may prove useful to translators, translation teachers, and student learners as it will help them improve their translation skills with the special attention of culture-specific items and will allow them Give texts when having a broad view of translation. Other researchers can derive similar effects from many of the findings of the same study.

This study is similar to other studies that might have several limitations which need to be taken into account. The study focused on one Surah translated by one translator. Examining different Surahs of the Holy Quran and their translations by other authors from different cultures might lead to interesting facts or they might confirm the findings of this study. Different translators might employ different strategies. Further research is needed to confirm or disconfirm the findings of this study. Newmark's strategies are not limited to the cultural features of the language. But it also covers the linguistic specifications. To narrow down the subject of the study, the linguistic aspects of the text were ignored. Comparing these linguistic aspects could be another interesting topic and venue for further research.
Finally, It may be concluded that Newmark’s translation procedures are necessary for the translation of an Islamic text between two different language systems and cultures. However,the translator must be competent in using the translation procedures to provide an accurate translation.--[[User:Muhammad Numan|Muhammad Numan]] ([[User talk:Muhammad Numan|talk]]) 17:05, 13 December 2021 (UTC)

8.3 Recommendations

The researcher furnished a set of recommendations in the light of the findings reached and the results obtained. The recommendations can make a helpful set of guidelines for both existing and potential translators in general and for translating religious texts of two languages that are not closely related. These recommendations are tentative and are subject to modification upon closer investigation by translation scholars and professionals:

• It is recommended for translastors to use the translation procedures appropriately in order to deliver the meaning of the source text correctly.

• The researcher also recommends examining the application of other kinds of translation procedures on Islamic texts based on other models such as Andrew Chesterman’s translation procedures.

• It would also be beneficial to investigate Newmark’s translation procedures to various types of texts such as medical texts and journalistic texts.

=== References ===
Abdi, H. (2019). Translating culture-specific items (CSIs) as a conundrum for Iranian MA translation students: Considering the level of study. Journal of new advances in English Language Teaching and Applied Linguistics, 1(1), 88-109.

Aguado-Gimenez, P., & Pérez-Paredes, P. F. (2005). Translation-strategies use: A classroombased examination of Baker’s taxonomy. Meta: journal des traducteurs/Meta:
Translators' Journal, 50(1), 294-311.

Ahmadi, M. R.S and Nosrati, Fatemah. (2012). Domestication and Foreignization Strategies in Translation of Culture-Specific Items. Translations of English-Persian Children’s Literature. San Francisco: Grin Publishing. Google Books.

Al Saleh, R. A. (2019). An Application of Newmark's Procedures to Muhammad Abul Quasem's Alleman, J. C. Bee. W. Ulitkin, I. Files, F., Zetzsche, J., Chatonnet-Marton, P. & y del Árbol, E. V. Translation Strategies.

Al-Sofi, B. B. M. A., & Abouabdulqader, H. (2020). Bridging the gap between translation and culture: towards a cultural dimension of translation. International journal of linguistics, literature and culture, 6(1), 1-13.

Baker, M., 1992. In Other Words: A Coursebook on Translation. London: Routledge, p.20–42.

Blažytė, D., & Liubinienė, V. (2016). Culture-specific items (CSI) and their translation strategies in Martin Lindstrom’s" Brand sense". Kalbų studijos, (29), 42-57.

Bush, P. (1998) "Literary Translation." In: M. Baker, ed. Routledge Encyclopedia of Translation Studies, London: Routledge, pp.127-130.

Catford. J. C. (1965). A linguistic theory of translation. Oxford: Oxford University Press.
English Translation of Mohammad Al-Ghazali's Islamic Guidance.Literature and Culture, 6(1), 1-13.

Gečaitė, L. (2020). Culture-Specific Items and Their Translation Strategies in Victoria Hislop's Novel The Sunrise.” (2020).

Hassan, B. E. A. (2014). Between English and Arabic: A practical course in translation.
Cambridge Scholars Publishing.

Hermans, T. (1999). Translation in systems. Manchester: St. Jerome Publication House, J. (Ed.). (2014). Translation: a multidisciplinary approach. Springer.
Issa, A. L. S. M., & Hammood, L. H. R.- Quranic-Specific Phrases under the Study of Translation; Significance and Applications.

Janfaza, E., Assemi, A., & Dehghan, S. S. (2012). Language, translation, and culture.
In International Conference on Language, Medias and Culture (Vol. (33), p. 83-87).

Janfaza, E., Assemi, A., & Dehghan, S. S. (2012). Language, translation, and culture.
In International Conference on Language, Medias and Culture (Vol. 33, p. 83-87).

Lambert, J. (1998) Literary Translation. In: M. Baker, ed. Routledge Encyclopedia of Translation Studies. London: Routledge, 130-134.

Landers, Clifford E. (2001) Literary Translation: A practical guide. New Jersey University Press: Multilingual Maters.

Lustig, Myron, W. and Koeser, Joline (2003), Intercultural Competence: Interpersonal Communication Across Cultures, Boston: Allyn and Bacon.

Malmkjær, K. (1993). Who Can Make Nice A Better Word Than Pretty? Collocation, Translation, and Psycholoinguistics. In: Baker, M., Francis, G. and Tognini-Bonelli, E.
eds. Text and Technology. Philadelphia/Amsterdam: John Benjamins Publishing Company. pp.213-32.

Mosavat, S., & Rahimpour, S. (2016). The Most and Least Used Translation Strategies for
Conveying Culture-Specific-Items in Young Adult Literature from English into Persian. International Journal of Humanities and Cultural Studies (IJHCS) ISSN 23565926, 1853-1873.

Munday, J. (1997). Systems in Translation: A computer-assisted systemic approach to the analysis of translation of García Márquez. Ph.D thesis, University of Bradford.

Newmark, P. (2001). A Textbook of Translation. Shanghai: Shanghai Foreign Language
Education Press

Newmark, Peter. (1988). A Textbook of Translation. New Jersey: Prentice-Halls

Nord, Christiane. (1997). Translating as a Purposeful Activity: Functionalist Approaches
Explained. Manchester: St. Jerome. Accessed 10 November. 2018. Google Books Schjoldager, A. (2008). Understanding translation. Academica: Århus.

Silalahi, M., & Lubis, S. (2013). Translation Procedures of Cultural Terms Found In Sejarah Bilingual For Students of Senior High School.
Valipoor, K., & andAzizeh Chalak, H. H. T. (2019). Cultural-specific items in translation of the Holy Quran by Irving: 43-51.

Venuti, L. (1995). The translator’s invisibility: A history of translation. London and New York:
Routledge

Widiarto, O. V. V. (2016). The translation procedures of cultural expressions applied in a game of thrones translated into Perebutan Tahta novel by Barokah Ruziati (Doctoral dissertation, Dian Nuswantoro University).

Trans Type EN 11

2021-12-15T17:06:20Z

Atta Ur Rahman: /* Translation and Culture */

=Atta Ur Rahman Exploring Translation Strategies: A Case Study of the English Translation of the Holy Quran=
Atta Ur Rahman,Hunan Normal University, China

[[Trans_Type_EN_11]]

===Abstract===
This study aims at diagnosing culture-specific items in the English translation of the Holy Quran and the strategies which were used to translate the CSIs. Translating CSIs can be a demanding task because such items have specific meanings in the culture and language in which they exist but not necessarily in others. Taking this fact into account, the present study investigates the strategies used in the translation of culture-specific items in the English translation of the Holy Quran. Moreover, the researcher explored the most frequently employed translation procedures. To achieve these goals, the descriptive approach is applied for the analysis of the translation of specific items of culture. The descriptive analysis is also used for the investigation of the translation procedures used therein. The findings of this study indicate that the use of cultural equivalent strategy was the most frequent applied procedure. The descriptive equivalent and through translation procedures were the second most frequently applied translation strategies which were followed by transference, functional equivalent, componential analysis, synonymy, modulation and notes. The results shows that the translation procedures are helpful (especially the target-oriented ones) in conveying the meaning of the text from Arabic into English in different ways.

===Key Words===
The Holy Quran, Translation Strategies, Translation Procedures, Culture-Specific Items, Newmark

===Introduction===

Translation that plays a crucial role in introducing the history and in transferring the culture of an area is a kind of communication between different languages. It is also illustrated “as the result of a linguistic-textual procedure in which a text in one language is re-contextualized in another language.” In the re-contextualization, studies on translation demonstrate that there are certain critical points (Munday 2012:37) that are problematic for translators, especially, when dealing with vital cultural texts such as religious texts (Malmkjær 2015:10). It helps to communicate and exchange information with people from different countries and cultures. Khammyseh argues that translation is one of the traditional communicating methods between communities all around the world. (Khammyseh 2005:9). Jothiraj states that “translation plays an important role in the inter-lingual process of communication”(Jothiraj 2004:1). Translation is essential for cultures and languages to exchange information. Newmark defines it as a craft in which a written message in a language is replaced by the same story in another language. According to him, Translation is the art of trying to translate what is written or expressed in one language into another language with the same message or expression. To accomplish a qualified translation, the translator needs to be aware of different aspects(Newmark 1988:2). Many scholars in translation have noticed that the difficulty for a translator is to translate texts which deals with religious concepts and cultural specific items.

Nida indicated that translation is the way of finding natural issues in the TL close to the SL, in terms of message and style(Nida 1964:32). Larson has acknowledged that dealing with religious and cultural items is the most difficult, both in finding equivalence and analyzing the source vocabulary. Among the many challenges that exist for the translator is to bring the concept of the SL to a deeper meaning in the TL, the main problem is how to give CSIs, the significance which is firmly connected to the particular cultural context(Larson 1998:23).

Culture plays a considerable role, Snell-Hornby assumed that “Culture refers to all socially conditioned aspects of human life”(Snell-Hornby 1988:33). Another definition of culture is formulated by Goodenough. For him, culture is “what people have to learn as distinct from their biological heritage, must consist of the end product of learning: knowledge, in a most general, if relative, sense of the term."(Goodenough 1957:167). By this definition, we should note that culture is not only a material phenomenon; it does not consist of things, people, behavior, or emotions. It is rather the organization of these things. It is the forms of things that people have in their minds, their models for perceiving, relating, and otherwise interpreting them”. According to him, if the translator wants to understand a culture, she or he has to understand that culture is a mixture of belief and knowledge.

The religious text and especially the Holy Quran have played a significant role in human life throughout history to guide human beings towards the right path. Translating religious text can be a hectic job. When it comes to religious texts like the Holy Quran, it might be even more hectic. The Holy Quran has a profound impact on the human lives of its believers. It spreads spiritual serenity and peace of mind. Lustig and Joline thought that “religion is an important institutional network that binds people to one another”(Lustig and Joline 2003:16). But sometimes believers of Islam (whether they are native or not native speakers of the language) face a tremendous difficulty when they want to understand the meaning of a certain lexical unit, lexis that can be identified as Quranic-specific words/phrases.

This study is aimed to probe Newmark's translation procedures applied to translate cultural items from the SL (Arabic) to the TL (English) and to focus on translation strategies used by the English translator to transfer absolute and in-depth intended meanings of the CSI in the Holy Quran. If we examine Newmark's opinion, seventeen procedures may be needed by a translator in the process of translation. However, only a few translation procedures are relevant to this translation, they are Transference, cultural equivalent, functional equivalent, descriptive equivalent, componential analysis, synonymy, through translation, modulation and notes.(Newmark 1988:81). These types of translation procedures are usually used to translate cultural terms contained in the text involving Surah Yusuf as a source language. Thus, in the relationship between translation and culture, the strategies offered should be understood as an attempt to make the translation easy to understand by the TR without blurring the message contained in the text written in the SL.

===Translation and Culture===

2. Translation and Culture

Culture and translation are intimately connected, for understanding the culture translation plays a crucial role. In every nation, there are multiple cultures which reflect how people behave, socially, traditionally and politically and also practice their specific languages. Languages have a complex system of communication that humans adapt from different cultural background. When someone wants to know more about any culture, it is necessary to know about that language. For understanding the language they need to translate it as one might not understand the particular language. Thus, translation fills the gap created by languages that is a very important aspect of translation.

The translation is the process of translating a point or text from one language to another, we can also refer translation to moving of something from one place to another. Translation impacts also on our real life, in a way of transforming other cultures, norms and traditions into our culture. Translators play a vital role in culture and mediators between cultures, dedicated to linking the gap that repeatedly hinders effective communication between communities. According to Peter Newmark, “translators have been entrusted the elegant and highly-demanding task of representing cultures for decades” (Newmark 1988:7). Newmark established connections concerning the relationship between culture and translating. In his book, he regards translation as a process of “representing the meaning of a text into another language in the way that the author planned the text” (Newmark 1988:5). According to him, although this process has been supposed to be simple, in reality, translators have been facing the complex task of translating and conveying culture for decades, ever since countries began establishing relationships between one another. (Newmark 1988:7).

In the history of translation studies, translation has been discussed through multiple routes which based on practicality and some theoretical aspects. For instance, Catford defined it as "the replacement of textual material in one language by equivalent textual material in another language”(Catford 1965:20). According to Venuti translation is "the forcible replacement of the linguistic and cultural difference of the foreign text with a text that will be understandable to the target language reader”(Venuti 1995:18). Schjoldager stated that“a translation is a text that expresses what another text has expressed in another language”(Schjoldager 2008:19). Culture is a complex whole which includes knowledge,belief,art,law,morals,customs and many other capabilities and habits acquired by man as a member of society. The translation is no longer considered to be a mere cross-linguistic activity but it significantly is cross-cultural communication.”
Since language reflects the way of life and basic parts of it, the process of translation cannot be done without the integration of cultural symbols into the construction of meaning. Hassan claimed that a good translation “is one that carries all the ideas of the original as well as its structural and cultural features” (Hassan 2014:2). Hermanns contributed that translation should be recognized as a cultural act. It is a kind of linguistic-cultural activity that involves at least two languages and two cultural traditions. Similarly, translation is not just a verbal act; it is also cultural, which is an act of communication of cultures(Hermanns 1999:22) Later, Hassan emphasized a good translation "is one that carries all the ideas of the original as well as its structural and cultural features" and that "reconstructs the cultural/historical context of the original"(Hassan 2014:2).
These statements demonstrate that there is an interaction between translation and culture, Newmark illustrated that culture in translation competence is “the greatest hurdle to translation, at least the achievement of an accurate and decent translation" (Newmark 2001:328).

Bearing in mind the general alliance among researchers regarding the importance of culture in translation, the translation activity is a question of transferring the correct meaning and that the translator has a productive role in transferring not only the linguistic system of the source text but also the cultural one. As such, it is extremely difficult to draw a borderline between translation and culture as they are inextricably overlaid and this connection leads to creative translation.

2.1 Culture-Specific Items (CSIs)

Culture-specific items are notions that are specific to a particular culture. These concepts are using in different domains such as flora,fauna,food,clothes,housing, work,leisure,politics,law,and religion in the way of life. These cultural concepts are consist of different suggestion and approaches. For the denomination of these concepts, many scholars and linguists employed different names or terms, relatively different definitions are given and they tried to define some points that were related to the culture but they not defined even the name of the concept clearly. Scholars refer different names to these culture-specific items, Newmark uses the term cultural words. (Newmark 1988:327) Christine Nord names them “culturemes” (Nord 1997:9) while in one of the newer studies, focused on the translation of culture-specific items, Mohammad Reza Shah Ahmadi and Fatemeh Nosrati employ a term culture-bound element (Ahmadi and Nosrati 2012:1).
After a long time, some scholars prefer the terms “culture-specific item” (Davies 2003:17), others choose cultural words (Newmark 2003;87) or culture-bound phenomena/concepts (Newmark 2003:7). In this study, the term “culture-specific item” is used as the basic term, as well as its abbreviation CSI, although other synonyms may be used to prevent repetition. "Culture-specific items are defined by different scholars according to their differences and similarities. Meanwhile, Mona Baker (1992) defines specific concepts of culture as “sourcelanguage words that express concepts unknown in the target culture” (Baker 1992:21). It may relate to religion, kind of food or social customs. Newmark suggests to culture-specific items as cultural words (Newmark 1988:94). He further discussed that in many circumstances, cultural words are somewhat easy to detect in a text because they are closely related to a specific language and unable to translate word by word (Newmark 1988:95). When they cannot be translated literary then he mentioned that the translators usually the purpose is to provide a descriptive-functional equivalent (Newmark 1988:95).

2.1.1 Translation of CSIs in the Holy Quran

The Holy Quran is the most basic religious book for Muslims, the Quran was revealed to the prophet Muhammad (PBUH). The Quranic corpus, created in an early form of Classical Arabic, is traditionally believed to be a literal transcript of God’s speech and to constitute the earthly production of an uncreated and eternal heavenly original, according to the general view referred to in the Quran itself as “the well-preserved tablet” (al-lawḥ al-mahfūẓ; Qurʾān 85:22). It has a heartfelt impact on human lives and their believers. It spreads spiritual stability and peace of mind. According to (Lustig and Joline 2003:16) “Religion is an important institutional network that binds people to one another.”
Translating Quranic-specific words/phrases is considered a great challenge for the translators which requires an accurate interpretation and consciousness of the crucial functions of these Quranic-specific words/phrases. Therefore, they have to focus on a set of aspects to attain equivalence and then render the exact meaning. The translation of the Holy Quran is a debatable process because Arabic is full of cultural-specific concepts with no proper equivalent in other languages; consequently, some equivalents fail to convey their cultural meaning thoroughly. The translation is seen as the process of reconstructing a text into other languages. In the Holy Quran, it is mentioned in the Surah of Yusuf: “we have sent it down as an Arabic Quran”, the translated text has been simply seen as a commentary, explaining, or paraphrasing of the source text. In general, exact translation never occurs; rather this can be a basic interpretation of the Holy Quran. In the process of translation of the Holy Quran, language and CSI items and rhetorical features were not inimitable and reproducible into other languages.
Translating CSIs is a strenuous task because such elements have special meanings in culture and language.

===Types of Translation ===

3. Types of Translation

Newmark determines 8 types of translation which are:

3.1 Word-for-Word Translation

This is usually indicated as an interlinear translation, with the target language immediately below the source language words. The source language word-order is preserved and the words translated singly by their most common meanings, out of context. These words are translated literally. Some of the uses of point-by-point translation are to understand the mechanics of the source language or to create a difficult text as a pre-translation process.

3.2 Literal translation

In this type of translation, the grammatical structures of the source language are changed to the nearest target language equivalent but the written points remain the same to one another, out of context.

3.3 Faithful translation
This translation attempts to reproduce the original exact meaning within the limitations of the TL grammatical structures. It also conveys cultural words and maintains an unusual degree of grammar and strength in translation. It tries to make the SL author completely loyal to the intent and reality of the text.

3.4 Semantic Translation

Semantic translation takes much of the aesthetic value of the source language text, making sense where appropriate so that there are no implications, wordplay or repetition roots in the finished version. It may translate less important cultural points by a culturally neutral third or active terms but not by cultural equation and it may also give the reader more small concessions.

3.5 Adaptation

This is an unrestricted form of translation. It is used mainly for plays and poetry, the themes, characters, plots are usually preserved, the SL culture converted to the TL culture and the text rewritten (Ahmad 2015:15).

3.6 Free Translation

The content without a form of the original or the matter without the manner is the productions of free translation. It is also known as intra-lingual translation and it is usually longer than the original.

3.7 Idiomatic Translation

This type of translation replicates the original message but degrades the depth of meaning by selecting meanings and dialogues that do not exist in the original.

3.8 Communicative Translation

This type of translation replicates the original message but degrades the depth of meaning by selecting meanings and dialogues that do not exist in the original(Newmark 1988: 18).
--[[User:Muhammad Numan|Muhammad Numan]] ([[User talk:Muhammad Numan|talk]]) 16:05, 13 December 2021 (UTC)

===Translation Strategies ===

4. Translation Strategies
Many theorists have used the term translation strategy extensively but with some significant differences in meaning and perspective that they see. Many theorists have used the approach of translation comprehensively but with some notable differences in meaning and vision as they appear.

4.1 Aixela Translation Strategies:
According to Aixela translators need to choose several strategies based on the source language culture and target culture. Shee distinguishes many of the translation strategies that apply to the translation of culture-specific items and at the same time, she tries to command by the level of their intercultural intervention. She divided it into two groups; conservative groups (5 approaches) and the substitution (6 strategies).(Aixela 1996:86)

4.1.1. Conservation:
In conservation,the less compelling process includes repetition,orthographic adaptation,linguistic translation,extratextual gloss and intratextual gloss.

4.1.1.1 Repetition:In repetition, there is simply the transference of the culture-specific items from the ST to the TT. Thus,the translator keeps as much as possible the original reference (Aixela 1996:61). This approach is often used for languages that do not differ in the alphabet and most for names.

4.1.1.2 Orthographic Adaptation: The orthographic adaptation involves writing or
transliteration, mainly when the original term is given in a different alphabet than the one used in the target culture.

4.1.1.3 Linguistics translation: Linguistic translation emphasizes on the way where the translator chooses the source closest to the original text and increases his understanding by giving the TL version which is still relevant to the ST cultural system.

4.1.1.4 Extra-textual Gloss: Here,the extra-textual gloss refers to additional information to the previously mentioned procedures, The translator uses one of the above strategies but considers it as a necessity to explain the meaning or concept of CSI. In this gloss, it can be footnotes,endings,words,ideas,translators in dictionaries, italics and so on.

4.1.1.5 Intra-textual Gloss:It's like the past but the translator feels that he/she can include the globe as an indirect part of the text,not to distract the reader.

4.2.1 Substitution
In substitution, According Aixela “that synonymy, limited universalization, absolute universalization, naturalization, deletion, and autonomous creation are encompassing here"(Aixela 1996:87)--[[User:Muhammad Numan|Muhammad Numan]] ([[User talk:Muhammad Numan|talk]]) 16:40, 13 December 2021 (UTC)

4.2.1.1 Synonymy: This strategy is a stylist used to avoid the constant repetition of culturespecific items in the ST.

4.2.1.2 Limited Universalization: When the translator realizes that the culture-specific item is not clear to the reader or that another source CSI exists in the source language which can be replaced, replace it with data. Of course, the location is not as specific to the source language as the first one.

4.2.1.3 Absolute Universalization: The only difference between limited universalization and absolute universalization is when the translator cannot find the best known CSI in the source language or prefers to eliminate the unusual concept and choose a neutral term. (Aixela 1997:63).

4.2.1.4 Naturalization: In this case “translator brings the culture-specific item into the TL culture” (Ketabi 2015:8).

4.2.1.5 Deletion: When the CSI is “unacceptable ideologically or stylistically or it is not relevant enough for the effort of comprehension required for the readers” (Aixela 1996;64), or very clear that the translator does not want to use any strategy, they delete the CSI.

4.2.1.6 Autonomous Creation: When the translator agrees to use non-existent cultural
reference in the ST.(Aixela 1997:43).

4.3 Mona Baker's Translation Strategies
Baker's strategies have been used by professional translators at word level in their translations, to deal with issues while performing the task of translation.Baker She suggests various procedures to work for unequal treatment at the point level, for example, translation by a more general word, translation by a more neutral / less obvious word, translation by paraphrasing, Using related words, and so on. She formulates the classification in different strategies(Baker 1992;90) which are the following:

4.3.1 Translation by a more general word: According to Baker,this has to do with the meaning of the proposition. Appropriately it works in many languages.

4.3.2 Translation by a more neutral/ less expressive word: This is another strategy in terms of semantics it does with differences with obvious meaning.

4.3.3 Translation by cultural substitution:This strategy involves placing culture-specific material that does not have the same predictive meaning as the target language material but may have the same effect on the target reader.

4.3.4 Translation using a loan word: This strategy relies on culture-specific items, modern borrowing points plus interpretation concepts and buzz points.

4.3.5 Translation by paraphrase using a related word: When the source material is written in the target language but separately, and when the frequency used in the source text is high, it will be natural in the target language.

4.3.6 Translation by paraphrase using unrelated words: This strategy can be used when the concept in the source material is not lexical in the TL.

4.3.7 Translation by omission: Losing phrases or words that are not vital to text development.

4.3.8 Translation by an illustration: Here, use examples when the source word is not equal in the target language. Each theorist presents their strategies according to their point of view,however,Baker,s translation strategies include the most applicable set of strategies, as it shows the strategies used by professional translators.
--[[User:Muhammad Numan|Muhammad Numan]] ([[User talk:Muhammad Numan|talk]]) 16:40, 13 December 2021 (UTC)

===Cultural Categories ===

5. Cultural categories

5.1.2 Ecology
In this type of cultural category, Newmark labels those words which have some similarities and differences in culture concerning the environment. For Example, animals, colors, astronomy, plants birds etc. They will also have some geographical features that can normally differ from other cultural terms in that they usually have no political, commercial value.

5.1.2 Material culture

Material culture is also known as artefacts, In the category of material culture, Newmark included Food, clothes, housing, transport, and communications and also those objects which are made by humans. For Example, Clothing, atoms, crops, vegetables, jewellery, drugs, planets etc. “Food is for many the most sensitive and important expression of national culture. The function of the generic clothes terms is approximately constant, indicating the part of the body that is covered, but the description varies depending on climate and material used, houses and town, and transport.”(Newmark 1988:90)

5.1.3 Social culture

The social culture is divided by Newmark in two ways, they are work and leisure. For example, Trade, armour, literature, poets, markets, games.

5.1.4 Organisation

Newmark organizations are divided into five categories: political and administrative conditions, historical conditions, and international conditions. ‘The international community terms usually have recognized translations which are in• fact through-translations, and are now generally known by their acronyms', religious terms, artistic terms; “the translation of artistic terms referring to movements, processes and organizations generally depend on the putative knowledge of the readership. For example, adultery, business, corruption, sex, poverty, marriage, divorce etc.”

5.2 Newmark Classification CSIs

Newmark established the classification of culture-specific items (CSIs) into five classes which are;
Table 1. Newmark classification of Culture-Specific Items. (Newmark 1988:97) --[[User:Muhammad Numan|Muhammad Numan]] ([[User talk:Muhammad Numan|talk]]) 16:50, 13 December 2021 (UTC)

5.2.1 Categorization of CSIs in Surah Yousuf of the Holy Quran

Verse No.

Terms English Translation Categories

1 الۡکِتٰبِ Book Material culture

2 قرُۡءٰنًا Quran Material culture

3 الۡقَصَصِ Narration Gesture

4 رَايَۡتُ Dream Habit

5 کَوۡکَبًا Stars Ecology

6 ال َّ شمۡسَ Sun Ecology

7 الۡقَمَرَ Moon Ecology

8 الۡاحََادِيۡثِ Events Organization

9 يعَۡقوُۡبَ House of Yaqub Material culture

10 يعَۡقوُۡبَ Yaqub

11 ابِۡرٰہيِۡمَ Ibrahim

12 اِسۡحٰقَ Ishaq

13 اقۡتلُوُا Kill Social culture

14 ارَۡضًا Earth Ecology

15 الۡجُبِّ Pit Ecology

16 ال َّ س َّ يارَةِ Wayfares

17 يٰۤابََانَا Father

18 َّ يرۡتعَۡ Eat Social culture

19 وَ يَلۡعَبۡ Play Social culture

20 لَحٰفِظُوۡنَ Guard Social culture

21 وَ اخََافُ Fear Habit

22 الذِئّۡبُ Wolf Ecology

23 عِشَاءًٓ Nightfall Ecology

24 َّ يبۡکُوۡنَ Weeping Habit

25 مَتاَعِنَا Belongings Material culture

26 قمَِيۡصِہٖ Shirt Material culture

27 وَارِدہَمُۡ Water drawer Material culture

28 دلَۡوَهٗ Bucket Material culture

29 بِثمََنٍ ۢ بَخۡسٍ Paltry price Material culture

30 درََاہمَِ مَعۡدوُۡدةٍَ Silver coin Material culture

31 مِّصۡرَ Egypt

32 لِامۡرَاتَِہٖۤ Wife

33 الۡارَۡضِ Land Ecology

34 اشَُدَّ هٗۤ Prime age

35 الۡابَۡوَابَ Door Material culture

36 مَعَاذَ ّٰ ِ Master Organization

37 ال ُّ سوۡٓءَ Evil Habit

38 الۡفَحۡشَاءَؕٓ Lewdness Habit

39 عِبَادِنَا Servant Organization

40 وَ قَدَّ تۡ Ripped Social culture

41 عَذاَبٌ Punishment Social culture

42 ُّ يسۡجَنَ Prison Organization

43 الۡعَزِيۡزِ Minister Organistion

44 حُباؕ Love Social culture

45 فتَٰىہَا Slave Organization

46 سِکِّيۡنًا Knife Material culture

47 مَلکٌَ Angel Organization

48 فَاسۡتجََابَ Prayer Gestures

49 خَمۡرًا Wine Material culture

50 خُبۡزًا Bread Material culture

51 رَاۡسِیۡ Head Material culture

52 ال َّ طيۡرُ Birds Ecology

53 ءَارَۡبَابٌ Gods Organization

54 يٰصَاحِبَیِ السِّجۡنِ Prisoners Organization

55 تعَۡبدُوُۡنَ Worship Gesture

56 ال َّ شيۡطٰنُ Satan Organization

57 الۡمَلِکُ King Organization

58 بَقَرٰتٍ Cows Ecology

59 خُضۡرٍ Green Ecology

60 يٰبسِٰتٍ Dry Ecology

61 سُنۡۢبلُٰتٍ Grain Material culture

62 تزَۡرَعُوۡنَ Crops Material culture

63 يغَُاثُ Rain Ecology

64 يَعۡصِرُوۡنَ Juice Material culture

65 النِّسۡوَةِ Women

66 ال َّ رسُوۡلُ Messenger Organization

67 الۡعَزِيۡزِ Governor Organization

68 ال ّٰ صدِقِيۡنَ Truthful Habit

69 الۡخَائِٓنيِۡنَ Betray Organization

70 خَزَائِٓنِ Treasure Material culture

71 مَ َّ کنَّ ا Power Organization

72 بِرَحۡمَتِنَا Mercy Gestures

73 يَتَّ قوُۡنَ Taqwa Habit

74 الۡمُنۡزِلِيۡنَ Hospitality Habit

75 رِحَالِہِمۡ Camel Ecology

76 وَ ل َّ مَا فَتحَُوۡا Family Organization

77 بَابٍ Gate Material culture

78 اِنِ الۡحُکۡمُ Sovereignty Organization

79 الۡعِيۡرُ Caravan Organization

80 لسَٰرِقوُۡنَ Thieves Organization

81 السِّقَايَۃَ Bowl Material culture

82 تاَ ّٰ ِ Swear Habit

83 کٰذِبيِۡنَ Liars Habit

84 وِّعَاءِٓ Bag Material culture

85 درََجٰتٍ Rank Organization

86 َّ موۡثِقًا Pledge Social culture

87 الۡحٰکِمِيۡنَ Judges Organization

88 الۡقَرۡيَۃَ Town Material culture

89 عَيۡنٰہُ Eyes

90 الۡبَشِيۡرُ News Social culture

91 ابَوََيۡہِ Parents Organization

92 الۡعَرۡشِ Thrown Organization

93 يمَۡکُرُوۡنَ Devices Material culture

94 وَ الۡارَۡضِ Earth Ecology

95 ال َّ سمٰوٰتِ Heavens Ecology

===Translation Procedure ===

6. Translation Procedure

There are seventeen different kinds of translation procedures classified by Newmark. According to (Gallagher 1996:31)“translation procedures are the technical devices to convey the message of a text in one language into another language.” The difference between translation procedure and translation methods discussed by Newmark (1988)“translation methods relate to whole texts, translation procedures are used for sentences and the smaller units of language.”(Newmark 1988:81)

6.1 Transference
Transference is the way through which we convert the source language to target language and also contains transliteration or transcription. Transference is also known as loan words, there is no transformation in the spelling of the words that have been translated.

6.2 Naturalization
Naturalization changes the word SL to its pronunciation,then TL to its original form.
Naturalization also adds new connections to external conditions.--[[User:Muhammad Numan|Muhammad Numan]] ([[User talk:Muhammad Numan|talk]]) 16:55, 13 December 2021 (UTC)

6.3 Culture equivalent
In this procedure, SL the cultural word is translated by the target cultural word. The use of the translation of this procedure is limited because it is not accurate, but it can be used in general texts, public and publicity,as well as for brief explanation to readers who do not understand the relevant source language culture.

6.4 Functional Equivalent
This approach is the most accurate path of translating and it uses very neutral cultural points with a new specific term.

6.5 Descriptive equivalent
This strategy is working for the description of the meaning or function of the source language.

6.6 Synonymy
This method of translation is applied when there is nothing to the same.

6.7 Through-Translation
Through translation is the literal translation of common conflicts,the names of organizations and compound parts.

6.8 Shifts or Transposition
This translation procedure involving a change in grammar from SL to TL. This change is done when there is a difference between the structure of the SL and the TL is reasonable.

6.9 Modulation
This procedure is used in the translation of sentences, phrases and clauses. Here the translator looked at the message in the source language sentence from a different angle or a different way of thinking. This strategy is used when the translation of words with literal meaning does not produce a reasonable translation.

6.10 Recognized Translation
The translation process is manifested when the translator uses an authoritative or appropriate translation of an organization's term.

6.11 Translation Label
This procedure is the appropriate one for the translation of a new institutional term,and it is a temporary translation of the source language word.

6.12 Compensation
This process manifests itself when there is a meaningful loss in one part,but compensation in the other part.

6.13 Componential Analysis
In this procedure, the source language word translated into the TL by detailing the components of the meaning of the source language word.

6.14 Reduction & Expansion
In this procedure, the elements of the word 'auto' removed and the elements of the word expanded in the target language.

6.15 Paraphrase
This procedure appears when cultural words need more explanation.

6.16 Couplets
In this procedure, two or more different procedures meet in one translation, couplets, triplets, quadruplets.

6.17 Notes
When the additional information is added to the cultural words for the clarification of readers.

===Analysis and Discussion ===

7. Analysis and Discussion

7.1 Introduction
This chapter highlights the procedure of the study and the analysis of culture-specific items in Surah Yusuf. This chapter explores the use of translation strategies in transferring meaning from the ST to the TL and the appropriateness of Newmark's model in interpreting the procedures that the translator applied during the translation process.

7.2 Procedures
To account for the translation of CSIs in this research, the source text of the Holy Quran in Arabic and its English translation translated by Mufti Taqi Usmani were studied. After reading the whole Ayahs of Surah Yusuf and its translation, every Ayah and its translation in English were carefully analyzed to identify CSIs and the strategies used by the translator to translate them into English. After that, the classification of CSIs by Newmark has been accepted as the theoretical framework of this study aimed at analyzing culture-specific items. For the clarification, each procedure is interpreted and demonstrated with illustrations in Tables 1-9.--[[User:Muhammad Numan|Muhammad Numan]] ([[User talk:Muhammad Numan|talk]]) 17:01, 13 December 2021 (UTC)

7.3 Analysis and Discussion
After the categorizing the culture-specific items according to Newmark's strategies, the researcher worked on the strategies for translating the culture-specific items applied in Surah Yusuf, including transference, cultural equivalent, functional equivalent, descriptive equivalent, componential analysis, synonymy, through translation, modulation and notes; Then, he arranged the data gained in Tables 1-9 in order to show the cases of applying Newmark’s strategies for translating the culture-specific items.
The discussion section is devoted to the interpretation of each selected culture-specific word, the researcher presents a discussion of how he formulates the CSIs in Newmark strategies.
Below are the discussion points created for using each strategy;

7.3.1 Transference: Transference includes transliteration and is the same as what is called transcription. The word then becomes a loan word. There were words that were transferred from the source text to the target text. These are presented in the following table.
Table1.

Here are some examples of Transference applied in translating CSIs in Surah Yusuf:

Strategy Source Text Target Text
قرُۡءٰنًا Quran
ابِۡرٰہيِۡمَ Ibrahim
Transference يعَۡقوُۡب Yaqub
اِسۡحٰق Ishaq
يَتَّ قوُۡنَ Taqwa

Words that have given in table 1 are transference words because these are conveyed to target language which is a different language writing system then from the source language, For example, the word Quran is transliterated word and pronounce as same as like in source language قرُۡءٰنًا, so it is transcripted and also become a loan word. Similarly, all the mentioned words in table 1 are transference words.
7.3.2. Cultural Equivalent: Cultural equivalent purpose is to replace a cultural word in the source language with an, although not completely synonymous, target language word.

Table 2.
Examples of Cultural equivalent applied in translating CSIs in Surah Yousaf
Strategy Source Text Target Text
اٰلِ يعَۡقوُۡب House of Yaqub
لَحٰفِظُوۡنَ Guard
بِثمََنٍ ۢ بَخۡسٍ Paltry price
درََاہمَِ مَعۡدوُۡدةٍَ Silver coin
اشَُدَّ هٗ Prime age
Cultural Equivalent مَعَاذَ ّٰ Master
الۡعَزِيۡزِ Minister
فَاسۡتجََابَ Prayer
اِنِ الۡحُکۡمُ Sovereignty
يٰصَاحِبَیِ السِّجۡن Prisoners
الۡمَلِکُ King
يَعۡصِرُوۡنَ Juice
مَ َّ کنَّ ا Power

In Surah Yusuf, we have some words that are related to the cultural equivalent, Table 2 contains cases where cultural equality is applied. The word House of Yaqub is not completely synonymous to the ST اٰلِ يعَۡقوُۡب, it is a replaced word in the SL. The word minister is not completely synonymous to the word ST word الۡعزَِيۡزِ. Similarly, the word Master in the TT is not synonymous to the word which is used in the ST ّٰ مَعَاذَ, it is a replaced word. The original meaning of the word فَاسۡتجََابَ is to accepted, but here it is referred to Prayer which is not only the synonymous but also a replaced one; furthermore, all the words mentioned in table 2 are mostly not completely synonymous words but the cultural replacing words.

7.3.3 Functional Equivalent:In functional equivalent, the word culture-free is used,
sometimes with a specific term; Therefore, it generalizes the word SL.

Table3.

Examples of Functional equivalent applied in translating CSIs in Surah Yousaf
Strategy Source Text Target Text
الۡقَصَصِ Narration
رَايَۡتُ Dream
Functional equivalent الۡاحََادِيۡثِ Events
ال َّ س َّ يارَةِ Wayfares
مِّصۡرَ Egypt
يمَۡکُرُوۡنَ Devices

In functional equivalent, culture-free words are used, sometimes a new specific term is used which generalizes the SL word. For example, in table 3 the word Events is used as a cultural free word that generalizes the ST الۡاحََادِيۡثِ. The word Devices is a cultural free word and used as a new specific term to generalize the ST word يَمۡکُرُوۡنَ. The word Narration is used in the TT as a cultural free word because it is not limited or bound to a single culture. The word narration can be used by every culture representative.
7.3.4 Descriptive Equivalent: It is using phrases in TT to explain the ST word.
Table4.
Examples of Descriptive equivalent applied in translating CSIs in Surah Yousaf
Strategy Source Text Target Text
کَوۡکَبًا Stars
ال َّ شمۡسَ Sun
الۡقمََرَ Moon
Descriptive equivalent عِشَاءًٓ And at Nightfall
وَارِدہَمُۡ Water drawer
سِکِّيۡنً Knife
الۡکِتٰبِ Enlightening book
ال َّ سمٰوٰتِ Heaven

The descriptive equivalent is, using phrases in TT to explain the ST word. For example Eleven stars and the sun and the moon a phrase used in the TT which explains کَوۡکَبًا َّ و ال َّ شمۡسَ وَ الۡقمََرَ the ST words stars, sun and moon. Similarly, Enlightening the book is a phrase used in the target text which highlights the meaning of الۡکِتٰبِ.
7.3.5 Componential Analysis:componential analysis is the initial comparison of a source language point to a selected language point that has the same meaning, but does not equate to one.
Table5.
Examples of Componential analysis applied in translating CSIs in Surah Yousaf
Strategy Source Text Target Text
رَايَۡتُ Dream
ال َّ طيۡرُ Birds
Componential analysis وَ يَلۡعَبۡ Play
يَعۡصِرُوۡنَ Juice
مَعَاذَ ّٰ ِ Master
يٰصَاحِبَیِ السِّجۡنِ Prisoners
اِنِ الۡحُکۡمُ Sovereignty

Further, in justification in the translation of CSIs, the researcher analyzed the words that comparing the word base of a source language with the target language point that has the same meaning, but obviously not equals one. Like رَايَۡتُ means to look or see while translating it to the TT it meanings changes to word Dream. The basic comparison of these two words is the same.
That is both words are related to cognition and eyes. For instance, other words are ال َّ طيۡرُ Birds, اِ نِ الۡحُکۡمُ Sovereignty.
7.3.6 Synonymy: Synonymy is a near target language equivalent.
Table 6.
Examples of Synonymy applied in translating CSIs in Surah Yousaf
Strategy Source Text Target Text
الۡکِتٰبِ Book
قۡتلُوُا Kill
ارَۡضًا Earth
Synonymy الذِئّۡبُ Wolf
دلَۡوَه Bucket
خَمۡرًا Wine
يٰبسِٰتٍ Dry

The translator has used good equivalents for the words chosen in the Surah Yusuf. For instance, الۡکِتٰبِ Book, Book in the TT and الۡکِتٰبِ in the ST are the synonymous word. Few other examples are mentioned in table 6.
7.3.7 Through translation:Through-translation, is a literal translation of common conflicts, names of organizations and compound parts. It can also be called: click or loan translation.
Table7.
Examples of Through-translation applied in translating CSIs in Surah Yousaf
Strategy Source Text Target Text
اٰلِ يعَۡقوُۡبَ House of Yaqub
غَيٰبَتِ الۡجُبِّ Into the bottom of a pit
بِرَحۡمَتِنَا Mercy
Through Translation الۡاحََادِيۡثِ Events
ُّ يسۡجَنَ Prison
الۡعَزِيۡزِ Governor
الۡخَائِٓنيِۡنَ Betray
وَ ل َّ مَا فَتحَُوۡا Family

In through translation, the researcher found those words which have common collocations, name of organization or component of compounds in Surah Yusuf. Examples of through translations are House of Yaqub, اٰلِ يعَۡقوُۡبَ is a component of the compound, Family وَ ل َّ مَا فَتحَُوۡا is the name of the organization, other examples are mentioned in table 7.
7.3.8 Modulation: Modulation occurs when the translator generates the original text message in TL text according to the current target language norms, as source language and target languages may differ visually.
Table8.
Examples of in translating CSIs in Surah Yousaf Modulation applied
Strategy Source Text Target Text
يمَۡکُرُوۡنَ Devices
Modulation لَسٰرِقوُۡنَ Thieves
مَ َّکنَّ ا Power
وَ قَدَّ تۡ Ripped

The modulation occurs in the translation of culture-specific items when we are translating the word or phrase from the source text to target text according to the new norms and traditions in TT culture. For instance, Devices are the word that had been translated from the Arabic word يمَۡکُرُوۡنَ which means to plan something while in English it is opposite which means tools.
7.3.9 Notes: Notes, additions, and glosses are additional information that a translator must add to the version; The additional information that translators add is usually cultural.
Table9.
Examples of Notes applied in translating CSIs in Surah Yousaf
Strategy Source Text Target Text
اِنِ الۡحُکۡمُ Sovereignty
Notes تعَۡبدُوُۡنَ Worship
ال َّ شيۡطٰنُ Satan
بِثمََنٍ ۢ بَخۡسٍ Paltry price

In this strategy, the translator adds some additional information to his version, The additional information that translators add is usually cultural. For example اِنِ الۡحُکۡمُ is a word which means that giving the order is limited or quality related to Al-Mighty God while the translator used the word sovereign which means authority. Worship is a word which means to follow or obey someone, the translator can use it in his point of view while in Arabic تعَۡبدُوُۡ نَ which means a quality limited to God.

===Conclusion and Recommendations===

8. Conclusion and Recommendations

This chapter summarizes the findings of the study. It also provides some recommendations regarding the application of translation procedures in translation between language systems.

8.1 Summary of the Findings

The translator applied nine translation procedures out of seventeen of Newmark’s translation procedures in the translation of the Surah Yusuf of the Holy Quran, namely, transference, cultural equivalent, functional equivalent, descriptive equivalent, componential analysis, synonymy, through translation, modulation and notes. The cultural equivalent strategy was the most frequent applied procedure. The descriptive equivalent and through translation procedure was the second most frequently applied translation procedure, It was followed by transference, functional equivalent, componential analysis, synonymy, modulation and notes. It is a descriptive study in which CSIs from ST translated to TT.

8.2 Conclusion

The present study's purpose was to explore the CSIs in Surah Yusuf of the Holy Quran and to investigate which translation strategy, proposed by Newmark, was employed by the translator to overcome culture-specific items. Obviously, the researcher has worked hard to clear the way for future students of translation. Throughout the research, the researcher faced a lot of challenges and findings were revealed, some of them are the following;

• Between Arabic and English, there is a big cultural gap. Till now, this problem is considered as an unsolvable problem.

• Many mistakes are made by the translators because of ST culturally loaaded words.

• The translators have to go through or review the previous translation of the Quranic scripture to solve the problem that they might face in the process of their translation.--[[User:Muhammad Numan|Muhammad Numan]] ([[User talk:Muhammad Numan|talk]]) 17:05, 13 December 2021 (UTC)

The procedures used in this study will help the translator to render culture-specific terms accurately. Thus, the researcher worked well to fill the linguistic gaps between Arabic and English. Furthermore, Newmark’s translation procedures helped the translator make the translation sound more natural to the TR. It can be observed from the analysis that Newmark’s translation procedures were effective in translating the Islamic texts. The findings of the study might help students of translation and practitioners in the field of TS to get familiar with the most influential strategies in rendering cultural specific items. They can use the findings of the study to employ translation tasks in translations. Educational planners can use the findings of this study to specify the most influential, dominant strategies to conduct a target-oriented/sourceoriented translation. To sum up, it should be emphasized that the focus of this particular study was on religious genre. Investigating CSIs in different genres could lead to new areas of research for interested researchers. Accordingly, the information gained from this study may prove useful to translators, translation teachers, and student learners as it will help them improve their translation skills with the special attention of culture-specific items and will allow them Give texts when having a broad view of translation. Other researchers can derive similar effects from many of the findings of the same study.

This study is similar to other studies that might have several limitations which need to be taken into account. The study focused on one Surah translated by one translator. Examining different Surahs of the Holy Quran and their translations by other authors from different cultures might lead to interesting facts or they might confirm the findings of this study. Different translators might employ different strategies. Further research is needed to confirm or disconfirm the findings of this study. Newmark's strategies are not limited to the cultural features of the language. But it also covers the linguistic specifications. To narrow down the subject of the study, the linguistic aspects of the text were ignored. Comparing these linguistic aspects could be another interesting topic and venue for further research.
Finally, It may be concluded that Newmark’s translation procedures are necessary for the translation of an Islamic text between two different language systems and cultures. However,the translator must be competent in using the translation procedures to provide an accurate translation.--[[User:Muhammad Numan|Muhammad Numan]] ([[User talk:Muhammad Numan|talk]]) 17:05, 13 December 2021 (UTC)

8.3 Recommendations

The researcher furnished a set of recommendations in the light of the findings reached and the results obtained. The recommendations can make a helpful set of guidelines for both existing and potential translators in general and for translating religious texts of two languages that are not closely related. These recommendations are tentative and are subject to modification upon closer investigation by translation scholars and professionals:

• It is recommended for translastors to use the translation procedures appropriately in order to deliver the meaning of the source text correctly.

• The researcher also recommends examining the application of other kinds of translation procedures on Islamic texts based on other models such as Andrew Chesterman’s translation procedures.

• It would also be beneficial to investigate Newmark’s translation procedures to various types of texts such as medical texts and journalistic texts.

=== References ===
Abdi, H. (2019). Translating culture-specific items (CSIs) as a conundrum for Iranian MA translation students: Considering the level of study. Journal of new advances in English Language Teaching and Applied Linguistics, 1(1), 88-109.

Aguado-Gimenez, P., & Pérez-Paredes, P. F. (2005). Translation-strategies use: A classroombased examination of Baker’s taxonomy. Meta: journal des traducteurs/Meta:
Translators' Journal, 50(1), 294-311.

Ahmadi, M. R.S and Nosrati, Fatemah. (2012). Domestication and Foreignization Strategies in Translation of Culture-Specific Items. Translations of English-Persian Children’s Literature. San Francisco: Grin Publishing. Google Books.

Al Saleh, R. A. (2019). An Application of Newmark's Procedures to Muhammad Abul Quasem's Alleman, J. C. Bee. W. Ulitkin, I. Files, F., Zetzsche, J., Chatonnet-Marton, P. & y del Árbol, E. V. Translation Strategies.

Al-Sofi, B. B. M. A., & Abouabdulqader, H. (2020). Bridging the gap between translation and culture: towards a cultural dimension of translation. International journal of linguistics, literature and culture, 6(1), 1-13.

Baker, M., 1992. In Other Words: A Coursebook on Translation. London: Routledge, p.20–42.

Blažytė, D., & Liubinienė, V. (2016). Culture-specific items (CSI) and their translation strategies in Martin Lindstrom’s" Brand sense". Kalbų studijos, (29), 42-57.

Bush, P. (1998) "Literary Translation." In: M. Baker, ed. Routledge Encyclopedia of Translation Studies, London: Routledge, pp.127-130.

Catford. J. C. (1965). A linguistic theory of translation. Oxford: Oxford University Press.
English Translation of Mohammad Al-Ghazali's Islamic Guidance.Literature and Culture, 6(1), 1-13.

Gečaitė, L. (2020). Culture-Specific Items and Their Translation Strategies in Victoria Hislop's Novel The Sunrise.” (2020).

Hassan, B. E. A. (2014). Between English and Arabic: A practical course in translation.
Cambridge Scholars Publishing.

Hermans, T. (1999). Translation in systems. Manchester: St. Jerome Publication House, J. (Ed.). (2014). Translation: a multidisciplinary approach. Springer.
Issa, A. L. S. M., & Hammood, L. H. R.- Quranic-Specific Phrases under the Study of Translation; Significance and Applications.

Janfaza, E., Assemi, A., & Dehghan, S. S. (2012). Language, translation, and culture.
In International Conference on Language, Medias and Culture (Vol. (33), p. 83-87).

Janfaza, E., Assemi, A., & Dehghan, S. S. (2012). Language, translation, and culture.
In International Conference on Language, Medias and Culture (Vol. 33, p. 83-87).

Lambert, J. (1998) Literary Translation. In: M. Baker, ed. Routledge Encyclopedia of Translation Studies. London: Routledge, 130-134.

Landers, Clifford E. (2001) Literary Translation: A practical guide. New Jersey University Press: Multilingual Maters.

Lustig, Myron, W. and Koeser, Joline (2003), Intercultural Competence: Interpersonal Communication Across Cultures, Boston: Allyn and Bacon.

Malmkjær, K. (1993). Who Can Make Nice A Better Word Than Pretty? Collocation, Translation, and Psycholoinguistics. In: Baker, M., Francis, G. and Tognini-Bonelli, E.
eds. Text and Technology. Philadelphia/Amsterdam: John Benjamins Publishing Company. pp.213-32.

Mosavat, S., & Rahimpour, S. (2016). The Most and Least Used Translation Strategies for
Conveying Culture-Specific-Items in Young Adult Literature from English into Persian. International Journal of Humanities and Cultural Studies (IJHCS) ISSN 23565926, 1853-1873.

Munday, J. (1997). Systems in Translation: A computer-assisted systemic approach to the analysis of translation of García Márquez. Ph.D thesis, University of Bradford.

Newmark, P. (2001). A Textbook of Translation. Shanghai: Shanghai Foreign Language
Education Press

Newmark, Peter. (1988). A Textbook of Translation. New Jersey: Prentice-Halls

Nord, Christiane. (1997). Translating as a Purposeful Activity: Functionalist Approaches
Explained. Manchester: St. Jerome. Accessed 10 November. 2018. Google Books Schjoldager, A. (2008). Understanding translation. Academica: Århus.

Silalahi, M., & Lubis, S. (2013). Translation Procedures of Cultural Terms Found In Sejarah Bilingual For Students of Senior High School.
Valipoor, K., & andAzizeh Chalak, H. H. T. (2019). Cultural-specific items in translation of the Holy Quran by Irving: 43-51.

Venuti, L. (1995). The translator’s invisibility: A history of translation. London and New York:
Routledge

Widiarto, O. V. V. (2016). The translation procedures of cultural expressions applied in a game of thrones translated into Perebutan Tahta novel by Barokah Ruziati (Doctoral dissertation, Dian Nuswantoro University).

Trans Type EN 11

2021-12-15T17:03:11Z

Atta Ur Rahman: /* Introduction */

=Atta Ur Rahman Exploring Translation Strategies: A Case Study of the English Translation of the Holy Quran=
Atta Ur Rahman,Hunan Normal University, China

[[Trans_Type_EN_11]]

===Abstract===
This study aims at diagnosing culture-specific items in the English translation of the Holy Quran and the strategies which were used to translate the CSIs. Translating CSIs can be a demanding task because such items have specific meanings in the culture and language in which they exist but not necessarily in others. Taking this fact into account, the present study investigates the strategies used in the translation of culture-specific items in the English translation of the Holy Quran. Moreover, the researcher explored the most frequently employed translation procedures. To achieve these goals, the descriptive approach is applied for the analysis of the translation of specific items of culture. The descriptive analysis is also used for the investigation of the translation procedures used therein. The findings of this study indicate that the use of cultural equivalent strategy was the most frequent applied procedure. The descriptive equivalent and through translation procedures were the second most frequently applied translation strategies which were followed by transference, functional equivalent, componential analysis, synonymy, modulation and notes. The results shows that the translation procedures are helpful (especially the target-oriented ones) in conveying the meaning of the text from Arabic into English in different ways.

===Key Words===
The Holy Quran, Translation Strategies, Translation Procedures, Culture-Specific Items, Newmark

===Introduction===

Translation that plays a crucial role in introducing the history and in transferring the culture of an area is a kind of communication between different languages. It is also illustrated “as the result of a linguistic-textual procedure in which a text in one language is re-contextualized in another language.” In the re-contextualization, studies on translation demonstrate that there are certain critical points (Munday 2012:37) that are problematic for translators, especially, when dealing with vital cultural texts such as religious texts (Malmkjær 2015:10). It helps to communicate and exchange information with people from different countries and cultures. Khammyseh argues that translation is one of the traditional communicating methods between communities all around the world. (Khammyseh 2005:9). Jothiraj states that “translation plays an important role in the inter-lingual process of communication”(Jothiraj 2004:1). Translation is essential for cultures and languages to exchange information. Newmark defines it as a craft in which a written message in a language is replaced by the same story in another language. According to him, Translation is the art of trying to translate what is written or expressed in one language into another language with the same message or expression. To accomplish a qualified translation, the translator needs to be aware of different aspects(Newmark 1988:2). Many scholars in translation have noticed that the difficulty for a translator is to translate texts which deals with religious concepts and cultural specific items.

Nida indicated that translation is the way of finding natural issues in the TL close to the SL, in terms of message and style(Nida 1964:32). Larson has acknowledged that dealing with religious and cultural items is the most difficult, both in finding equivalence and analyzing the source vocabulary. Among the many challenges that exist for the translator is to bring the concept of the SL to a deeper meaning in the TL, the main problem is how to give CSIs, the significance which is firmly connected to the particular cultural context(Larson 1998:23).

Culture plays a considerable role, Snell-Hornby assumed that “Culture refers to all socially conditioned aspects of human life”(Snell-Hornby 1988:33). Another definition of culture is formulated by Goodenough. For him, culture is “what people have to learn as distinct from their biological heritage, must consist of the end product of learning: knowledge, in a most general, if relative, sense of the term."(Goodenough 1957:167). By this definition, we should note that culture is not only a material phenomenon; it does not consist of things, people, behavior, or emotions. It is rather the organization of these things. It is the forms of things that people have in their minds, their models for perceiving, relating, and otherwise interpreting them”. According to him, if the translator wants to understand a culture, she or he has to understand that culture is a mixture of belief and knowledge.

The religious text and especially the Holy Quran have played a significant role in human life throughout history to guide human beings towards the right path. Translating religious text can be a hectic job. When it comes to religious texts like the Holy Quran, it might be even more hectic. The Holy Quran has a profound impact on the human lives of its believers. It spreads spiritual serenity and peace of mind. Lustig and Joline thought that “religion is an important institutional network that binds people to one another”(Lustig and Joline 2003:16). But sometimes believers of Islam (whether they are native or not native speakers of the language) face a tremendous difficulty when they want to understand the meaning of a certain lexical unit, lexis that can be identified as Quranic-specific words/phrases.

This study is aimed to probe Newmark's translation procedures applied to translate cultural items from the SL (Arabic) to the TL (English) and to focus on translation strategies used by the English translator to transfer absolute and in-depth intended meanings of the CSI in the Holy Quran. If we examine Newmark's opinion, seventeen procedures may be needed by a translator in the process of translation. However, only a few translation procedures are relevant to this translation, they are Transference, cultural equivalent, functional equivalent, descriptive equivalent, componential analysis, synonymy, through translation, modulation and notes.(Newmark 1988:81). These types of translation procedures are usually used to translate cultural terms contained in the text involving Surah Yusuf as a source language. Thus, in the relationship between translation and culture, the strategies offered should be understood as an attempt to make the translation easy to understand by the TR without blurring the message contained in the text written in the SL.

===Translation and Culture===

2. Translation and Culture

Culture and translation are intimately connected, for understanding the culture translation plays a crucial role. In every nation, there are multiple cultures which reflect how people behave, socially, traditionally and politically and also practice their specific languages. Languages have a complex system of communication that humans adapt from different cultural background. When someone wants to know more about any culture, it is necessary to know about that language. For understanding the language they need to translate it as one might not understand the particular language. Thus, translation fills the gap created by languages that is a very important aspect of translation.

The translation is the process of translating a point or text from one language to another, we can also refer translation to moving of something from one place to another. Translation impacts also on our real life, in a way of transforming other cultures, norms and traditions into our culture. Translators play a vital role in culture and mediators between cultures, dedicated to linking the gap that repeatedly hinders effective communication between communities. According to Peter Newmark, “translators have been entrusted the elegant and highly-demanding task of representing cultures for decades” (Newmark 1988:7). Newmark established connections concerning the relationship between culture and translating. In his book, he regards translation as a process of “representing the meaning of a text into another language in the way that the author planned the text” (Newmark 1988:5). According to him, although this process has been supposed to be simple, in reality, translators have been facing the complex task of translating and conveying culture for decades, ever since countries began establishing relationships between one another. (Newmark 1988:7).

In the history of translation studies, translation has been discussed through multiple routes which based on practicality and some theoretical aspects. For instance, Catford defined it as "the replacement of textual material in one language by equivalent textual material in another language”(Catford 1965:20). According to Venuti translation is "the forcible replacement of the linguistic and cultural difference of the foreign text with a text that will be understandable to the target language reader”(Venuti 1995:18). Schjoldager stated that“a translation is a text that expresses what another text has expressed in another language”(Schjoldager 2008:19). Culture is a complex whole which includes knowledge,belief,art,law,morals,customs and many other capabilities and habits acquired by man as a member of society. The translation is no longer considered to be a mere cross-linguistic activity but it significantly is cross-cultural communication.”
Since language reflects the way of life and basic parts of it, the process of translation cannot be done without the integration of cultural symbols into the construction of meaning. Hassan claimed that a good translation “is one that carries all the ideas of the original as well as its structural and cultural features” (Hassan 2014:2). Hermanns contributed that translation should be recognized as a cultural act. It is a kind of linguistic-cultural activity that involves at least two languages and two cultural traditions. Similarly, translation is not just a verbal act; it is also cultural, which is an act of communication of cultures(Hermanns 1999:22) Later, Hassan emphasized a good translation "is one that carries all the ideas of the original as well as its structural and cultural features" and that "reconstructs the cultural/historical context of the original"(Hassan 2014:2).
These statements demonstrate that there is an interaction between translation and culture, Newmark illustrated that culture in translation competence is “the greatest hurdle to translation, at least the achievement of an accurate and decent translation" (Newmark 2001:328).

Bearing in mind the general alliance among researchers regarding the importance of culture in translation, the translation activity is a question of transferring the correct meaning and that the translator has a productive role in transferring not only the linguistic system of the source text but also the cultural one. As such, it is extremely difficult to draw a borderline between translation and culture as they are inextricably overlaid and this connection leads to creative translation.

2.1 Culture-Specific Items (CSIs)

Culture-specific items are notions that are specific to a particular culture. These concepts are using in different domains such as flora,fauna,food,clothes,housing, work,leisure,politics,law,and religion in the way of life. These cultural concepts are consist of different suggestion and approaches. For the denomination of these concepts, many scholars and linguists employed different names or terms, relatively different definitions are given and they tried to define some points that were related to the culture but they not defined even the name of the concept clearly. Scholars refer different names to these culture-specific items, Newmark uses the term cultural words. (Newmark 1988:327) Christine Nord names them “culturemes” (Nord 1997:9) while in one of the newer studies, focused on the translation of culture-specific items, Mohammad Reza Shah Ahmadi and Fatemeh Nosrati employ a term culture-bound element (Ahmadi and Nosrati 2012:1).
After a long time, some scholars prefer the terms “culture-specific item” (Davies 2003:17), others choose cultural words (Newmark 2003;87) or culture-bound phenomena/concepts (Newmark 2003:7). In this study, the term “culture-specific item” is used as the basic term, as well as its abbreviation CSI, although other synonyms may be used to prevent repetition. "Culture-specific items are defined by different scholars according to their differences and similarities. Meanwhile, Mona Baker (1992) defines specific concepts of culture as “sourcelanguage words that express concepts unknown in the target culture” (Baker 1992:21). It may relate to religion, kind of food or social customs. Newmark suggests to culture-specific items as cultural words (Newmark 1988:94). He further discussed that in many circumstances, cultural words are somewhat easy to detect in a text because they are closely related to a specific language and unable to translate word by word (Newmark 1988:95). When they cannot be translated literary then he mentioned that the translators usually the purpose is to provide a descriptive-functional equivalent (Newmark 1988:95).--[[User:Muhammad Numan|Muhammad Numan]] ([[User talk:Muhammad Numan|talk]]) 16:02, 13 December 2021 (UTC)

2.1.1 Translation of CSIs in the Holy Quran

The Holy Quran is the most basic religious book for Muslims, the Quran was revealed to the prophet Muhammad (PBUH). The Quranic corpus, created in an early form of Classical Arabic, is traditionally believed to be a literal transcript of God’s speech and to constitute the earthly production of an uncreated and eternal heavenly original, according to the general view referred to in the Quran itself as “the well-preserved tablet” (al-lawḥ al-mahfūẓ; Qurʾān 85:22). It has a heartfelt impact on human lives and their believers. It spreads spiritual stability and peace of mind. According to (Lustig and Joline 2003:16) “Religion is an important institutional network that binds people to one another.”
Translating Quranic-specific words/phrases is considered a great challenge for the translators which requires an accurate interpretation and consciousness of the crucial functions of these Quranic-specific words/phrases. Therefore, they have to focus on a set of aspects to attain equivalence and then render the exact meaning. The translation of the Holy Quran is a debatable process because Arabic is full of cultural-specific concepts with no proper equivalent in other languages; consequently, some equivalents fail to convey their cultural meaning thoroughly. The translation is seen as the process of reconstructing a text into other languages. In the Holy Quran, it is mentioned in the Surah of Yusuf: “we have sent it down as an Arabic Quran”, the translated text has been simply seen as a commentary, explaining, or paraphrasing of the source text. In general, exact translation never occurs; rather this can be a basic interpretation of the Holy Quran. In the process of translation of the Holy Quran, language and CSI items and rhetorical features were not inimitable and reproducible into other languages.
Translating CSIs is a strenuous task because such elements have special meanings in culture and language.--[[User:Muhammad Numan|Muhammad Numan]] ([[User talk:Muhammad Numan|talk]]) 16:02, 13 December 2021 (UTC)

===Types of Translation ===

3. Types of Translation

Newmark determines 8 types of translation which are:

3.1 Word-for-Word Translation

This is usually indicated as an interlinear translation, with the target language immediately below the source language words. The source language word-order is preserved and the words translated singly by their most common meanings, out of context. These words are translated literally. Some of the uses of point-by-point translation are to understand the mechanics of the source language or to create a difficult text as a pre-translation process.

3.2 Literal translation

In this type of translation, the grammatical structures of the source language are changed to the nearest target language equivalent but the written points remain the same to one another, out of context.

3.3 Faithful translation
This translation attempts to reproduce the original exact meaning within the limitations of the TL grammatical structures. It also conveys cultural words and maintains an unusual degree of grammar and strength in translation. It tries to make the SL author completely loyal to the intent and reality of the text.

3.4 Semantic Translation

Semantic translation takes much of the aesthetic value of the source language text, making sense where appropriate so that there are no implications, wordplay or repetition roots in the finished version. It may translate less important cultural points by a culturally neutral third or active terms but not by cultural equation and it may also give the reader more small concessions.

3.5 Adaptation

This is an unrestricted form of translation. It is used mainly for plays and poetry, the themes, characters, plots are usually preserved, the SL culture converted to the TL culture and the text rewritten (Ahmad 2015:15).

3.6 Free Translation

The content without a form of the original or the matter without the manner is the productions of free translation. It is also known as intra-lingual translation and it is usually longer than the original.

3.7 Idiomatic Translation

This type of translation replicates the original message but degrades the depth of meaning by selecting meanings and dialogues that do not exist in the original.

3.8 Communicative Translation

This type of translation replicates the original message but degrades the depth of meaning by selecting meanings and dialogues that do not exist in the original(Newmark 1988: 18).
--[[User:Muhammad Numan|Muhammad Numan]] ([[User talk:Muhammad Numan|talk]]) 16:05, 13 December 2021 (UTC)

===Translation Strategies ===

4. Translation Strategies
Many theorists have used the term translation strategy extensively but with some significant differences in meaning and perspective that they see. Many theorists have used the approach of translation comprehensively but with some notable differences in meaning and vision as they appear.

4.1 Aixela Translation Strategies:
According to Aixela translators need to choose several strategies based on the source language culture and target culture. Shee distinguishes many of the translation strategies that apply to the translation of culture-specific items and at the same time, she tries to command by the level of their intercultural intervention. She divided it into two groups; conservative groups (5 approaches) and the substitution (6 strategies).(Aixela 1996:86)

4.1.1. Conservation:
In conservation,the less compelling process includes repetition,orthographic adaptation,linguistic translation,extratextual gloss and intratextual gloss.

4.1.1.1 Repetition:In repetition, there is simply the transference of the culture-specific items from the ST to the TT. Thus,the translator keeps as much as possible the original reference (Aixela 1996:61). This approach is often used for languages that do not differ in the alphabet and most for names.

4.1.1.2 Orthographic Adaptation: The orthographic adaptation involves writing or
transliteration, mainly when the original term is given in a different alphabet than the one used in the target culture.

4.1.1.3 Linguistics translation: Linguistic translation emphasizes on the way where the translator chooses the source closest to the original text and increases his understanding by giving the TL version which is still relevant to the ST cultural system.

4.1.1.4 Extra-textual Gloss: Here,the extra-textual gloss refers to additional information to the previously mentioned procedures, The translator uses one of the above strategies but considers it as a necessity to explain the meaning or concept of CSI. In this gloss, it can be footnotes,endings,words,ideas,translators in dictionaries, italics and so on.

4.1.1.5 Intra-textual Gloss:It's like the past but the translator feels that he/she can include the globe as an indirect part of the text,not to distract the reader.

4.2.1 Substitution
In substitution, According Aixela “that synonymy, limited universalization, absolute universalization, naturalization, deletion, and autonomous creation are encompassing here"(Aixela 1996:87)--[[User:Muhammad Numan|Muhammad Numan]] ([[User talk:Muhammad Numan|talk]]) 16:40, 13 December 2021 (UTC)

4.2.1.1 Synonymy: This strategy is a stylist used to avoid the constant repetition of culturespecific items in the ST.

4.2.1.2 Limited Universalization: When the translator realizes that the culture-specific item is not clear to the reader or that another source CSI exists in the source language which can be replaced, replace it with data. Of course, the location is not as specific to the source language as the first one.

4.2.1.3 Absolute Universalization: The only difference between limited universalization and absolute universalization is when the translator cannot find the best known CSI in the source language or prefers to eliminate the unusual concept and choose a neutral term. (Aixela 1997:63).

4.2.1.4 Naturalization: In this case “translator brings the culture-specific item into the TL culture” (Ketabi 2015:8).

4.2.1.5 Deletion: When the CSI is “unacceptable ideologically or stylistically or it is not relevant enough for the effort of comprehension required for the readers” (Aixela 1996;64), or very clear that the translator does not want to use any strategy, they delete the CSI.

4.2.1.6 Autonomous Creation: When the translator agrees to use non-existent cultural
reference in the ST.(Aixela 1997:43).

4.3 Mona Baker's Translation Strategies
Baker's strategies have been used by professional translators at word level in their translations, to deal with issues while performing the task of translation.Baker She suggests various procedures to work for unequal treatment at the point level, for example, translation by a more general word, translation by a more neutral / less obvious word, translation by paraphrasing, Using related words, and so on. She formulates the classification in different strategies(Baker 1992;90) which are the following:

4.3.1 Translation by a more general word: According to Baker,this has to do with the meaning of the proposition. Appropriately it works in many languages.

4.3.2 Translation by a more neutral/ less expressive word: This is another strategy in terms of semantics it does with differences with obvious meaning.

4.3.3 Translation by cultural substitution:This strategy involves placing culture-specific material that does not have the same predictive meaning as the target language material but may have the same effect on the target reader.

4.3.4 Translation using a loan word: This strategy relies on culture-specific items, modern borrowing points plus interpretation concepts and buzz points.

4.3.5 Translation by paraphrase using a related word: When the source material is written in the target language but separately, and when the frequency used in the source text is high, it will be natural in the target language.

4.3.6 Translation by paraphrase using unrelated words: This strategy can be used when the concept in the source material is not lexical in the TL.

4.3.7 Translation by omission: Losing phrases or words that are not vital to text development.

4.3.8 Translation by an illustration: Here, use examples when the source word is not equal in the target language. Each theorist presents their strategies according to their point of view,however,Baker,s translation strategies include the most applicable set of strategies, as it shows the strategies used by professional translators.
--[[User:Muhammad Numan|Muhammad Numan]] ([[User talk:Muhammad Numan|talk]]) 16:40, 13 December 2021 (UTC)

===Cultural Categories ===

5. Cultural categories

5.1.2 Ecology
In this type of cultural category, Newmark labels those words which have some similarities and differences in culture concerning the environment. For Example, animals, colors, astronomy, plants birds etc. They will also have some geographical features that can normally differ from other cultural terms in that they usually have no political, commercial value.

5.1.2 Material culture

Material culture is also known as artefacts, In the category of material culture, Newmark included Food, clothes, housing, transport, and communications and also those objects which are made by humans. For Example, Clothing, atoms, crops, vegetables, jewellery, drugs, planets etc. “Food is for many the most sensitive and important expression of national culture. The function of the generic clothes terms is approximately constant, indicating the part of the body that is covered, but the description varies depending on climate and material used, houses and town, and transport.”(Newmark 1988:90)

5.1.3 Social culture

The social culture is divided by Newmark in two ways, they are work and leisure. For example, Trade, armour, literature, poets, markets, games.

5.1.4 Organisation

Newmark organizations are divided into five categories: political and administrative conditions, historical conditions, and international conditions. ‘The international community terms usually have recognized translations which are in• fact through-translations, and are now generally known by their acronyms', religious terms, artistic terms; “the translation of artistic terms referring to movements, processes and organizations generally depend on the putative knowledge of the readership. For example, adultery, business, corruption, sex, poverty, marriage, divorce etc.”

5.2 Newmark Classification CSIs

Newmark established the classification of culture-specific items (CSIs) into five classes which are;
Table 1. Newmark classification of Culture-Specific Items. (Newmark 1988:97) --[[User:Muhammad Numan|Muhammad Numan]] ([[User talk:Muhammad Numan|talk]]) 16:50, 13 December 2021 (UTC)

5.2.1 Categorization of CSIs in Surah Yousuf of the Holy Quran

Verse No.

Terms English Translation Categories

1 الۡکِتٰبِ Book Material culture

2 قرُۡءٰنًا Quran Material culture

3 الۡقَصَصِ Narration Gesture

4 رَايَۡتُ Dream Habit

5 کَوۡکَبًا Stars Ecology

6 ال َّ شمۡسَ Sun Ecology

7 الۡقَمَرَ Moon Ecology

8 الۡاحََادِيۡثِ Events Organization

9 يعَۡقوُۡبَ House of Yaqub Material culture

10 يعَۡقوُۡبَ Yaqub

11 ابِۡرٰہيِۡمَ Ibrahim

12 اِسۡحٰقَ Ishaq

13 اقۡتلُوُا Kill Social culture

14 ارَۡضًا Earth Ecology

15 الۡجُبِّ Pit Ecology

16 ال َّ س َّ يارَةِ Wayfares

17 يٰۤابََانَا Father

18 َّ يرۡتعَۡ Eat Social culture

19 وَ يَلۡعَبۡ Play Social culture

20 لَحٰفِظُوۡنَ Guard Social culture

21 وَ اخََافُ Fear Habit

22 الذِئّۡبُ Wolf Ecology

23 عِشَاءًٓ Nightfall Ecology

24 َّ يبۡکُوۡنَ Weeping Habit

25 مَتاَعِنَا Belongings Material culture

26 قمَِيۡصِہٖ Shirt Material culture

27 وَارِدہَمُۡ Water drawer Material culture

28 دلَۡوَهٗ Bucket Material culture

29 بِثمََنٍ ۢ بَخۡسٍ Paltry price Material culture

30 درََاہمَِ مَعۡدوُۡدةٍَ Silver coin Material culture

31 مِّصۡرَ Egypt

32 لِامۡرَاتَِہٖۤ Wife

33 الۡارَۡضِ Land Ecology

34 اشَُدَّ هٗۤ Prime age

35 الۡابَۡوَابَ Door Material culture

36 مَعَاذَ ّٰ ِ Master Organization

37 ال ُّ سوۡٓءَ Evil Habit

38 الۡفَحۡشَاءَؕٓ Lewdness Habit

39 عِبَادِنَا Servant Organization

40 وَ قَدَّ تۡ Ripped Social culture

41 عَذاَبٌ Punishment Social culture

42 ُّ يسۡجَنَ Prison Organization

43 الۡعَزِيۡزِ Minister Organistion

44 حُباؕ Love Social culture

45 فتَٰىہَا Slave Organization

46 سِکِّيۡنًا Knife Material culture

47 مَلکٌَ Angel Organization

48 فَاسۡتجََابَ Prayer Gestures

49 خَمۡرًا Wine Material culture

50 خُبۡزًا Bread Material culture

51 رَاۡسِیۡ Head Material culture

52 ال َّ طيۡرُ Birds Ecology

53 ءَارَۡبَابٌ Gods Organization

54 يٰصَاحِبَیِ السِّجۡنِ Prisoners Organization

55 تعَۡبدُوُۡنَ Worship Gesture

56 ال َّ شيۡطٰنُ Satan Organization

57 الۡمَلِکُ King Organization

58 بَقَرٰتٍ Cows Ecology

59 خُضۡرٍ Green Ecology

60 يٰبسِٰتٍ Dry Ecology

61 سُنۡۢبلُٰتٍ Grain Material culture

62 تزَۡرَعُوۡنَ Crops Material culture

63 يغَُاثُ Rain Ecology

64 يَعۡصِرُوۡنَ Juice Material culture

65 النِّسۡوَةِ Women

66 ال َّ رسُوۡلُ Messenger Organization

67 الۡعَزِيۡزِ Governor Organization

68 ال ّٰ صدِقِيۡنَ Truthful Habit

69 الۡخَائِٓنيِۡنَ Betray Organization

70 خَزَائِٓنِ Treasure Material culture

71 مَ َّ کنَّ ا Power Organization

72 بِرَحۡمَتِنَا Mercy Gestures

73 يَتَّ قوُۡنَ Taqwa Habit

74 الۡمُنۡزِلِيۡنَ Hospitality Habit

75 رِحَالِہِمۡ Camel Ecology

76 وَ ل َّ مَا فَتحَُوۡا Family Organization

77 بَابٍ Gate Material culture

78 اِنِ الۡحُکۡمُ Sovereignty Organization

79 الۡعِيۡرُ Caravan Organization

80 لسَٰرِقوُۡنَ Thieves Organization

81 السِّقَايَۃَ Bowl Material culture

82 تاَ ّٰ ِ Swear Habit

83 کٰذِبيِۡنَ Liars Habit

84 وِّعَاءِٓ Bag Material culture

85 درََجٰتٍ Rank Organization

86 َّ موۡثِقًا Pledge Social culture

87 الۡحٰکِمِيۡنَ Judges Organization

88 الۡقَرۡيَۃَ Town Material culture

89 عَيۡنٰہُ Eyes

90 الۡبَشِيۡرُ News Social culture

91 ابَوََيۡہِ Parents Organization

92 الۡعَرۡشِ Thrown Organization

93 يمَۡکُرُوۡنَ Devices Material culture

94 وَ الۡارَۡضِ Earth Ecology

95 ال َّ سمٰوٰتِ Heavens Ecology

===Translation Procedure ===

6. Translation Procedure

There are seventeen different kinds of translation procedures classified by Newmark. According to (Gallagher 1996:31)“translation procedures are the technical devices to convey the message of a text in one language into another language.” The difference between translation procedure and translation methods discussed by Newmark (1988)“translation methods relate to whole texts, translation procedures are used for sentences and the smaller units of language.”(Newmark 1988:81)

6.1 Transference
Transference is the way through which we convert the source language to target language and also contains transliteration or transcription. Transference is also known as loan words, there is no transformation in the spelling of the words that have been translated.

6.2 Naturalization
Naturalization changes the word SL to its pronunciation,then TL to its original form.
Naturalization also adds new connections to external conditions.--[[User:Muhammad Numan|Muhammad Numan]] ([[User talk:Muhammad Numan|talk]]) 16:55, 13 December 2021 (UTC)

6.3 Culture equivalent
In this procedure, SL the cultural word is translated by the target cultural word. The use of the translation of this procedure is limited because it is not accurate, but it can be used in general texts, public and publicity,as well as for brief explanation to readers who do not understand the relevant source language culture.

6.4 Functional Equivalent
This approach is the most accurate path of translating and it uses very neutral cultural points with a new specific term.

6.5 Descriptive equivalent
This strategy is working for the description of the meaning or function of the source language.

6.6 Synonymy
This method of translation is applied when there is nothing to the same.

6.7 Through-Translation
Through translation is the literal translation of common conflicts,the names of organizations and compound parts.

6.8 Shifts or Transposition
This translation procedure involving a change in grammar from SL to TL. This change is done when there is a difference between the structure of the SL and the TL is reasonable.

6.9 Modulation
This procedure is used in the translation of sentences, phrases and clauses. Here the translator looked at the message in the source language sentence from a different angle or a different way of thinking. This strategy is used when the translation of words with literal meaning does not produce a reasonable translation.

6.10 Recognized Translation
The translation process is manifested when the translator uses an authoritative or appropriate translation of an organization's term.

6.11 Translation Label
This procedure is the appropriate one for the translation of a new institutional term,and it is a temporary translation of the source language word.

6.12 Compensation
This process manifests itself when there is a meaningful loss in one part,but compensation in the other part.

6.13 Componential Analysis
In this procedure, the source language word translated into the TL by detailing the components of the meaning of the source language word.

6.14 Reduction & Expansion
In this procedure, the elements of the word 'auto' removed and the elements of the word expanded in the target language.

6.15 Paraphrase
This procedure appears when cultural words need more explanation.

6.16 Couplets
In this procedure, two or more different procedures meet in one translation, couplets, triplets, quadruplets.

6.17 Notes
When the additional information is added to the cultural words for the clarification of readers.

===Analysis and Discussion ===

7. Analysis and Discussion

7.1 Introduction
This chapter highlights the procedure of the study and the analysis of culture-specific items in Surah Yusuf. This chapter explores the use of translation strategies in transferring meaning from the ST to the TL and the appropriateness of Newmark's model in interpreting the procedures that the translator applied during the translation process.

7.2 Procedures
To account for the translation of CSIs in this research, the source text of the Holy Quran in Arabic and its English translation translated by Mufti Taqi Usmani were studied. After reading the whole Ayahs of Surah Yusuf and its translation, every Ayah and its translation in English were carefully analyzed to identify CSIs and the strategies used by the translator to translate them into English. After that, the classification of CSIs by Newmark has been accepted as the theoretical framework of this study aimed at analyzing culture-specific items. For the clarification, each procedure is interpreted and demonstrated with illustrations in Tables 1-9.--[[User:Muhammad Numan|Muhammad Numan]] ([[User talk:Muhammad Numan|talk]]) 17:01, 13 December 2021 (UTC)

7.3 Analysis and Discussion
After the categorizing the culture-specific items according to Newmark's strategies, the researcher worked on the strategies for translating the culture-specific items applied in Surah Yusuf, including transference, cultural equivalent, functional equivalent, descriptive equivalent, componential analysis, synonymy, through translation, modulation and notes; Then, he arranged the data gained in Tables 1-9 in order to show the cases of applying Newmark’s strategies for translating the culture-specific items.
The discussion section is devoted to the interpretation of each selected culture-specific word, the researcher presents a discussion of how he formulates the CSIs in Newmark strategies.
Below are the discussion points created for using each strategy;

7.3.1 Transference: Transference includes transliteration and is the same as what is called transcription. The word then becomes a loan word. There were words that were transferred from the source text to the target text. These are presented in the following table.
Table1.

Here are some examples of Transference applied in translating CSIs in Surah Yusuf:

Strategy Source Text Target Text
قرُۡءٰنًا Quran
ابِۡرٰہيِۡمَ Ibrahim
Transference يعَۡقوُۡب Yaqub
اِسۡحٰق Ishaq
يَتَّ قوُۡنَ Taqwa

Words that have given in table 1 are transference words because these are conveyed to target language which is a different language writing system then from the source language, For example, the word Quran is transliterated word and pronounce as same as like in source language قرُۡءٰنًا, so it is transcripted and also become a loan word. Similarly, all the mentioned words in table 1 are transference words.
7.3.2. Cultural Equivalent: Cultural equivalent purpose is to replace a cultural word in the source language with an, although not completely synonymous, target language word.

Table 2.
Examples of Cultural equivalent applied in translating CSIs in Surah Yousaf
Strategy Source Text Target Text
اٰلِ يعَۡقوُۡب House of Yaqub
لَحٰفِظُوۡنَ Guard
بِثمََنٍ ۢ بَخۡسٍ Paltry price
درََاہمَِ مَعۡدوُۡدةٍَ Silver coin
اشَُدَّ هٗ Prime age
Cultural Equivalent مَعَاذَ ّٰ Master
الۡعَزِيۡزِ Minister
فَاسۡتجََابَ Prayer
اِنِ الۡحُکۡمُ Sovereignty
يٰصَاحِبَیِ السِّجۡن Prisoners
الۡمَلِکُ King
يَعۡصِرُوۡنَ Juice
مَ َّ کنَّ ا Power

In Surah Yusuf, we have some words that are related to the cultural equivalent, Table 2 contains cases where cultural equality is applied. The word House of Yaqub is not completely synonymous to the ST اٰلِ يعَۡقوُۡب, it is a replaced word in the SL. The word minister is not completely synonymous to the word ST word الۡعزَِيۡزِ. Similarly, the word Master in the TT is not synonymous to the word which is used in the ST ّٰ مَعَاذَ, it is a replaced word. The original meaning of the word فَاسۡتجََابَ is to accepted, but here it is referred to Prayer which is not only the synonymous but also a replaced one; furthermore, all the words mentioned in table 2 are mostly not completely synonymous words but the cultural replacing words.

7.3.3 Functional Equivalent:In functional equivalent, the word culture-free is used,
sometimes with a specific term; Therefore, it generalizes the word SL.

Table3.

Examples of Functional equivalent applied in translating CSIs in Surah Yousaf
Strategy Source Text Target Text
الۡقَصَصِ Narration
رَايَۡتُ Dream
Functional equivalent الۡاحََادِيۡثِ Events
ال َّ س َّ يارَةِ Wayfares
مِّصۡرَ Egypt
يمَۡکُرُوۡنَ Devices

In functional equivalent, culture-free words are used, sometimes a new specific term is used which generalizes the SL word. For example, in table 3 the word Events is used as a cultural free word that generalizes the ST الۡاحََادِيۡثِ. The word Devices is a cultural free word and used as a new specific term to generalize the ST word يَمۡکُرُوۡنَ. The word Narration is used in the TT as a cultural free word because it is not limited or bound to a single culture. The word narration can be used by every culture representative.
7.3.4 Descriptive Equivalent: It is using phrases in TT to explain the ST word.
Table4.
Examples of Descriptive equivalent applied in translating CSIs in Surah Yousaf
Strategy Source Text Target Text
کَوۡکَبًا Stars
ال َّ شمۡسَ Sun
الۡقمََرَ Moon
Descriptive equivalent عِشَاءًٓ And at Nightfall
وَارِدہَمُۡ Water drawer
سِکِّيۡنً Knife
الۡکِتٰبِ Enlightening book
ال َّ سمٰوٰتِ Heaven

The descriptive equivalent is, using phrases in TT to explain the ST word. For example Eleven stars and the sun and the moon a phrase used in the TT which explains کَوۡکَبًا َّ و ال َّ شمۡسَ وَ الۡقمََرَ the ST words stars, sun and moon. Similarly, Enlightening the book is a phrase used in the target text which highlights the meaning of الۡکِتٰبِ.
7.3.5 Componential Analysis:componential analysis is the initial comparison of a source language point to a selected language point that has the same meaning, but does not equate to one.
Table5.
Examples of Componential analysis applied in translating CSIs in Surah Yousaf
Strategy Source Text Target Text
رَايَۡتُ Dream
ال َّ طيۡرُ Birds
Componential analysis وَ يَلۡعَبۡ Play
يَعۡصِرُوۡنَ Juice
مَعَاذَ ّٰ ِ Master
يٰصَاحِبَیِ السِّجۡنِ Prisoners
اِنِ الۡحُکۡمُ Sovereignty

Further, in justification in the translation of CSIs, the researcher analyzed the words that comparing the word base of a source language with the target language point that has the same meaning, but obviously not equals one. Like رَايَۡتُ means to look or see while translating it to the TT it meanings changes to word Dream. The basic comparison of these two words is the same.
That is both words are related to cognition and eyes. For instance, other words are ال َّ طيۡرُ Birds, اِ نِ الۡحُکۡمُ Sovereignty.
7.3.6 Synonymy: Synonymy is a near target language equivalent.
Table 6.
Examples of Synonymy applied in translating CSIs in Surah Yousaf
Strategy Source Text Target Text
الۡکِتٰبِ Book
قۡتلُوُا Kill
ارَۡضًا Earth
Synonymy الذِئّۡبُ Wolf
دلَۡوَه Bucket
خَمۡرًا Wine
يٰبسِٰتٍ Dry

The translator has used good equivalents for the words chosen in the Surah Yusuf. For instance, الۡکِتٰبِ Book, Book in the TT and الۡکِتٰبِ in the ST are the synonymous word. Few other examples are mentioned in table 6.
7.3.7 Through translation:Through-translation, is a literal translation of common conflicts, names of organizations and compound parts. It can also be called: click or loan translation.
Table7.
Examples of Through-translation applied in translating CSIs in Surah Yousaf
Strategy Source Text Target Text
اٰلِ يعَۡقوُۡبَ House of Yaqub
غَيٰبَتِ الۡجُبِّ Into the bottom of a pit
بِرَحۡمَتِنَا Mercy
Through Translation الۡاحََادِيۡثِ Events
ُّ يسۡجَنَ Prison
الۡعَزِيۡزِ Governor
الۡخَائِٓنيِۡنَ Betray
وَ ل َّ مَا فَتحَُوۡا Family

In through translation, the researcher found those words which have common collocations, name of organization or component of compounds in Surah Yusuf. Examples of through translations are House of Yaqub, اٰلِ يعَۡقوُۡبَ is a component of the compound, Family وَ ل َّ مَا فَتحَُوۡا is the name of the organization, other examples are mentioned in table 7.
7.3.8 Modulation: Modulation occurs when the translator generates the original text message in TL text according to the current target language norms, as source language and target languages may differ visually.
Table8.
Examples of in translating CSIs in Surah Yousaf Modulation applied
Strategy Source Text Target Text
يمَۡکُرُوۡنَ Devices
Modulation لَسٰرِقوُۡنَ Thieves
مَ َّکنَّ ا Power
وَ قَدَّ تۡ Ripped

The modulation occurs in the translation of culture-specific items when we are translating the word or phrase from the source text to target text according to the new norms and traditions in TT culture. For instance, Devices are the word that had been translated from the Arabic word يمَۡکُرُوۡنَ which means to plan something while in English it is opposite which means tools.
7.3.9 Notes: Notes, additions, and glosses are additional information that a translator must add to the version; The additional information that translators add is usually cultural.
Table9.
Examples of Notes applied in translating CSIs in Surah Yousaf
Strategy Source Text Target Text
اِنِ الۡحُکۡمُ Sovereignty
Notes تعَۡبدُوُۡنَ Worship
ال َّ شيۡطٰنُ Satan
بِثمََنٍ ۢ بَخۡسٍ Paltry price

In this strategy, the translator adds some additional information to his version, The additional information that translators add is usually cultural. For example اِنِ الۡحُکۡمُ is a word which means that giving the order is limited or quality related to Al-Mighty God while the translator used the word sovereign which means authority. Worship is a word which means to follow or obey someone, the translator can use it in his point of view while in Arabic تعَۡبدُوُۡ نَ which means a quality limited to God.

===Conclusion and Recommendations===

8. Conclusion and Recommendations

This chapter summarizes the findings of the study. It also provides some recommendations regarding the application of translation procedures in translation between language systems.

8.1 Summary of the Findings

The translator applied nine translation procedures out of seventeen of Newmark’s translation procedures in the translation of the Surah Yusuf of the Holy Quran, namely, transference, cultural equivalent, functional equivalent, descriptive equivalent, componential analysis, synonymy, through translation, modulation and notes. The cultural equivalent strategy was the most frequent applied procedure. The descriptive equivalent and through translation procedure was the second most frequently applied translation procedure, It was followed by transference, functional equivalent, componential analysis, synonymy, modulation and notes. It is a descriptive study in which CSIs from ST translated to TT.

8.2 Conclusion

The present study's purpose was to explore the CSIs in Surah Yusuf of the Holy Quran and to investigate which translation strategy, proposed by Newmark, was employed by the translator to overcome culture-specific items. Obviously, the researcher has worked hard to clear the way for future students of translation. Throughout the research, the researcher faced a lot of challenges and findings were revealed, some of them are the following;

• Between Arabic and English, there is a big cultural gap. Till now, this problem is considered as an unsolvable problem.

• Many mistakes are made by the translators because of ST culturally loaaded words.

• The translators have to go through or review the previous translation of the Quranic scripture to solve the problem that they might face in the process of their translation.--[[User:Muhammad Numan|Muhammad Numan]] ([[User talk:Muhammad Numan|talk]]) 17:05, 13 December 2021 (UTC)

The procedures used in this study will help the translator to render culture-specific terms accurately. Thus, the researcher worked well to fill the linguistic gaps between Arabic and English. Furthermore, Newmark’s translation procedures helped the translator make the translation sound more natural to the TR. It can be observed from the analysis that Newmark’s translation procedures were effective in translating the Islamic texts. The findings of the study might help students of translation and practitioners in the field of TS to get familiar with the most influential strategies in rendering cultural specific items. They can use the findings of the study to employ translation tasks in translations. Educational planners can use the findings of this study to specify the most influential, dominant strategies to conduct a target-oriented/sourceoriented translation. To sum up, it should be emphasized that the focus of this particular study was on religious genre. Investigating CSIs in different genres could lead to new areas of research for interested researchers. Accordingly, the information gained from this study may prove useful to translators, translation teachers, and student learners as it will help them improve their translation skills with the special attention of culture-specific items and will allow them Give texts when having a broad view of translation. Other researchers can derive similar effects from many of the findings of the same study.

This study is similar to other studies that might have several limitations which need to be taken into account. The study focused on one Surah translated by one translator. Examining different Surahs of the Holy Quran and their translations by other authors from different cultures might lead to interesting facts or they might confirm the findings of this study. Different translators might employ different strategies. Further research is needed to confirm or disconfirm the findings of this study. Newmark's strategies are not limited to the cultural features of the language. But it also covers the linguistic specifications. To narrow down the subject of the study, the linguistic aspects of the text were ignored. Comparing these linguistic aspects could be another interesting topic and venue for further research.
Finally, It may be concluded that Newmark’s translation procedures are necessary for the translation of an Islamic text between two different language systems and cultures. However,the translator must be competent in using the translation procedures to provide an accurate translation.--[[User:Muhammad Numan|Muhammad Numan]] ([[User talk:Muhammad Numan|talk]]) 17:05, 13 December 2021 (UTC)

8.3 Recommendations

The researcher furnished a set of recommendations in the light of the findings reached and the results obtained. The recommendations can make a helpful set of guidelines for both existing and potential translators in general and for translating religious texts of two languages that are not closely related. These recommendations are tentative and are subject to modification upon closer investigation by translation scholars and professionals:

• It is recommended for translastors to use the translation procedures appropriately in order to deliver the meaning of the source text correctly.

• The researcher also recommends examining the application of other kinds of translation procedures on Islamic texts based on other models such as Andrew Chesterman’s translation procedures.

• It would also be beneficial to investigate Newmark’s translation procedures to various types of texts such as medical texts and journalistic texts.

=== References ===
Abdi, H. (2019). Translating culture-specific items (CSIs) as a conundrum for Iranian MA translation students: Considering the level of study. Journal of new advances in English Language Teaching and Applied Linguistics, 1(1), 88-109.

Aguado-Gimenez, P., & Pérez-Paredes, P. F. (2005). Translation-strategies use: A classroombased examination of Baker’s taxonomy. Meta: journal des traducteurs/Meta:
Translators' Journal, 50(1), 294-311.

Ahmadi, M. R.S and Nosrati, Fatemah. (2012). Domestication and Foreignization Strategies in Translation of Culture-Specific Items. Translations of English-Persian Children’s Literature. San Francisco: Grin Publishing. Google Books.

Al Saleh, R. A. (2019). An Application of Newmark's Procedures to Muhammad Abul Quasem's Alleman, J. C. Bee. W. Ulitkin, I. Files, F., Zetzsche, J., Chatonnet-Marton, P. & y del Árbol, E. V. Translation Strategies.

Al-Sofi, B. B. M. A., & Abouabdulqader, H. (2020). Bridging the gap between translation and culture: towards a cultural dimension of translation. International journal of linguistics, literature and culture, 6(1), 1-13.

Baker, M., 1992. In Other Words: A Coursebook on Translation. London: Routledge, p.20–42.

Blažytė, D., & Liubinienė, V. (2016). Culture-specific items (CSI) and their translation strategies in Martin Lindstrom’s" Brand sense". Kalbų studijos, (29), 42-57.

Bush, P. (1998) "Literary Translation." In: M. Baker, ed. Routledge Encyclopedia of Translation Studies, London: Routledge, pp.127-130.

Catford. J. C. (1965). A linguistic theory of translation. Oxford: Oxford University Press.
English Translation of Mohammad Al-Ghazali's Islamic Guidance.Literature and Culture, 6(1), 1-13.

Gečaitė, L. (2020). Culture-Specific Items and Their Translation Strategies in Victoria Hislop's Novel The Sunrise.” (2020).

Hassan, B. E. A. (2014). Between English and Arabic: A practical course in translation.
Cambridge Scholars Publishing.

Hermans, T. (1999). Translation in systems. Manchester: St. Jerome Publication House, J. (Ed.). (2014). Translation: a multidisciplinary approach. Springer.
Issa, A. L. S. M., & Hammood, L. H. R.- Quranic-Specific Phrases under the Study of Translation; Significance and Applications.

Janfaza, E., Assemi, A., & Dehghan, S. S. (2012). Language, translation, and culture.
In International Conference on Language, Medias and Culture (Vol. (33), p. 83-87).

Janfaza, E., Assemi, A., & Dehghan, S. S. (2012). Language, translation, and culture.
In International Conference on Language, Medias and Culture (Vol. 33, p. 83-87).

Lambert, J. (1998) Literary Translation. In: M. Baker, ed. Routledge Encyclopedia of Translation Studies. London: Routledge, 130-134.

Landers, Clifford E. (2001) Literary Translation: A practical guide. New Jersey University Press: Multilingual Maters.

Lustig, Myron, W. and Koeser, Joline (2003), Intercultural Competence: Interpersonal Communication Across Cultures, Boston: Allyn and Bacon.

Malmkjær, K. (1993). Who Can Make Nice A Better Word Than Pretty? Collocation, Translation, and Psycholoinguistics. In: Baker, M., Francis, G. and Tognini-Bonelli, E.
eds. Text and Technology. Philadelphia/Amsterdam: John Benjamins Publishing Company. pp.213-32.

Mosavat, S., & Rahimpour, S. (2016). The Most and Least Used Translation Strategies for
Conveying Culture-Specific-Items in Young Adult Literature from English into Persian. International Journal of Humanities and Cultural Studies (IJHCS) ISSN 23565926, 1853-1873.

Munday, J. (1997). Systems in Translation: A computer-assisted systemic approach to the analysis of translation of García Márquez. Ph.D thesis, University of Bradford.

Newmark, P. (2001). A Textbook of Translation. Shanghai: Shanghai Foreign Language
Education Press

Newmark, Peter. (1988). A Textbook of Translation. New Jersey: Prentice-Halls

Nord, Christiane. (1997). Translating as a Purposeful Activity: Functionalist Approaches
Explained. Manchester: St. Jerome. Accessed 10 November. 2018. Google Books Schjoldager, A. (2008). Understanding translation. Academica: Århus.

Silalahi, M., & Lubis, S. (2013). Translation Procedures of Cultural Terms Found In Sejarah Bilingual For Students of Senior High School.
Valipoor, K., & andAzizeh Chalak, H. H. T. (2019). Cultural-specific items in translation of the Holy Quran by Irving: 43-51.

Venuti, L. (1995). The translator’s invisibility: A history of translation. London and New York:
Routledge

Widiarto, O. V. V. (2016). The translation procedures of cultural expressions applied in a game of thrones translated into Perebutan Tahta novel by Barokah Ruziati (Doctoral dissertation, Dian Nuswantoro University).

Trans Type EN 11

2021-12-15T16:46:51Z

Atta Ur Rahman: /* Conclusion and Recommendations */

=Atta Ur Rahman Exploring Translation Strategies: A Case Study of the English Translation of the Holy Quran=
Atta Ur Rahman,Hunan Normal University, China

[[Trans_Type_EN_11]]

===Abstract===
This study aims at diagnosing culture-specific items in the English translation of the Holy Quran and the strategies which were used to translate the CSIs. Translating CSIs can be a demanding task because such items have specific meanings in the culture and language in which they exist but not necessarily in others. Taking this fact into account, the present study investigates the strategies used in the translation of culture-specific items in the English translation of the Holy Quran. Moreover, the researcher explored the most frequently employed translation procedures. To achieve these goals, the descriptive approach is applied for the analysis of the translation of specific items of culture. The descriptive analysis is also used for the investigation of the translation procedures used therein. The findings of this study indicate that the use of cultural equivalent strategy was the most frequent applied procedure. The descriptive equivalent and through translation procedures were the second most frequently applied translation strategies which were followed by transference, functional equivalent, componential analysis, synonymy, modulation and notes. The results shows that the translation procedures are helpful (especially the target-oriented ones) in conveying the meaning of the text from Arabic into English in different ways.

===Key Words===
The Holy Quran, Translation Strategies, Translation Procedures, Culture-Specific Items, Newmark

===Introduction===

Translation that plays a crucial role in introducing the history and in transferring the culture of an area is a kind of communication between different languages. It is also illustrated “as the result of a linguistic-textual procedure in which a text in one language is re-contextualized in another language.” In the re-contextualization, studies on translation demonstrate that there are certain critical points (Munday 2012:37) that are problematic for translators, especially, when dealing with vital cultural texts such as religious texts (Malmkjær 2015:10). It helps to communicate and exchange information with people from different countries and cultures. Khammyseh argues that translation is one of the traditional communicating methods between communities all around the world. (Khammyseh 2005:9). Jothiraj states that “translation plays an important role in the inter-lingual process of communication”(Jothiraj 2004:1). Translation is essential for cultures and languages to exchange information. Newmark defines it as a craft in which a written message in a language is replaced by the same story in another language. According to him, Translation is the art of trying to translate what is written or expressed in one language into another language with the same message or expression. To accomplish a qualified translation, the translator needs to be aware of different aspects(Newmark 1988:2). Many scholars in translation have noticed that the difficulty for a translator is to translate texts which deals with religious concepts and cultural specific items.

Nida indicated that translation is the way of finding natural issues in the TL close to the SL, in terms of message and style(Nida 1964:32). Larson has acknowledged that dealing with religious and cultural items is the most difficult, both in finding equivalence and analyzing the source vocabulary. Among the many challenges that exist for the translator is to bring the concept of the SL to a deeper meaning in the TL, the main problem is how to give CSIs, the significance which is firmly connected to the particular cultural context(Larson 1998:23).--[[User:Muhammad Numan|Muhammad Numan]] ([[User talk:Muhammad Numan|talk]]) 15:41, 13 December 2021 (UTC)

Culture plays a considerable role, Snell-Hornby assumed that “Culture refers to all socially conditioned aspects of human life”(Snell-Hornby 1988:33). Another definition of culture is formulated by Goodenough. For him, culture is “what people have to learn as distinct from their biological heritage, must consist of the end product of learning: knowledge, in a most general, if relative, sense of the term."(Goodenough 1957:167). By this definition, we should note that culture is not only a material phenomenon; it does not consist of things, people, behavior, or emotions. It is rather the organization of these things. It is the forms of things that people have in their minds, their models for perceiving, relating, and otherwise interpreting them”. According to him, if the translator wants to understand a culture, she or he has to understand that culture is a mixture of belief and knowledge.

The religious text and especially the Holy Quran have played a significant role in human life throughout history to guide human beings towards the right path. Translating religious text can be a hectic job. When it comes to religious texts like the Holy Quran, it might be even more hectic. The Holy Quran has a profound impact on the human lives of its believers. It spreads spiritual serenity and peace of mind. Lustig and Joline thought that “religion is an important institutional network that binds people to one another”(Lustig and Joline 2003:16). But sometimes believers of Islam (whether they are native or not native speakers of the language) face a tremendous difficulty when they want to understand the meaning of a certain lexical unit, lexis that can be identified as Quranic-specific words/phrases.

This study is aimed to probe Newmark's translation procedures applied to translate cultural items from the SL (Arabic) to the TL (English) and to focus on translation strategies used by the English translator to transfer absolute and in-depth intended meanings of the CSI in the Holy Quran. If we examine Newmark's opinion, seventeen procedures may be needed by a translator in the process of translation. However, only a few translation procedures are relevant to this translation, they are Transference, cultural equivalent, functional equivalent, descriptive equivalent, componential analysis, synonymy, through translation, modulation and notes.(Newmark 1988:81). These types of translation procedures are usually used to translate cultural terms contained in the text involving Surah Yusuf as a source language. Thus, in the relationship between translation and culture, the strategies offered should be understood as an attempt to make the translation easy to understand by the TR without blurring the message contained in the text written in the SL.--[[User:Muhammad Numan|Muhammad Numan]] ([[User talk:Muhammad Numan|talk]]) 15:41, 13 December 2021 (UTC)

===Translation and Culture===

2. Translation and Culture

Culture and translation are intimately connected, for understanding the culture translation plays a crucial role. In every nation, there are multiple cultures which reflect how people behave, socially, traditionally and politically and also practice their specific languages. Languages have a complex system of communication that humans adapt from different cultural background. When someone wants to know more about any culture, it is necessary to know about that language. For understanding the language they need to translate it as one might not understand the particular language. Thus, translation fills the gap created by languages that is a very important aspect of translation.

The translation is the process of translating a point or text from one language to another, we can also refer translation to moving of something from one place to another. Translation impacts also on our real life, in a way of transforming other cultures, norms and traditions into our culture. Translators play a vital role in culture and mediators between cultures, dedicated to linking the gap that repeatedly hinders effective communication between communities. According to Peter Newmark, “translators have been entrusted the elegant and highly-demanding task of representing cultures for decades” (Newmark 1988:7). Newmark established connections concerning the relationship between culture and translating. In his book, he regards translation as a process of “representing the meaning of a text into another language in the way that the author planned the text” (Newmark 1988:5). According to him, although this process has been supposed to be simple, in reality, translators have been facing the complex task of translating and conveying culture for decades, ever since countries began establishing relationships between one another. (Newmark 1988:7).

In the history of translation studies, translation has been discussed through multiple routes which based on practicality and some theoretical aspects. For instance, Catford defined it as "the replacement of textual material in one language by equivalent textual material in another language”(Catford 1965:20). According to Venuti translation is "the forcible replacement of the linguistic and cultural difference of the foreign text with a text that will be understandable to the target language reader”(Venuti 1995:18). Schjoldager stated that“a translation is a text that expresses what another text has expressed in another language”(Schjoldager 2008:19). Culture is a complex whole which includes knowledge,belief,art,law,morals,customs and many other capabilities and habits acquired by man as a member of society. The translation is no longer considered to be a mere cross-linguistic activity but it significantly is cross-cultural communication.”
Since language reflects the way of life and basic parts of it, the process of translation cannot be done without the integration of cultural symbols into the construction of meaning. Hassan claimed that a good translation “is one that carries all the ideas of the original as well as its structural and cultural features” (Hassan 2014:2). Hermanns contributed that translation should be recognized as a cultural act. It is a kind of linguistic-cultural activity that involves at least two languages and two cultural traditions. Similarly, translation is not just a verbal act; it is also cultural, which is an act of communication of cultures(Hermanns 1999:22) Later, Hassan emphasized a good translation "is one that carries all the ideas of the original as well as its structural and cultural features" and that "reconstructs the cultural/historical context of the original"(Hassan 2014:2).
These statements demonstrate that there is an interaction between translation and culture, Newmark illustrated that culture in translation competence is “the greatest hurdle to translation, at least the achievement of an accurate and decent translation" (Newmark 2001:328).

Bearing in mind the general alliance among researchers regarding the importance of culture in translation, the translation activity is a question of transferring the correct meaning and that the translator has a productive role in transferring not only the linguistic system of the source text but also the cultural one. As such, it is extremely difficult to draw a borderline between translation and culture as they are inextricably overlaid and this connection leads to creative translation.

2.1 Culture-Specific Items (CSIs)

Culture-specific items are notions that are specific to a particular culture. These concepts are using in different domains such as flora,fauna,food,clothes,housing, work,leisure,politics,law,and religion in the way of life. These cultural concepts are consist of different suggestion and approaches. For the denomination of these concepts, many scholars and linguists employed different names or terms, relatively different definitions are given and they tried to define some points that were related to the culture but they not defined even the name of the concept clearly. Scholars refer different names to these culture-specific items, Newmark uses the term cultural words. (Newmark 1988:327) Christine Nord names them “culturemes” (Nord 1997:9) while in one of the newer studies, focused on the translation of culture-specific items, Mohammad Reza Shah Ahmadi and Fatemeh Nosrati employ a term culture-bound element (Ahmadi and Nosrati 2012:1).
After a long time, some scholars prefer the terms “culture-specific item” (Davies 2003:17), others choose cultural words (Newmark 2003;87) or culture-bound phenomena/concepts (Newmark 2003:7). In this study, the term “culture-specific item” is used as the basic term, as well as its abbreviation CSI, although other synonyms may be used to prevent repetition. "Culture-specific items are defined by different scholars according to their differences and similarities. Meanwhile, Mona Baker (1992) defines specific concepts of culture as “sourcelanguage words that express concepts unknown in the target culture” (Baker 1992:21). It may relate to religion, kind of food or social customs. Newmark suggests to culture-specific items as cultural words (Newmark 1988:94). He further discussed that in many circumstances, cultural words are somewhat easy to detect in a text because they are closely related to a specific language and unable to translate word by word (Newmark 1988:95). When they cannot be translated literary then he mentioned that the translators usually the purpose is to provide a descriptive-functional equivalent (Newmark 1988:95).--[[User:Muhammad Numan|Muhammad Numan]] ([[User talk:Muhammad Numan|talk]]) 16:02, 13 December 2021 (UTC)

2.1.1 Translation of CSIs in the Holy Quran

The Holy Quran is the most basic religious book for Muslims, the Quran was revealed to the prophet Muhammad (PBUH). The Quranic corpus, created in an early form of Classical Arabic, is traditionally believed to be a literal transcript of God’s speech and to constitute the earthly production of an uncreated and eternal heavenly original, according to the general view referred to in the Quran itself as “the well-preserved tablet” (al-lawḥ al-mahfūẓ; Qurʾān 85:22). It has a heartfelt impact on human lives and their believers. It spreads spiritual stability and peace of mind. According to (Lustig and Joline 2003:16) “Religion is an important institutional network that binds people to one another.”
Translating Quranic-specific words/phrases is considered a great challenge for the translators which requires an accurate interpretation and consciousness of the crucial functions of these Quranic-specific words/phrases. Therefore, they have to focus on a set of aspects to attain equivalence and then render the exact meaning. The translation of the Holy Quran is a debatable process because Arabic is full of cultural-specific concepts with no proper equivalent in other languages; consequently, some equivalents fail to convey their cultural meaning thoroughly. The translation is seen as the process of reconstructing a text into other languages. In the Holy Quran, it is mentioned in the Surah of Yusuf: “we have sent it down as an Arabic Quran”, the translated text has been simply seen as a commentary, explaining, or paraphrasing of the source text. In general, exact translation never occurs; rather this can be a basic interpretation of the Holy Quran. In the process of translation of the Holy Quran, language and CSI items and rhetorical features were not inimitable and reproducible into other languages.
Translating CSIs is a strenuous task because such elements have special meanings in culture and language.--[[User:Muhammad Numan|Muhammad Numan]] ([[User talk:Muhammad Numan|talk]]) 16:02, 13 December 2021 (UTC)

===Types of Translation ===

3. Types of Translation

Newmark determines 8 types of translation which are:

3.1 Word-for-Word Translation

This is usually indicated as an interlinear translation, with the target language immediately below the source language words. The source language word-order is preserved and the words translated singly by their most common meanings, out of context. These words are translated literally. Some of the uses of point-by-point translation are to understand the mechanics of the source language or to create a difficult text as a pre-translation process.

3.2 Literal translation

In this type of translation, the grammatical structures of the source language are changed to the nearest target language equivalent but the written points remain the same to one another, out of context.

3.3 Faithful translation
This translation attempts to reproduce the original exact meaning within the limitations of the TL grammatical structures. It also conveys cultural words and maintains an unusual degree of grammar and strength in translation. It tries to make the SL author completely loyal to the intent and reality of the text.

3.4 Semantic Translation

Semantic translation takes much of the aesthetic value of the source language text, making sense where appropriate so that there are no implications, wordplay or repetition roots in the finished version. It may translate less important cultural points by a culturally neutral third or active terms but not by cultural equation and it may also give the reader more small concessions.

3.5 Adaptation

This is an unrestricted form of translation. It is used mainly for plays and poetry, the themes, characters, plots are usually preserved, the SL culture converted to the TL culture and the text rewritten (Ahmad 2015:15).

3.6 Free Translation

The content without a form of the original or the matter without the manner is the productions of free translation. It is also known as intra-lingual translation and it is usually longer than the original.

3.7 Idiomatic Translation

This type of translation replicates the original message but degrades the depth of meaning by selecting meanings and dialogues that do not exist in the original.

3.8 Communicative Translation

This type of translation replicates the original message but degrades the depth of meaning by selecting meanings and dialogues that do not exist in the original(Newmark 1988: 18).
--[[User:Muhammad Numan|Muhammad Numan]] ([[User talk:Muhammad Numan|talk]]) 16:05, 13 December 2021 (UTC)

===Translation Strategies ===

4. Translation Strategies
Many theorists have used the term translation strategy extensively but with some significant differences in meaning and perspective that they see. Many theorists have used the approach of translation comprehensively but with some notable differences in meaning and vision as they appear.

4.1 Aixela Translation Strategies:
According to Aixela translators need to choose several strategies based on the source language culture and target culture. Shee distinguishes many of the translation strategies that apply to the translation of culture-specific items and at the same time, she tries to command by the level of their intercultural intervention. She divided it into two groups; conservative groups (5 approaches) and the substitution (6 strategies).(Aixela 1996:86)

4.1.1. Conservation:
In conservation,the less compelling process includes repetition,orthographic adaptation,linguistic translation,extratextual gloss and intratextual gloss.

4.1.1.1 Repetition:In repetition, there is simply the transference of the culture-specific items from the ST to the TT. Thus,the translator keeps as much as possible the original reference (Aixela 1996:61). This approach is often used for languages that do not differ in the alphabet and most for names.

4.1.1.2 Orthographic Adaptation: The orthographic adaptation involves writing or
transliteration, mainly when the original term is given in a different alphabet than the one used in the target culture.

4.1.1.3 Linguistics translation: Linguistic translation emphasizes on the way where the translator chooses the source closest to the original text and increases his understanding by giving the TL version which is still relevant to the ST cultural system.

4.1.1.4 Extra-textual Gloss: Here,the extra-textual gloss refers to additional information to the previously mentioned procedures, The translator uses one of the above strategies but considers it as a necessity to explain the meaning or concept of CSI. In this gloss, it can be footnotes,endings,words,ideas,translators in dictionaries, italics and so on.

4.1.1.5 Intra-textual Gloss:It's like the past but the translator feels that he/she can include the globe as an indirect part of the text,not to distract the reader.

4.2.1 Substitution
In substitution, According Aixela “that synonymy, limited universalization, absolute universalization, naturalization, deletion, and autonomous creation are encompassing here"(Aixela 1996:87)--[[User:Muhammad Numan|Muhammad Numan]] ([[User talk:Muhammad Numan|talk]]) 16:40, 13 December 2021 (UTC)

4.2.1.1 Synonymy: This strategy is a stylist used to avoid the constant repetition of culturespecific items in the ST.

4.2.1.2 Limited Universalization: When the translator realizes that the culture-specific item is not clear to the reader or that another source CSI exists in the source language which can be replaced, replace it with data. Of course, the location is not as specific to the source language as the first one.

4.2.1.3 Absolute Universalization: The only difference between limited universalization and absolute universalization is when the translator cannot find the best known CSI in the source language or prefers to eliminate the unusual concept and choose a neutral term. (Aixela 1997:63).

4.2.1.4 Naturalization: In this case “translator brings the culture-specific item into the TL culture” (Ketabi 2015:8).

4.2.1.5 Deletion: When the CSI is “unacceptable ideologically or stylistically or it is not relevant enough for the effort of comprehension required for the readers” (Aixela 1996;64), or very clear that the translator does not want to use any strategy, they delete the CSI.

4.2.1.6 Autonomous Creation: When the translator agrees to use non-existent cultural
reference in the ST.(Aixela 1997:43).

4.3 Mona Baker's Translation Strategies
Baker's strategies have been used by professional translators at word level in their translations, to deal with issues while performing the task of translation.Baker She suggests various procedures to work for unequal treatment at the point level, for example, translation by a more general word, translation by a more neutral / less obvious word, translation by paraphrasing, Using related words, and so on. She formulates the classification in different strategies(Baker 1992;90) which are the following:

4.3.1 Translation by a more general word: According to Baker,this has to do with the meaning of the proposition. Appropriately it works in many languages.

4.3.2 Translation by a more neutral/ less expressive word: This is another strategy in terms of semantics it does with differences with obvious meaning.

4.3.3 Translation by cultural substitution:This strategy involves placing culture-specific material that does not have the same predictive meaning as the target language material but may have the same effect on the target reader.

4.3.4 Translation using a loan word: This strategy relies on culture-specific items, modern borrowing points plus interpretation concepts and buzz points.

4.3.5 Translation by paraphrase using a related word: When the source material is written in the target language but separately, and when the frequency used in the source text is high, it will be natural in the target language.

4.3.6 Translation by paraphrase using unrelated words: This strategy can be used when the concept in the source material is not lexical in the TL.

4.3.7 Translation by omission: Losing phrases or words that are not vital to text development.

4.3.8 Translation by an illustration: Here, use examples when the source word is not equal in the target language. Each theorist presents their strategies according to their point of view,however,Baker,s translation strategies include the most applicable set of strategies, as it shows the strategies used by professional translators.
--[[User:Muhammad Numan|Muhammad Numan]] ([[User talk:Muhammad Numan|talk]]) 16:40, 13 December 2021 (UTC)

===Cultural Categories ===

5. Cultural categories

5.1.2 Ecology
In this type of cultural category, Newmark labels those words which have some similarities and differences in culture concerning the environment. For Example, animals, colors, astronomy, plants birds etc. They will also have some geographical features that can normally differ from other cultural terms in that they usually have no political, commercial value.

5.1.2 Material culture

Material culture is also known as artefacts, In the category of material culture, Newmark included Food, clothes, housing, transport, and communications and also those objects which are made by humans. For Example, Clothing, atoms, crops, vegetables, jewellery, drugs, planets etc. “Food is for many the most sensitive and important expression of national culture. The function of the generic clothes terms is approximately constant, indicating the part of the body that is covered, but the description varies depending on climate and material used, houses and town, and transport.”(Newmark 1988:90)

5.1.3 Social culture

The social culture is divided by Newmark in two ways, they are work and leisure. For example, Trade, armour, literature, poets, markets, games.

5.1.4 Organisation

Newmark organizations are divided into five categories: political and administrative conditions, historical conditions, and international conditions. ‘The international community terms usually have recognized translations which are in• fact through-translations, and are now generally known by their acronyms', religious terms, artistic terms; “the translation of artistic terms referring to movements, processes and organizations generally depend on the putative knowledge of the readership. For example, adultery, business, corruption, sex, poverty, marriage, divorce etc.”

5.2 Newmark Classification CSIs

Newmark established the classification of culture-specific items (CSIs) into five classes which are;
Table 1. Newmark classification of Culture-Specific Items. (Newmark 1988:97) --[[User:Muhammad Numan|Muhammad Numan]] ([[User talk:Muhammad Numan|talk]]) 16:50, 13 December 2021 (UTC)

5.2.1 Categorization of CSIs in Surah Yousuf of the Holy Quran

Verse No.

Terms English Translation Categories

1 الۡکِتٰبِ Book Material culture

2 قرُۡءٰنًا Quran Material culture

3 الۡقَصَصِ Narration Gesture

4 رَايَۡتُ Dream Habit

5 کَوۡکَبًا Stars Ecology

6 ال َّ شمۡسَ Sun Ecology

7 الۡقَمَرَ Moon Ecology

8 الۡاحََادِيۡثِ Events Organization

9 يعَۡقوُۡبَ House of Yaqub Material culture

10 يعَۡقوُۡبَ Yaqub

11 ابِۡرٰہيِۡمَ Ibrahim

12 اِسۡحٰقَ Ishaq

13 اقۡتلُوُا Kill Social culture

14 ارَۡضًا Earth Ecology

15 الۡجُبِّ Pit Ecology

16 ال َّ س َّ يارَةِ Wayfares

17 يٰۤابََانَا Father

18 َّ يرۡتعَۡ Eat Social culture

19 وَ يَلۡعَبۡ Play Social culture

20 لَحٰفِظُوۡنَ Guard Social culture

21 وَ اخََافُ Fear Habit

22 الذِئّۡبُ Wolf Ecology

23 عِشَاءًٓ Nightfall Ecology

24 َّ يبۡکُوۡنَ Weeping Habit

25 مَتاَعِنَا Belongings Material culture

26 قمَِيۡصِہٖ Shirt Material culture

27 وَارِدہَمُۡ Water drawer Material culture

28 دلَۡوَهٗ Bucket Material culture

29 بِثمََنٍ ۢ بَخۡسٍ Paltry price Material culture

30 درََاہمَِ مَعۡدوُۡدةٍَ Silver coin Material culture

31 مِّصۡرَ Egypt

32 لِامۡرَاتَِہٖۤ Wife

33 الۡارَۡضِ Land Ecology

34 اشَُدَّ هٗۤ Prime age

35 الۡابَۡوَابَ Door Material culture

36 مَعَاذَ ّٰ ِ Master Organization

37 ال ُّ سوۡٓءَ Evil Habit

38 الۡفَحۡشَاءَؕٓ Lewdness Habit

39 عِبَادِنَا Servant Organization

40 وَ قَدَّ تۡ Ripped Social culture

41 عَذاَبٌ Punishment Social culture

42 ُّ يسۡجَنَ Prison Organization

43 الۡعَزِيۡزِ Minister Organistion

44 حُباؕ Love Social culture

45 فتَٰىہَا Slave Organization

46 سِکِّيۡنًا Knife Material culture

47 مَلکٌَ Angel Organization

48 فَاسۡتجََابَ Prayer Gestures

49 خَمۡرًا Wine Material culture

50 خُبۡزًا Bread Material culture

51 رَاۡسِیۡ Head Material culture

52 ال َّ طيۡرُ Birds Ecology

53 ءَارَۡبَابٌ Gods Organization

54 يٰصَاحِبَیِ السِّجۡنِ Prisoners Organization

55 تعَۡبدُوُۡنَ Worship Gesture

56 ال َّ شيۡطٰنُ Satan Organization

57 الۡمَلِکُ King Organization

58 بَقَرٰتٍ Cows Ecology

59 خُضۡرٍ Green Ecology

60 يٰبسِٰتٍ Dry Ecology

61 سُنۡۢبلُٰتٍ Grain Material culture

62 تزَۡرَعُوۡنَ Crops Material culture

63 يغَُاثُ Rain Ecology

64 يَعۡصِرُوۡنَ Juice Material culture

65 النِّسۡوَةِ Women

66 ال َّ رسُوۡلُ Messenger Organization

67 الۡعَزِيۡزِ Governor Organization

68 ال ّٰ صدِقِيۡنَ Truthful Habit

69 الۡخَائِٓنيِۡنَ Betray Organization

70 خَزَائِٓنِ Treasure Material culture

71 مَ َّ کنَّ ا Power Organization

72 بِرَحۡمَتِنَا Mercy Gestures

73 يَتَّ قوُۡنَ Taqwa Habit

74 الۡمُنۡزِلِيۡنَ Hospitality Habit

75 رِحَالِہِمۡ Camel Ecology

76 وَ ل َّ مَا فَتحَُوۡا Family Organization

77 بَابٍ Gate Material culture

78 اِنِ الۡحُکۡمُ Sovereignty Organization

79 الۡعِيۡرُ Caravan Organization

80 لسَٰرِقوُۡنَ Thieves Organization

81 السِّقَايَۃَ Bowl Material culture

82 تاَ ّٰ ِ Swear Habit

83 کٰذِبيِۡنَ Liars Habit

84 وِّعَاءِٓ Bag Material culture

85 درََجٰتٍ Rank Organization

86 َّ موۡثِقًا Pledge Social culture

87 الۡحٰکِمِيۡنَ Judges Organization

88 الۡقَرۡيَۃَ Town Material culture

89 عَيۡنٰہُ Eyes

90 الۡبَشِيۡرُ News Social culture

91 ابَوََيۡہِ Parents Organization

92 الۡعَرۡشِ Thrown Organization

93 يمَۡکُرُوۡنَ Devices Material culture

94 وَ الۡارَۡضِ Earth Ecology

95 ال َّ سمٰوٰتِ Heavens Ecology

===Translation Procedure ===

6. Translation Procedure

There are seventeen different kinds of translation procedures classified by Newmark. According to (Gallagher 1996:31)“translation procedures are the technical devices to convey the message of a text in one language into another language.” The difference between translation procedure and translation methods discussed by Newmark (1988)“translation methods relate to whole texts, translation procedures are used for sentences and the smaller units of language.”(Newmark 1988:81)

6.1 Transference
Transference is the way through which we convert the source language to target language and also contains transliteration or transcription. Transference is also known as loan words, there is no transformation in the spelling of the words that have been translated.

6.2 Naturalization
Naturalization changes the word SL to its pronunciation,then TL to its original form.
Naturalization also adds new connections to external conditions.--[[User:Muhammad Numan|Muhammad Numan]] ([[User talk:Muhammad Numan|talk]]) 16:55, 13 December 2021 (UTC)

6.3 Culture equivalent
In this procedure, SL the cultural word is translated by the target cultural word. The use of the translation of this procedure is limited because it is not accurate, but it can be used in general texts, public and publicity,as well as for brief explanation to readers who do not understand the relevant source language culture.

6.4 Functional Equivalent
This approach is the most accurate path of translating and it uses very neutral cultural points with a new specific term.

6.5 Descriptive equivalent
This strategy is working for the description of the meaning or function of the source language.

6.6 Synonymy
This method of translation is applied when there is nothing to the same.

6.7 Through-Translation
Through translation is the literal translation of common conflicts,the names of organizations and compound parts.

6.8 Shifts or Transposition
This translation procedure involving a change in grammar from SL to TL. This change is done when there is a difference between the structure of the SL and the TL is reasonable.

6.9 Modulation
This procedure is used in the translation of sentences, phrases and clauses. Here the translator looked at the message in the source language sentence from a different angle or a different way of thinking. This strategy is used when the translation of words with literal meaning does not produce a reasonable translation.

6.10 Recognized Translation
The translation process is manifested when the translator uses an authoritative or appropriate translation of an organization's term.

6.11 Translation Label
This procedure is the appropriate one for the translation of a new institutional term,and it is a temporary translation of the source language word.

6.12 Compensation
This process manifests itself when there is a meaningful loss in one part,but compensation in the other part.

6.13 Componential Analysis
In this procedure, the source language word translated into the TL by detailing the components of the meaning of the source language word.

6.14 Reduction & Expansion
In this procedure, the elements of the word 'auto' removed and the elements of the word expanded in the target language.

6.15 Paraphrase
This procedure appears when cultural words need more explanation.

6.16 Couplets
In this procedure, two or more different procedures meet in one translation, couplets, triplets, quadruplets.

6.17 Notes
When the additional information is added to the cultural words for the clarification of readers.

===Analysis and Discussion ===

7. Analysis and Discussion

7.1 Introduction
This chapter highlights the procedure of the study and the analysis of culture-specific items in Surah Yusuf. This chapter explores the use of translation strategies in transferring meaning from the ST to the TL and the appropriateness of Newmark's model in interpreting the procedures that the translator applied during the translation process.

7.2 Procedures
To account for the translation of CSIs in this research, the source text of the Holy Quran in Arabic and its English translation translated by Mufti Taqi Usmani were studied. After reading the whole Ayahs of Surah Yusuf and its translation, every Ayah and its translation in English were carefully analyzed to identify CSIs and the strategies used by the translator to translate them into English. After that, the classification of CSIs by Newmark has been accepted as the theoretical framework of this study aimed at analyzing culture-specific items. For the clarification, each procedure is interpreted and demonstrated with illustrations in Tables 1-9.--[[User:Muhammad Numan|Muhammad Numan]] ([[User talk:Muhammad Numan|talk]]) 17:01, 13 December 2021 (UTC)

7.3 Analysis and Discussion
After the categorizing the culture-specific items according to Newmark's strategies, the researcher worked on the strategies for translating the culture-specific items applied in Surah Yusuf, including transference, cultural equivalent, functional equivalent, descriptive equivalent, componential analysis, synonymy, through translation, modulation and notes; Then, he arranged the data gained in Tables 1-9 in order to show the cases of applying Newmark’s strategies for translating the culture-specific items.
The discussion section is devoted to the interpretation of each selected culture-specific word, the researcher presents a discussion of how he formulates the CSIs in Newmark strategies.
Below are the discussion points created for using each strategy;

7.3.1 Transference: Transference includes transliteration and is the same as what is called transcription. The word then becomes a loan word. There were words that were transferred from the source text to the target text. These are presented in the following table.
Table1.

Here are some examples of Transference applied in translating CSIs in Surah Yusuf:

Strategy Source Text Target Text
قرُۡءٰنًا Quran
ابِۡرٰہيِۡمَ Ibrahim
Transference يعَۡقوُۡب Yaqub
اِسۡحٰق Ishaq
يَتَّ قوُۡنَ Taqwa

Words that have given in table 1 are transference words because these are conveyed to target language which is a different language writing system then from the source language, For example, the word Quran is transliterated word and pronounce as same as like in source language قرُۡءٰنًا, so it is transcripted and also become a loan word. Similarly, all the mentioned words in table 1 are transference words.
7.3.2. Cultural Equivalent: Cultural equivalent purpose is to replace a cultural word in the source language with an, although not completely synonymous, target language word.

Table 2.
Examples of Cultural equivalent applied in translating CSIs in Surah Yousaf
Strategy Source Text Target Text
اٰلِ يعَۡقوُۡب House of Yaqub
لَحٰفِظُوۡنَ Guard
بِثمََنٍ ۢ بَخۡسٍ Paltry price
درََاہمَِ مَعۡدوُۡدةٍَ Silver coin
اشَُدَّ هٗ Prime age
Cultural Equivalent مَعَاذَ ّٰ Master
الۡعَزِيۡزِ Minister
فَاسۡتجََابَ Prayer
اِنِ الۡحُکۡمُ Sovereignty
يٰصَاحِبَیِ السِّجۡن Prisoners
الۡمَلِکُ King
يَعۡصِرُوۡنَ Juice
مَ َّ کنَّ ا Power

In Surah Yusuf, we have some words that are related to the cultural equivalent, Table 2 contains cases where cultural equality is applied. The word House of Yaqub is not completely synonymous to the ST اٰلِ يعَۡقوُۡب, it is a replaced word in the SL. The word minister is not completely synonymous to the word ST word الۡعزَِيۡزِ. Similarly, the word Master in the TT is not synonymous to the word which is used in the ST ّٰ مَعَاذَ, it is a replaced word. The original meaning of the word فَاسۡتجََابَ is to accepted, but here it is referred to Prayer which is not only the synonymous but also a replaced one; furthermore, all the words mentioned in table 2 are mostly not completely synonymous words but the cultural replacing words.

7.3.3 Functional Equivalent:In functional equivalent, the word culture-free is used,
sometimes with a specific term; Therefore, it generalizes the word SL.

Table3.

Examples of Functional equivalent applied in translating CSIs in Surah Yousaf
Strategy Source Text Target Text
الۡقَصَصِ Narration
رَايَۡتُ Dream
Functional equivalent الۡاحََادِيۡثِ Events
ال َّ س َّ يارَةِ Wayfares
مِّصۡرَ Egypt
يمَۡکُرُوۡنَ Devices

In functional equivalent, culture-free words are used, sometimes a new specific term is used which generalizes the SL word. For example, in table 3 the word Events is used as a cultural free word that generalizes the ST الۡاحََادِيۡثِ. The word Devices is a cultural free word and used as a new specific term to generalize the ST word يَمۡکُرُوۡنَ. The word Narration is used in the TT as a cultural free word because it is not limited or bound to a single culture. The word narration can be used by every culture representative.
7.3.4 Descriptive Equivalent: It is using phrases in TT to explain the ST word.
Table4.
Examples of Descriptive equivalent applied in translating CSIs in Surah Yousaf
Strategy Source Text Target Text
کَوۡکَبًا Stars
ال َّ شمۡسَ Sun
الۡقمََرَ Moon
Descriptive equivalent عِشَاءًٓ And at Nightfall
وَارِدہَمُۡ Water drawer
سِکِّيۡنً Knife
الۡکِتٰبِ Enlightening book
ال َّ سمٰوٰتِ Heaven

The descriptive equivalent is, using phrases in TT to explain the ST word. For example Eleven stars and the sun and the moon a phrase used in the TT which explains کَوۡکَبًا َّ و ال َّ شمۡسَ وَ الۡقمََرَ the ST words stars, sun and moon. Similarly, Enlightening the book is a phrase used in the target text which highlights the meaning of الۡکِتٰبِ.
7.3.5 Componential Analysis:componential analysis is the initial comparison of a source language point to a selected language point that has the same meaning, but does not equate to one.
Table5.
Examples of Componential analysis applied in translating CSIs in Surah Yousaf
Strategy Source Text Target Text
رَايَۡتُ Dream
ال َّ طيۡرُ Birds
Componential analysis وَ يَلۡعَبۡ Play
يَعۡصِرُوۡنَ Juice
مَعَاذَ ّٰ ِ Master
يٰصَاحِبَیِ السِّجۡنِ Prisoners
اِنِ الۡحُکۡمُ Sovereignty

Further, in justification in the translation of CSIs, the researcher analyzed the words that comparing the word base of a source language with the target language point that has the same meaning, but obviously not equals one. Like رَايَۡتُ means to look or see while translating it to the TT it meanings changes to word Dream. The basic comparison of these two words is the same.
That is both words are related to cognition and eyes. For instance, other words are ال َّ طيۡرُ Birds, اِ نِ الۡحُکۡمُ Sovereignty.
7.3.6 Synonymy: Synonymy is a near target language equivalent.
Table 6.
Examples of Synonymy applied in translating CSIs in Surah Yousaf
Strategy Source Text Target Text
الۡکِتٰبِ Book
قۡتلُوُا Kill
ارَۡضًا Earth
Synonymy الذِئّۡبُ Wolf
دلَۡوَه Bucket
خَمۡرًا Wine
يٰبسِٰتٍ Dry

The translator has used good equivalents for the words chosen in the Surah Yusuf. For instance, الۡکِتٰبِ Book, Book in the TT and الۡکِتٰبِ in the ST are the synonymous word. Few other examples are mentioned in table 6.
7.3.7 Through translation:Through-translation, is a literal translation of common conflicts, names of organizations and compound parts. It can also be called: click or loan translation.
Table7.
Examples of Through-translation applied in translating CSIs in Surah Yousaf
Strategy Source Text Target Text
اٰلِ يعَۡقوُۡبَ House of Yaqub
غَيٰبَتِ الۡجُبِّ Into the bottom of a pit
بِرَحۡمَتِنَا Mercy
Through Translation الۡاحََادِيۡثِ Events
ُّ يسۡجَنَ Prison
الۡعَزِيۡزِ Governor
الۡخَائِٓنيِۡنَ Betray
وَ ل َّ مَا فَتحَُوۡا Family

In through translation, the researcher found those words which have common collocations, name of organization or component of compounds in Surah Yusuf. Examples of through translations are House of Yaqub, اٰلِ يعَۡقوُۡبَ is a component of the compound, Family وَ ل َّ مَا فَتحَُوۡا is the name of the organization, other examples are mentioned in table 7.
7.3.8 Modulation: Modulation occurs when the translator generates the original text message in TL text according to the current target language norms, as source language and target languages may differ visually.
Table8.
Examples of in translating CSIs in Surah Yousaf Modulation applied
Strategy Source Text Target Text
يمَۡکُرُوۡنَ Devices
Modulation لَسٰرِقوُۡنَ Thieves
مَ َّکنَّ ا Power
وَ قَدَّ تۡ Ripped

The modulation occurs in the translation of culture-specific items when we are translating the word or phrase from the source text to target text according to the new norms and traditions in TT culture. For instance, Devices are the word that had been translated from the Arabic word يمَۡکُرُوۡنَ which means to plan something while in English it is opposite which means tools.
7.3.9 Notes: Notes, additions, and glosses are additional information that a translator must add to the version; The additional information that translators add is usually cultural.
Table9.
Examples of Notes applied in translating CSIs in Surah Yousaf
Strategy Source Text Target Text
اِنِ الۡحُکۡمُ Sovereignty
Notes تعَۡبدُوُۡنَ Worship
ال َّ شيۡطٰنُ Satan
بِثمََنٍ ۢ بَخۡسٍ Paltry price

In this strategy, the translator adds some additional information to his version, The additional information that translators add is usually cultural. For example اِنِ الۡحُکۡمُ is a word which means that giving the order is limited or quality related to Al-Mighty God while the translator used the word sovereign which means authority. Worship is a word which means to follow or obey someone, the translator can use it in his point of view while in Arabic تعَۡبدُوُۡ نَ which means a quality limited to God.

===Conclusion and Recommendations===

8. Conclusion and Recommendations

This chapter summarizes the findings of the study. It also provides some recommendations regarding the application of translation procedures in translation between language systems.

8.1 Summary of the Findings

The translator applied nine translation procedures out of seventeen of Newmark’s translation procedures in the translation of the Surah Yusuf of the Holy Quran, namely, transference, cultural equivalent, functional equivalent, descriptive equivalent, componential analysis, synonymy, through translation, modulation and notes. The cultural equivalent strategy was the most frequent applied procedure. The descriptive equivalent and through translation procedure was the second most frequently applied translation procedure, It was followed by transference, functional equivalent, componential analysis, synonymy, modulation and notes. It is a descriptive study in which CSIs from ST translated to TT.

8.2 Conclusion

The present study's purpose was to explore the CSIs in Surah Yusuf of the Holy Quran and to investigate which translation strategy, proposed by Newmark, was employed by the translator to overcome culture-specific items. Obviously, the researcher has worked hard to clear the way for future students of translation. Throughout the research, the researcher faced a lot of challenges and findings were revealed, some of them are the following;

• Between Arabic and English, there is a big cultural gap. Till now, this problem is considered as an unsolvable problem.

• Many mistakes are made by the translators because of ST culturally loaaded words.

• The translators have to go through or review the previous translation of the Quranic scripture to solve the problem that they might face in the process of their translation.--[[User:Muhammad Numan|Muhammad Numan]] ([[User talk:Muhammad Numan|talk]]) 17:05, 13 December 2021 (UTC)

The procedures used in this study will help the translator to render culture-specific terms accurately. Thus, the researcher worked well to fill the linguistic gaps between Arabic and English. Furthermore, Newmark’s translation procedures helped the translator make the translation sound more natural to the TR. It can be observed from the analysis that Newmark’s translation procedures were effective in translating the Islamic texts. The findings of the study might help students of translation and practitioners in the field of TS to get familiar with the most influential strategies in rendering cultural specific items. They can use the findings of the study to employ translation tasks in translations. Educational planners can use the findings of this study to specify the most influential, dominant strategies to conduct a target-oriented/sourceoriented translation. To sum up, it should be emphasized that the focus of this particular study was on religious genre. Investigating CSIs in different genres could lead to new areas of research for interested researchers. Accordingly, the information gained from this study may prove useful to translators, translation teachers, and student learners as it will help them improve their translation skills with the special attention of culture-specific items and will allow them Give texts when having a broad view of translation. Other researchers can derive similar effects from many of the findings of the same study.

This study is similar to other studies that might have several limitations which need to be taken into account. The study focused on one Surah translated by one translator. Examining different Surahs of the Holy Quran and their translations by other authors from different cultures might lead to interesting facts or they might confirm the findings of this study. Different translators might employ different strategies. Further research is needed to confirm or disconfirm the findings of this study. Newmark's strategies are not limited to the cultural features of the language. But it also covers the linguistic specifications. To narrow down the subject of the study, the linguistic aspects of the text were ignored. Comparing these linguistic aspects could be another interesting topic and venue for further research.
Finally, It may be concluded that Newmark’s translation procedures are necessary for the translation of an Islamic text between two different language systems and cultures. However,the translator must be competent in using the translation procedures to provide an accurate translation.--[[User:Muhammad Numan|Muhammad Numan]] ([[User talk:Muhammad Numan|talk]]) 17:05, 13 December 2021 (UTC)

8.3 Recommendations

The researcher furnished a set of recommendations in the light of the findings reached and the results obtained. The recommendations can make a helpful set of guidelines for both existing and potential translators in general and for translating religious texts of two languages that are not closely related. These recommendations are tentative and are subject to modification upon closer investigation by translation scholars and professionals:

• It is recommended for translastors to use the translation procedures appropriately in order to deliver the meaning of the source text correctly.

• The researcher also recommends examining the application of other kinds of translation procedures on Islamic texts based on other models such as Andrew Chesterman’s translation procedures.

• It would also be beneficial to investigate Newmark’s translation procedures to various types of texts such as medical texts and journalistic texts.

=== References ===
Abdi, H. (2019). Translating culture-specific items (CSIs) as a conundrum for Iranian MA translation students: Considering the level of study. Journal of new advances in English Language Teaching and Applied Linguistics, 1(1), 88-109.

Aguado-Gimenez, P., & Pérez-Paredes, P. F. (2005). Translation-strategies use: A classroombased examination of Baker’s taxonomy. Meta: journal des traducteurs/Meta:
Translators' Journal, 50(1), 294-311.

Ahmadi, M. R.S and Nosrati, Fatemah. (2012). Domestication and Foreignization Strategies in Translation of Culture-Specific Items. Translations of English-Persian Children’s Literature. San Francisco: Grin Publishing. Google Books.

Al Saleh, R. A. (2019). An Application of Newmark's Procedures to Muhammad Abul Quasem's Alleman, J. C. Bee. W. Ulitkin, I. Files, F., Zetzsche, J., Chatonnet-Marton, P. & y del Árbol, E. V. Translation Strategies.

Al-Sofi, B. B. M. A., & Abouabdulqader, H. (2020). Bridging the gap between translation and culture: towards a cultural dimension of translation. International journal of linguistics, literature and culture, 6(1), 1-13.

Baker, M., 1992. In Other Words: A Coursebook on Translation. London: Routledge, p.20–42.

Blažytė, D., & Liubinienė, V. (2016). Culture-specific items (CSI) and their translation strategies in Martin Lindstrom’s" Brand sense". Kalbų studijos, (29), 42-57.

Bush, P. (1998) "Literary Translation." In: M. Baker, ed. Routledge Encyclopedia of Translation Studies, London: Routledge, pp.127-130.

Catford. J. C. (1965). A linguistic theory of translation. Oxford: Oxford University Press.
English Translation of Mohammad Al-Ghazali's Islamic Guidance.Literature and Culture, 6(1), 1-13.

Gečaitė, L. (2020). Culture-Specific Items and Their Translation Strategies in Victoria Hislop's Novel The Sunrise.” (2020).

Hassan, B. E. A. (2014). Between English and Arabic: A practical course in translation.
Cambridge Scholars Publishing.

Hermans, T. (1999). Translation in systems. Manchester: St. Jerome Publication House, J. (Ed.). (2014). Translation: a multidisciplinary approach. Springer.
Issa, A. L. S. M., & Hammood, L. H. R.- Quranic-Specific Phrases under the Study of Translation; Significance and Applications.

Janfaza, E., Assemi, A., & Dehghan, S. S. (2012). Language, translation, and culture.
In International Conference on Language, Medias and Culture (Vol. (33), p. 83-87).

Janfaza, E., Assemi, A., & Dehghan, S. S. (2012). Language, translation, and culture.
In International Conference on Language, Medias and Culture (Vol. 33, p. 83-87).

Lambert, J. (1998) Literary Translation. In: M. Baker, ed. Routledge Encyclopedia of Translation Studies. London: Routledge, 130-134.

Landers, Clifford E. (2001) Literary Translation: A practical guide. New Jersey University Press: Multilingual Maters.

Lustig, Myron, W. and Koeser, Joline (2003), Intercultural Competence: Interpersonal Communication Across Cultures, Boston: Allyn and Bacon.

Malmkjær, K. (1993). Who Can Make Nice A Better Word Than Pretty? Collocation, Translation, and Psycholoinguistics. In: Baker, M., Francis, G. and Tognini-Bonelli, E.
eds. Text and Technology. Philadelphia/Amsterdam: John Benjamins Publishing Company. pp.213-32.

Mosavat, S., & Rahimpour, S. (2016). The Most and Least Used Translation Strategies for
Conveying Culture-Specific-Items in Young Adult Literature from English into Persian. International Journal of Humanities and Cultural Studies (IJHCS) ISSN 23565926, 1853-1873.

Munday, J. (1997). Systems in Translation: A computer-assisted systemic approach to the analysis of translation of García Márquez. Ph.D thesis, University of Bradford.

Newmark, P. (2001). A Textbook of Translation. Shanghai: Shanghai Foreign Language
Education Press

Newmark, Peter. (1988). A Textbook of Translation. New Jersey: Prentice-Halls

Nord, Christiane. (1997). Translating as a Purposeful Activity: Functionalist Approaches
Explained. Manchester: St. Jerome. Accessed 10 November. 2018. Google Books Schjoldager, A. (2008). Understanding translation. Academica: Århus.

Silalahi, M., & Lubis, S. (2013). Translation Procedures of Cultural Terms Found In Sejarah Bilingual For Students of Senior High School.
Valipoor, K., & andAzizeh Chalak, H. H. T. (2019). Cultural-specific items in translation of the Holy Quran by Irving: 43-51.

Venuti, L. (1995). The translator’s invisibility: A history of translation. London and New York:
Routledge

Widiarto, O. V. V. (2016). The translation procedures of cultural expressions applied in a game of thrones translated into Perebutan Tahta novel by Barokah Ruziati (Doctoral dissertation, Dian Nuswantoro University).

Trans Type EN 11

2021-12-15T16:15:56Z

Atta Ur Rahman: /* Cultural Categories */

=Atta Ur Rahman Exploring Translation Strategies: A Case Study of the English Translation of the Holy Quran=
Atta Ur Rahman,Hunan Normal University, China

[[Trans_Type_EN_11]]

===Abstract===
This study aims at diagnosing culture-specific items in the English translation of the Holy Quran and the strategies which were used to translate the CSIs. Translating CSIs can be a demanding task because such items have specific meanings in the culture and language in which they exist but not necessarily in others. Taking this fact into account, the present study investigates the strategies used in the translation of culture-specific items in the English translation of the Holy Quran. Moreover, the researcher explored the most frequently employed translation procedures. To achieve these goals, the descriptive approach is applied for the analysis of the translation of specific items of culture. The descriptive analysis is also used for the investigation of the translation procedures used therein. The findings of this study indicate that the use of cultural equivalent strategy was the most frequent applied procedure. The descriptive equivalent and through translation procedures were the second most frequently applied translation strategies which were followed by transference, functional equivalent, componential analysis, synonymy, modulation and notes. The results shows that the translation procedures are helpful (especially the target-oriented ones) in conveying the meaning of the text from Arabic into English in different ways.

===Key Words===
The Holy Quran, Translation Strategies, Translation Procedures, Culture-Specific Items, Newmark

===Introduction===

Translation that plays a crucial role in introducing the history and in transferring the culture of an area is a kind of communication between different languages. It is also illustrated “as the result of a linguistic-textual procedure in which a text in one language is re-contextualized in another language.” In the re-contextualization, studies on translation demonstrate that there are certain critical points (Munday 2012:37) that are problematic for translators, especially, when dealing with vital cultural texts such as religious texts (Malmkjær 2015:10). It helps to communicate and exchange information with people from different countries and cultures. Khammyseh argues that translation is one of the traditional communicating methods between communities all around the world. (Khammyseh 2005:9). Jothiraj states that “translation plays an important role in the inter-lingual process of communication”(Jothiraj 2004:1). Translation is essential for cultures and languages to exchange information. Newmark defines it as a craft in which a written message in a language is replaced by the same story in another language. According to him, Translation is the art of trying to translate what is written or expressed in one language into another language with the same message or expression. To accomplish a qualified translation, the translator needs to be aware of different aspects(Newmark 1988:2). Many scholars in translation have noticed that the difficulty for a translator is to translate texts which deals with religious concepts and cultural specific items.

Nida indicated that translation is the way of finding natural issues in the TL close to the SL, in terms of message and style(Nida 1964:32). Larson has acknowledged that dealing with religious and cultural items is the most difficult, both in finding equivalence and analyzing the source vocabulary. Among the many challenges that exist for the translator is to bring the concept of the SL to a deeper meaning in the TL, the main problem is how to give CSIs, the significance which is firmly connected to the particular cultural context(Larson 1998:23).--[[User:Muhammad Numan|Muhammad Numan]] ([[User talk:Muhammad Numan|talk]]) 15:41, 13 December 2021 (UTC)

Culture plays a considerable role, Snell-Hornby assumed that “Culture refers to all socially conditioned aspects of human life”(Snell-Hornby 1988:33). Another definition of culture is formulated by Goodenough. For him, culture is “what people have to learn as distinct from their biological heritage, must consist of the end product of learning: knowledge, in a most general, if relative, sense of the term."(Goodenough 1957:167). By this definition, we should note that culture is not only a material phenomenon; it does not consist of things, people, behavior, or emotions. It is rather the organization of these things. It is the forms of things that people have in their minds, their models for perceiving, relating, and otherwise interpreting them”. According to him, if the translator wants to understand a culture, she or he has to understand that culture is a mixture of belief and knowledge.

The religious text and especially the Holy Quran have played a significant role in human life throughout history to guide human beings towards the right path. Translating religious text can be a hectic job. When it comes to religious texts like the Holy Quran, it might be even more hectic. The Holy Quran has a profound impact on the human lives of its believers. It spreads spiritual serenity and peace of mind. Lustig and Joline thought that “religion is an important institutional network that binds people to one another”(Lustig and Joline 2003:16). But sometimes believers of Islam (whether they are native or not native speakers of the language) face a tremendous difficulty when they want to understand the meaning of a certain lexical unit, lexis that can be identified as Quranic-specific words/phrases.

This study is aimed to probe Newmark's translation procedures applied to translate cultural items from the SL (Arabic) to the TL (English) and to focus on translation strategies used by the English translator to transfer absolute and in-depth intended meanings of the CSI in the Holy Quran. If we examine Newmark's opinion, seventeen procedures may be needed by a translator in the process of translation. However, only a few translation procedures are relevant to this translation, they are Transference, cultural equivalent, functional equivalent, descriptive equivalent, componential analysis, synonymy, through translation, modulation and notes.(Newmark 1988:81). These types of translation procedures are usually used to translate cultural terms contained in the text involving Surah Yusuf as a source language. Thus, in the relationship between translation and culture, the strategies offered should be understood as an attempt to make the translation easy to understand by the TR without blurring the message contained in the text written in the SL.--[[User:Muhammad Numan|Muhammad Numan]] ([[User talk:Muhammad Numan|talk]]) 15:41, 13 December 2021 (UTC)

===Translation and Culture===

2. Translation and Culture

Culture and translation are intimately connected, for understanding the culture translation plays a crucial role. In every nation, there are multiple cultures which reflect how people behave, socially, traditionally and politically and also practice their specific languages. Languages have a complex system of communication that humans adapt from different cultural background. When someone wants to know more about any culture, it is necessary to know about that language. For understanding the language they need to translate it as one might not understand the particular language. Thus, translation fills the gap created by languages that is a very important aspect of translation.

The translation is the process of translating a point or text from one language to another, we can also refer translation to moving of something from one place to another. Translation impacts also on our real life, in a way of transforming other cultures, norms and traditions into our culture. Translators play a vital role in culture and mediators between cultures, dedicated to linking the gap that repeatedly hinders effective communication between communities. According to Peter Newmark, “translators have been entrusted the elegant and highly-demanding task of representing cultures for decades” (Newmark 1988:7). Newmark established connections concerning the relationship between culture and translating. In his book, he regards translation as a process of “representing the meaning of a text into another language in the way that the author planned the text” (Newmark 1988:5). According to him, although this process has been supposed to be simple, in reality, translators have been facing the complex task of translating and conveying culture for decades, ever since countries began establishing relationships between one another. (Newmark 1988:7).

In the history of translation studies, translation has been discussed through multiple routes which based on practicality and some theoretical aspects. For instance, Catford defined it as "the replacement of textual material in one language by equivalent textual material in another language”(Catford 1965:20). According to Venuti translation is "the forcible replacement of the linguistic and cultural difference of the foreign text with a text that will be understandable to the target language reader”(Venuti 1995:18). Schjoldager stated that“a translation is a text that expresses what another text has expressed in another language”(Schjoldager 2008:19). Culture is a complex whole which includes knowledge,belief,art,law,morals,customs and many other capabilities and habits acquired by man as a member of society. The translation is no longer considered to be a mere cross-linguistic activity but it significantly is cross-cultural communication.”
Since language reflects the way of life and basic parts of it, the process of translation cannot be done without the integration of cultural symbols into the construction of meaning. Hassan claimed that a good translation “is one that carries all the ideas of the original as well as its structural and cultural features” (Hassan 2014:2). Hermanns contributed that translation should be recognized as a cultural act. It is a kind of linguistic-cultural activity that involves at least two languages and two cultural traditions. Similarly, translation is not just a verbal act; it is also cultural, which is an act of communication of cultures(Hermanns 1999:22) Later, Hassan emphasized a good translation "is one that carries all the ideas of the original as well as its structural and cultural features" and that "reconstructs the cultural/historical context of the original"(Hassan 2014:2).
These statements demonstrate that there is an interaction between translation and culture, Newmark illustrated that culture in translation competence is “the greatest hurdle to translation, at least the achievement of an accurate and decent translation" (Newmark 2001:328).

Bearing in mind the general alliance among researchers regarding the importance of culture in translation, the translation activity is a question of transferring the correct meaning and that the translator has a productive role in transferring not only the linguistic system of the source text but also the cultural one. As such, it is extremely difficult to draw a borderline between translation and culture as they are inextricably overlaid and this connection leads to creative translation.

2.1 Culture-Specific Items (CSIs)

Culture-specific items are notions that are specific to a particular culture. These concepts are using in different domains such as flora,fauna,food,clothes,housing, work,leisure,politics,law,and religion in the way of life. These cultural concepts are consist of different suggestion and approaches. For the denomination of these concepts, many scholars and linguists employed different names or terms, relatively different definitions are given and they tried to define some points that were related to the culture but they not defined even the name of the concept clearly. Scholars refer different names to these culture-specific items, Newmark uses the term cultural words. (Newmark 1988:327) Christine Nord names them “culturemes” (Nord 1997:9) while in one of the newer studies, focused on the translation of culture-specific items, Mohammad Reza Shah Ahmadi and Fatemeh Nosrati employ a term culture-bound element (Ahmadi and Nosrati 2012:1).
After a long time, some scholars prefer the terms “culture-specific item” (Davies 2003:17), others choose cultural words (Newmark 2003;87) or culture-bound phenomena/concepts (Newmark 2003:7). In this study, the term “culture-specific item” is used as the basic term, as well as its abbreviation CSI, although other synonyms may be used to prevent repetition. "Culture-specific items are defined by different scholars according to their differences and similarities. Meanwhile, Mona Baker (1992) defines specific concepts of culture as “sourcelanguage words that express concepts unknown in the target culture” (Baker 1992:21). It may relate to religion, kind of food or social customs. Newmark suggests to culture-specific items as cultural words (Newmark 1988:94). He further discussed that in many circumstances, cultural words are somewhat easy to detect in a text because they are closely related to a specific language and unable to translate word by word (Newmark 1988:95). When they cannot be translated literary then he mentioned that the translators usually the purpose is to provide a descriptive-functional equivalent (Newmark 1988:95).--[[User:Muhammad Numan|Muhammad Numan]] ([[User talk:Muhammad Numan|talk]]) 16:02, 13 December 2021 (UTC)

2.1.1 Translation of CSIs in the Holy Quran

The Holy Quran is the most basic religious book for Muslims, the Quran was revealed to the prophet Muhammad (PBUH). The Quranic corpus, created in an early form of Classical Arabic, is traditionally believed to be a literal transcript of God’s speech and to constitute the earthly production of an uncreated and eternal heavenly original, according to the general view referred to in the Quran itself as “the well-preserved tablet” (al-lawḥ al-mahfūẓ; Qurʾān 85:22). It has a heartfelt impact on human lives and their believers. It spreads spiritual stability and peace of mind. According to (Lustig and Joline 2003:16) “Religion is an important institutional network that binds people to one another.”
Translating Quranic-specific words/phrases is considered a great challenge for the translators which requires an accurate interpretation and consciousness of the crucial functions of these Quranic-specific words/phrases. Therefore, they have to focus on a set of aspects to attain equivalence and then render the exact meaning. The translation of the Holy Quran is a debatable process because Arabic is full of cultural-specific concepts with no proper equivalent in other languages; consequently, some equivalents fail to convey their cultural meaning thoroughly. The translation is seen as the process of reconstructing a text into other languages. In the Holy Quran, it is mentioned in the Surah of Yusuf: “we have sent it down as an Arabic Quran”, the translated text has been simply seen as a commentary, explaining, or paraphrasing of the source text. In general, exact translation never occurs; rather this can be a basic interpretation of the Holy Quran. In the process of translation of the Holy Quran, language and CSI items and rhetorical features were not inimitable and reproducible into other languages.
Translating CSIs is a strenuous task because such elements have special meanings in culture and language.--[[User:Muhammad Numan|Muhammad Numan]] ([[User talk:Muhammad Numan|talk]]) 16:02, 13 December 2021 (UTC)

===Types of Translation ===

3. Types of Translation

Newmark determines 8 types of translation which are:

3.1 Word-for-Word Translation

This is usually indicated as an interlinear translation, with the target language immediately below the source language words. The source language word-order is preserved and the words translated singly by their most common meanings, out of context. These words are translated literally. Some of the uses of point-by-point translation are to understand the mechanics of the source language or to create a difficult text as a pre-translation process.

3.2 Literal translation

In this type of translation, the grammatical structures of the source language are changed to the nearest target language equivalent but the written points remain the same to one another, out of context.

3.3 Faithful translation
This translation attempts to reproduce the original exact meaning within the limitations of the TL grammatical structures. It also conveys cultural words and maintains an unusual degree of grammar and strength in translation. It tries to make the SL author completely loyal to the intent and reality of the text.

3.4 Semantic Translation

Semantic translation takes much of the aesthetic value of the source language text, making sense where appropriate so that there are no implications, wordplay or repetition roots in the finished version. It may translate less important cultural points by a culturally neutral third or active terms but not by cultural equation and it may also give the reader more small concessions.

3.5 Adaptation

This is an unrestricted form of translation. It is used mainly for plays and poetry, the themes, characters, plots are usually preserved, the SL culture converted to the TL culture and the text rewritten (Ahmad 2015:15).

3.6 Free Translation

The content without a form of the original or the matter without the manner is the productions of free translation. It is also known as intra-lingual translation and it is usually longer than the original.

3.7 Idiomatic Translation

This type of translation replicates the original message but degrades the depth of meaning by selecting meanings and dialogues that do not exist in the original.

3.8 Communicative Translation

This type of translation replicates the original message but degrades the depth of meaning by selecting meanings and dialogues that do not exist in the original(Newmark 1988: 18).
--[[User:Muhammad Numan|Muhammad Numan]] ([[User talk:Muhammad Numan|talk]]) 16:05, 13 December 2021 (UTC)

===Translation Strategies ===

4. Translation Strategies
Many theorists have used the term translation strategy extensively but with some significant differences in meaning and perspective that they see. Many theorists have used the approach of translation comprehensively but with some notable differences in meaning and vision as they appear.

4.1 Aixela Translation Strategies:
According to Aixela translators need to choose several strategies based on the source language culture and target culture. Shee distinguishes many of the translation strategies that apply to the translation of culture-specific items and at the same time, she tries to command by the level of their intercultural intervention. She divided it into two groups; conservative groups (5 approaches) and the substitution (6 strategies).(Aixela 1996:86)

4.1.1. Conservation:
In conservation,the less compelling process includes repetition,orthographic adaptation,linguistic translation,extratextual gloss and intratextual gloss.

4.1.1.1 Repetition:In repetition, there is simply the transference of the culture-specific items from the ST to the TT. Thus,the translator keeps as much as possible the original reference (Aixela 1996:61). This approach is often used for languages that do not differ in the alphabet and most for names.

4.1.1.2 Orthographic Adaptation: The orthographic adaptation involves writing or
transliteration, mainly when the original term is given in a different alphabet than the one used in the target culture.

4.1.1.3 Linguistics translation: Linguistic translation emphasizes on the way where the translator chooses the source closest to the original text and increases his understanding by giving the TL version which is still relevant to the ST cultural system.

4.1.1.4 Extra-textual Gloss: Here,the extra-textual gloss refers to additional information to the previously mentioned procedures, The translator uses one of the above strategies but considers it as a necessity to explain the meaning or concept of CSI. In this gloss, it can be footnotes,endings,words,ideas,translators in dictionaries, italics and so on.

4.1.1.5 Intra-textual Gloss:It's like the past but the translator feels that he/she can include the globe as an indirect part of the text,not to distract the reader.

4.2.1 Substitution
In substitution, According Aixela “that synonymy, limited universalization, absolute universalization, naturalization, deletion, and autonomous creation are encompassing here"(Aixela 1996:87)--[[User:Muhammad Numan|Muhammad Numan]] ([[User talk:Muhammad Numan|talk]]) 16:40, 13 December 2021 (UTC)

4.2.1.1 Synonymy: This strategy is a stylist used to avoid the constant repetition of culturespecific items in the ST.

4.2.1.2 Limited Universalization: When the translator realizes that the culture-specific item is not clear to the reader or that another source CSI exists in the source language which can be replaced, replace it with data. Of course, the location is not as specific to the source language as the first one.

4.2.1.3 Absolute Universalization: The only difference between limited universalization and absolute universalization is when the translator cannot find the best known CSI in the source language or prefers to eliminate the unusual concept and choose a neutral term. (Aixela 1997:63).

4.2.1.4 Naturalization: In this case “translator brings the culture-specific item into the TL culture” (Ketabi 2015:8).

4.2.1.5 Deletion: When the CSI is “unacceptable ideologically or stylistically or it is not relevant enough for the effort of comprehension required for the readers” (Aixela 1996;64), or very clear that the translator does not want to use any strategy, they delete the CSI.

4.2.1.6 Autonomous Creation: When the translator agrees to use non-existent cultural
reference in the ST.(Aixela 1997:43).

4.3 Mona Baker's Translation Strategies
Baker's strategies have been used by professional translators at word level in their translations, to deal with issues while performing the task of translation.Baker She suggests various procedures to work for unequal treatment at the point level, for example, translation by a more general word, translation by a more neutral / less obvious word, translation by paraphrasing, Using related words, and so on. She formulates the classification in different strategies(Baker 1992;90) which are the following:

4.3.1 Translation by a more general word: According to Baker,this has to do with the meaning of the proposition. Appropriately it works in many languages.

4.3.2 Translation by a more neutral/ less expressive word: This is another strategy in terms of semantics it does with differences with obvious meaning.

4.3.3 Translation by cultural substitution:This strategy involves placing culture-specific material that does not have the same predictive meaning as the target language material but may have the same effect on the target reader.

4.3.4 Translation using a loan word: This strategy relies on culture-specific items, modern borrowing points plus interpretation concepts and buzz points.

4.3.5 Translation by paraphrase using a related word: When the source material is written in the target language but separately, and when the frequency used in the source text is high, it will be natural in the target language.

4.3.6 Translation by paraphrase using unrelated words: This strategy can be used when the concept in the source material is not lexical in the TL.

4.3.7 Translation by omission: Losing phrases or words that are not vital to text development.

4.3.8 Translation by an illustration: Here, use examples when the source word is not equal in the target language. Each theorist presents their strategies according to their point of view,however,Baker,s translation strategies include the most applicable set of strategies, as it shows the strategies used by professional translators.
--[[User:Muhammad Numan|Muhammad Numan]] ([[User talk:Muhammad Numan|talk]]) 16:40, 13 December 2021 (UTC)

===Cultural Categories ===

5. Cultural categories

5.1.2 Ecology
In this type of cultural category, Newmark labels those words which have some similarities and differences in culture concerning the environment. For Example, animals, colors, astronomy, plants birds etc. They will also have some geographical features that can normally differ from other cultural terms in that they usually have no political, commercial value.

5.1.2 Material culture

Material culture is also known as artefacts, In the category of material culture, Newmark included Food, clothes, housing, transport, and communications and also those objects which are made by humans. For Example, Clothing, atoms, crops, vegetables, jewellery, drugs, planets etc. “Food is for many the most sensitive and important expression of national culture. The function of the generic clothes terms is approximately constant, indicating the part of the body that is covered, but the description varies depending on climate and material used, houses and town, and transport.”(Newmark 1988:90)

5.1.3 Social culture

The social culture is divided by Newmark in two ways, they are work and leisure. For example, Trade, armour, literature, poets, markets, games.

5.1.4 Organisation

Newmark organizations are divided into five categories: political and administrative conditions, historical conditions, and international conditions. ‘The international community terms usually have recognized translations which are in• fact through-translations, and are now generally known by their acronyms', religious terms, artistic terms; “the translation of artistic terms referring to movements, processes and organizations generally depend on the putative knowledge of the readership. For example, adultery, business, corruption, sex, poverty, marriage, divorce etc.”

5.2 Newmark Classification CSIs

Newmark established the classification of culture-specific items (CSIs) into five classes which are;
Table 1. Newmark classification of Culture-Specific Items. (Newmark 1988:97) --[[User:Muhammad Numan|Muhammad Numan]] ([[User talk:Muhammad Numan|talk]]) 16:50, 13 December 2021 (UTC)

5.2.1 Categorization of CSIs in Surah Yousuf of the Holy Quran

Verse No.

Terms English Translation Categories

1 الۡکِتٰبِ Book Material culture

2 قرُۡءٰنًا Quran Material culture

3 الۡقَصَصِ Narration Gesture

4 رَايَۡتُ Dream Habit

5 کَوۡکَبًا Stars Ecology

6 ال َّ شمۡسَ Sun Ecology

7 الۡقَمَرَ Moon Ecology

8 الۡاحََادِيۡثِ Events Organization

9 يعَۡقوُۡبَ House of Yaqub Material culture

10 يعَۡقوُۡبَ Yaqub

11 ابِۡرٰہيِۡمَ Ibrahim

12 اِسۡحٰقَ Ishaq

13 اقۡتلُوُا Kill Social culture

14 ارَۡضًا Earth Ecology

15 الۡجُبِّ Pit Ecology

16 ال َّ س َّ يارَةِ Wayfares

17 يٰۤابََانَا Father

18 َّ يرۡتعَۡ Eat Social culture

19 وَ يَلۡعَبۡ Play Social culture

20 لَحٰفِظُوۡنَ Guard Social culture

21 وَ اخََافُ Fear Habit

22 الذِئّۡبُ Wolf Ecology

23 عِشَاءًٓ Nightfall Ecology

24 َّ يبۡکُوۡنَ Weeping Habit

25 مَتاَعِنَا Belongings Material culture

26 قمَِيۡصِہٖ Shirt Material culture

27 وَارِدہَمُۡ Water drawer Material culture

28 دلَۡوَهٗ Bucket Material culture

29 بِثمََنٍ ۢ بَخۡسٍ Paltry price Material culture

30 درََاہمَِ مَعۡدوُۡدةٍَ Silver coin Material culture

31 مِّصۡرَ Egypt

32 لِامۡرَاتَِہٖۤ Wife

33 الۡارَۡضِ Land Ecology

34 اشَُدَّ هٗۤ Prime age

35 الۡابَۡوَابَ Door Material culture

36 مَعَاذَ ّٰ ِ Master Organization

37 ال ُّ سوۡٓءَ Evil Habit

38 الۡفَحۡشَاءَؕٓ Lewdness Habit

39 عِبَادِنَا Servant Organization

40 وَ قَدَّ تۡ Ripped Social culture

41 عَذاَبٌ Punishment Social culture

42 ُّ يسۡجَنَ Prison Organization

43 الۡعَزِيۡزِ Minister Organistion

44 حُباؕ Love Social culture

45 فتَٰىہَا Slave Organization

46 سِکِّيۡنًا Knife Material culture

47 مَلکٌَ Angel Organization

48 فَاسۡتجََابَ Prayer Gestures

49 خَمۡرًا Wine Material culture

50 خُبۡزًا Bread Material culture

51 رَاۡسِیۡ Head Material culture

52 ال َّ طيۡرُ Birds Ecology

53 ءَارَۡبَابٌ Gods Organization

54 يٰصَاحِبَیِ السِّجۡنِ Prisoners Organization

55 تعَۡبدُوُۡنَ Worship Gesture

56 ال َّ شيۡطٰنُ Satan Organization

57 الۡمَلِکُ King Organization

58 بَقَرٰتٍ Cows Ecology

59 خُضۡرٍ Green Ecology

60 يٰبسِٰتٍ Dry Ecology

61 سُنۡۢبلُٰتٍ Grain Material culture

62 تزَۡرَعُوۡنَ Crops Material culture

63 يغَُاثُ Rain Ecology

64 يَعۡصِرُوۡنَ Juice Material culture

65 النِّسۡوَةِ Women

66 ال َّ رسُوۡلُ Messenger Organization

67 الۡعَزِيۡزِ Governor Organization

68 ال ّٰ صدِقِيۡنَ Truthful Habit

69 الۡخَائِٓنيِۡنَ Betray Organization

70 خَزَائِٓنِ Treasure Material culture

71 مَ َّ کنَّ ا Power Organization

72 بِرَحۡمَتِنَا Mercy Gestures

73 يَتَّ قوُۡنَ Taqwa Habit

74 الۡمُنۡزِلِيۡنَ Hospitality Habit

75 رِحَالِہِمۡ Camel Ecology

76 وَ ل َّ مَا فَتحَُوۡا Family Organization

77 بَابٍ Gate Material culture

78 اِنِ الۡحُکۡمُ Sovereignty Organization

79 الۡعِيۡرُ Caravan Organization

80 لسَٰرِقوُۡنَ Thieves Organization

81 السِّقَايَۃَ Bowl Material culture

82 تاَ ّٰ ِ Swear Habit

83 کٰذِبيِۡنَ Liars Habit

84 وِّعَاءِٓ Bag Material culture

85 درََجٰتٍ Rank Organization

86 َّ موۡثِقًا Pledge Social culture

87 الۡحٰکِمِيۡنَ Judges Organization

88 الۡقَرۡيَۃَ Town Material culture

89 عَيۡنٰہُ Eyes

90 الۡبَشِيۡرُ News Social culture

91 ابَوََيۡہِ Parents Organization

92 الۡعَرۡشِ Thrown Organization

93 يمَۡکُرُوۡنَ Devices Material culture

94 وَ الۡارَۡضِ Earth Ecology

95 ال َّ سمٰوٰتِ Heavens Ecology

===Translation Procedure ===

6. Translation Procedure

There are seventeen different kinds of translation procedures classified by Newmark. According to (Gallagher 1996:31)“translation procedures are the technical devices to convey the message of a text in one language into another language.” The difference between translation procedure and translation methods discussed by Newmark (1988)“translation methods relate to whole texts, translation procedures are used for sentences and the smaller units of language.”(Newmark 1988:81)

6.1 Transference
Transference is the way through which we convert the source language to target language and also contains transliteration or transcription. Transference is also known as loan words, there is no transformation in the spelling of the words that have been translated.

6.2 Naturalization
Naturalization changes the word SL to its pronunciation,then TL to its original form.
Naturalization also adds new connections to external conditions.--[[User:Muhammad Numan|Muhammad Numan]] ([[User talk:Muhammad Numan|talk]]) 16:55, 13 December 2021 (UTC)

6.3 Culture equivalent
In this procedure, SL the cultural word is translated by the target cultural word. The use of the translation of this procedure is limited because it is not accurate, but it can be used in general texts, public and publicity,as well as for brief explanation to readers who do not understand the relevant source language culture.

6.4 Functional Equivalent
This approach is the most accurate path of translating and it uses very neutral cultural points with a new specific term.

6.5 Descriptive equivalent
This strategy is working for the description of the meaning or function of the source language.

6.6 Synonymy
This method of translation is applied when there is nothing to the same.

6.7 Through-Translation
Through translation is the literal translation of common conflicts,the names of organizations and compound parts.

6.8 Shifts or Transposition
This translation procedure involving a change in grammar from SL to TL. This change is done when there is a difference between the structure of the SL and the TL is reasonable.

6.9 Modulation
This procedure is used in the translation of sentences, phrases and clauses. Here the translator looked at the message in the source language sentence from a different angle or a different way of thinking. This strategy is used when the translation of words with literal meaning does not produce a reasonable translation.

6.10 Recognized Translation
The translation process is manifested when the translator uses an authoritative or appropriate translation of an organization's term.

6.11 Translation Label
This procedure is the appropriate one for the translation of a new institutional term,and it is a temporary translation of the source language word.

6.12 Compensation
This process manifests itself when there is a meaningful loss in one part,but compensation in the other part.

6.13 Componential Analysis
In this procedure, the source language word translated into the TL by detailing the components of the meaning of the source language word.

6.14 Reduction & Expansion
In this procedure, the elements of the word 'auto' removed and the elements of the word expanded in the target language.

6.15 Paraphrase
This procedure appears when cultural words need more explanation.

6.16 Couplets
In this procedure, two or more different procedures meet in one translation, couplets, triplets, quadruplets.

6.17 Notes
When the additional information is added to the cultural words for the clarification of readers.

===Analysis and Discussion ===

7. Analysis and Discussion

7.1 Introduction
This chapter highlights the procedure of the study and the analysis of culture-specific items in Surah Yusuf. This chapter explores the use of translation strategies in transferring meaning from the ST to the TL and the appropriateness of Newmark's model in interpreting the procedures that the translator applied during the translation process.

7.2 Procedures
To account for the translation of CSIs in this research, the source text of the Holy Quran in Arabic and its English translation translated by Mufti Taqi Usmani were studied. After reading the whole Ayahs of Surah Yusuf and its translation, every Ayah and its translation in English were carefully analyzed to identify CSIs and the strategies used by the translator to translate them into English. After that, the classification of CSIs by Newmark has been accepted as the theoretical framework of this study aimed at analyzing culture-specific items. For the clarification, each procedure is interpreted and demonstrated with illustrations in Tables 1-9.--[[User:Muhammad Numan|Muhammad Numan]] ([[User talk:Muhammad Numan|talk]]) 17:01, 13 December 2021 (UTC)

7.3 Analysis and Discussion
After the categorizing the culture-specific items according to Newmark's strategies, the researcher worked on the strategies for translating the culture-specific items applied in Surah Yusuf, including transference, cultural equivalent, functional equivalent, descriptive equivalent, componential analysis, synonymy, through translation, modulation and notes; Then, he arranged the data gained in Tables 1-9 in order to show the cases of applying Newmark’s strategies for translating the culture-specific items.
The discussion section is devoted to the interpretation of each selected culture-specific word, the researcher presents a discussion of how he formulates the CSIs in Newmark strategies.
Below are the discussion points created for using each strategy;

7.3.1 Transference: Transference includes transliteration and is the same as what is called transcription. The word then becomes a loan word. There were words that were transferred from the source text to the target text. These are presented in the following table.
Table1.

Here are some examples of Transference applied in translating CSIs in Surah Yusuf:

Strategy Source Text Target Text
قرُۡءٰنًا Quran
ابِۡرٰہيِۡمَ Ibrahim
Transference يعَۡقوُۡب Yaqub
اِسۡحٰق Ishaq
يَتَّ قوُۡنَ Taqwa

Words that have given in table 1 are transference words because these are conveyed to target language which is a different language writing system then from the source language, For example, the word Quran is transliterated word and pronounce as same as like in source language قرُۡءٰنًا, so it is transcripted and also become a loan word. Similarly, all the mentioned words in table 1 are transference words.
7.3.2. Cultural Equivalent: Cultural equivalent purpose is to replace a cultural word in the source language with an, although not completely synonymous, target language word.

Table 2.
Examples of Cultural equivalent applied in translating CSIs in Surah Yousaf
Strategy Source Text Target Text
اٰلِ يعَۡقوُۡب House of Yaqub
لَحٰفِظُوۡنَ Guard
بِثمََنٍ ۢ بَخۡسٍ Paltry price
درََاہمَِ مَعۡدوُۡدةٍَ Silver coin
اشَُدَّ هٗ Prime age
Cultural Equivalent مَعَاذَ ّٰ Master
الۡعَزِيۡزِ Minister
فَاسۡتجََابَ Prayer
اِنِ الۡحُکۡمُ Sovereignty
يٰصَاحِبَیِ السِّجۡن Prisoners
الۡمَلِکُ King
يَعۡصِرُوۡنَ Juice
مَ َّ کنَّ ا Power

In Surah Yusuf, we have some words that are related to the cultural equivalent, Table 2 contains cases where cultural equality is applied. The word House of Yaqub is not completely synonymous to the ST اٰلِ يعَۡقوُۡب, it is a replaced word in the SL. The word minister is not completely synonymous to the word ST word الۡعزَِيۡزِ. Similarly, the word Master in the TT is not synonymous to the word which is used in the ST ّٰ مَعَاذَ, it is a replaced word. The original meaning of the word فَاسۡتجََابَ is to accepted, but here it is referred to Prayer which is not only the synonymous but also a replaced one; furthermore, all the words mentioned in table 2 are mostly not completely synonymous words but the cultural replacing words.

7.3.3 Functional Equivalent:In functional equivalent, the word culture-free is used,
sometimes with a specific term; Therefore, it generalizes the word SL.

Table3.

Examples of Functional equivalent applied in translating CSIs in Surah Yousaf
Strategy Source Text Target Text
الۡقَصَصِ Narration
رَايَۡتُ Dream
Functional equivalent الۡاحََادِيۡثِ Events
ال َّ س َّ يارَةِ Wayfares
مِّصۡرَ Egypt
يمَۡکُرُوۡنَ Devices

In functional equivalent, culture-free words are used, sometimes a new specific term is used which generalizes the SL word. For example, in table 3 the word Events is used as a cultural free word that generalizes the ST الۡاحََادِيۡثِ. The word Devices is a cultural free word and used as a new specific term to generalize the ST word يَمۡکُرُوۡنَ. The word Narration is used in the TT as a cultural free word because it is not limited or bound to a single culture. The word narration can be used by every culture representative.
7.3.4 Descriptive Equivalent: It is using phrases in TT to explain the ST word.
Table4.
Examples of Descriptive equivalent applied in translating CSIs in Surah Yousaf
Strategy Source Text Target Text
کَوۡکَبًا Stars
ال َّ شمۡسَ Sun
الۡقمََرَ Moon
Descriptive equivalent عِشَاءًٓ And at Nightfall
وَارِدہَمُۡ Water drawer
سِکِّيۡنً Knife
الۡکِتٰبِ Enlightening book
ال َّ سمٰوٰتِ Heaven

The descriptive equivalent is, using phrases in TT to explain the ST word. For example Eleven stars and the sun and the moon a phrase used in the TT which explains کَوۡکَبًا َّ و ال َّ شمۡسَ وَ الۡقمََرَ the ST words stars, sun and moon. Similarly, Enlightening the book is a phrase used in the target text which highlights the meaning of الۡکِتٰبِ.
7.3.5 Componential Analysis:componential analysis is the initial comparison of a source language point to a selected language point that has the same meaning, but does not equate to one.
Table5.
Examples of Componential analysis applied in translating CSIs in Surah Yousaf
Strategy Source Text Target Text
رَايَۡتُ Dream
ال َّ طيۡرُ Birds
Componential analysis وَ يَلۡعَبۡ Play
يَعۡصِرُوۡنَ Juice
مَعَاذَ ّٰ ِ Master
يٰصَاحِبَیِ السِّجۡنِ Prisoners
اِنِ الۡحُکۡمُ Sovereignty

Further, in justification in the translation of CSIs, the researcher analyzed the words that comparing the word base of a source language with the target language point that has the same meaning, but obviously not equals one. Like رَايَۡتُ means to look or see while translating it to the TT it meanings changes to word Dream. The basic comparison of these two words is the same.
That is both words are related to cognition and eyes. For instance, other words are ال َّ طيۡرُ Birds, اِ نِ الۡحُکۡمُ Sovereignty.
7.3.6 Synonymy: Synonymy is a near target language equivalent.
Table 6.
Examples of Synonymy applied in translating CSIs in Surah Yousaf
Strategy Source Text Target Text
الۡکِتٰبِ Book
قۡتلُوُا Kill
ارَۡضًا Earth
Synonymy الذِئّۡبُ Wolf
دلَۡوَه Bucket
خَمۡرًا Wine
يٰبسِٰتٍ Dry

The translator has used good equivalents for the words chosen in the Surah Yusuf. For instance, الۡکِتٰبِ Book, Book in the TT and الۡکِتٰبِ in the ST are the synonymous word. Few other examples are mentioned in table 6.
7.3.7 Through translation:Through-translation, is a literal translation of common conflicts, names of organizations and compound parts. It can also be called: click or loan translation.
Table7.
Examples of Through-translation applied in translating CSIs in Surah Yousaf
Strategy Source Text Target Text
اٰلِ يعَۡقوُۡبَ House of Yaqub
غَيٰبَتِ الۡجُبِّ Into the bottom of a pit
بِرَحۡمَتِنَا Mercy
Through Translation الۡاحََادِيۡثِ Events
ُّ يسۡجَنَ Prison
الۡعَزِيۡزِ Governor
الۡخَائِٓنيِۡنَ Betray
وَ ل َّ مَا فَتحَُوۡا Family

In through translation, the researcher found those words which have common collocations, name of organization or component of compounds in Surah Yusuf. Examples of through translations are House of Yaqub, اٰلِ يعَۡقوُۡبَ is a component of the compound, Family وَ ل َّ مَا فَتحَُوۡا is the name of the organization, other examples are mentioned in table 7.
7.3.8 Modulation: Modulation occurs when the translator generates the original text message in TL text according to the current target language norms, as source language and target languages may differ visually.
Table8.
Examples of in translating CSIs in Surah Yousaf Modulation applied
Strategy Source Text Target Text
يمَۡکُرُوۡنَ Devices
Modulation لَسٰرِقوُۡنَ Thieves
مَ َّکنَّ ا Power
وَ قَدَّ تۡ Ripped

The modulation occurs in the translation of culture-specific items when we are translating the word or phrase from the source text to target text according to the new norms and traditions in TT culture. For instance, Devices are the word that had been translated from the Arabic word يمَۡکُرُوۡنَ which means to plan something while in English it is opposite which means tools.
7.3.9 Notes: Notes, additions, and glosses are additional information that a translator must add to the version; The additional information that translators add is usually cultural.
Table9.
Examples of Notes applied in translating CSIs in Surah Yousaf
Strategy Source Text Target Text
اِنِ الۡحُکۡمُ Sovereignty
Notes تعَۡبدُوُۡنَ Worship
ال َّ شيۡطٰنُ Satan
بِثمََنٍ ۢ بَخۡسٍ Paltry price

In this strategy, the translator adds some additional information to his version, The additional information that translators add is usually cultural. For example اِنِ الۡحُکۡمُ is a word which means that giving the order is limited or quality related to Al-Mighty God while the translator used the word sovereign which means authority. Worship is a word which means to follow or obey someone, the translator can use it in his point of view while in Arabic تعَۡبدُوُۡ نَ which means a quality limited to God.

===Conclusion and Recommendations===

8. Conclusion and Recommendations

This chapter summarizes the findings of the study. It also provides some recommendations regarding the application of translation procedures in translation between language systems.

8.1 Summary of the Findings

The translator applied nine translation procedures out of seventeen of Newmark’s translation procedures in the translation of the Surah Yusuf of the Holy Quran, namely, transference, cultural equivalent, functional equivalent, descriptive equivalent, componential analysis, synonymy, through translation, modulation and notes. The cultural equivalent strategy was the most frequent applied procedure. The descriptive equivalent and through translation procedure was the second most frequently applied translation procedure, It was followed by transference, functional equivalent, componential analysis, synonymy, modulation and notes. It is a descriptive study in which CSIs from ST translated to TT.

8.2 Conclusion

The present study purpose was to explore the CSIs in Surah Yusuf of the Holy Quran and to investigate which translation strategy proposed by Newmark were employed by the translator to overcome culture-specific items. Obviously, the researcher has worked hard to clear the way for future students of translation. Throughout the research, the researcher faced a lot of challenges and findings were revealed, some of them are the following;

• Between Arabic and English, there is a big cultural gap. Till now, this problem is considered as an unsolvable problem.

• Lack of reading and translating religious books.

• Many mistakes are made by the translators because they were unknown to the ST.

• The translators have to go through or review the previous translation of the Quranic scripture to solve the problem that they might face in the process of their translation.--[[User:Muhammad Numan|Muhammad Numan]] ([[User talk:Muhammad Numan|talk]]) 17:05, 13 December 2021 (UTC)

The procedures used in this study will help the translator to render culture-specific terms accurately. Thus, the researcher worked well to fill the linguistic gaps between Arabic and English. Furthermore, Newmark’s translation procedures helped the translator make the translation sound more natural to the TR. It can be observed from the analysis that Newmark’s translation procedures were effective in translating the Islamic texts. The findings of the study might help students of translation and practitioners in the field of TS to get familiar with the most influential strategies in rendering cultural specific items. They can use the findings of the study to employ translation tasks in translations. Educational planners can use the findings of this study to specify the most influential, dominant strategies to conduct a target-oriented/sourceoriented translation. To sum up, it should be emphasized that the focus of this particular study was on religious genre. Investigating CSIs in different genres could lead to new areas of research for interested researchers. Accordingly, the information gained from this study may prove useful to translators, translation teachers, and student learners as it will help them improve their translation skills with the special attention of culture-specific items and will allow them Give texts when having a broad view of translation. Other researchers can derive similar effects from many of the findings of the same study.

This study is similar to other studies that might have several limitations which need to be taken into account. The study focused on one Surah translated by one translator. Examining different Surahs of the Holy Quran and their translations by other authors from different cultures might lead to interesting facts or they might confirm the findings of this study. Different translators might employ different strategies. Further research is needed to confirm or disconfirm the findings of this study. Newmark's strategies are not limited to the cultural features of the language. But it also covers the linguistic specifications. To narrow down the subject of the study, the linguistic aspects of the text were ignored. Comparing these linguistic aspects could be another interesting topic and venue for further research.
Finally, It may be concluded that Newmark’s translation procedures are necessary for the translation of an Islamic text between two different language systems and cultures. However,the translator must be competent in using the translation procedures to provide an accurate translation.--[[User:Muhammad Numan|Muhammad Numan]] ([[User talk:Muhammad Numan|talk]]) 17:05, 13 December 2021 (UTC)

8.3 Recommendations

The researcher furnished a set of recommendations in the light of the findings reached and the results obtained. The recommendations can make a helpful set of guidelines for both existing and potential translators in general and for translating religious texts of two languages that are not closely related. These recommendations are tentative and are subject to modification upon closer investigation by translation scholars and professionals:

• The researcher recommends that the study of translation procedures should be included in the university curriculum for students who study translation, to help them in solving the problems of translating religious texts.

• It is recommended for translastors to use the translation procedures appropriately in order to deliver the meaning of the source text correctly.

• The researcher also recommends examining the application of other kinds of translation procedures on Islamic texts based on other models such as Andrew Chesterman’s translation procedures.

• It would also be beneficial to investigate Newmark’s translation procedures to various types of texts such as medical texts and journalistic texts.

=== References ===
Abdi, H. (2019). Translating culture-specific items (CSIs) as a conundrum for Iranian MA translation students: Considering the level of study. Journal of new advances in English Language Teaching and Applied Linguistics, 1(1), 88-109.

Aguado-Gimenez, P., & Pérez-Paredes, P. F. (2005). Translation-strategies use: A classroombased examination of Baker’s taxonomy. Meta: journal des traducteurs/Meta:
Translators' Journal, 50(1), 294-311.

Ahmadi, M. R.S and Nosrati, Fatemah. (2012). Domestication and Foreignization Strategies in Translation of Culture-Specific Items. Translations of English-Persian Children’s Literature. San Francisco: Grin Publishing. Google Books.

Al Saleh, R. A. (2019). An Application of Newmark's Procedures to Muhammad Abul Quasem's Alleman, J. C. Bee. W. Ulitkin, I. Files, F., Zetzsche, J., Chatonnet-Marton, P. & y del Árbol, E. V. Translation Strategies.

Al-Sofi, B. B. M. A., & Abouabdulqader, H. (2020). Bridging the gap between translation and culture: towards a cultural dimension of translation. International journal of linguistics, literature and culture, 6(1), 1-13.

Baker, M., 1992. In Other Words: A Coursebook on Translation. London: Routledge, p.20–42.

Blažytė, D., & Liubinienė, V. (2016). Culture-specific items (CSI) and their translation strategies in Martin Lindstrom’s" Brand sense". Kalbų studijos, (29), 42-57.

Bush, P. (1998) "Literary Translation." In: M. Baker, ed. Routledge Encyclopedia of Translation Studies, London: Routledge, pp.127-130.

Catford. J. C. (1965). A linguistic theory of translation. Oxford: Oxford University Press.
English Translation of Mohammad Al-Ghazali's Islamic Guidance.Literature and Culture, 6(1), 1-13.

Gečaitė, L. (2020). Culture-Specific Items and Their Translation Strategies in Victoria Hislop's Novel The Sunrise.” (2020).

Hassan, B. E. A. (2014). Between English and Arabic: A practical course in translation.
Cambridge Scholars Publishing.

Hermans, T. (1999). Translation in systems. Manchester: St. Jerome Publication House, J. (Ed.). (2014). Translation: a multidisciplinary approach. Springer.
Issa, A. L. S. M., & Hammood, L. H. R.- Quranic-Specific Phrases under the Study of Translation; Significance and Applications.

Janfaza, E., Assemi, A., & Dehghan, S. S. (2012). Language, translation, and culture.
In International Conference on Language, Medias and Culture (Vol. (33), p. 83-87).

Janfaza, E., Assemi, A., & Dehghan, S. S. (2012). Language, translation, and culture.
In International Conference on Language, Medias and Culture (Vol. 33, p. 83-87).

Lambert, J. (1998) Literary Translation. In: M. Baker, ed. Routledge Encyclopedia of Translation Studies. London: Routledge, 130-134.

Landers, Clifford E. (2001) Literary Translation: A practical guide. New Jersey University Press: Multilingual Maters.

Lustig, Myron, W. and Koeser, Joline (2003), Intercultural Competence: Interpersonal Communication Across Cultures, Boston: Allyn and Bacon.

Malmkjær, K. (1993). Who Can Make Nice A Better Word Than Pretty? Collocation, Translation, and Psycholoinguistics. In: Baker, M., Francis, G. and Tognini-Bonelli, E.
eds. Text and Technology. Philadelphia/Amsterdam: John Benjamins Publishing Company. pp.213-32.

Mosavat, S., & Rahimpour, S. (2016). The Most and Least Used Translation Strategies for
Conveying Culture-Specific-Items in Young Adult Literature from English into Persian. International Journal of Humanities and Cultural Studies (IJHCS) ISSN 23565926, 1853-1873.

Munday, J. (1997). Systems in Translation: A computer-assisted systemic approach to the analysis of translation of García Márquez. Ph.D thesis, University of Bradford.

Newmark, P. (2001). A Textbook of Translation. Shanghai: Shanghai Foreign Language
Education Press

Newmark, Peter. (1988). A Textbook of Translation. New Jersey: Prentice-Halls

Nord, Christiane. (1997). Translating as a Purposeful Activity: Functionalist Approaches
Explained. Manchester: St. Jerome. Accessed 10 November. 2018. Google Books Schjoldager, A. (2008). Understanding translation. Academica: Århus.

Silalahi, M., & Lubis, S. (2013). Translation Procedures of Cultural Terms Found In Sejarah Bilingual For Students of Senior High School.
Valipoor, K., & andAzizeh Chalak, H. H. T. (2019). Cultural-specific items in translation of the Holy Quran by Irving: 43-51.

Venuti, L. (1995). The translator’s invisibility: A history of translation. London and New York:
Routledge

Widiarto, O. V. V. (2016). The translation procedures of cultural expressions applied in a game of thrones translated into Perebutan Tahta novel by Barokah Ruziati (Doctoral dissertation, Dian Nuswantoro University).

Trans Type EN 11

2021-12-15T15:44:56Z

Atta Ur Rahman: /* Introduction */

=Atta Ur Rahman Exploring Translation Strategies: A Case Study of the English Translation of the Holy Quran=
Atta Ur Rahman,Hunan Normal University, China

[[Trans_Type_EN_11]]

===Abstract===
This study aims at diagnosing culture-specific items in the English translation of the Holy Quran and the strategies which were used to translate the CSIs. Translating CSIs can be a demanding task because such items have specific meanings in the culture and language in which they exist but not necessarily in others. Taking this fact into account, the present study investigates the strategies used in the translation of culture-specific items in the English translation of the Holy Quran. Moreover, the researcher explored the most frequently employed translation procedures. To achieve these goals, the descriptive approach is applied for the analysis of the translation of specific items of culture. The descriptive analysis is also used for the investigation of the translation procedures used therein. The findings of this study indicate that the use of cultural equivalent strategy was the most frequent applied procedure. The descriptive equivalent and through translation procedures were the second most frequently applied translation strategies which were followed by transference, functional equivalent, componential analysis, synonymy, modulation and notes. The results shows that the translation procedures are helpful (especially the target-oriented ones) in conveying the meaning of the text from Arabic into English in different ways.

===Key Words===
The Holy Quran, Translation Strategies, Translation Procedures, Culture-Specific Items, Newmark

===Introduction===

Translation that plays a crucial role in introducing the history and in transferring the culture of an area is a kind of communication between different languages. It is also illustrated “as the result of a linguistic-textual procedure in which a text in one language is re-contextualized in another language.” In the re-contextualization, studies on translation demonstrate that there are certain critical points (Munday 2012:37) that are problematic for translators, especially, when dealing with vital cultural texts such as religious texts (Malmkjær 2015:10). It helps to communicate and exchange information with people from different countries and cultures. Khammyseh argues that translation is one of the traditional communicating methods between communities all around the world. (Khammyseh 2005:9). Jothiraj states that “translation plays an important role in the inter-lingual process of communication”(Jothiraj 2004:1). Translation is essential for cultures and languages to exchange information. Newmark defines it as a craft in which a written message in a language is replaced by the same story in another language. According to him, Translation is the art of trying to translate what is written or expressed in one language into another language with the same message or expression. To accomplish a qualified translation, the translator needs to be aware of different aspects(Newmark 1988:2). Many scholars in translation have noticed that the difficulty for a translator is to translate texts which deals with religious concepts and cultural specific items.

Nida indicated that translation is the way of finding natural issues in the TL close to the SL, in terms of message and style(Nida 1964:32). Larson has acknowledged that dealing with religious and cultural items is the most difficult, both in finding equivalence and analyzing the source vocabulary. Among the many challenges that exist for the translator is to bring the concept of the SL to a deeper meaning in the TL, the main problem is how to give CSIs, the significance which is firmly connected to the particular cultural context(Larson 1998:23).--[[User:Muhammad Numan|Muhammad Numan]] ([[User talk:Muhammad Numan|talk]]) 15:41, 13 December 2021 (UTC)

Culture plays a considerable role, Snell-Hornby assumed that “Culture refers to all socially conditioned aspects of human life”(Snell-Hornby 1988:33). Another definition of culture is formulated by Goodenough. For him, culture is “what people have to learn as distinct from their biological heritage, must consist of the end product of learning: knowledge, in a most general, if relative, sense of the term."(Goodenough 1957:167). By this definition, we should note that culture is not only a material phenomenon; it does not consist of things, people, behavior, or emotions. It is rather the organization of these things. It is the forms of things that people have in their minds, their models for perceiving, relating, and otherwise interpreting them”. According to him, if the translator wants to understand a culture, she or he has to understand that culture is a mixture of belief and knowledge.

The religious text and especially the Holy Quran have played a significant role in human life throughout history to guide human beings towards the right path. Translating religious text can be a hectic job. When it comes to religious texts like the Holy Quran, it might be even more hectic. The Holy Quran has a profound impact on the human lives of its believers. It spreads spiritual serenity and peace of mind. Lustig and Joline thought that “religion is an important institutional network that binds people to one another”(Lustig and Joline 2003:16). But sometimes believers of Islam (whether they are native or not native speakers of the language) face a tremendous difficulty when they want to understand the meaning of a certain lexical unit, lexis that can be identified as Quranic-specific words/phrases.

This study is aimed to probe Newmark's translation procedures applied to translate cultural items from the SL (Arabic) to the TL (English) and to focus on translation strategies used by the English translator to transfer absolute and in-depth intended meanings of the CSI in the Holy Quran. If we examine Newmark's opinion, seventeen procedures may be needed by a translator in the process of translation. However, only a few translation procedures are relevant to this translation, they are Transference, cultural equivalent, functional equivalent, descriptive equivalent, componential analysis, synonymy, through translation, modulation and notes.(Newmark 1988:81). These types of translation procedures are usually used to translate cultural terms contained in the text involving Surah Yusuf as a source language. Thus, in the relationship between translation and culture, the strategies offered should be understood as an attempt to make the translation easy to understand by the TR without blurring the message contained in the text written in the SL.--[[User:Muhammad Numan|Muhammad Numan]] ([[User talk:Muhammad Numan|talk]]) 15:41, 13 December 2021 (UTC)

===Translation and Culture===

2. Translation and Culture

Culture and translation are intimately connected, for understanding the culture translation plays a crucial role. In every nation, there are multiple cultures which reflect how people behave, socially, traditionally and politically and also practice their specific languages. Languages have a complex system of communication that humans adapt from different cultural background. When someone wants to know more about any culture, it is necessary to know about that language. For understanding the language they need to translate it as one might not understand the particular language. Thus, translation fills the gap created by languages that is a very important aspect of translation.

The translation is the process of translating a point or text from one language to another, we can also refer translation to moving of something from one place to another. Translation impacts also on our real life, in a way of transforming other cultures, norms and traditions into our culture. Translators play a vital role in culture and mediators between cultures, dedicated to linking the gap that repeatedly hinders effective communication between communities. According to Peter Newmark, “translators have been entrusted the elegant and highly-demanding task of representing cultures for decades” (Newmark 1988:7). Newmark established connections concerning the relationship between culture and translating. In his book, he regards translation as a process of “representing the meaning of a text into another language in the way that the author planned the text” (Newmark 1988:5). According to him, although this process has been supposed to be simple, in reality, translators have been facing the complex task of translating and conveying culture for decades, ever since countries began establishing relationships between one another. (Newmark 1988:7).

In the history of translation studies, translation has been discussed through multiple routes which based on practicality and some theoretical aspects. For instance, Catford defined it as "the replacement of textual material in one language by equivalent textual material in another language”(Catford 1965:20). According to Venuti translation is "the forcible replacement of the linguistic and cultural difference of the foreign text with a text that will be understandable to the target language reader”(Venuti 1995:18). Schjoldager stated that“a translation is a text that expresses what another text has expressed in another language”(Schjoldager 2008:19). Culture is a complex whole which includes knowledge,belief,art,law,morals,customs and many other capabilities and habits acquired by man as a member of society. The translation is no longer considered to be a mere cross-linguistic activity but it significantly is cross-cultural communication.”
Since language reflects the way of life and basic parts of it, the process of translation cannot be done without the integration of cultural symbols into the construction of meaning. Hassan claimed that a good translation “is one that carries all the ideas of the original as well as its structural and cultural features” (Hassan 2014:2). Hermanns contributed that translation should be recognized as a cultural act. It is a kind of linguistic-cultural activity that involves at least two languages and two cultural traditions. Similarly, translation is not just a verbal act; it is also cultural, which is an act of communication of cultures(Hermanns 1999:22) Later, Hassan emphasized a good translation "is one that carries all the ideas of the original as well as its structural and cultural features" and that "reconstructs the cultural/historical context of the original"(Hassan 2014:2).
These statements demonstrate that there is an interaction between translation and culture, Newmark illustrated that culture in translation competence is “the greatest hurdle to translation, at least the achievement of an accurate and decent translation" (Newmark 2001:328).

Bearing in mind the general alliance among researchers regarding the importance of culture in translation, the translation activity is a question of transferring the correct meaning and that the translator has a productive role in transferring not only the linguistic system of the source text but also the cultural one. As such, it is extremely difficult to draw a borderline between translation and culture as they are inextricably overlaid and this connection leads to creative translation.

2.1 Culture-Specific Items (CSIs)

Culture-specific items are notions that are specific to a particular culture. These concepts are using in different domains such as flora,fauna,food,clothes,housing, work,leisure,politics,law,and religion in the way of life. These cultural concepts are consist of different suggestion and approaches. For the denomination of these concepts, many scholars and linguists employed different names or terms, relatively different definitions are given and they tried to define some points that were related to the culture but they not defined even the name of the concept clearly. Scholars refer different names to these culture-specific items, Newmark uses the term cultural words. (Newmark 1988:327) Christine Nord names them “culturemes” (Nord 1997:9) while in one of the newer studies, focused on the translation of culture-specific items, Mohammad Reza Shah Ahmadi and Fatemeh Nosrati employ a term culture-bound element (Ahmadi and Nosrati 2012:1).
After a long time, some scholars prefer the terms “culture-specific item” (Davies 2003:17), others choose cultural words (Newmark 2003;87) or culture-bound phenomena/concepts (Newmark 2003:7). In this study, the term “culture-specific item” is used as the basic term, as well as its abbreviation CSI, although other synonyms may be used to prevent repetition. "Culture-specific items are defined by different scholars according to their differences and similarities. Meanwhile, Mona Baker (1992) defines specific concepts of culture as “sourcelanguage words that express concepts unknown in the target culture” (Baker 1992:21). It may relate to religion, kind of food or social customs. Newmark suggests to culture-specific items as cultural words (Newmark 1988:94). He further discussed that in many circumstances, cultural words are somewhat easy to detect in a text because they are closely related to a specific language and unable to translate word by word (Newmark 1988:95). When they cannot be translated literary then he mentioned that the translators usually the purpose is to provide a descriptive-functional equivalent (Newmark 1988:95).--[[User:Muhammad Numan|Muhammad Numan]] ([[User talk:Muhammad Numan|talk]]) 16:02, 13 December 2021 (UTC)

2.1.1 Translation of CSIs in the Holy Quran

The Holy Quran is the most basic religious book for Muslims, the Quran was revealed to the prophet Muhammad (PBUH). The Quranic corpus, created in an early form of Classical Arabic, is traditionally believed to be a literal transcript of God’s speech and to constitute the earthly production of an uncreated and eternal heavenly original, according to the general view referred to in the Quran itself as “the well-preserved tablet” (al-lawḥ al-mahfūẓ; Qurʾān 85:22). It has a heartfelt impact on human lives and their believers. It spreads spiritual stability and peace of mind. According to (Lustig and Joline 2003:16) “Religion is an important institutional network that binds people to one another.”
Translating Quranic-specific words/phrases is considered a great challenge for the translators which requires an accurate interpretation and consciousness of the crucial functions of these Quranic-specific words/phrases. Therefore, they have to focus on a set of aspects to attain equivalence and then render the exact meaning. The translation of the Holy Quran is a debatable process because Arabic is full of cultural-specific concepts with no proper equivalent in other languages; consequently, some equivalents fail to convey their cultural meaning thoroughly. The translation is seen as the process of reconstructing a text into other languages. In the Holy Quran, it is mentioned in the Surah of Yusuf: “we have sent it down as an Arabic Quran”, the translated text has been simply seen as a commentary, explaining, or paraphrasing of the source text. In general, exact translation never occurs; rather this can be a basic interpretation of the Holy Quran. In the process of translation of the Holy Quran, language and CSI items and rhetorical features were not inimitable and reproducible into other languages.
Translating CSIs is a strenuous task because such elements have special meanings in culture and language.--[[User:Muhammad Numan|Muhammad Numan]] ([[User talk:Muhammad Numan|talk]]) 16:02, 13 December 2021 (UTC)

===Types of Translation ===

3. Types of Translation

Newmark determines 8 types of translation which are:

3.1 Word-for-Word Translation

This is usually indicated as an interlinear translation, with the target language immediately below the source language words. The source language word-order is preserved and the words translated singly by their most common meanings, out of context. These words are translated literally. Some of the uses of point-by-point translation are to understand the mechanics of the source language or to create a difficult text as a pre-translation process.

3.2 Literal translation

In this type of translation, the grammatical structures of the source language are changed to the nearest target language equivalent but the written points remain the same to one another, out of context.

3.3 Faithful translation
This translation attempts to reproduce the original exact meaning within the limitations of the TL grammatical structures. It also conveys cultural words and maintains an unusual degree of grammar and strength in translation. It tries to make the SL author completely loyal to the intent and reality of the text.

3.4 Semantic Translation

Semantic translation takes much of the aesthetic value of the source language text, making sense where appropriate so that there are no implications, wordplay or repetition roots in the finished version. It may translate less important cultural points by a culturally neutral third or active terms but not by cultural equation and it may also give the reader more small concessions.

3.5 Adaptation

This is an unrestricted form of translation. It is used mainly for plays and poetry, the themes, characters, plots are usually preserved, the SL culture converted to the TL culture and the text rewritten (Ahmad 2015:15).

3.6 Free Translation

The content without a form of the original or the matter without the manner is the productions of free translation. It is also known as intra-lingual translation and it is usually longer than the original.

3.7 Idiomatic Translation

This type of translation replicates the original message but degrades the depth of meaning by selecting meanings and dialogues that do not exist in the original.

3.8 Communicative Translation

This type of translation replicates the original message but degrades the depth of meaning by selecting meanings and dialogues that do not exist in the original(Newmark 1988: 18).
--[[User:Muhammad Numan|Muhammad Numan]] ([[User talk:Muhammad Numan|talk]]) 16:05, 13 December 2021 (UTC)

===Translation Strategies ===

4. Translation Strategies
Many theorists have used the term translation strategy extensively but with some significant differences in meaning and perspective that they see. Many theorists have used the approach of translation comprehensively but with some notable differences in meaning and vision as they appear.

4.1 Aixela Translation Strategies:
According to Aixela translators need to choose several strategies based on the source language culture and target culture. Shee distinguishes many of the translation strategies that apply to the translation of culture-specific items and at the same time, she tries to command by the level of their intercultural intervention. She divided it into two groups; conservative groups (5 approaches) and the substitution (6 strategies).(Aixela 1996:86)

4.1.1. Conservation:
In conservation,the less compelling process includes repetition,orthographic adaptation,linguistic translation,extratextual gloss and intratextual gloss.

4.1.1.1 Repetition:In repetition, there is simply the transference of the culture-specific items from the ST to the TT. Thus,the translator keeps as much as possible the original reference (Aixela 1996:61). This approach is often used for languages that do not differ in the alphabet and most for names.

4.1.1.2 Orthographic Adaptation: The orthographic adaptation involves writing or
transliteration, mainly when the original term is given in a different alphabet than the one used in the target culture.

4.1.1.3 Linguistics translation: Linguistic translation emphasizes on the way where the translator chooses the source closest to the original text and increases his understanding by giving the TL version which is still relevant to the ST cultural system.

4.1.1.4 Extra-textual Gloss: Here,the extra-textual gloss refers to additional information to the previously mentioned procedures, The translator uses one of the above strategies but considers it as a necessity to explain the meaning or concept of CSI. In this gloss, it can be footnotes,endings,words,ideas,translators in dictionaries, italics and so on.

4.1.1.5 Intra-textual Gloss:It's like the past but the translator feels that he/she can include the globe as an indirect part of the text,not to distract the reader.

4.2.1 Substitution
In substitution, According Aixela “that synonymy, limited universalization, absolute universalization, naturalization, deletion, and autonomous creation are encompassing here"(Aixela 1996:87)--[[User:Muhammad Numan|Muhammad Numan]] ([[User talk:Muhammad Numan|talk]]) 16:40, 13 December 2021 (UTC)

4.2.1.1 Synonymy: This strategy is a stylist used to avoid the constant repetition of culturespecific items in the ST.

4.2.1.2 Limited Universalization: When the translator realizes that the culture-specific item is not clear to the reader or that another source CSI exists in the source language which can be replaced, replace it with data. Of course, the location is not as specific to the source language as the first one.

4.2.1.3 Absolute Universalization: The only difference between limited universalization and absolute universalization is when the translator cannot find the best known CSI in the source language or prefers to eliminate the unusual concept and choose a neutral term. (Aixela 1997:63).

4.2.1.4 Naturalization: In this case “translator brings the culture-specific item into the TL culture” (Ketabi 2015:8).

4.2.1.5 Deletion: When the CSI is “unacceptable ideologically or stylistically or it is not relevant enough for the effort of comprehension required for the readers” (Aixela 1996;64), or very clear that the translator does not want to use any strategy, they delete the CSI.

4.2.1.6 Autonomous Creation: When the translator agrees to use non-existent cultural
reference in the ST.(Aixela 1997:43).

4.3 Mona Baker's Translation Strategies
Baker's strategies have been used by professional translators at word level in their translations, to deal with issues while performing the task of translation.Baker She suggests various procedures to work for unequal treatment at the point level, for example, translation by a more general word, translation by a more neutral / less obvious word, translation by paraphrasing, Using related words, and so on. She formulates the classification in different strategies(Baker 1992;90) which are the following:

4.3.1 Translation by a more general word: According to Baker,this has to do with the meaning of the proposition. Appropriately it works in many languages.

4.3.2 Translation by a more neutral/ less expressive word: This is another strategy in terms of semantics it does with differences with obvious meaning.

4.3.3 Translation by cultural substitution:This strategy involves placing culture-specific material that does not have the same predictive meaning as the target language material but may have the same effect on the target reader.

4.3.4 Translation using a loan word: This strategy relies on culture-specific items, modern borrowing points plus interpretation concepts and buzz points.

4.3.5 Translation by paraphrase using a related word: When the source material is written in the target language but separately, and when the frequency used in the source text is high, it will be natural in the target language.

4.3.6 Translation by paraphrase using unrelated words: This strategy can be used when the concept in the source material is not lexical in the TL.

4.3.7 Translation by omission: Losing phrases or words that are not vital to text development.

4.3.8 Translation by an illustration: Here, use examples when the source word is not equal in the target language. Each theorist presents their strategies according to their point of view,however,Baker,s translation strategies include the most applicable set of strategies, as it shows the strategies used by professional translators.
--[[User:Muhammad Numan|Muhammad Numan]] ([[User talk:Muhammad Numan|talk]]) 16:40, 13 December 2021 (UTC)

===Cultural Categories ===

5. Cultural categories

5.1.2 Ecology
In this type of cultural category, Newmark labels those words which have some similarities and differences in culture concerning the environment. For Example, animals, colors, astronomy, plants birds etc. They will also have some geographical features that can normally differ from other cultural terms in that they usually have no political, commercial value.

5.1.2 Material culture

Material culture is also known as artefacts, In the category of material culture, Newmark included Food, clothes, housing, transport, and communications and also those objects which are made by humans. For Example, Clothing, atoms, crops, vegetables, jewellery, drugs, planets etc. “Food is for many the most sensitive and important expression of national culture. The function of the generic clothes terms is approximately constant, indicating the part of the body that is covered, but the description varies depending on climate and material used, houses and town, and transport.”(Newmark 1988:90)

5.1.3 Social culture

The social culture is divided by Newmark in two ways, they are work and leisure. For example, Trade, armour, literature, poets, markets, games.

5.1.4 Organisation

Newmark organizations are divided into five categories: political and administrative conditions, historical conditions, and international conditions. ‘The international community terms usually have recognized translations which are in• fact through-translations, and are now generally known by their acronyms', religious terms, artistic terms; “the translation of artistic terms referring to movements, processes and organizations generally depend on the putative knowledge of the readership. For example, adultery, business, corruption, sex, poverty, marriage, divorce etc.”

5.2 Newmark Classification CSIs

Newmark established the classification of culture-specific items (CSIs) into five classes which are;
Table 1. Newmark classification of Culture-Specific Items. (Newmark 1988:97) --[[User:Muhammad Numan|Muhammad Numan]] ([[User talk:Muhammad Numan|talk]]) 16:50, 13 December 2021 (UTC)

5.2.1 Categorization of CSIs in Surah Yousuf of the Holy Quran

Verse No. Terms English Translation Categories
1 الۡکِتٰبِ Book Material culture

2 قرُۡءٰنًا Quran Material culture

3 الۡقَصَصِ Narration Gesture

4 رَايَۡتُ Dream Habit

5 کَوۡکَبًا Stars Ecology

6 ال َّ شمۡسَ Sun Ecology

7 الۡقَمَرَ Moon Ecology

8 الۡاحََادِيۡثِ Events Organization

9 يعَۡقوُۡبَ House of Yaqub Material culture

10 يعَۡقوُۡبَ Yaqub

11 ابِۡرٰہيِۡمَ Ibrahim

12 اِسۡحٰقَ Ishaq

13 اقۡتلُوُا Kill Social culture

14 ارَۡضًا Earth Ecology

15 الۡجُبِّ Pit Ecology

16 ال َّ س َّ يارَةِ Wayfares

17 يٰۤابََانَا Father

18 َّ يرۡتعَۡ Eat Social culture

19 وَ يَلۡعَبۡ Play Social culture

20 لَحٰفِظُوۡنَ Guard Social culture

21 وَ اخََافُ Fear Habit

22 الذِئّۡبُ Wolf Ecology

23 عِشَاءًٓ Nightfall Ecology

24 َّ يبۡکُوۡنَ Weeping Habit

25 مَتاَعِنَا Belongings Material culture

26 قمَِيۡصِہٖ Shirt Material culture

27 وَارِدہَمُۡ Water drawer Material culture

28 دلَۡوَهٗ Bucket Material culture

29 بِثمََنٍ ۢ بَخۡسٍ Paltry price Material culture

30 درََاہمَِ مَعۡدوُۡدةٍَ Silver coin Material culture

31 مِّصۡرَ Egypt

32 لِامۡرَاتَِہٖۤ Wife

33 الۡارَۡضِ Land Ecology

34 اشَُدَّ هٗۤ Prime age

35 الۡابَۡوَابَ Door Material culture

36 مَعَاذَ ّٰ ِ Master Organization

37 ال ُّ سوۡٓءَ Evil Habit

38 الۡفَحۡشَاءَؕٓ Lewdness Habit

39 عِبَادِنَا Servant Organization

40 وَ قَدَّ تۡ Ripped Social culture

41 عَذاَبٌ Punishment Social culture

42 ُّ يسۡجَنَ Prison Organization

43 الۡعَزِيۡزِ Minister Organistion

44 حُباؕ Love Social culture

45 فتَٰىہَا Slave Organization

46 سِکِّيۡنًا Knife Material culture

47 مَلکٌَ Angel Organization

48 فَاسۡتجََابَ Prayer Gestures

49 خَمۡرًا Wine Material culture

50 خُبۡزًا Bread Material culture

51 رَاۡسِیۡ Head Material culture

52 ال َّ طيۡرُ Birds Ecology

53 ءَارَۡبَابٌ Gods Organization

54 يٰصَاحِبَیِ السِّجۡنِ Prisoners Organization

55 تعَۡبدُوُۡنَ Worship Gesture

56 ال َّ شيۡطٰنُ Satan Organization

57 الۡمَلِکُ King Organization

58 بَقَرٰتٍ Cows Ecology

59 خُضۡرٍ Green Ecology

60 يٰبسِٰتٍ Dry Ecology

61 سُنۡۢبلُٰتٍ Grain Material culture

62 تزَۡرَعُوۡنَ Crops Material culture

63 يغَُاثُ Rain Ecology

64 يَعۡصِرُوۡنَ Juice Material culture

65 النِّسۡوَةِ Women

66 ال َّ رسُوۡلُ Messenger Organization

67 الۡعَزِيۡزِ Governor Organization

68 ال ّٰ صدِقِيۡنَ Truthful Habit

69 الۡخَائِٓنيِۡنَ Betray Organization

70 خَزَائِٓنِ Treasure Material culture

71 مَ َّ کنَّ ا Power Organization

72 بِرَحۡمَتِنَا Mercy Gestures

73 يَتَّ قوُۡنَ Taqwa Habit

74 الۡمُنۡزِلِيۡنَ Hospitality Habit

75 رِحَالِہِمۡ Camel Ecology

76 وَ ل َّ مَا فَتحَُوۡا Family Organization

77 بَابٍ Gate Material culture

78 اِنِ الۡحُکۡمُ Sovereignty Organization

79 الۡعِيۡرُ Caravan Organization

80 لسَٰرِقوُۡنَ Thieves Organization

81 السِّقَايَۃَ Bowl Material culture

82 تاَ ّٰ ِ Swear Habit

83 کٰذِبيِۡنَ Liars Habit

84 وِّعَاءِٓ Bag Material culture

85 درََجٰتٍ Rank Organization

86 َّ موۡثِقًا Pledge Social culture

87 الۡحٰکِمِيۡنَ Judges Organization

88 الۡقَرۡيَۃَ Town Material culture

89 عَيۡنٰہُ Eyes

90 الۡبَشِيۡرُ News Social culture

91 ابَوََيۡہِ Parents Organization

92 الۡعَرۡشِ Thrown Organization

93 يمَۡکُرُوۡنَ Devices Material culture

94 وَ الۡارَۡضِ Earth Ecology

95 ال َّ سمٰوٰتِ Heavens Ecology

===Translation Procedure ===

6. Translation Procedure

There are seventeen different kinds of translation procedures classified by Newmark. According to (Gallagher 1996:31)“translation procedures are the technical devices to convey the message of a text in one language into another language.” The difference between translation procedure and translation methods discussed by Newmark (1988)“translation methods relate to whole texts, translation procedures are used for sentences and the smaller units of language.”(Newmark 1988:81)

6.1 Transference
Transference is the way through which we convert the source language to target language and also contains transliteration or transcription. Transference is also known as loan words, there is no transformation in the spelling of the words that have been translated.

6.2 Naturalization
Naturalization changes the word SL to its pronunciation,then TL to its original form.
Naturalization also adds new connections to external conditions.--[[User:Muhammad Numan|Muhammad Numan]] ([[User talk:Muhammad Numan|talk]]) 16:55, 13 December 2021 (UTC)

6.3 Culture equivalent
In this procedure, SL the cultural word is translated by the target cultural word. The use of the translation of this procedure is limited because it is not accurate, but it can be used in general texts, public and publicity,as well as for brief explanation to readers who do not understand the relevant source language culture.

6.4 Functional Equivalent
This approach is the most accurate path of translating and it uses very neutral cultural points with a new specific term.

6.5 Descriptive equivalent
This strategy is working for the description of the meaning or function of the source language.

6.6 Synonymy
This method of translation is applied when there is nothing to the same.

6.7 Through-Translation
Through translation is the literal translation of common conflicts,the names of organizations and compound parts.

6.8 Shifts or Transposition
This translation procedure involving a change in grammar from SL to TL. This change is done when there is a difference between the structure of the SL and the TL is reasonable.

6.9 Modulation
This procedure is used in the translation of sentences, phrases and clauses. Here the translator looked at the message in the source language sentence from a different angle or a different way of thinking. This strategy is used when the translation of words with literal meaning does not produce a reasonable translation.

6.10 Recognized Translation
The translation process is manifested when the translator uses an authoritative or appropriate translation of an organization's term.

6.11 Translation Label
This procedure is the appropriate one for the translation of a new institutional term,and it is a temporary translation of the source language word.

6.12 Compensation
This process manifests itself when there is a meaningful loss in one part,but compensation in the other part.

6.13 Componential Analysis
In this procedure, the source language word translated into the TL by detailing the components of the meaning of the source language word.

6.14 Reduction & Expansion
In this procedure, the elements of the word 'auto' removed and the elements of the word expanded in the target language.

6.15 Paraphrase
This procedure appears when cultural words need more explanation.

6.16 Couplets
In this procedure, two or more different procedures meet in one translation, couplets, triplets, quadruplets.

6.17 Notes
When the additional information is added to the cultural words for the clarification of readers.

===Analysis and Discussion ===

7. Analysis and Discussion

7.1 Introduction
This chapter highlights the procedure of the study and the analysis of culture-specific items in Surah Yusuf. This chapter explores the use of translation strategies in transferring meaning from the ST to the TL and the appropriateness of Newmark's model in interpreting the procedures that the translator applied during the translation process.

7.2 Procedures
To account for the translation of CSIs in this research, the source text of the Holy Quran in Arabic and its English translation translated by Mufti Taqi Usmani were studied. After reading the whole Ayahs of Surah Yusuf and its translation, every Ayah and its translation in English were carefully analyzed to identify CSIs and the strategies used by the translator to translate them into English. After that, the classification of CSIs by Newmark has been accepted as the theoretical framework of this study aimed at analyzing culture-specific items. For the clarification, each procedure is interpreted and demonstrated with illustrations in Tables 1-9.--[[User:Muhammad Numan|Muhammad Numan]] ([[User talk:Muhammad Numan|talk]]) 17:01, 13 December 2021 (UTC)

7.3 Analysis and Discussion
After the categorizing the culture-specific items according to Newmark's strategies, the researcher worked on the strategies for translating the culture-specific items applied in Surah Yusuf, including transference, cultural equivalent, functional equivalent, descriptive equivalent, componential analysis, synonymy, through translation, modulation and notes; Then, he arranged the data gained in Tables 1-9 in order to show the cases of applying Newmark’s strategies for translating the culture-specific items.
The discussion section is devoted to the interpretation of each selected culture-specific word, the researcher presents a discussion of how he formulates the CSIs in Newmark strategies.
Below are the discussion points created for using each strategy;

7.3.1 Transference: Transference includes transliteration and is the same as what is called transcription. The word then becomes a loan word. There were words that were transferred from the source text to the target text. These are presented in the following table.
Table1.

Here are some examples of Transference applied in translating CSIs in Surah Yusuf:

Strategy Source Text Target Text
قرُۡءٰنًا Quran
ابِۡرٰہيِۡمَ Ibrahim
Transference يعَۡقوُۡب Yaqub
اِسۡحٰق Ishaq
يَتَّ قوُۡنَ Taqwa

Words that have given in table 1 are transference words because these are conveyed to target language which is a different language writing system then from the source language, For example, the word Quran is transliterated word and pronounce as same as like in source language قرُۡءٰنًا, so it is transcripted and also become a loan word. Similarly, all the mentioned words in table 1 are transference words.
7.3.2. Cultural Equivalent: Cultural equivalent purpose is to replace a cultural word in the source language with an, although not completely synonymous, target language word.

Table 2.
Examples of Cultural equivalent applied in translating CSIs in Surah Yousaf
Strategy Source Text Target Text
اٰلِ يعَۡقوُۡب House of Yaqub
لَحٰفِظُوۡنَ Guard
بِثمََنٍ ۢ بَخۡسٍ Paltry price
درََاہمَِ مَعۡدوُۡدةٍَ Silver coin
اشَُدَّ هٗ Prime age
Cultural Equivalent مَعَاذَ ّٰ Master
الۡعَزِيۡزِ Minister
فَاسۡتجََابَ Prayer
اِنِ الۡحُکۡمُ Sovereignty
يٰصَاحِبَیِ السِّجۡن Prisoners
الۡمَلِکُ King
يَعۡصِرُوۡنَ Juice
مَ َّ کنَّ ا Power

In Surah Yusuf, we have some words that are related to the cultural equivalent, Table 2 contains cases where cultural equality is applied. The word House of Yaqub is not completely synonymous to the ST اٰلِ يعَۡقوُۡب, it is a replaced word in the SL. The word minister is not completely synonymous to the word ST word الۡعزَِيۡزِ. Similarly, the word Master in the TT is not synonymous to the word which is used in the ST ّٰ مَعَاذَ, it is a replaced word. The original meaning of the word فَاسۡتجََابَ is to accepted, but here it is referred to Prayer which is not only the synonymous but also a replaced one; furthermore, all the words mentioned in table 2 are mostly not completely synonymous words but the cultural replacing words.

7.3.3 Functional Equivalent:In functional equivalent, the word culture-free is used,
sometimes with a specific term; Therefore, it generalizes the word SL.

Table3.

Examples of Functional equivalent applied in translating CSIs in Surah Yousaf
Strategy Source Text Target Text
الۡقَصَصِ Narration
رَايَۡتُ Dream
Functional equivalent الۡاحََادِيۡثِ Events
ال َّ س َّ يارَةِ Wayfares
مِّصۡرَ Egypt
يمَۡکُرُوۡنَ Devices

In functional equivalent, culture-free words are used, sometimes a new specific term is used which generalizes the SL word. For example, in table 3 the word Events is used as a cultural free word that generalizes the ST الۡاحََادِيۡثِ. The word Devices is a cultural free word and used as a new specific term to generalize the ST word يَمۡکُرُوۡنَ. The word Narration is used in the TT as a cultural free word because it is not limited or bound to a single culture. The word narration can be used by every culture representative.
7.3.4 Descriptive Equivalent: It is using phrases in TT to explain the ST word.
Table4.
Examples of Descriptive equivalent applied in translating CSIs in Surah Yousaf
Strategy Source Text Target Text
کَوۡکَبًا Stars
ال َّ شمۡسَ Sun
الۡقمََرَ Moon
Descriptive equivalent عِشَاءًٓ And at Nightfall
وَارِدہَمُۡ Water drawer
سِکِّيۡنً Knife
الۡکِتٰبِ Enlightening book
ال َّ سمٰوٰتِ Heaven

The descriptive equivalent is, using phrases in TT to explain the ST word. For example Eleven stars and the sun and the moon a phrase used in the TT which explains کَوۡکَبًا َّ و ال َّ شمۡسَ وَ الۡقمََرَ the ST words stars, sun and moon. Similarly, Enlightening the book is a phrase used in the target text which highlights the meaning of الۡکِتٰبِ.
7.3.5 Componential Analysis:componential analysis is the initial comparison of a source language point to a selected language point that has the same meaning, but does not equate to one.
Table5.
Examples of Componential analysis applied in translating CSIs in Surah Yousaf
Strategy Source Text Target Text
رَايَۡتُ Dream
ال َّ طيۡرُ Birds
Componential analysis وَ يَلۡعَبۡ Play
يَعۡصِرُوۡنَ Juice
مَعَاذَ ّٰ ِ Master
يٰصَاحِبَیِ السِّجۡنِ Prisoners
اِنِ الۡحُکۡمُ Sovereignty

Further, in justification in the translation of CSIs, the researcher analyzed the words that comparing the word base of a source language with the target language point that has the same meaning, but obviously not equals one. Like رَايَۡتُ means to look or see while translating it to the TT it meanings changes to word Dream. The basic comparison of these two words is the same.
That is both words are related to cognition and eyes. For instance, other words are ال َّ طيۡرُ Birds, اِ نِ الۡحُکۡمُ Sovereignty.
7.3.6 Synonymy: Synonymy is a near target language equivalent.
Table 6.
Examples of Synonymy applied in translating CSIs in Surah Yousaf
Strategy Source Text Target Text
الۡکِتٰبِ Book
قۡتلُوُا Kill
ارَۡضًا Earth
Synonymy الذِئّۡبُ Wolf
دلَۡوَه Bucket
خَمۡرًا Wine
يٰبسِٰتٍ Dry

The translator has used good equivalents for the words chosen in the Surah Yusuf. For instance, الۡکِتٰبِ Book, Book in the TT and الۡکِتٰبِ in the ST are the synonymous word. Few other examples are mentioned in table 6.
7.3.7 Through translation:Through-translation, is a literal translation of common conflicts, names of organizations and compound parts. It can also be called: click or loan translation.
Table7.
Examples of Through-translation applied in translating CSIs in Surah Yousaf
Strategy Source Text Target Text
اٰلِ يعَۡقوُۡبَ House of Yaqub
غَيٰبَتِ الۡجُبِّ Into the bottom of a pit
بِرَحۡمَتِنَا Mercy
Through Translation الۡاحََادِيۡثِ Events
ُّ يسۡجَنَ Prison
الۡعَزِيۡزِ Governor
الۡخَائِٓنيِۡنَ Betray
وَ ل َّ مَا فَتحَُوۡا Family

In through translation, the researcher found those words which have common collocations, name of organization or component of compounds in Surah Yusuf. Examples of through translations are House of Yaqub, اٰلِ يعَۡقوُۡبَ is a component of the compound, Family وَ ل َّ مَا فَتحَُوۡا is the name of the organization, other examples are mentioned in table 7.
7.3.8 Modulation: Modulation occurs when the translator generates the original text message in TL text according to the current target language norms, as source language and target languages may differ visually.
Table8.
Examples of in translating CSIs in Surah Yousaf Modulation applied
Strategy Source Text Target Text
يمَۡکُرُوۡنَ Devices
Modulation لَسٰرِقوُۡنَ Thieves
مَ َّکنَّ ا Power
وَ قَدَّ تۡ Ripped

The modulation occurs in the translation of culture-specific items when we are translating the word or phrase from the source text to target text according to the new norms and traditions in TT culture. For instance, Devices are the word that had been translated from the Arabic word يمَۡکُرُوۡنَ which means to plan something while in English it is opposite which means tools.
7.3.9 Notes: Notes, additions, and glosses are additional information that a translator must add to the version; The additional information that translators add is usually cultural.
Table9.
Examples of Notes applied in translating CSIs in Surah Yousaf
Strategy Source Text Target Text
اِنِ الۡحُکۡمُ Sovereignty
Notes تعَۡبدُوُۡنَ Worship
ال َّ شيۡطٰنُ Satan
بِثمََنٍ ۢ بَخۡسٍ Paltry price

In this strategy, the translator adds some additional information to his version, The additional information that translators add is usually cultural. For example اِنِ الۡحُکۡمُ is a word which means that giving the order is limited or quality related to Al-Mighty God while the translator used the word sovereign which means authority. Worship is a word which means to follow or obey someone, the translator can use it in his point of view while in Arabic تعَۡبدُوُۡ نَ which means a quality limited to God.

===Conclusion and Recommendations===

8. Conclusion and Recommendations

This chapter summarizes the findings of the study. It also provides some recommendations regarding the application of translation procedures in translation between language systems.

8.1 Summary of the Findings

The translator applied nine translation procedures out of seventeen of Newmark’s translation procedures in the translation of the Surah Yusuf of the Holy Quran, namely, transference, cultural equivalent, functional equivalent, descriptive equivalent, componential analysis, synonymy, through translation, modulation and notes. The cultural equivalent strategy was the most frequent applied procedure. The descriptive equivalent and through translation procedure was the second most frequently applied translation procedure, It was followed by transference, functional equivalent, componential analysis, synonymy, modulation and notes. It is a descriptive study in which CSIs from ST translated to TT.

8.2 Conclusion

The present study purpose was to explore the CSIs in Surah Yusuf of the Holy Quran and to investigate which translation strategy proposed by Newmark were employed by the translator to overcome culture-specific items. Obviously, the researcher has worked hard to clear the way for future students of translation. Throughout the research, the researcher faced a lot of challenges and findings were revealed, some of them are the following;

• Between Arabic and English, there is a big cultural gap. Till now, this problem is considered as an unsolvable problem.

• Lack of reading and translating religious books.

• Many mistakes are made by the translators because they were unknown to the ST.

• The translators have to go through or review the previous translation of the Quranic scripture to solve the problem that they might face in the process of their translation.--[[User:Muhammad Numan|Muhammad Numan]] ([[User talk:Muhammad Numan|talk]]) 17:05, 13 December 2021 (UTC)

The procedures used in this study will help the translator to render culture-specific terms accurately. Thus, the researcher worked well to fill the linguistic gaps between Arabic and English. Furthermore, Newmark’s translation procedures helped the translator make the translation sound more natural to the TR. It can be observed from the analysis that Newmark’s translation procedures were effective in translating the Islamic texts. The findings of the study might help students of translation and practitioners in the field of TS to get familiar with the most influential strategies in rendering cultural specific items. They can use the findings of the study to employ translation tasks in translations. Educational planners can use the findings of this study to specify the most influential, dominant strategies to conduct a target-oriented/sourceoriented translation. To sum up, it should be emphasized that the focus of this particular study was on religious genre. Investigating CSIs in different genres could lead to new areas of research for interested researchers. Accordingly, the information gained from this study may prove useful to translators, translation teachers, and student learners as it will help them improve their translation skills with the special attention of culture-specific items and will allow them Give texts when having a broad view of translation. Other researchers can derive similar effects from many of the findings of the same study.

This study is similar to other studies that might have several limitations which need to be taken into account. The study focused on one Surah translated by one translator. Examining different Surahs of the Holy Quran and their translations by other authors from different cultures might lead to interesting facts or they might confirm the findings of this study. Different translators might employ different strategies. Further research is needed to confirm or disconfirm the findings of this study. Newmark's strategies are not limited to the cultural features of the language. But it also covers the linguistic specifications. To narrow down the subject of the study, the linguistic aspects of the text were ignored. Comparing these linguistic aspects could be another interesting topic and venue for further research.
Finally, It may be concluded that Newmark’s translation procedures are necessary for the translation of an Islamic text between two different language systems and cultures. However,the translator must be competent in using the translation procedures to provide an accurate translation.--[[User:Muhammad Numan|Muhammad Numan]] ([[User talk:Muhammad Numan|talk]]) 17:05, 13 December 2021 (UTC)

8.3 Recommendations

The researcher furnished a set of recommendations in the light of the findings reached and the results obtained. The recommendations can make a helpful set of guidelines for both existing and potential translators in general and for translating religious texts of two languages that are not closely related. These recommendations are tentative and are subject to modification upon closer investigation by translation scholars and professionals:

• The researcher recommends that the study of translation procedures should be included in the university curriculum for students who study translation, to help them in solving the problems of translating religious texts.

• It is recommended for translastors to use the translation procedures appropriately in order to deliver the meaning of the source text correctly.

• The researcher also recommends examining the application of other kinds of translation procedures on Islamic texts based on other models such as Andrew Chesterman’s translation procedures.

• It would also be beneficial to investigate Newmark’s translation procedures to various types of texts such as medical texts and journalistic texts.

=== References ===
Abdi, H. (2019). Translating culture-specific items (CSIs) as a conundrum for Iranian MA translation students: Considering the level of study. Journal of new advances in English Language Teaching and Applied Linguistics, 1(1), 88-109.

Aguado-Gimenez, P., & Pérez-Paredes, P. F. (2005). Translation-strategies use: A classroombased examination of Baker’s taxonomy. Meta: journal des traducteurs/Meta:
Translators' Journal, 50(1), 294-311.

Ahmadi, M. R.S and Nosrati, Fatemah. (2012). Domestication and Foreignization Strategies in Translation of Culture-Specific Items. Translations of English-Persian Children’s Literature. San Francisco: Grin Publishing. Google Books.

Al Saleh, R. A. (2019). An Application of Newmark's Procedures to Muhammad Abul Quasem's Alleman, J. C. Bee. W. Ulitkin, I. Files, F., Zetzsche, J., Chatonnet-Marton, P. & y del Árbol, E. V. Translation Strategies.

Al-Sofi, B. B. M. A., & Abouabdulqader, H. (2020). Bridging the gap between translation and culture: towards a cultural dimension of translation. International journal of linguistics, literature and culture, 6(1), 1-13.

Baker, M., 1992. In Other Words: A Coursebook on Translation. London: Routledge, p.20–42.

Blažytė, D., & Liubinienė, V. (2016). Culture-specific items (CSI) and their translation strategies in Martin Lindstrom’s" Brand sense". Kalbų studijos, (29), 42-57.

Bush, P. (1998) "Literary Translation." In: M. Baker, ed. Routledge Encyclopedia of Translation Studies, London: Routledge, pp.127-130.

Catford. J. C. (1965). A linguistic theory of translation. Oxford: Oxford University Press.
English Translation of Mohammad Al-Ghazali's Islamic Guidance.Literature and Culture, 6(1), 1-13.

Gečaitė, L. (2020). Culture-Specific Items and Their Translation Strategies in Victoria Hislop's Novel The Sunrise.” (2020).

Hassan, B. E. A. (2014). Between English and Arabic: A practical course in translation.
Cambridge Scholars Publishing.

Hermans, T. (1999). Translation in systems. Manchester: St. Jerome Publication House, J. (Ed.). (2014). Translation: a multidisciplinary approach. Springer.
Issa, A. L. S. M., & Hammood, L. H. R.- Quranic-Specific Phrases under the Study of Translation; Significance and Applications.

Janfaza, E., Assemi, A., & Dehghan, S. S. (2012). Language, translation, and culture.
In International Conference on Language, Medias and Culture (Vol. (33), p. 83-87).

Janfaza, E., Assemi, A., & Dehghan, S. S. (2012). Language, translation, and culture.
In International Conference on Language, Medias and Culture (Vol. 33, p. 83-87).

Lambert, J. (1998) Literary Translation. In: M. Baker, ed. Routledge Encyclopedia of Translation Studies. London: Routledge, 130-134.

Landers, Clifford E. (2001) Literary Translation: A practical guide. New Jersey University Press: Multilingual Maters.

Lustig, Myron, W. and Koeser, Joline (2003), Intercultural Competence: Interpersonal Communication Across Cultures, Boston: Allyn and Bacon.

Malmkjær, K. (1993). Who Can Make Nice A Better Word Than Pretty? Collocation, Translation, and Psycholoinguistics. In: Baker, M., Francis, G. and Tognini-Bonelli, E.
eds. Text and Technology. Philadelphia/Amsterdam: John Benjamins Publishing Company. pp.213-32.

Mosavat, S., & Rahimpour, S. (2016). The Most and Least Used Translation Strategies for
Conveying Culture-Specific-Items in Young Adult Literature from English into Persian. International Journal of Humanities and Cultural Studies (IJHCS) ISSN 23565926, 1853-1873.

Munday, J. (1997). Systems in Translation: A computer-assisted systemic approach to the analysis of translation of García Márquez. Ph.D thesis, University of Bradford.

Newmark, P. (2001). A Textbook of Translation. Shanghai: Shanghai Foreign Language
Education Press

Newmark, Peter. (1988). A Textbook of Translation. New Jersey: Prentice-Halls

Nord, Christiane. (1997). Translating as a Purposeful Activity: Functionalist Approaches
Explained. Manchester: St. Jerome. Accessed 10 November. 2018. Google Books Schjoldager, A. (2008). Understanding translation. Academica: Århus.

Silalahi, M., & Lubis, S. (2013). Translation Procedures of Cultural Terms Found In Sejarah Bilingual For Students of Senior High School.
Valipoor, K., & andAzizeh Chalak, H. H. T. (2019). Cultural-specific items in translation of the Holy Quran by Irving: 43-51.

Venuti, L. (1995). The translator’s invisibility: A history of translation. London and New York:
Routledge

Widiarto, O. V. V. (2016). The translation procedures of cultural expressions applied in a game of thrones translated into Perebutan Tahta novel by Barokah Ruziati (Doctoral dissertation, Dian Nuswantoro University).

Trans Type EN 11

2021-12-15T15:39:10Z

Atta Ur Rahman: /* Key Words */

=Atta Ur Rahman Exploring Translation Strategies: A Case Study of the English Translation of the Holy Quran=
Atta Ur Rahman,Hunan Normal University, China

[[Trans_Type_EN_11]]

===Abstract===
This study aims at diagnosing culture-specific items in the English translation of the Holy Quran and the strategies which were used to translate the CSIs. Translating CSIs can be a demanding task because such items have specific meanings in the culture and language in which they exist but not necessarily in others. Taking this fact into account, the present study investigates the strategies used in the translation of culture-specific items in the English translation of the Holy Quran. Moreover, the researcher explored the most frequently employed translation procedures. To achieve these goals, the descriptive approach is applied for the analysis of the translation of specific items of culture. The descriptive analysis is also used for the investigation of the translation procedures used therein. The findings of this study indicate that the use of cultural equivalent strategy was the most frequent applied procedure. The descriptive equivalent and through translation procedures were the second most frequently applied translation strategies which were followed by transference, functional equivalent, componential analysis, synonymy, modulation and notes. The results shows that the translation procedures are helpful (especially the target-oriented ones) in conveying the meaning of the text from Arabic into English in different ways.

===Key Words===
The Holy Quran, Translation Strategies, Translation Procedures, Culture-Specific Items, Newmark

===Introduction===
1. Overview
Translation that plays a crucial role in introducing the history and in transferring the culture of an area is a kind of communication between different languages. It is also illustrated “as the result of a linguistic-textual procedure in which a text in one language is re-contextualized in another language.” In the re-contextualization, studies on translation demonstrate that there are certain critical points (Munday 2012:37) that are problematic for translators, especially, when dealing with vital cultural texts such as religious texts (Malmkjær 2015:10). It helps to communicate and exchange information with people from different countries and cultures. Khammyseh argues that translation is one of the traditional communicating methods between communities all around the world. (Khammyseh 2005:9). Jothiraj states that “translation plays an important role in the inter-lingual process of communication”(Jothiraj 2004:1). Translation is essential for cultures and languages to exchange information. Newmark defines it as a craft in which a written message in a language is replaced by the same story in another language. According to him, Translation is the art of trying to translate what is written or expressed in one language into another language with the same message or expression. To accomplish a qualified translation, the translator needs to be aware of different aspects(Newmark 1988:2). Many scholars in translation have noticed that the difficulty for a translator is to translate texts which deals with religious concepts and cultural specific items.

Nida indicated that translation is the way of finding natural issues in the TL close to the SL, in terms of message and style(Nida 1964:32). Larson has acknowledged that dealing with religious and cultural items is the most difficult, both in finding equivalence and analyzing the source vocabulary. Among the many challenges that exist for the translator is to bring the concept of the SL to a deeper meaning in the TL, the main problem is how to give CSIs, the significance which is firmly connected to the particular cultural context(Larson 1998:23).--[[User:Muhammad Numan|Muhammad Numan]] ([[User talk:Muhammad Numan|talk]]) 15:41, 13 December 2021 (UTC)

Culture plays a considerable role, Snell-Hornby assumed that “Culture refers to all socially conditioned aspects of human life”(Snell-Hornby 1988:33). Another definition of culture is formulated by Goodenough. For him, culture is “what people have to learn as distinct from their biological heritage, must consist of the end product of learning: knowledge, in a most general, if relative, sense of the term."(Goodenough 1957:167). By this definition, we should note that culture is not only a material phenomenon; it does not consist of things, people, behavior, or emotions. It is rather the organization of these things. It is the forms of things that people have in their minds, their models for perceiving, relating, and otherwise interpreting them”. According to him, if the translator wants to understand a culture, she or he has to understand that culture is a mixture of belief and knowledge.

The religious text and especially the Holy Quran have played a significant role in human life throughout history to guide human beings towards the right path. Translating religious text can be a hectic job. When it comes to religious texts like the Holy Quran, it might be even more hectic. The Holy Quran has a profound impact on the human lives of its believers. It spreads spiritual serenity and peace of mind. Lustig and Joline thought that “religion is an important institutional network that binds people to one another”(Lustig and Joline 2003:16). But sometimes believers of Islam (whether they are native or not native speakers of the language) face a tremendous difficulty when they want to understand the meaning of a certain lexical unit, lexis that can be identified as Quranic-specific words/phrases.

This study is aimed to probe Newmark's translation procedures applied to translate cultural items from the SL (Arabic) to the TL (English) and to focus on translation strategies used by the English translator to transfer absolute and in-depth intended meanings of the CSI in the Holy Quran. If we examine Newmark's opinion, seventeen procedures may be needed by a translator in the process of translation. However, only a few translation procedures are relevant to this translation, they are Transference, cultural equivalent, functional equivalent, descriptive equivalent, componential analysis, synonymy, through translation, modulation and notes.(Newmark 1988:81). These types of translation procedures are usually used to translate cultural terms contained in the text involving Surah Yusuf as a source language. Thus, in the relationship between translation and culture, the strategies offered should be understood as an attempt to make the translation easy to understand by the TR without blurring the message contained in the text written in the SL.--[[User:Muhammad Numan|Muhammad Numan]] ([[User talk:Muhammad Numan|talk]]) 15:41, 13 December 2021 (UTC)

===Translation and Culture===

2. Translation and Culture

Culture and translation are intimately connected, for understanding the culture translation plays a crucial role. In every nation, there are multiple cultures which reflect how people behave, socially, traditionally and politically and also practice their specific languages. Languages have a complex system of communication that humans adapt from different cultural background. When someone wants to know more about any culture, it is necessary to know about that language. For understanding the language they need to translate it as one might not understand the particular language. Thus, translation fills the gap created by languages that is a very important aspect of translation.

The translation is the process of translating a point or text from one language to another, we can also refer translation to moving of something from one place to another. Translation impacts also on our real life, in a way of transforming other cultures, norms and traditions into our culture. Translators play a vital role in culture and mediators between cultures, dedicated to linking the gap that repeatedly hinders effective communication between communities. According to Peter Newmark, “translators have been entrusted the elegant and highly-demanding task of representing cultures for decades” (Newmark 1988:7). Newmark established connections concerning the relationship between culture and translating. In his book, he regards translation as a process of “representing the meaning of a text into another language in the way that the author planned the text” (Newmark 1988:5). According to him, although this process has been supposed to be simple, in reality, translators have been facing the complex task of translating and conveying culture for decades, ever since countries began establishing relationships between one another. (Newmark 1988:7).

In the history of translation studies, translation has been discussed through multiple routes which based on practicality and some theoretical aspects. For instance, Catford defined it as "the replacement of textual material in one language by equivalent textual material in another language”(Catford 1965:20). According to Venuti translation is "the forcible replacement of the linguistic and cultural difference of the foreign text with a text that will be understandable to the target language reader”(Venuti 1995:18). Schjoldager stated that“a translation is a text that expresses what another text has expressed in another language”(Schjoldager 2008:19). Culture is a complex whole which includes knowledge,belief,art,law,morals,customs and many other capabilities and habits acquired by man as a member of society. The translation is no longer considered to be a mere cross-linguistic activity but it significantly is cross-cultural communication.”
Since language reflects the way of life and basic parts of it, the process of translation cannot be done without the integration of cultural symbols into the construction of meaning. Hassan claimed that a good translation “is one that carries all the ideas of the original as well as its structural and cultural features” (Hassan 2014:2). Hermanns contributed that translation should be recognized as a cultural act. It is a kind of linguistic-cultural activity that involves at least two languages and two cultural traditions. Similarly, translation is not just a verbal act; it is also cultural, which is an act of communication of cultures(Hermanns 1999:22) Later, Hassan emphasized a good translation "is one that carries all the ideas of the original as well as its structural and cultural features" and that "reconstructs the cultural/historical context of the original"(Hassan 2014:2).
These statements demonstrate that there is an interaction between translation and culture, Newmark illustrated that culture in translation competence is “the greatest hurdle to translation, at least the achievement of an accurate and decent translation" (Newmark 2001:328).

Bearing in mind the general alliance among researchers regarding the importance of culture in translation, the translation activity is a question of transferring the correct meaning and that the translator has a productive role in transferring not only the linguistic system of the source text but also the cultural one. As such, it is extremely difficult to draw a borderline between translation and culture as they are inextricably overlaid and this connection leads to creative translation.

2.1 Culture-Specific Items (CSIs)

Culture-specific items are notions that are specific to a particular culture. These concepts are using in different domains such as flora,fauna,food,clothes,housing, work,leisure,politics,law,and religion in the way of life. These cultural concepts are consist of different suggestion and approaches. For the denomination of these concepts, many scholars and linguists employed different names or terms, relatively different definitions are given and they tried to define some points that were related to the culture but they not defined even the name of the concept clearly. Scholars refer different names to these culture-specific items, Newmark uses the term cultural words. (Newmark 1988:327) Christine Nord names them “culturemes” (Nord 1997:9) while in one of the newer studies, focused on the translation of culture-specific items, Mohammad Reza Shah Ahmadi and Fatemeh Nosrati employ a term culture-bound element (Ahmadi and Nosrati 2012:1).
After a long time, some scholars prefer the terms “culture-specific item” (Davies 2003:17), others choose cultural words (Newmark 2003;87) or culture-bound phenomena/concepts (Newmark 2003:7). In this study, the term “culture-specific item” is used as the basic term, as well as its abbreviation CSI, although other synonyms may be used to prevent repetition. "Culture-specific items are defined by different scholars according to their differences and similarities. Meanwhile, Mona Baker (1992) defines specific concepts of culture as “sourcelanguage words that express concepts unknown in the target culture” (Baker 1992:21). It may relate to religion, kind of food or social customs. Newmark suggests to culture-specific items as cultural words (Newmark 1988:94). He further discussed that in many circumstances, cultural words are somewhat easy to detect in a text because they are closely related to a specific language and unable to translate word by word (Newmark 1988:95). When they cannot be translated literary then he mentioned that the translators usually the purpose is to provide a descriptive-functional equivalent (Newmark 1988:95).--[[User:Muhammad Numan|Muhammad Numan]] ([[User talk:Muhammad Numan|talk]]) 16:02, 13 December 2021 (UTC)

2.1.1 Translation of CSIs in the Holy Quran

The Holy Quran is the most basic religious book for Muslims, the Quran was revealed to the prophet Muhammad (PBUH). The Quranic corpus, created in an early form of Classical Arabic, is traditionally believed to be a literal transcript of God’s speech and to constitute the earthly production of an uncreated and eternal heavenly original, according to the general view referred to in the Quran itself as “the well-preserved tablet” (al-lawḥ al-mahfūẓ; Qurʾān 85:22). It has a heartfelt impact on human lives and their believers. It spreads spiritual stability and peace of mind. According to (Lustig and Joline 2003:16) “Religion is an important institutional network that binds people to one another.”
Translating Quranic-specific words/phrases is considered a great challenge for the translators which requires an accurate interpretation and consciousness of the crucial functions of these Quranic-specific words/phrases. Therefore, they have to focus on a set of aspects to attain equivalence and then render the exact meaning. The translation of the Holy Quran is a debatable process because Arabic is full of cultural-specific concepts with no proper equivalent in other languages; consequently, some equivalents fail to convey their cultural meaning thoroughly. The translation is seen as the process of reconstructing a text into other languages. In the Holy Quran, it is mentioned in the Surah of Yusuf: “we have sent it down as an Arabic Quran”, the translated text has been simply seen as a commentary, explaining, or paraphrasing of the source text. In general, exact translation never occurs; rather this can be a basic interpretation of the Holy Quran. In the process of translation of the Holy Quran, language and CSI items and rhetorical features were not inimitable and reproducible into other languages.
Translating CSIs is a strenuous task because such elements have special meanings in culture and language.--[[User:Muhammad Numan|Muhammad Numan]] ([[User talk:Muhammad Numan|talk]]) 16:02, 13 December 2021 (UTC)

===Types of Translation ===

3. Types of Translation

Newmark determines 8 types of translation which are:

3.1 Word-for-Word Translation

This is usually indicated as an interlinear translation, with the target language immediately below the source language words. The source language word-order is preserved and the words translated singly by their most common meanings, out of context. These words are translated literally. Some of the uses of point-by-point translation are to understand the mechanics of the source language or to create a difficult text as a pre-translation process.

3.2 Literal translation

In this type of translation, the grammatical structures of the source language are changed to the nearest target language equivalent but the written points remain the same to one another, out of context.

3.3 Faithful translation
This translation attempts to reproduce the original exact meaning within the limitations of the TL grammatical structures. It also conveys cultural words and maintains an unusual degree of grammar and strength in translation. It tries to make the SL author completely loyal to the intent and reality of the text.

3.4 Semantic Translation

Semantic translation takes much of the aesthetic value of the source language text, making sense where appropriate so that there are no implications, wordplay or repetition roots in the finished version. It may translate less important cultural points by a culturally neutral third or active terms but not by cultural equation and it may also give the reader more small concessions.

3.5 Adaptation

This is an unrestricted form of translation. It is used mainly for plays and poetry, the themes, characters, plots are usually preserved, the SL culture converted to the TL culture and the text rewritten (Ahmad 2015:15).

3.6 Free Translation

The content without a form of the original or the matter without the manner is the productions of free translation. It is also known as intra-lingual translation and it is usually longer than the original.

3.7 Idiomatic Translation

This type of translation replicates the original message but degrades the depth of meaning by selecting meanings and dialogues that do not exist in the original.

3.8 Communicative Translation

This type of translation replicates the original message but degrades the depth of meaning by selecting meanings and dialogues that do not exist in the original(Newmark 1988: 18).
--[[User:Muhammad Numan|Muhammad Numan]] ([[User talk:Muhammad Numan|talk]]) 16:05, 13 December 2021 (UTC)

===Translation Strategies ===

4. Translation Strategies
Many theorists have used the term translation strategy extensively but with some significant differences in meaning and perspective that they see. Many theorists have used the approach of translation comprehensively but with some notable differences in meaning and vision as they appear.

4.1 Aixela Translation Strategies:
According to Aixela translators need to choose several strategies based on the source language culture and target culture. Shee distinguishes many of the translation strategies that apply to the translation of culture-specific items and at the same time, she tries to command by the level of their intercultural intervention. She divided it into two groups; conservative groups (5 approaches) and the substitution (6 strategies).(Aixela 1996:86)

4.1.1. Conservation:
In conservation,the less compelling process includes repetition,orthographic adaptation,linguistic translation,extratextual gloss and intratextual gloss.

4.1.1.1 Repetition:In repetition, there is simply the transference of the culture-specific items from the ST to the TT. Thus,the translator keeps as much as possible the original reference (Aixela 1996:61). This approach is often used for languages that do not differ in the alphabet and most for names.

4.1.1.2 Orthographic Adaptation: The orthographic adaptation involves writing or
transliteration, mainly when the original term is given in a different alphabet than the one used in the target culture.

4.1.1.3 Linguistics translation: Linguistic translation emphasizes on the way where the translator chooses the source closest to the original text and increases his understanding by giving the TL version which is still relevant to the ST cultural system.

4.1.1.4 Extra-textual Gloss: Here,the extra-textual gloss refers to additional information to the previously mentioned procedures, The translator uses one of the above strategies but considers it as a necessity to explain the meaning or concept of CSI. In this gloss, it can be footnotes,endings,words,ideas,translators in dictionaries, italics and so on.

4.1.1.5 Intra-textual Gloss:It's like the past but the translator feels that he/she can include the globe as an indirect part of the text,not to distract the reader.

4.2.1 Substitution
In substitution, According Aixela “that synonymy, limited universalization, absolute universalization, naturalization, deletion, and autonomous creation are encompassing here"(Aixela 1996:87)--[[User:Muhammad Numan|Muhammad Numan]] ([[User talk:Muhammad Numan|talk]]) 16:40, 13 December 2021 (UTC)

4.2.1.1 Synonymy: This strategy is a stylist used to avoid the constant repetition of culturespecific items in the ST.

4.2.1.2 Limited Universalization: When the translator realizes that the culture-specific item is not clear to the reader or that another source CSI exists in the source language which can be replaced, replace it with data. Of course, the location is not as specific to the source language as the first one.

4.2.1.3 Absolute Universalization: The only difference between limited universalization and absolute universalization is when the translator cannot find the best known CSI in the source language or prefers to eliminate the unusual concept and choose a neutral term. (Aixela 1997:63).

4.2.1.4 Naturalization: In this case “translator brings the culture-specific item into the TL culture” (Ketabi 2015:8).

4.2.1.5 Deletion: When the CSI is “unacceptable ideologically or stylistically or it is not relevant enough for the effort of comprehension required for the readers” (Aixela 1996;64), or very clear that the translator does not want to use any strategy, they delete the CSI.

4.2.1.6 Autonomous Creation: When the translator agrees to use non-existent cultural
reference in the ST.(Aixela 1997:43).

4.3 Mona Baker's Translation Strategies
Baker's strategies have been used by professional translators at word level in their translations, to deal with issues while performing the task of translation.Baker She suggests various procedures to work for unequal treatment at the point level, for example, translation by a more general word, translation by a more neutral / less obvious word, translation by paraphrasing, Using related words, and so on. She formulates the classification in different strategies(Baker 1992;90) which are the following:

4.3.1 Translation by a more general word: According to Baker,this has to do with the meaning of the proposition. Appropriately it works in many languages.

4.3.2 Translation by a more neutral/ less expressive word: This is another strategy in terms of semantics it does with differences with obvious meaning.

4.3.3 Translation by cultural substitution:This strategy involves placing culture-specific material that does not have the same predictive meaning as the target language material but may have the same effect on the target reader.

4.3.4 Translation using a loan word: This strategy relies on culture-specific items, modern borrowing points plus interpretation concepts and buzz points.

4.3.5 Translation by paraphrase using a related word: When the source material is written in the target language but separately, and when the frequency used in the source text is high, it will be natural in the target language.

4.3.6 Translation by paraphrase using unrelated words: This strategy can be used when the concept in the source material is not lexical in the TL.

4.3.7 Translation by omission: Losing phrases or words that are not vital to text development.

4.3.8 Translation by an illustration: Here, use examples when the source word is not equal in the target language. Each theorist presents their strategies according to their point of view,however,Baker,s translation strategies include the most applicable set of strategies, as it shows the strategies used by professional translators.
--[[User:Muhammad Numan|Muhammad Numan]] ([[User talk:Muhammad Numan|talk]]) 16:40, 13 December 2021 (UTC)

===Cultural Categories ===

5. Cultural categories

5.1.2 Ecology
In this type of cultural category, Newmark labels those words which have some similarities and differences in culture concerning the environment. For Example, animals, colors, astronomy, plants birds etc. They will also have some geographical features that can normally differ from other cultural terms in that they usually have no political, commercial value.

5.1.2 Material culture

Material culture is also known as artefacts, In the category of material culture, Newmark included Food, clothes, housing, transport, and communications and also those objects which are made by humans. For Example, Clothing, atoms, crops, vegetables, jewellery, drugs, planets etc. “Food is for many the most sensitive and important expression of national culture. The function of the generic clothes terms is approximately constant, indicating the part of the body that is covered, but the description varies depending on climate and material used, houses and town, and transport.”(Newmark 1988:90)

5.1.3 Social culture

The social culture is divided by Newmark in two ways, they are work and leisure. For example, Trade, armour, literature, poets, markets, games.

5.1.4 Organisation

Newmark organizations are divided into five categories: political and administrative conditions, historical conditions, and international conditions. ‘The international community terms usually have recognized translations which are in• fact through-translations, and are now generally known by their acronyms', religious terms, artistic terms; “the translation of artistic terms referring to movements, processes and organizations generally depend on the putative knowledge of the readership. For example, adultery, business, corruption, sex, poverty, marriage, divorce etc.”

5.2 Newmark Classification CSIs

Newmark established the classification of culture-specific items (CSIs) into five classes which are;
Table 1. Newmark classification of Culture-Specific Items. (Newmark 1988:97) --[[User:Muhammad Numan|Muhammad Numan]] ([[User talk:Muhammad Numan|talk]]) 16:50, 13 December 2021 (UTC)

5.2.1 Categorization of CSIs in Surah Yousuf of the Holy Quran

Verse No. Terms English Translation Categories
1 الۡکِتٰبِ Book Material culture

2 قرُۡءٰنًا Quran Material culture

3 الۡقَصَصِ Narration Gesture

4 رَايَۡتُ Dream Habit

5 کَوۡکَبًا Stars Ecology

6 ال َّ شمۡسَ Sun Ecology

7 الۡقَمَرَ Moon Ecology

8 الۡاحََادِيۡثِ Events Organization

9 يعَۡقوُۡبَ House of Yaqub Material culture

10 يعَۡقوُۡبَ Yaqub

11 ابِۡرٰہيِۡمَ Ibrahim

12 اِسۡحٰقَ Ishaq

13 اقۡتلُوُا Kill Social culture

14 ارَۡضًا Earth Ecology

15 الۡجُبِّ Pit Ecology

16 ال َّ س َّ يارَةِ Wayfares

17 يٰۤابََانَا Father

18 َّ يرۡتعَۡ Eat Social culture

19 وَ يَلۡعَبۡ Play Social culture

20 لَحٰفِظُوۡنَ Guard Social culture

21 وَ اخََافُ Fear Habit

22 الذِئّۡبُ Wolf Ecology

23 عِشَاءًٓ Nightfall Ecology

24 َّ يبۡکُوۡنَ Weeping Habit

25 مَتاَعِنَا Belongings Material culture

26 قمَِيۡصِہٖ Shirt Material culture

27 وَارِدہَمُۡ Water drawer Material culture

28 دلَۡوَهٗ Bucket Material culture

29 بِثمََنٍ ۢ بَخۡسٍ Paltry price Material culture

30 درََاہمَِ مَعۡدوُۡدةٍَ Silver coin Material culture

31 مِّصۡرَ Egypt

32 لِامۡرَاتَِہٖۤ Wife

33 الۡارَۡضِ Land Ecology

34 اشَُدَّ هٗۤ Prime age

35 الۡابَۡوَابَ Door Material culture

36 مَعَاذَ ّٰ ِ Master Organization

37 ال ُّ سوۡٓءَ Evil Habit

38 الۡفَحۡشَاءَؕٓ Lewdness Habit

39 عِبَادِنَا Servant Organization

40 وَ قَدَّ تۡ Ripped Social culture

41 عَذاَبٌ Punishment Social culture

42 ُّ يسۡجَنَ Prison Organization

43 الۡعَزِيۡزِ Minister Organistion

44 حُباؕ Love Social culture

45 فتَٰىہَا Slave Organization

46 سِکِّيۡنًا Knife Material culture

47 مَلکٌَ Angel Organization

48 فَاسۡتجََابَ Prayer Gestures

49 خَمۡرًا Wine Material culture

50 خُبۡزًا Bread Material culture

51 رَاۡسِیۡ Head Material culture

52 ال َّ طيۡرُ Birds Ecology

53 ءَارَۡبَابٌ Gods Organization

54 يٰصَاحِبَیِ السِّجۡنِ Prisoners Organization

55 تعَۡبدُوُۡنَ Worship Gesture

56 ال َّ شيۡطٰنُ Satan Organization

57 الۡمَلِکُ King Organization

58 بَقَرٰتٍ Cows Ecology

59 خُضۡرٍ Green Ecology

60 يٰبسِٰتٍ Dry Ecology

61 سُنۡۢبلُٰتٍ Grain Material culture

62 تزَۡرَعُوۡنَ Crops Material culture

63 يغَُاثُ Rain Ecology

64 يَعۡصِرُوۡنَ Juice Material culture

65 النِّسۡوَةِ Women

66 ال َّ رسُوۡلُ Messenger Organization

67 الۡعَزِيۡزِ Governor Organization

68 ال ّٰ صدِقِيۡنَ Truthful Habit

69 الۡخَائِٓنيِۡنَ Betray Organization

70 خَزَائِٓنِ Treasure Material culture

71 مَ َّ کنَّ ا Power Organization

72 بِرَحۡمَتِنَا Mercy Gestures

73 يَتَّ قوُۡنَ Taqwa Habit

74 الۡمُنۡزِلِيۡنَ Hospitality Habit

75 رِحَالِہِمۡ Camel Ecology

76 وَ ل َّ مَا فَتحَُوۡا Family Organization

77 بَابٍ Gate Material culture

78 اِنِ الۡحُکۡمُ Sovereignty Organization

79 الۡعِيۡرُ Caravan Organization

80 لسَٰرِقوُۡنَ Thieves Organization

81 السِّقَايَۃَ Bowl Material culture

82 تاَ ّٰ ِ Swear Habit

83 کٰذِبيِۡنَ Liars Habit

84 وِّعَاءِٓ Bag Material culture

85 درََجٰتٍ Rank Organization

86 َّ موۡثِقًا Pledge Social culture

87 الۡحٰکِمِيۡنَ Judges Organization

88 الۡقَرۡيَۃَ Town Material culture

89 عَيۡنٰہُ Eyes

90 الۡبَشِيۡرُ News Social culture

91 ابَوََيۡہِ Parents Organization

92 الۡعَرۡشِ Thrown Organization

93 يمَۡکُرُوۡنَ Devices Material culture

94 وَ الۡارَۡضِ Earth Ecology

95 ال َّ سمٰوٰتِ Heavens Ecology

===Translation Procedure ===

6. Translation Procedure

There are seventeen different kinds of translation procedures classified by Newmark. According to (Gallagher 1996:31)“translation procedures are the technical devices to convey the message of a text in one language into another language.” The difference between translation procedure and translation methods discussed by Newmark (1988)“translation methods relate to whole texts, translation procedures are used for sentences and the smaller units of language.”(Newmark 1988:81)

6.1 Transference
Transference is the way through which we convert the source language to target language and also contains transliteration or transcription. Transference is also known as loan words, there is no transformation in the spelling of the words that have been translated.

6.2 Naturalization
Naturalization changes the word SL to its pronunciation,then TL to its original form.
Naturalization also adds new connections to external conditions.--[[User:Muhammad Numan|Muhammad Numan]] ([[User talk:Muhammad Numan|talk]]) 16:55, 13 December 2021 (UTC)

6.3 Culture equivalent
In this procedure, SL the cultural word is translated by the target cultural word. The use of the translation of this procedure is limited because it is not accurate, but it can be used in general texts, public and publicity,as well as for brief explanation to readers who do not understand the relevant source language culture.

6.4 Functional Equivalent
This approach is the most accurate path of translating and it uses very neutral cultural points with a new specific term.

6.5 Descriptive equivalent
This strategy is working for the description of the meaning or function of the source language.

6.6 Synonymy
This method of translation is applied when there is nothing to the same.

6.7 Through-Translation
Through translation is the literal translation of common conflicts,the names of organizations and compound parts.

6.8 Shifts or Transposition
This translation procedure involving a change in grammar from SL to TL. This change is done when there is a difference between the structure of the SL and the TL is reasonable.

6.9 Modulation
This procedure is used in the translation of sentences, phrases and clauses. Here the translator looked at the message in the source language sentence from a different angle or a different way of thinking. This strategy is used when the translation of words with literal meaning does not produce a reasonable translation.

6.10 Recognized Translation
The translation process is manifested when the translator uses an authoritative or appropriate translation of an organization's term.

6.11 Translation Label
This procedure is the appropriate one for the translation of a new institutional term,and it is a temporary translation of the source language word.

6.12 Compensation
This process manifests itself when there is a meaningful loss in one part,but compensation in the other part.

6.13 Componential Analysis
In this procedure, the source language word translated into the TL by detailing the components of the meaning of the source language word.

6.14 Reduction & Expansion
In this procedure, the elements of the word 'auto' removed and the elements of the word expanded in the target language.

6.15 Paraphrase
This procedure appears when cultural words need more explanation.

6.16 Couplets
In this procedure, two or more different procedures meet in one translation, couplets, triplets, quadruplets.

6.17 Notes
When the additional information is added to the cultural words for the clarification of readers.

===Analysis and Discussion ===

7. Analysis and Discussion

7.1 Introduction
This chapter highlights the procedure of the study and the analysis of culture-specific items in Surah Yusuf. This chapter explores the use of translation strategies in transferring meaning from the ST to the TL and the appropriateness of Newmark's model in interpreting the procedures that the translator applied during the translation process.

7.2 Procedures
To account for the translation of CSIs in this research, the source text of the Holy Quran in Arabic and its English translation translated by Mufti Taqi Usmani were studied. After reading the whole Ayahs of Surah Yusuf and its translation, every Ayah and its translation in English were carefully analyzed to identify CSIs and the strategies used by the translator to translate them into English. After that, the classification of CSIs by Newmark has been accepted as the theoretical framework of this study aimed at analyzing culture-specific items. For the clarification, each procedure is interpreted and demonstrated with illustrations in Tables 1-9.--[[User:Muhammad Numan|Muhammad Numan]] ([[User talk:Muhammad Numan|talk]]) 17:01, 13 December 2021 (UTC)

7.3 Analysis and Discussion
After the categorizing the culture-specific items according to Newmark's strategies, the researcher worked on the strategies for translating the culture-specific items applied in Surah Yusuf, including transference, cultural equivalent, functional equivalent, descriptive equivalent, componential analysis, synonymy, through translation, modulation and notes; Then, he arranged the data gained in Tables 1-9 in order to show the cases of applying Newmark’s strategies for translating the culture-specific items.
The discussion section is devoted to the interpretation of each selected culture-specific word, the researcher presents a discussion of how he formulates the CSIs in Newmark strategies.
Below are the discussion points created for using each strategy;

7.3.1 Transference: Transference includes transliteration and is the same as what is called transcription. The word then becomes a loan word. There were words that were transferred from the source text to the target text. These are presented in the following table.
Table1.

Here are some examples of Transference applied in translating CSIs in Surah Yusuf:

Strategy Source Text Target Text
قرُۡءٰنًا Quran
ابِۡرٰہيِۡمَ Ibrahim
Transference يعَۡقوُۡب Yaqub
اِسۡحٰق Ishaq
يَتَّ قوُۡنَ Taqwa

Words that have given in table 1 are transference words because these are conveyed to target language which is a different language writing system then from the source language, For example, the word Quran is transliterated word and pronounce as same as like in source language قرُۡءٰنًا, so it is transcripted and also become a loan word. Similarly, all the mentioned words in table 1 are transference words.
7.3.2. Cultural Equivalent: Cultural equivalent purpose is to replace a cultural word in the source language with an, although not completely synonymous, target language word.

Table 2.
Examples of Cultural equivalent applied in translating CSIs in Surah Yousaf
Strategy Source Text Target Text
اٰلِ يعَۡقوُۡب House of Yaqub
لَحٰفِظُوۡنَ Guard
بِثمََنٍ ۢ بَخۡسٍ Paltry price
درََاہمَِ مَعۡدوُۡدةٍَ Silver coin
اشَُدَّ هٗ Prime age
Cultural Equivalent مَعَاذَ ّٰ Master
الۡعَزِيۡزِ Minister
فَاسۡتجََابَ Prayer
اِنِ الۡحُکۡمُ Sovereignty
يٰصَاحِبَیِ السِّجۡن Prisoners
الۡمَلِکُ King
يَعۡصِرُوۡنَ Juice
مَ َّ کنَّ ا Power

In Surah Yusuf, we have some words that are related to the cultural equivalent, Table 2 contains cases where cultural equality is applied. The word House of Yaqub is not completely synonymous to the ST اٰلِ يعَۡقوُۡب, it is a replaced word in the SL. The word minister is not completely synonymous to the word ST word الۡعزَِيۡزِ. Similarly, the word Master in the TT is not synonymous to the word which is used in the ST ّٰ مَعَاذَ, it is a replaced word. The original meaning of the word فَاسۡتجََابَ is to accepted, but here it is referred to Prayer which is not only the synonymous but also a replaced one; furthermore, all the words mentioned in table 2 are mostly not completely synonymous words but the cultural replacing words.

7.3.3 Functional Equivalent:In functional equivalent, the word culture-free is used,
sometimes with a specific term; Therefore, it generalizes the word SL.

Table3.

Examples of Functional equivalent applied in translating CSIs in Surah Yousaf
Strategy Source Text Target Text
الۡقَصَصِ Narration
رَايَۡتُ Dream
Functional equivalent الۡاحََادِيۡثِ Events
ال َّ س َّ يارَةِ Wayfares
مِّصۡرَ Egypt
يمَۡکُرُوۡنَ Devices

In functional equivalent, culture-free words are used, sometimes a new specific term is used which generalizes the SL word. For example, in table 3 the word Events is used as a cultural free word that generalizes the ST الۡاحََادِيۡثِ. The word Devices is a cultural free word and used as a new specific term to generalize the ST word يَمۡکُرُوۡنَ. The word Narration is used in the TT as a cultural free word because it is not limited or bound to a single culture. The word narration can be used by every culture representative.
7.3.4 Descriptive Equivalent: It is using phrases in TT to explain the ST word.
Table4.
Examples of Descriptive equivalent applied in translating CSIs in Surah Yousaf
Strategy Source Text Target Text
کَوۡکَبًا Stars
ال َّ شمۡسَ Sun
الۡقمََرَ Moon
Descriptive equivalent عِشَاءًٓ And at Nightfall
وَارِدہَمُۡ Water drawer
سِکِّيۡنً Knife
الۡکِتٰبِ Enlightening book
ال َّ سمٰوٰتِ Heaven

The descriptive equivalent is, using phrases in TT to explain the ST word. For example Eleven stars and the sun and the moon a phrase used in the TT which explains کَوۡکَبًا َّ و ال َّ شمۡسَ وَ الۡقمََرَ the ST words stars, sun and moon. Similarly, Enlightening the book is a phrase used in the target text which highlights the meaning of الۡکِتٰبِ.
7.3.5 Componential Analysis:componential analysis is the initial comparison of a source language point to a selected language point that has the same meaning, but does not equate to one.
Table5.
Examples of Componential analysis applied in translating CSIs in Surah Yousaf
Strategy Source Text Target Text
رَايَۡتُ Dream
ال َّ طيۡرُ Birds
Componential analysis وَ يَلۡعَبۡ Play
يَعۡصِرُوۡنَ Juice
مَعَاذَ ّٰ ِ Master
يٰصَاحِبَیِ السِّجۡنِ Prisoners
اِنِ الۡحُکۡمُ Sovereignty

Further, in justification in the translation of CSIs, the researcher analyzed the words that comparing the word base of a source language with the target language point that has the same meaning, but obviously not equals one. Like رَايَۡتُ means to look or see while translating it to the TT it meanings changes to word Dream. The basic comparison of these two words is the same.
That is both words are related to cognition and eyes. For instance, other words are ال َّ طيۡرُ Birds, اِ نِ الۡحُکۡمُ Sovereignty.
7.3.6 Synonymy: Synonymy is a near target language equivalent.
Table 6.
Examples of Synonymy applied in translating CSIs in Surah Yousaf
Strategy Source Text Target Text
الۡکِتٰبِ Book
قۡتلُوُا Kill
ارَۡضًا Earth
Synonymy الذِئّۡبُ Wolf
دلَۡوَه Bucket
خَمۡرًا Wine
يٰبسِٰتٍ Dry

The translator has used good equivalents for the words chosen in the Surah Yusuf. For instance, الۡکِتٰبِ Book, Book in the TT and الۡکِتٰبِ in the ST are the synonymous word. Few other examples are mentioned in table 6.
7.3.7 Through translation:Through-translation, is a literal translation of common conflicts, names of organizations and compound parts. It can also be called: click or loan translation.
Table7.
Examples of Through-translation applied in translating CSIs in Surah Yousaf
Strategy Source Text Target Text
اٰلِ يعَۡقوُۡبَ House of Yaqub
غَيٰبَتِ الۡجُبِّ Into the bottom of a pit
بِرَحۡمَتِنَا Mercy
Through Translation الۡاحََادِيۡثِ Events
ُّ يسۡجَنَ Prison
الۡعَزِيۡزِ Governor
الۡخَائِٓنيِۡنَ Betray
وَ ل َّ مَا فَتحَُوۡا Family

In through translation, the researcher found those words which have common collocations, name of organization or component of compounds in Surah Yusuf. Examples of through translations are House of Yaqub, اٰلِ يعَۡقوُۡبَ is a component of the compound, Family وَ ل َّ مَا فَتحَُوۡا is the name of the organization, other examples are mentioned in table 7.
7.3.8 Modulation: Modulation occurs when the translator generates the original text message in TL text according to the current target language norms, as source language and target languages may differ visually.
Table8.
Examples of in translating CSIs in Surah Yousaf Modulation applied
Strategy Source Text Target Text
يمَۡکُرُوۡنَ Devices
Modulation لَسٰرِقوُۡنَ Thieves
مَ َّکنَّ ا Power
وَ قَدَّ تۡ Ripped

The modulation occurs in the translation of culture-specific items when we are translating the word or phrase from the source text to target text according to the new norms and traditions in TT culture. For instance, Devices are the word that had been translated from the Arabic word يمَۡکُرُوۡنَ which means to plan something while in English it is opposite which means tools.
7.3.9 Notes: Notes, additions, and glosses are additional information that a translator must add to the version; The additional information that translators add is usually cultural.
Table9.
Examples of Notes applied in translating CSIs in Surah Yousaf
Strategy Source Text Target Text
اِنِ الۡحُکۡمُ Sovereignty
Notes تعَۡبدُوُۡنَ Worship
ال َّ شيۡطٰنُ Satan
بِثمََنٍ ۢ بَخۡسٍ Paltry price

In this strategy, the translator adds some additional information to his version, The additional information that translators add is usually cultural. For example اِنِ الۡحُکۡمُ is a word which means that giving the order is limited or quality related to Al-Mighty God while the translator used the word sovereign which means authority. Worship is a word which means to follow or obey someone, the translator can use it in his point of view while in Arabic تعَۡبدُوُۡ نَ which means a quality limited to God.

===Conclusion and Recommendations===

8. Conclusion and Recommendations

This chapter summarizes the findings of the study. It also provides some recommendations regarding the application of translation procedures in translation between language systems.

8.1 Summary of the Findings

The translator applied nine translation procedures out of seventeen of Newmark’s translation procedures in the translation of the Surah Yusuf of the Holy Quran, namely, transference, cultural equivalent, functional equivalent, descriptive equivalent, componential analysis, synonymy, through translation, modulation and notes. The cultural equivalent strategy was the most frequent applied procedure. The descriptive equivalent and through translation procedure was the second most frequently applied translation procedure, It was followed by transference, functional equivalent, componential analysis, synonymy, modulation and notes. It is a descriptive study in which CSIs from ST translated to TT.

8.2 Conclusion

The present study purpose was to explore the CSIs in Surah Yusuf of the Holy Quran and to investigate which translation strategy proposed by Newmark were employed by the translator to overcome culture-specific items. Obviously, the researcher has worked hard to clear the way for future students of translation. Throughout the research, the researcher faced a lot of challenges and findings were revealed, some of them are the following;

• Between Arabic and English, there is a big cultural gap. Till now, this problem is considered as an unsolvable problem.

• Lack of reading and translating religious books.

• Many mistakes are made by the translators because they were unknown to the ST.

• The translators have to go through or review the previous translation of the Quranic scripture to solve the problem that they might face in the process of their translation.--[[User:Muhammad Numan|Muhammad Numan]] ([[User talk:Muhammad Numan|talk]]) 17:05, 13 December 2021 (UTC)

The procedures used in this study will help the translator to render culture-specific terms accurately. Thus, the researcher worked well to fill the linguistic gaps between Arabic and English. Furthermore, Newmark’s translation procedures helped the translator make the translation sound more natural to the TR. It can be observed from the analysis that Newmark’s translation procedures were effective in translating the Islamic texts. The findings of the study might help students of translation and practitioners in the field of TS to get familiar with the most influential strategies in rendering cultural specific items. They can use the findings of the study to employ translation tasks in translations. Educational planners can use the findings of this study to specify the most influential, dominant strategies to conduct a target-oriented/sourceoriented translation. To sum up, it should be emphasized that the focus of this particular study was on religious genre. Investigating CSIs in different genres could lead to new areas of research for interested researchers. Accordingly, the information gained from this study may prove useful to translators, translation teachers, and student learners as it will help them improve their translation skills with the special attention of culture-specific items and will allow them Give texts when having a broad view of translation. Other researchers can derive similar effects from many of the findings of the same study.

This study is similar to other studies that might have several limitations which need to be taken into account. The study focused on one Surah translated by one translator. Examining different Surahs of the Holy Quran and their translations by other authors from different cultures might lead to interesting facts or they might confirm the findings of this study. Different translators might employ different strategies. Further research is needed to confirm or disconfirm the findings of this study. Newmark's strategies are not limited to the cultural features of the language. But it also covers the linguistic specifications. To narrow down the subject of the study, the linguistic aspects of the text were ignored. Comparing these linguistic aspects could be another interesting topic and venue for further research.
Finally, It may be concluded that Newmark’s translation procedures are necessary for the translation of an Islamic text between two different language systems and cultures. However,the translator must be competent in using the translation procedures to provide an accurate translation.--[[User:Muhammad Numan|Muhammad Numan]] ([[User talk:Muhammad Numan|talk]]) 17:05, 13 December 2021 (UTC)

8.3 Recommendations

The researcher furnished a set of recommendations in the light of the findings reached and the results obtained. The recommendations can make a helpful set of guidelines for both existing and potential translators in general and for translating religious texts of two languages that are not closely related. These recommendations are tentative and are subject to modification upon closer investigation by translation scholars and professionals:

• The researcher recommends that the study of translation procedures should be included in the university curriculum for students who study translation, to help them in solving the problems of translating religious texts.

• It is recommended for translastors to use the translation procedures appropriately in order to deliver the meaning of the source text correctly.

• The researcher also recommends examining the application of other kinds of translation procedures on Islamic texts based on other models such as Andrew Chesterman’s translation procedures.

• It would also be beneficial to investigate Newmark’s translation procedures to various types of texts such as medical texts and journalistic texts.

=== References ===
Abdi, H. (2019). Translating culture-specific items (CSIs) as a conundrum for Iranian MA translation students: Considering the level of study. Journal of new advances in English Language Teaching and Applied Linguistics, 1(1), 88-109.

Aguado-Gimenez, P., & Pérez-Paredes, P. F. (2005). Translation-strategies use: A classroombased examination of Baker’s taxonomy. Meta: journal des traducteurs/Meta:
Translators' Journal, 50(1), 294-311.

Ahmadi, M. R.S and Nosrati, Fatemah. (2012). Domestication and Foreignization Strategies in Translation of Culture-Specific Items. Translations of English-Persian Children’s Literature. San Francisco: Grin Publishing. Google Books.

Al Saleh, R. A. (2019). An Application of Newmark's Procedures to Muhammad Abul Quasem's Alleman, J. C. Bee. W. Ulitkin, I. Files, F., Zetzsche, J., Chatonnet-Marton, P. & y del Árbol, E. V. Translation Strategies.

Al-Sofi, B. B. M. A., & Abouabdulqader, H. (2020). Bridging the gap between translation and culture: towards a cultural dimension of translation. International journal of linguistics, literature and culture, 6(1), 1-13.

Baker, M., 1992. In Other Words: A Coursebook on Translation. London: Routledge, p.20–42.

Blažytė, D., & Liubinienė, V. (2016). Culture-specific items (CSI) and their translation strategies in Martin Lindstrom’s" Brand sense". Kalbų studijos, (29), 42-57.

Bush, P. (1998) "Literary Translation." In: M. Baker, ed. Routledge Encyclopedia of Translation Studies, London: Routledge, pp.127-130.

Catford. J. C. (1965). A linguistic theory of translation. Oxford: Oxford University Press.
English Translation of Mohammad Al-Ghazali's Islamic Guidance.Literature and Culture, 6(1), 1-13.

Gečaitė, L. (2020). Culture-Specific Items and Their Translation Strategies in Victoria Hislop's Novel The Sunrise.” (2020).

Hassan, B. E. A. (2014). Between English and Arabic: A practical course in translation.
Cambridge Scholars Publishing.

Hermans, T. (1999). Translation in systems. Manchester: St. Jerome Publication House, J. (Ed.). (2014). Translation: a multidisciplinary approach. Springer.
Issa, A. L. S. M., & Hammood, L. H. R.- Quranic-Specific Phrases under the Study of Translation; Significance and Applications.

Janfaza, E., Assemi, A., & Dehghan, S. S. (2012). Language, translation, and culture.
In International Conference on Language, Medias and Culture (Vol. (33), p. 83-87).

Janfaza, E., Assemi, A., & Dehghan, S. S. (2012). Language, translation, and culture.
In International Conference on Language, Medias and Culture (Vol. 33, p. 83-87).

Lambert, J. (1998) Literary Translation. In: M. Baker, ed. Routledge Encyclopedia of Translation Studies. London: Routledge, 130-134.

Landers, Clifford E. (2001) Literary Translation: A practical guide. New Jersey University Press: Multilingual Maters.

Lustig, Myron, W. and Koeser, Joline (2003), Intercultural Competence: Interpersonal Communication Across Cultures, Boston: Allyn and Bacon.

Malmkjær, K. (1993). Who Can Make Nice A Better Word Than Pretty? Collocation, Translation, and Psycholoinguistics. In: Baker, M., Francis, G. and Tognini-Bonelli, E.
eds. Text and Technology. Philadelphia/Amsterdam: John Benjamins Publishing Company. pp.213-32.

Mosavat, S., & Rahimpour, S. (2016). The Most and Least Used Translation Strategies for
Conveying Culture-Specific-Items in Young Adult Literature from English into Persian. International Journal of Humanities and Cultural Studies (IJHCS) ISSN 23565926, 1853-1873.

Munday, J. (1997). Systems in Translation: A computer-assisted systemic approach to the analysis of translation of García Márquez. Ph.D thesis, University of Bradford.

Newmark, P. (2001). A Textbook of Translation. Shanghai: Shanghai Foreign Language
Education Press

Newmark, Peter. (1988). A Textbook of Translation. New Jersey: Prentice-Halls

Nord, Christiane. (1997). Translating as a Purposeful Activity: Functionalist Approaches
Explained. Manchester: St. Jerome. Accessed 10 November. 2018. Google Books Schjoldager, A. (2008). Understanding translation. Academica: Århus.

Silalahi, M., & Lubis, S. (2013). Translation Procedures of Cultural Terms Found In Sejarah Bilingual For Students of Senior High School.
Valipoor, K., & andAzizeh Chalak, H. H. T. (2019). Cultural-specific items in translation of the Holy Quran by Irving: 43-51.

Venuti, L. (1995). The translator’s invisibility: A history of translation. London and New York:
Routledge

Widiarto, O. V. V. (2016). The translation procedures of cultural expressions applied in a game of thrones translated into Perebutan Tahta novel by Barokah Ruziati (Doctoral dissertation, Dian Nuswantoro University).

20211215 homework

2021-12-14T03:29:36Z

Atta Ur Rahman: /* Muhammad Numan 202121080002 */

Quicklinks: [[Introduction_to_Translation_Studies_2021|Back to course homepage]] [https://bou.de/u/wiki/uvu:Community_Portal#Frequently_asked_questions_FAQ FAQ] [https://bou.de/u/wiki/uvu:Community_Portal Manual] [[20210926_homework|Back to all homework webpages overview]] [[20220112_final_exam|final exam page]]

==陈静 Chén Jìng 国别女 202020080595==

鼎：古代食器。胡羼(chàn忏) ──胡闹。羼：本义为群羊杂居。引申为杂乱不纯，乱七八糟。

Tripod (Ding in Chinese): ancient food utensil. Hu Chan in Chinese means nonsense. Chan in Chinese originally means that the sheep live together, whose extensive meaning is mess.
----

Tripod: ancient food utensil. Hi Chan - nonsense. The original meaning is that sheep live together. It is extended meaning to be messy, impure and messy.
--[[User:Cai Zhufeng|Cai Zhufeng]] ([[User talk:Cai Zhufeng|talk]]) 01:25, 12 December 2021 (UTC)

==蔡珠凤 Cài Zhūfèng 法语语言文学女 202120081477==

抓──即“抓周”，亦称“试儿”、“试周”。旧俗于婴儿满周岁时，父母摆列各种小件器物，任其抓取，以测试其秉性、智愚、志趣。此俗始于江南，后亦传到北方。

Grasping -- namely "grasping the week", also known as "trying the child" and "trying the week". The old custom is that when a baby reaches the age of one year, his parents arrange all kinds of small objects and let him grab them to test his temperament, intelligence and interest. This custom began in the south of the Yangtze River and later spread to the north.
--[[User:Cai Zhufeng|Cai Zhufeng]] ([[User talk:Cai Zhufeng|talk]]) 01:23, 12 December 2021 (UTC)

Catch ─ ─ means "catch the week", also known as "test" and "test week". The old custom is when the baby reaches one year old, the parents arrange all kinds of small utensils and let them grab them to test their disposition, wisdom and ambition. This custom began in the south of the Yangtze River and then spread to the north.--[[User:Zeng Junlin|Zeng Junlin]] ([[User talk:Zeng Junlin|talk]]) 07:41, 11 December 2021 (UTC)

==曾俊霖 Zēng Jùnlín 国别男 202120081478==

事见北朝周·颜之推《颜氏家训·风操》：“江南风俗，儿生一期(年)，为制新衣，盥浴装饰，男则用弓矢纸笔，女则刀尺针缕(线)，并加饮食之物及珍宝服玩，置之儿前，观其发意所取，以验贪亷智愚，名之为试儿。”

It is said in Yan's family instructions and customs by Yan Zhitui of the Northern Dynasty that "the custom in the south of the Yangtze River was born in the first year. It was to make new clothes and decorate bathrooms. Men used bows and arrows, paper and pens, women used knives, rulers, needles and threads (lines), and played with food and precious clothes. They were placed in front of their children and looked at what they wanted to take to test their greed, wisdom and stupidity. They were called test children."--[[User:Zeng Junlin|Zeng Junlin]] ([[User talk:Zeng Junlin|talk]]) 07:37, 11 December 2021 (UTC)

==陈惠妮 Chén Huìnī 英语语言文学（英美文学）女 202120081479==

(宋·赵彦卫《云麓漫钞》卷二也有相同记载)又宋·叶真《爱日斋丛钞》卷一：“《玉壶野史》记曹武惠王(曹彬)始生周晬日，父母以百玩之具罗于席，观其所取。

==陈湘琼 Chén Xiāngqióng 外国语言学及应用语言学女 202120081480==

武惠王左手提干戈，右手提俎豆，斯须取一印，馀无所视。曹，真定人。江南遗俗乃在此(指真定)，今俗谓试周是也。”

Lord Wuhui holds weapons with his left hand and dinnerware in his right hand.Then he looks at a seal and graps it without seeing anything else.Lord Wuhui, whose first name is Cao, comes from Zhen Ding county. The place is called Shi Zhou now, on whiche Jiang Nan's old cities lay.--[[User:Chen Xiangqiong|Chen Xiangqiong]] ([[User talk:Chen Xiangqiong|talk]]) 00:23, 14 December 2021 (UTC)

==陈心怡 Chén Xīnyí 翻译学女 202120081481==

致知格物──语出《礼记·大学》：“致知在格物，格物而后知至。”意谓要想获得知识，必须探究事物的道理。致：获得，取得。

Zhi Zhi Ge Wu- ''From The Book of Rites·Daxue'': "Zhizhi lies in Gewu, and after Gewu, knowledge arrives." It means that in order to gain knowledge, one must inquire into the truth of things. Zhi: To acquire, to obtain.--[[User:Chen Xinyi|Chen Xinyi]] ([[User talk:Chen Xinyi|talk]]) 05:18, 12 December 2021 (UTC)

==程杨 Chéng Yáng 英语语言文学（英美文学）女 202120081482==

格：推究，探究，探讨。尧……张──尧、舜、禹、汤、文、武，即唐尧、虞舜、夏禹、成汤、周文王、周武王，是从上古至西周的明君；
Ge: means deduction, exploration and discussion. Yao...Zhang──Yao, Shun, Yu, Tang, Wen, Wu, namely Tang Yao, Yu Shun, Xia Yu, Cheng Tang, Emperor Wen of Zhou Dynasty, Emperor Wu of Zhou Dynasty, they are all wise emperors from ancient times to the Zhou Dynasty;--[[User:Cheng Yang|Cheng Yang]] ([[User talk:Cheng Yang|talk]]) 13:11, 11 December 2021 (UTC)

==丁旋 Dīng Xuán 英语语言文学（英美文学）女 202120081483==

周、召，即周公旦、召公奭，都是西周的贤相；孔、孟，即孔丘(通称孔子)、孟轲(通称孟子)，都是儒学的创始人；董、韩、周、程、朱、张，即汉代董仲舒、唐代韩愈、北宋周敦颐、北宋程颢和程颐兄弟、南宋朱熹、北宋张载，都是儒学理论家。

Zhou, called the Duke of Zhou, and Zhao, called Duke of Shi, are both talented prime ministers (in feudal China); Kong (generally called Confucius) and Meng (generally called Mencius) are both founders of Confucianism; Dong (Dong Zhongshu in Han Dynasty), Han (Han Yu in Tang Dynasty), Zhou (Zhou Dunyi in the Northern Song Dynasty), Cheng (Cheng Jing and Cheng Yi brothers in the Northern Song Dynasty), Zhu (Zhu Xi in the Southern Song Dynasty), Zhang (Zhang Zai in the Northern Song Dynasty) are all Confucian theorists. --[[User:Ding Xuan|Ding Xuan]] ([[User talk:Ding Xuan|talk]]) 07:19, 12 December 2021 (UTC)

Zhou and Zhao are respectively the Duke of Zhou and the Duke of Shi and both are talented prime ministers of the Western Zhou Dynasty; both Kong (generally called Confucius) and Meng (generally called Mencius) are founders of Confucianism; Dong (Dong Zhongshu in Han Dynasty), Han (Han Yu in Tang Dynasty), Zhou (Zhou Dunyi in the Northern Song Dynasty), Cheng (Cheng Jing and Cheng Yi brothers in the Northern Song Dynasty), Zhu (Zhu Xi in the Southern Song Dynasty), Zhang (Zhang Zai in the Northern Song Dynasty) are all Confucian theorists. --[[User:Du Lina|Du Lina]] ([[User talk:Du Lina|talk]]) 08:09, 12 December 2021 (UTC)

==杜莉娜 Dù Lìnuó 英语语言文学（语言学）女 202120081484==

这些人皆是儒家竭力推崇的人物。蚩尤……秦桧──蚩尤、共工，都是传说中上古最凶恶的部族首领；桀、纣、始皇，即夏桀、商纣王、秦始皇，都是登峰造极的暴君；

All these people are strong recommended by confucianists such as Chi You(a mythological warrior engaged in fighting with the Yellow Emperor), Qin Hui (a traitor in the Song dynasty in Chinese history)and so on. Among them both Chi You and Gong Gong (the water god in ancient Chinses history and the devil of floods) are the most ferocious tribal chief in the Chinese legend;and all Xia Jie, Shang Zhou and Qin Shi Huang, being respectively the emperor Jie of Xia Dynasty，the emperor Zhou of Shang Dynasty and the first emperor of Qin Dynasty, are extremely tyrannical.

==付红岩 Fù Hóngyán 英语语言文学（英美文学）女 202120081485==

王莽、曹操、桓温、安禄山、秦桧，他们分别是汉代、三国、东晋、唐代、南宋人，都是大奸臣乃至叛逆之贼。许由……朝云──许由，传说他是上古时为了逃避帝位而终生隐居的贤人；陶潜(即陶渊明)、阮籍、嵇康、刘伶，都是魏晋时期著名文学家及不与流俗同低昂的独行之士；

==付诗雨 Fù Shīyǔ 日语语言文学女 202120081486==

王谢二族，指东晋王导和谢安，都是显贵；顾虎头，即顾恺之，字虎头，是东晋名画家；陈后主、唐明皇、宋徽宗，都是有才气的风流皇帝；

The Two families of Wang and Xie, namely Wang Dao and Xie An, were both nobility in the Eastern Jin Dynasty. Gu Hutou, also known as Gu Kaizhi, was a famous painter in the Eastern Jin Dynasty. Emperor Chen Shubao of Chen, Emperor Ming of Tang and Emperor Huizong of Song were all talented and romantic emperors.--[[User:Fu Shiyu|Fu Shiyu]] ([[User talk:Fu Shiyu|talk]]) 10:07, 12 December 2021 (UTC)

The Two families of Wang and Xie, namely Wang Dao and Xie An, were both of the nobility in the Eastern Jin Dynasty. Gu Hutou, also known as Gu Kaizhi, was a famous painter in the Eastern Jin Dynasty. Emperor Chen Shubao of Chen, Emperor Ming of Tang and Emperor Huizong of Song were all talented and romantic emperors. --[[User:Gao Mi|Gao Mi]] ([[User talk:Gao Mi|talk]]) 01:02, 13 December 2021 (UTC)

==高蜜 Gāo Mì 翻译学女 202120081487==

刘庭芝即刘希夷(字庭芝)、温飞卿即温庭筠(字飞卿)，都是唐代名诗人；米南宫即米芾(南宫为世称)，是北宋名画家；石曼卿即石延年(字曼卿)、柳蓍卿即柳永(字蓍卿)、秦少游即秦观(字少游)，都是北宋著名文学家；

Liu Tingzhi, or Liu Xiyi (courtesy name Tingzhi), Wen Feiqin refers orWen Tingyun (courtesy name Feiqing) are both famous poets of the Tang Dynasty. Mi Nangong, or Mi Fu (nickname Nangong), was a famous painter of the Northern Song Dynasty; Shi Manqing, or Shi Yannian (courtesy name Manqing), Liu Yaoqing, or Liu Yong (courtesy name Yaoqing), and Qin Shaoyou, or Qin Guan (courtesy name Shaoyou), were famous literary scholars of the Northern Song Dynasty.--[[User:Gao Mi|Gao Mi]] ([[User talk:Gao Mi|talk]]) 01:03, 13 December 2021 (UTC)

==宫博雅 Gōng Bóyǎ 俄语语言文学女 202120081488==

倪云林即倪瓒，字云林，是元代名画家；唐伯虎即唐寅(字伯虎)、祝枝山即祝允明(字枝山)，都是明代名画家、文学家；李龟年(唐代人)、黄幡绰(唐代人)、敬新磨(五代后唐人)，都是名艺人；

==何芩 Hé Qín 翻译学女 202120081489==

卓文君(已见第一回注)、红拂(先为隋相杨素的侍女，后私奔李靖，也是前蜀·杜光庭《虬髯客传》中的女主人公)、薛涛(唐代才妓)、崔莺(即唐·元稹《会真记》、元·王实甫《西厢记》中的崔莺莺)、朝云(宋代名妓)，他们都是以才貌流芳的名女。

==胡舒情 Hú Shūqíng 英语语言文学（语言学）女 202120081490==

成则公侯败则贼──意谓成功的人便能获得公爵、侯爵之类的高官显爵，失败的人便被看作贼寇。表示世上并无公理，世人不讲是非，只论成功与失败，即只以成败论英雄。这里化用了“败则盗贼，成则帝王”。

Success makes the Duke while failure makes the theif ——which means that, If one is successful, he will be worshipped as the Duke. While one is unsuccessful, he will be despised as the thief. It expresses that there is no generally acknowledged truth in the world and people neglect justice and only pay attention to success and failure, that is, the sole measure. It coins a phrase here, “Failure makes a thief， success a king.”

The winner is Duke, the looser is theif means that the person who succeeded would be entitled like Duke and who failed would be dispised as a theif. It presents that there is no generally acknowledged truth in the world and people neglect justice and only pay attention to success and failure, that is, the sole measure. It coins a phrase here, “Failure makes a thief， success a king.”--[[User:Huang Jinyun|Huang Jinyun]] ([[User talk:Huang Jinyun|talk]]) 14:58, 12 December 2021 (UTC)

==黄锦云 Huáng Jǐnyún 英语语言文学（语言学）女 202120081491==

出自宋·邓牧《君道》：“嘻！天下何常之有？败则盗贼，成则帝王。”东床──指女婿。典出《晋书·王羲之传》、南朝宋·刘义庆《世说新语·雅量》：晋朝太尉郗鉴派人至丞相王导家相婿，王丞相令其到东厢房随意挑选。

It is cited from Deng Mu's How to Be Emperor, a work in Song dynasty, saying "how can the world be immutable! The loser is the thief, and the winner is the emperor." Dongchuang refers to the son-in-law, used in Books of Jin: Wang Xizhi's Biography" and Liu Yiqing's "Shi Shuo Xin Yu · Elegance" (Southern Song dynasty): In Jin dynasty Tai Wei (supreme government official in charge of military affairs) Xijian sent an underlying to the prime minister Wang Dao's house for taking in a son-in-law, and Prime Minister Wang invite him to choose at will in the east wing.--[[User:Huang Jinyun|Huang Jinyun]] ([[User talk:Huang Jinyun|talk]]) 14:43, 12 December 2021 (UTC)

It is cited from Deng Mu's How to Be Emperor, a work in Song dynasty, saying "how can the world be immutable! The loser is the thief, and the winner is the emperor." Dongchuang refers to the son-in-law, used in Books of Jin: Wang Xizhi's Biography" and Liu Yiqing's "Shi Shuo Xin Yu · Elegance" (Southern Song dynasty): In Jin dynasty Tai Wei (supreme government official in charge of military affairs) Xijian sent an official to the prime minister Wang Dao's house choosing a son-in-law, and Prime Minister Wang invited him to choose at will in the east wing room.--[[User:Huang Yiyan1|Huang Yiyan1]] ([[User talk:Huang Yiyan1|talk]]) 14:51, 12 December 2021 (UTC)

==黄逸妍 Huáng Yìyán 外国语言学及应用语言学女 202120081492==

此人过去一看，见王家诸郎皆很矜持，唯独王羲之坦腹躺在东床之上，毫不在乎。此人回报，郗鉴即选中王羲之为婿。后世即以“东床”、“东床坦腹”、“东床客”、“东床娇客”等代指女婿。

The man looked over and saw that all the lords of Wang family were very reserved, except Wang Xizhi, who was lying on the east bed and didn't care, showing his belly. In return, Xi Jian chose Wang Xizhi as his son-in-law. Later generations referred to the son-in-law with "East Bed", "East Bed Man Showing Belly", "East Bed Guest", "East Bed Distinguished Guest" and so on.--[[User:Huang Yiyan1|Huang Yiyan1]] ([[User talk:Huang Yiyan1|talk]]) 04:59, 12 December 2021 (UTC)

==黄柱梁 Huáng Zhùliáng 国别男 202120081493==

退了一舍之地──意谓退避三十里。形容退居其后，不敢与争。一舍：三十里。这里化用了“退避三舍”之典。

==金晓童 Jīn Xiǎotóng 202120081494==

典出《左传·僖公二十三年》：春秋时，晋国公子重耳出奔至楚，楚成王礼遇之，因问道：“公子若反(返)晋国，则何以报不谷？”重耳对曰：“若以君之灵，得反晋国，晋、楚治兵，遇于中原，其辟(避)君三舍。”
This story comes from ''Zuo Zhuan · Xi public twenty three years'': During the Spring and Autumn Period (777-476 BC), Childe Chong Er of the state of Jin went to the state of Chu. King Cheng of Chu gave a banquet for Chong er and asked, "If childe returns to the state of Jin, how will you repay me? Chong Er answered, "If I can return to the state of Jin, if the troops of the state of Jin and the state of Chu meet each other in the Central Plains, I will ask the troops of the state of Jin to retreat 90 li.--[[User:Jin Xiaotong|Jin Xiaotong]] ([[User talk:Jin Xiaotong|talk]]) 06:56, 12 December 2021 (UTC)

==邝艳丽 Kuàng Yànl 英语语言文学（语言学）女 202120081495==

后重耳返国为君，晋、楚城濮(在今山东省鄄城县西南)之战，重耳遵守诺言，晋军果“退三舍以辟之”。

第三回

托内兄如海荐西宾接外孙贾母惜孤女

==李爱璇 Lǐ Àixuán 英语语言文学（语言学）女 202120081496==

却说雨村忙回头看时，不是别人，乃是当日同僚一案参革的张如圭。他系此地人，革后家居，今打听得都中奏准起复旧员之信，他便四下里寻情找门路，忽遇见雨村，故忙道喜。二人见了礼，张如圭便将此信告知雨村。

Yue-ts'un, turning round in a hurry, perceived that the speaker was no other than a certain Chang Ju-kuei, an old colleague of his, who had been denounced and deprived of office, on account of some case or other; a native of that district, who had, since his degradation, resided in his home.Having come to hear the news that a memorial, presented in the capital, that the former officers (who had been cashiered) should be reinstated, had received the imperial consent, he had promptly done all he could, in every nook and corner, to obtain influence, and to find the means (of righting his position,) when he, unexpectedly, came across Yue-ts'un, to whom he therefore lost no time in offering his congratulations. The two friends exchanged the conventional salutations, and Chang Ju-kuei communicated the tidings to Yue-ts'un.

==李瑞洋 Lǐ Ruìyáng 英语语言文学（英美文学）女 202120081497==

雨村欢喜，忙忙叙了两句，各自别去回家。冷子兴听得此言，便忙献计，令雨村央求林如海，转向都中去央烦贾政。雨村领其意而别，回至馆中，忙寻邸报看真确了。次日，面谋之如海。如海道：“天缘凑巧。

==李姗 Lǐ Shān 英语语言文学（英美文学）女 202120081498==

因贱荆去世，都中家岳母念及小女无人依傍，前已遣了男女、船只来接，因小女未曾大痊，故尚未行。此刻正思送女进京。因向蒙教训之恩，未经酬报，遇此机会，岂有不尽心图报之理？弟已预筹之，修下荐书一封，托内兄务为周全，方可稍尽弟之鄙诚；

Since my wife has passed away, my mother-in-law has long before dispatched servants and transporting boats here to fetch my lonely daughter. But she has not set off yet due to the fact that she had not fully recovered at that time. As she is in good condition now, I am considering sending her to her grandma's. Once you have taught my daughter but desired no handsome payment; while now you need help, how can I sit on the fence? I have already well prepared for that in advance --- a recommendation letter has been written to my brother-in-law, to ensure your success in career. Only in this way can I show my gratitude towards you.--[[User:Li Shan|Li Shan]] ([[User talk:Li Shan|talk]]) 08:15, 11 December 2021 (UTC)

Since my wife has passed away, my mother-in-law who lives in the capital worried that my daughter has no one to rely on. So she has long before dispatched servants and transporting boats here to fetch my lonely daughter. But she has not set off yet due to the fact that she had not fully recovered at that time. As she is in good condition now, I am considering sending her to her grandma's. Once you have taught my daughter but desired no handsome payment; while now you need help, how can I sit on the fence? I have already well prepared for that in advance --- a recommendation letter has been written to my brother-in-law, to ensure your success in career. Only in this way can I show my gratitude towards you.--[[User:Li Shuang|Li Shuang]] ([[User talk:Li Shuang|talk]]) 07:43, 12 December 2021 (UTC)

==李双 Lǐ Shuāng 翻译学女 202120081499==

即有所费，弟于内家信中写明，不劳吾兄多虑。”雨村一面打恭，谢不释口；一面又问：“不知令亲大人现居何职？只怕晚生草率，不敢进谒。”如海笑道：“若论舍亲，与尊兄犹系一家，乃荣公之孙：大内兄现袭一等将军之职，名赦，字恩侯；

“As for the possible costs, I will explain in the letter. You don’t need to worry about it.” Yu Cun bent down and expressed his gratitude, asking: “What does your brother do now? I’m worried that I would take the liberty to pay a visit, it’s too hasty.” Ru Hai laughed and said: “My brother and your brother belong to the same family. They are both descendants of Origin Merchant. My eldest brother is now a first-class general, his name is Pardon Merchant, whose alternative given name is Enhou.”--[[User:Li Shuang|Li Shuang]] ([[User talk:Li Shuang|talk]]) 07:38, 12 December 2021 (UTC)

“As for the possible costs, I will explain in the letter. You needn’t to worry about it.” Yu Cun bent down and expressed his gratitude, asking: “What does your brother do now? I’m worried that I would take the liberty to pay a visit, it’s too hasty.” Ru Hai laughed and said: “My brother and your brother belong to the same family. They are both descendants of Ronggong. The eldest brother of my wife is now a first-class general, his name is Pardon Merchant, whose alternative given name is Enhou.” --[[User:Li Wenxuan|Li Wenxuan]] ([[User talk:Li Wenxuan|talk]]) 23:46, 12 December 2021 (UTC)

==李文璇 Lǐ Wénxuán 英语语言文学（英美文学）女 202120081500==

二内兄名政，字存周，现任工部员外郎，其为人谦恭厚道，大有祖父遗风，非膏粱轻薄之流，故弟致书烦托，否则不但有污尊兄清操，即弟亦不屑为矣。”雨村听了，心下方信了昨日子兴之言，于是又谢了林如海。

“The second brother of my wife named Zheng, his style name is Cunzhou. He is the Yuanwai official of the Ministry of Works in feudal China. He is moderate and kind, has the dignity of his grandfather, and is not the flimsy type. Therefore, my brother sent a letter to me. Otherwise, I will not only pollute my brother's operation, but also despise my brother.” After hearing this, Yuchun had believed the words of Zixing yesterday, therefore, he thanked Lin Ruhai again. --[[User:Li Wenxuan|Li Wenxuan]] ([[User talk:Li Wenxuan|talk]]) 01:27, 12 December 2021 (UTC)

The second brother-in-law is named Zheng, and the word is kept in Zhou. He is currently a member of the Ministry of Engineering. He is courteous and kind. He has a grandfather's legacy. He is not anointing and frivolous. Disdainful. "Yucun listened, and believed in Xing's words from yesterday, so he thanked Lin Ruhai again.--[[User:Li Wen|Li Wen]] ([[User talk:Li Wen|talk]]) 14:12, 12 December 2021 (UTC)

==李雯 Lǐ Wén 英语语言文学（英美文学）女 202120081501==

如海又说：“择了出月初二日小女入都，吾兄即同路而往，岂不两便？”雨村唯唯听命，心中十分得意。如海遂打点礼物并饯行之事，雨村一一领了。那女学生原不忍离亲而去，无奈他外祖母必欲其往，且兼如海说：“汝父年已半百，再无续室之意；
Ruhai also said: "I chose the girl to enter the capital on the second day of the lunar month, and my brother will go the same way. Isn't it both convenient?" Yucun obeyed,and RuHai was very satisfied . Ruhai then took some gifts and walked away, and Yucun took them one by one. The girl student couldn't bear to leave her relatives, but his grandmother wanted to go there. She also said like the sea: "Your father is half a hundred years old, and there is no intention to remarry.--[[User:Li Wen|Li Wen]] ([[User talk:Li Wen|talk]]) 14:11, 12 December 2021 (UTC)

==李新星 Lǐ Xīnxīng 亚非语言文学女 202120081503==

且汝多病，年又极小，上无亲母教养，下无姊妹扶持。今去依傍外祖母及舅氏姊妹，正好减我内顾之忧，如何不去？”黛玉听了，方洒泪拜别，随了奶娘及荣府中几个老妇登舟而去。雨村另有船只，带了两个小童，依附黛玉而行。

==李怡 Lǐ Yí 法语语言文学女 202120081504==

一日到了京都，雨村先整了衣冠，带着童仆，拿了宗侄的名帖，至荣府门上投了。彼时贾政已看了妹丈之书，即忙请入相会。见雨村相貌魁伟，言谈不俗；且这贾政最喜的是读书人，礼贤下士，拯溺救危，大有祖风；况又系妹丈致意：因此优待雨村，更又不同。
One day, when YuCun arrived in Jingdou, he dressed himself, and went to Rongfu with his nephew's name card. At this time Jia Zheng had seen his brother-in-law's letter, immediately invited him to come in to meet. Yucun looked tall and handsome and talked well. And Jia Zheng most like scholar, courtesy, saving, great predecessors style; Therefore, Jia Zheng is very good to Yucun. He is different from others.--[[User:Li Yi|Li Yi]] ([[User talk:Li Yi|talk]]) 08:18, 11 December 2021 (UTC)

One day, when YuCun arrived in Jingdou, he dressed himself, and went to Rongfu with his nephew's name card. At this time Jia Zheng had received his brother-in-law's letter, immediately invited him to come in to meet. Yucun looked tall and handsome and talked well. And Jia Zheng most like scholar, courtesy, saving, great predecessors style; Therefore, Jia Zheng is very good to Yucun. He is different from others.--[[User:Liu Shengnan|Liu Shengnan]] ([[User talk:Liu Shengnan|talk]]) 11:51, 13 December 2021 (UTC)

==刘沛婷 Liú Pèitíng 英语语言文学（英美文学）女 202120081505==

便极力帮助，题奏之日，谋了一个复职。不上两月，便选了金陵应天府，辞了贾政，择日到任去了，不在话下。且说黛玉自那日弃舟登岸时，便有荣府打发轿子并拉行李车辆伺候。这黛玉尝听得母亲说，他外祖母家与别人家不同。

==刘胜楠 Liú Shèngnán 翻译学女 202120081506==

他近日所见的这几个三等的仆妇，吃穿用度，已是不凡；何况今至其家，都要步步留心，时时在意，不要多说一句话，不可多行一步路，恐被人耻笑了去。自上了轿，进了城，从纱窗中瞧了一瞧，其街市之繁华，人烟之阜盛，自非别处可比。

In the past few days, she has been deeply impressed by the food, clothing and behavior of the low- ranking attendants who accompanied her. She decided that in their new home, she must always be vigilant and carefully weigh every word so as not to be ridiculed for any stupid mistake. When she carried into the city, she peeped out through the gauze window on her chair at the bustling and crowded streets, which she had never seen before.--[[User:Liu Shengnan|Liu Shengnan]] ([[User talk:Liu Shengnan|talk]]) 08:32, 11 December 2021 (UTC)

The three-class servants she had seen recently have an extraordinary cost of food and clothing. What's more, since got on the sedan chair and entered the city, the prosperous market and the populousness of the city through the screen window were not comparable to other places. when coming to grandmother's mansion must pay attention to every step and be cautious with words so as not to be ridiculed by others. Daiyu thought. --[[User:Liu Wei|Liu Wei]] ([[User talk:Liu Wei|talk]]) 15:56, 12 December 2021 (UTC)Liu Wei

==刘薇 Liú Wēi 国别女 202120081507==

又行了半日，忽见街北蹲着两个大石狮子，三间兽头大门，门前列坐着十来个华冠丽服之人。正门不开，只东、西两角门有人出入。正门之上有一匾，匾上大书“敕造宁国府”五个大字。黛玉想道：“这是外祖的长房了。”

After half day, there are two large stone lions squatting on the north side of the street, three gates decorated with beast head, and a dozen people in gorgeous crowns and clothes are sitting in front of the gate. The main gate is closing, only the east and west corners enterences are accessible. There is a plaque above the main gate with five big characters "Ningguo Mansion". "That must be grandfather's the first son's mansion."Daiyu thought. --[[User:Liu Wei|Liu Wei]] ([[User talk:Liu Wei|talk]]) 15:39, 12 December 2021 (UTC)Liu Wei

After another half-day walk, they came to a street with two huge stone lions crouching on the north side and three gates decorated with beast head, in front of which ten or more people in gorgeous crowns and clothes were sitting. The main gate was shut, with only people passing in and out of the other two smaller gates. On a board above the main gate was written in big characters "Ningguo Mansion Built at Imperial Command". Daiyu realized that this must be where the elder branch of her grandmather's family lived.--[[User:Liu Xiao|Liu Xiao]] ([[User talk:Liu Xiao|talk]]) 05:40, 13 December 2021 (UTC)

==刘晓 Liú Xiǎo 英语语言文学（英美文学）女 202120081508==

又往西不远，照样也是三间大门，方是荣国府，却不进正门，只由西角门而进。轿子抬着走了一箭之远，将转弯时便歇了轿，后面的婆子也都下来了。另换了四个眉目秀洁的十七八岁的小厮上来抬着轿子，众婆子步下跟随。

A little further to the west they came to another three gates. This was the Rong Mansion. Instead of going through the main gate, they entered the one on the west. The bearers carried the chair a bow-shot further, and then set it down at the turning and withdrew, the maidservants now going down the chair. Another four seventeen or eighteen smartly dressed lads picked up the chair, followed by the maids.--[[User:Liu Xiao|Liu Xiao]] ([[User talk:Liu Xiao|talk]]) 05:09, 12 December 2021 (UTC)

Not far to the west is the same three-room gate, which is the Rongguo Mansion. Instead of going through the main gate, they entered the one on the west. The bearers carried the chair a bow-shot further, and then set it down at the turning and withdrew, the maidservants now going down the chair. Another four seventeen or eighteen smartly dressed lads picked up the chair, followed by the maids.--[[User:Liu Yue|Liu Yue]] ([[User talk:Liu Yue|talk]]) 07:26, 12 December 2021 (UTC)

==刘越 Liú Yuè 亚非语言文学女 202120081509==

至一垂花门前落下，那小厮俱肃然退出。众婆子上前打起轿帘，扶黛玉下了轿。黛玉扶着婆子的手，进了垂花门，两边是超手游廊，正中是穿堂，当地放着一个紫檀架子大理石屏风。转过屏风，小小三间厅房。

When the palanquin was dropped in front of a pendant door, the attendants all retired in silence. The ladies came forward and raised the curtain of the palanquin and helped Daiyu out of the palanquin. The two sides of the door are overhand corridors, and the centre is a hall with a marble screen on a rosewood frame. Turning past the screen, there is a small three-room hall.--[[User:Liu Yue|Liu Yue]] ([[User talk:Liu Yue|talk]]) 07:22, 12 December 2021 (UTC)

==刘运心 Liú Yùnxīn 英语语言文学（英美文学）女 202120081510==

厅后便是正房大院：正面五间上房，皆是雕梁画栋；两边穿山游廊、厢房，挂着各色鹦鹉、画眉等雀鸟。台阶上坐着几个穿红着绿的丫头，一见他们来了，都笑迎上来道：“刚才老太太还念诵呢，可巧就来了。”于是三四人争着打帘子。一面听得人说：“林姑娘来了。”

==罗安怡 Luó Ānyí 英语语言文学（英美文学）女 202120081511==

黛玉方进房，只见两个人扶着一位鬓发如银的老母迎上来。黛玉知是外祖母了，正欲下拜，早被外祖母抱住，搂入怀中，“心肝儿肉”叫着大哭起来。当下侍立之人无不下泪，黛玉也哭个不休。众人慢慢解劝，那黛玉方拜见了外祖母。

==罗曦 Luó Xī 英语语言文学（英美文学）女 202120081512==

贾母方一一指与黛玉道：“这是你大舅母。这是二舅母。这是你先前珠大哥的媳妇珠大嫂子。”黛玉一一拜见。贾母又说：“请姑娘们。今日远客来了，可以不必上学去。”众人答应了一声，便去了两个。

==马新 Mǎ Xīn 外国语言学及应用语言学女 202120081513==

不一时，只见三个奶妈并五六个丫鬟，拥着三位姑娘来了：第一个肌肤微丰，身材合中，腮凝新荔，鼻腻鹅脂，温柔沉默，观之可亲；第二个削肩细腰，长挑身材，鸭蛋脸儿，俊眼修眉，顾盼神飞，文彩精华，见之忘俗；

In a little while, three grannies and five or six servant girls turned up, clustering with three ladies. The first was somewhere plump in figure and of average height; her cheek was in beautiful shape, like a fresh lichee; her nose was glossy like the goose grease; she was gentle and quiet in nature, who looks very friendly. The second was thin and tall with an oval face, sparking eyes and long eyebrows; her elegance and quick-witted mind tickle people’s fancy, letting them forget everything vulgar.--[[User:Ma Xin|Ma Xin]] ([[User talk:Ma Xin|talk]]) 08:11, 11 December 2021 (UTC)

After a while, the three young ladies showed up, escorted by three wet nurses and five or six maids. The first was slightly plump and of medium height; her cheeks were as smooth and soft as the newly ripened lichees, and her nose was as glossy as goose fat. She was tender and reticent, and looked very affable. The second had drooping shoulders and a slender waist; she was tall and slim, with an oval face, bright and piercing eyes as well as delicate eyebrows. She seemed elegant, quick-witted and in high spirits, with a display of distinctive charm. People who looked at her were to forget everything vulgar and tawdry.--[[User:Mao Yawen|Mao Yawen]] ([[User talk:Mao Yawen|talk]]) 23:42, 11 December 2021 (UTC)

==毛雅文 Máo Yǎwén 英语语言文学（英美文学）女 202120081514==

第三个身量未足，形容尚小：其钗环裙袄，三人皆是一样的妆束。黛玉忙起身，迎上来见礼，互相厮认，归了坐位。丫鬟送上茶来。不过叙些黛玉之母如何得病，如何请医服药，如何送死发丧。不免贾母又伤感起来，因说：“我这些女孩儿，所疼的独有你母亲。

The third one was not yet fully grown, and she still had the face of a child. All the three young ladies were dressed in similar garments, that is, the tunics and the skirts with the same bracelets and head ornaments. Daiyu hastily rose to greet politely these cousins, and then they introduced to and acquainted with each other, after which they took seats while the maids served the tea. All their talk now was about Daiyu's mother: the culprit for her illness, the medicine that the doctors prescribed for treating her disease, and the conduction of her funeral and mourning ceremonies. Inevitably, the Lady Dowager couldn't help being affected painfully. "Of all my chilren I loved your mother best," she told Daiyu.--[[User:Mao Yawen|Mao Yawen]] ([[User talk:Mao Yawen|talk]]) 07:49, 11 December 2021 (UTC)

==毛优 Máo Yōu 俄语语言文学女 202120081515==

今一旦先我而亡，不得见面，怎不伤心！”说着，携了黛玉的手，又哭起来。众人都忙相劝慰，方略略止住。众人见黛玉年纪虽小，其举止言谈不俗；身体面貌虽弱不胜衣，却有一段风流态度，便知他有不足之症。

Once she died before me, I could not see her again. She said, taking Daiyu's hand, and cried again. Everyone was busy trying to console her, and soon she slightly stopped. They saw that although Daiyu was young, her manner and speech were not ordinary; although her health was weak, she had graceful and elegant manner, so they knew that she had a disease of deficiency.--[[User:Mao You|Mao You]] ([[User talk:Mao You|talk]]) 08:43, 11 December 2021 (UTC)

"Once she died before me, it is so sad that I could not see her again." she said, taking Daiyu's hand, and cried again. Everyone was trying to console her, and then she slightly stopped. They saw that although Daiyu was young, her manner and speech were not ordinary; although she was weak, she had graceful and elegant gestures, so they learned that she had a disease of deficiency.--[[User:Mou Yixin|Mou Yixin]] ([[User talk:Mou Yixin|talk]]) 06:35, 12 December 2021 (UTC)

==牟一心 Móu Yīxīn 英语语言文学（英美文学）女 202120081516==

因问：“常服何药？为何不治好了？”黛玉道：“我自来如此，从会吃饭时便吃药到如今了，经过多少名医，总未见效。那一年我才三岁，记得来了一个癞头和尚，说要化我去出家，我父母自是不从。

So they asked:" What medicine do you usually take? Why doesn't it work?" Daiyu replied:" I am used to getting along with my disease. I have been taking medicine since I could eat. A lot of famous daocters cannot contribute to my illness.When I was three years old, a monk with favus on the head came to persuade me to become a nun,but my parents declined him.--[[User:Mou Yixin|Mou Yixin]] ([[User talk:Mou Yixin|talk]]) 08:07, 11 December 2021 (UTC)

They then asked, "What medicines do you take regularly? Why can't you cure your illness?" Daiyu said, "I am used to getting along with my disease. I have been taking medicine since I could eat. A lot of famous docters cannot contribute to my illness. I was only three years old when I remember a mangy monk came and said he wanted to convert me to a monk, but my parents refused.--[[User:Peng Ruixue|Peng Ruixue]] ([[User talk:Peng Ruixue|talk]]) 06:29, 13 December 2021 (UTC)

==彭瑞雪 Péng Ruìxuě 法语语言文学女 202120081517==

他又说：‘既舍不得他，但只怕他的病，一生也不能好的；若要好时，除非从此以后，总不许见哭声，除父母之外，凡有外亲，一概不见，方可平安了此一生。’这和尚疯疯癫癫，说了这些不经之谈，也没人理他。

The monk said, "if you can't bear to part with her she'll probably nerver get well. The only remedy is to keep her from hearing weeping and from seeing any relatives apart from her father and mother. That's her only hope of having a quiet life." No one paid any attention, of course, to such crazy talk.--[[User:Peng Ruixue|Peng Ruixue]] ([[User talk:Peng Ruixue|talk]]) 06:24, 13 December 2021 (UTC)

==秦建安 Qín Jiànān 外国语言学及应用语言学女 202120081518==

如今还是吃人参养荣丸。”贾母道：“这正好，我这里正配丸药呢，叫他们多配一料就是了。”一语未完，只听后院中有笑语声，说：“我来迟了，没得迎接远客。”黛玉思忖道：“这些人个个皆敛声屏气如此，这来者是谁，这样放诞无礼？”

Now Lin Daiyu is still taking ginseng pills.And Grandma Jia said:" What a coincidence! The pills are making now, I just tell them to add one." The words have not been finished, but there is a laugh in the back yard, which said:" I come late and fail to welcome our distinguished guest." Daiyu thought: all people here are holding their breath, who is this person that is so arrogant and rude?--[[User:Qing Jianan|Qing Jianan]] ([[User talk:Qing Jianan|talk]]) 08:19, 11 December 2021 (UTC)

Now Lin Daiyu is still taking ginseng pills. And Grandmother Jia said:" It just so happens that I have been asking them to dispense the pills, just asking them to do one more portion." The words are not finished, but there is a laugh in the back yard, which said:" I am late and fail to welcome our distinguished guest." Daiyu thought: “all people here are holding their breath, who is this person that is so arrogant and rude?”--[[User:Qiu Tingting|Qiu Tingting]] ([[User talk:Qiu Tingting|talk]]) 09:33, 12 December 2021 (UTC)

==邱婷婷 Qiū Tíngtíng 英语语言文学（语言学）女 202120081519==

心下想时，只见一群媳妇、丫鬟拥着一个丽人，从后房进来。这个人打扮与姑娘们不同，彩绣辉煌，恍若神妃仙子：头上戴着金丝八宝攒珠髻，绾着朝阳五凤挂珠钗；项上戴着赤金盘螭缨络圈；身上穿着缕金百蝶穿花大红云缎窄褃袄，外罩五彩刻丝石青银鼠褂；

While Lin Daiyu is still thinking about it, a group of daughters-in-law and maids cluster around a beauty coming in from the back room. She dresses up differently from other girls, with colorful embroidery splendor, and looks like a divine concubine or a fairy: wearing a gold silk beads bun decorated with eight treasures and the five phoenix hairpin hanging with beads on the head; a red gold coiled chi dragon tassel ring around the neck; the bright red made of cloud satin material narrow lining cotton jacket with decorations of wisps of gold hundred butterflies and flowers, and the outer coat with decorations of the multicolored engraved silk stone green silver mouse. --[[User:Qiu Tingting|Qiu Tingting]] ([[User talk:Qiu Tingting|talk]]) 09:34, 12 December 2021 (UTC)

Lin Daiyu was still thinking about it when she saw a group of daughters-in-law and maids embracing a beautiful woman who came in from the back room. This woman dresses differently from the girls, with colorful embroidery splendor, and looks like a divine concubine fairy: wearing a gold silk eight treasure save beads bun and the sunrise five phoenix hanging beads hairpin on the head; a red gold coiled chi dragon tassel ring around the neck; wearing the bright red made of cloud satin material narrow lining cotton jacket with decorations of wisps of gold hundred butterflies and flowers, and the outer coat with decorations of the multicolored engraved silk stone green silver mouse.--[[User:Rao Jinying|Rao Jinying]] ([[User talk:Rao Jinying|talk]]) 07:47, 11 December 2021 (UTC)

==饶金盈 Ráo Jīnyíng 英语语言文学（语言学）女 202120081520==

下着翡翠撒花洋绉裙。一双丹凤三角眼，两弯柳叶吊梢眉。身量苗条，体格风骚。粉面含春威不露，丹唇未启笑先闻。黛玉连忙起身接见。贾母笑道：“你不认得他。他是我们这里有名的一个泼辣货，南京所谓‘辣子’，你只叫他‘凤辣子’就是了。”

Wang Xifeng wore a jadeite flowered dress underneath, with a pair of phoenix triangle eyes and two curved willow hanging eyebrows. Her figure is slim and her physique is flirtatious. She can be described with “ the face is delicate and beautiful, spirited character of her is not revealed in the appearance, red lips beautiful, not yet open mouth first heard her laugh”. Lin Daiyu hastily got up to curtsy to her. Lady Dowager said with a smile, "You do not recognize her. She is famous for her boldness and vigorousness here, she is truly the 'chilli woman' in Nanjing dialect, you can just call her ' chilli Feng'."--[[User:Rao Jinying|Rao Jinying]] ([[User talk:Rao Jinying|talk]]) 07:35, 11 December 2021 (UTC)

Wang Xifeng, characterized by a pair of phoenix triangle eyes and two curved willow hanging eyebrows, wore an emerald flowered crepe skirt. She was slender and coquettish, with a delicate face and a smiling lip. Daiyu promptly rose quickly to greet her. Lady Dowager said with a smile: “ you don’t know him. He is famous for her fierceness and toughness, namely the so-called Nanjing chilli. So you can just call him ‘Chilli Feng’.”--[[User:Shi Liqing|Shi Liqing]] ([[User talk:Shi Liqing|talk]]) 12:48, 11 December 2021 (UTC)

==石丽青 Shí Lìqīng 英语语言文学（英美文学）女 202120081521==

黛玉正不知以何称呼，众姊妹都忙告诉黛玉道：“这是琏二嫂子。”黛玉虽不曾识面，听见他母亲说过：大舅贾赦之子贾琏，娶的就是二舅母王氏的内侄女，自幼假充男儿教养，叫做王熙凤学名。黛玉忙陪笑见礼，以“嫂”呼之。

Daiyu was insensible of what to call her. Then her sisters told her promptly: “ this is your sister-in-law Lian Er.” Although Daiyu had never met her, she heard of her from his mother: Jia Lian, the son of her Uncle Jia She, had married the niece of Aunt Wang, named scientifically Wang Xifeng, was brought up as a male offspring since childhood. Daiyu was engaged in smiling and saluting at her, calling her “sister-in-law”.--[[User:Shi Liqing|Shi Liqing]] ([[User talk:Shi Liqing|talk]]) 12:32, 11 December 2021 (UTC)

Daiyu didn't know what to call her. Then her sisters told her promptly: “This is your sister-in-law Lian Er.” Although Daiyu had never met her, she heard of her from his mother: Jia Lian, the son of her Uncle Jia She, had married the niece of Aunt Wang.She was brought up as a male offspring since childhood and her academic name is Wang Xifeng. Daiyu was engaged in smiling and saluting at her, calling her “sister-in-law”.--[[User:Sun Yashi|Sun Yashi]] ([[User talk:Sun Yashi|talk]]) 01:55, 13 December 2021 (UTC)

==孙雅诗 Sūn Yǎshī 外国语言学及应用语言学女 202120081522==

这熙凤携着黛玉的手，上下细细打量了一回，便仍送至贾母身边坐下，因笑道：“天下真有这样标致人儿！我今日才算看见了。况且这通身的气派，竟不像老祖宗的外孙女儿，竟是嫡亲的孙女儿似的，怨不得老祖宗天天嘴里心里放不下。

Taking Daiyu's hand, Xifeng looked up and down her carefully, then she sent her to Mother Jia's side to sit down.She laughed and said:"There is really such a beautiful person in the world!I didn't see her until today.Moreover,the style of her makes her be more like your son's daughter than your daughter's daughter.It's no wonder that you are concerned about her so much.--[[User:Sun Yashi|Sun Yashi]] ([[User talk:Sun Yashi|talk]]) 01:49, 13 December 2021 (UTC)

Taking Daiyu's hand, Xifeng looked her up and down carefully, then sent her to Mother Jia's side to sit down. She laughed and said:"There is really such a beautiful person in the world! I haven’t seen her until today. Moreover, her extraordinary temperament makes her be more like your son's daughter rather than your daughter's daughter. It's no wonder that you are concerned about her so much. --[[User:Wang Lifei|Wang Lifei]] ([[User talk:Wang Lifei|talk]]) 06:48, 13 December 2021 (UTC)

==王李菲 Wáng Lǐfēi 英语语言文学（英美文学）女 202120081523==

只可怜我这妹妹这么命苦，怎么姑妈偏就去世了呢？”说着便用帕拭泪。贾母笑道：“我才好了，你又来招我；你妹妹远路才来，身子又弱，也才劝住了：快别再提了。”

I pity my sister for being so miserable, how could my aunt died so early?" She said, wiping her tears with her handkerchief. Grandma Jia laughed and said, "I've just recovered. You come to provoke me again. Your sister has just arrived from a long journey and is weak, so she has just been persuaded: Don't mention it again."--[[User:Wang Lifei|Wang Lifei]] ([[User talk:Wang Lifei|talk]]) 02:37, 12 December 2021 (UTC)

I pity my sister who is so miserable, how could my aunt have died?" She said, wiping her tears with her handkerchief. Your sister has only just arrived from a long journey and is weak, so she has only just been persuaded to stop talking about it."--[[User:Wang Yifan21|Wang Yifan21]] ([[User talk:Wang Yifan21|talk]]) 08:22, 11 December 2021 (UTC)

==王逸凡 Wáng Yìfán 亚非语言文学女 202120081524==

熙凤听了，忙转悲为喜道：“正是呢，我一见了妹妹，一心都在他身上，又是喜欢，又是伤心，竟忘了老祖宗了。该打，该打！”又忙拉着黛玉的手问道：“妹妹几岁了？可也上过学？现吃什么药？在这里别想家。

The first time I saw my sister, I was all over him, and I liked him, and I was sad, and I forgot about my ancestors. You should be beaten, you should be beaten!" He also took Daiyu's hand and asked, "How old is my sister? How old is she? What kind of medicine do you take now? Don't be homesick here.--[[User:Wang Yifan21|Wang Yifan21]] ([[User talk:Wang Yifan21|talk]]) 08:21, 11 December 2021 (UTC)

==王镇隆 Wáng Zhènlóng 英语语言文学（英美文学）男 202120081525==

要什么吃的，什么玩的，只管告诉我；丫头、老婆们不好，也只管告诉我。”黛玉一一答应。一面熙凤又问人：“林姑娘的东西可搬进来了？带了几个人来？你们赶早打扫两间屋子，叫他们歇歇儿去。”

Just tell me what you want to eat and play; Girls and old servants are not good, just tell me. " Daiyu nodded one by one. On one side, Xifeng asked, "have you moved in Miss Lin's things? How many people have you brought? Clean the two rooms early and tell them to have a rest."--[[User:Wang Zhenlong|Wang Zhenlong]] ([[User talk:Wang Zhenlong|talk]]) 06:54, 12 December 2021 (UTC)

Tell me what you want to eat and play; And if the maids or old nurses aren't good to you, just let me know. " Daiyu nodded one by one. At the same time, Xifeng asked, "Have Miss Lin's things been moved in? And how many people does she bring? Clean the two rooms as soon as possible and tell them to have a rest there."--[[User:Wei Yiwen|Wei Yiwen]] ([[User talk:Wei Yiwen|talk]]) 08:24, 12 December 2021 (UTC)

==卫怡雯 Wèi Yíwén 英语语言文学（英美文学）女 202120081526==

说话时已摆了果茶上来，熙凤亲自布让。又见二舅母问他：“月钱放完了没有？”熙凤道：“放完了。刚才带了人到后楼上找缎子，找了半日，也没见昨儿太太说的那个。想必太太记错了。”王夫人道：“有没有，什么要紧！”

Fruits and tea had been prepared when Xifeng was talking, and she arranged them by herself. The second aunt asked her whether the monthly payment has been given out, she answered yes. “I looked for the satin in the back stairs with some people for hours just now, but didn’t find which madam mentioned yesterday. Madam must be wrong.” Wang Xifeng said, and Mrs. Wang answered, “ It doesn’t matter if there is or not.”--[[User:Wei Yiwen|Wei Yiwen]] ([[User talk:Wei Yiwen|talk]]) 07:45, 12 December 2021 (UTC)

Fruits and tea had been prepared when Xifeng was talking, and she arranged them by herself. The second aunt asked her, "Have the monthly payment been given out?" Xifeng answered, "Yes. And I looked for the satin in the back stairs with some people for hours just now, but didn’t find what madam mentioned yesterday. Madam mabey remember something wrong.” Mrs. Wang replied, “ It doesn’t matter if there is or not.”--[[User:Wei Chuxuan|Wei Chuxuan]] ([[User talk:Wei Chuxuan|talk]]) 09:03, 12 December 2021 (UTC)

==魏楚璇 Wèi Chǔxuán 英语语言文学（英美文学）女 202120081527==

因又说道：“该随手拿出两个来，给你这妹妹裁衣裳啊。等晚上想着，再叫人去拿罢。”熙凤道：“我倒先料着了，知道妹妹这两日必到，我已经预备下了。等太太回去过了目，好送来。”

Mrs. Wang said, "You should take out a couple of satin pieces to cut your sister's dress. When you think of this matter in the evening, send someone for the satin ." Xifeng said, "I expected it. I knew my sister would arrive in these two days, and I had already made preparations. I will send someone for the satin as soon as you have returned and examined it."--[[User:Wei Chuxuan|Wei Chuxuan]] ([[User talk:Wei Chuxuan|talk]]) 08:52, 12 December 2021 (UTC)

Mrs. Wang added, "You should take out a couple of satin pieces to cut your sister's dress. When you think of this matter in the evening, send someone for the satin ." Xifeng said, "I expected it. I knew my sister would arrive in these two days, and I had already made preparations. I will send someone for the satin as soon as you have returned and examined it."--[[User:Wei Zhaoyan|Wei Zhaoyan]] ([[User talk:Wei Zhaoyan|talk]]) 13:58, 12 December 2021 (UTC)

==魏兆妍 Wèi Zhàoyán 英语语言文学（英美文学）女 202120081528==

王夫人一笑，点头不语。当下茶果已撤，贾母命两个老嬷嬷带黛玉去见两个舅舅去。维时贾赦之妻邢氏忙起身笑回道：“我带了外甥女儿过去，到底便宜些。”

Her Ladyship smiled, nodded and said nothing. Now the refreshments were cleared away and the Lady Dowager ordered two nurses to take Daiyu to see her two uncles. At this time, Mrs. She also immediately stood up, replied with smile, "it's also very convenient for me to take my niece."--[[User:Wei Zhaoyan|Wei Zhaoyan]] ([[User talk:Wei Zhaoyan|talk]]) 13:51, 11 December 2021 (UTC)

Her Ladyship smiled, nodded but said nothing. Now the refreshments were cleared away and the Lady Dowager ordered two mothers to take Daiyu to see her two uncles. At this time, Mrs. She immediately stood up, replied with a smile, "it's also very convenient for me to take my niece."--[[User:Wu Jingyue|Wu Jingyue]] ([[User talk:Wu Jingyue|talk]]) 08:37, 12 December 2021 (UTC)

==吴婧悦 Wú Jìngyuè 俄语语言文学女 202120081529==

贾母笑道：“正是呢，你也去罢，不必过来了。”那邢夫人答应了，遂带着黛玉，和王夫人作辞，大家送至穿堂。垂花门前早有众小厮拉过一辆翠幄青油车来，邢夫人携了黛玉坐上，众老婆们放下车帘，方命小厮们抬起。

Jiamu laughed and said: “ Yeah, you can also leave, and don’t have to come here.” Ms. Xing promised, and said goodbye to Ms Wang with Daiyu, all of them went through the hallway. The ingenious green carriage, which drove by a group of manservants stood in front of the floral-pendant gates, Ms. Xing set in the car with Daiyu, several old mothers put down the car shade, instructing boys uplift the carriage. --[[User:Wu Jingyue|Wu Jingyue]] ([[User talk:Wu Jingyue|talk]]) 08:35, 12 December 2021 (UTC)
The mother laughed and said, "Exactly, you also go, no need to come." That Mrs. Xing agreed, so took Daiyu, and Mrs. Wang to say goodbye, we sent to the wear hall. The tent green oil carriage in front of the flower gate, Mrs. Xing took Daiyu to sit on it, the wives put down the curtain, and ordered the boys to lift it.--[[User:Wu Yinghong|Wu Yinghong]] ([[User talk:Wu Yinghong|talk]]) 01:13, 13 December 2021 (UTC)

==吴映红 Wú Yìnghóng 日语语言文学女 202120081530==

拉至宽处，驾上驯骡，出了西角门往东，过荣府正门，入一黑油漆大门内，至仪门前方下了车。邢夫人挽着黛玉的手进入院中。黛玉度其处必是荣府中之花园隔断过来的。
Pulled to a wide place, driving on the tame mule, out of the west corner gate to the east, past the main gate of Rongfu, into a black-painted gate, to the front of the ceremony door down the car. Mrs. Xing took Daiyu's hand and entered the courtyard. The first thing you need to do is to get to the garden.

==肖毅瑶 Xiāo Yìyáo 英语语言文学（英美文学）女 202120081531==

进入三层仪门，果见正房、厢房、游廊悉皆小巧别致，不似那边的轩峻壮丽，且院中随处之树木山石皆好。及进入正室，早有许多艳妆丽服之姬妾、丫鬟迎着。邢夫人让黛玉坐了；一面令人到外书房中请贾赦。

==谢佳芬 Xiè Jiāfēn 英语语言文学（英美文学）女 202120081532==

一时回来说：“老爷说了：‘连日身上不好，见了姑娘，彼此伤心，暂且不忍相见。劝姑娘不必伤怀想家，跟着老太太和舅母，是和家里一样的。姐妹们虽拙，大家一处作伴，也可以解些烦闷。或有委屈之处，只管说，别外道了才是。’”

Mrs.Xing came back and said, "the master said, 'I've been felt not so good for days. I am afraid that I will be emotional if I see you, so I can't bear to see you for the time being. I advise you not to be homesick. It's the same as home to follow the old lady and aunt. Although the sisters are clumsy, you can relieve some boredom if you keep company together. If you have grievances, just tell us and make yourself at home.''

==谢庆琳 Xiè Qìnglín 俄语语言文学女 202120081533==

黛玉忙站起身来，一一答应了。再坐一刻便告辞，邢夫人苦留吃过饭去。黛玉笑回道：“舅母爱惜赐饭，原不应辞；只是还要过去拜见二舅舅，恐去迟了不恭，异日再领。望舅母容谅。”

==熊敏 Xióng Mǐn 英语语言文学（英美文学）女 202120081534==

邢夫人道：“这也罢了。”遂命两个嬷嬷用方才坐来的车送过去。于是黛玉告辞。邢夫人送至仪门前，又嘱咐了众人几句，眼看着车去了方回来。一时黛玉进入荣府，下了车，只见一条大甬路直接出大门来。

==徐敏赟 Xú Mǐnyūn 语言智能与跨文化传播研究男 202120081535==

众嬷嬷引着，便往东转弯，走过一座东西穿堂，向南大厅之后，仪门内大院落：上面五间大正房，两边厢房，鹿顶耳房钻山，四通八达，轩昂壮丽，比各处不同。黛玉便知这方是正内室。

==颜静 Yán Jìng 语言智能与跨文化传播研究女 202120081536==

进入堂屋，抬头迎面先见一个赤金九龙青地大匾，匾上写着斗大三个字，是“荣禧堂”；后有一行小字：“某年月日书赐荣国公贾源”，又有“万幾宸翰”之宝。大紫檀雕螭案上，设着三尺多高青绿古铜鼎，悬着待漏随朝墨龙大画，一边是錾金彝，一边是玻璃盆。

==颜莉莉 Yán Lìlì 国别女 202120081537==

地下两溜十六张楠木圈椅。又有一副对联，乃是乌木联牌镶着錾金字迹，道是：座上珠玑昭日月，堂前黼黻焕烟霞。下面一行小字是“世教弟勋袭东安郡王穆莳拜手书”。原来王夫人时常居坐宴息也不在这正室中，只在东边的三间耳房内。

On the ground two rows of 16 nanmu armchairs. There is also a pair of couplets, ebony couplet inset with gold handwriting, it said:The pearl and jade in the seat can shine with the sun and the moon; The people in front of the lobby wearing official clothes, its colors like clouds like clouds. The next line is written by mu Shis, the hereditary king of Dongpyeong County, who is a brother who has been taught by your family for generations.For Lady Wang often sat and reposed not in this main room, but in the three eastern rooms.--[[User:Yan Lili|Yan Lili]] ([[User talk:Yan Lili|talk]]) 03:36, 12 December 2021 (UTC)

==颜子涵 Yán Zǐhán 国别女 202120081538==

于是嬷嬷们引黛玉进东房门来。临窗大炕上铺着猩红洋毯，正面设着大红金钱蟒引枕，秋香色金钱蟒大条褥；两边设一对梅花式洋漆小几：左边几上摆着文王鼎，鼎旁匙箸、香盒；右边几上摆着汝窑美人觚，里面插着时鲜花草。

==阳佳颖 Yáng Jiāyǐng 国别女 202120081540==

地下面，西一溜四张大椅，都搭着银红撒花椅搭，底下四副脚踏；两边又有一对高几，几上茗碗、瓶花俱备。其馀陈设，不必细说。老嬷嬷让黛玉上炕坐。炕沿上却也有两个锦褥对设。

==杨爱江 Yáng Àijiāng 英语语言文学（语言学）女 202120081541==

黛玉度其位次，便不上炕，只就东边椅上坐了。本房的丫鬟忙捧上茶来。黛玉一面吃了，打量这些丫鬟们妆饰衣裙，举止行动，果与别家不同。

==杨堃 Yáng Kūn 法语语言文学女 202120081542==

茶未吃了，只见一个穿红绫袄、青绸掐牙背心的一个丫鬟走来笑道：“太太说，请林姑娘到那边坐罢。”老嬷嬷听了，于是又引黛玉出来，到了东廊三间小正房内。

Before the tea was drunk, a servant girl wearing a red silk jacket and a green satin vest came up and smiled, "Mrs. Wang invited Miss Lin to come and sit over there." When the old Mammy heard this, she led Daiyu out again and went to the third small main room on the east porch.--[[User:Yang Kun|Yang Kun]] ([[User talk:Yang Kun|talk]]) 03:33, 12 December 2021 (UTC)

Before they drank tea over, a servant girl in a red silk jacket and a green satin vest came up and smiled, "Mrs. Wang invited Miss Lin to come and sit over there." When the old Mammy heard this, she led Daiyu out again to the third small main room on the east porch.--[[User:Yang Liuqing|Yang Liuqing]] ([[User talk:Yang Liuqing|talk]]) 11:10, 12 December 2021 (UTC)

==杨柳青 Yáng Liǔqīng 英语语言文学（英美文学）女 202120081543==

正面炕上横设一张炕桌，上面堆着书籍、茶具；靠东壁面西设着半旧的青缎靠背、引枕。王夫人却坐在西边下首，亦是半旧青缎靠背、坐褥。见黛玉来了，便往东让。

On the kang there was a kang table on which books and tea sets piled up. Half new backrests and pillows made of blue satins were set on the east side of the wall. However, Mrs. Wang set at the foot of the west wall where half new backrests and mattresses made of blue satins were displayed. Mrs. Wang moved to the east side when she saw Lin Daiyu come in.--[[User:Yang Liuqing|Yang Liuqing]] ([[User talk:Yang Liuqing|talk]]) 11:11, 12 December 2021 (UTC)

==叶维杰 Yè Wéijié 国别男 202120081544==

黛玉心中料定这是贾政之位。因见挨炕一溜三张椅子上也搭着半旧的弹花椅袱，黛玉便向椅上坐了。王夫人再三让他上炕，他方挨王夫人坐下。王夫人因说：“你舅舅今日斋戒去了，再见罢。

==易扬帆 Yì Yángfān 英语语言文学（英美文学）女 202120081545==

只是有句话嘱咐你：你三个姐妹倒都极好，以后一处念书认字，学针线，或偶一玩笑，却都有个尽让的。我就只一件不放心：我有一个孽根祸胎，是家里的混世魔王，今日因往庙里还愿去，尚未回来，晚上你看见就知道了。

I just have one thing to tell you: your three sisters are all very good, and in the future they will study and learn to read and write together, and learn to sew, or occasionally play jokes, but all of them will do their best. There is only one thing I am not sure about: I have a sinful child who is the evil one in my family, and he has not returned yet because he has gone to the temple to pay his respects.--[[User:Yi Yangfan|Yi Yangfan]] ([[User talk:Yi Yangfan|talk]]) 02:19, 13 December 2021 (UTC)Yi Yangfan

I just want to remind you: your sisters are very kind , and in the future you will study together, and learn to read and write and learn to sew. Sometimes you will play jokes at each other, but you will be very tolerant to each other. There is only one thing I am worried about: there is a naughty boy in our family, and he has not returned yet because he has gone to the temple to redeem his wishes, you will see him in the evening.--[[User:Yin Huizhen|Yin Huizhen]] ([[User talk:Yin Huizhen|talk]]) 07:45, 13 December 2021 (UTC)

==殷慧珍 Yīn Huìzhēn 英语语言文学（英美文学）女 202120081546==

你以后总不用理会他，你这些姐姐妹妹都不敢沾惹他的。”黛玉素闻母亲说过：“有个内侄，乃衔玉而生，顽劣异常，不喜读书，最喜在内帏厮混。外祖母又溺爱，无人敢管。”

“You can ignore him later and none of your sisters dare to bother him. ” Daiyu heard from her mother: “I have a nephew, who was born with jade in his mouth. He is very naughty and don’t like to read, but prefer to play with girls. His grandma has always spoiled him so that everyone let him be. ”--[[User:Yin Huizhen|Yin Huizhen]] ([[User talk:Yin Huizhen|talk]]) 07:27, 13 December 2021 (UTC)

==殷美达 Yīn Měidá 英语语言文学（语言学）女 202120081547==

今见王夫人所说，便知是这位表兄。一面陪笑道：“舅母所说，可是衔玉而生的？在家时，记得母亲常说：这位哥哥比我大一岁，小名就叫宝玉，性虽憨顽，说待姊妹们却是极好的。

What Mrs.Wang described is the cousin for sure. Daiyu said while smiling:" Is the person you just mentioned my cousin born with a jade? I remember when I was at home my mother often said that the cousin nicknamed Precious Jade is one year older than me. Although he is a little mischievous, he is very friendly with his sisters".--[[User:Yin Meida|Yin Meida]] ([[User talk:Yin Meida|talk]]) 14:27, 12 December 2021 (UTC)

==尹媛 Yǐn Yuán 英语语言文学（英美文学）女 202120081548==

况我来了，自然和姊妹们一处，弟兄们是另院别房，岂有沾惹之理？”王夫人笑道：“你不知道原故。他和别人不同，自幼因老太太疼爱，原系和姐妹们一处娇养惯了的。

Now I come here,undoubtfully I live with my sisters. The brothers are in some different houses. Is there any reason to mess with them?" Lady King smiled and said, "You don't know. Unlike the others, he had been coddled by his sisters since he was young for the love of Grandma Merchant.--[[User:Yin Yuan|Yin Yuan]] ([[User talk:Yin Yuan|talk]]) 15:30, 13 December 2021 (UTC)

==詹若萱 Zhān Ruòxuān 英语语言文学（英美文学）女 202120081549==

若姐妹们不理他，他倒还安静些；若一日姐妹们和他多说了一句话，他心上一喜，便生出许多事来：所以嘱咐你别理会他。他嘴里一时甜言蜜语，一时有天没日，疯疯傻傻，只休信他。”黛玉一一的都答应着。

“If the sisters ignore him, he is a bit quieter: if one day the sisters talk to him more, he is so happy that he will stir up many troubles: so I tell you to ignore him. He may talk sweetly for a while, and he may be crazy and silly for a while, just don't believe him.” Daiyu replied one by one.--[[User:Zhan Ruoxuan|Zhan Ruoxuan]] ([[User talk:Zhan Ruoxuan|talk]]) 08:45, 13 December 2021 (UTC)

==张秋怡 Zhāng Qiūyí 亚非语言文学女 202120081550==

忽见一个丫鬟来说：“老太太那里传晚饭了。”王夫人忙携了黛玉，出后房门，由后廊往西，出了角门，是一条南北甬路，南边是倒座三间小小抱厦厅，北边立着一个粉油大影壁，后有一个半大门，小小一所房屋。
Suddenly see a servant girl to say: "old lady there spread supper." Lady Wang and Daiyu went out of the back door, leading from the back corridor to the west and out of the corner gate. There was a north-south corridor, with three small rooms in the south, a big screen wall of powder and oil in the north, and a small house with a half gate behind.--[[User:Zhang Qiuyi|Zhang Qiuyi]] ([[User talk:Zhang Qiuyi|talk]]) 13:53, 12 December 2021 (UTC)

Suddenly a servant girl said, "the old lady has passed on dinner." Lady King hurriedly took Mascara Jade Pearl out of the back door, from the back porch to the west, out of the corner door. It is a North-South corridor. In the south is the inverted three small balcony halls. In the north is a oil-powdered large shadow wall, followed by a half gate and a small house.--[[User:Zhang Yang|Zhang Yang]] ([[User talk:Zhang Yang|talk]]) 12:28, 13 December 2021 (UTC)

==张扬 Zhāng Yáng 国别男 202120081551==

王夫人笑指向黛玉道：“这是你凤姐姐的屋子。回来你好往这里找他去，少什么东西，只管和他说就是了。”这院门上也有几个才总角的小厮，都垂手侍立。王夫人遂携黛玉穿过一个东西穿堂，便是贾母的后院了。

Lady King smiled at Mascara Jade Pearl and said: "This is your sister Phoenix's house. If you come back, you can find her here. And if there's anything missing, just tell her." On the gate of the courtyard, there were also several young boys who were only in their childhood, all standing with their hands down. Lady King then took Mascara Jade Pearl through an east-west hall, which was Grandma Merchant's backyard.--[[User:Zhang Yang|Zhang Yang]] ([[User talk:Zhang Yang|talk]]) 07:30, 11 December 2021 (UTC)

Lady King smiled at Mascara Jade Pearl and said: "This is your sister Phoenix's house. If you come back, you can find her here. And if there's anything missing, just tell her." On the gate of the courtyard,there were also a few young boys on the door of this courtyard, all standing with their hands down.. Lady King then took Mascara Jade Pearl through an east-west hall, which was Grandma Merchant's backyard.

==张怡然 Zhāng Yírán 俄语语言文学女 202120081552==

于是进入后房门，已有许多人在此伺候，见王夫人来，方安设桌椅；贾珠之妻李氏捧杯，熙凤安箸，王夫人进羹。贾母正面榻上独坐，两旁四张空椅。熙凤忙拉黛玉在左边第一张椅子上坐下，黛玉十分推让。

So they entered the back room, where many people were already waiting, and when they saw Lady King coming, they placed the table and chairs; Li, wife of Treasure Merchant, held the cup, Lady King placed the chopsticks, and Splendid Phoenix King drank the soup. Grandma Merchant was sitting alone on a couch, flanked by four empty chairs. Splendid Phoenix King was busy pulling Mascara Jade Forest to sit in the first chair on the left, but Mascara Jade Forest was too embarrassed to sit.--[[User:Zhang Yiran|Zhang Yiran]] ([[User talk:Zhang Yiran|talk]]) 00:57, 13 December 2021 (UTC)

So they entered the back room, where many people were already waiting, and when they saw Lady King coming, they placed the table and chairs; Li, wife of Treasure Merchant, held the cup, Lady King placed the chopsticks, and Splendid Phoenix King drank the soup. Grandma Merchant was sitting alone on a couch, flanked by four empty chairs. Splendid Phoenix King was busy pulling Mascara Jade Forest to sit in the first chair on the left, but Mascara Jade Forest was too embarrassed to sit.--[[User:Zhong Yifei|Zhong Yifei]] ([[User talk:Zhong Yifei|talk]]) 03:42, 13 December 2021 (UTC)

==钟义菲 Zhōng Yìfēi 英语语言文学（英美文学）女 202120081553==

贾母笑道：“你舅母和嫂子们是不在这里吃饭的。你是客，原该这么坐。”黛玉方告了坐，就坐了。贾母命王夫人也坐了。迎春姊妹三个告了坐，方上来：迎春坐右手第一，探春左第二，惜春右第二。

Mrs. Jia said with a smile, "your aunt and sister-in-law don't eat here. You are a guest. You should have sat here." Daiyu then sat down. Jia Mu ordered Mrs. Wang to sit down. The three sisters of Yingchun sat down：Yingchun sat first on the right hand, Tanchun second on the left, and Xi Chun second on the right.--[[User:Zhong Yifei|Zhong Yifei]] ([[User talk:Zhong Yifei|talk]]) 10:36, 11 December 2021 (UTC)

Mrs. Jia said with a smile, "your aunts and sisters-in-law don't eat here. You are a guest. You should have sat here." Daiyu then sat down. Mrs. Jia ordered Mrs. Wang to sit down. The three sisters of Yingchun were asked to sit down: Yingchun sat first on the right hand, Tanchun second on the left, and Xi Chun second on the right.--[[User:Zhong Yulu|Zhong Yulu]] ([[User talk:Zhong Yulu|talk]]) 02:02, 12 December 2021 (UTC)

==钟雨露 Zhōng Yǔlù 英语语言文学（英美文学）女 202120081554==

旁边丫鬟执着拂尘、漱盂、巾帕，李纨、凤姐立于案边布让；外间伺候的媳妇、丫鬟虽多，却连一声咳嗽不闻。饭毕，各各有丫鬟用小茶盘捧上茶来。当日林家教女以惜福养身，每饭后必过片时方吃茶，不伤脾胃；

Standing at the table, the servant girls held the horsetail whisks, vessels for mouthwash and handkerchiefs. Li Wan and Wang Xifeng sent dishes, refreshments to guests and invited them to eat. Though there were many servant girls in the outer room, they could not be heard to utter a sound. When the meal was over, each servant girl brought tea with a small tray. The daughter of Lin Ruhai, Lin Daiyu took tea after each meal to keep health and not hurt her spleen and stomach.--[[User:Zhong Yulu|Zhong Yulu]] ([[User talk:Zhong Yulu|talk]]) 01:55, 12 December 2021 (UTC)

The servant girls are standing at the table with the horsetail whisks, vessels for mouthwash and handkerchiefs. Li Wan and Wang Xifeng sent dishes, refreshments to guests and invited them to eat. Though there were many servant girls in the outer room, they could not be heard to utter a sound. When the meal was over, each servant girl brought tea with a small tray. The daughter of Lin Ruhai, Lin Daiyu took tea after each meal to keep health and not hurt her spleen and stomach.--[[User:Zhou Jiu|Zhou Jiu]] ([[User talk:Zhou Jiu|talk]]) 09:23, 13 December 2021 (UTC)

==周玖 Zhōu Jiǔ 英语语言文学（英美文学）女 202120081555==

今黛玉见了这里许多规矩不似家中，也只得随和些。接了茶，又有人捧过漱盂来，黛玉也漱了口，又盥手毕。然后又捧上茶来，这方是吃的茶。贾母便说：“你们去罢，让我们自在说说话儿。”
Now Daiyu saw many rules here are not like the rules of her home. She was also easy-going. After receiving the tea, someone else took a gargle bowl for her. Daiyu also rinsed her mouth and finished washing her hands again. Then tea which was for drinking was brought in. Then Mother Jia said to servants , "You all go and let's have a talk in our own comfort."

Now Daiyu saw many rules here are not like the rules of her home. She can only be easygoing. She caught the teacup. Some domestics came over with a mouthwash basin. Daiyu gargled and washed her hands. Then the servant brought back tea, and this was tea for drinking.Then Grandma Merchant said to servant, "You all go and let's have a talk in our own comfort."--[[User:Zhou Junhui|Zhou Junhui]] ([[User talk:Zhou Junhui|talk]]) 10:47, 13 December 2021 (UTC)

==周俊辉 Zhōu Jùnhuī 法语语言文学女 202120081556==

王夫人遂起身，又说了两句闲话儿，方引李、凤二人去了。贾母因问黛玉念何书，黛玉道：“刚念了《四书》。”黛玉又问姊妹读何书，贾母道：“读什么书，不过认几个字罢了。”

Lady Wang stood up and said something idle, then led Lady Li and Splendid Phoenix King to leave. When Grandma Merchant asked Daiyu what books she had read, Daiyu replied, "I just have read the ''Four Books''." When Daiyu asked her sisters what books they read, Grandma Merchant said, "They don't read anything. They only know a few words."--[[User:Zhou Junhui|Zhou Junhui]] ([[User talk:Zhou Junhui|talk]]) 09:25, 13 December 2021 (UTC)

==周巧 Zhōu Qiǎo 英语语言文学（语言学）女 202120081557==

一语未了，只听外面一阵脚步响，丫鬟进来报道：“宝玉来了。”黛玉心想：“这个宝玉，不知是怎样个惫懒人呢。”及至进来一看，却是位青年公子：头上戴着束发嵌宝紫金冠，齐眉勒着二龙戏珠金抹额；

The sentence was barely out of her lips, when a continuous sounding of footsteps
was heard outside, and a waiting maid entered and announced that Pao-yue was
coming. Tai-yue was speculating in her mind how it was that this Pao-yue had
turned out such a good-for-nothing fellow, when he happened to walk in.
He was, in fact, a young man of tender years, wearing on his head, to hold his
hair together, a cap of gold of purplish tinge, inlaid with precious gems.
Parallel with his eyebrows was attached a circlet, embroidered with gold, and
representing two dragons snatching a pearl.
--[[User:Zhou Qiao1|Zhou Qiao1]] ([[User talk:Zhou Qiao1|talk]]) 08:36, 13 December 2021 (UTC)

After a word, only a sound of footsteps outside, the maid came in and reported: "Baoyu is here." Daiyu thought to herself: "This Baoyu, I don't know what a tired lazy person." When she came in, she was a young man. He wears a purple and gold crown with hair inlaid on his head, and his forehead are tied with gold frontlet（The shape is two dragons playing with pearled）.--[[User:Zhou Qing|Zhou Qing]] ([[User talk:Zhou Qing|talk]]) 15:21, 11 December 2021 (UTC)

==周清 Zhōu Qīng 法语语言文学女 202120081558==

一件二色金百蝶穿花大红箭袖，束着五彩丝攒花结长穗宫绦，外罩石青起花八团倭缎排穗褂；登着青缎粉底小朝靴。面若中秋之月，色如春晓之花；鬓若刀裁，眉如墨画，鼻如悬胆，睛若秋波。

A big red arrow sleeve decorated with two-color golden butterfly flowers, is tied with multicolored silk and knotted with long spikes, and is covered with azurite and satin rowed gowns; it wears small green satin and powder-soled boots. The face is as round and beautiful as the moon of Mid-Autumn Festival, the complexion is like a flower of spring dawn; the temples are like a knife cut, the eyebrows are like ink painting, the nose is like a hanging gall, and the eyes are like autumn waves.

A big red arrow sleeve decorated with two-color golden butterfly flowers, is tied with multicolored silk and knotted with long spikes, and is covered with azurite and satin rowed gowns; he wore small green satin and powder-soled boots. The face is as round and beautiful as the moon at mid-autumn, the complexion is like a flower of in spring; the temples as if chiselled with a knife, the eyebrows are like ink painting, the nose is like a a well-cut and shapely nose, and the eyes are like vernal waves.--[[User:Zhou Xiaoxue|Zhou Xiaoxue]] ([[User talk:Zhou Xiaoxue|talk]]) 06:19, 13 December 2021 (UTC)

==周小雪 Zhōu Xiǎoxuě 日语语言文学女 202120081559==

虽怒时而似笑，即嗔视而有情。项上金螭缨络，又有一根五色丝绦，系着一块美玉。黛玉一见，便吃一大惊，心中想道：“好生奇怪：倒像在那里见过的，何等眼熟！”只见这宝玉向贾母请了安，贾母便命：“去见你娘来。”

His angry look even resembled a smile; his glance was full of sentiment.Round his neck he had a gold dragon necklet with a fringe; also a cord of variegated silk, to which was attached a piece of beautiful jade. When Daiyu saw this, she was shocked."How very strange." she was reflecting in her mind; "it would seem as if I had seen him somewhere or other, for his face appears extremely familiar to my eyes;" Baoyu greeted Lady Dowager "Go and see your mother and then come back," remarked her venerable ladyship.--[[User:Zhou Xiaoxue|Zhou Xiaoxue]] ([[User talk:Zhou Xiaoxue|talk]]) 06:08, 13 December 2021 (UTC)

==朱素珍 Zhū Sùzhēn 英语语言文学（语言学）女 202120081561==

即转身去了。一会再来时已换了冠带：头上周围一转的短发都结成小辫，红丝结束，共攒至顶中胎发，总编一根大辫，黑亮如漆，从顶至梢，一串四颗大珠，用金八宝坠脚；身上穿着银红撒花半旧大袄；仍旧带着项圈、宝玉、寄名锁、护身符等物；

==邹岳丽 Zōu Yuèlí 日语语言文学女 202120081562==

下面半露松绿撒花绫裤，锦边弹墨袜，厚底大红鞋。越显得面如傅粉，唇若施脂；转盼多情，语言若笑。天然一段风韵，全在眉梢；平生万种情思，悉堆眼角。看其外貌，最是极好，却难知其底细。

==Nadia 202011080004==

后人有《西江月》二词批的极确，词曰：

==Mahzad Heydarian 玛莎 202021080004==

无故寻愁觅恨，有时似傻如狂。

==Mariam toure 2020GBJ002301==

纵然生得好皮囊，腹内原来草莽。

==Rouabah Soumaya 202121080001==

潦倒不通庶务，愚顽怕读文章。

I'm not able to get through general affairs, and I'm afraid of reading articles.

==Muhammad Numan 202121080002==

行为偏僻性乖张，那管世人诽谤。
He who behaves in a perverse way has no control over the slander of course.--[[User:Atta Ur Rahman|Atta Ur Rahman]] ([[User talk:Atta Ur Rahman|talk]]) 03:29, 14 December 2021 (UTC)

==Atta Ur Rahman 202121080003==

又曰：富贵不知乐业，贫穷难耐凄凉。
It is also known that wealth does not know pleasure and happiness, and poverty cannot endure loneliness.

==Muhammad Saqib Mehran 202121080004==

可怜辜负好时光，于国于家无望。

==Zohaib Chand 202121080005==

天下无能第一，古今不肖无双。

==Jawad Ahmad 202121080006==

寄言纨袴与膏粱，莫效此儿形状。

English; the author is to give some suggestion to playboys of high official that they do not follow the example of Jia Baoyu.

==Nizam Uddin 202121080007==

却说贾母见他进来，笑道：“外客没见就脱了衣裳了，还不去见你妹妹呢。”

==Öncü 202121080008==

宝玉早已看见了一个袅袅婷婷的女儿，便料定是林姑妈之女，忙来见礼。

Baoyu had already seen a daughter with a gentle posture, thought might be the daughter of Aunt Lin, then hurried to meet her.--[[User:AkiraJantarat|AkiraJantarat]] ([[User talk:AkiraJantarat|talk]]) 04:17, 13 December 2021 (UTC)

==Akira Jantarat 202121080009==

归了坐细看时，真是与众各别。

When I look at you carefully, I think you are different.--[[User:AkiraJantarat|AkiraJantarat]] ([[User talk:AkiraJantarat|talk]]) 09:59, 13 December 2021 (UTC)

When I returned to take a closer look, it was really different. --[[User:Benjamin Wellsand|Benjamin Wellsand]] ([[User talk:Benjamin Wellsand|talk]]) 07:41, 12 December 2021 (UTC)

==Benjamin Wellsand 202111080118==

只见：两弯似蹙非蹙笼烟眉，一双似喜非喜含情目。

I saw: two bends like the frowning of smoked eyebrows, at first they seemed happy but not really happy, yet affectionate eyebrows. --[[User:Benjamin Wellsand|Benjamin Wellsand]] ([[User talk:Benjamin Wellsand|talk]]) 07:41, 12 December 2021 (UTC)

I saw: two curved eyebrows that looked like a frown, a pair of eyebrows that seemed to be happy or not. --[[User:Asep Budiman|Asep Budiman]] ([[User talk:Asep Budiman|talk]]) 23:18, 12 December 2021 (UTC)

==Asep Budiman 202111080020==

态生两靥之愁，娇袭一身之病。

The sorrow of the two distresses, the disease of the whole body. --[[User:Asep Budiman|Asep Budiman]] ([[User talk:Asep Budiman|talk]]) 23:17, 12 December 2021 (UTC)

==Ei Mon Kyaw 202111080021==

泪光点点，娇喘微微。

20211215 homework

2021-12-14T03:27:21Z

Atta Ur Rahman: /* Atta Ur Rahman 202121080003 */

Quicklinks: [[Introduction_to_Translation_Studies_2021|Back to course homepage]] [https://bou.de/u/wiki/uvu:Community_Portal#Frequently_asked_questions_FAQ FAQ] [https://bou.de/u/wiki/uvu:Community_Portal Manual] [[20210926_homework|Back to all homework webpages overview]] [[20220112_final_exam|final exam page]]

==陈静 Chén Jìng 国别女 202020080595==

鼎：古代食器。胡羼(chàn忏) ──胡闹。羼：本义为群羊杂居。引申为杂乱不纯，乱七八糟。

Tripod (Ding in Chinese): ancient food utensil. Hu Chan in Chinese means nonsense. Chan in Chinese originally means that the sheep live together, whose extensive meaning is mess.
----

Tripod: ancient food utensil. Hi Chan - nonsense. The original meaning is that sheep live together. It is extended meaning to be messy, impure and messy.
--[[User:Cai Zhufeng|Cai Zhufeng]] ([[User talk:Cai Zhufeng|talk]]) 01:25, 12 December 2021 (UTC)

==蔡珠凤 Cài Zhūfèng 法语语言文学女 202120081477==

抓──即“抓周”，亦称“试儿”、“试周”。旧俗于婴儿满周岁时，父母摆列各种小件器物，任其抓取，以测试其秉性、智愚、志趣。此俗始于江南，后亦传到北方。

Grasping -- namely "grasping the week", also known as "trying the child" and "trying the week". The old custom is that when a baby reaches the age of one year, his parents arrange all kinds of small objects and let him grab them to test his temperament, intelligence and interest. This custom began in the south of the Yangtze River and later spread to the north.
--[[User:Cai Zhufeng|Cai Zhufeng]] ([[User talk:Cai Zhufeng|talk]]) 01:23, 12 December 2021 (UTC)

Catch ─ ─ means "catch the week", also known as "test" and "test week". The old custom is when the baby reaches one year old, the parents arrange all kinds of small utensils and let them grab them to test their disposition, wisdom and ambition. This custom began in the south of the Yangtze River and then spread to the north.--[[User:Zeng Junlin|Zeng Junlin]] ([[User talk:Zeng Junlin|talk]]) 07:41, 11 December 2021 (UTC)

==曾俊霖 Zēng Jùnlín 国别男 202120081478==

事见北朝周·颜之推《颜氏家训·风操》：“江南风俗，儿生一期(年)，为制新衣，盥浴装饰，男则用弓矢纸笔，女则刀尺针缕(线)，并加饮食之物及珍宝服玩，置之儿前，观其发意所取，以验贪亷智愚，名之为试儿。”

It is said in Yan's family instructions and customs by Yan Zhitui of the Northern Dynasty that "the custom in the south of the Yangtze River was born in the first year. It was to make new clothes and decorate bathrooms. Men used bows and arrows, paper and pens, women used knives, rulers, needles and threads (lines), and played with food and precious clothes. They were placed in front of their children and looked at what they wanted to take to test their greed, wisdom and stupidity. They were called test children."--[[User:Zeng Junlin|Zeng Junlin]] ([[User talk:Zeng Junlin|talk]]) 07:37, 11 December 2021 (UTC)

==陈惠妮 Chén Huìnī 英语语言文学（英美文学）女 202120081479==

(宋·赵彦卫《云麓漫钞》卷二也有相同记载)又宋·叶真《爱日斋丛钞》卷一：“《玉壶野史》记曹武惠王(曹彬)始生周晬日，父母以百玩之具罗于席，观其所取。

==陈湘琼 Chén Xiāngqióng 外国语言学及应用语言学女 202120081480==

武惠王左手提干戈，右手提俎豆，斯须取一印，馀无所视。曹，真定人。江南遗俗乃在此(指真定)，今俗谓试周是也。”

Lord Wuhui holds weapons with his left hand and dinnerware in his right hand.Then he looks at a seal and graps it without seeing anything else.Lord Wuhui, whose first name is Cao, comes from Zhen Ding county. The place is called Shi Zhou now, on whiche Jiang Nan's old cities lay.--[[User:Chen Xiangqiong|Chen Xiangqiong]] ([[User talk:Chen Xiangqiong|talk]]) 00:23, 14 December 2021 (UTC)

==陈心怡 Chén Xīnyí 翻译学女 202120081481==

致知格物──语出《礼记·大学》：“致知在格物，格物而后知至。”意谓要想获得知识，必须探究事物的道理。致：获得，取得。

Zhi Zhi Ge Wu- ''From The Book of Rites·Daxue'': "Zhizhi lies in Gewu, and after Gewu, knowledge arrives." It means that in order to gain knowledge, one must inquire into the truth of things. Zhi: To acquire, to obtain.--[[User:Chen Xinyi|Chen Xinyi]] ([[User talk:Chen Xinyi|talk]]) 05:18, 12 December 2021 (UTC)

==程杨 Chéng Yáng 英语语言文学（英美文学）女 202120081482==

格：推究，探究，探讨。尧……张──尧、舜、禹、汤、文、武，即唐尧、虞舜、夏禹、成汤、周文王、周武王，是从上古至西周的明君；
Ge: means deduction, exploration and discussion. Yao...Zhang──Yao, Shun, Yu, Tang, Wen, Wu, namely Tang Yao, Yu Shun, Xia Yu, Cheng Tang, Emperor Wen of Zhou Dynasty, Emperor Wu of Zhou Dynasty, they are all wise emperors from ancient times to the Zhou Dynasty;--[[User:Cheng Yang|Cheng Yang]] ([[User talk:Cheng Yang|talk]]) 13:11, 11 December 2021 (UTC)

==丁旋 Dīng Xuán 英语语言文学（英美文学）女 202120081483==

周、召，即周公旦、召公奭，都是西周的贤相；孔、孟，即孔丘(通称孔子)、孟轲(通称孟子)，都是儒学的创始人；董、韩、周、程、朱、张，即汉代董仲舒、唐代韩愈、北宋周敦颐、北宋程颢和程颐兄弟、南宋朱熹、北宋张载，都是儒学理论家。

Zhou, called the Duke of Zhou, and Zhao, called Duke of Shi, are both talented prime ministers (in feudal China); Kong (generally called Confucius) and Meng (generally called Mencius) are both founders of Confucianism; Dong (Dong Zhongshu in Han Dynasty), Han (Han Yu in Tang Dynasty), Zhou (Zhou Dunyi in the Northern Song Dynasty), Cheng (Cheng Jing and Cheng Yi brothers in the Northern Song Dynasty), Zhu (Zhu Xi in the Southern Song Dynasty), Zhang (Zhang Zai in the Northern Song Dynasty) are all Confucian theorists. --[[User:Ding Xuan|Ding Xuan]] ([[User talk:Ding Xuan|talk]]) 07:19, 12 December 2021 (UTC)

Zhou and Zhao are respectively the Duke of Zhou and the Duke of Shi and both are talented prime ministers of the Western Zhou Dynasty; both Kong (generally called Confucius) and Meng (generally called Mencius) are founders of Confucianism; Dong (Dong Zhongshu in Han Dynasty), Han (Han Yu in Tang Dynasty), Zhou (Zhou Dunyi in the Northern Song Dynasty), Cheng (Cheng Jing and Cheng Yi brothers in the Northern Song Dynasty), Zhu (Zhu Xi in the Southern Song Dynasty), Zhang (Zhang Zai in the Northern Song Dynasty) are all Confucian theorists. --[[User:Du Lina|Du Lina]] ([[User talk:Du Lina|talk]]) 08:09, 12 December 2021 (UTC)

==杜莉娜 Dù Lìnuó 英语语言文学（语言学）女 202120081484==

这些人皆是儒家竭力推崇的人物。蚩尤……秦桧──蚩尤、共工，都是传说中上古最凶恶的部族首领；桀、纣、始皇，即夏桀、商纣王、秦始皇，都是登峰造极的暴君；

All these people are strong recommended by confucianists such as Chi You(a mythological warrior engaged in fighting with the Yellow Emperor), Qin Hui (a traitor in the Song dynasty in Chinese history)and so on. Among them both Chi You and Gong Gong (the water god in ancient Chinses history and the devil of floods) are the most ferocious tribal chief in the Chinese legend;and all Xia Jie, Shang Zhou and Qin Shi Huang, being respectively the emperor Jie of Xia Dynasty，the emperor Zhou of Shang Dynasty and the first emperor of Qin Dynasty, are extremely tyrannical.

==付红岩 Fù Hóngyán 英语语言文学（英美文学）女 202120081485==

王莽、曹操、桓温、安禄山、秦桧，他们分别是汉代、三国、东晋、唐代、南宋人，都是大奸臣乃至叛逆之贼。许由……朝云──许由，传说他是上古时为了逃避帝位而终生隐居的贤人；陶潜(即陶渊明)、阮籍、嵇康、刘伶，都是魏晋时期著名文学家及不与流俗同低昂的独行之士；

==付诗雨 Fù Shīyǔ 日语语言文学女 202120081486==

王谢二族，指东晋王导和谢安，都是显贵；顾虎头，即顾恺之，字虎头，是东晋名画家；陈后主、唐明皇、宋徽宗，都是有才气的风流皇帝；

The Two families of Wang and Xie, namely Wang Dao and Xie An, were both nobility in the Eastern Jin Dynasty. Gu Hutou, also known as Gu Kaizhi, was a famous painter in the Eastern Jin Dynasty. Emperor Chen Shubao of Chen, Emperor Ming of Tang and Emperor Huizong of Song were all talented and romantic emperors.--[[User:Fu Shiyu|Fu Shiyu]] ([[User talk:Fu Shiyu|talk]]) 10:07, 12 December 2021 (UTC)

The Two families of Wang and Xie, namely Wang Dao and Xie An, were both of the nobility in the Eastern Jin Dynasty. Gu Hutou, also known as Gu Kaizhi, was a famous painter in the Eastern Jin Dynasty. Emperor Chen Shubao of Chen, Emperor Ming of Tang and Emperor Huizong of Song were all talented and romantic emperors. --[[User:Gao Mi|Gao Mi]] ([[User talk:Gao Mi|talk]]) 01:02, 13 December 2021 (UTC)

==高蜜 Gāo Mì 翻译学女 202120081487==

刘庭芝即刘希夷(字庭芝)、温飞卿即温庭筠(字飞卿)，都是唐代名诗人；米南宫即米芾(南宫为世称)，是北宋名画家；石曼卿即石延年(字曼卿)、柳蓍卿即柳永(字蓍卿)、秦少游即秦观(字少游)，都是北宋著名文学家；

Liu Tingzhi, or Liu Xiyi (courtesy name Tingzhi), Wen Feiqin refers orWen Tingyun (courtesy name Feiqing) are both famous poets of the Tang Dynasty. Mi Nangong, or Mi Fu (nickname Nangong), was a famous painter of the Northern Song Dynasty; Shi Manqing, or Shi Yannian (courtesy name Manqing), Liu Yaoqing, or Liu Yong (courtesy name Yaoqing), and Qin Shaoyou, or Qin Guan (courtesy name Shaoyou), were famous literary scholars of the Northern Song Dynasty.--[[User:Gao Mi|Gao Mi]] ([[User talk:Gao Mi|talk]]) 01:03, 13 December 2021 (UTC)

==宫博雅 Gōng Bóyǎ 俄语语言文学女 202120081488==

倪云林即倪瓒，字云林，是元代名画家；唐伯虎即唐寅(字伯虎)、祝枝山即祝允明(字枝山)，都是明代名画家、文学家；李龟年(唐代人)、黄幡绰(唐代人)、敬新磨(五代后唐人)，都是名艺人；

==何芩 Hé Qín 翻译学女 202120081489==

卓文君(已见第一回注)、红拂(先为隋相杨素的侍女，后私奔李靖，也是前蜀·杜光庭《虬髯客传》中的女主人公)、薛涛(唐代才妓)、崔莺(即唐·元稹《会真记》、元·王实甫《西厢记》中的崔莺莺)、朝云(宋代名妓)，他们都是以才貌流芳的名女。

==胡舒情 Hú Shūqíng 英语语言文学（语言学）女 202120081490==

成则公侯败则贼──意谓成功的人便能获得公爵、侯爵之类的高官显爵，失败的人便被看作贼寇。表示世上并无公理，世人不讲是非，只论成功与失败，即只以成败论英雄。这里化用了“败则盗贼，成则帝王”。

Success makes the Duke while failure makes the theif ——which means that, If one is successful, he will be worshipped as the Duke. While one is unsuccessful, he will be despised as the thief. It expresses that there is no generally acknowledged truth in the world and people neglect justice and only pay attention to success and failure, that is, the sole measure. It coins a phrase here, “Failure makes a thief， success a king.”

The winner is Duke, the looser is theif means that the person who succeeded would be entitled like Duke and who failed would be dispised as a theif. It presents that there is no generally acknowledged truth in the world and people neglect justice and only pay attention to success and failure, that is, the sole measure. It coins a phrase here, “Failure makes a thief， success a king.”--[[User:Huang Jinyun|Huang Jinyun]] ([[User talk:Huang Jinyun|talk]]) 14:58, 12 December 2021 (UTC)

==黄锦云 Huáng Jǐnyún 英语语言文学（语言学）女 202120081491==

出自宋·邓牧《君道》：“嘻！天下何常之有？败则盗贼，成则帝王。”东床──指女婿。典出《晋书·王羲之传》、南朝宋·刘义庆《世说新语·雅量》：晋朝太尉郗鉴派人至丞相王导家相婿，王丞相令其到东厢房随意挑选。

It is cited from Deng Mu's How to Be Emperor, a work in Song dynasty, saying "how can the world be immutable! The loser is the thief, and the winner is the emperor." Dongchuang refers to the son-in-law, used in Books of Jin: Wang Xizhi's Biography" and Liu Yiqing's "Shi Shuo Xin Yu · Elegance" (Southern Song dynasty): In Jin dynasty Tai Wei (supreme government official in charge of military affairs) Xijian sent an underlying to the prime minister Wang Dao's house for taking in a son-in-law, and Prime Minister Wang invite him to choose at will in the east wing.--[[User:Huang Jinyun|Huang Jinyun]] ([[User talk:Huang Jinyun|talk]]) 14:43, 12 December 2021 (UTC)

It is cited from Deng Mu's How to Be Emperor, a work in Song dynasty, saying "how can the world be immutable! The loser is the thief, and the winner is the emperor." Dongchuang refers to the son-in-law, used in Books of Jin: Wang Xizhi's Biography" and Liu Yiqing's "Shi Shuo Xin Yu · Elegance" (Southern Song dynasty): In Jin dynasty Tai Wei (supreme government official in charge of military affairs) Xijian sent an official to the prime minister Wang Dao's house choosing a son-in-law, and Prime Minister Wang invited him to choose at will in the east wing room.--[[User:Huang Yiyan1|Huang Yiyan1]] ([[User talk:Huang Yiyan1|talk]]) 14:51, 12 December 2021 (UTC)

==黄逸妍 Huáng Yìyán 外国语言学及应用语言学女 202120081492==

此人过去一看，见王家诸郎皆很矜持，唯独王羲之坦腹躺在东床之上，毫不在乎。此人回报，郗鉴即选中王羲之为婿。后世即以“东床”、“东床坦腹”、“东床客”、“东床娇客”等代指女婿。

The man looked over and saw that all the lords of Wang family were very reserved, except Wang Xizhi, who was lying on the east bed and didn't care, showing his belly. In return, Xi Jian chose Wang Xizhi as his son-in-law. Later generations referred to the son-in-law with "East Bed", "East Bed Man Showing Belly", "East Bed Guest", "East Bed Distinguished Guest" and so on.--[[User:Huang Yiyan1|Huang Yiyan1]] ([[User talk:Huang Yiyan1|talk]]) 04:59, 12 December 2021 (UTC)

==黄柱梁 Huáng Zhùliáng 国别男 202120081493==

退了一舍之地──意谓退避三十里。形容退居其后，不敢与争。一舍：三十里。这里化用了“退避三舍”之典。

==金晓童 Jīn Xiǎotóng 202120081494==

典出《左传·僖公二十三年》：春秋时，晋国公子重耳出奔至楚，楚成王礼遇之，因问道：“公子若反(返)晋国，则何以报不谷？”重耳对曰：“若以君之灵，得反晋国，晋、楚治兵，遇于中原，其辟(避)君三舍。”
This story comes from ''Zuo Zhuan · Xi public twenty three years'': During the Spring and Autumn Period (777-476 BC), Childe Chong Er of the state of Jin went to the state of Chu. King Cheng of Chu gave a banquet for Chong er and asked, "If childe returns to the state of Jin, how will you repay me? Chong Er answered, "If I can return to the state of Jin, if the troops of the state of Jin and the state of Chu meet each other in the Central Plains, I will ask the troops of the state of Jin to retreat 90 li.--[[User:Jin Xiaotong|Jin Xiaotong]] ([[User talk:Jin Xiaotong|talk]]) 06:56, 12 December 2021 (UTC)

==邝艳丽 Kuàng Yànl 英语语言文学（语言学）女 202120081495==

后重耳返国为君，晋、楚城濮(在今山东省鄄城县西南)之战，重耳遵守诺言，晋军果“退三舍以辟之”。

第三回

托内兄如海荐西宾接外孙贾母惜孤女

==李爱璇 Lǐ Àixuán 英语语言文学（语言学）女 202120081496==

却说雨村忙回头看时，不是别人，乃是当日同僚一案参革的张如圭。他系此地人，革后家居，今打听得都中奏准起复旧员之信，他便四下里寻情找门路，忽遇见雨村，故忙道喜。二人见了礼，张如圭便将此信告知雨村。

Yue-ts'un, turning round in a hurry, perceived that the speaker was no other than a certain Chang Ju-kuei, an old colleague of his, who had been denounced and deprived of office, on account of some case or other; a native of that district, who had, since his degradation, resided in his home.Having come to hear the news that a memorial, presented in the capital, that the former officers (who had been cashiered) should be reinstated, had received the imperial consent, he had promptly done all he could, in every nook and corner, to obtain influence, and to find the means (of righting his position,) when he, unexpectedly, came across Yue-ts'un, to whom he therefore lost no time in offering his congratulations. The two friends exchanged the conventional salutations, and Chang Ju-kuei communicated the tidings to Yue-ts'un.

==李瑞洋 Lǐ Ruìyáng 英语语言文学（英美文学）女 202120081497==

雨村欢喜，忙忙叙了两句，各自别去回家。冷子兴听得此言，便忙献计，令雨村央求林如海，转向都中去央烦贾政。雨村领其意而别，回至馆中，忙寻邸报看真确了。次日，面谋之如海。如海道：“天缘凑巧。

==李姗 Lǐ Shān 英语语言文学（英美文学）女 202120081498==

因贱荆去世，都中家岳母念及小女无人依傍，前已遣了男女、船只来接，因小女未曾大痊，故尚未行。此刻正思送女进京。因向蒙教训之恩，未经酬报，遇此机会，岂有不尽心图报之理？弟已预筹之，修下荐书一封，托内兄务为周全，方可稍尽弟之鄙诚；

Since my wife has passed away, my mother-in-law has long before dispatched servants and transporting boats here to fetch my lonely daughter. But she has not set off yet due to the fact that she had not fully recovered at that time. As she is in good condition now, I am considering sending her to her grandma's. Once you have taught my daughter but desired no handsome payment; while now you need help, how can I sit on the fence? I have already well prepared for that in advance --- a recommendation letter has been written to my brother-in-law, to ensure your success in career. Only in this way can I show my gratitude towards you.--[[User:Li Shan|Li Shan]] ([[User talk:Li Shan|talk]]) 08:15, 11 December 2021 (UTC)

Since my wife has passed away, my mother-in-law who lives in the capital worried that my daughter has no one to rely on. So she has long before dispatched servants and transporting boats here to fetch my lonely daughter. But she has not set off yet due to the fact that she had not fully recovered at that time. As she is in good condition now, I am considering sending her to her grandma's. Once you have taught my daughter but desired no handsome payment; while now you need help, how can I sit on the fence? I have already well prepared for that in advance --- a recommendation letter has been written to my brother-in-law, to ensure your success in career. Only in this way can I show my gratitude towards you.--[[User:Li Shuang|Li Shuang]] ([[User talk:Li Shuang|talk]]) 07:43, 12 December 2021 (UTC)

==李双 Lǐ Shuāng 翻译学女 202120081499==

即有所费，弟于内家信中写明，不劳吾兄多虑。”雨村一面打恭，谢不释口；一面又问：“不知令亲大人现居何职？只怕晚生草率，不敢进谒。”如海笑道：“若论舍亲，与尊兄犹系一家，乃荣公之孙：大内兄现袭一等将军之职，名赦，字恩侯；

“As for the possible costs, I will explain in the letter. You don’t need to worry about it.” Yu Cun bent down and expressed his gratitude, asking: “What does your brother do now? I’m worried that I would take the liberty to pay a visit, it’s too hasty.” Ru Hai laughed and said: “My brother and your brother belong to the same family. They are both descendants of Origin Merchant. My eldest brother is now a first-class general, his name is Pardon Merchant, whose alternative given name is Enhou.”--[[User:Li Shuang|Li Shuang]] ([[User talk:Li Shuang|talk]]) 07:38, 12 December 2021 (UTC)

“As for the possible costs, I will explain in the letter. You needn’t to worry about it.” Yu Cun bent down and expressed his gratitude, asking: “What does your brother do now? I’m worried that I would take the liberty to pay a visit, it’s too hasty.” Ru Hai laughed and said: “My brother and your brother belong to the same family. They are both descendants of Ronggong. The eldest brother of my wife is now a first-class general, his name is Pardon Merchant, whose alternative given name is Enhou.” --[[User:Li Wenxuan|Li Wenxuan]] ([[User talk:Li Wenxuan|talk]]) 23:46, 12 December 2021 (UTC)

==李文璇 Lǐ Wénxuán 英语语言文学（英美文学）女 202120081500==

二内兄名政，字存周，现任工部员外郎，其为人谦恭厚道，大有祖父遗风，非膏粱轻薄之流，故弟致书烦托，否则不但有污尊兄清操，即弟亦不屑为矣。”雨村听了，心下方信了昨日子兴之言，于是又谢了林如海。

“The second brother of my wife named Zheng, his style name is Cunzhou. He is the Yuanwai official of the Ministry of Works in feudal China. He is moderate and kind, has the dignity of his grandfather, and is not the flimsy type. Therefore, my brother sent a letter to me. Otherwise, I will not only pollute my brother's operation, but also despise my brother.” After hearing this, Yuchun had believed the words of Zixing yesterday, therefore, he thanked Lin Ruhai again. --[[User:Li Wenxuan|Li Wenxuan]] ([[User talk:Li Wenxuan|talk]]) 01:27, 12 December 2021 (UTC)

The second brother-in-law is named Zheng, and the word is kept in Zhou. He is currently a member of the Ministry of Engineering. He is courteous and kind. He has a grandfather's legacy. He is not anointing and frivolous. Disdainful. "Yucun listened, and believed in Xing's words from yesterday, so he thanked Lin Ruhai again.--[[User:Li Wen|Li Wen]] ([[User talk:Li Wen|talk]]) 14:12, 12 December 2021 (UTC)

==李雯 Lǐ Wén 英语语言文学（英美文学）女 202120081501==

如海又说：“择了出月初二日小女入都，吾兄即同路而往，岂不两便？”雨村唯唯听命，心中十分得意。如海遂打点礼物并饯行之事，雨村一一领了。那女学生原不忍离亲而去，无奈他外祖母必欲其往，且兼如海说：“汝父年已半百，再无续室之意；
Ruhai also said: "I chose the girl to enter the capital on the second day of the lunar month, and my brother will go the same way. Isn't it both convenient?" Yucun obeyed,and RuHai was very satisfied . Ruhai then took some gifts and walked away, and Yucun took them one by one. The girl student couldn't bear to leave her relatives, but his grandmother wanted to go there. She also said like the sea: "Your father is half a hundred years old, and there is no intention to remarry.--[[User:Li Wen|Li Wen]] ([[User talk:Li Wen|talk]]) 14:11, 12 December 2021 (UTC)

==李新星 Lǐ Xīnxīng 亚非语言文学女 202120081503==

且汝多病，年又极小，上无亲母教养，下无姊妹扶持。今去依傍外祖母及舅氏姊妹，正好减我内顾之忧，如何不去？”黛玉听了，方洒泪拜别，随了奶娘及荣府中几个老妇登舟而去。雨村另有船只，带了两个小童，依附黛玉而行。

==李怡 Lǐ Yí 法语语言文学女 202120081504==

一日到了京都，雨村先整了衣冠，带着童仆，拿了宗侄的名帖，至荣府门上投了。彼时贾政已看了妹丈之书，即忙请入相会。见雨村相貌魁伟，言谈不俗；且这贾政最喜的是读书人，礼贤下士，拯溺救危，大有祖风；况又系妹丈致意：因此优待雨村，更又不同。
One day, when YuCun arrived in Jingdou, he dressed himself, and went to Rongfu with his nephew's name card. At this time Jia Zheng had seen his brother-in-law's letter, immediately invited him to come in to meet. Yucun looked tall and handsome and talked well. And Jia Zheng most like scholar, courtesy, saving, great predecessors style; Therefore, Jia Zheng is very good to Yucun. He is different from others.--[[User:Li Yi|Li Yi]] ([[User talk:Li Yi|talk]]) 08:18, 11 December 2021 (UTC)

One day, when YuCun arrived in Jingdou, he dressed himself, and went to Rongfu with his nephew's name card. At this time Jia Zheng had received his brother-in-law's letter, immediately invited him to come in to meet. Yucun looked tall and handsome and talked well. And Jia Zheng most like scholar, courtesy, saving, great predecessors style; Therefore, Jia Zheng is very good to Yucun. He is different from others.--[[User:Liu Shengnan|Liu Shengnan]] ([[User talk:Liu Shengnan|talk]]) 11:51, 13 December 2021 (UTC)

==刘沛婷 Liú Pèitíng 英语语言文学（英美文学）女 202120081505==

便极力帮助，题奏之日，谋了一个复职。不上两月，便选了金陵应天府，辞了贾政，择日到任去了，不在话下。且说黛玉自那日弃舟登岸时，便有荣府打发轿子并拉行李车辆伺候。这黛玉尝听得母亲说，他外祖母家与别人家不同。

==刘胜楠 Liú Shèngnán 翻译学女 202120081506==

他近日所见的这几个三等的仆妇，吃穿用度，已是不凡；何况今至其家，都要步步留心，时时在意，不要多说一句话，不可多行一步路，恐被人耻笑了去。自上了轿，进了城，从纱窗中瞧了一瞧，其街市之繁华，人烟之阜盛，自非别处可比。

In the past few days, she has been deeply impressed by the food, clothing and behavior of the low- ranking attendants who accompanied her. She decided that in their new home, she must always be vigilant and carefully weigh every word so as not to be ridiculed for any stupid mistake. When she carried into the city, she peeped out through the gauze window on her chair at the bustling and crowded streets, which she had never seen before.--[[User:Liu Shengnan|Liu Shengnan]] ([[User talk:Liu Shengnan|talk]]) 08:32, 11 December 2021 (UTC)

The three-class servants she had seen recently have an extraordinary cost of food and clothing. What's more, since got on the sedan chair and entered the city, the prosperous market and the populousness of the city through the screen window were not comparable to other places. when coming to grandmother's mansion must pay attention to every step and be cautious with words so as not to be ridiculed by others. Daiyu thought. --[[User:Liu Wei|Liu Wei]] ([[User talk:Liu Wei|talk]]) 15:56, 12 December 2021 (UTC)Liu Wei

==刘薇 Liú Wēi 国别女 202120081507==

又行了半日，忽见街北蹲着两个大石狮子，三间兽头大门，门前列坐着十来个华冠丽服之人。正门不开，只东、西两角门有人出入。正门之上有一匾，匾上大书“敕造宁国府”五个大字。黛玉想道：“这是外祖的长房了。”

After half day, there are two large stone lions squatting on the north side of the street, three gates decorated with beast head, and a dozen people in gorgeous crowns and clothes are sitting in front of the gate. The main gate is closing, only the east and west corners enterences are accessible. There is a plaque above the main gate with five big characters "Ningguo Mansion". "That must be grandfather's the first son's mansion."Daiyu thought. --[[User:Liu Wei|Liu Wei]] ([[User talk:Liu Wei|talk]]) 15:39, 12 December 2021 (UTC)Liu Wei

After another half-day walk, they came to a street with two huge stone lions crouching on the north side and three gates decorated with beast head, in front of which ten or more people in gorgeous crowns and clothes were sitting. The main gate was shut, with only people passing in and out of the other two smaller gates. On a board above the main gate was written in big characters "Ningguo Mansion Built at Imperial Command". Daiyu realized that this must be where the elder branch of her grandmather's family lived.--[[User:Liu Xiao|Liu Xiao]] ([[User talk:Liu Xiao|talk]]) 05:40, 13 December 2021 (UTC)

==刘晓 Liú Xiǎo 英语语言文学（英美文学）女 202120081508==

又往西不远，照样也是三间大门，方是荣国府，却不进正门，只由西角门而进。轿子抬着走了一箭之远，将转弯时便歇了轿，后面的婆子也都下来了。另换了四个眉目秀洁的十七八岁的小厮上来抬着轿子，众婆子步下跟随。

A little further to the west they came to another three gates. This was the Rong Mansion. Instead of going through the main gate, they entered the one on the west. The bearers carried the chair a bow-shot further, and then set it down at the turning and withdrew, the maidservants now going down the chair. Another four seventeen or eighteen smartly dressed lads picked up the chair, followed by the maids.--[[User:Liu Xiao|Liu Xiao]] ([[User talk:Liu Xiao|talk]]) 05:09, 12 December 2021 (UTC)

Not far to the west is the same three-room gate, which is the Rongguo Mansion. Instead of going through the main gate, they entered the one on the west. The bearers carried the chair a bow-shot further, and then set it down at the turning and withdrew, the maidservants now going down the chair. Another four seventeen or eighteen smartly dressed lads picked up the chair, followed by the maids.--[[User:Liu Yue|Liu Yue]] ([[User talk:Liu Yue|talk]]) 07:26, 12 December 2021 (UTC)

==刘越 Liú Yuè 亚非语言文学女 202120081509==

至一垂花门前落下，那小厮俱肃然退出。众婆子上前打起轿帘，扶黛玉下了轿。黛玉扶着婆子的手，进了垂花门，两边是超手游廊，正中是穿堂，当地放着一个紫檀架子大理石屏风。转过屏风，小小三间厅房。

When the palanquin was dropped in front of a pendant door, the attendants all retired in silence. The ladies came forward and raised the curtain of the palanquin and helped Daiyu out of the palanquin. The two sides of the door are overhand corridors, and the centre is a hall with a marble screen on a rosewood frame. Turning past the screen, there is a small three-room hall.--[[User:Liu Yue|Liu Yue]] ([[User talk:Liu Yue|talk]]) 07:22, 12 December 2021 (UTC)

==刘运心 Liú Yùnxīn 英语语言文学（英美文学）女 202120081510==

厅后便是正房大院：正面五间上房，皆是雕梁画栋；两边穿山游廊、厢房，挂着各色鹦鹉、画眉等雀鸟。台阶上坐着几个穿红着绿的丫头，一见他们来了，都笑迎上来道：“刚才老太太还念诵呢，可巧就来了。”于是三四人争着打帘子。一面听得人说：“林姑娘来了。”

==罗安怡 Luó Ānyí 英语语言文学（英美文学）女 202120081511==

黛玉方进房，只见两个人扶着一位鬓发如银的老母迎上来。黛玉知是外祖母了，正欲下拜，早被外祖母抱住，搂入怀中，“心肝儿肉”叫着大哭起来。当下侍立之人无不下泪，黛玉也哭个不休。众人慢慢解劝，那黛玉方拜见了外祖母。

==罗曦 Luó Xī 英语语言文学（英美文学）女 202120081512==

贾母方一一指与黛玉道：“这是你大舅母。这是二舅母。这是你先前珠大哥的媳妇珠大嫂子。”黛玉一一拜见。贾母又说：“请姑娘们。今日远客来了，可以不必上学去。”众人答应了一声，便去了两个。

==马新 Mǎ Xīn 外国语言学及应用语言学女 202120081513==

不一时，只见三个奶妈并五六个丫鬟，拥着三位姑娘来了：第一个肌肤微丰，身材合中，腮凝新荔，鼻腻鹅脂，温柔沉默，观之可亲；第二个削肩细腰，长挑身材，鸭蛋脸儿，俊眼修眉，顾盼神飞，文彩精华，见之忘俗；

In a little while, three grannies and five or six servant girls turned up, clustering with three ladies. The first was somewhere plump in figure and of average height; her cheek was in beautiful shape, like a fresh lichee; her nose was glossy like the goose grease; she was gentle and quiet in nature, who looks very friendly. The second was thin and tall with an oval face, sparking eyes and long eyebrows; her elegance and quick-witted mind tickle people’s fancy, letting them forget everything vulgar.--[[User:Ma Xin|Ma Xin]] ([[User talk:Ma Xin|talk]]) 08:11, 11 December 2021 (UTC)

After a while, the three young ladies showed up, escorted by three wet nurses and five or six maids. The first was slightly plump and of medium height; her cheeks were as smooth and soft as the newly ripened lichees, and her nose was as glossy as goose fat. She was tender and reticent, and looked very affable. The second had drooping shoulders and a slender waist; she was tall and slim, with an oval face, bright and piercing eyes as well as delicate eyebrows. She seemed elegant, quick-witted and in high spirits, with a display of distinctive charm. People who looked at her were to forget everything vulgar and tawdry.--[[User:Mao Yawen|Mao Yawen]] ([[User talk:Mao Yawen|talk]]) 23:42, 11 December 2021 (UTC)

==毛雅文 Máo Yǎwén 英语语言文学（英美文学）女 202120081514==

第三个身量未足，形容尚小：其钗环裙袄，三人皆是一样的妆束。黛玉忙起身，迎上来见礼，互相厮认，归了坐位。丫鬟送上茶来。不过叙些黛玉之母如何得病，如何请医服药，如何送死发丧。不免贾母又伤感起来，因说：“我这些女孩儿，所疼的独有你母亲。

The third one was not yet fully grown, and she still had the face of a child. All the three young ladies were dressed in similar garments, that is, the tunics and the skirts with the same bracelets and head ornaments. Daiyu hastily rose to greet politely these cousins, and then they introduced to and acquainted with each other, after which they took seats while the maids served the tea. All their talk now was about Daiyu's mother: the culprit for her illness, the medicine that the doctors prescribed for treating her disease, and the conduction of her funeral and mourning ceremonies. Inevitably, the Lady Dowager couldn't help being affected painfully. "Of all my chilren I loved your mother best," she told Daiyu.--[[User:Mao Yawen|Mao Yawen]] ([[User talk:Mao Yawen|talk]]) 07:49, 11 December 2021 (UTC)

==毛优 Máo Yōu 俄语语言文学女 202120081515==

今一旦先我而亡，不得见面，怎不伤心！”说着，携了黛玉的手，又哭起来。众人都忙相劝慰，方略略止住。众人见黛玉年纪虽小，其举止言谈不俗；身体面貌虽弱不胜衣，却有一段风流态度，便知他有不足之症。

Once she died before me, I could not see her again. She said, taking Daiyu's hand, and cried again. Everyone was busy trying to console her, and soon she slightly stopped. They saw that although Daiyu was young, her manner and speech were not ordinary; although her health was weak, she had graceful and elegant manner, so they knew that she had a disease of deficiency.--[[User:Mao You|Mao You]] ([[User talk:Mao You|talk]]) 08:43, 11 December 2021 (UTC)

"Once she died before me, it is so sad that I could not see her again." she said, taking Daiyu's hand, and cried again. Everyone was trying to console her, and then she slightly stopped. They saw that although Daiyu was young, her manner and speech were not ordinary; although she was weak, she had graceful and elegant gestures, so they learned that she had a disease of deficiency.--[[User:Mou Yixin|Mou Yixin]] ([[User talk:Mou Yixin|talk]]) 06:35, 12 December 2021 (UTC)

==牟一心 Móu Yīxīn 英语语言文学（英美文学）女 202120081516==

因问：“常服何药？为何不治好了？”黛玉道：“我自来如此，从会吃饭时便吃药到如今了，经过多少名医，总未见效。那一年我才三岁，记得来了一个癞头和尚，说要化我去出家，我父母自是不从。

So they asked:" What medicine do you usually take? Why doesn't it work?" Daiyu replied:" I am used to getting along with my disease. I have been taking medicine since I could eat. A lot of famous daocters cannot contribute to my illness.When I was three years old, a monk with favus on the head came to persuade me to become a nun,but my parents declined him.--[[User:Mou Yixin|Mou Yixin]] ([[User talk:Mou Yixin|talk]]) 08:07, 11 December 2021 (UTC)

They then asked, "What medicines do you take regularly? Why can't you cure your illness?" Daiyu said, "I am used to getting along with my disease. I have been taking medicine since I could eat. A lot of famous docters cannot contribute to my illness. I was only three years old when I remember a mangy monk came and said he wanted to convert me to a monk, but my parents refused.--[[User:Peng Ruixue|Peng Ruixue]] ([[User talk:Peng Ruixue|talk]]) 06:29, 13 December 2021 (UTC)

==彭瑞雪 Péng Ruìxuě 法语语言文学女 202120081517==

他又说：‘既舍不得他，但只怕他的病，一生也不能好的；若要好时，除非从此以后，总不许见哭声，除父母之外，凡有外亲，一概不见，方可平安了此一生。’这和尚疯疯癫癫，说了这些不经之谈，也没人理他。

The monk said, "if you can't bear to part with her she'll probably nerver get well. The only remedy is to keep her from hearing weeping and from seeing any relatives apart from her father and mother. That's her only hope of having a quiet life." No one paid any attention, of course, to such crazy talk.--[[User:Peng Ruixue|Peng Ruixue]] ([[User talk:Peng Ruixue|talk]]) 06:24, 13 December 2021 (UTC)

==秦建安 Qín Jiànān 外国语言学及应用语言学女 202120081518==

如今还是吃人参养荣丸。”贾母道：“这正好，我这里正配丸药呢，叫他们多配一料就是了。”一语未完，只听后院中有笑语声，说：“我来迟了，没得迎接远客。”黛玉思忖道：“这些人个个皆敛声屏气如此，这来者是谁，这样放诞无礼？”

Now Lin Daiyu is still taking ginseng pills.And Grandma Jia said:" What a coincidence! The pills are making now, I just tell them to add one." The words have not been finished, but there is a laugh in the back yard, which said:" I come late and fail to welcome our distinguished guest." Daiyu thought: all people here are holding their breath, who is this person that is so arrogant and rude?--[[User:Qing Jianan|Qing Jianan]] ([[User talk:Qing Jianan|talk]]) 08:19, 11 December 2021 (UTC)

Now Lin Daiyu is still taking ginseng pills. And Grandmother Jia said:" It just so happens that I have been asking them to dispense the pills, just asking them to do one more portion." The words are not finished, but there is a laugh in the back yard, which said:" I am late and fail to welcome our distinguished guest." Daiyu thought: “all people here are holding their breath, who is this person that is so arrogant and rude?”--[[User:Qiu Tingting|Qiu Tingting]] ([[User talk:Qiu Tingting|talk]]) 09:33, 12 December 2021 (UTC)

==邱婷婷 Qiū Tíngtíng 英语语言文学（语言学）女 202120081519==

心下想时，只见一群媳妇、丫鬟拥着一个丽人，从后房进来。这个人打扮与姑娘们不同，彩绣辉煌，恍若神妃仙子：头上戴着金丝八宝攒珠髻，绾着朝阳五凤挂珠钗；项上戴着赤金盘螭缨络圈；身上穿着缕金百蝶穿花大红云缎窄褃袄，外罩五彩刻丝石青银鼠褂；

While Lin Daiyu is still thinking about it, a group of daughters-in-law and maids cluster around a beauty coming in from the back room. She dresses up differently from other girls, with colorful embroidery splendor, and looks like a divine concubine or a fairy: wearing a gold silk beads bun decorated with eight treasures and the five phoenix hairpin hanging with beads on the head; a red gold coiled chi dragon tassel ring around the neck; the bright red made of cloud satin material narrow lining cotton jacket with decorations of wisps of gold hundred butterflies and flowers, and the outer coat with decorations of the multicolored engraved silk stone green silver mouse. --[[User:Qiu Tingting|Qiu Tingting]] ([[User talk:Qiu Tingting|talk]]) 09:34, 12 December 2021 (UTC)

Lin Daiyu was still thinking about it when she saw a group of daughters-in-law and maids embracing a beautiful woman who came in from the back room. This woman dresses differently from the girls, with colorful embroidery splendor, and looks like a divine concubine fairy: wearing a gold silk eight treasure save beads bun and the sunrise five phoenix hanging beads hairpin on the head; a red gold coiled chi dragon tassel ring around the neck; wearing the bright red made of cloud satin material narrow lining cotton jacket with decorations of wisps of gold hundred butterflies and flowers, and the outer coat with decorations of the multicolored engraved silk stone green silver mouse.--[[User:Rao Jinying|Rao Jinying]] ([[User talk:Rao Jinying|talk]]) 07:47, 11 December 2021 (UTC)

==饶金盈 Ráo Jīnyíng 英语语言文学（语言学）女 202120081520==

下着翡翠撒花洋绉裙。一双丹凤三角眼，两弯柳叶吊梢眉。身量苗条，体格风骚。粉面含春威不露，丹唇未启笑先闻。黛玉连忙起身接见。贾母笑道：“你不认得他。他是我们这里有名的一个泼辣货，南京所谓‘辣子’，你只叫他‘凤辣子’就是了。”

Wang Xifeng wore a jadeite flowered dress underneath, with a pair of phoenix triangle eyes and two curved willow hanging eyebrows. Her figure is slim and her physique is flirtatious. She can be described with “ the face is delicate and beautiful, spirited character of her is not revealed in the appearance, red lips beautiful, not yet open mouth first heard her laugh”. Lin Daiyu hastily got up to curtsy to her. Lady Dowager said with a smile, "You do not recognize her. She is famous for her boldness and vigorousness here, she is truly the 'chilli woman' in Nanjing dialect, you can just call her ' chilli Feng'."--[[User:Rao Jinying|Rao Jinying]] ([[User talk:Rao Jinying|talk]]) 07:35, 11 December 2021 (UTC)

Wang Xifeng, characterized by a pair of phoenix triangle eyes and two curved willow hanging eyebrows, wore an emerald flowered crepe skirt. She was slender and coquettish, with a delicate face and a smiling lip. Daiyu promptly rose quickly to greet her. Lady Dowager said with a smile: “ you don’t know him. He is famous for her fierceness and toughness, namely the so-called Nanjing chilli. So you can just call him ‘Chilli Feng’.”--[[User:Shi Liqing|Shi Liqing]] ([[User talk:Shi Liqing|talk]]) 12:48, 11 December 2021 (UTC)

==石丽青 Shí Lìqīng 英语语言文学（英美文学）女 202120081521==

黛玉正不知以何称呼，众姊妹都忙告诉黛玉道：“这是琏二嫂子。”黛玉虽不曾识面，听见他母亲说过：大舅贾赦之子贾琏，娶的就是二舅母王氏的内侄女，自幼假充男儿教养，叫做王熙凤学名。黛玉忙陪笑见礼，以“嫂”呼之。

Daiyu was insensible of what to call her. Then her sisters told her promptly: “ this is your sister-in-law Lian Er.” Although Daiyu had never met her, she heard of her from his mother: Jia Lian, the son of her Uncle Jia She, had married the niece of Aunt Wang, named scientifically Wang Xifeng, was brought up as a male offspring since childhood. Daiyu was engaged in smiling and saluting at her, calling her “sister-in-law”.--[[User:Shi Liqing|Shi Liqing]] ([[User talk:Shi Liqing|talk]]) 12:32, 11 December 2021 (UTC)

Daiyu didn't know what to call her. Then her sisters told her promptly: “This is your sister-in-law Lian Er.” Although Daiyu had never met her, she heard of her from his mother: Jia Lian, the son of her Uncle Jia She, had married the niece of Aunt Wang.She was brought up as a male offspring since childhood and her academic name is Wang Xifeng. Daiyu was engaged in smiling and saluting at her, calling her “sister-in-law”.--[[User:Sun Yashi|Sun Yashi]] ([[User talk:Sun Yashi|talk]]) 01:55, 13 December 2021 (UTC)

==孙雅诗 Sūn Yǎshī 外国语言学及应用语言学女 202120081522==

这熙凤携着黛玉的手，上下细细打量了一回，便仍送至贾母身边坐下，因笑道：“天下真有这样标致人儿！我今日才算看见了。况且这通身的气派，竟不像老祖宗的外孙女儿，竟是嫡亲的孙女儿似的，怨不得老祖宗天天嘴里心里放不下。

Taking Daiyu's hand, Xifeng looked up and down her carefully, then she sent her to Mother Jia's side to sit down.She laughed and said:"There is really such a beautiful person in the world!I didn't see her until today.Moreover,the style of her makes her be more like your son's daughter than your daughter's daughter.It's no wonder that you are concerned about her so much.--[[User:Sun Yashi|Sun Yashi]] ([[User talk:Sun Yashi|talk]]) 01:49, 13 December 2021 (UTC)

Taking Daiyu's hand, Xifeng looked her up and down carefully, then sent her to Mother Jia's side to sit down. She laughed and said:"There is really such a beautiful person in the world! I haven’t seen her until today. Moreover, her extraordinary temperament makes her be more like your son's daughter rather than your daughter's daughter. It's no wonder that you are concerned about her so much. --[[User:Wang Lifei|Wang Lifei]] ([[User talk:Wang Lifei|talk]]) 06:48, 13 December 2021 (UTC)

==王李菲 Wáng Lǐfēi 英语语言文学（英美文学）女 202120081523==

只可怜我这妹妹这么命苦，怎么姑妈偏就去世了呢？”说着便用帕拭泪。贾母笑道：“我才好了，你又来招我；你妹妹远路才来，身子又弱，也才劝住了：快别再提了。”

I pity my sister for being so miserable, how could my aunt died so early?" She said, wiping her tears with her handkerchief. Grandma Jia laughed and said, "I've just recovered. You come to provoke me again. Your sister has just arrived from a long journey and is weak, so she has just been persuaded: Don't mention it again."--[[User:Wang Lifei|Wang Lifei]] ([[User talk:Wang Lifei|talk]]) 02:37, 12 December 2021 (UTC)

I pity my sister who is so miserable, how could my aunt have died?" She said, wiping her tears with her handkerchief. Your sister has only just arrived from a long journey and is weak, so she has only just been persuaded to stop talking about it."--[[User:Wang Yifan21|Wang Yifan21]] ([[User talk:Wang Yifan21|talk]]) 08:22, 11 December 2021 (UTC)

==王逸凡 Wáng Yìfán 亚非语言文学女 202120081524==

熙凤听了，忙转悲为喜道：“正是呢，我一见了妹妹，一心都在他身上，又是喜欢，又是伤心，竟忘了老祖宗了。该打，该打！”又忙拉着黛玉的手问道：“妹妹几岁了？可也上过学？现吃什么药？在这里别想家。

The first time I saw my sister, I was all over him, and I liked him, and I was sad, and I forgot about my ancestors. You should be beaten, you should be beaten!" He also took Daiyu's hand and asked, "How old is my sister? How old is she? What kind of medicine do you take now? Don't be homesick here.--[[User:Wang Yifan21|Wang Yifan21]] ([[User talk:Wang Yifan21|talk]]) 08:21, 11 December 2021 (UTC)

==王镇隆 Wáng Zhènlóng 英语语言文学（英美文学）男 202120081525==

要什么吃的，什么玩的，只管告诉我；丫头、老婆们不好，也只管告诉我。”黛玉一一答应。一面熙凤又问人：“林姑娘的东西可搬进来了？带了几个人来？你们赶早打扫两间屋子，叫他们歇歇儿去。”

Just tell me what you want to eat and play; Girls and old servants are not good, just tell me. " Daiyu nodded one by one. On one side, Xifeng asked, "have you moved in Miss Lin's things? How many people have you brought? Clean the two rooms early and tell them to have a rest."--[[User:Wang Zhenlong|Wang Zhenlong]] ([[User talk:Wang Zhenlong|talk]]) 06:54, 12 December 2021 (UTC)

Tell me what you want to eat and play; And if the maids or old nurses aren't good to you, just let me know. " Daiyu nodded one by one. At the same time, Xifeng asked, "Have Miss Lin's things been moved in? And how many people does she bring? Clean the two rooms as soon as possible and tell them to have a rest there."--[[User:Wei Yiwen|Wei Yiwen]] ([[User talk:Wei Yiwen|talk]]) 08:24, 12 December 2021 (UTC)

==卫怡雯 Wèi Yíwén 英语语言文学（英美文学）女 202120081526==

说话时已摆了果茶上来，熙凤亲自布让。又见二舅母问他：“月钱放完了没有？”熙凤道：“放完了。刚才带了人到后楼上找缎子，找了半日，也没见昨儿太太说的那个。想必太太记错了。”王夫人道：“有没有，什么要紧！”

Fruits and tea had been prepared when Xifeng was talking, and she arranged them by herself. The second aunt asked her whether the monthly payment has been given out, she answered yes. “I looked for the satin in the back stairs with some people for hours just now, but didn’t find which madam mentioned yesterday. Madam must be wrong.” Wang Xifeng said, and Mrs. Wang answered, “ It doesn’t matter if there is or not.”--[[User:Wei Yiwen|Wei Yiwen]] ([[User talk:Wei Yiwen|talk]]) 07:45, 12 December 2021 (UTC)

Fruits and tea had been prepared when Xifeng was talking, and she arranged them by herself. The second aunt asked her, "Have the monthly payment been given out?" Xifeng answered, "Yes. And I looked for the satin in the back stairs with some people for hours just now, but didn’t find what madam mentioned yesterday. Madam mabey remember something wrong.” Mrs. Wang replied, “ It doesn’t matter if there is or not.”--[[User:Wei Chuxuan|Wei Chuxuan]] ([[User talk:Wei Chuxuan|talk]]) 09:03, 12 December 2021 (UTC)

==魏楚璇 Wèi Chǔxuán 英语语言文学（英美文学）女 202120081527==

因又说道：“该随手拿出两个来，给你这妹妹裁衣裳啊。等晚上想着，再叫人去拿罢。”熙凤道：“我倒先料着了，知道妹妹这两日必到，我已经预备下了。等太太回去过了目，好送来。”

Mrs. Wang said, "You should take out a couple of satin pieces to cut your sister's dress. When you think of this matter in the evening, send someone for the satin ." Xifeng said, "I expected it. I knew my sister would arrive in these two days, and I had already made preparations. I will send someone for the satin as soon as you have returned and examined it."--[[User:Wei Chuxuan|Wei Chuxuan]] ([[User talk:Wei Chuxuan|talk]]) 08:52, 12 December 2021 (UTC)

Mrs. Wang added, "You should take out a couple of satin pieces to cut your sister's dress. When you think of this matter in the evening, send someone for the satin ." Xifeng said, "I expected it. I knew my sister would arrive in these two days, and I had already made preparations. I will send someone for the satin as soon as you have returned and examined it."--[[User:Wei Zhaoyan|Wei Zhaoyan]] ([[User talk:Wei Zhaoyan|talk]]) 13:58, 12 December 2021 (UTC)

==魏兆妍 Wèi Zhàoyán 英语语言文学（英美文学）女 202120081528==

王夫人一笑，点头不语。当下茶果已撤，贾母命两个老嬷嬷带黛玉去见两个舅舅去。维时贾赦之妻邢氏忙起身笑回道：“我带了外甥女儿过去，到底便宜些。”

Her Ladyship smiled, nodded and said nothing. Now the refreshments were cleared away and the Lady Dowager ordered two nurses to take Daiyu to see her two uncles. At this time, Mrs. She also immediately stood up, replied with smile, "it's also very convenient for me to take my niece."--[[User:Wei Zhaoyan|Wei Zhaoyan]] ([[User talk:Wei Zhaoyan|talk]]) 13:51, 11 December 2021 (UTC)

Her Ladyship smiled, nodded but said nothing. Now the refreshments were cleared away and the Lady Dowager ordered two mothers to take Daiyu to see her two uncles. At this time, Mrs. She immediately stood up, replied with a smile, "it's also very convenient for me to take my niece."--[[User:Wu Jingyue|Wu Jingyue]] ([[User talk:Wu Jingyue|talk]]) 08:37, 12 December 2021 (UTC)

==吴婧悦 Wú Jìngyuè 俄语语言文学女 202120081529==

贾母笑道：“正是呢，你也去罢，不必过来了。”那邢夫人答应了，遂带着黛玉，和王夫人作辞，大家送至穿堂。垂花门前早有众小厮拉过一辆翠幄青油车来，邢夫人携了黛玉坐上，众老婆们放下车帘，方命小厮们抬起。

Jiamu laughed and said: “ Yeah, you can also leave, and don’t have to come here.” Ms. Xing promised, and said goodbye to Ms Wang with Daiyu, all of them went through the hallway. The ingenious green carriage, which drove by a group of manservants stood in front of the floral-pendant gates, Ms. Xing set in the car with Daiyu, several old mothers put down the car shade, instructing boys uplift the carriage. --[[User:Wu Jingyue|Wu Jingyue]] ([[User talk:Wu Jingyue|talk]]) 08:35, 12 December 2021 (UTC)
The mother laughed and said, "Exactly, you also go, no need to come." That Mrs. Xing agreed, so took Daiyu, and Mrs. Wang to say goodbye, we sent to the wear hall. The tent green oil carriage in front of the flower gate, Mrs. Xing took Daiyu to sit on it, the wives put down the curtain, and ordered the boys to lift it.--[[User:Wu Yinghong|Wu Yinghong]] ([[User talk:Wu Yinghong|talk]]) 01:13, 13 December 2021 (UTC)

==吴映红 Wú Yìnghóng 日语语言文学女 202120081530==

拉至宽处，驾上驯骡，出了西角门往东，过荣府正门，入一黑油漆大门内，至仪门前方下了车。邢夫人挽着黛玉的手进入院中。黛玉度其处必是荣府中之花园隔断过来的。
Pulled to a wide place, driving on the tame mule, out of the west corner gate to the east, past the main gate of Rongfu, into a black-painted gate, to the front of the ceremony door down the car. Mrs. Xing took Daiyu's hand and entered the courtyard. The first thing you need to do is to get to the garden.

==肖毅瑶 Xiāo Yìyáo 英语语言文学（英美文学）女 202120081531==

进入三层仪门，果见正房、厢房、游廊悉皆小巧别致，不似那边的轩峻壮丽，且院中随处之树木山石皆好。及进入正室，早有许多艳妆丽服之姬妾、丫鬟迎着。邢夫人让黛玉坐了；一面令人到外书房中请贾赦。

==谢佳芬 Xiè Jiāfēn 英语语言文学（英美文学）女 202120081532==

一时回来说：“老爷说了：‘连日身上不好，见了姑娘，彼此伤心，暂且不忍相见。劝姑娘不必伤怀想家，跟着老太太和舅母，是和家里一样的。姐妹们虽拙，大家一处作伴，也可以解些烦闷。或有委屈之处，只管说，别外道了才是。’”

Mrs.Xing came back and said, "the master said, 'I've been felt not so good for days. I am afraid that I will be emotional if I see you, so I can't bear to see you for the time being. I advise you not to be homesick. It's the same as home to follow the old lady and aunt. Although the sisters are clumsy, you can relieve some boredom if you keep company together. If you have grievances, just tell us and make yourself at home.''

==谢庆琳 Xiè Qìnglín 俄语语言文学女 202120081533==

黛玉忙站起身来，一一答应了。再坐一刻便告辞，邢夫人苦留吃过饭去。黛玉笑回道：“舅母爱惜赐饭，原不应辞；只是还要过去拜见二舅舅，恐去迟了不恭，异日再领。望舅母容谅。”

==熊敏 Xióng Mǐn 英语语言文学（英美文学）女 202120081534==

邢夫人道：“这也罢了。”遂命两个嬷嬷用方才坐来的车送过去。于是黛玉告辞。邢夫人送至仪门前，又嘱咐了众人几句，眼看着车去了方回来。一时黛玉进入荣府，下了车，只见一条大甬路直接出大门来。

==徐敏赟 Xú Mǐnyūn 语言智能与跨文化传播研究男 202120081535==

众嬷嬷引着，便往东转弯，走过一座东西穿堂，向南大厅之后，仪门内大院落：上面五间大正房，两边厢房，鹿顶耳房钻山，四通八达，轩昂壮丽，比各处不同。黛玉便知这方是正内室。

==颜静 Yán Jìng 语言智能与跨文化传播研究女 202120081536==

进入堂屋，抬头迎面先见一个赤金九龙青地大匾，匾上写着斗大三个字，是“荣禧堂”；后有一行小字：“某年月日书赐荣国公贾源”，又有“万幾宸翰”之宝。大紫檀雕螭案上，设着三尺多高青绿古铜鼎，悬着待漏随朝墨龙大画，一边是錾金彝，一边是玻璃盆。

==颜莉莉 Yán Lìlì 国别女 202120081537==

地下两溜十六张楠木圈椅。又有一副对联，乃是乌木联牌镶着錾金字迹，道是：座上珠玑昭日月，堂前黼黻焕烟霞。下面一行小字是“世教弟勋袭东安郡王穆莳拜手书”。原来王夫人时常居坐宴息也不在这正室中，只在东边的三间耳房内。

On the ground two rows of 16 nanmu armchairs. There is also a pair of couplets, ebony couplet inset with gold handwriting, it said:The pearl and jade in the seat can shine with the sun and the moon; The people in front of the lobby wearing official clothes, its colors like clouds like clouds. The next line is written by mu Shis, the hereditary king of Dongpyeong County, who is a brother who has been taught by your family for generations.For Lady Wang often sat and reposed not in this main room, but in the three eastern rooms.--[[User:Yan Lili|Yan Lili]] ([[User talk:Yan Lili|talk]]) 03:36, 12 December 2021 (UTC)

==颜子涵 Yán Zǐhán 国别女 202120081538==

于是嬷嬷们引黛玉进东房门来。临窗大炕上铺着猩红洋毯，正面设着大红金钱蟒引枕，秋香色金钱蟒大条褥；两边设一对梅花式洋漆小几：左边几上摆着文王鼎，鼎旁匙箸、香盒；右边几上摆着汝窑美人觚，里面插着时鲜花草。

==阳佳颖 Yáng Jiāyǐng 国别女 202120081540==

地下面，西一溜四张大椅，都搭着银红撒花椅搭，底下四副脚踏；两边又有一对高几，几上茗碗、瓶花俱备。其馀陈设，不必细说。老嬷嬷让黛玉上炕坐。炕沿上却也有两个锦褥对设。

==杨爱江 Yáng Àijiāng 英语语言文学（语言学）女 202120081541==

黛玉度其位次，便不上炕，只就东边椅上坐了。本房的丫鬟忙捧上茶来。黛玉一面吃了，打量这些丫鬟们妆饰衣裙，举止行动，果与别家不同。

==杨堃 Yáng Kūn 法语语言文学女 202120081542==

茶未吃了，只见一个穿红绫袄、青绸掐牙背心的一个丫鬟走来笑道：“太太说，请林姑娘到那边坐罢。”老嬷嬷听了，于是又引黛玉出来，到了东廊三间小正房内。

Before the tea was drunk, a servant girl wearing a red silk jacket and a green satin vest came up and smiled, "Mrs. Wang invited Miss Lin to come and sit over there." When the old Mammy heard this, she led Daiyu out again and went to the third small main room on the east porch.--[[User:Yang Kun|Yang Kun]] ([[User talk:Yang Kun|talk]]) 03:33, 12 December 2021 (UTC)

Before they drank tea over, a servant girl in a red silk jacket and a green satin vest came up and smiled, "Mrs. Wang invited Miss Lin to come and sit over there." When the old Mammy heard this, she led Daiyu out again to the third small main room on the east porch.--[[User:Yang Liuqing|Yang Liuqing]] ([[User talk:Yang Liuqing|talk]]) 11:10, 12 December 2021 (UTC)

==杨柳青 Yáng Liǔqīng 英语语言文学（英美文学）女 202120081543==

正面炕上横设一张炕桌，上面堆着书籍、茶具；靠东壁面西设着半旧的青缎靠背、引枕。王夫人却坐在西边下首，亦是半旧青缎靠背、坐褥。见黛玉来了，便往东让。

On the kang there was a kang table on which books and tea sets piled up. Half new backrests and pillows made of blue satins were set on the east side of the wall. However, Mrs. Wang set at the foot of the west wall where half new backrests and mattresses made of blue satins were displayed. Mrs. Wang moved to the east side when she saw Lin Daiyu come in.--[[User:Yang Liuqing|Yang Liuqing]] ([[User talk:Yang Liuqing|talk]]) 11:11, 12 December 2021 (UTC)

==叶维杰 Yè Wéijié 国别男 202120081544==

黛玉心中料定这是贾政之位。因见挨炕一溜三张椅子上也搭着半旧的弹花椅袱，黛玉便向椅上坐了。王夫人再三让他上炕，他方挨王夫人坐下。王夫人因说：“你舅舅今日斋戒去了，再见罢。

==易扬帆 Yì Yángfān 英语语言文学（英美文学）女 202120081545==

只是有句话嘱咐你：你三个姐妹倒都极好，以后一处念书认字，学针线，或偶一玩笑，却都有个尽让的。我就只一件不放心：我有一个孽根祸胎，是家里的混世魔王，今日因往庙里还愿去，尚未回来，晚上你看见就知道了。

I just have one thing to tell you: your three sisters are all very good, and in the future they will study and learn to read and write together, and learn to sew, or occasionally play jokes, but all of them will do their best. There is only one thing I am not sure about: I have a sinful child who is the evil one in my family, and he has not returned yet because he has gone to the temple to pay his respects.--[[User:Yi Yangfan|Yi Yangfan]] ([[User talk:Yi Yangfan|talk]]) 02:19, 13 December 2021 (UTC)Yi Yangfan

I just want to remind you: your sisters are very kind , and in the future you will study together, and learn to read and write and learn to sew. Sometimes you will play jokes at each other, but you will be very tolerant to each other. There is only one thing I am worried about: there is a naughty boy in our family, and he has not returned yet because he has gone to the temple to redeem his wishes, you will see him in the evening.--[[User:Yin Huizhen|Yin Huizhen]] ([[User talk:Yin Huizhen|talk]]) 07:45, 13 December 2021 (UTC)

==殷慧珍 Yīn Huìzhēn 英语语言文学（英美文学）女 202120081546==

你以后总不用理会他，你这些姐姐妹妹都不敢沾惹他的。”黛玉素闻母亲说过：“有个内侄，乃衔玉而生，顽劣异常，不喜读书，最喜在内帏厮混。外祖母又溺爱，无人敢管。”

“You can ignore him later and none of your sisters dare to bother him. ” Daiyu heard from her mother: “I have a nephew, who was born with jade in his mouth. He is very naughty and don’t like to read, but prefer to play with girls. His grandma has always spoiled him so that everyone let him be. ”--[[User:Yin Huizhen|Yin Huizhen]] ([[User talk:Yin Huizhen|talk]]) 07:27, 13 December 2021 (UTC)

==殷美达 Yīn Měidá 英语语言文学（语言学）女 202120081547==

今见王夫人所说，便知是这位表兄。一面陪笑道：“舅母所说，可是衔玉而生的？在家时，记得母亲常说：这位哥哥比我大一岁，小名就叫宝玉，性虽憨顽，说待姊妹们却是极好的。

What Mrs.Wang described is the cousin for sure. Daiyu said while smiling:" Is the person you just mentioned my cousin born with a jade? I remember when I was at home my mother often said that the cousin nicknamed Precious Jade is one year older than me. Although he is a little mischievous, he is very friendly with his sisters".--[[User:Yin Meida|Yin Meida]] ([[User talk:Yin Meida|talk]]) 14:27, 12 December 2021 (UTC)

==尹媛 Yǐn Yuán 英语语言文学（英美文学）女 202120081548==

况我来了，自然和姊妹们一处，弟兄们是另院别房，岂有沾惹之理？”王夫人笑道：“你不知道原故。他和别人不同，自幼因老太太疼爱，原系和姐妹们一处娇养惯了的。

Now I come here,undoubtfully I live with my sisters. The brothers are in some different houses. Is there any reason to mess with them?" Lady King smiled and said, "You don't know. Unlike the others, he had been coddled by his sisters since he was young for the love of Grandma Merchant.--[[User:Yin Yuan|Yin Yuan]] ([[User talk:Yin Yuan|talk]]) 15:30, 13 December 2021 (UTC)

==詹若萱 Zhān Ruòxuān 英语语言文学（英美文学）女 202120081549==

若姐妹们不理他，他倒还安静些；若一日姐妹们和他多说了一句话，他心上一喜，便生出许多事来：所以嘱咐你别理会他。他嘴里一时甜言蜜语，一时有天没日，疯疯傻傻，只休信他。”黛玉一一的都答应着。

“If the sisters ignore him, he is a bit quieter: if one day the sisters talk to him more, he is so happy that he will stir up many troubles: so I tell you to ignore him. He may talk sweetly for a while, and he may be crazy and silly for a while, just don't believe him.” Daiyu replied one by one.--[[User:Zhan Ruoxuan|Zhan Ruoxuan]] ([[User talk:Zhan Ruoxuan|talk]]) 08:45, 13 December 2021 (UTC)

==张秋怡 Zhāng Qiūyí 亚非语言文学女 202120081550==

忽见一个丫鬟来说：“老太太那里传晚饭了。”王夫人忙携了黛玉，出后房门，由后廊往西，出了角门，是一条南北甬路，南边是倒座三间小小抱厦厅，北边立着一个粉油大影壁，后有一个半大门，小小一所房屋。
Suddenly see a servant girl to say: "old lady there spread supper." Lady Wang and Daiyu went out of the back door, leading from the back corridor to the west and out of the corner gate. There was a north-south corridor, with three small rooms in the south, a big screen wall of powder and oil in the north, and a small house with a half gate behind.--[[User:Zhang Qiuyi|Zhang Qiuyi]] ([[User talk:Zhang Qiuyi|talk]]) 13:53, 12 December 2021 (UTC)

Suddenly a servant girl said, "the old lady has passed on dinner." Lady King hurriedly took Mascara Jade Pearl out of the back door, from the back porch to the west, out of the corner door. It is a North-South corridor. In the south is the inverted three small balcony halls. In the north is a oil-powdered large shadow wall, followed by a half gate and a small house.--[[User:Zhang Yang|Zhang Yang]] ([[User talk:Zhang Yang|talk]]) 12:28, 13 December 2021 (UTC)

==张扬 Zhāng Yáng 国别男 202120081551==

王夫人笑指向黛玉道：“这是你凤姐姐的屋子。回来你好往这里找他去，少什么东西，只管和他说就是了。”这院门上也有几个才总角的小厮，都垂手侍立。王夫人遂携黛玉穿过一个东西穿堂，便是贾母的后院了。

Lady King smiled at Mascara Jade Pearl and said: "This is your sister Phoenix's house. If you come back, you can find her here. And if there's anything missing, just tell her." On the gate of the courtyard, there were also several young boys who were only in their childhood, all standing with their hands down. Lady King then took Mascara Jade Pearl through an east-west hall, which was Grandma Merchant's backyard.--[[User:Zhang Yang|Zhang Yang]] ([[User talk:Zhang Yang|talk]]) 07:30, 11 December 2021 (UTC)

Lady King smiled at Mascara Jade Pearl and said: "This is your sister Phoenix's house. If you come back, you can find her here. And if there's anything missing, just tell her." On the gate of the courtyard,there were also a few young boys on the door of this courtyard, all standing with their hands down.. Lady King then took Mascara Jade Pearl through an east-west hall, which was Grandma Merchant's backyard.

==张怡然 Zhāng Yírán 俄语语言文学女 202120081552==

于是进入后房门，已有许多人在此伺候，见王夫人来，方安设桌椅；贾珠之妻李氏捧杯，熙凤安箸，王夫人进羹。贾母正面榻上独坐，两旁四张空椅。熙凤忙拉黛玉在左边第一张椅子上坐下，黛玉十分推让。

So they entered the back room, where many people were already waiting, and when they saw Lady King coming, they placed the table and chairs; Li, wife of Treasure Merchant, held the cup, Lady King placed the chopsticks, and Splendid Phoenix King drank the soup. Grandma Merchant was sitting alone on a couch, flanked by four empty chairs. Splendid Phoenix King was busy pulling Mascara Jade Forest to sit in the first chair on the left, but Mascara Jade Forest was too embarrassed to sit.--[[User:Zhang Yiran|Zhang Yiran]] ([[User talk:Zhang Yiran|talk]]) 00:57, 13 December 2021 (UTC)

So they entered the back room, where many people were already waiting, and when they saw Lady King coming, they placed the table and chairs; Li, wife of Treasure Merchant, held the cup, Lady King placed the chopsticks, and Splendid Phoenix King drank the soup. Grandma Merchant was sitting alone on a couch, flanked by four empty chairs. Splendid Phoenix King was busy pulling Mascara Jade Forest to sit in the first chair on the left, but Mascara Jade Forest was too embarrassed to sit.--[[User:Zhong Yifei|Zhong Yifei]] ([[User talk:Zhong Yifei|talk]]) 03:42, 13 December 2021 (UTC)

==钟义菲 Zhōng Yìfēi 英语语言文学（英美文学）女 202120081553==

贾母笑道：“你舅母和嫂子们是不在这里吃饭的。你是客，原该这么坐。”黛玉方告了坐，就坐了。贾母命王夫人也坐了。迎春姊妹三个告了坐，方上来：迎春坐右手第一，探春左第二，惜春右第二。

Mrs. Jia said with a smile, "your aunt and sister-in-law don't eat here. You are a guest. You should have sat here." Daiyu then sat down. Jia Mu ordered Mrs. Wang to sit down. The three sisters of Yingchun sat down：Yingchun sat first on the right hand, Tanchun second on the left, and Xi Chun second on the right.--[[User:Zhong Yifei|Zhong Yifei]] ([[User talk:Zhong Yifei|talk]]) 10:36, 11 December 2021 (UTC)

Mrs. Jia said with a smile, "your aunts and sisters-in-law don't eat here. You are a guest. You should have sat here." Daiyu then sat down. Mrs. Jia ordered Mrs. Wang to sit down. The three sisters of Yingchun were asked to sit down: Yingchun sat first on the right hand, Tanchun second on the left, and Xi Chun second on the right.--[[User:Zhong Yulu|Zhong Yulu]] ([[User talk:Zhong Yulu|talk]]) 02:02, 12 December 2021 (UTC)

==钟雨露 Zhōng Yǔlù 英语语言文学（英美文学）女 202120081554==

旁边丫鬟执着拂尘、漱盂、巾帕，李纨、凤姐立于案边布让；外间伺候的媳妇、丫鬟虽多，却连一声咳嗽不闻。饭毕，各各有丫鬟用小茶盘捧上茶来。当日林家教女以惜福养身，每饭后必过片时方吃茶，不伤脾胃；

Standing at the table, the servant girls held the horsetail whisks, vessels for mouthwash and handkerchiefs. Li Wan and Wang Xifeng sent dishes, refreshments to guests and invited them to eat. Though there were many servant girls in the outer room, they could not be heard to utter a sound. When the meal was over, each servant girl brought tea with a small tray. The daughter of Lin Ruhai, Lin Daiyu took tea after each meal to keep health and not hurt her spleen and stomach.--[[User:Zhong Yulu|Zhong Yulu]] ([[User talk:Zhong Yulu|talk]]) 01:55, 12 December 2021 (UTC)

The servant girls are standing at the table with the horsetail whisks, vessels for mouthwash and handkerchiefs. Li Wan and Wang Xifeng sent dishes, refreshments to guests and invited them to eat. Though there were many servant girls in the outer room, they could not be heard to utter a sound. When the meal was over, each servant girl brought tea with a small tray. The daughter of Lin Ruhai, Lin Daiyu took tea after each meal to keep health and not hurt her spleen and stomach.--[[User:Zhou Jiu|Zhou Jiu]] ([[User talk:Zhou Jiu|talk]]) 09:23, 13 December 2021 (UTC)

==周玖 Zhōu Jiǔ 英语语言文学（英美文学）女 202120081555==

今黛玉见了这里许多规矩不似家中，也只得随和些。接了茶，又有人捧过漱盂来，黛玉也漱了口，又盥手毕。然后又捧上茶来，这方是吃的茶。贾母便说：“你们去罢，让我们自在说说话儿。”
Now Daiyu saw many rules here are not like the rules of her home. She was also easy-going. After receiving the tea, someone else took a gargle bowl for her. Daiyu also rinsed her mouth and finished washing her hands again. Then tea which was for drinking was brought in. Then Mother Jia said to servants , "You all go and let's have a talk in our own comfort."

Now Daiyu saw many rules here are not like the rules of her home. She can only be easygoing. She caught the teacup. Some domestics came over with a mouthwash basin. Daiyu gargled and washed her hands. Then the servant brought back tea, and this was tea for drinking.Then Grandma Merchant said to servant, "You all go and let's have a talk in our own comfort."--[[User:Zhou Junhui|Zhou Junhui]] ([[User talk:Zhou Junhui|talk]]) 10:47, 13 December 2021 (UTC)

==周俊辉 Zhōu Jùnhuī 法语语言文学女 202120081556==

王夫人遂起身，又说了两句闲话儿，方引李、凤二人去了。贾母因问黛玉念何书，黛玉道：“刚念了《四书》。”黛玉又问姊妹读何书，贾母道：“读什么书，不过认几个字罢了。”

Lady Wang stood up and said something idle, then led Lady Li and Splendid Phoenix King to leave. When Grandma Merchant asked Daiyu what books she had read, Daiyu replied, "I just have read the ''Four Books''." When Daiyu asked her sisters what books they read, Grandma Merchant said, "They don't read anything. They only know a few words."--[[User:Zhou Junhui|Zhou Junhui]] ([[User talk:Zhou Junhui|talk]]) 09:25, 13 December 2021 (UTC)

==周巧 Zhōu Qiǎo 英语语言文学（语言学）女 202120081557==

一语未了，只听外面一阵脚步响，丫鬟进来报道：“宝玉来了。”黛玉心想：“这个宝玉，不知是怎样个惫懒人呢。”及至进来一看，却是位青年公子：头上戴着束发嵌宝紫金冠，齐眉勒着二龙戏珠金抹额；

The sentence was barely out of her lips, when a continuous sounding of footsteps
was heard outside, and a waiting maid entered and announced that Pao-yue was
coming. Tai-yue was speculating in her mind how it was that this Pao-yue had
turned out such a good-for-nothing fellow, when he happened to walk in.
He was, in fact, a young man of tender years, wearing on his head, to hold his
hair together, a cap of gold of purplish tinge, inlaid with precious gems.
Parallel with his eyebrows was attached a circlet, embroidered with gold, and
representing two dragons snatching a pearl.
--[[User:Zhou Qiao1|Zhou Qiao1]] ([[User talk:Zhou Qiao1|talk]]) 08:36, 13 December 2021 (UTC)

After a word, only a sound of footsteps outside, the maid came in and reported: "Baoyu is here." Daiyu thought to herself: "This Baoyu, I don't know what a tired lazy person." When she came in, she was a young man. He wears a purple and gold crown with hair inlaid on his head, and his forehead are tied with gold frontlet（The shape is two dragons playing with pearled）.--[[User:Zhou Qing|Zhou Qing]] ([[User talk:Zhou Qing|talk]]) 15:21, 11 December 2021 (UTC)

==周清 Zhōu Qīng 法语语言文学女 202120081558==

一件二色金百蝶穿花大红箭袖，束着五彩丝攒花结长穗宫绦，外罩石青起花八团倭缎排穗褂；登着青缎粉底小朝靴。面若中秋之月，色如春晓之花；鬓若刀裁，眉如墨画，鼻如悬胆，睛若秋波。

A big red arrow sleeve decorated with two-color golden butterfly flowers, is tied with multicolored silk and knotted with long spikes, and is covered with azurite and satin rowed gowns; it wears small green satin and powder-soled boots. The face is as round and beautiful as the moon of Mid-Autumn Festival, the complexion is like a flower of spring dawn; the temples are like a knife cut, the eyebrows are like ink painting, the nose is like a hanging gall, and the eyes are like autumn waves.

A big red arrow sleeve decorated with two-color golden butterfly flowers, is tied with multicolored silk and knotted with long spikes, and is covered with azurite and satin rowed gowns; he wore small green satin and powder-soled boots. The face is as round and beautiful as the moon at mid-autumn, the complexion is like a flower of in spring; the temples as if chiselled with a knife, the eyebrows are like ink painting, the nose is like a a well-cut and shapely nose, and the eyes are like vernal waves.--[[User:Zhou Xiaoxue|Zhou Xiaoxue]] ([[User talk:Zhou Xiaoxue|talk]]) 06:19, 13 December 2021 (UTC)

==周小雪 Zhōu Xiǎoxuě 日语语言文学女 202120081559==

虽怒时而似笑，即嗔视而有情。项上金螭缨络，又有一根五色丝绦，系着一块美玉。黛玉一见，便吃一大惊，心中想道：“好生奇怪：倒像在那里见过的，何等眼熟！”只见这宝玉向贾母请了安，贾母便命：“去见你娘来。”

His angry look even resembled a smile; his glance was full of sentiment.Round his neck he had a gold dragon necklet with a fringe; also a cord of variegated silk, to which was attached a piece of beautiful jade. When Daiyu saw this, she was shocked."How very strange." she was reflecting in her mind; "it would seem as if I had seen him somewhere or other, for his face appears extremely familiar to my eyes;" Baoyu greeted Lady Dowager "Go and see your mother and then come back," remarked her venerable ladyship.--[[User:Zhou Xiaoxue|Zhou Xiaoxue]] ([[User talk:Zhou Xiaoxue|talk]]) 06:08, 13 December 2021 (UTC)

==朱素珍 Zhū Sùzhēn 英语语言文学（语言学）女 202120081561==

即转身去了。一会再来时已换了冠带：头上周围一转的短发都结成小辫，红丝结束，共攒至顶中胎发，总编一根大辫，黑亮如漆，从顶至梢，一串四颗大珠，用金八宝坠脚；身上穿着银红撒花半旧大袄；仍旧带着项圈、宝玉、寄名锁、护身符等物；

==邹岳丽 Zōu Yuèlí 日语语言文学女 202120081562==

下面半露松绿撒花绫裤，锦边弹墨袜，厚底大红鞋。越显得面如傅粉，唇若施脂；转盼多情，语言若笑。天然一段风韵，全在眉梢；平生万种情思，悉堆眼角。看其外貌，最是极好，却难知其底细。

==Nadia 202011080004==

后人有《西江月》二词批的极确，词曰：

==Mahzad Heydarian 玛莎 202021080004==

无故寻愁觅恨，有时似傻如狂。

==Mariam toure 2020GBJ002301==

纵然生得好皮囊，腹内原来草莽。

==Rouabah Soumaya 202121080001==

潦倒不通庶务，愚顽怕读文章。

I'm not able to get through general affairs, and I'm afraid of reading articles.

==Muhammad Numan 202121080002==

行为偏僻性乖张，那管世人诽谤。

==Atta Ur Rahman 202121080003==

又曰：富贵不知乐业，贫穷难耐凄凉。
It is also known that wealth does not know pleasure and happiness, and poverty cannot endure loneliness.

==Muhammad Saqib Mehran 202121080004==

可怜辜负好时光，于国于家无望。

==Zohaib Chand 202121080005==

天下无能第一，古今不肖无双。

==Jawad Ahmad 202121080006==

寄言纨袴与膏粱，莫效此儿形状。

English; the author is to give some suggestion to playboys of high official that they do not follow the example of Jia Baoyu.

==Nizam Uddin 202121080007==

却说贾母见他进来，笑道：“外客没见就脱了衣裳了，还不去见你妹妹呢。”

==Öncü 202121080008==

宝玉早已看见了一个袅袅婷婷的女儿，便料定是林姑妈之女，忙来见礼。

Baoyu had already seen a daughter with a gentle posture, thought might be the daughter of Aunt Lin, then hurried to meet her.--[[User:AkiraJantarat|AkiraJantarat]] ([[User talk:AkiraJantarat|talk]]) 04:17, 13 December 2021 (UTC)

==Akira Jantarat 202121080009==

归了坐细看时，真是与众各别。

When I look at you carefully, I think you are different.--[[User:AkiraJantarat|AkiraJantarat]] ([[User talk:AkiraJantarat|talk]]) 09:59, 13 December 2021 (UTC)

When I returned to take a closer look, it was really different. --[[User:Benjamin Wellsand|Benjamin Wellsand]] ([[User talk:Benjamin Wellsand|talk]]) 07:41, 12 December 2021 (UTC)

==Benjamin Wellsand 202111080118==

只见：两弯似蹙非蹙笼烟眉，一双似喜非喜含情目。

I saw: two bends like the frowning of smoked eyebrows, at first they seemed happy but not really happy, yet affectionate eyebrows. --[[User:Benjamin Wellsand|Benjamin Wellsand]] ([[User talk:Benjamin Wellsand|talk]]) 07:41, 12 December 2021 (UTC)

I saw: two curved eyebrows that looked like a frown, a pair of eyebrows that seemed to be happy or not. --[[User:Asep Budiman|Asep Budiman]] ([[User talk:Asep Budiman|talk]]) 23:18, 12 December 2021 (UTC)

==Asep Budiman 202111080020==

态生两靥之愁，娇袭一身之病。

The sorrow of the two distresses, the disease of the whole body. --[[User:Asep Budiman|Asep Budiman]] ([[User talk:Asep Budiman|talk]]) 23:17, 12 December 2021 (UTC)

==Ei Mon Kyaw 202111080021==

泪光点点，娇喘微微。

Translation types, strategies, styles, methods

2021-12-14T03:14:54Z

Atta Ur Rahman: /* Translation Procedure */

'''Translation types, strategies, styles, methods'''

[[Translation_types,_strategies,_styles,_methods|Overview Page of Translation types, strategies, styles, methods]]

30 Chapters（0/30)

[[Trans_Type_EN_1]] [[Trans_Type_EN_2]] [[Trans_Type_EN_3]] [[Trans_Type_EN_4]] [[Trans_Type_EN_5]] [[Trans_Type_EN_6]] [[Trans_Type_EN_7]] [[Trans_Type_EN_8]] [[Trans_Type_EN_9]] [[Trans_Type_EN_10]] [[Trans_Type_EN_11]] [[Trans_Type_EN_12]] [[Trans_Type_EN_13]] [[Trans_Type_EN_14]] [[Trans_Type_EN_15]] [[Trans_Type_EN_16]] [[Trans_Type_EN_17]] [[Trans_Type_EN_18]] [[Trans_Type_EN_19]] [[Trans_Type_EN_20]] [[Trans_Type_EN_21]] [[Trans_Type_EN_22]] [[Trans_Type_EN_23]] [[Trans_Type_EN_24]] [[Trans_Type_EN_25]] [[Trans_Type_EN_26]] [[Trans_Type_EN_27]] [[Trans_Type_EN_28]] [[Trans_Type_EN_29]] [[Trans_Type_EN_30]] ...

[[Book_projects|Back to translation project overview]]

[[DCG-To-Do|To the To Do List]]

=阳佳颖 Analysis On Subtitling Strategies in the American Version of the ''Legend of Zhen Huan''=

'''浅析美版《甄嬛传》的字幕翻译策略'''

[[Trans_Type_EN_1]]

阳佳颖 Yang Jiaying, Hunan Normal University, China

=Chapter 2: The Use of Translation Strategy and Translation Methods in Tourism Texts under the Guidance of Peter Newmark's Translation Theory -- A Case Study of ''Everglades National Park, Florida (Excerpt)''=
'''纽马克翻译理论指导下旅游文本中翻译策略与翻译方法的使用——以''Everglades National Park, Florida (Excerpt)''为例'''

[[Trans_Type_EN_2]]

刘晓 Liu Xiao, Hunan Normal University, China

=Chapter 3: Translation methods and strategies for novel subject matter under the guidance of communicative translation theory -- A case study of Korean novel Eun-ju's Movie (Excerpt)=
'''交际翻译理论指导下小说题材所适用的翻译方法和翻译策略—以韩国小说集《恩珠的电影》（节选）为例'''

[[Trans_Type_EN_3]]

刘越Liu Yue ，Hunan Normal University，China

=Chapter 4: On Translation Strategies and Translation Methods in Chinese Translation of English Prose -- A Case Study of Chinese Translation of English Prose "Pleasures of Ignorance"=

'''浅析英语散文汉译中的翻译策略和翻译方法——以英语散文《无知的乐趣》汉译本为例'''

[[Trans_Type_EN_4]]

毛雅文 Mao Yawen, Hunan Normal University, China

=Chapter 5： Analysis of translation strategies and methods for political eassays --- A Case Study of Annual Summary of the Russian Government's Work of 2019 =
'''政论语体翻译策略及翻译方法— 以《2019年俄罗斯政府工作报告》为例'''

[[Trans_Type_EN_5]]

毛优 Mao You，Hunan Normal University，China

=Chapter 6: An analysis and comparison of the translation styles of two Chinese translations of ''Le Spleen de Paris''=
'''浅析对比《巴黎的忧郁》两个汉译本的翻译风格'''

[[Trans_Type_EN_6]]

彭瑞雪 Peng Ruixue, Hunan University, China

=Chapter 7: A Study of Lu Xun’s Short Stories Translation from the Perspective of Functional Equivalence: Taking Yang Xianyi and Gladys Yang’s English Verison of ''Kong I-Chi'' as a Case Study=
功能对等翻译视角下的鲁迅短篇小说翻译研究——以杨、戴夫妇的《孔乙己》英译本为例

[[Trans_Type_EN_7]]

秦建安 QinJianna, Hunan Normal University, China

=Chapter 8:Translation methods and strategies applicable to the style of biographical literature -- Taking ''Incidents in Life of Slave Girl'' (excerpt) as an example=

'''传记文学的文体所适用的翻译技巧与策略——以英文传记《一名女奴的人生际遇》(节选)为例'''

[[Trans_Type_EN_8]]

颜子涵 Yan Zihan, Hunan Normal University, China

=Chapter 9: On the Translation Strategies of ''Lun Yu'' from the Perspective of Fusion of Horizons – A Contrastive Study of two translations of Ku Hung-ming and Xu Yuanchong=

'''视域融合视角下看《论语》英译的翻译策略—以辜鸿铭和许渊冲的英译本为例'''

[[Trans_Type_EN_9]]

邝艳丽 Kuang Yanli, Hunan Normal University, China

=杨柳青 Bian Zhilin's Literary Translation Theories and Practice——Take His Translation of Romantic Poems as Examples=

Yang Liuqing杨柳青,Hunan Normal University,China.

[[Trans_Type_EN_10]]

=Atta Ur Rahman Exploring Translation Strategies: A Case Study of the English Translation of the Holy Quran=

===Abstract===
This study aims at diagnosing culture-specific items in the English translation of the Holy Quran and the strategies which were used to translate the CSIs. Translating CSIs can be a demanding task because such items have specific meanings in the culture and language in which they exist but not necessarily in others. Taking this fact into account, the present study investigates the strategies used in the translation of culture-specific items in the English translation of the Holy Quran. Moreover, the researcher explored the most frequently employed translation procedures. To achieve these goals, the descriptive approach is applied for the analysis of the translation of specific items of culture. The descriptive analysis is also used for the investigation of the translation procedures used therein. The findings of this study indicate that the use of cultural equivalent strategy was the most frequent applied procedure. The descriptive equivalent and through translation procedures were the second most frequently applied translation strategies which were followed by transference, functional equivalent, componential analysis, synonymy, modulation and notes. The results shows that the translation procedures are helpful (especially the target-oriented ones) in conveying the meaning of the text from Arabic into English in different ways.

===Key Words===
The Holy Quran, Translation Strategies/procedures, Culture-Specific Items, Newmark

===Introduction===
1. Overview
Translation that plays a crucial role in introducing the history and in transferring the culture of an area is a kind of communication between different languages. It is also illustrated “as the result of a linguistic-textual procedure in which a text in one language is re-contextualized in another language.” In the re-contextualization, studies on translation demonstrate that there are certain critical points (Munday 2012:37) that are problematic for translators, especially, when dealing with vital cultural texts such as religious texts (Malmkjær 2015:10). It helps to communicate and exchange information with people from different countries and cultures. Khammyseh argues that translation is one of the traditional communicating methods between communities all around the world. (Khammyseh 2005:9). Jothiraj states that “translation plays an important role in the inter-lingual process of communication”(Jothiraj 2004:1). Translation is essential for cultures and languages to exchange information. Newmark defines it as a craft in which a written message in a language is replaced by the same story in another language. According to him, Translation is the art of trying to translate what is written or expressed in one language into another language with the same message or expression. To accomplish a qualified translation, the translator needs to be aware of different aspects(Newmark 1988:2). Many scholars in translation have noticed that the difficulty for a translator is to translate texts which deals with religious concepts and cultural specific items.

Nida indicated that translation is the way of finding natural issues in the TL close to the SL, in terms of message and style(Nida 1964:32). Larson has acknowledged that dealing with religious and cultural items is the most difficult, both in finding equivalence and analyzing the source vocabulary. Among the many challenges that exist for the translator is to bring the concept of the SL to a deeper meaning in the TL, the main problem is how to give CSIs, the significance which is firmly connected to the particular cultural context(Larson 1998:23).--[[User:Muhammad Numan|Muhammad Numan]] ([[User talk:Muhammad Numan|talk]]) 15:41, 13 December 2021 (UTC)

Culture plays a considerable role, Snell-Hornby assumed that “Culture refers to all socially conditioned aspects of human life”(Snell-Hornby 1988:33). Another definition of culture is formulated by Goodenough. For him, culture is “what people have to learn as distinct from their biological heritage, must consist of the end product of learning: knowledge, in a most general, if relative, sense of the term."(Goodenough 1957:167). By this definition, we should note that culture is not only a material phenomenon; it does not consist of things, people, behavior, or emotions. It is rather the organization of these things. It is the forms of things that people have in their minds, their models for perceiving, relating, and otherwise interpreting them”. According to him, if the translator wants to understand a culture, she or he has to understand that culture is a mixture of belief and knowledge.

The religious text and especially the Holy Quran have played a significant role in human life throughout history to guide human beings towards the right path. Translating religious text can be a hectic job. When it comes to religious texts like the Holy Quran, it might be even more hectic. The Holy Quran has a profound impact on the human lives of its believers. It spreads spiritual serenity and peace of mind. Lustig and Joline thought that “religion is an important institutional network that binds people to one another”(Lustig and Joline 2003:16). But sometimes believers of Islam (whether they are native or not native speakers of the language) face a tremendous difficulty when they want to understand the meaning of a certain lexical unit, lexis that can be identified as Quranic-specific words/phrases.

This study is aimed to probe Newmark's translation procedures applied to translate cultural items from the SL (Arabic) to the TL (English) and to focus on translation strategies used by the English translator to transfer absolute and in-depth intended meanings of the CSI in the Holy Quran. If we examine Newmark's opinion, seventeen procedures may be needed by a translator in the process of translation. However, only a few translation procedures are relevant to this translation, they are Transference, cultural equivalent, functional equivalent, descriptive equivalent, componential analysis, synonymy, through translation, modulation and notes.(Newmark 1988:81). These types of translation procedures are usually used to translate cultural terms contained in the text involving Surah Yusuf as a source language. Thus, in the relationship between translation and culture, the strategies offered should be understood as an attempt to make the translation easy to understand by the TR without blurring the message contained in the text written in the SL.--[[User:Muhammad Numan|Muhammad Numan]] ([[User talk:Muhammad Numan|talk]]) 15:41, 13 December 2021 (UTC)

===Translation and Culture===

2. Translation and Culture

Culture and translation are intimately connected, for understanding the culture translation plays a crucial role. In every nation, there are multiple cultures which reflect how people behave, socially, traditionally and politically and also practice their specific languages. Languages have a complex system of communication that humans adapt from different cultural background. When someone wants to know more about any culture, it is necessary to know about that language. For understanding the language they need to translate it as one might not understand the particular language. Thus, translation fills the gap created by languages that is a very important aspect of translation.

The translation is the process of translating a point or text from one language to another, we can also refer translation to moving of something from one place to another. Translation impacts also on our real life, in a way of transforming other cultures, norms and traditions into our culture. Translators play a vital role in culture and mediators between cultures, dedicated to linking the gap that repeatedly hinders effective communication between communities. According to Peter Newmark, “translators have been entrusted the elegant and highly-demanding task of representing cultures for decades” (Newmark 1988:7). Newmark established connections concerning the relationship between culture and translating. In his book, he regards translation as a process of “representing the meaning of a text into another language in the way that the author planned the text” (Newmark 1988:5). According to him, although this process has been supposed to be simple, in reality, translators have been facing the complex task of translating and conveying culture for decades, ever since countries began establishing relationships between one another. (Newmark 1988:7).

In the history of translation studies, translation has been discussed through multiple routes which based on practicality and some theoretical aspects. For instance, Catford defined it as "the replacement of textual material in one language by equivalent textual material in another language”(Catford 1965:20). According to Venuti translation is "the forcible replacement of the linguistic and cultural difference of the foreign text with a text that will be understandable to the target language reader”(Venuti 1995:18). Schjoldager stated that“a translation is a text that expresses what another text has expressed in another language”(Schjoldager 2008:19). Culture is a complex whole which includes knowledge,belief,art,law,morals,customs and many other capabilities and habits acquired by man as a member of society. The translation is no longer considered to be a mere cross-linguistic activity but it significantly is cross-cultural communication.”
Since language reflects the way of life and basic parts of it, the process of translation cannot be done without the integration of cultural symbols into the construction of meaning. Hassan claimed that a good translation “is one that carries all the ideas of the original as well as its structural and cultural features” (Hassan 2014:2). Hermanns contributed that translation should be recognized as a cultural act. It is a kind of linguistic-cultural activity that involves at least two languages and two cultural traditions. Similarly, translation is not just a verbal act; it is also cultural, which is an act of communication of cultures(Hermanns 1999:22) Later, Hassan emphasized a good translation "is one that carries all the ideas of the original as well as its structural and cultural features" and that "reconstructs the cultural/historical context of the original"(Hassan 2014:2).
These statements demonstrate that there is an interaction between translation and culture, Newmark illustrated that culture in translation competence is “the greatest hurdle to translation, at least the achievement of an accurate and decent translation" (Newmark 2001:328).

Bearing in mind the general alliance among researchers regarding the importance of culture in translation, the translation activity is a question of transferring the correct meaning and that the translator has a productive role in transferring not only the linguistic system of the source text but also the cultural one. As such, it is extremely difficult to draw a borderline between translation and culture as they are inextricably overlaid and this connection leads to creative translation.

2.1 Culture-Specific Items (CSIs)

Culture-specific items are notions that are specific to a particular culture. These concepts are using in different domains such as flora,fauna,food,clothes,housing, work,leisure,politics,law,and religion in the way of life. These cultural concepts are consist of different suggestion and approaches. For the denomination of these concepts, many scholars and linguists employed different names or terms, relatively different definitions are given and they tried to define some points that were related to the culture but they not defined even the name of the concept clearly. Scholars refer different names to these culture-specific items, Newmark uses the term cultural words. (Newmark 1988:327) Christine Nord names them “culturemes” (Nord 1997:9) while in one of the newer studies, focused on the translation of culture-specific items, Mohammad Reza Shah Ahmadi and Fatemeh Nosrati employ a term culture-bound element (Ahmadi and Nosrati 2012:1).
After a long time, some scholars prefer the terms “culture-specific item” (Davies 2003:17), others choose cultural words (Newmark 2003;87) or culture-bound phenomena/concepts (Newmark 2003:7). In this study, the term “culture-specific item” is used as the basic term, as well as its abbreviation CSI, although other synonyms may be used to prevent repetition. "Culture-specific items are defined by different scholars according to their differences and similarities. Meanwhile, Mona Baker (1992) defines specific concepts of culture as “sourcelanguage words that express concepts unknown in the target culture” (Baker 1992:21). It may relate to religion, kind of food or social customs. Newmark suggests to culture-specific items as cultural words (Newmark 1988:94). He further discussed that in many circumstances, cultural words are somewhat easy to detect in a text because they are closely related to a specific language and unable to translate word by word (Newmark 1988:95). When they cannot be translated literary then he mentioned that the translators usually the purpose is to provide a descriptive-functional equivalent (Newmark 1988:95).--[[User:Muhammad Numan|Muhammad Numan]] ([[User talk:Muhammad Numan|talk]]) 16:02, 13 December 2021 (UTC)

2.1.1 Translation of CSIs in the Holy Quran

The Holy Quran is the most basic religious book for Muslims, the Quran was revealed to the prophet Muhammad (PBUH). The Quranic corpus, created in an early form of Classical Arabic, is traditionally believed to be a literal transcript of God’s speech and to constitute the earthly production of an uncreated and eternal heavenly original, according to the general view referred to in the Quran itself as “the well-preserved tablet” (al-lawḥ al-mahfūẓ; Qurʾān 85:22). It has a heartfelt impact on human lives and their believers. It spreads spiritual stability and peace of mind. According to (Lustig and Joline 2003:16) “Religion is an important institutional network that binds people to one another.”
Translating Quranic-specific words/phrases is considered a great challenge for the translators which requires an accurate interpretation and consciousness of the crucial functions of these Quranic-specific words/phrases. Therefore, they have to focus on a set of aspects to attain equivalence and then render the exact meaning. The translation of the Holy Quran is a debatable process because Arabic is full of cultural-specific concepts with no proper equivalent in other languages; consequently, some equivalents fail to convey their cultural meaning thoroughly. The translation is seen as the process of reconstructing a text into other languages. In the Holy Quran, it is mentioned in the Surah of Yusuf: “we have sent it down as an Arabic Quran”, the translated text has been simply seen as a commentary, explaining, or paraphrasing of the source text. In general, exact translation never occurs; rather this can be a basic interpretation of the Holy Quran. In the process of translation of the Holy Quran, language and CSI items and rhetorical features were not inimitable and reproducible into other languages.
Translating CSIs is a strenuous task because such elements have special meanings in culture and language.--[[User:Muhammad Numan|Muhammad Numan]] ([[User talk:Muhammad Numan|talk]]) 16:02, 13 December 2021 (UTC)

===Types of Translation ===

3. Types of Translation

Newmark determines 8 types of translation which are:

3.1 Word-for-Word Translation

This is usually indicated as an interlinear translation, with the target language immediately below the source language words. The source language word-order is preserved and the words translated singly by their most common meanings, out of context. These words are translated literally. Some of the uses of point-by-point translation are to understand the mechanics of the source language or to create a difficult text as a pre-translation process.

3.2 Literal translation

In this type of translation, the grammatical structures of the source language are changed to the nearest target language equivalent but the written points remain the same to one another, out of context.

3.3 Faithful translation
This translation attempts to reproduce the original exact meaning within the limitations of the TL grammatical structures. It also conveys cultural words and maintains an unusual degree of grammar and strength in translation. It tries to make the SL author completely loyal to the intent and reality of the text.

3.4 Semantic Translation

Semantic translation takes much of the aesthetic value of the source language text, making sense where appropriate so that there are no implications, wordplay or repetition roots in the finished version. It may translate less important cultural points by a culturally neutral third or active terms but not by cultural equation and it may also give the reader more small concessions.

3.5 Adaptation

This is an unrestricted form of translation. It is used mainly for plays and poetry, the themes, characters, plots are usually preserved, the SL culture converted to the TL culture and the text rewritten (Ahmad 2015:15).

3.6 Free Translation

The content without a form of the original or the matter without the manner is the productions of free translation. It is also known as intra-lingual translation and it is usually longer than the original.

3.7 Idiomatic Translation

This type of translation replicates the original message but degrades the depth of meaning by selecting meanings and dialogues that do not exist in the original.

3.8 Communicative Translation

This type of translation replicates the original message but degrades the depth of meaning by selecting meanings and dialogues that do not exist in the original(Newmark 1988: 18).
--[[User:Muhammad Numan|Muhammad Numan]] ([[User talk:Muhammad Numan|talk]]) 16:05, 13 December 2021 (UTC)

===Translation Strategies ===

4. Translation Strategies
Many theorists have used the term translation strategy extensively but with some significant differences in meaning and perspective that they see. Many theorists have used the approach of translation comprehensively but with some notable differences in meaning and vision as they appear.

4.1 Aixela Translation Strategies:
According to Aixela translators need to choose several strategies based on the source language culture and target culture. Shee distinguishes many of the translation strategies that apply to the translation of culture-specific items and at the same time, she tries to command by the level of their intercultural intervention. She divided it into two groups; conservative groups (5 approaches) and the substitution (6 strategies).(Aixela 1996:86)

4.1.1. Conservation:
In conservation,the less compelling process includes repetition,orthographic adaptation,linguistic translation,extratextual gloss and intratextual gloss.

4.1.1.1 Repetition:In repetition, there is simply the transference of the culture-specific items from the ST to the TT. Thus,the translator keeps as much as possible the original reference (Aixela 1996:61). This approach is often used for languages that do not differ in the alphabet and most for names.

4.1.1.2 Orthographic Adaptation: The orthographic adaptation involves writing or
transliteration, mainly when the original term is given in a different alphabet than the one used in the target culture.

4.1.1.3 Linguistics translation: Linguistic translation emphasizes on the way where the translator chooses the source closest to the original text and increases his understanding by giving the TL version which is still relevant to the ST cultural system.

4.1.1.4 Extra-textual Gloss: Here,the extra-textual gloss refers to additional information to the previously mentioned procedures, The translator uses one of the above strategies but considers it as a necessity to explain the meaning or concept of CSI. In this gloss, it can be footnotes,endings,words,ideas,translators in dictionaries, italics and so on.

4.1.1.5 Intra-textual Gloss:It's like the past but the translator feels that he/she can include the globe as an indirect part of the text,not to distract the reader.

4.2.1 Substitution
In substitution, According Aixela “that synonymy, limited universalization, absolute universalization, naturalization, deletion, and autonomous creation are encompassing here"(Aixela 1996:87)--[[User:Muhammad Numan|Muhammad Numan]] ([[User talk:Muhammad Numan|talk]]) 16:40, 13 December 2021 (UTC)

4.2.1.1 Synonymy: This strategy is a stylist used to avoid the constant repetition of culturespecific items in the ST.

4.2.1.2 Limited Universalization: When the translator realizes that the culture-specific item is not clear to the reader or that another source CSI exists in the source language which can be replaced, replace it with data. Of course, the location is not as specific to the source language as the first one.

4.2.1.3 Absolute Universalization: The only difference between limited universalization and absolute universalization is when the translator cannot find the best known CSI in the source language or prefers to eliminate the unusual concept and choose a neutral term. (Aixela 1997:63).

4.2.1.4 Naturalization: In this case “translator brings the culture-specific item into the TL culture” (Ketabi 2015:8).

4.2.1.5 Deletion: When the CSI is “unacceptable ideologically or stylistically or it is not relevant enough for the effort of comprehension required for the readers” (Aixela 1996;64), or very clear that the translator does not want to use any strategy, they delete the CSI.

4.2.1.6 Autonomous Creation: When the translator agrees to use non-existent cultural
reference in the ST.(Aixela 1997:43).

4.3 Mona Baker's Translation Strategies
Baker's strategies have been used by professional translators at word level in their translations, to deal with issues while performing the task of translation.Baker She suggests various procedures to work for unequal treatment at the point level, for example, translation by a more general word, translation by a more neutral / less obvious word, translation by paraphrasing, Using related words, and so on. She formulates the classification in different strategies(Baker 1992;90) which are the following:

4.3.1 Translation by a more general word: According to Baker,this has to do with the meaning of the proposition. Appropriately it works in many languages.

4.3.2 Translation by a more neutral/ less expressive word: This is another strategy in terms of semantics it does with differences with obvious meaning.

4.3.3 Translation by cultural substitution:This strategy involves placing culture-specific material that does not have the same predictive meaning as the target language material but may have the same effect on the target reader.

4.3.4 Translation using a loan word: This strategy relies on culture-specific items, modern borrowing points plus interpretation concepts and buzz points.

4.3.5 Translation by paraphrase using a related word: When the source material is written in the target language but separately, and when the frequency used in the source text is high, it will be natural in the target language.

4.3.6 Translation by paraphrase using unrelated words: This strategy can be used when the concept in the source material is not lexical in the TL.

4.3.7 Translation by omission: Losing phrases or words that are not vital to text development.

4.3.8 Translation by an illustration: Here, use examples when the source word is not equal in the target language. Each theorist presents their strategies according to their point of view,however,Baker,s translation strategies include the most applicable set of strategies, as it shows the strategies used by professional translators.
--[[User:Muhammad Numan|Muhammad Numan]] ([[User talk:Muhammad Numan|talk]]) 16:40, 13 December 2021 (UTC)

===Cultural Categories ===

5. Cultural categories

5.1.2 Ecology
In this type of cultural category, Newmark labels those words which have some similarities and differences in culture concerning the environment. For Example, animals, colors, astronomy, plants birds etc. They will also have some geographical features that can normally differ from other cultural terms in that they usually have no political, commercial value.

5.1.2 Material culture

Material culture is also known as artefacts, In the category of material culture, Newmark included Food, clothes, housing, transport, and communications and also those objects which are made by humans. For Example, Clothing, atoms, crops, vegetables, jewellery, drugs, planets etc. “Food is for many the most sensitive and important expression of national culture. The function of the generic clothes terms is approximately constant, indicating the part of the body that is covered, but the description varies depending on climate and material used, houses and town, and transport.”(Newmark 1988:90)

5.1.3 Social culture

The social culture is divided by Newmark in two ways, they are work and leisure. For example, Trade, armour, literature, poets, markets, games.

5.1.4 Organisation

Newmark organizations are divided into five categories: political and administrative conditions, historical conditions, and international conditions. ‘The international community terms usually have recognized translations which are in• fact through-translations, and are now generally known by their acronyms', religious terms, artistic terms; “the translation of artistic terms referring to movements, processes and organizations generally depend on the putative knowledge of the readership. For example, adultery, business, corruption, sex, poverty, marriage, divorce etc.”

5.2 Newmark Classification CSIs

Newmark established the classification of culture-specific items (CSIs) into five classes which are;
Table 1. Newmark classification of Culture-Specific Items. (Newmark 1988:97) --[[User:Muhammad Numan|Muhammad Numan]] ([[User talk:Muhammad Numan|talk]]) 16:50, 13 December 2021 (UTC)

5.2.1 Categorization of CSIs in Surah Yousuf of the Holy Quran

Verse No. Terms English Translation Categories
1 الۡکِتٰبِ Book Material culture

2 قرُۡءٰنًا Quran Material culture

3 الۡقَصَصِ Narration Gesture

4 رَايَۡتُ Dream Habit

5 کَوۡکَبًا Stars Ecology

6 ال َّ شمۡسَ Sun Ecology

7 الۡقَمَرَ Moon Ecology

8 الۡاحََادِيۡثِ Events Organization

9 يعَۡقوُۡبَ House of Yaqub Material culture

10 يعَۡقوُۡبَ Yaqub

11 ابِۡرٰہيِۡمَ Ibrahim

12 اِسۡحٰقَ Ishaq

13 اقۡتلُوُا Kill Social culture

14 ارَۡضًا Earth Ecology

15 الۡجُبِّ Pit Ecology

16 ال َّ س َّ يارَةِ Wayfares

17 يٰۤابََانَا Father

18 َّ يرۡتعَۡ Eat Social culture

19 وَ يَلۡعَبۡ Play Social culture

20 لَحٰفِظُوۡنَ Guard Social culture

21 وَ اخََافُ Fear Habit

22 الذِئّۡبُ Wolf Ecology

23 عِشَاءًٓ Nightfall Ecology

24 َّ يبۡکُوۡنَ Weeping Habit

25 مَتاَعِنَا Belongings Material culture

26 قمَِيۡصِہٖ Shirt Material culture

27 وَارِدہَمُۡ Water drawer Material culture

28 دلَۡوَهٗ Bucket Material culture

29 بِثمََنٍ ۢ بَخۡسٍ Paltry price Material culture

30 درََاہمَِ مَعۡدوُۡدةٍَ Silver coin Material culture

31 مِّصۡرَ Egypt

32 لِامۡرَاتَِہٖۤ Wife

33 الۡارَۡضِ Land Ecology

34 اشَُدَّ هٗۤ Prime age

35 الۡابَۡوَابَ Door Material culture

36 مَعَاذَ ّٰ ِ Master Organization

37 ال ُّ سوۡٓءَ Evil Habit

38 الۡفَحۡشَاءَؕٓ Lewdness Habit

39 عِبَادِنَا Servant Organization

40 وَ قَدَّ تۡ Ripped Social culture

41 عَذاَبٌ Punishment Social culture

42 ُّ يسۡجَنَ Prison Organization

43 الۡعَزِيۡزِ Minister Organistion

44 حُباؕ Love Social culture

45 فتَٰىہَا Slave Organization

46 سِکِّيۡنًا Knife Material culture

47 مَلکٌَ Angel Organization

48 فَاسۡتجََابَ Prayer Gestures

49 خَمۡرًا Wine Material culture

50 خُبۡزًا Bread Material culture

51 رَاۡسِیۡ Head Material culture

52 ال َّ طيۡرُ Birds Ecology

53 ءَارَۡبَابٌ Gods Organization

54 يٰصَاحِبَیِ السِّجۡنِ Prisoners Organization

55 تعَۡبدُوُۡنَ Worship Gesture

56 ال َّ شيۡطٰنُ Satan Organization

57 الۡمَلِکُ King Organization

58 بَقَرٰتٍ Cows Ecology

59 خُضۡرٍ Green Ecology

60 يٰبسِٰتٍ Dry Ecology

61 سُنۡۢبلُٰتٍ Grain Material culture

62 تزَۡرَعُوۡنَ Crops Material culture

63 يغَُاثُ Rain Ecology

64 يَعۡصِرُوۡنَ Juice Material culture

65 النِّسۡوَةِ Women

66 ال َّ رسُوۡلُ Messenger Organization

67 الۡعَزِيۡزِ Governor Organization

68 ال ّٰ صدِقِيۡنَ Truthful Habit

69 الۡخَائِٓنيِۡنَ Betray Organization

70 خَزَائِٓنِ Treasure Material culture

71 مَ َّ کنَّ ا Power Organization

72 بِرَحۡمَتِنَا Mercy Gestures

73 يَتَّ قوُۡنَ Taqwa Habit

74 الۡمُنۡزِلِيۡنَ Hospitality Habit

75 رِحَالِہِمۡ Camel Ecology

76 وَ ل َّ مَا فَتحَُوۡا Family Organization

77 بَابٍ Gate Material culture

78 اِنِ الۡحُکۡمُ Sovereignty Organization

79 الۡعِيۡرُ Caravan Organization

80 لسَٰرِقوُۡنَ Thieves Organization

81 السِّقَايَۃَ Bowl Material culture

82 تاَ ّٰ ِ Swear Habit

83 کٰذِبيِۡنَ Liars Habit

84 وِّعَاءِٓ Bag Material culture

85 درََجٰتٍ Rank Organization

86 َّ موۡثِقًا Pledge Social culture

87 الۡحٰکِمِيۡنَ Judges Organization

88 الۡقَرۡيَۃَ Town Material culture

89 عَيۡنٰہُ Eyes

90 الۡبَشِيۡرُ News Social culture

91 ابَوََيۡہِ Parents Organization

92 الۡعَرۡشِ Thrown Organization

93 يمَۡکُرُوۡنَ Devices Material culture

94 وَ الۡارَۡضِ Earth Ecology

95 ال َّ سمٰوٰتِ Heavens Ecology

===Translation Procedure ===

6. Translation Procedure

There are seventeen different kinds of translation procedures classified by Newmark. According to (Gallagher 1996:31)“translation procedures are the technical devices to convey the message of a text in one language into another language.” The difference between translation procedure and translation methods discussed by Newmark (1988)“translation methods relate to whole texts, translation procedures are used for sentences and the smaller units of language.”(Newmark 1988:81)

6.1 Transference
Transference is the way through which we convert the source language to target language and also contains transliteration or transcription. Transference is also known as loan words, there is no transformation in the spelling of the words that have been translated.

6.2 Naturalization
Naturalization changes the word SL to its pronunciation,then TL to its original form.
Naturalization also adds new connections to external conditions.--[[User:Muhammad Numan|Muhammad Numan]] ([[User talk:Muhammad Numan|talk]]) 16:55, 13 December 2021 (UTC)

6.3 Culture equivalent
In this procedure, SL the cultural word is translated by the target cultural word. The use of the translation of this procedure is limited because it is not accurate, but it can be used in general texts, public and publicity,as well as for brief explanation to readers who do not understand the relevant source language culture.

6.4 Functional Equivalent
This approach is the most accurate path of translating and it uses very neutral cultural points with a new specific term.

6.5 Descriptive equivalent
This strategy is working for the description of the meaning or function of the source language.

6.6 Synonymy
This method of translation is applied when there is nothing to the same.

6.7 Through-Translation
Through translation is the literal translation of common conflicts,the names of organizations and compound parts.

6.8 Shifts or Transposition
This translation procedure involving a change in grammar from SL to TL. This change is done when there is a difference between the structure of the SL and the TL is reasonable.

6.9 Modulation
This procedure is used in the translation of sentences, phrases and clauses. Here the translator looked at the message in the source language sentence from a different angle or a different way of thinking. This strategy is used when the translation of words with literal meaning does not produce a reasonable translation.

6.10 Recognized Translation
The translation process is manifested when the translator uses an authoritative or appropriate translation of an organization's term.

6.11 Translation Label
This procedure is the appropriate one for the translation of a new institutional term,and it is a temporary translation of the source language word.

6.12 Compensation
This process manifests itself when there is a meaningful loss in one part,but compensation in the other part.

6.13 Componential Analysis
In this procedure, the source language word translated into the TL by detailing the components of the meaning of the source language word.

6.14 Reduction & Expansion
In this procedure, the elements of the word 'auto' removed and the elements of the word expanded in the target language.

6.15 Paraphrase
This procedure appears when cultural words need more explanation.

6.16 Couplets
In this procedure, two or more different procedures meet in one translation, couplets, triplets, quadruplets.

6.17 Notes
When the additional information is added to the cultural words for the clarification of readers.

===Analysis and Discussion ===

7. Analysis and Discussion

7.1 Introduction
This chapter highlights the procedure of the study and the analysis of culture-specific items in Surah Yusuf. This chapter explores the use of translation strategies in transferring meaning from the ST to the TL and the appropriateness of Newmark's model in interpreting the procedures that the translator applied during the translation process.

7.2 Procedures
To account for the translation of CSIs in this research, the source text of the Holy Quran in Arabic and its English translation translated by Mufti Taqi Usmani were studied. After reading the whole Ayahs of Surah Yusuf and its translation, every Ayah and its translation in English were carefully analyzed to identify CSIs and the strategies used by the translator to translate them into English. After that, the classification of CSIs by Newmark has been accepted as the theoretical framework of this study aimed at analyzing culture-specific items. For the clarification, each procedure is interpreted and demonstrated with illustrations in Tables 1-9.--[[User:Muhammad Numan|Muhammad Numan]] ([[User talk:Muhammad Numan|talk]]) 17:01, 13 December 2021 (UTC)

7.3 Analysis and Discussion
After the categorizing the culture-specific items according to Newmark's strategies, the researcher worked on the strategies for translating the culture-specific items applied in Surah Yusuf, including transference, cultural equivalent, functional equivalent, descriptive equivalent, componential analysis, synonymy, through translation, modulation and notes; Then, he arranged the data gained in Tables 1-9 in order to show the cases of applying Newmark’s strategies for translating the culture-specific items.
The discussion section is devoted to the interpretation of each selected culture-specific word, the researcher presents a discussion of how he formulates the CSIs in Newmark strategies.
Below are the discussion points created for using each strategy;

7.3.1 Transference: Transference includes transliteration and is the same as what is called transcription. The word then becomes a loan word. There were words that were transferred from the source text to the target text. These are presented in the following table.
Table1.

Here are some examples of Transference applied in translating CSIs in Surah Yusuf:

Strategy Source Text Target Text
قرُۡءٰنًا Quran
ابِۡرٰہيِۡمَ Ibrahim
Transference يعَۡقوُۡب Yaqub
اِسۡحٰق Ishaq
يَتَّ قوُۡنَ Taqwa

Words that have given in table 1 are transference words because these are conveyed to target language which is a different language writing system then from the source language, For example, the word Quran is transliterated word and pronounce as same as like in source language قرُۡءٰنًا, so it is transcripted and also become a loan word. Similarly, all the mentioned words in table 1 are transference words.
7.3.2. Cultural Equivalent: Cultural equivalent purpose is to replace a cultural word in the source language with an, although not completely synonymous, target language word.

Table 2.
Examples of Cultural equivalent applied in translating CSIs in Surah Yousaf
Strategy Source Text Target Text
اٰلِ يعَۡقوُۡب House of Yaqub
لَحٰفِظُوۡنَ Guard
بِثمََنٍ ۢ بَخۡسٍ Paltry price
درََاہمَِ مَعۡدوُۡدةٍَ Silver coin
اشَُدَّ هٗ Prime age
Cultural Equivalent مَعَاذَ ّٰ Master
الۡعَزِيۡزِ Minister
فَاسۡتجََابَ Prayer
اِنِ الۡحُکۡمُ Sovereignty
يٰصَاحِبَیِ السِّجۡن Prisoners
الۡمَلِکُ King
يَعۡصِرُوۡنَ Juice
مَ َّ کنَّ ا Power

In Surah Yusuf, we have some words that are related to the cultural equivalent, Table 2 contains cases where cultural equality is applied. The word House of Yaqub is not completely synonymous to the ST اٰلِ يعَۡقوُۡب, it is a replaced word in the SL. The word minister is not completely synonymous to the word ST word الۡعزَِيۡزِ. Similarly, the word Master in the TT is not synonymous to the word which is used in the ST ّٰ مَعَاذَ, it is a replaced word. The original meaning of the word فَاسۡتجََابَ is to accepted, but here it is referred to Prayer which is not only the synonymous but also a replaced one; furthermore, all the words mentioned in table 2 are mostly not completely synonymous words but the cultural replacing words.

7.3.3 Functional Equivalent:In functional equivalent, the word culture-free is used,
sometimes with a specific term; Therefore, it generalizes the word SL.

Table3.

Examples of Functional equivalent applied in translating CSIs in Surah Yousaf
Strategy Source Text Target Text
الۡقَصَصِ Narration
رَايَۡتُ Dream
Functional equivalent الۡاحََادِيۡثِ Events
ال َّ س َّ يارَةِ Wayfares
مِّصۡرَ Egypt
يمَۡکُرُوۡنَ Devices

In functional equivalent, culture-free words are used, sometimes a new specific term is used which generalizes the SL word. For example, in table 3 the word Events is used as a cultural free word that generalizes the ST الۡاحََادِيۡثِ. The word Devices is a cultural free word and used as a new specific term to generalize the ST word يَمۡکُرُوۡنَ. The word Narration is used in the TT as a cultural free word because it is not limited or bound to a single culture. The word narration can be used by every culture representative.
7.3.4 Descriptive Equivalent: It is using phrases in TT to explain the ST word.
Table4.
Examples of Descriptive equivalent applied in translating CSIs in Surah Yousaf
Strategy Source Text Target Text
کَوۡکَبًا Stars
ال َّ شمۡسَ Sun
الۡقمََرَ Moon
Descriptive equivalent عِشَاءًٓ And at Nightfall
وَارِدہَمُۡ Water drawer
سِکِّيۡنً Knife
الۡکِتٰبِ Enlightening book
ال َّ سمٰوٰتِ Heaven

The descriptive equivalent is, using phrases in TT to explain the ST word. For example Eleven stars and the sun and the moon a phrase used in the TT which explains کَوۡکَبًا َّ و ال َّ شمۡسَ وَ الۡقمََرَ the ST words stars, sun and moon. Similarly, Enlightening the book is a phrase used in the target text which highlights the meaning of الۡکِتٰبِ.
7.3.5 Componential Analysis:componential analysis is the initial comparison of a source language point to a selected language point that has the same meaning, but does not equate to one.
Table5.
Examples of Componential analysis applied in translating CSIs in Surah Yousaf
Strategy Source Text Target Text
رَايَۡتُ Dream
ال َّ طيۡرُ Birds
Componential analysis وَ يَلۡعَبۡ Play
يَعۡصِرُوۡنَ Juice
مَعَاذَ ّٰ ِ Master
يٰصَاحِبَیِ السِّجۡنِ Prisoners
اِنِ الۡحُکۡمُ Sovereignty

Further, in justification in the translation of CSIs, the researcher analyzed the words that comparing the word base of a source language with the target language point that has the same meaning, but obviously not equals one. Like رَايَۡتُ means to look or see while translating it to the TT it meanings changes to word Dream. The basic comparison of these two words is the same.
That is both words are related to cognition and eyes. For instance, other words are ال َّ طيۡرُ Birds, اِ نِ الۡحُکۡمُ Sovereignty.
7.3.6 Synonymy: Synonymy is a near target language equivalent.
Table 6.
Examples of Synonymy applied in translating CSIs in Surah Yousaf
Strategy Source Text Target Text
الۡکِتٰبِ Book
قۡتلُوُا Kill
ارَۡضًا Earth
Synonymy الذِئّۡبُ Wolf
دلَۡوَه Bucket
خَمۡرًا Wine
يٰبسِٰتٍ Dry

The translator has used good equivalents for the words chosen in the Surah Yusuf. For instance, الۡکِتٰبِ Book, Book in the TT and الۡکِتٰبِ in the ST are the synonymous word. Few other examples are mentioned in table 6.
7.3.7 Through translation:Through-translation, is a literal translation of common conflicts, names of organizations and compound parts. It can also be called: click or loan translation.
Table7.
Examples of Through-translation applied in translating CSIs in Surah Yousaf
Strategy Source Text Target Text
اٰلِ يعَۡقوُۡبَ House of Yaqub
غَيٰبَتِ الۡجُبِّ Into the bottom of a pit
بِرَحۡمَتِنَا Mercy
Through Translation الۡاحََادِيۡثِ Events
ُّ يسۡجَنَ Prison
الۡعَزِيۡزِ Governor
الۡخَائِٓنيِۡنَ Betray
وَ ل َّ مَا فَتحَُوۡا Family

In through translation, the researcher found those words which have common collocations, name of organization or component of compounds in Surah Yusuf. Examples of through translations are House of Yaqub, اٰلِ يعَۡقوُۡبَ is a component of the compound, Family وَ ل َّ مَا فَتحَُوۡا is the name of the organization, other examples are mentioned in table 7.
7.3.8 Modulation: Modulation occurs when the translator generates the original text message in TL text according to the current target language norms, as source language and target languages may differ visually.
Table8.
Examples of in translating CSIs in Surah Yousaf Modulation applied
Strategy Source Text Target Text
يمَۡکُرُوۡنَ Devices
Modulation لَسٰرِقوُۡنَ Thieves
مَ َّکنَّ ا Power
وَ قَدَّ تۡ Ripped

The modulation occurs in the translation of culture-specific items when we are translating the word or phrase from the source text to target text according to the new norms and traditions in TT culture. For instance, Devices are the word that had been translated from the Arabic word يمَۡکُرُوۡنَ which means to plan something while in English it is opposite which means tools.
7.3.9 Notes: Notes, additions, and glosses are additional information that a translator must add to the version; The additional information that translators add is usually cultural.
Table9.
Examples of Notes applied in translating CSIs in Surah Yousaf
Strategy Source Text Target Text
اِنِ الۡحُکۡمُ Sovereignty
Notes تعَۡبدُوُۡنَ Worship
ال َّ شيۡطٰنُ Satan
بِثمََنٍ ۢ بَخۡسٍ Paltry price

In this strategy, the translator adds some additional information to his version, The additional information that translators add is usually cultural. For example اِنِ الۡحُکۡمُ is a word which means that giving the order is limited or quality related to Al-Mighty God while the translator used the word sovereign which means authority. Worship is a word which means to follow or obey someone, the translator can use it in his point of view while in Arabic تعَۡبدُوُۡ نَ which means a quality limited to God.

===Conclusion and Recommendations===

8. Conclusion and Recommendations

This chapter summarizes the findings of the study. It also provides some recommendations regarding the application of translation procedures in translation between language systems.

8.1 Summary of the Findings

The translator applied nine translation procedures out of seventeen of Newmark’s translation procedures in the translation of the Surah Yusuf of the Holy Quran, namely, transference, cultural equivalent, functional equivalent, descriptive equivalent, componential analysis, synonymy, through translation, modulation and notes. The cultural equivalent strategy was the most frequent applied procedure. The descriptive equivalent and through translation procedure was the second most frequently applied translation procedure, It was followed by transference, functional equivalent, componential analysis, synonymy, modulation and notes. It is a descriptive study in which CSIs from ST translated to TT.

8.2 Conclusion

The present study purpose was to explore the CSIs in Surah Yusuf of the Holy Quran and to investigate which translation strategy proposed by Newmark were employed by the translator to overcome culture-specific items. Obviously, the researcher has worked hard to clear the way for future students of translation. Throughout the research, the researcher faced a lot of challenges and findings were revealed, some of them are the following;

• Between Arabic and English, there is a big cultural gap. Till now, this problem is considered as an unsolvable problem.

• Lack of reading and translating religious books.

• Many mistakes are made by the translators because they were unknown to the ST.

• The translators have to go through or review the previous translation of the Quranic scripture to solve the problem that they might face in the process of their translation.--[[User:Muhammad Numan|Muhammad Numan]] ([[User talk:Muhammad Numan|talk]]) 17:05, 13 December 2021 (UTC)

The procedures used in this study will help the translator to render culture-specific terms accurately. Thus, the researcher worked well to fill the linguistic gaps between Arabic and English. Furthermore, Newmark’s translation procedures helped the translator make the translation sound more natural to the TR. It can be observed from the analysis that Newmark’s translation procedures were effective in translating the Islamic texts. The findings of the study might help students of translation and practitioners in the field of TS to get familiar with the most influential strategies in rendering cultural specific items. They can use the findings of the study to employ translation tasks in translations. Educational planners can use the findings of this study to specify the most influential, dominant strategies to conduct a target-oriented/sourceoriented translation. To sum up, it should be emphasized that the focus of this particular study was on religious genre. Investigating CSIs in different genres could lead to new areas of research for interested researchers. Accordingly, the information gained from this study may prove useful to translators, translation teachers, and student learners as it will help them improve their translation skills with the special attention of culture-specific items and will allow them Give texts when having a broad view of translation. Other researchers can derive similar effects from many of the findings of the same study.

This study is similar to other studies that might have several limitations which need to be taken into account. The study focused on one Surah translated by one translator. Examining different Surahs of the Holy Quran and their translations by other authors from different cultures might lead to interesting facts or they might confirm the findings of this study. Different translators might employ different strategies. Further research is needed to confirm or disconfirm the findings of this study. Newmark's strategies are not limited to the cultural features of the language. But it also covers the linguistic specifications. To narrow down the subject of the study, the linguistic aspects of the text were ignored. Comparing these linguistic aspects could be another interesting topic and venue for further research.
Finally, It may be concluded that Newmark’s translation procedures are necessary for the translation of an Islamic text between two different language systems and cultures. However,the translator must be competent in using the translation procedures to provide an accurate translation.--[[User:Muhammad Numan|Muhammad Numan]] ([[User talk:Muhammad Numan|talk]]) 17:05, 13 December 2021 (UTC)

8.3 Recommendations

The researcher furnished a set of recommendations in the light of the findings reached and the results obtained. The recommendations can make a helpful set of guidelines for both existing and potential translators in general and for translating religious texts of two languages that are not closely related. These recommendations are tentative and are subject to modification upon closer investigation by translation scholars and professionals:

• The researcher recommends that the study of translation procedures should be included in the university curriculum for students who study translation, to help them in solving the problems of translating religious texts.

• It is recommended for translastors to use the translation procedures appropriately in order to deliver the meaning of the source text correctly.

• The researcher also recommends examining the application of other kinds of translation procedures on Islamic texts based on other models such as Andrew Chesterman’s translation procedures.

• It would also be beneficial to investigate Newmark’s translation procedures to various types of texts such as medical texts and journalistic texts.

=== References ===
Abdi, H. (2019). Translating culture-specific items (CSIs) as a conundrum for Iranian MA translation students: Considering the level of study. Journal of new advances in English Language Teaching and Applied Linguistics, 1(1), 88-109.

Aguado-Gimenez, P., & Pérez-Paredes, P. F. (2005). Translation-strategies use: A classroombased examination of Baker’s taxonomy. Meta: journal des traducteurs/Meta:
Translators' Journal, 50(1), 294-311.

Ahmadi, M. R.S and Nosrati, Fatemah. (2012). Domestication and Foreignization Strategies in Translation of Culture-Specific Items. Translations of English-Persian Children’s Literature. San Francisco: Grin Publishing. Google Books.

Al Saleh, R. A. (2019). An Application of Newmark's Procedures to Muhammad Abul Quasem's Alleman, J. C. Bee. W. Ulitkin, I. Files, F., Zetzsche, J., Chatonnet-Marton, P. & y del Árbol, E. V. Translation Strategies.

Al-Sofi, B. B. M. A., & Abouabdulqader, H. (2020). Bridging the gap between translation and culture: towards a cultural dimension of translation. International journal of linguistics, literature and culture, 6(1), 1-13.

Baker, M., 1992. In Other Words: A Coursebook on Translation. London: Routledge, p.20–42.

Blažytė, D., & Liubinienė, V. (2016). Culture-specific items (CSI) and their translation strategies in Martin Lindstrom’s" Brand sense". Kalbų studijos, (29), 42-57.

Bush, P. (1998) "Literary Translation." In: M. Baker, ed. Routledge Encyclopedia of Translation Studies, London: Routledge, pp.127-130.

Catford. J. C. (1965). A linguistic theory of translation. Oxford: Oxford University Press.
English Translation of Mohammad Al-Ghazali's Islamic Guidance.Literature and Culture, 6(1), 1-13.

Gečaitė, L. (2020). Culture-Specific Items and Their Translation Strategies in Victoria Hislop's Novel The Sunrise.” (2020).

Hassan, B. E. A. (2014). Between English and Arabic: A practical course in translation.
Cambridge Scholars Publishing.

Hermans, T. (1999). Translation in systems. Manchester: St. Jerome Publication House, J. (Ed.). (2014). Translation: a multidisciplinary approach. Springer.
Issa, A. L. S. M., & Hammood, L. H. R.- Quranic-Specific Phrases under the Study of Translation; Significance and Applications.

Janfaza, E., Assemi, A., & Dehghan, S. S. (2012). Language, translation, and culture.
In International Conference on Language, Medias and Culture (Vol. (33), p. 83-87).

Janfaza, E., Assemi, A., & Dehghan, S. S. (2012). Language, translation, and culture.
In International Conference on Language, Medias and Culture (Vol. 33, p. 83-87).

Lambert, J. (1998) Literary Translation. In: M. Baker, ed. Routledge Encyclopedia of Translation Studies. London: Routledge, 130-134.

Landers, Clifford E. (2001) Literary Translation: A practical guide. New Jersey University Press: Multilingual Maters.

Lustig, Myron, W. and Koeser, Joline (2003), Intercultural Competence: Interpersonal Communication Across Cultures, Boston: Allyn and Bacon.

Malmkjær, K. (1993). Who Can Make Nice A Better Word Than Pretty? Collocation, Translation, and Psycholoinguistics. In: Baker, M., Francis, G. and Tognini-Bonelli, E.
eds. Text and Technology. Philadelphia/Amsterdam: John Benjamins Publishing Company. pp.213-32.

Mosavat, S., & Rahimpour, S. (2016). The Most and Least Used Translation Strategies for
Conveying Culture-Specific-Items in Young Adult Literature from English into Persian. International Journal of Humanities and Cultural Studies (IJHCS) ISSN 23565926, 1853-1873.

Munday, J. (1997). Systems in Translation: A computer-assisted systemic approach to the analysis of translation of García Márquez. Ph.D thesis, University of Bradford.

Newmark, P. (2001). A Textbook of Translation. Shanghai: Shanghai Foreign Language
Education Press

Newmark, Peter. (1988). A Textbook of Translation. New Jersey: Prentice-Halls

Nord, Christiane. (1997). Translating as a Purposeful Activity: Functionalist Approaches
Explained. Manchester: St. Jerome. Accessed 10 November. 2018. Google Books Schjoldager, A. (2008). Understanding translation. Academica: Århus.

Silalahi, M., & Lubis, S. (2013). Translation Procedures of Cultural Terms Found In Sejarah Bilingual For Students of Senior High School.
Valipoor, K., & andAzizeh Chalak, H. H. T. (2019). Cultural-specific items in translation of the Holy Quran by Irving: 43-51.

Venuti, L. (1995). The translator’s invisibility: A history of translation. London and New York:
Routledge

Widiarto, O. V. V. (2016). The translation procedures of cultural expressions applied in a game of thrones translated into Perebutan Tahta novel by Barokah Ruziati (Doctoral dissertation, Dian Nuswantoro University).

=Zohaib Chand AN INTRODUCTION TO TRANSLATION STUDIES: AN OVERVIEW Intan Pradita=

[[Trans_Type_EN_12]]

===Abstract===
This study aims to observe the development of translation studies through its different types, various strategies, styles and particular methods. In this paper, the readers are introduced to some famous translation scholars including their view of translation studies. At the further discussions, this study lets the readers acknowledge the main issues on translation studies, focusing on different styles of variations such as grammar, sentence structure, textual analysis, strategies and methods. This study may help those who are interested to conduct translation researches and help them by giving options of which theories is beneficial to their analysis. Moreover, it aims to explore the clear definition of translation as well as help the readers to understand the basic concept which are used in the field of translation. The present study, therefore, attempts to outline the scope of the discipline of translation studies and more importantly, it is an attempt to outline its activity that required a deep mastering of language, a good source of knowledge and target cultures.

===Key words ===
Translation, styles of variations, strategies

===Introduction ===
It is undoubtedly right that translation is important to share information. In line with these premise, the number of translation professionals is getting higher. In fact, the result of translation researches tends to help human daily life in term of evaluation, designing translator machines, and cultural studies. Therefore, translation means converting written information from one language into another. It is the new discipline appeared in the second half of the 20th century. The term “Translation Studies” was coined by James S. Holmes, an American-Dutch poet and translator of poetry, in his seminal paper “The Name and Nature of Translation Studies”. Translation enables effective communication between people around the world. It is a courier for the transmission of knowledge, a protector of cultural heritage, and essential to the development of a global economy. Translation helps us to know about the developments in the field of creative arts, education, literature, business, science and politics. It has shifted from the traditional conception of the fixed, stable and unchangeable nature of the text and its meaning to a text with wide scope for variations. Translation also helps in nation building. In this globalised world, the demand for translation and language related services has increased many times. Translation is not only needed for the creation of national identity but has also become an essential tool for keeping pace with the processes of globalization and localization. The activity of translation has a long-standing tradition and has been widely practiced throughout history, but in our rapidly changing world its role has become of paramount importance. Nowadays, knowledge in which cultural exchanges have been widening, has been increasingly expanding and international communication has been intensifying, the phenomenon of translation has become fundamental. Be it for scientific, medical, technological, commercial, legal, cultural or literary purposes, today human communication depends heavily on translation and, consequently, interest in the field is also growing. Accordingly, the discussion, in the present study, proceeds primarily from the perspectives of “Translation Studies” and “Linguistics”. One major goal is to show the interrelationships between linguistics and translation, and how they benefit from each other. Nowadays, translation research has started to take another path, which is more automatic. The invention of the internet, together with the new technological developments in communication and digital materials, has increased cultural exchanges between nations. This leads translators to look for ways to cope with these changes and to look for more practical techniques that enable them to translate more and waste less. They also felt the need to enter the world of cinematographic translation, hence the birth of audiovisual translation. The latter technique, also called screen translation, is concerned with the translation of all kinds of TV programs, including films, series, and documentaries. This field is based on computers and translation software programs, and it is composed of two methods; dubbing and subtitling. In fact, audiovisual translation marks a changing era in the domain of translation.
In short, translation has very wide and rich history in the West. Since its birth, translation was the subject of a variety of research and conflicts between theorists. Each theorist approaches it according to his viewpoint and field of research, the fact that gives its history a changing quality.

Discussion

Translation is an activity that requires deep mastering of languages, a good knowledge of source and target cultures. It is also linked with the translation method, strategies and styles of variations. Each translation type requires different translation method. In this paper, it is an attempt to outline that there are several types of translation. Each type is defined by different scholars through different criteria to the contextual situation of communication. In this paper, we will be writing down the three prominent types of translation through various medium namely; technical translation, literary translation and pragmatic translation. For each type, a selection of examples will be considered for analysis based on translation theories and techniques. We will show that some chunks of text require literal translation, while other requires interpretive method. In addition, this paper will also examine various strategies and its styles of variations based on translational study. The following strategies will be presented in the paper as;

• They involve text manipulation.
• They must be applied to the process.
• They are goal-oriented.
• They are problem-centered.
• They are applied consciously.
• They are inter-subjective.

Most theorists agree that strategies are used by translators when they encounter a problem and literal translation is not useful. Different researchers have investigated and described various translation strategies from their different perspectives. It intends to show what translation strategies exist and when and why they are used by professional translators. Different scholars have various perspectives to the aspects of the act of translation, so, they define and describe different types of strategies. Bergen's (n. d.) classification of the strategies includes three categorizations which will be discussed mainly in this paper:

• Comprehension strategies
• Transfer strategies
• Production strategies

An addition to this paper, styles of variations will also be introduced to the readers through different aspects and examples. The concept of style can be defined in terms of the distinctive way an individual or a group uses language, or better still the discourse used to perform distinct functions of language aimed at achieving specific purposes. However, this does not entail that style is simply a matter of form since it is the product of other components such as the genre of discourse, its semantics, syntax and phonology. Indeed, in order to analyze a given stylistic variation one needs an extensive checklist that includes lexical and grammatical categories, allusions, and figures of speech. Style can be understood to refer to the recurring typical features of the source text compared to the typical features of the translated text. In a quantitative and qualitative analysis, this variation is shown to be influenced by several pragmatic and social factors, and to index the interpreters' stances towards source speakers and towards the immigrant court users who are the recipients of translations from English. It is argued that translation styles have profound consequences for limited English speakers, as the insistence on institutional norms in translating to them is viewed as a gate keeping behavior that may impede their full participation in the proceedings.

What is translation?

Translation went through various definitions going from a mere linguistics activity during the sixties, a cultural and communicative activity during the seventies reflects the social impacting activity in the latest founding of the literature.
“Translation is traditionally known as being the replacement of textual material in one language into equivalent textual material in another language”.
House (2015) mentions that translation is considered as the “replacement” of a text in the source language by a semantically and pragmatically equivalent text in the target language. It is strongly related to a source language and target language cultures. It requires a high level of mastery languages, an awareness of any contextual factors within which the discourse emerges. There is no need to mention how it affected civilizations through different areas of mankind history. For example, An Arab-Islamic civilizations. There have always been different directions on how one should or should not translate. In the Arab tradition, two main methods existed and were in complete divergence namely the literal and the free method.
On the other hand, in the Western tradition there are various methods currently exist namely, the linguistic, the hermeneutic, the interpretive, the functionalist, the interventionist, the poly-systemic and the text-typologist method. More so, it may be important to point out that translation has been defined in many ways, and every definition reflects the theoretical approach underpinning it.
As Shuttlworth and Cowie (1997) observe throughout the history of research into translation, the phenomenon has been variously delimited by formal descriptions, echoing the frameworks of the scholars proposing them. For example, Bell (1991: XV) starts with an informal definition of translation, which runs as follows: the transformation of a text originally in one language into an equivalent text in a different language retaining, as far as is possible, the content of the message and the formal features and functional roles of the original text.
At the beginning of the ‘scientific’ (Newmark, 1988, p. 2) study of translation, Catford (1965, p. 20) described it in these terms, the replacement of textual material in one language (SL) by the equivalent textual material in another language.
Thirty years later, in Germany, the concept of translation as a form of ‘equivalence’ is maintained, as we can see from Koller’s definition (1995, p. 196): “The result of a text processing activity, by means of which a source language text is transposed into a target-language text. Between the resultant text in L2 (the target-language text) and the source text in L1 (the source language text) there exists a relationship, which can be designated as a translational, or equivalence relation”. Because complete equivalence (in the sense of synonymy or sameness) cannot take place in any of his categories, Jakobson (1959) declares that all poetic art is, therefore, technically untranslatable. That is, the translator has to take the question of interpretation into account in addition to the problem of selecting a TL phrase which will have a roughly similar meaning. Exact translation is impossible. In this regard, Bassnett (1996) claims that all texts, being part of a literary system descended from and related to other systems are “translations of translation of translations”: every text is unique and at the same time, it is the translation of another text. No text is entirely original because language itself, in its essence, is already a translation: firstly, of the non-verbal world and secondly, since every sign and every phrase is the translation of another sign and another phrase. However, this argument can be turned around without losing any of its validity: all texts are original because every translation is distinctive. Every translation, up to a certain point, is an invention and as such it constitutes a unique text.
In this analysis of the above definition, Manfredi (2008), points out that the above distinction can be divided into two main perspectives, those that consider translation either as a ‘process’ or a ‘product’. To this twofold categorization, Bell (1991, p. 13) adds a further variable, since he suggests making a distinction between translating (the process), a translation (the product) and translation (i.e., “the abstract concept which encompasses both the process of translating and the product of that process”. Moreover, thanks to advances in new technologies, today we can also incorporate into TS the contribution of corpus linguistics, which allows both theorists and translators analyses of large amounts of electronic texts (Manfredi, 2008). On the other hand, Halliday (1992, p. 15) takes translation to refer to the total process and relationship of equivalence between two languages; we then distinguish, within translation, between “translating” (written text) and “interpreting” (spoken text). Halliday, thus, proposes distinguishing the activity of “translation” (as a process) from the product(s) of “translating”, including both “translation” (concerning written text) and ‘interpreting’ (regarding spoken text.
“Translation is the production of a functional target text maintaining a relationship with a given source text that is specified according to the intended or demanding function of the target text.

Types of Translation

Translation is an activity that requires deep mastering of languages, a good knowledge of source and target cultures. It is also linked with the translation method, strategies and styles of variations. Each translation type requires different translation method. In this paper, it is an attempt to outline that there are several types of translation. Each type is defined by different scholars through different criteria to the contextual situation of communication. In this paper, we will be writing down the three prominent types of translation through various medium namely; technical translation, literary translation and pragmatic translation.

Technical translation

Technical translation is a type of specialized translation involving the translation of documents produced by technical writers, or more specifically, texts which relate to technological subject areas or texts which deal with the practical application of scientific and technological information. (Wikipedia)
Translators' main goal is to accurately translate the technical terminology to match the document and the message of the original content.

The benefits of technical translation

A professional technical translation service is provided by translators with dual specialties, that is, professionals who are fluent in the language pair, but who are also experts in the field covered by the documents to be translated.
When you need to have your documents translated by a technical translator, translators who are not experts may not be able to provide the necessary solutions and terminology for a quality translation. If the translator is not an expert in the field, he/she will have to learn the new terminology while working. This means that translation will take longer, have higher chances of inaccuracies, and may result in higher costs. Therefore, the main advantages of hiring an agency specialized in this type of service are as follows:

Literary translation

Literary translation is the translation of creative and dramatic prose and poetry into other languages. This includes the translation of literature from ancient languages and the translation of modern fiction so that it can reach a wider audience.
Literary translation is of huge importance. It helps to shape our understanding of the world around us in many ways. Reading Homer and Sophocles as part of a classical education in school helps to build an understanding of history, politics, philosophy and so much more. Meanwhile, reading contemporary translations provides fascinating insights into life in other cultures and other countries. In a fast-paced world so rife with misunderstanding and confusion, such efforts to share knowledge and experiences across cultural boundaries should be applauded.
The translation of literature differs greatly from other forms of translation. The sheer size of the texts involved in literary translation sets it apart. Tackling a translation that runs to hundreds of thousands of words is not a task for the faint-hearted. Nor is recreating poetry in a new language, without losing the beauty and essence of the original work.
One of the key challenges of literary translation is the need to balance staying faithful to the original work with the need to create something unique and distinctive that will evoke the same feelings and responses as the original. This can be particularly challenging when it comes to translating poetry.
Poems are written with incredible attention to detail. Not only are the words and phrases important, but the number of syllables and the entire rhythm of the completed work. It’s a challenging task to complete just in one language, let alone when trying to recreate a poet’s work during a translation. Daniel Hahn, director of the British Centre for Literary Translation, sums up the issue beautifully.
As literary translators will attest, a single word can be extremely troublesome. The author of a work of fiction has chosen that word for a good reason, so the translator must ensure that it is faithfully delivered in the target language. However, what if no direct translation is available? Or what if several options exist, each with a slightly different nuance? Urdu language translator Fahmida Riaz outlines her approach to such thorny issues.
For instance, “Every piece you translate comes from the pen of an individual, so you have to give it an individual treatment. I try to retain the ambience of the original culture, rather than the language, as it is reflected in the text.”

Pragmatic translation

Pragmatic translation is the basic assumption that provided a source language text contains no misstatements of fact, is competently written and has to be fully translated rather than summarized or functionally reorientated; one's purpose in translating it is to be referentially and pragmatically accurate. In this paper, I shall not deal with referential accuracy but concentrate instead on the pragmatic aspects of translation. As the term pragmatic translation may be used in a variety of ways, I should like to state my own definition of pragmatic, which derives from Charles Morris and ultimately from Charles S. Peirce. I am using pragmatic as one of the two factors in translation: pragmatic denotes the reader's or readership's reception of the translation, as opposed to referential, which denotes the relationship between the translation and the extra-linguistic reality it describes.
Translation is a properly way to a properly communication and pragmatics is how to use language in communication properly. By translation, many things from different languages and cultures can understand to each other. In other words, translation can be stated as a facilitator to make a communication runs well.

===An Overview on Translation Studies ===

===Main Issues in Translation Studies: Equivalence or Variations ===

=== Matthiessen's Parameter on Register Variations===

===Conclusion ===

=== References ===

= Muhammad Numan A Study to Explore the Translation Strategies of Idiomatic Expression from Urdu to English ; A Case Study of Sadat Hassan Manto’s Short Story “Khol Do” =
[[Trans_Type_EN_13]]

===Abstract===
Translation is necessary for developing knowledge and idea, but it also makes the people understand the language and culture of other people or countries. However, equivalence is essential during translation, especially when the translator wants to translate idiomatic expressions in the best possible way. Therefore it is necessary to follow up on some strategies during the translation process. The research work is carried out under the qualitative method with textual analysis techniques as significant. Mona Baker's model for idiomatic expression is explored with the help of different examples from collected data. The primary purpose of this study is to find out which types of strategies are being followed by the translator during the translation process. It was found that translation by paraphrasing, translation by similar words and meaning and translation by similar meaning and different words.
===Key words ===
Translation Strategies, Idiomatic expression, Sadat Hassan Manto, Urdu Literature --[[User:Atta Ur Rahman|Atta Ur Rahman]] ([[User talk:Atta Ur Rahman|talk]]) 09:45, 12 December 2021 (UTC)

===Introduction ===

In this chapter, the researcher wants to highlight the different concepts about the fundamental question that "what is idiomatic expression" and the views of various critics, theorists and linguistic experts, and prominent scholars of translation studies.--[[User:Atta Ur Rahman|Atta Ur Rahman]] ([[User talk:Atta Ur Rahman|talk]]) 15:38, 13 December 2021 (UTC) Among them are Lindalorri, Mona Baker, Newmark's, and many more define idioms from their point of view. Secondly, the researcher highlights one of the most prominent literary and short stories writers of the sub-continent Sadat Hassan Manto, his life, literary style, and short stories career. In the last statement of the problem, the objective of the research, which type of strategies was followed in the translation process, purposes of study, and delimitation of studies are explained one by one.

Many critics, theorists, and linguists define idioms differently. However, in general, an idiom is a phrase or expression that typically has a metaphorical, non-literal meaning connected to it. However, phrases can become figurative idioms while keeping the literal meaning of the words. However, according to the Oxford Dictionary of English, a set of words is established by usage as having a meaning not deducible from the meanings of the constituent terms (e.g., over the moon, see the light).

"What is particularly remarkable about idioms is that they can be described in a variety of ways, depending on the roles they fulfilled," writes (Linda 2006: 8). "A string of words whose meaning differs from the meaning supplied by the individual words" is what an idiom is, according to (Larson 1984: 20). Idioms are "at the end of the scale from collocations in one or both of the areas: flexibility of patterning and transparency of meaning," according to (Baker 1992: 23). Idioms are defined by (Yagihashi 2003, 22) as a "collection of words whose meaning cannot be guessed from their meaning.". According to Newmark, “Idioms are word groups whose meaning cannot be deduced from the meaning of individual words.”(Newmark 1981: 11).--[[User:Atta Ur Rahman|Atta Ur Rahman]] ([[User talk:Atta Ur Rahman|talk]]) 15:38, 13 December 2021 (UTC)

The whole meaning of each word that makes up an idiom cannot be considered the idiom's overall meaning. As a result, an idiom should not be translated. To remark that someone is bull-headed, for example, suggests that he or she is obstinate, even though the connotation has nothing to do with the words bull or headed. According to Corelli, English has a sizeable idiomatic base. About 4,000 idioms in American English are drawn from the nation's culture and everyday life. Idioms infect English with a peculiar flavor and offer it remarkable diversity, brilliant character, and color. She also feels that idiomatic expressions not only assist language learners in understanding English culture but also penetrating English people's traditions and lifestyles and gaining a deeper understanding of English history.(Corelli 2006: 53)

The main issue that idiomatic and fixed expressions pose for translators, according to Baker is twofold: "the ability to recognize and interpret an idiom correctly; and the difficulties involved in rendering the various aspects of meaning that an idiom or a fixed expression conveys into the target language. The first challenge that a translator encounters is understanding that she/he is dealing with an idiomatic expression.(Baker 1992: 65)

Sadat Husain Manto's writings also include numerous literary criticism, studies in Urdu, and many translations from Urdu into English. He is credited with having brought Urdu language and literature into the mainstream of contemporary international writing. There is no doubt that Sadat Hassan Manto was the most prolific of all modern writers in the sub-continent. Manto's published a substantial number of short stories during his short literary life span, and novelette gave some master piece work to Urdu literature. The noble laureate Hemingway mentions the lunatic life of great Manto's in his speeches. The current research study aims at discovering and determining the strategies used in translations of "khol do" short stories about sexual violence during partition of sub-continent and "license" a short story which throw light on the behavior of society toward widow his profession which lead toward prostitution by Aatesh Taseer an Indian born translator currently living in London having solid links with native country and culture.(Ahsan 2020: 12-27)--[[User:Atta Ur Rahman|Atta Ur Rahman]] ([[User talk:Atta Ur Rahman|talk]]) 15:44, 13 December 2021 (UTC)

===Literature Review ===

In this chapter, the author/researcher defines the strategy and its different definitions from various perspectivess. However, the sole focus is only on the strategy of translation studies. Furthermore, renowned academicians put forward their definition of strategy like Venutti quoted translation strategy as the theory of de construction-sim, which is progressive and future-oriented.(Venutti !995, 35 Krings defines it as the content of the project, while Seguinet divided the term into three steps.(Krings 2000:21). However, Locher defines it as the procedure of solving a problem faced in translating a text. Jaskelaine involves the primary task of choosing the SL text and developed a method to translate it. (Locher 2002:76) In last, the author points out his research work's sole purpose by mentioning different research work on Mento's short stories except for this angle. --[[User:Atta Ur Rahman|Atta Ur Rahman]] ([[User talk:Atta Ur Rahman|talk]]) 16:30, 13 December 2021 (UTC)

The term "strategy" is used in a variety of settings. Many theorists in translation studies have used the phrase "translation methods" interchangeably, although with significant distinctions in meaning and perspective. The following is a collection of more general definitions of the term strategy. A strategy is a long-term set of actions to achieve a specific goal (Wikipedia Committee, n. d.).A methodical plan for improving one's learning performance has been actively altered and mentioned (Instruction Curriculum Reading Glossary, n. d.)
A strategy is a well-thought-out, intentional, goal-oriented (with a measurable outcome) approach carried out through a series of actions that can be monitored and modified (Curriculum Learning Literate-Futures Glossary, n. d.)

A collection of particular mental and behavioral procedures is taken to reach a given result. These definitions are general and can be related to different fields of study. This study mainly concerns translation strategies, although the definitions mentioned above can be narrowed down to this research field, as well. Translation strategies have their characteristics, through which one can gain a proper understanding of them. In general, a translator employs a strategy when confronted with a challenge while translating a text; nevertheless, translation methods are not required when translating a text literally. Bergen points out that strategies are not always obvious or straightforward. (Bergen 1996:33)

Although beginners in the field of translation believe they have done a successful translation when they translate word for word and utilize a dictionary, they do not realize that there is still a problem and that adjustments must be made at various levels of the translation. As a result, the most critical purpose of the strategies is to solve problems. "Venuti attempted to put deconstructionist translation theory into practice by proposing the "resistant translation" technique as an alternative to the standard "smooth translation. This technique tries to reverse the colonial concept of translation, English-American culture centralism, and the value of imperialist culture from an ideological standpoint. (Vinute 1998:41).--[[User:Atta Ur Rahman|Atta Ur Rahman]] ([[User talk:Atta Ur Rahman|talk]]) 16:30, 13 December 2021 (UTC)
It aims to retain "foreignness" rather than seeking similarity in translation principles and methods. The author believes Venuti's translation strategy is quite progressive and future-oriented, with the development of international communications on an equal footing. However, it will take time to implement fully." (Jianzhong. .Krings 1986, 18) defines translation strategy as "a translator's potentially deliberate objectives for solving concrete translation problems specific translation task in the context of a project."The translators adopted three global tactics, according to Seguinot (i) translating uninterrupted for as long as possible; (ii) resolving surface flaws as soon as possible; (iii) leaving text quality and stylistic problems to the editing stage.(Seguinot 1989:27)--[[User:Atta Ur Rahman|Atta Ur Rahman]] ([[User talk:Atta Ur Rahman|talk]]) 16:30, 13 December 2021 (UTC)

Furthermore, Loescher defines translation strategy as "a possibly conscious technique for overcoming a difficulty encountered in translating a text, or any segment thereof."(Loescher 1991:8) As stated in this definition, consciousness is vital in distinguishing strategies employed by learners and translators. "The element of consciousness is what distinguishes strategies from these activities that are not strategic," (Cohen 1998:4) claim moreover, 'Bell' distinguishes between global (whole-text) and local (text segment) techniques and indicates that this distinction is the outcome of several types of translation challenges.(Bell 1998:188)

According to Venuti, "involve the core tasks of picking the foreign text to be translated and establishing a way to translate it."(Venuti 1998, 240). He uses the terms "domesticating" and "foreignizing" to describe them. Ordudari, considering the process and outcome of translation, Jaaskelainen divides methods into two primary categories: some strategies deal with what happens to texts, while others deal with what happens during the translation process. According to Jaaskelainen, product-related strategies entail the essential tasks of selecting the SL content and establishing a technique for translating it. On the other hand, process-related strategies are "a set of (loosely articulated) rules or principles that a translator applies to attain the goals determined by the translating scenario.(Jaaskelainen 2005:15)

Furthermore, Jaaskelainen distinguishes between global and local strategies, stating that "global strategies refer to general principles and modes of action, while local strategies refer to specific activities concerning the translator's problem-solving and decision-making.(Jaaskelainen 2005:16). Newmarkdistinguishes between translation methods and translation procedures. (Newmark 1988, 81) also distinguishes between translation techniques and procedures, writing, "While translation methods are employed for full texts, translation procedures are utilized for sentences and smaller units of language."(Newmark 1988, 221)

Apart from other literature like poetry, drams and other subcultures also produce literary genius in short stories. Monto is one of them. His literature is translated into different languages with a different theme in his work. Apart from the story of division, Manto's books are characterized by powerful female characters. Manto combines the physical brutality of division with the intellectual cruelty that sex and sexuality face inside the Indio Pak subcontinent's social framework (Ranjan 2004, 3). Manto's female characters, according to Ispahani, are characterized by their sexual fragilities, such as sexual humiliation, rape, and prostitution. "They are nearly always victims, with the power only to cause their destruction," she believes. Sakina's body movement reveals how severely she was sexually raped. Sakina's silence and pain depict the savagery of her rape to the point where they lost their ability to communicate. Manto's short stories present another perspective on trauma through the absence of the subject converses (Mehta 2018, 9). Bingo by Tariq Rahman explores sexual repression, social injustice, and war tragedies. Wartime rape has existed since the beginning of conflicts, and penetrators consider it one of their weapons of war (Isikozlu, 2016:13).

The concept of hegemonic binary was introduced by the second wave of feminism, which depicts patriarchal conduct as sexually superior and powerful. At the same time, women are sexually inferior and submissive argue (Marinucci, 2010:15). Sexual trauma serves as a link between the victim and society; it ruins the victim's sense of safety, leads to low self-esteem, and silences them called by (Lewis 2017:54). Saadat Hasan Manto (1912-1955) was one of the most well-known, controversial, and provocative Urdu writers of the twentieth century. Despite being a prolific writer of essays, plays, film scripts, and novels, he was best known for his short tales. Born in Punjab, he began his writing career in Bombay before moving to Lahore, Pakistan, in January 1948, a few months after partition (Hasan 1984:12). Following that, his stories generally centered on a partition, exploring its human effects from various perspectives.

Manto's works are notable for their realism, word economy, dependence on internal components, and, most notably, their abrupt, often distressingly unclear ends (Akhtar and Flemming 1985:9). While Tariq Rahman wrote Bingo, he is a writer, playwright, and critic who has made significant contributions to Urdu literature through his writing. Research work was carried out on the comparison of "bingo" and "khol do."
The purpose of this thesis is to compare the two short stories Khol Do and Bingo, both of which focus on women and violence, particularly wartime rape, which makes women more vulnerable than ever before. This paper explores how women are victims of war and partition, making them doubly marginalize primarily due to the hegemonic binaries of men and women. Both of the stories aim to reflect the stigmata of our society regarding the violence and cruel treatment of women since their existence. Furthermore, via the lenses of feminism and post-colonialism, it examines how varied wartime weapons can be for both gender binaries. The writers' audacity causes us to reflect on the inhumane treatment of women in everyday life and even in wartime when they are with the men who are supposed to defend the female..(Ahsan 2020: 12-27)--[[User:Atta Ur Rahman|Atta Ur Rahman]] ([[User talk:Atta Ur Rahman|talk]]) 16:31, 13 December 2021 (UTC)

=== Theoritical Framework ===

In this paper, various strategies have been used, like using an idiom of similar meaning and similar form, the idiom of similar meaning and different form, translation by Paraphrasing, translation by omission. The approach of employing idioms of similar meaning and form, according to Mona Baker, entails using an idiom in the target language that can express about the same meaning as the source language idiom, as well as having lexical similarity. On the other hand, this type of matching happens periodically as well as regularly.(Baker, 1992, 13)

Similarly, employing idioms with similar meanings but different forms means that it is possible to locate an idiom or fixed expression in the target text language that has a similar meaning to the source idiom or expression but is made up of distinct lexical elements. Consider the case of English and French, both of which use the idiom mentioned above. In English, one good deed is rewarded with another, whereas in French, handsome deeds are rewarded with handsome deeds.

Furthermore, we did not come across any idioms in the category mentioned above during translating idioms. To deal with this issue, the translators used the most popular approach, known as a translation by paraphrase, which is short, straightforward, and time-saving. When a match cannot be identified in the target language or when it appears improper to employ idiomatic language in target material due to aesthetic differences between the source and target languages, this is the most typical approach for translating an idiom from source to target language. However, one thing to keep in mind is that a perfect translation is not required is necessary or possible.

Last but not least, to overcome the problem of idiom translation, the translator employs the strategy of translation by omission. This can be defined as an idiom being omitted entirely in the target text with a single word. This is done because the idiom has no close match in the target language; its meaning cannot be easily paraphrased or due to stylistic reasons.--[[User:Atta Ur Rahman|Atta Ur Rahman]] ([[User talk:Atta Ur Rahman|talk]]) 16:38, 13 December 2021 (UTC)

Data analysis Techniques:
Textual analysis is the method of data analysis in qualitative research that brings forth the hidden and potent message, structure, and function of research in giving text, Alan Mckee (defines textual analysis as whenever we perform textual analysis on the text, we make an educated guess at some time of the most likely interpretations that might be made of that text (Alan 2001:3)
Analysis of the translation of short stories in light of Mona baker's theory "khol do and license" are short stories written by Sadat Hassan Manto and translated by many translators from Urdu into English. During translation, the translator adopted many strategies for translating idiomatic expression, sometimes by Paraphrasing, sometimes by omission, sometimes using similar idioms of form and meaning while sometimes using different words and the same form, the whole.
--[[User:Atta Ur Rahman|Atta Ur Rahman]] ([[User talk:Atta Ur Rahman|talk]]) 09:51, 12 December 2021 (UTC)

===Discussion and Analysis===

The chapter analyzes and discusses all the data collected by the author/researcher from different sources. All the examples of idioms are firstly identified, then translated into the target text, and back-translated for the sole purpose of exploring the strategies being used by the translator. A separate section is given to every strategy with its related example. Moreover, the idiomatic expression, the target work for finding, is highlighted through the bold letter.

4.1 Translation by Paraphrasing:

Based on our findings, the most often used strategy was "translation by paraphrasing." An inspection also reveals that Aatish Taseer preferred this strategy. Here are some examples applied by the translators, and in the following section, the logic behind their preference towards this strategy is elaborate. The following are examples from two short stories of Sadat Husain Manto's "khol do" and "license."
Example 1:

ST: Sirajuddin ne subah das baji anki kholi to logo ka aik mutalatam samandar deka.

TT: Ten a.m., Siraj Uddin opens his eyes on the cold floor of the camp, seeing the swelling sea of men.

BT: sub ke das baji jab Sirajuddin ne apni anki koli to logo ka aik ublaha howa samandar ka nizara dekni laga.

So, the above idioms are literal idioms being translated with the help of 'Paraphrasing' because there is no perfect equivalent of mutalatam words in English languages. A similar look at another idiom from short stories "khol do."

Example 2:

ST: Khuda tomahra bala kari.

TT: Your God will reward

BT: Is ka badla khoda tomahi di.

Here, the word reward is being used for Bala Kari, an example of transitional by Paraphrasing.
Let take another example from "khol do."

Example 3:

ST: unkho nai Jan khateli pa rak kar sakena ko donda.

TT: even putting their lives online, they search sakina

BT: apni zindagio ko khatri me dal kar unkho nai sakina ko dond nekala.

The above idioms are examples of pure idiom translated from Urdu into English with the help of paraphrases strategies. However, under the same strategies, the idioms of another short story of Manto,s "license," are translated by Aatish Taseer. Some of the examples are given below.

Example 4:

ST: Abu kochwan bara cheel jabela ta. It is the binomial type of idioms taken from the first sentence of the short story "license" by Sadat
Hasan Manto

TT: Abu kochwan is stylish man.

BT: Abu kochwan aik wazahdar admi ta.

From the above idiom, it is clear that there is no perfect equivalence of cheela chabela idiom in English; that is, the translator goes
through paraphrasing strategies. Look at another example from "license."

Example 5:

ST: Lein har waqat bank bani rekhi ka usi be had showk ta

TT: He had a weakness for style and fashion.

BT: Dan saj ke rekhna uski kamzori me sai ik ta.

So all of the above examples, which are analyzed one by one, are examples of idioms being translated through paraphrasing strategies. Beaugrande and Dressler define paraphrases as "approximate conceptual equivalence among outwardly different material."(De Beaugrande and Dressler 1981, 50) Similarly, in this regard, Hirst defines paraphrases as "talk(ing) about the same situation in a different way." (Hirst 1980:12) Munday declared that "equivalence is particularly useful in translating idioms and proverbs” For instance, if the English idiom like a bear with a sore head is rendered into Persian as (mesle borje zahremar), meaning like a tower of snake venom, the strategy of equivalence has been applied. (Munday 1981:13).--[[User:Atta Ur Rahman|Atta Ur Rahman]] ([[User talk:Atta Ur Rahman|talk]]) 16:55, 13 December 2021 (UTC)

According to Leonardi, "Equivalence can be said to be the central issue in translation." In this regard, house believes that "a translation text should match not only its source text in function but also employ equivalent situational-dimensional means to achieve that function" (Baker 2002:49). who shares this approach, states that equivalence is used "for the sake of convenience—because most translators are used to it rather than because it has any theoretical status" (Kenny 1998:77).

Despite different attitudes to the concept of equivalence, most specialists pay much attention to its meaning in the theory of translation. The translation is a form of communication, and that is why it is vital to establish equivalence between the source text and the target text. Although Vinay and Darbelnet believe that equivalence is used differently than in modern translation theory, it is evident that equivalence is one of the basic concepts of translation that cannot be neglected.Vinay and Darbelnet 1999:18)
Consequently, based on the Above mentioned studies using 'Paraphrasing' in translation stands as the core concept in the process of translation, and still, most of the translators cling to it for producing a more comprehensible and explicable text. These language ideas and translation models are ideal constructs, presented abstractly in order to be differentiated precisely. They may exist in an uneasy combination in actual theories and practices, resulting in logical tensions or inconsistencies. They must first contribute to any explanation or interrogation of the situation before they can contribute to any explanation or interrogation of the situation. Theories and actions must be contextualized in historical settings. They've been utilized as analytical tools to describe various topics in section introductions. Theoretical writings and current events these language notions and translation models are ideal constructs expressed in an abstract manner in order to be distinguished precisely in real-life hypotheses they may exist in an uncomfortable mix, resulting in logical conflicts or inconsistencies. They must first contribute to any explanation or interrogation of the situation before they can contribute to any explanation or interrogation of the situation.

4.2 Using an idiom of Similar Meaning and Form

As mentioned earlier, this strategy type is being used by Aatish Taseer during their translated work of Manto's short stories "khol do" and" license" on an occasional basis. Some examples are mention below.

From khol do.

Example 6:

ST: Larki ka rang zard hogaya.

TT: The girl's face became fail

BT: larki ka rang zar hogya.

Similarly, another example from the license is

Example 7:

ST: Abu our us ke mat beer hogaie

TT: They fall in love with each other.

BT: WO ik dosri ke mokhbat me geriftar hogaie

The above idioms are pure ones and are being translated with the help of similar meanings and similar forms.

The procedures: transposition, modulation, equivalence, and adaptation, and when it comes to defining the term Equivalence, (Vinay and Darbelnet 2000:90) propose that it consists in rendering "the same situation … by two texts using completely different stylistic and structural methods", and when it comes to translating idiomatic expressions like "Il pleut à seaux" it can be translated as "It is raining cats and dogs" using the idiom of similar form and meaning in the target language.

As Baker states, this strategy involves using an idiom in the TL which conveys roughly the same meaning as that of the source language idiom and, in addition, consists of identical lexical items. The salient point is that this kind of match can only occasionally be achieved, which cannot be picked up more often by translators. Accordingly, both translators mentioned in the current study had quite a slim chance of using this strategy type.(Baker 1992:12)

4.3 Using an idiom of similar meaning but different form:

During translating Manto short stories, "khol do" and "license," some of the idioms are translated with the help of this strategy. Some of the examples are given below from two different short stories.

Example number one is from the short story "khol do"

Example 8:

ST: Aur bolwai gos ayai thee?

TT: The roitors come abroad.

BT: pasadi bahar agai hai.

The above idiom is a pure type of idiom being translated with the help of above mention strategy. The word rioter is being used for bolwai, which is not a perfect word for bolwai. In Urdu bolwai, people believe in violence when minorities or the low population of any country want some rights. These people stop them by using violence, burn down their properties, rapes women, and do things like that. Another example from the license is below.

Example 9:

ST: Dosri kotwal abu ko dek kar jal ban ho jati.

TT: The other coachman burn with envy.

BT: Abu ke kamyabi dek kar aur kotwal abu sai khasad karni lagi’

The above idioms are a pure idiom that reflects the effect of jealousy between competitors to achieve equivalency. Aatish Taseer uses envy word for jal ban instead of other which have similar meaning but different form. Look at the other example from "license."

Example 10:

ST: Dino lat vo lagal se kam karni laga.

TT: Dino came with an excuse.

BT: Dino abb bahi tarashni laga.

The above idioms are types of binomial idioms translated with the help of idioms with similar meanings and different forms. (Newmark 1988, 81) mentions the difference between translation methods and translation procedures. He writes that "[w]hile translation methods relate to whole texts, translation procedures are used for sentences and the smaller units of language" (Newmark 1988: 81). Idiomatic translation in his definition reproduces the 'message' of the original. However, it distorts nuances of meaning by preferring colloquialisms and idioms where these do not exist in the original, leading to using an idiom of similar meaning but a different form. Besides, it is often possible to find an idiom or fixed expression in the target language with a meaning similar to that of the source idiom or expression but which consists of different lexical items (Baker 1992, 12). Therefore, translators discover idiomatic expressions in the target language with different forms than in the source language. In the current study, the translators approached this strategy merely for 9% of the total times, which means the frequency of Iranian and English idioms with the same meaning and different forms is not considered high.

4.4 Translation by omission:

A translator is less using these strategies, and we did not find any clue on this type of strategy in an area under consideration.
--[[User:Atta Ur Rahman|Atta Ur Rahman]] ([[User talk:Atta Ur Rahman|talk]]) 09:48, 12 December 2021 (UTC)

=== Findings===

Mandelbit believed that idioms with different cognitive mapping in the target language would be more challenging to translate.(Mandelbit 1995:40) After conducting this study and data analysis of collected data, the result revealed that the translator frequently used three out of four strategies of the Mona Baker model during the translation process, which is a translation by Paraphrasing, translation by similar meaning and similar form, translation by similar meaning and different form. In contrast, translation by omission does not found in his work.
After detail and careful analysis of data, more than half of idioms like "swelling sea of man,” my lord break his arrogance, “weakness for style and fashion." As I mentioned earlier, many more are translated under the umbrella of Paraphrasing, which is considered the most common method used for translating idioms.

Similarly, it also reflects strategies like similar meaning and different form and similar meaning and similar form. The idiom "rioter came abroad,” burn with envy,” The girl's face became pale, " They fall in love with each other" are translated with the help of two mention strategies, respectively.

Although translation by omission is a strategy used on rare occasions because of its meaning, its meaning cannot be easily paraphrased or stylistic reason. Here, the researcher also did not find any idiom translated with the help of the omission strategy.--[[User:Atta Ur Rahman|Atta Ur Rahman]] ([[User talk:Atta Ur Rahman|talk]]) 17:18, 13 December 2021 (UTC)

===Conclusion ===

By going through the detailed discussion and analysis of the data collected, it was finally concluded that the idioms which are present in two short stories, "khol do" and "License," are translated under the frame of Mona Baker's idiomatic model. Translation by Paraphrasing is mainly used while idioms of similar meaning and form and idioms of similar meaning and different forms are used occasionally. The researcher discusses all the strategies with related examples in the order of maximum used to minimum used. The strategy by omission did not find it works. All the data are collected from different sources and analyzed with the help of different researcher tools, and the result is written in light of the finding. Different from previous studies, the writer presents the strategies to translate idioms by each type of idiomatic expression found in the story. From the result, it is considered the translation of idiomatic expressions in the story is quite accurate. As the number of accurate data is more the data which is not related to the translation. We take conclusion from the translation through idiomatic expression and paraphrasing is the best way to translate a novel or a story however it is very difficult job to do because it needs more accurate and precise knowledge about the source language and an inspiring method to express ideas in the target language. However, translation is thing through which we can connect the world with each other and also we can study and observe diverse cultures.

=== References ===

Abu-Saydeh, A. F. (2004). Translation of English idioms into Arabic. Babel, 114-131.

Ahsan, S. (2020). A comparative study of two translations of manto's short story "Toba Tek". International Journal of English Language Studies, 12-27.

Alexander, R. J. (1987). Mimeograph. In R. J. Alexander (Ed.) Collocation and Culture. Trier: University of Trier, West Germany.

Al-Qinai, J. (2000). Translation quality assessment. strategies, parameters and procedures. Translator's Journal, 497-519.

Bayashi, J. (2020). Japanese-English translation: An advanced guide. Oxfordshire: Routledge.

Das, V. (1995). Critical events: An anthropological perspective on contemporary India. New Delhi: Oxford Printing Press.--[[User:Atta Ur Rahman|Atta Ur Rahman]] ([[User talk:Atta Ur Rahman|talk]]) 17:36, 13 December 2021 (UTC)

Mufti, A. (2007). The Language of English India. In I. &. End (Ed.) Enlightenment in the Colony. Princeton University Press.

Waka Xia, L. (2019). A discourse analysis of news translation in China. Syydney: Routledge.

= Muhammad Saqib Mehran Problems in Translation Study =
[[Trans_Type_EN_14]]

===Abstract===

===Key words ===

===Introduction ===

===Ambiguity===

===Lexical and Structural Mismatches===

===Multiword units: Idioms and Collocations===

===Summary===

===Further Reading===

=刘胜楠 A Case Study of ''Ne Zha'' on Subtitle Translation Strategies from the Perspective of Skopos Theory=
[[Trans_Type_EN_15]]

Translation types, strategies, styles, methods

2021-12-14T03:12:30Z

Atta Ur Rahman: /* Translation Strategies */

'''Translation types, strategies, styles, methods'''

[[Translation_types,_strategies,_styles,_methods|Overview Page of Translation types, strategies, styles, methods]]

30 Chapters（0/30)

[[Trans_Type_EN_1]] [[Trans_Type_EN_2]] [[Trans_Type_EN_3]] [[Trans_Type_EN_4]] [[Trans_Type_EN_5]] [[Trans_Type_EN_6]] [[Trans_Type_EN_7]] [[Trans_Type_EN_8]] [[Trans_Type_EN_9]] [[Trans_Type_EN_10]] [[Trans_Type_EN_11]] [[Trans_Type_EN_12]] [[Trans_Type_EN_13]] [[Trans_Type_EN_14]] [[Trans_Type_EN_15]] [[Trans_Type_EN_16]] [[Trans_Type_EN_17]] [[Trans_Type_EN_18]] [[Trans_Type_EN_19]] [[Trans_Type_EN_20]] [[Trans_Type_EN_21]] [[Trans_Type_EN_22]] [[Trans_Type_EN_23]] [[Trans_Type_EN_24]] [[Trans_Type_EN_25]] [[Trans_Type_EN_26]] [[Trans_Type_EN_27]] [[Trans_Type_EN_28]] [[Trans_Type_EN_29]] [[Trans_Type_EN_30]] ...

[[Book_projects|Back to translation project overview]]

[[DCG-To-Do|To the To Do List]]

=阳佳颖 Analysis On Subtitling Strategies in the American Version of the ''Legend of Zhen Huan''=

'''浅析美版《甄嬛传》的字幕翻译策略'''

[[Trans_Type_EN_1]]

阳佳颖 Yang Jiaying, Hunan Normal University, China

=Chapter 2: The Use of Translation Strategy and Translation Methods in Tourism Texts under the Guidance of Peter Newmark's Translation Theory -- A Case Study of ''Everglades National Park, Florida (Excerpt)''=
'''纽马克翻译理论指导下旅游文本中翻译策略与翻译方法的使用——以''Everglades National Park, Florida (Excerpt)''为例'''

[[Trans_Type_EN_2]]

刘晓 Liu Xiao, Hunan Normal University, China

=Chapter 3: Translation methods and strategies for novel subject matter under the guidance of communicative translation theory -- A case study of Korean novel Eun-ju's Movie (Excerpt)=
'''交际翻译理论指导下小说题材所适用的翻译方法和翻译策略—以韩国小说集《恩珠的电影》（节选）为例'''

[[Trans_Type_EN_3]]

刘越Liu Yue ，Hunan Normal University，China

=Chapter 4: On Translation Strategies and Translation Methods in Chinese Translation of English Prose -- A Case Study of Chinese Translation of English Prose "Pleasures of Ignorance"=

'''浅析英语散文汉译中的翻译策略和翻译方法——以英语散文《无知的乐趣》汉译本为例'''

[[Trans_Type_EN_4]]

毛雅文 Mao Yawen, Hunan Normal University, China

=Chapter 5： Analysis of translation strategies and methods for political eassays --- A Case Study of Annual Summary of the Russian Government's Work of 2019 =
'''政论语体翻译策略及翻译方法— 以《2019年俄罗斯政府工作报告》为例'''

[[Trans_Type_EN_5]]

毛优 Mao You，Hunan Normal University，China

=Chapter 6: An analysis and comparison of the translation styles of two Chinese translations of ''Le Spleen de Paris''=
'''浅析对比《巴黎的忧郁》两个汉译本的翻译风格'''

[[Trans_Type_EN_6]]

彭瑞雪 Peng Ruixue, Hunan University, China

=Chapter 7: A Study of Lu Xun’s Short Stories Translation from the Perspective of Functional Equivalence: Taking Yang Xianyi and Gladys Yang’s English Verison of ''Kong I-Chi'' as a Case Study=
功能对等翻译视角下的鲁迅短篇小说翻译研究——以杨、戴夫妇的《孔乙己》英译本为例

[[Trans_Type_EN_7]]

秦建安 QinJianna, Hunan Normal University, China

=Chapter 8:Translation methods and strategies applicable to the style of biographical literature -- Taking ''Incidents in Life of Slave Girl'' (excerpt) as an example=

'''传记文学的文体所适用的翻译技巧与策略——以英文传记《一名女奴的人生际遇》(节选)为例'''

[[Trans_Type_EN_8]]

颜子涵 Yan Zihan, Hunan Normal University, China

=Chapter 9: On the Translation Strategies of ''Lun Yu'' from the Perspective of Fusion of Horizons – A Contrastive Study of two translations of Ku Hung-ming and Xu Yuanchong=

'''视域融合视角下看《论语》英译的翻译策略—以辜鸿铭和许渊冲的英译本为例'''

[[Trans_Type_EN_9]]

邝艳丽 Kuang Yanli, Hunan Normal University, China

=杨柳青 Bian Zhilin's Literary Translation Theories and Practice——Take His Translation of Romantic Poems as Examples=

Yang Liuqing杨柳青,Hunan Normal University,China.

[[Trans_Type_EN_10]]

=Atta Ur Rahman Exploring Translation Strategies: A Case Study of the English Translation of the Holy Quran=

===Abstract===
This study aims at diagnosing culture-specific items in the English translation of the Holy Quran and the strategies which were used to translate the CSIs. Translating CSIs can be a demanding task because such items have specific meanings in the culture and language in which they exist but not necessarily in others. Taking this fact into account, the present study investigates the strategies used in the translation of culture-specific items in the English translation of the Holy Quran. Moreover, the researcher explored the most frequently employed translation procedures. To achieve these goals, the descriptive approach is applied for the analysis of the translation of specific items of culture. The descriptive analysis is also used for the investigation of the translation procedures used therein. The findings of this study indicate that the use of cultural equivalent strategy was the most frequent applied procedure. The descriptive equivalent and through translation procedures were the second most frequently applied translation strategies which were followed by transference, functional equivalent, componential analysis, synonymy, modulation and notes. The results shows that the translation procedures are helpful (especially the target-oriented ones) in conveying the meaning of the text from Arabic into English in different ways.

===Key Words===
The Holy Quran, Translation Strategies/procedures, Culture-Specific Items, Newmark

===Introduction===
1. Overview
Translation that plays a crucial role in introducing the history and in transferring the culture of an area is a kind of communication between different languages. It is also illustrated “as the result of a linguistic-textual procedure in which a text in one language is re-contextualized in another language.” In the re-contextualization, studies on translation demonstrate that there are certain critical points (Munday 2012:37) that are problematic for translators, especially, when dealing with vital cultural texts such as religious texts (Malmkjær 2015:10). It helps to communicate and exchange information with people from different countries and cultures. Khammyseh argues that translation is one of the traditional communicating methods between communities all around the world. (Khammyseh 2005:9). Jothiraj states that “translation plays an important role in the inter-lingual process of communication”(Jothiraj 2004:1). Translation is essential for cultures and languages to exchange information. Newmark defines it as a craft in which a written message in a language is replaced by the same story in another language. According to him, Translation is the art of trying to translate what is written or expressed in one language into another language with the same message or expression. To accomplish a qualified translation, the translator needs to be aware of different aspects(Newmark 1988:2). Many scholars in translation have noticed that the difficulty for a translator is to translate texts which deals with religious concepts and cultural specific items.

Nida indicated that translation is the way of finding natural issues in the TL close to the SL, in terms of message and style(Nida 1964:32). Larson has acknowledged that dealing with religious and cultural items is the most difficult, both in finding equivalence and analyzing the source vocabulary. Among the many challenges that exist for the translator is to bring the concept of the SL to a deeper meaning in the TL, the main problem is how to give CSIs, the significance which is firmly connected to the particular cultural context(Larson 1998:23).--[[User:Muhammad Numan|Muhammad Numan]] ([[User talk:Muhammad Numan|talk]]) 15:41, 13 December 2021 (UTC)

Culture plays a considerable role, Snell-Hornby assumed that “Culture refers to all socially conditioned aspects of human life”(Snell-Hornby 1988:33). Another definition of culture is formulated by Goodenough. For him, culture is “what people have to learn as distinct from their biological heritage, must consist of the end product of learning: knowledge, in a most general, if relative, sense of the term."(Goodenough 1957:167). By this definition, we should note that culture is not only a material phenomenon; it does not consist of things, people, behavior, or emotions. It is rather the organization of these things. It is the forms of things that people have in their minds, their models for perceiving, relating, and otherwise interpreting them”. According to him, if the translator wants to understand a culture, she or he has to understand that culture is a mixture of belief and knowledge.

The religious text and especially the Holy Quran have played a significant role in human life throughout history to guide human beings towards the right path. Translating religious text can be a hectic job. When it comes to religious texts like the Holy Quran, it might be even more hectic. The Holy Quran has a profound impact on the human lives of its believers. It spreads spiritual serenity and peace of mind. Lustig and Joline thought that “religion is an important institutional network that binds people to one another”(Lustig and Joline 2003:16). But sometimes believers of Islam (whether they are native or not native speakers of the language) face a tremendous difficulty when they want to understand the meaning of a certain lexical unit, lexis that can be identified as Quranic-specific words/phrases.

This study is aimed to probe Newmark's translation procedures applied to translate cultural items from the SL (Arabic) to the TL (English) and to focus on translation strategies used by the English translator to transfer absolute and in-depth intended meanings of the CSI in the Holy Quran. If we examine Newmark's opinion, seventeen procedures may be needed by a translator in the process of translation. However, only a few translation procedures are relevant to this translation, they are Transference, cultural equivalent, functional equivalent, descriptive equivalent, componential analysis, synonymy, through translation, modulation and notes.(Newmark 1988:81). These types of translation procedures are usually used to translate cultural terms contained in the text involving Surah Yusuf as a source language. Thus, in the relationship between translation and culture, the strategies offered should be understood as an attempt to make the translation easy to understand by the TR without blurring the message contained in the text written in the SL.--[[User:Muhammad Numan|Muhammad Numan]] ([[User talk:Muhammad Numan|talk]]) 15:41, 13 December 2021 (UTC)

===Translation and Culture===

2. Translation and Culture

Culture and translation are intimately connected, for understanding the culture translation plays a crucial role. In every nation, there are multiple cultures which reflect how people behave, socially, traditionally and politically and also practice their specific languages. Languages have a complex system of communication that humans adapt from different cultural background. When someone wants to know more about any culture, it is necessary to know about that language. For understanding the language they need to translate it as one might not understand the particular language. Thus, translation fills the gap created by languages that is a very important aspect of translation.

The translation is the process of translating a point or text from one language to another, we can also refer translation to moving of something from one place to another. Translation impacts also on our real life, in a way of transforming other cultures, norms and traditions into our culture. Translators play a vital role in culture and mediators between cultures, dedicated to linking the gap that repeatedly hinders effective communication between communities. According to Peter Newmark, “translators have been entrusted the elegant and highly-demanding task of representing cultures for decades” (Newmark 1988:7). Newmark established connections concerning the relationship between culture and translating. In his book, he regards translation as a process of “representing the meaning of a text into another language in the way that the author planned the text” (Newmark 1988:5). According to him, although this process has been supposed to be simple, in reality, translators have been facing the complex task of translating and conveying culture for decades, ever since countries began establishing relationships between one another. (Newmark 1988:7).

In the history of translation studies, translation has been discussed through multiple routes which based on practicality and some theoretical aspects. For instance, Catford defined it as "the replacement of textual material in one language by equivalent textual material in another language”(Catford 1965:20). According to Venuti translation is "the forcible replacement of the linguistic and cultural difference of the foreign text with a text that will be understandable to the target language reader”(Venuti 1995:18). Schjoldager stated that“a translation is a text that expresses what another text has expressed in another language”(Schjoldager 2008:19). Culture is a complex whole which includes knowledge,belief,art,law,morals,customs and many other capabilities and habits acquired by man as a member of society. The translation is no longer considered to be a mere cross-linguistic activity but it significantly is cross-cultural communication.”
Since language reflects the way of life and basic parts of it, the process of translation cannot be done without the integration of cultural symbols into the construction of meaning. Hassan claimed that a good translation “is one that carries all the ideas of the original as well as its structural and cultural features” (Hassan 2014:2). Hermanns contributed that translation should be recognized as a cultural act. It is a kind of linguistic-cultural activity that involves at least two languages and two cultural traditions. Similarly, translation is not just a verbal act; it is also cultural, which is an act of communication of cultures(Hermanns 1999:22) Later, Hassan emphasized a good translation "is one that carries all the ideas of the original as well as its structural and cultural features" and that "reconstructs the cultural/historical context of the original"(Hassan 2014:2).
These statements demonstrate that there is an interaction between translation and culture, Newmark illustrated that culture in translation competence is “the greatest hurdle to translation, at least the achievement of an accurate and decent translation" (Newmark 2001:328).

Bearing in mind the general alliance among researchers regarding the importance of culture in translation, the translation activity is a question of transferring the correct meaning and that the translator has a productive role in transferring not only the linguistic system of the source text but also the cultural one. As such, it is extremely difficult to draw a borderline between translation and culture as they are inextricably overlaid and this connection leads to creative translation.

2.1 Culture-Specific Items (CSIs)

Culture-specific items are notions that are specific to a particular culture. These concepts are using in different domains such as flora,fauna,food,clothes,housing, work,leisure,politics,law,and religion in the way of life. These cultural concepts are consist of different suggestion and approaches. For the denomination of these concepts, many scholars and linguists employed different names or terms, relatively different definitions are given and they tried to define some points that were related to the culture but they not defined even the name of the concept clearly. Scholars refer different names to these culture-specific items, Newmark uses the term cultural words. (Newmark 1988:327) Christine Nord names them “culturemes” (Nord 1997:9) while in one of the newer studies, focused on the translation of culture-specific items, Mohammad Reza Shah Ahmadi and Fatemeh Nosrati employ a term culture-bound element (Ahmadi and Nosrati 2012:1).
After a long time, some scholars prefer the terms “culture-specific item” (Davies 2003:17), others choose cultural words (Newmark 2003;87) or culture-bound phenomena/concepts (Newmark 2003:7). In this study, the term “culture-specific item” is used as the basic term, as well as its abbreviation CSI, although other synonyms may be used to prevent repetition. "Culture-specific items are defined by different scholars according to their differences and similarities. Meanwhile, Mona Baker (1992) defines specific concepts of culture as “sourcelanguage words that express concepts unknown in the target culture” (Baker 1992:21). It may relate to religion, kind of food or social customs. Newmark suggests to culture-specific items as cultural words (Newmark 1988:94). He further discussed that in many circumstances, cultural words are somewhat easy to detect in a text because they are closely related to a specific language and unable to translate word by word (Newmark 1988:95). When they cannot be translated literary then he mentioned that the translators usually the purpose is to provide a descriptive-functional equivalent (Newmark 1988:95).--[[User:Muhammad Numan|Muhammad Numan]] ([[User talk:Muhammad Numan|talk]]) 16:02, 13 December 2021 (UTC)

2.1.1 Translation of CSIs in the Holy Quran

The Holy Quran is the most basic religious book for Muslims, the Quran was revealed to the prophet Muhammad (PBUH). The Quranic corpus, created in an early form of Classical Arabic, is traditionally believed to be a literal transcript of God’s speech and to constitute the earthly production of an uncreated and eternal heavenly original, according to the general view referred to in the Quran itself as “the well-preserved tablet” (al-lawḥ al-mahfūẓ; Qurʾān 85:22). It has a heartfelt impact on human lives and their believers. It spreads spiritual stability and peace of mind. According to (Lustig and Joline 2003:16) “Religion is an important institutional network that binds people to one another.”
Translating Quranic-specific words/phrases is considered a great challenge for the translators which requires an accurate interpretation and consciousness of the crucial functions of these Quranic-specific words/phrases. Therefore, they have to focus on a set of aspects to attain equivalence and then render the exact meaning. The translation of the Holy Quran is a debatable process because Arabic is full of cultural-specific concepts with no proper equivalent in other languages; consequently, some equivalents fail to convey their cultural meaning thoroughly. The translation is seen as the process of reconstructing a text into other languages. In the Holy Quran, it is mentioned in the Surah of Yusuf: “we have sent it down as an Arabic Quran”, the translated text has been simply seen as a commentary, explaining, or paraphrasing of the source text. In general, exact translation never occurs; rather this can be a basic interpretation of the Holy Quran. In the process of translation of the Holy Quran, language and CSI items and rhetorical features were not inimitable and reproducible into other languages.
Translating CSIs is a strenuous task because such elements have special meanings in culture and language.--[[User:Muhammad Numan|Muhammad Numan]] ([[User talk:Muhammad Numan|talk]]) 16:02, 13 December 2021 (UTC)

===Types of Translation ===

3. Types of Translation

Newmark determines 8 types of translation which are:

3.1 Word-for-Word Translation

This is usually indicated as an interlinear translation, with the target language immediately below the source language words. The source language word-order is preserved and the words translated singly by their most common meanings, out of context. These words are translated literally. Some of the uses of point-by-point translation are to understand the mechanics of the source language or to create a difficult text as a pre-translation process.

3.2 Literal translation

In this type of translation, the grammatical structures of the source language are changed to the nearest target language equivalent but the written points remain the same to one another, out of context.

3.3 Faithful translation
This translation attempts to reproduce the original exact meaning within the limitations of the TL grammatical structures. It also conveys cultural words and maintains an unusual degree of grammar and strength in translation. It tries to make the SL author completely loyal to the intent and reality of the text.

3.4 Semantic Translation

Semantic translation takes much of the aesthetic value of the source language text, making sense where appropriate so that there are no implications, wordplay or repetition roots in the finished version. It may translate less important cultural points by a culturally neutral third or active terms but not by cultural equation and it may also give the reader more small concessions.

3.5 Adaptation

This is an unrestricted form of translation. It is used mainly for plays and poetry, the themes, characters, plots are usually preserved, the SL culture converted to the TL culture and the text rewritten (Ahmad 2015:15).

3.6 Free Translation

The content without a form of the original or the matter without the manner is the productions of free translation. It is also known as intra-lingual translation and it is usually longer than the original.

3.7 Idiomatic Translation

This type of translation replicates the original message but degrades the depth of meaning by selecting meanings and dialogues that do not exist in the original.

3.8 Communicative Translation

This type of translation replicates the original message but degrades the depth of meaning by selecting meanings and dialogues that do not exist in the original(Newmark 1988: 18).
--[[User:Muhammad Numan|Muhammad Numan]] ([[User talk:Muhammad Numan|talk]]) 16:05, 13 December 2021 (UTC)

===Translation Strategies ===

4. Translation Strategies
Many theorists have used the term translation strategy extensively but with some significant differences in meaning and perspective that they see. Many theorists have used the approach of translation comprehensively but with some notable differences in meaning and vision as they appear.

4.1 Aixela Translation Strategies:
According to Aixela translators need to choose several strategies based on the source language culture and target culture. Shee distinguishes many of the translation strategies that apply to the translation of culture-specific items and at the same time, she tries to command by the level of their intercultural intervention. She divided it into two groups; conservative groups (5 approaches) and the substitution (6 strategies).(Aixela 1996:86)

4.1.1. Conservation:
In conservation,the less compelling process includes repetition,orthographic adaptation,linguistic translation,extratextual gloss and intratextual gloss.

4.1.1.1 Repetition:In repetition, there is simply the transference of the culture-specific items from the ST to the TT. Thus,the translator keeps as much as possible the original reference (Aixela 1996:61). This approach is often used for languages that do not differ in the alphabet and most for names.

4.1.1.2 Orthographic Adaptation: The orthographic adaptation involves writing or
transliteration, mainly when the original term is given in a different alphabet than the one used in the target culture.

4.1.1.3 Linguistics translation: Linguistic translation emphasizes on the way where the translator chooses the source closest to the original text and increases his understanding by giving the TL version which is still relevant to the ST cultural system.

4.1.1.4 Extra-textual Gloss: Here,the extra-textual gloss refers to additional information to the previously mentioned procedures, The translator uses one of the above strategies but considers it as a necessity to explain the meaning or concept of CSI. In this gloss, it can be footnotes,endings,words,ideas,translators in dictionaries, italics and so on.

4.1.1.5 Intra-textual Gloss:It's like the past but the translator feels that he/she can include the globe as an indirect part of the text,not to distract the reader.

4.2.1 Substitution
In substitution, According Aixela “that synonymy, limited universalization, absolute universalization, naturalization, deletion, and autonomous creation are encompassing here"(Aixela 1996:87)--[[User:Muhammad Numan|Muhammad Numan]] ([[User talk:Muhammad Numan|talk]]) 16:40, 13 December 2021 (UTC)

4.2.1.1 Synonymy: This strategy is a stylist used to avoid the constant repetition of culturespecific items in the ST.

4.2.1.2 Limited Universalization: When the translator realizes that the culture-specific item is not clear to the reader or that another source CSI exists in the source language which can be replaced, replace it with data. Of course, the location is not as specific to the source language as the first one.

4.2.1.3 Absolute Universalization: The only difference between limited universalization and absolute universalization is when the translator cannot find the best known CSI in the source language or prefers to eliminate the unusual concept and choose a neutral term. (Aixela 1997:63).

4.2.1.4 Naturalization: In this case “translator brings the culture-specific item into the TL culture” (Ketabi 2015:8).

4.2.1.5 Deletion: When the CSI is “unacceptable ideologically or stylistically or it is not relevant enough for the effort of comprehension required for the readers” (Aixela 1996;64), or very clear that the translator does not want to use any strategy, they delete the CSI.

4.2.1.6 Autonomous Creation: When the translator agrees to use non-existent cultural
reference in the ST.(Aixela 1997:43).

4.3 Mona Baker's Translation Strategies
Baker's strategies have been used by professional translators at word level in their translations, to deal with issues while performing the task of translation.Baker She suggests various procedures to work for unequal treatment at the point level, for example, translation by a more general word, translation by a more neutral / less obvious word, translation by paraphrasing, Using related words, and so on. She formulates the classification in different strategies(Baker 1992;90) which are the following:

4.3.1 Translation by a more general word: According to Baker,this has to do with the meaning of the proposition. Appropriately it works in many languages.

4.3.2 Translation by a more neutral/ less expressive word: This is another strategy in terms of semantics it does with differences with obvious meaning.

4.3.3 Translation by cultural substitution:This strategy involves placing culture-specific material that does not have the same predictive meaning as the target language material but may have the same effect on the target reader.

4.3.4 Translation using a loan word: This strategy relies on culture-specific items, modern borrowing points plus interpretation concepts and buzz points.

4.3.5 Translation by paraphrase using a related word: When the source material is written in the target language but separately, and when the frequency used in the source text is high, it will be natural in the target language.

4.3.6 Translation by paraphrase using unrelated words: This strategy can be used when the concept in the source material is not lexical in the TL.

4.3.7 Translation by omission: Losing phrases or words that are not vital to text development.

4.3.8 Translation by an illustration: Here, use examples when the source word is not equal in the target language. Each theorist presents their strategies according to their point of view,however,Baker,s translation strategies include the most applicable set of strategies, as it shows the strategies used by professional translators.
--[[User:Muhammad Numan|Muhammad Numan]] ([[User talk:Muhammad Numan|talk]]) 16:40, 13 December 2021 (UTC)

===Cultural Categories ===

5. Cultural categories

5.1.2 Ecology
In this type of cultural category, Newmark labels those words which have some similarities and differences in culture concerning the environment. For Example, animals, colors, astronomy, plants birds etc. They will also have some geographical features that can normally differ from other cultural terms in that they usually have no political, commercial value.

5.1.2 Material culture

Material culture is also known as artefacts, In the category of material culture, Newmark included Food, clothes, housing, transport, and communications and also those objects which are made by humans. For Example, Clothing, atoms, crops, vegetables, jewellery, drugs, planets etc. “Food is for many the most sensitive and important expression of national culture. The function of the generic clothes terms is approximately constant, indicating the part of the body that is covered, but the description varies depending on climate and material used, houses and town, and transport.”(Newmark 1988:90)

5.1.3 Social culture

The social culture is divided by Newmark in two ways, they are work and leisure. For example, Trade, armour, literature, poets, markets, games.

5.1.4 Organisation

Newmark organizations are divided into five categories: political and administrative conditions, historical conditions, and international conditions. ‘The international community terms usually have recognized translations which are in• fact through-translations, and are now generally known by their acronyms', religious terms, artistic terms; “the translation of artistic terms referring to movements, processes and organizations generally depend on the putative knowledge of the readership. For example, adultery, business, corruption, sex, poverty, marriage, divorce etc.”

5.2 Newmark Classification CSIs

Newmark established the classification of culture-specific items (CSIs) into five classes which are;
Table 1. Newmark classification of Culture-Specific Items. (Newmark 1988:97) --[[User:Muhammad Numan|Muhammad Numan]] ([[User talk:Muhammad Numan|talk]]) 16:50, 13 December 2021 (UTC)

5.2.1 Categorization of CSIs in Surah Yousuf of the Holy Quran

Verse No. Terms English Translation Categories
1 الۡکِتٰبِ Book Material culture

2 قرُۡءٰنًا Quran Material culture

3 الۡقَصَصِ Narration Gesture

4 رَايَۡتُ Dream Habit

5 کَوۡکَبًا Stars Ecology

6 ال َّ شمۡسَ Sun Ecology

7 الۡقَمَرَ Moon Ecology

8 الۡاحََادِيۡثِ Events Organization

9 يعَۡقوُۡبَ House of Yaqub Material culture

10 يعَۡقوُۡبَ Yaqub

11 ابِۡرٰہيِۡمَ Ibrahim

12 اِسۡحٰقَ Ishaq

13 اقۡتلُوُا Kill Social culture

14 ارَۡضًا Earth Ecology

15 الۡجُبِّ Pit Ecology

16 ال َّ س َّ يارَةِ Wayfares

17 يٰۤابََانَا Father

18 َّ يرۡتعَۡ Eat Social culture

19 وَ يَلۡعَبۡ Play Social culture

20 لَحٰفِظُوۡنَ Guard Social culture

21 وَ اخََافُ Fear Habit

22 الذِئّۡبُ Wolf Ecology

23 عِشَاءًٓ Nightfall Ecology

24 َّ يبۡکُوۡنَ Weeping Habit

25 مَتاَعِنَا Belongings Material culture

26 قمَِيۡصِہٖ Shirt Material culture

27 وَارِدہَمُۡ Water drawer Material culture

28 دلَۡوَهٗ Bucket Material culture

29 بِثمََنٍ ۢ بَخۡسٍ Paltry price Material culture

30 درََاہمَِ مَعۡدوُۡدةٍَ Silver coin Material culture

31 مِّصۡرَ Egypt

32 لِامۡرَاتَِہٖۤ Wife

33 الۡارَۡضِ Land Ecology

34 اشَُدَّ هٗۤ Prime age

35 الۡابَۡوَابَ Door Material culture

36 مَعَاذَ ّٰ ِ Master Organization

37 ال ُّ سوۡٓءَ Evil Habit

38 الۡفَحۡشَاءَؕٓ Lewdness Habit

39 عِبَادِنَا Servant Organization

40 وَ قَدَّ تۡ Ripped Social culture

41 عَذاَبٌ Punishment Social culture

42 ُّ يسۡجَنَ Prison Organization

43 الۡعَزِيۡزِ Minister Organistion

44 حُباؕ Love Social culture

45 فتَٰىہَا Slave Organization

46 سِکِّيۡنًا Knife Material culture

47 مَلکٌَ Angel Organization

48 فَاسۡتجََابَ Prayer Gestures

49 خَمۡرًا Wine Material culture

50 خُبۡزًا Bread Material culture

51 رَاۡسِیۡ Head Material culture

52 ال َّ طيۡرُ Birds Ecology

53 ءَارَۡبَابٌ Gods Organization

54 يٰصَاحِبَیِ السِّجۡنِ Prisoners Organization

55 تعَۡبدُوُۡنَ Worship Gesture

56 ال َّ شيۡطٰنُ Satan Organization

57 الۡمَلِکُ King Organization

58 بَقَرٰتٍ Cows Ecology

59 خُضۡرٍ Green Ecology

60 يٰبسِٰتٍ Dry Ecology

61 سُنۡۢبلُٰتٍ Grain Material culture

62 تزَۡرَعُوۡنَ Crops Material culture

63 يغَُاثُ Rain Ecology

64 يَعۡصِرُوۡنَ Juice Material culture

65 النِّسۡوَةِ Women

66 ال َّ رسُوۡلُ Messenger Organization

67 الۡعَزِيۡزِ Governor Organization

68 ال ّٰ صدِقِيۡنَ Truthful Habit

69 الۡخَائِٓنيِۡنَ Betray Organization

70 خَزَائِٓنِ Treasure Material culture

71 مَ َّ کنَّ ا Power Organization

72 بِرَحۡمَتِنَا Mercy Gestures

73 يَتَّ قوُۡنَ Taqwa Habit

74 الۡمُنۡزِلِيۡنَ Hospitality Habit

75 رِحَالِہِمۡ Camel Ecology

76 وَ ل َّ مَا فَتحَُوۡا Family Organization

77 بَابٍ Gate Material culture

78 اِنِ الۡحُکۡمُ Sovereignty Organization

79 الۡعِيۡرُ Caravan Organization

80 لسَٰرِقوُۡنَ Thieves Organization

81 السِّقَايَۃَ Bowl Material culture

82 تاَ ّٰ ِ Swear Habit

83 کٰذِبيِۡنَ Liars Habit

84 وِّعَاءِٓ Bag Material culture

85 درََجٰتٍ Rank Organization

86 َّ موۡثِقًا Pledge Social culture

87 الۡحٰکِمِيۡنَ Judges Organization

88 الۡقَرۡيَۃَ Town Material culture

89 عَيۡنٰہُ Eyes

90 الۡبَشِيۡرُ News Social culture

91 ابَوََيۡہِ Parents Organization

92 الۡعَرۡشِ Thrown Organization

93 يمَۡکُرُوۡنَ Devices Material culture

94 وَ الۡارَۡضِ Earth Ecology

95 ال َّ سمٰوٰتِ Heavens Ecology

===Translation Procedure ===

6. Translation Procedure

There are seventeen different kinds of translation procedures classified by Newmark. According to (Gallagher 1996:31)“translation procedures are the technical devices to convey the message of a text in one language into another language.” The difference between translation procedure and translation methods discussed by (Newmark 1988:81)“translation methods relate to whole texts, translation procedures are used for sentences and the smaller units of language.”

6.1 Transference
Transference is the way through which we convert the source language to target language and also contains transliteration or transcription. Transference is also known as loan words, there is no transformation in the spelling of the words that have been translated.

6.2 Naturalization
Naturalization changes the word SL to its pronunciation,then TL to its original form.
Naturalization also adds new connections to external conditions.--[[User:Muhammad Numan|Muhammad Numan]] ([[User talk:Muhammad Numan|talk]]) 16:55, 13 December 2021 (UTC)

6.3 Culture equivalent
In this procedure, SL the cultural word is translated by the target cultural word. The use of the translation of this procedure is limited because it is not accurate, but it can be used in general texts, public and publicity,as well as for brief explanation to readers who do not understand the relevant source language culture.

6.4 Functional Equivalent
This approach is the most accurate path of translating and it uses very neutral cultural points with a new specific term.

6.5 Descriptive equivalent
This strategy is working for the description of the meaning or function of the source language.

6.6 Synonymy
This method of translation is applied when there is nothing to the same.

6.7 Through-Translation
Through translation is the literal translation of common conflicts,the names of organizations and compound parts.

6.8 Shifts or Transposition
This translation procedure involving a change in grammar from SL to TL. This change is done when there is a difference between the structure of the SL and the TL is reasonable.

6.9 Modulation
This procedure is used in the translation of sentences, phrases and clauses. Here the translator looked at the message in the source language sentence from a different angle or a different way of thinking. This strategy is used when the translation of words with literal meaning does not produce a reasonable translation.

6.10 Recognized Translation
The translation process is manifested when the translator uses an authoritative or appropriate translation of an organization's term.

6.11 Translation Label
This procedure is the appropriate one for the translation of a new institutional term,and it is a temporary translation of the source language word.

6.12 Compensation
This process manifests itself when there is a meaningful loss in one part,but compensation in the other part.

6.13 Componential Analysis
In this procedure, the source language word translated into the TL by detailing the components of the meaning of the source language word.

6.14 Reduction & Expansion
In this procedure, the elements of the word 'auto' removed and the elements of the word expanded in the target language.

6.15 Paraphrase
This procedure appears when cultural words need more explanation.

6.16 Couplets
In this procedure, two or more different procedures meet in one translation, couplets, triplets, quadruplets.

6.17 Notes
When the additional information is added to the cultural words for the clarification of readers.

===Analysis and Discussion ===

7. Analysis and Discussion

7.1 Introduction
This chapter highlights the procedure of the study and the analysis of culture-specific items in Surah Yusuf. This chapter explores the use of translation strategies in transferring meaning from the ST to the TL and the appropriateness of Newmark's model in interpreting the procedures that the translator applied during the translation process.

7.2 Procedures
To account for the translation of CSIs in this research, the source text of the Holy Quran in Arabic and its English translation translated by Mufti Taqi Usmani were studied. After reading the whole Ayahs of Surah Yusuf and its translation, every Ayah and its translation in English were carefully analyzed to identify CSIs and the strategies used by the translator to translate them into English. After that, the classification of CSIs by Newmark has been accepted as the theoretical framework of this study aimed at analyzing culture-specific items. For the clarification, each procedure is interpreted and demonstrated with illustrations in Tables 1-9.--[[User:Muhammad Numan|Muhammad Numan]] ([[User talk:Muhammad Numan|talk]]) 17:01, 13 December 2021 (UTC)

7.3 Analysis and Discussion
After the categorizing the culture-specific items according to Newmark's strategies, the researcher worked on the strategies for translating the culture-specific items applied in Surah Yusuf, including transference, cultural equivalent, functional equivalent, descriptive equivalent, componential analysis, synonymy, through translation, modulation and notes; Then, he arranged the data gained in Tables 1-9 in order to show the cases of applying Newmark’s strategies for translating the culture-specific items.
The discussion section is devoted to the interpretation of each selected culture-specific word, the researcher presents a discussion of how he formulates the CSIs in Newmark strategies.
Below are the discussion points created for using each strategy;

7.3.1 Transference: Transference includes transliteration and is the same as what is called transcription. The word then becomes a loan word. There were words that were transferred from the source text to the target text. These are presented in the following table.
Table1.

Here are some examples of Transference applied in translating CSIs in Surah Yusuf:

Strategy Source Text Target Text
قرُۡءٰنًا Quran
ابِۡرٰہيِۡمَ Ibrahim
Transference يعَۡقوُۡب Yaqub
اِسۡحٰق Ishaq
يَتَّ قوُۡنَ Taqwa

Words that have given in table 1 are transference words because these are conveyed to target language which is a different language writing system then from the source language, For example, the word Quran is transliterated word and pronounce as same as like in source language قرُۡءٰنًا, so it is transcripted and also become a loan word. Similarly, all the mentioned words in table 1 are transference words.
7.3.2. Cultural Equivalent: Cultural equivalent purpose is to replace a cultural word in the source language with an, although not completely synonymous, target language word.

Table 2.
Examples of Cultural equivalent applied in translating CSIs in Surah Yousaf
Strategy Source Text Target Text
اٰلِ يعَۡقوُۡب House of Yaqub
لَحٰفِظُوۡنَ Guard
بِثمََنٍ ۢ بَخۡسٍ Paltry price
درََاہمَِ مَعۡدوُۡدةٍَ Silver coin
اشَُدَّ هٗ Prime age
Cultural Equivalent مَعَاذَ ّٰ Master
الۡعَزِيۡزِ Minister
فَاسۡتجََابَ Prayer
اِنِ الۡحُکۡمُ Sovereignty
يٰصَاحِبَیِ السِّجۡن Prisoners
الۡمَلِکُ King
يَعۡصِرُوۡنَ Juice
مَ َّ کنَّ ا Power

In Surah Yusuf, we have some words that are related to the cultural equivalent, Table 2 contains cases where cultural equality is applied. The word House of Yaqub is not completely synonymous to the ST اٰلِ يعَۡقوُۡب, it is a replaced word in the SL. The word minister is not completely synonymous to the word ST word الۡعزَِيۡزِ. Similarly, the word Master in the TT is not synonymous to the word which is used in the ST ّٰ مَعَاذَ, it is a replaced word. The original meaning of the word فَاسۡتجََابَ is to accepted, but here it is referred to Prayer which is not only the synonymous but also a replaced one; furthermore, all the words mentioned in table 2 are mostly not completely synonymous words but the cultural replacing words.

7.3.3 Functional Equivalent:In functional equivalent, the word culture-free is used,
sometimes with a specific term; Therefore, it generalizes the word SL.

Table3.

Examples of Functional equivalent applied in translating CSIs in Surah Yousaf
Strategy Source Text Target Text
الۡقَصَصِ Narration
رَايَۡتُ Dream
Functional equivalent الۡاحََادِيۡثِ Events
ال َّ س َّ يارَةِ Wayfares
مِّصۡرَ Egypt
يمَۡکُرُوۡنَ Devices

In functional equivalent, culture-free words are used, sometimes a new specific term is used which generalizes the SL word. For example, in table 3 the word Events is used as a cultural free word that generalizes the ST الۡاحََادِيۡثِ. The word Devices is a cultural free word and used as a new specific term to generalize the ST word يَمۡکُرُوۡنَ. The word Narration is used in the TT as a cultural free word because it is not limited or bound to a single culture. The word narration can be used by every culture representative.
7.3.4 Descriptive Equivalent: It is using phrases in TT to explain the ST word.
Table4.
Examples of Descriptive equivalent applied in translating CSIs in Surah Yousaf
Strategy Source Text Target Text
کَوۡکَبًا Stars
ال َّ شمۡسَ Sun
الۡقمََرَ Moon
Descriptive equivalent عِشَاءًٓ And at Nightfall
وَارِدہَمُۡ Water drawer
سِکِّيۡنً Knife
الۡکِتٰبِ Enlightening book
ال َّ سمٰوٰتِ Heaven

The descriptive equivalent is, using phrases in TT to explain the ST word. For example Eleven stars and the sun and the moon a phrase used in the TT which explains کَوۡکَبًا َّ و ال َّ شمۡسَ وَ الۡقمََرَ the ST words stars, sun and moon. Similarly, Enlightening the book is a phrase used in the target text which highlights the meaning of الۡکِتٰبِ.
7.3.5 Componential Analysis:componential analysis is the initial comparison of a source language point to a selected language point that has the same meaning, but does not equate to one.
Table5.
Examples of Componential analysis applied in translating CSIs in Surah Yousaf
Strategy Source Text Target Text
رَايَۡتُ Dream
ال َّ طيۡرُ Birds
Componential analysis وَ يَلۡعَبۡ Play
يَعۡصِرُوۡنَ Juice
مَعَاذَ ّٰ ِ Master
يٰصَاحِبَیِ السِّجۡنِ Prisoners
اِنِ الۡحُکۡمُ Sovereignty

Further, in justification in the translation of CSIs, the researcher analyzed the words that comparing the word base of a source language with the target language point that has the same meaning, but obviously not equals one. Like رَايَۡتُ means to look or see while translating it to the TT it meanings changes to word Dream. The basic comparison of these two words is the same.
That is both words are related to cognition and eyes. For instance, other words are ال َّ طيۡرُ Birds, اِ نِ الۡحُکۡمُ Sovereignty.
7.3.6 Synonymy: Synonymy is a near target language equivalent.
Table 6.
Examples of Synonymy applied in translating CSIs in Surah Yousaf
Strategy Source Text Target Text
الۡکِتٰبِ Book
قۡتلُوُا Kill
ارَۡضًا Earth
Synonymy الذِئّۡبُ Wolf
دلَۡوَه Bucket
خَمۡرًا Wine
يٰبسِٰتٍ Dry

The translator has used good equivalents for the words chosen in the Surah Yusuf. For instance, الۡکِتٰبِ Book, Book in the TT and الۡکِتٰبِ in the ST are the synonymous word. Few other examples are mentioned in table 6.
7.3.7 Through translation:Through-translation, is a literal translation of common conflicts, names of organizations and compound parts. It can also be called: click or loan translation.
Table7.
Examples of Through-translation applied in translating CSIs in Surah Yousaf
Strategy Source Text Target Text
اٰلِ يعَۡقوُۡبَ House of Yaqub
غَيٰبَتِ الۡجُبِّ Into the bottom of a pit
بِرَحۡمَتِنَا Mercy
Through Translation الۡاحََادِيۡثِ Events
ُّ يسۡجَنَ Prison
الۡعَزِيۡزِ Governor
الۡخَائِٓنيِۡنَ Betray
وَ ل َّ مَا فَتحَُوۡا Family

In through translation, the researcher found those words which have common collocations, name of organization or component of compounds in Surah Yusuf. Examples of through translations are House of Yaqub, اٰلِ يعَۡقوُۡبَ is a component of the compound, Family وَ ل َّ مَا فَتحَُوۡا is the name of the organization, other examples are mentioned in table 7.
7.3.8 Modulation: Modulation occurs when the translator generates the original text message in TL text according to the current target language norms, as source language and target languages may differ visually.
Table8.
Examples of in translating CSIs in Surah Yousaf Modulation applied
Strategy Source Text Target Text
يمَۡکُرُوۡنَ Devices
Modulation لَسٰرِقوُۡنَ Thieves
مَ َّکنَّ ا Power
وَ قَدَّ تۡ Ripped

The modulation occurs in the translation of culture-specific items when we are translating the word or phrase from the source text to target text according to the new norms and traditions in TT culture. For instance, Devices are the word that had been translated from the Arabic word يمَۡکُرُوۡنَ which means to plan something while in English it is opposite which means tools.
7.3.9 Notes: Notes, additions, and glosses are additional information that a translator must add to the version; The additional information that translators add is usually cultural.
Table9.
Examples of Notes applied in translating CSIs in Surah Yousaf
Strategy Source Text Target Text
اِنِ الۡحُکۡمُ Sovereignty
Notes تعَۡبدُوُۡنَ Worship
ال َّ شيۡطٰنُ Satan
بِثمََنٍ ۢ بَخۡسٍ Paltry price

In this strategy, the translator adds some additional information to his version, The additional information that translators add is usually cultural. For example اِنِ الۡحُکۡمُ is a word which means that giving the order is limited or quality related to Al-Mighty God while the translator used the word sovereign which means authority. Worship is a word which means to follow or obey someone, the translator can use it in his point of view while in Arabic تعَۡبدُوُۡ نَ which means a quality limited to God.

===Conclusion and Recommendations===

8. Conclusion and Recommendations

This chapter summarizes the findings of the study. It also provides some recommendations regarding the application of translation procedures in translation between language systems.

8.1 Summary of the Findings

The translator applied nine translation procedures out of seventeen of Newmark’s translation procedures in the translation of the Surah Yusuf of the Holy Quran, namely, transference, cultural equivalent, functional equivalent, descriptive equivalent, componential analysis, synonymy, through translation, modulation and notes. The cultural equivalent strategy was the most frequent applied procedure. The descriptive equivalent and through translation procedure was the second most frequently applied translation procedure, It was followed by transference, functional equivalent, componential analysis, synonymy, modulation and notes. It is a descriptive study in which CSIs from ST translated to TT.

8.2 Conclusion

The present study purpose was to explore the CSIs in Surah Yusuf of the Holy Quran and to investigate which translation strategy proposed by Newmark were employed by the translator to overcome culture-specific items. Obviously, the researcher has worked hard to clear the way for future students of translation. Throughout the research, the researcher faced a lot of challenges and findings were revealed, some of them are the following;

• Between Arabic and English, there is a big cultural gap. Till now, this problem is considered as an unsolvable problem.

• Lack of reading and translating religious books.

• Many mistakes are made by the translators because they were unknown to the ST.

• The translators have to go through or review the previous translation of the Quranic scripture to solve the problem that they might face in the process of their translation.--[[User:Muhammad Numan|Muhammad Numan]] ([[User talk:Muhammad Numan|talk]]) 17:05, 13 December 2021 (UTC)

The procedures used in this study will help the translator to render culture-specific terms accurately. Thus, the researcher worked well to fill the linguistic gaps between Arabic and English. Furthermore, Newmark’s translation procedures helped the translator make the translation sound more natural to the TR. It can be observed from the analysis that Newmark’s translation procedures were effective in translating the Islamic texts. The findings of the study might help students of translation and practitioners in the field of TS to get familiar with the most influential strategies in rendering cultural specific items. They can use the findings of the study to employ translation tasks in translations. Educational planners can use the findings of this study to specify the most influential, dominant strategies to conduct a target-oriented/sourceoriented translation. To sum up, it should be emphasized that the focus of this particular study was on religious genre. Investigating CSIs in different genres could lead to new areas of research for interested researchers. Accordingly, the information gained from this study may prove useful to translators, translation teachers, and student learners as it will help them improve their translation skills with the special attention of culture-specific items and will allow them Give texts when having a broad view of translation. Other researchers can derive similar effects from many of the findings of the same study.

This study is similar to other studies that might have several limitations which need to be taken into account. The study focused on one Surah translated by one translator. Examining different Surahs of the Holy Quran and their translations by other authors from different cultures might lead to interesting facts or they might confirm the findings of this study. Different translators might employ different strategies. Further research is needed to confirm or disconfirm the findings of this study. Newmark's strategies are not limited to the cultural features of the language. But it also covers the linguistic specifications. To narrow down the subject of the study, the linguistic aspects of the text were ignored. Comparing these linguistic aspects could be another interesting topic and venue for further research.
Finally, It may be concluded that Newmark’s translation procedures are necessary for the translation of an Islamic text between two different language systems and cultures. However,the translator must be competent in using the translation procedures to provide an accurate translation.--[[User:Muhammad Numan|Muhammad Numan]] ([[User talk:Muhammad Numan|talk]]) 17:05, 13 December 2021 (UTC)

8.3 Recommendations

The researcher furnished a set of recommendations in the light of the findings reached and the results obtained. The recommendations can make a helpful set of guidelines for both existing and potential translators in general and for translating religious texts of two languages that are not closely related. These recommendations are tentative and are subject to modification upon closer investigation by translation scholars and professionals:

• The researcher recommends that the study of translation procedures should be included in the university curriculum for students who study translation, to help them in solving the problems of translating religious texts.

• It is recommended for translastors to use the translation procedures appropriately in order to deliver the meaning of the source text correctly.

• The researcher also recommends examining the application of other kinds of translation procedures on Islamic texts based on other models such as Andrew Chesterman’s translation procedures.

• It would also be beneficial to investigate Newmark’s translation procedures to various types of texts such as medical texts and journalistic texts.

=== References ===
Abdi, H. (2019). Translating culture-specific items (CSIs) as a conundrum for Iranian MA translation students: Considering the level of study. Journal of new advances in English Language Teaching and Applied Linguistics, 1(1), 88-109.

Aguado-Gimenez, P., & Pérez-Paredes, P. F. (2005). Translation-strategies use: A classroombased examination of Baker’s taxonomy. Meta: journal des traducteurs/Meta:
Translators' Journal, 50(1), 294-311.

Ahmadi, M. R.S and Nosrati, Fatemah. (2012). Domestication and Foreignization Strategies in Translation of Culture-Specific Items. Translations of English-Persian Children’s Literature. San Francisco: Grin Publishing. Google Books.

Al Saleh, R. A. (2019). An Application of Newmark's Procedures to Muhammad Abul Quasem's Alleman, J. C. Bee. W. Ulitkin, I. Files, F., Zetzsche, J., Chatonnet-Marton, P. & y del Árbol, E. V. Translation Strategies.

Al-Sofi, B. B. M. A., & Abouabdulqader, H. (2020). Bridging the gap between translation and culture: towards a cultural dimension of translation. International journal of linguistics, literature and culture, 6(1), 1-13.

Baker, M., 1992. In Other Words: A Coursebook on Translation. London: Routledge, p.20–42.

Blažytė, D., & Liubinienė, V. (2016). Culture-specific items (CSI) and their translation strategies in Martin Lindstrom’s" Brand sense". Kalbų studijos, (29), 42-57.

Bush, P. (1998) "Literary Translation." In: M. Baker, ed. Routledge Encyclopedia of Translation Studies, London: Routledge, pp.127-130.

Catford. J. C. (1965). A linguistic theory of translation. Oxford: Oxford University Press.
English Translation of Mohammad Al-Ghazali's Islamic Guidance.Literature and Culture, 6(1), 1-13.

Gečaitė, L. (2020). Culture-Specific Items and Their Translation Strategies in Victoria Hislop's Novel The Sunrise.” (2020).

Hassan, B. E. A. (2014). Between English and Arabic: A practical course in translation.
Cambridge Scholars Publishing.

Hermans, T. (1999). Translation in systems. Manchester: St. Jerome Publication House, J. (Ed.). (2014). Translation: a multidisciplinary approach. Springer.
Issa, A. L. S. M., & Hammood, L. H. R.- Quranic-Specific Phrases under the Study of Translation; Significance and Applications.

Janfaza, E., Assemi, A., & Dehghan, S. S. (2012). Language, translation, and culture.
In International Conference on Language, Medias and Culture (Vol. (33), p. 83-87).

Janfaza, E., Assemi, A., & Dehghan, S. S. (2012). Language, translation, and culture.
In International Conference on Language, Medias and Culture (Vol. 33, p. 83-87).

Lambert, J. (1998) Literary Translation. In: M. Baker, ed. Routledge Encyclopedia of Translation Studies. London: Routledge, 130-134.

Landers, Clifford E. (2001) Literary Translation: A practical guide. New Jersey University Press: Multilingual Maters.

Lustig, Myron, W. and Koeser, Joline (2003), Intercultural Competence: Interpersonal Communication Across Cultures, Boston: Allyn and Bacon.

Malmkjær, K. (1993). Who Can Make Nice A Better Word Than Pretty? Collocation, Translation, and Psycholoinguistics. In: Baker, M., Francis, G. and Tognini-Bonelli, E.
eds. Text and Technology. Philadelphia/Amsterdam: John Benjamins Publishing Company. pp.213-32.

Mosavat, S., & Rahimpour, S. (2016). The Most and Least Used Translation Strategies for
Conveying Culture-Specific-Items in Young Adult Literature from English into Persian. International Journal of Humanities and Cultural Studies (IJHCS) ISSN 23565926, 1853-1873.

Munday, J. (1997). Systems in Translation: A computer-assisted systemic approach to the analysis of translation of García Márquez. Ph.D thesis, University of Bradford.

Newmark, P. (2001). A Textbook of Translation. Shanghai: Shanghai Foreign Language
Education Press

Newmark, Peter. (1988). A Textbook of Translation. New Jersey: Prentice-Halls

Nord, Christiane. (1997). Translating as a Purposeful Activity: Functionalist Approaches
Explained. Manchester: St. Jerome. Accessed 10 November. 2018. Google Books Schjoldager, A. (2008). Understanding translation. Academica: Århus.

Silalahi, M., & Lubis, S. (2013). Translation Procedures of Cultural Terms Found In Sejarah Bilingual For Students of Senior High School.
Valipoor, K., & andAzizeh Chalak, H. H. T. (2019). Cultural-specific items in translation of the Holy Quran by Irving: 43-51.

Venuti, L. (1995). The translator’s invisibility: A history of translation. London and New York:
Routledge

Widiarto, O. V. V. (2016). The translation procedures of cultural expressions applied in a game of thrones translated into Perebutan Tahta novel by Barokah Ruziati (Doctoral dissertation, Dian Nuswantoro University).

=Zohaib Chand AN INTRODUCTION TO TRANSLATION STUDIES: AN OVERVIEW Intan Pradita=

[[Trans_Type_EN_12]]

===Abstract===
This study aims to observe the development of translation studies through its different types, various strategies, styles and particular methods. In this paper, the readers are introduced to some famous translation scholars including their view of translation studies. At the further discussions, this study lets the readers acknowledge the main issues on translation studies, focusing on different styles of variations such as grammar, sentence structure, textual analysis, strategies and methods. This study may help those who are interested to conduct translation researches and help them by giving options of which theories is beneficial to their analysis. Moreover, it aims to explore the clear definition of translation as well as help the readers to understand the basic concept which are used in the field of translation. The present study, therefore, attempts to outline the scope of the discipline of translation studies and more importantly, it is an attempt to outline its activity that required a deep mastering of language, a good source of knowledge and target cultures.

===Key words ===
Translation, styles of variations, strategies

===Introduction ===
It is undoubtedly right that translation is important to share information. In line with these premise, the number of translation professionals is getting higher. In fact, the result of translation researches tends to help human daily life in term of evaluation, designing translator machines, and cultural studies. Therefore, translation means converting written information from one language into another. It is the new discipline appeared in the second half of the 20th century. The term “Translation Studies” was coined by James S. Holmes, an American-Dutch poet and translator of poetry, in his seminal paper “The Name and Nature of Translation Studies”. Translation enables effective communication between people around the world. It is a courier for the transmission of knowledge, a protector of cultural heritage, and essential to the development of a global economy. Translation helps us to know about the developments in the field of creative arts, education, literature, business, science and politics. It has shifted from the traditional conception of the fixed, stable and unchangeable nature of the text and its meaning to a text with wide scope for variations. Translation also helps in nation building. In this globalised world, the demand for translation and language related services has increased many times. Translation is not only needed for the creation of national identity but has also become an essential tool for keeping pace with the processes of globalization and localization. The activity of translation has a long-standing tradition and has been widely practiced throughout history, but in our rapidly changing world its role has become of paramount importance. Nowadays, knowledge in which cultural exchanges have been widening, has been increasingly expanding and international communication has been intensifying, the phenomenon of translation has become fundamental. Be it for scientific, medical, technological, commercial, legal, cultural or literary purposes, today human communication depends heavily on translation and, consequently, interest in the field is also growing. Accordingly, the discussion, in the present study, proceeds primarily from the perspectives of “Translation Studies” and “Linguistics”. One major goal is to show the interrelationships between linguistics and translation, and how they benefit from each other. Nowadays, translation research has started to take another path, which is more automatic. The invention of the internet, together with the new technological developments in communication and digital materials, has increased cultural exchanges between nations. This leads translators to look for ways to cope with these changes and to look for more practical techniques that enable them to translate more and waste less. They also felt the need to enter the world of cinematographic translation, hence the birth of audiovisual translation. The latter technique, also called screen translation, is concerned with the translation of all kinds of TV programs, including films, series, and documentaries. This field is based on computers and translation software programs, and it is composed of two methods; dubbing and subtitling. In fact, audiovisual translation marks a changing era in the domain of translation.
In short, translation has very wide and rich history in the West. Since its birth, translation was the subject of a variety of research and conflicts between theorists. Each theorist approaches it according to his viewpoint and field of research, the fact that gives its history a changing quality.

Discussion

Translation is an activity that requires deep mastering of languages, a good knowledge of source and target cultures. It is also linked with the translation method, strategies and styles of variations. Each translation type requires different translation method. In this paper, it is an attempt to outline that there are several types of translation. Each type is defined by different scholars through different criteria to the contextual situation of communication. In this paper, we will be writing down the three prominent types of translation through various medium namely; technical translation, literary translation and pragmatic translation. For each type, a selection of examples will be considered for analysis based on translation theories and techniques. We will show that some chunks of text require literal translation, while other requires interpretive method. In addition, this paper will also examine various strategies and its styles of variations based on translational study. The following strategies will be presented in the paper as;

• They involve text manipulation.
• They must be applied to the process.
• They are goal-oriented.
• They are problem-centered.
• They are applied consciously.
• They are inter-subjective.

Most theorists agree that strategies are used by translators when they encounter a problem and literal translation is not useful. Different researchers have investigated and described various translation strategies from their different perspectives. It intends to show what translation strategies exist and when and why they are used by professional translators. Different scholars have various perspectives to the aspects of the act of translation, so, they define and describe different types of strategies. Bergen's (n. d.) classification of the strategies includes three categorizations which will be discussed mainly in this paper:

• Comprehension strategies
• Transfer strategies
• Production strategies

An addition to this paper, styles of variations will also be introduced to the readers through different aspects and examples. The concept of style can be defined in terms of the distinctive way an individual or a group uses language, or better still the discourse used to perform distinct functions of language aimed at achieving specific purposes. However, this does not entail that style is simply a matter of form since it is the product of other components such as the genre of discourse, its semantics, syntax and phonology. Indeed, in order to analyze a given stylistic variation one needs an extensive checklist that includes lexical and grammatical categories, allusions, and figures of speech. Style can be understood to refer to the recurring typical features of the source text compared to the typical features of the translated text. In a quantitative and qualitative analysis, this variation is shown to be influenced by several pragmatic and social factors, and to index the interpreters' stances towards source speakers and towards the immigrant court users who are the recipients of translations from English. It is argued that translation styles have profound consequences for limited English speakers, as the insistence on institutional norms in translating to them is viewed as a gate keeping behavior that may impede their full participation in the proceedings.

What is translation?

Translation went through various definitions going from a mere linguistics activity during the sixties, a cultural and communicative activity during the seventies reflects the social impacting activity in the latest founding of the literature.
“Translation is traditionally known as being the replacement of textual material in one language into equivalent textual material in another language”.
House (2015) mentions that translation is considered as the “replacement” of a text in the source language by a semantically and pragmatically equivalent text in the target language. It is strongly related to a source language and target language cultures. It requires a high level of mastery languages, an awareness of any contextual factors within which the discourse emerges. There is no need to mention how it affected civilizations through different areas of mankind history. For example, An Arab-Islamic civilizations. There have always been different directions on how one should or should not translate. In the Arab tradition, two main methods existed and were in complete divergence namely the literal and the free method.
On the other hand, in the Western tradition there are various methods currently exist namely, the linguistic, the hermeneutic, the interpretive, the functionalist, the interventionist, the poly-systemic and the text-typologist method. More so, it may be important to point out that translation has been defined in many ways, and every definition reflects the theoretical approach underpinning it.
As Shuttlworth and Cowie (1997) observe throughout the history of research into translation, the phenomenon has been variously delimited by formal descriptions, echoing the frameworks of the scholars proposing them. For example, Bell (1991: XV) starts with an informal definition of translation, which runs as follows: the transformation of a text originally in one language into an equivalent text in a different language retaining, as far as is possible, the content of the message and the formal features and functional roles of the original text.
At the beginning of the ‘scientific’ (Newmark, 1988, p. 2) study of translation, Catford (1965, p. 20) described it in these terms, the replacement of textual material in one language (SL) by the equivalent textual material in another language.
Thirty years later, in Germany, the concept of translation as a form of ‘equivalence’ is maintained, as we can see from Koller’s definition (1995, p. 196): “The result of a text processing activity, by means of which a source language text is transposed into a target-language text. Between the resultant text in L2 (the target-language text) and the source text in L1 (the source language text) there exists a relationship, which can be designated as a translational, or equivalence relation”. Because complete equivalence (in the sense of synonymy or sameness) cannot take place in any of his categories, Jakobson (1959) declares that all poetic art is, therefore, technically untranslatable. That is, the translator has to take the question of interpretation into account in addition to the problem of selecting a TL phrase which will have a roughly similar meaning. Exact translation is impossible. In this regard, Bassnett (1996) claims that all texts, being part of a literary system descended from and related to other systems are “translations of translation of translations”: every text is unique and at the same time, it is the translation of another text. No text is entirely original because language itself, in its essence, is already a translation: firstly, of the non-verbal world and secondly, since every sign and every phrase is the translation of another sign and another phrase. However, this argument can be turned around without losing any of its validity: all texts are original because every translation is distinctive. Every translation, up to a certain point, is an invention and as such it constitutes a unique text.
In this analysis of the above definition, Manfredi (2008), points out that the above distinction can be divided into two main perspectives, those that consider translation either as a ‘process’ or a ‘product’. To this twofold categorization, Bell (1991, p. 13) adds a further variable, since he suggests making a distinction between translating (the process), a translation (the product) and translation (i.e., “the abstract concept which encompasses both the process of translating and the product of that process”. Moreover, thanks to advances in new technologies, today we can also incorporate into TS the contribution of corpus linguistics, which allows both theorists and translators analyses of large amounts of electronic texts (Manfredi, 2008). On the other hand, Halliday (1992, p. 15) takes translation to refer to the total process and relationship of equivalence between two languages; we then distinguish, within translation, between “translating” (written text) and “interpreting” (spoken text). Halliday, thus, proposes distinguishing the activity of “translation” (as a process) from the product(s) of “translating”, including both “translation” (concerning written text) and ‘interpreting’ (regarding spoken text.
“Translation is the production of a functional target text maintaining a relationship with a given source text that is specified according to the intended or demanding function of the target text.

Types of Translation

Translation is an activity that requires deep mastering of languages, a good knowledge of source and target cultures. It is also linked with the translation method, strategies and styles of variations. Each translation type requires different translation method. In this paper, it is an attempt to outline that there are several types of translation. Each type is defined by different scholars through different criteria to the contextual situation of communication. In this paper, we will be writing down the three prominent types of translation through various medium namely; technical translation, literary translation and pragmatic translation.

Technical translation

Technical translation is a type of specialized translation involving the translation of documents produced by technical writers, or more specifically, texts which relate to technological subject areas or texts which deal with the practical application of scientific and technological information. (Wikipedia)
Translators' main goal is to accurately translate the technical terminology to match the document and the message of the original content.

The benefits of technical translation

A professional technical translation service is provided by translators with dual specialties, that is, professionals who are fluent in the language pair, but who are also experts in the field covered by the documents to be translated.
When you need to have your documents translated by a technical translator, translators who are not experts may not be able to provide the necessary solutions and terminology for a quality translation. If the translator is not an expert in the field, he/she will have to learn the new terminology while working. This means that translation will take longer, have higher chances of inaccuracies, and may result in higher costs. Therefore, the main advantages of hiring an agency specialized in this type of service are as follows:

Literary translation

Literary translation is the translation of creative and dramatic prose and poetry into other languages. This includes the translation of literature from ancient languages and the translation of modern fiction so that it can reach a wider audience.
Literary translation is of huge importance. It helps to shape our understanding of the world around us in many ways. Reading Homer and Sophocles as part of a classical education in school helps to build an understanding of history, politics, philosophy and so much more. Meanwhile, reading contemporary translations provides fascinating insights into life in other cultures and other countries. In a fast-paced world so rife with misunderstanding and confusion, such efforts to share knowledge and experiences across cultural boundaries should be applauded.
The translation of literature differs greatly from other forms of translation. The sheer size of the texts involved in literary translation sets it apart. Tackling a translation that runs to hundreds of thousands of words is not a task for the faint-hearted. Nor is recreating poetry in a new language, without losing the beauty and essence of the original work.
One of the key challenges of literary translation is the need to balance staying faithful to the original work with the need to create something unique and distinctive that will evoke the same feelings and responses as the original. This can be particularly challenging when it comes to translating poetry.
Poems are written with incredible attention to detail. Not only are the words and phrases important, but the number of syllables and the entire rhythm of the completed work. It’s a challenging task to complete just in one language, let alone when trying to recreate a poet’s work during a translation. Daniel Hahn, director of the British Centre for Literary Translation, sums up the issue beautifully.
As literary translators will attest, a single word can be extremely troublesome. The author of a work of fiction has chosen that word for a good reason, so the translator must ensure that it is faithfully delivered in the target language. However, what if no direct translation is available? Or what if several options exist, each with a slightly different nuance? Urdu language translator Fahmida Riaz outlines her approach to such thorny issues.
For instance, “Every piece you translate comes from the pen of an individual, so you have to give it an individual treatment. I try to retain the ambience of the original culture, rather than the language, as it is reflected in the text.”

Pragmatic translation

Pragmatic translation is the basic assumption that provided a source language text contains no misstatements of fact, is competently written and has to be fully translated rather than summarized or functionally reorientated; one's purpose in translating it is to be referentially and pragmatically accurate. In this paper, I shall not deal with referential accuracy but concentrate instead on the pragmatic aspects of translation. As the term pragmatic translation may be used in a variety of ways, I should like to state my own definition of pragmatic, which derives from Charles Morris and ultimately from Charles S. Peirce. I am using pragmatic as one of the two factors in translation: pragmatic denotes the reader's or readership's reception of the translation, as opposed to referential, which denotes the relationship between the translation and the extra-linguistic reality it describes.
Translation is a properly way to a properly communication and pragmatics is how to use language in communication properly. By translation, many things from different languages and cultures can understand to each other. In other words, translation can be stated as a facilitator to make a communication runs well.

===An Overview on Translation Studies ===

===Main Issues in Translation Studies: Equivalence or Variations ===

=== Matthiessen's Parameter on Register Variations===

===Conclusion ===

=== References ===

= Muhammad Numan A Study to Explore the Translation Strategies of Idiomatic Expression from Urdu to English ; A Case Study of Sadat Hassan Manto’s Short Story “Khol Do” =
[[Trans_Type_EN_13]]

===Abstract===
Translation is necessary for developing knowledge and idea, but it also makes the people understand the language and culture of other people or countries. However, equivalence is essential during translation, especially when the translator wants to translate idiomatic expressions in the best possible way. Therefore it is necessary to follow up on some strategies during the translation process. The research work is carried out under the qualitative method with textual analysis techniques as significant. Mona Baker's model for idiomatic expression is explored with the help of different examples from collected data. The primary purpose of this study is to find out which types of strategies are being followed by the translator during the translation process. It was found that translation by paraphrasing, translation by similar words and meaning and translation by similar meaning and different words.
===Key words ===
Translation Strategies, Idiomatic expression, Sadat Hassan Manto, Urdu Literature --[[User:Atta Ur Rahman|Atta Ur Rahman]] ([[User talk:Atta Ur Rahman|talk]]) 09:45, 12 December 2021 (UTC)

===Introduction ===

In this chapter, the researcher wants to highlight the different concepts about the fundamental question that "what is idiomatic expression" and the views of various critics, theorists and linguistic experts, and prominent scholars of translation studies.--[[User:Atta Ur Rahman|Atta Ur Rahman]] ([[User talk:Atta Ur Rahman|talk]]) 15:38, 13 December 2021 (UTC) Among them are Lindalorri, Mona Baker, Newmark's, and many more define idioms from their point of view. Secondly, the researcher highlights one of the most prominent literary and short stories writers of the sub-continent Sadat Hassan Manto, his life, literary style, and short stories career. In the last statement of the problem, the objective of the research, which type of strategies was followed in the translation process, purposes of study, and delimitation of studies are explained one by one.

Many critics, theorists, and linguists define idioms differently. However, in general, an idiom is a phrase or expression that typically has a metaphorical, non-literal meaning connected to it. However, phrases can become figurative idioms while keeping the literal meaning of the words. However, according to the Oxford Dictionary of English, a set of words is established by usage as having a meaning not deducible from the meanings of the constituent terms (e.g., over the moon, see the light).

"What is particularly remarkable about idioms is that they can be described in a variety of ways, depending on the roles they fulfilled," writes (Linda 2006: 8). "A string of words whose meaning differs from the meaning supplied by the individual words" is what an idiom is, according to (Larson 1984: 20). Idioms are "at the end of the scale from collocations in one or both of the areas: flexibility of patterning and transparency of meaning," according to (Baker 1992: 23). Idioms are defined by (Yagihashi 2003, 22) as a "collection of words whose meaning cannot be guessed from their meaning.". According to Newmark, “Idioms are word groups whose meaning cannot be deduced from the meaning of individual words.”(Newmark 1981: 11).--[[User:Atta Ur Rahman|Atta Ur Rahman]] ([[User talk:Atta Ur Rahman|talk]]) 15:38, 13 December 2021 (UTC)

The whole meaning of each word that makes up an idiom cannot be considered the idiom's overall meaning. As a result, an idiom should not be translated. To remark that someone is bull-headed, for example, suggests that he or she is obstinate, even though the connotation has nothing to do with the words bull or headed. According to Corelli, English has a sizeable idiomatic base. About 4,000 idioms in American English are drawn from the nation's culture and everyday life. Idioms infect English with a peculiar flavor and offer it remarkable diversity, brilliant character, and color. She also feels that idiomatic expressions not only assist language learners in understanding English culture but also penetrating English people's traditions and lifestyles and gaining a deeper understanding of English history.(Corelli 2006: 53)

The main issue that idiomatic and fixed expressions pose for translators, according to Baker is twofold: "the ability to recognize and interpret an idiom correctly; and the difficulties involved in rendering the various aspects of meaning that an idiom or a fixed expression conveys into the target language. The first challenge that a translator encounters is understanding that she/he is dealing with an idiomatic expression.(Baker 1992: 65)

Sadat Husain Manto's writings also include numerous literary criticism, studies in Urdu, and many translations from Urdu into English. He is credited with having brought Urdu language and literature into the mainstream of contemporary international writing. There is no doubt that Sadat Hassan Manto was the most prolific of all modern writers in the sub-continent. Manto's published a substantial number of short stories during his short literary life span, and novelette gave some master piece work to Urdu literature. The noble laureate Hemingway mentions the lunatic life of great Manto's in his speeches. The current research study aims at discovering and determining the strategies used in translations of "khol do" short stories about sexual violence during partition of sub-continent and "license" a short story which throw light on the behavior of society toward widow his profession which lead toward prostitution by Aatesh Taseer an Indian born translator currently living in London having solid links with native country and culture.(Ahsan 2020: 12-27)--[[User:Atta Ur Rahman|Atta Ur Rahman]] ([[User talk:Atta Ur Rahman|talk]]) 15:44, 13 December 2021 (UTC)

===Literature Review ===

In this chapter, the author/researcher defines the strategy and its different definitions from various perspectivess. However, the sole focus is only on the strategy of translation studies. Furthermore, renowned academicians put forward their definition of strategy like Venutti quoted translation strategy as the theory of de construction-sim, which is progressive and future-oriented.(Venutti !995, 35 Krings defines it as the content of the project, while Seguinet divided the term into three steps.(Krings 2000:21). However, Locher defines it as the procedure of solving a problem faced in translating a text. Jaskelaine involves the primary task of choosing the SL text and developed a method to translate it. (Locher 2002:76) In last, the author points out his research work's sole purpose by mentioning different research work on Mento's short stories except for this angle. --[[User:Atta Ur Rahman|Atta Ur Rahman]] ([[User talk:Atta Ur Rahman|talk]]) 16:30, 13 December 2021 (UTC)

The term "strategy" is used in a variety of settings. Many theorists in translation studies have used the phrase "translation methods" interchangeably, although with significant distinctions in meaning and perspective. The following is a collection of more general definitions of the term strategy. A strategy is a long-term set of actions to achieve a specific goal (Wikipedia Committee, n. d.).A methodical plan for improving one's learning performance has been actively altered and mentioned (Instruction Curriculum Reading Glossary, n. d.)
A strategy is a well-thought-out, intentional, goal-oriented (with a measurable outcome) approach carried out through a series of actions that can be monitored and modified (Curriculum Learning Literate-Futures Glossary, n. d.)

A collection of particular mental and behavioral procedures is taken to reach a given result. These definitions are general and can be related to different fields of study. This study mainly concerns translation strategies, although the definitions mentioned above can be narrowed down to this research field, as well. Translation strategies have their characteristics, through which one can gain a proper understanding of them. In general, a translator employs a strategy when confronted with a challenge while translating a text; nevertheless, translation methods are not required when translating a text literally. Bergen points out that strategies are not always obvious or straightforward. (Bergen 1996:33)

Although beginners in the field of translation believe they have done a successful translation when they translate word for word and utilize a dictionary, they do not realize that there is still a problem and that adjustments must be made at various levels of the translation. As a result, the most critical purpose of the strategies is to solve problems. "Venuti attempted to put deconstructionist translation theory into practice by proposing the "resistant translation" technique as an alternative to the standard "smooth translation. This technique tries to reverse the colonial concept of translation, English-American culture centralism, and the value of imperialist culture from an ideological standpoint. (Vinute 1998:41).--[[User:Atta Ur Rahman|Atta Ur Rahman]] ([[User talk:Atta Ur Rahman|talk]]) 16:30, 13 December 2021 (UTC)
It aims to retain "foreignness" rather than seeking similarity in translation principles and methods. The author believes Venuti's translation strategy is quite progressive and future-oriented, with the development of international communications on an equal footing. However, it will take time to implement fully." (Jianzhong. .Krings 1986, 18) defines translation strategy as "a translator's potentially deliberate objectives for solving concrete translation problems specific translation task in the context of a project."The translators adopted three global tactics, according to Seguinot (i) translating uninterrupted for as long as possible; (ii) resolving surface flaws as soon as possible; (iii) leaving text quality and stylistic problems to the editing stage.(Seguinot 1989:27)--[[User:Atta Ur Rahman|Atta Ur Rahman]] ([[User talk:Atta Ur Rahman|talk]]) 16:30, 13 December 2021 (UTC)

Furthermore, Loescher defines translation strategy as "a possibly conscious technique for overcoming a difficulty encountered in translating a text, or any segment thereof."(Loescher 1991:8) As stated in this definition, consciousness is vital in distinguishing strategies employed by learners and translators. "The element of consciousness is what distinguishes strategies from these activities that are not strategic," (Cohen 1998:4) claim moreover, 'Bell' distinguishes between global (whole-text) and local (text segment) techniques and indicates that this distinction is the outcome of several types of translation challenges.(Bell 1998:188)

According to Venuti, "involve the core tasks of picking the foreign text to be translated and establishing a way to translate it."(Venuti 1998, 240). He uses the terms "domesticating" and "foreignizing" to describe them. Ordudari, considering the process and outcome of translation, Jaaskelainen divides methods into two primary categories: some strategies deal with what happens to texts, while others deal with what happens during the translation process. According to Jaaskelainen, product-related strategies entail the essential tasks of selecting the SL content and establishing a technique for translating it. On the other hand, process-related strategies are "a set of (loosely articulated) rules or principles that a translator applies to attain the goals determined by the translating scenario.(Jaaskelainen 2005:15)

Furthermore, Jaaskelainen distinguishes between global and local strategies, stating that "global strategies refer to general principles and modes of action, while local strategies refer to specific activities concerning the translator's problem-solving and decision-making.(Jaaskelainen 2005:16). Newmarkdistinguishes between translation methods and translation procedures. (Newmark 1988, 81) also distinguishes between translation techniques and procedures, writing, "While translation methods are employed for full texts, translation procedures are utilized for sentences and smaller units of language."(Newmark 1988, 221)

Apart from other literature like poetry, drams and other subcultures also produce literary genius in short stories. Monto is one of them. His literature is translated into different languages with a different theme in his work. Apart from the story of division, Manto's books are characterized by powerful female characters. Manto combines the physical brutality of division with the intellectual cruelty that sex and sexuality face inside the Indio Pak subcontinent's social framework (Ranjan 2004, 3). Manto's female characters, according to Ispahani, are characterized by their sexual fragilities, such as sexual humiliation, rape, and prostitution. "They are nearly always victims, with the power only to cause their destruction," she believes. Sakina's body movement reveals how severely she was sexually raped. Sakina's silence and pain depict the savagery of her rape to the point where they lost their ability to communicate. Manto's short stories present another perspective on trauma through the absence of the subject converses (Mehta 2018, 9). Bingo by Tariq Rahman explores sexual repression, social injustice, and war tragedies. Wartime rape has existed since the beginning of conflicts, and penetrators consider it one of their weapons of war (Isikozlu, 2016:13).

The concept of hegemonic binary was introduced by the second wave of feminism, which depicts patriarchal conduct as sexually superior and powerful. At the same time, women are sexually inferior and submissive argue (Marinucci, 2010:15). Sexual trauma serves as a link between the victim and society; it ruins the victim's sense of safety, leads to low self-esteem, and silences them called by (Lewis 2017:54). Saadat Hasan Manto (1912-1955) was one of the most well-known, controversial, and provocative Urdu writers of the twentieth century. Despite being a prolific writer of essays, plays, film scripts, and novels, he was best known for his short tales. Born in Punjab, he began his writing career in Bombay before moving to Lahore, Pakistan, in January 1948, a few months after partition (Hasan 1984:12). Following that, his stories generally centered on a partition, exploring its human effects from various perspectives.

Manto's works are notable for their realism, word economy, dependence on internal components, and, most notably, their abrupt, often distressingly unclear ends (Akhtar and Flemming 1985:9). While Tariq Rahman wrote Bingo, he is a writer, playwright, and critic who has made significant contributions to Urdu literature through his writing. Research work was carried out on the comparison of "bingo" and "khol do."
The purpose of this thesis is to compare the two short stories Khol Do and Bingo, both of which focus on women and violence, particularly wartime rape, which makes women more vulnerable than ever before. This paper explores how women are victims of war and partition, making them doubly marginalize primarily due to the hegemonic binaries of men and women. Both of the stories aim to reflect the stigmata of our society regarding the violence and cruel treatment of women since their existence. Furthermore, via the lenses of feminism and post-colonialism, it examines how varied wartime weapons can be for both gender binaries. The writers' audacity causes us to reflect on the inhumane treatment of women in everyday life and even in wartime when they are with the men who are supposed to defend the female..(Ahsan 2020: 12-27)--[[User:Atta Ur Rahman|Atta Ur Rahman]] ([[User talk:Atta Ur Rahman|talk]]) 16:31, 13 December 2021 (UTC)

=== Theoritical Framework ===

In this paper, various strategies have been used, like using an idiom of similar meaning and similar form, the idiom of similar meaning and different form, translation by Paraphrasing, translation by omission. The approach of employing idioms of similar meaning and form, according to Mona Baker, entails using an idiom in the target language that can express about the same meaning as the source language idiom, as well as having lexical similarity. On the other hand, this type of matching happens periodically as well as regularly.(Baker, 1992, 13)

Similarly, employing idioms with similar meanings but different forms means that it is possible to locate an idiom or fixed expression in the target text language that has a similar meaning to the source idiom or expression but is made up of distinct lexical elements. Consider the case of English and French, both of which use the idiom mentioned above. In English, one good deed is rewarded with another, whereas in French, handsome deeds are rewarded with handsome deeds.

Furthermore, we did not come across any idioms in the category mentioned above during translating idioms. To deal with this issue, the translators used the most popular approach, known as a translation by paraphrase, which is short, straightforward, and time-saving. When a match cannot be identified in the target language or when it appears improper to employ idiomatic language in target material due to aesthetic differences between the source and target languages, this is the most typical approach for translating an idiom from source to target language. However, one thing to keep in mind is that a perfect translation is not required is necessary or possible.

Last but not least, to overcome the problem of idiom translation, the translator employs the strategy of translation by omission. This can be defined as an idiom being omitted entirely in the target text with a single word. This is done because the idiom has no close match in the target language; its meaning cannot be easily paraphrased or due to stylistic reasons.--[[User:Atta Ur Rahman|Atta Ur Rahman]] ([[User talk:Atta Ur Rahman|talk]]) 16:38, 13 December 2021 (UTC)

Data analysis Techniques:
Textual analysis is the method of data analysis in qualitative research that brings forth the hidden and potent message, structure, and function of research in giving text, Alan Mckee (defines textual analysis as whenever we perform textual analysis on the text, we make an educated guess at some time of the most likely interpretations that might be made of that text (Alan 2001:3)
Analysis of the translation of short stories in light of Mona baker's theory "khol do and license" are short stories written by Sadat Hassan Manto and translated by many translators from Urdu into English. During translation, the translator adopted many strategies for translating idiomatic expression, sometimes by Paraphrasing, sometimes by omission, sometimes using similar idioms of form and meaning while sometimes using different words and the same form, the whole.
--[[User:Atta Ur Rahman|Atta Ur Rahman]] ([[User talk:Atta Ur Rahman|talk]]) 09:51, 12 December 2021 (UTC)

===Discussion and Analysis===

The chapter analyzes and discusses all the data collected by the author/researcher from different sources. All the examples of idioms are firstly identified, then translated into the target text, and back-translated for the sole purpose of exploring the strategies being used by the translator. A separate section is given to every strategy with its related example. Moreover, the idiomatic expression, the target work for finding, is highlighted through the bold letter.

4.1 Translation by Paraphrasing:

Based on our findings, the most often used strategy was "translation by paraphrasing." An inspection also reveals that Aatish Taseer preferred this strategy. Here are some examples applied by the translators, and in the following section, the logic behind their preference towards this strategy is elaborate. The following are examples from two short stories of Sadat Husain Manto's "khol do" and "license."
Example 1:

ST: Sirajuddin ne subah das baji anki kholi to logo ka aik mutalatam samandar deka.

TT: Ten a.m., Siraj Uddin opens his eyes on the cold floor of the camp, seeing the swelling sea of men.

BT: sub ke das baji jab Sirajuddin ne apni anki koli to logo ka aik ublaha howa samandar ka nizara dekni laga.

So, the above idioms are literal idioms being translated with the help of 'Paraphrasing' because there is no perfect equivalent of mutalatam words in English languages. A similar look at another idiom from short stories "khol do."

Example 2:

ST: Khuda tomahra bala kari.

TT: Your God will reward

BT: Is ka badla khoda tomahi di.

Here, the word reward is being used for Bala Kari, an example of transitional by Paraphrasing.
Let take another example from "khol do."

Example 3:

ST: unkho nai Jan khateli pa rak kar sakena ko donda.

TT: even putting their lives online, they search sakina

BT: apni zindagio ko khatri me dal kar unkho nai sakina ko dond nekala.

The above idioms are examples of pure idiom translated from Urdu into English with the help of paraphrases strategies. However, under the same strategies, the idioms of another short story of Manto,s "license," are translated by Aatish Taseer. Some of the examples are given below.

Example 4:

ST: Abu kochwan bara cheel jabela ta. It is the binomial type of idioms taken from the first sentence of the short story "license" by Sadat
Hasan Manto

TT: Abu kochwan is stylish man.

BT: Abu kochwan aik wazahdar admi ta.

From the above idiom, it is clear that there is no perfect equivalence of cheela chabela idiom in English; that is, the translator goes
through paraphrasing strategies. Look at another example from "license."

Example 5:

ST: Lein har waqat bank bani rekhi ka usi be had showk ta

TT: He had a weakness for style and fashion.

BT: Dan saj ke rekhna uski kamzori me sai ik ta.

So all of the above examples, which are analyzed one by one, are examples of idioms being translated through paraphrasing strategies. Beaugrande and Dressler define paraphrases as "approximate conceptual equivalence among outwardly different material."(De Beaugrande and Dressler 1981, 50) Similarly, in this regard, Hirst defines paraphrases as "talk(ing) about the same situation in a different way." (Hirst 1980:12) Munday declared that "equivalence is particularly useful in translating idioms and proverbs” For instance, if the English idiom like a bear with a sore head is rendered into Persian as (mesle borje zahremar), meaning like a tower of snake venom, the strategy of equivalence has been applied. (Munday 1981:13).--[[User:Atta Ur Rahman|Atta Ur Rahman]] ([[User talk:Atta Ur Rahman|talk]]) 16:55, 13 December 2021 (UTC)

According to Leonardi, "Equivalence can be said to be the central issue in translation." In this regard, house believes that "a translation text should match not only its source text in function but also employ equivalent situational-dimensional means to achieve that function" (Baker 2002:49). who shares this approach, states that equivalence is used "for the sake of convenience—because most translators are used to it rather than because it has any theoretical status" (Kenny 1998:77).

Despite different attitudes to the concept of equivalence, most specialists pay much attention to its meaning in the theory of translation. The translation is a form of communication, and that is why it is vital to establish equivalence between the source text and the target text. Although Vinay and Darbelnet believe that equivalence is used differently than in modern translation theory, it is evident that equivalence is one of the basic concepts of translation that cannot be neglected.Vinay and Darbelnet 1999:18)
Consequently, based on the Above mentioned studies using 'Paraphrasing' in translation stands as the core concept in the process of translation, and still, most of the translators cling to it for producing a more comprehensible and explicable text. These language ideas and translation models are ideal constructs, presented abstractly in order to be differentiated precisely. They may exist in an uneasy combination in actual theories and practices, resulting in logical tensions or inconsistencies. They must first contribute to any explanation or interrogation of the situation before they can contribute to any explanation or interrogation of the situation. Theories and actions must be contextualized in historical settings. They've been utilized as analytical tools to describe various topics in section introductions. Theoretical writings and current events these language notions and translation models are ideal constructs expressed in an abstract manner in order to be distinguished precisely in real-life hypotheses they may exist in an uncomfortable mix, resulting in logical conflicts or inconsistencies. They must first contribute to any explanation or interrogation of the situation before they can contribute to any explanation or interrogation of the situation.

4.2 Using an idiom of Similar Meaning and Form

As mentioned earlier, this strategy type is being used by Aatish Taseer during their translated work of Manto's short stories "khol do" and" license" on an occasional basis. Some examples are mention below.

From khol do.

Example 6:

ST: Larki ka rang zard hogaya.

TT: The girl's face became fail

BT: larki ka rang zar hogya.

Similarly, another example from the license is

Example 7:

ST: Abu our us ke mat beer hogaie

TT: They fall in love with each other.

BT: WO ik dosri ke mokhbat me geriftar hogaie

The above idioms are pure ones and are being translated with the help of similar meanings and similar forms.

The procedures: transposition, modulation, equivalence, and adaptation, and when it comes to defining the term Equivalence, (Vinay and Darbelnet 2000:90) propose that it consists in rendering "the same situation … by two texts using completely different stylistic and structural methods", and when it comes to translating idiomatic expressions like "Il pleut à seaux" it can be translated as "It is raining cats and dogs" using the idiom of similar form and meaning in the target language.

As Baker states, this strategy involves using an idiom in the TL which conveys roughly the same meaning as that of the source language idiom and, in addition, consists of identical lexical items. The salient point is that this kind of match can only occasionally be achieved, which cannot be picked up more often by translators. Accordingly, both translators mentioned in the current study had quite a slim chance of using this strategy type.(Baker 1992:12)

4.3 Using an idiom of similar meaning but different form:

During translating Manto short stories, "khol do" and "license," some of the idioms are translated with the help of this strategy. Some of the examples are given below from two different short stories.

Example number one is from the short story "khol do"

Example 8:

ST: Aur bolwai gos ayai thee?

TT: The roitors come abroad.

BT: pasadi bahar agai hai.

The above idiom is a pure type of idiom being translated with the help of above mention strategy. The word rioter is being used for bolwai, which is not a perfect word for bolwai. In Urdu bolwai, people believe in violence when minorities or the low population of any country want some rights. These people stop them by using violence, burn down their properties, rapes women, and do things like that. Another example from the license is below.

Example 9:

ST: Dosri kotwal abu ko dek kar jal ban ho jati.

TT: The other coachman burn with envy.

BT: Abu ke kamyabi dek kar aur kotwal abu sai khasad karni lagi’

The above idioms are a pure idiom that reflects the effect of jealousy between competitors to achieve equivalency. Aatish Taseer uses envy word for jal ban instead of other which have similar meaning but different form. Look at the other example from "license."

Example 10:

ST: Dino lat vo lagal se kam karni laga.

TT: Dino came with an excuse.

BT: Dino abb bahi tarashni laga.

The above idioms are types of binomial idioms translated with the help of idioms with similar meanings and different forms. (Newmark 1988, 81) mentions the difference between translation methods and translation procedures. He writes that "[w]hile translation methods relate to whole texts, translation procedures are used for sentences and the smaller units of language" (Newmark 1988: 81). Idiomatic translation in his definition reproduces the 'message' of the original. However, it distorts nuances of meaning by preferring colloquialisms and idioms where these do not exist in the original, leading to using an idiom of similar meaning but a different form. Besides, it is often possible to find an idiom or fixed expression in the target language with a meaning similar to that of the source idiom or expression but which consists of different lexical items (Baker 1992, 12). Therefore, translators discover idiomatic expressions in the target language with different forms than in the source language. In the current study, the translators approached this strategy merely for 9% of the total times, which means the frequency of Iranian and English idioms with the same meaning and different forms is not considered high.

4.4 Translation by omission:

A translator is less using these strategies, and we did not find any clue on this type of strategy in an area under consideration.
--[[User:Atta Ur Rahman|Atta Ur Rahman]] ([[User talk:Atta Ur Rahman|talk]]) 09:48, 12 December 2021 (UTC)

=== Findings===

Mandelbit believed that idioms with different cognitive mapping in the target language would be more challenging to translate.(Mandelbit 1995:40) After conducting this study and data analysis of collected data, the result revealed that the translator frequently used three out of four strategies of the Mona Baker model during the translation process, which is a translation by Paraphrasing, translation by similar meaning and similar form, translation by similar meaning and different form. In contrast, translation by omission does not found in his work.
After detail and careful analysis of data, more than half of idioms like "swelling sea of man,” my lord break his arrogance, “weakness for style and fashion." As I mentioned earlier, many more are translated under the umbrella of Paraphrasing, which is considered the most common method used for translating idioms.

Similarly, it also reflects strategies like similar meaning and different form and similar meaning and similar form. The idiom "rioter came abroad,” burn with envy,” The girl's face became pale, " They fall in love with each other" are translated with the help of two mention strategies, respectively.

Although translation by omission is a strategy used on rare occasions because of its meaning, its meaning cannot be easily paraphrased or stylistic reason. Here, the researcher also did not find any idiom translated with the help of the omission strategy.--[[User:Atta Ur Rahman|Atta Ur Rahman]] ([[User talk:Atta Ur Rahman|talk]]) 17:18, 13 December 2021 (UTC)

===Conclusion ===

By going through the detailed discussion and analysis of the data collected, it was finally concluded that the idioms which are present in two short stories, "khol do" and "License," are translated under the frame of Mona Baker's idiomatic model. Translation by Paraphrasing is mainly used while idioms of similar meaning and form and idioms of similar meaning and different forms are used occasionally. The researcher discusses all the strategies with related examples in the order of maximum used to minimum used. The strategy by omission did not find it works. All the data are collected from different sources and analyzed with the help of different researcher tools, and the result is written in light of the finding. Different from previous studies, the writer presents the strategies to translate idioms by each type of idiomatic expression found in the story. From the result, it is considered the translation of idiomatic expressions in the story is quite accurate. As the number of accurate data is more the data which is not related to the translation. We take conclusion from the translation through idiomatic expression and paraphrasing is the best way to translate a novel or a story however it is very difficult job to do because it needs more accurate and precise knowledge about the source language and an inspiring method to express ideas in the target language. However, translation is thing through which we can connect the world with each other and also we can study and observe diverse cultures.

=== References ===

Abu-Saydeh, A. F. (2004). Translation of English idioms into Arabic. Babel, 114-131.

Ahsan, S. (2020). A comparative study of two translations of manto's short story "Toba Tek". International Journal of English Language Studies, 12-27.

Alexander, R. J. (1987). Mimeograph. In R. J. Alexander (Ed.) Collocation and Culture. Trier: University of Trier, West Germany.

Al-Qinai, J. (2000). Translation quality assessment. strategies, parameters and procedures. Translator's Journal, 497-519.

Bayashi, J. (2020). Japanese-English translation: An advanced guide. Oxfordshire: Routledge.

Das, V. (1995). Critical events: An anthropological perspective on contemporary India. New Delhi: Oxford Printing Press.--[[User:Atta Ur Rahman|Atta Ur Rahman]] ([[User talk:Atta Ur Rahman|talk]]) 17:36, 13 December 2021 (UTC)

Mufti, A. (2007). The Language of English India. In I. &. End (Ed.) Enlightenment in the Colony. Princeton University Press.

Waka Xia, L. (2019). A discourse analysis of news translation in China. Syydney: Routledge.

= Muhammad Saqib Mehran Problems in Translation Study =
[[Trans_Type_EN_14]]

===Abstract===

===Key words ===

===Introduction ===

===Ambiguity===

===Lexical and Structural Mismatches===

===Multiword units: Idioms and Collocations===

===Summary===

===Further Reading===

=刘胜楠 A Case Study of ''Ne Zha'' on Subtitle Translation Strategies from the Perspective of Skopos Theory=
[[Trans_Type_EN_15]]

Translation types, strategies, styles, methods

2021-12-13T18:09:52Z

Atta Ur Rahman: /* Introduction */

'''Translation types, strategies, styles, methods'''

[[Translation_types,_strategies,_styles,_methods|Overview Page of Translation types, strategies, styles, methods]]

30 Chapters（0/30)

[[Trans_Type_EN_1]] [[Trans_Type_EN_2]] [[Trans_Type_EN_3]] [[Trans_Type_EN_4]] [[Trans_Type_EN_5]] [[Trans_Type_EN_6]] [[Trans_Type_EN_7]] [[Trans_Type_EN_8]] [[Trans_Type_EN_9]] [[Trans_Type_EN_10]] [[Trans_Type_EN_11]] [[Trans_Type_EN_12]] [[Trans_Type_EN_13]] [[Trans_Type_EN_14]] [[Trans_Type_EN_15]] [[Trans_Type_EN_16]] [[Trans_Type_EN_17]] [[Trans_Type_EN_18]] [[Trans_Type_EN_19]] [[Trans_Type_EN_20]] [[Trans_Type_EN_21]] [[Trans_Type_EN_22]] [[Trans_Type_EN_23]] [[Trans_Type_EN_24]] [[Trans_Type_EN_25]] [[Trans_Type_EN_26]] [[Trans_Type_EN_27]] [[Trans_Type_EN_28]] [[Trans_Type_EN_29]] [[Trans_Type_EN_30]] ...

[[Book_projects|Back to translation project overview]]

[[DCG-To-Do|To the To Do List]]

=阳佳颖 Analysis On Subtitling Strategies in the American Version of the ''Legend of Zhen Huan''=

'''浅析美版《甄嬛传》的字幕翻译策略'''

[[Trans_Type_EN_1]]

阳佳颖 Yang Jiaying, Hunan Normal University, China

=Chapter 2: The Use of Translation Strategy and Translation Methods in Tourism Texts under the Guidance of Peter Newmark's Translation Theory -- A Case Study of ''Everglades National Park, Florida (Excerpt)''=
'''纽马克翻译理论指导下旅游文本中翻译策略与翻译方法的使用——以''Everglades National Park, Florida (Excerpt)''为例'''

[[Trans_Type_EN_2]]

刘晓 Liu Xiao, Hunan Normal University, China

=Chapter 3: Translation methods and strategies for novel subject matter under the guidance of communicative translation theory -- A case study of Korean novel Eun-ju's Movie (Excerpt)=
交际翻译理论指导下小说题材所适用的翻译方法和翻译策略—以韩国小说集《恩珠的电影》（节选）为例

[[Trans_Type_EN_3]]

刘越Liu Yue ，Hunan Normal University，China

=Chapter 4: On Translation Strategies and Translation Methods in Chinese Translation of English Prose -- A Case Study of Chinese Translation of English Prose "Pleasures of Ignorance"=

'''浅析英语散文汉译中的翻译策略和翻译方法——以英语散文《无知的乐趣》汉译本为例'''

[[Trans_Type_EN_4]]

毛雅文 Mao Yawen, Hunan Normal University, China

=Chapter 5： Analysis of translation strategies and methods for political eassays --- A Case Study of Annual Summary of the Russian Government's Work of 2019 =
'''政论语体翻译策略及翻译方法— 以《2019年俄罗斯政府工作报告》为例'''

[[Trans_Type_EN_5]]

毛优 Mao You，Hunan Normal University，China

=Chapter 6: An analysis and comparison of the translation styles of two Chinese translations of ''Le Spleen de Paris''=
'''浅析对比《巴黎的忧郁》两个汉译本的翻译风格'''

[[Trans_Type_EN_6]]

彭瑞雪 Peng Ruixue, Hunan University, China

=Chapter 7: A Study of Lu Xun’s Short Stories Translation from the Perspective of Functional Equivalence: Taking Yang Xianyi and Gladys Yang’s English Verison of ''Kong I-Chi'' as a Case Study=
功能对等翻译视角下的鲁迅短篇小说翻译研究——以杨、戴夫妇的《孔乙己》英译本为例

[[Trans_Type_EN_7]]

秦建安 QinJianna, Hunan Normal University, China

=Chapter 8:Translation methods and strategies applicable to the style of biographical literature -- Taking ''Incidents in Life of Slave Girl'' (excerpt) as an example=

'''传记文学的文体所适用的翻译技巧与策略——以英文传记《一名女奴的人生际遇》(节选)为例'''

[[Trans_Type_EN_8]]

颜子涵 Yan Zihan, Hunan Normal University, China

=Chapter 9: On the Translation Strategies of ''Lun Yu'' from the Perspective of Fusion of Horizons – A Contrastive Study of two translations of Ku Hung-ming and Xu Yuanchong=

'''视域融合视角下看《论语》英译的翻译策略—以辜鸿铭和许渊冲的英译本为例'''

[[Trans_Type_EN_9]]

邝艳丽 Kuang Yanli, Hunan Normal University, China

=杨柳青 Bian Zhilin's Literary Translation Theories and Practice——Take His Translation of Romantic Poems as Examples=

Yang Liuqing杨柳青,Hunan Normal University,China.

[[Trans_Type_EN_10]]

=Atta Ur Rahman Exploring Translation Strategies: A Case Study of the English Translation of the Holy Quran=

===Abstract===
This study aims at diagnosing culture-specific items in the English translation of the Holy Quran and the strategies which were used to translate the CSIs. Translating CSIs can be a demanding task because such items have specific meanings in the culture and language in which they exist but not necessarily in others. Taking this fact into account, the present study investigates the strategies used in the translation of culture-specific items in the English translation of the Holy Quran. Moreover, the researcher explored the most frequently employed translation procedures. To achieve these goals, the descriptive approach is applied for the analysis of the translation of specific items of culture. The descriptive analysis is also used for the investigation of the translation procedures used therein. The findings of this study indicate that the use of cultural equivalent strategy was the most frequent applied procedure. The descriptive equivalent and through translation procedures were the second most frequently applied translation strategies which were followed by transference, functional equivalent, componential analysis, synonymy, modulation and notes. The results shows that the translation procedures are helpful (especially the target-oriented ones) in conveying the meaning of the text from Arabic into English in different ways.

===Key Words===
The Holy Quran, Translation Strategies/procedures, Culture-Specific Items, Newmark

===Introduction===
1. Overview
Translation that plays a crucial role in introducing the history and in transferring the culture of an area is a kind of communication between different languages. It is also illustrated “as the result of a linguistic-textual procedure in which a text in one language is re-contextualized in another language.” In the re-contextualization, studies on translation demonstrate that there are certain critical points (Munday 2012:37) that are problematic for translators, especially, when dealing with vital cultural texts such as religious texts (Malmkjær 2015:10). It helps to communicate and exchange information with people from different countries and cultures. Khammyseh argues that translation is one of the traditional communicating methods between communities all around the world. (Khammyseh 2005:9). Jothiraj states that “translation plays an important role in the inter-lingual process of communication”(Jothiraj 2004:1). Translation is essential for cultures and languages to exchange information. Newmark defines it as a craft in which a written message in a language is replaced by the same story in another language. According to him, Translation is the art of trying to translate what is written or expressed in one language into another language with the same message or expression. To accomplish a qualified translation, the translator needs to be aware of different aspects(Newmark 1988:2). Many scholars in translation have noticed that the difficulty for a translator is to translate texts which deals with religious concepts and cultural specific items.

Nida indicated that translation is the way of finding natural issues in the TL close to the SL, in terms of message and style(Nida 1964:32). Larson has acknowledged that dealing with religious and cultural items is the most difficult, both in finding equivalence and analyzing the source vocabulary. Among the many challenges that exist for the translator is to bring the concept of the SL to a deeper meaning in the TL, the main problem is how to give CSIs, the significance which is firmly connected to the particular cultural context(Larson 1998:23).--[[User:Muhammad Numan|Muhammad Numan]] ([[User talk:Muhammad Numan|talk]]) 15:41, 13 December 2021 (UTC)

Culture plays a considerable role, Snell-Hornby assumed that “Culture refers to all socially conditioned aspects of human life”(Snell-Hornby 1988:33). Another definition of culture is formulated by Goodenough. For him, culture is “what people have to learn as distinct from their biological heritage, must consist of the end product of learning: knowledge, in a most general, if relative, sense of the term."(Goodenough 1957:167). By this definition, we should note that culture is not only a material phenomenon; it does not consist of things, people, behavior, or emotions. It is rather the organization of these things. It is the forms of things that people have in their minds, their models for perceiving, relating, and otherwise interpreting them”. According to him, if the translator wants to understand a culture, she or he has to understand that culture is a mixture of belief and knowledge.

The religious text and especially the Holy Quran have played a significant role in human life throughout history to guide human beings towards the right path. Translating religious text can be a hectic job. When it comes to religious texts like the Holy Quran, it might be even more hectic. The Holy Quran has a profound impact on the human lives of its believers. It spreads spiritual serenity and peace of mind. Lustig and Joline thought that “religion is an important institutional network that binds people to one another”(Lustig and Joline 2003:16). But sometimes believers of Islam (whether they are native or not native speakers of the language) face a tremendous difficulty when they want to understand the meaning of a certain lexical unit, lexis that can be identified as Quranic-specific words/phrases.

This study is aimed to probe Newmark's translation procedures applied to translate cultural items from the SL (Arabic) to the TL (English) and to focus on translation strategies used by the English translator to transfer absolute and in-depth intended meanings of the CSI in the Holy Quran. If we examine Newmark's opinion, seventeen procedures may be needed by a translator in the process of translation. However, only a few translation procedures are relevant to this translation, they are Transference, cultural equivalent, functional equivalent, descriptive equivalent, componential analysis, synonymy, through translation, modulation and notes.(Newmark 1988:81). These types of translation procedures are usually used to translate cultural terms contained in the text involving Surah Yusuf as a source language. Thus, in the relationship between translation and culture, the strategies offered should be understood as an attempt to make the translation easy to understand by the TR without blurring the message contained in the text written in the SL.--[[User:Muhammad Numan|Muhammad Numan]] ([[User talk:Muhammad Numan|talk]]) 15:41, 13 December 2021 (UTC)

===Translation and Culture===

2. Translation and Culture

Culture and translation are intimately connected, for understanding the culture translation plays a crucial role. In every nation, there are multiple cultures which reflect how people behave, socially, traditionally and politically and also practice their specific languages. Languages have a complex system of communication that humans adapt from different cultural background. When someone wants to know more about any culture, it is necessary to know about that language. For understanding the language they need to translate it as one might not understand the particular language. Thus, translation fills the gap created by languages that is a very important aspect of translation.

The translation is the process of translating a point or text from one language to another, we can also refer translation to moving of something from one place to another. Translation impacts also on our real life, in a way of transforming other cultures, norms and traditions into our culture. Translators play a vital role in culture and mediators between cultures, dedicated to linking the gap that repeatedly hinders effective communication between communities. According to Peter Newmark, “translators have been entrusted the elegant and highly-demanding task of representing cultures for decades” (Newmark 1988:7). Newmark established connections concerning the relationship between culture and translating. In his book, he regards translation as a process of “representing the meaning of a text into another language in the way that the author planned the text” (Newmark 1988:5). According to him, although this process has been supposed to be simple, in reality, translators have been facing the complex task of translating and conveying culture for decades, ever since countries began establishing relationships between one another. (Newmark 1988:7).

In the history of translation studies, translation has been discussed through multiple routes which based on practicality and some theoretical aspects. For instance, Catford defined it as "the replacement of textual material in one language by equivalent textual material in another language”(Catford 1965:20). According to Venuti translation is "the forcible replacement of the linguistic and cultural difference of the foreign text with a text that will be understandable to the target language reader”(Venuti 1995:18). Schjoldager stated that“a translation is a text that expresses what another text has expressed in another language”(Schjoldager 2008:19). Culture is a complex whole which includes knowledge,belief,art,law,morals,customs and many other capabilities and habits acquired by man as a member of society. The translation is no longer considered to be a mere cross-linguistic activity but it significantly is cross-cultural communication.”
Since language reflects the way of life and basic parts of it, the process of translation cannot be done without the integration of cultural symbols into the construction of meaning. Hassan claimed that a good translation “is one that carries all the ideas of the original as well as its structural and cultural features” (Hassan 2014:2). Hermanns contributed that translation should be recognized as a cultural act. It is a kind of linguistic-cultural activity that involves at least two languages and two cultural traditions. Similarly, translation is not just a verbal act; it is also cultural, which is an act of communication of cultures(Hermanns 1999:22) Later, Hassan emphasized a good translation "is one that carries all the ideas of the original as well as its structural and cultural features" and that "reconstructs the cultural/historical context of the original"(Hassan 2014:2).
These statements demonstrate that there is an interaction between translation and culture, Newmark illustrated that culture in translation competence is “the greatest hurdle to translation, at least the achievement of an accurate and decent translation" (Newmark 2001:328).

Bearing in mind the general alliance among researchers regarding the importance of culture in translation, the translation activity is a question of transferring the correct meaning and that the translator has a productive role in transferring not only the linguistic system of the source text but also the cultural one. As such, it is extremely difficult to draw a borderline between translation and culture as they are inextricably overlaid and this connection leads to creative translation.

2.1 Culture-Specific Items (CSIs)

Culture-specific items are notions that are specific to a particular culture. These concepts are using in different domains such as flora,fauna,food,clothes,housing, work,leisure,politics,law,and religion in the way of life. These cultural concepts are consist of different suggestion and approaches. For the denomination of these concepts, many scholars and linguists employed different names or terms, relatively different definitions are given and they tried to define some points that were related to the culture but they not defined even the name of the concept clearly. Scholars refer different names to these culture-specific items, Newmark uses the term cultural words. (Newmark 1988:327) Christine Nord names them “culturemes” (Nord 1997:9) while in one of the newer studies, focused on the translation of culture-specific items, Mohammad Reza Shah Ahmadi and Fatemeh Nosrati employ a term culture-bound element (Ahmadi and Nosrati 2012:1).
After a long time, some scholars prefer the terms “culture-specific item” (Davies 2003:17), others choose cultural words (Newmark 2003;87) or culture-bound phenomena/concepts (Newmark 2003:7). In this study, the term “culture-specific item” is used as the basic term, as well as its abbreviation CSI, although other synonyms may be used to prevent repetition. "Culture-specific items are defined by different scholars according to their differences and similarities. Meanwhile, Mona Baker (1992) defines specific concepts of culture as “sourcelanguage words that express concepts unknown in the target culture” (Baker 1992:21). It may relate to religion, kind of food or social customs. Newmark suggests to culture-specific items as cultural words (Newmark 1988:94). He further discussed that in many circumstances, cultural words are somewhat easy to detect in a text because they are closely related to a specific language and unable to translate word by word (Newmark 1988:95). When they cannot be translated literary then he mentioned that the translators usually the purpose is to provide a descriptive-functional equivalent (Newmark 1988:95).--[[User:Muhammad Numan|Muhammad Numan]] ([[User talk:Muhammad Numan|talk]]) 16:02, 13 December 2021 (UTC)

2.1.1 Translation of CSIs in the Holy Quran

The Holy Quran is the most basic religious book for Muslims, the Quran was revealed to the prophet Muhammad (PBUH). The Quranic corpus, created in an early form of Classical Arabic, is traditionally believed to be a literal transcript of God’s speech and to constitute the earthly production of an uncreated and eternal heavenly original, according to the general view referred to in the Quran itself as “the well-preserved tablet” (al-lawḥ al-mahfūẓ; Qurʾān 85:22). It has a heartfelt impact on human lives and their believers. It spreads spiritual stability and peace of mind. According to (Lustig and Joline 2003:16) “Religion is an important institutional network that binds people to one another.”
Translating Quranic-specific words/phrases is considered a great challenge for the translators which requires an accurate interpretation and consciousness of the crucial functions of these Quranic-specific words/phrases. Therefore, they have to focus on a set of aspects to attain equivalence and then render the exact meaning. The translation of the Holy Quran is a debatable process because Arabic is full of cultural-specific concepts with no proper equivalent in other languages; consequently, some equivalents fail to convey their cultural meaning thoroughly. The translation is seen as the process of reconstructing a text into other languages. In the Holy Quran, it is mentioned in the Surah of Yusuf: “we have sent it down as an Arabic Quran”, the translated text has been simply seen as a commentary, explaining, or paraphrasing of the source text. In general, exact translation never occurs; rather this can be a basic interpretation of the Holy Quran. In the process of translation of the Holy Quran, language and CSI items and rhetorical features were not inimitable and reproducible into other languages.
Translating CSIs is a strenuous task because such elements have special meanings in culture and language.--[[User:Muhammad Numan|Muhammad Numan]] ([[User talk:Muhammad Numan|talk]]) 16:02, 13 December 2021 (UTC)

===Types of Translation ===
3. Types of Translation
Newmark determines 8 types of translation which are:

3.1 Word-for-Word Translation

This is usually indicated as an interlinear translation, with the target language immediately below the source language words. The source language word-order is preserved and the words translated singly by their most common meanings, out of context. These words are translated literally. Some of the uses of point-by-point translation are to understand the mechanics of the source language or to create a difficult text as a pre-translation process.

3.2 Literal translation

In this type of translation, the grammatical structures of the source language are changed to the nearest target language equivalent but the written points remain the same to one another, out of context.
3.3 Faithful translation
This translation attempts to reproduce the original exact meaning within the limitations of the TL grammatical structures. It also conveys cultural words and maintains an unusual degree of grammar and strength in translation. It tries to make the SL author completely loyal to the intent and reality of the text.

3.4 Semantic Translation

Semantic translation takes much of the aesthetic value of the source language text, making sense where appropriate so that there are no implications, wordplay or repetition roots in the finished version. It may translate less important cultural points by a culturally neutral third or active terms but not by cultural equation and it may also give the reader more small concessions.

3.5 Adaptation

This is an unrestricted form of translation. It is used mainly for plays and poetry, the themes, characters, plots are usually preserved, the SL culture converted to the TL culture and the text rewritten (Ahmad 2015;15).

3.6 Free Translation

The content without a form of the original or the matter without the manner is the productions of free translation. It is also known as intra-lingual translation and it is usually longer than the original.

3.7 Idiomatic Translation

This type of translation replicates the original message but degrades the depth of meaning by selecting meanings and dialogues that do not exist in the original.

3.8 Communicative Translation

This type of translation replicates the original message but degrades the depth of meaning by selecting meanings and dialogues that do not exist in the original.--[[User:Muhammad Numan|Muhammad Numan]] ([[User talk:Muhammad Numan|talk]]) 16:05, 13 December 2021 (UTC)

===Translation Strategies ===

4. Translation Strategies
Many theorists have used the term translation strategy extensively but with some significant differences in meaning and perspective that they see. Many theorists have used the approach of translation comprehensively but with some notable differences in meaning and vision as they appear.

4.1 Aixela Translation Strategies:
According to Aixela translators need to choose several strategies based on the source language culture and target culture. He distinguishes many of the translation strategies that apply to the translation of culture-specific items and at the same time, he tries to command by the level of their intercultural intervention. He divided it into two groups; conservative groups (5 approaches) and the substitution (6 strategies).

4.1.1. Conservation:
In conservation,the less compelling process includes repetition,orthographic adaptation,linguistic translation,extratextual gloss and intratextual gloss.

4.1.1.1 Repetition:In repetition, there is simply the transference of the culture-specific items from the ST to the TT. Thus,the translator keeps as much as possible the original reference (Aixela 1996;61). This approach is often used for languages that do not differ in the alphabet and most for names.

4.1.1.2 Orthographic Adaptation: The orthographic adaptation involves writing or
transliteration, mainly when the original term is given in a different alphabet than the one used in the target culture.

4.1.1.3 Linguistics translation: Linguistic translation emphasizes on the way where the translator chooses the source closest to the original text and increases his understanding by giving the TL version which is still relevant to the ST cultural system.

4.1.1.4 Extra-textual Gloss: Here,the extra-textual gloss refers to additional information to the previously mentioned procedures, The translator uses one of the above strategies but considers it as a necessity to explain the meaning or concept of CSI. In this gloss, it can be footnotes,endings,words,ideas,translators in dictionaries, italics and so on.

4.1.1.5 Intra-textual Gloss:It's like the past but the translator feels that he/she can include the globe as an indirect part of the text,not to distract the reader.

4.2.1 Substitution
In substitution, According Aixela “that synonymy, limited universalization, absolute universalization, naturalization, deletion, and autonomous creation are encompassing here"(Aixela 1996;87)--[[User:Muhammad Numan|Muhammad Numan]] ([[User talk:Muhammad Numan|talk]]) 16:40, 13 December 2021 (UTC)

4.2.1.1 Synonymy: This strategy is a stylist used to avoid the constant repetition of culturespecific items in the ST.

4.2.1.2 Limited Universalization: When the translator realizes that the culture-specific item is not clear to the reader or that another source CSI exists in the source language which can be replaced, replace it with data. Of course, the location is not as specific to the source language as the first one.

4.2.1.3 Absolute Universalization: The only difference between limited universalization and absolute universalization is when the translator cannot find the best known CSI in the source language or prefers to eliminate the unusual concept and choose a neutral term. (Aixela 1997;63).

4.2.1.4 Naturalization: In this case “translator brings the culture-specific item into the TL culture” (Shokri Ketabi 2015;8).

4.2.1.5 Deletion: When the CSI is “unacceptable ideologically or stylistically or it is not relevant enough for the effort of comprehension required for the readers” (Aixela 1996;64), or very clear that the translator does not want to use any strategy, they delete the CSI.

4.2.1.6 Autonomous Creation: When the translator agrees to use non-existent cultural
reference in the ST.(Aixela 1997;43).

4.3 Mona Baker's Translation Strategies
Baker's strategies have been used by professional translators at word level in their translations, to deal with issues while performing the task of translation.Baker She suggests various procedures to work for unequal treatment at the point level, for example, translation by a more general word, translation by a more neutral / less obvious word, translation by paraphrasing, Using related words, and so on. She formulates the classification in different strategies(Baker 1992;90) which are the following:

4.3.1 Translation by a more general word: According to Baker,this has to do with the meaning of the proposition. Appropriately it works in many languages.

4.3.2 Translation by a more neutral/ less expressive word: This is another strategy in terms of semantics it does with differences with obvious meaning.

4.3.3 Translation by cultural substitution:This strategy involves placing culture-specific material that does not have the same predictive meaning as the target language material but may have the same effect on the target reader.

4.3.4 Translation using a loan word: This strategy relies on culture-specific items, modern borrowing points plus interpretation concepts and buzz points.

4.3.5 Translation by paraphrase using a related word: When the source material is written in the target language but separately, and when the frequency used in the source text is high, it will be natural in the target language.

4.3.6 Translation by paraphrase using unrelated words: This strategy can be used when the concept in the source material is not lexical in the TL.

4.3.7 Translation by omission: Losing phrases or words that are not vital to text development.

4.3.8 Translation by an illustration: Here, use examples when the source word is not equal in the target language. Each theorist presents their strategies according to their point of view,however,Baker,s translation strategies include the most applicable set of strategies, as it shows the strategies used by professional translators.
--[[User:Muhammad Numan|Muhammad Numan]] ([[User talk:Muhammad Numan|talk]]) 16:40, 13 December 2021 (UTC)

===Cultural Categories ===

5. Cultural categories

5.1.2 Ecology
In this type of cultural category, Newmark labels those words which have some similarities and differences in culture concerning the environment. For Example, animals, colors, astronomy, plants birds etc. They will also have some geographical features that can normally differ from other cultural terms in that they usually have no political, commercial value.

5.1.2 Material culture

Material culture is also known as artefacts, In the category of material culture, Newmark included Food, clothes, housing, transport, and communications and also those objects which are made by humans. For Example, Clothing, atoms, crops, vegetables, jewellery, drugs, planets etc. “Food is for many the most sensitive and important expression of national culture. The function of the generic clothes terms is approximately constant, indicating the part of the body that is covered, but the description varies depending on climate and material used, houses and town, and transport.”(Newmark 1988;90)

5.1.3 Social culture

The social culture is divided by Newmark in two ways, they are work and leisure. For example, Trade, armour, literature, poets, markets, games.

5.1.4 Organisation

Newmark organizations are divided into five categories: political and administrative conditions, historical conditions, and international conditions. ‘The international community terms usually have recognized translations which are in• fact through-translations, and are now generally known by their acronyms', religious terms, artistic terms; “the translation of artistic terms referring to movements, processes and organizations generally depend on the putative knowledge of the readership. For example, adultery, business, corruption, sex, poverty, marriage, divorce etc.”

5.2 Newmark Classification CSIs

Newmark established the classification of culture-specific items (CSIs) into five classes which are;
Table 1. Newmark classification of Culture-Specific Items. (Newmark 1988;97) --[[User:Muhammad Numan|Muhammad Numan]] ([[User talk:Muhammad Numan|talk]]) 16:50, 13 December 2021 (UTC)

5.2.1 Categorization of CSIs in Surah Yousuf of the Holy Quran

Verse No. Terms English Translation Categories
1 الۡکِتٰبِ Book Material culture

2 قرُۡءٰنًا Quran Material culture

3 الۡقَصَصِ Narration Gesture

4 رَايَۡتُ Dream Habit

5 کَوۡکَبًا Stars Ecology

6 ال َّ شمۡسَ Sun Ecology

7 الۡقَمَرَ Moon Ecology

8 الۡاحََادِيۡثِ Events Organization

9 يعَۡقوُۡبَ House of Yaqub Material culture

10 يعَۡقوُۡبَ Yaqub

11 ابِۡرٰہيِۡمَ Ibrahim

12 اِسۡحٰقَ Ishaq

13 اقۡتلُوُا Kill Social culture

14 ارَۡضًا Earth Ecology

15 الۡجُبِّ Pit Ecology

16 ال َّ س َّ يارَةِ Wayfares

17 يٰۤابََانَا Father

18 َّ يرۡتعَۡ Eat Social culture

19 وَ يَلۡعَبۡ Play Social culture

20 لَحٰفِظُوۡنَ Guard Social culture

21 وَ اخََافُ Fear Habit

22 الذِئّۡبُ Wolf Ecology

23 عِشَاءًٓ Nightfall Ecology

24 َّ يبۡکُوۡنَ Weeping Habit

25 مَتاَعِنَا Belongings Material culture

26 قمَِيۡصِہٖ Shirt Material culture

27 وَارِدہَمُۡ Water drawer Material culture

28 دلَۡوَهٗ Bucket Material culture

29 بِثمََنٍ ۢ بَخۡسٍ Paltry price Material culture

30 درََاہمَِ مَعۡدوُۡدةٍَ Silver coin Material culture

31 مِّصۡرَ Egypt

32 لِامۡرَاتَِہٖۤ Wife

33 الۡارَۡضِ Land Ecology

34 اشَُدَّ هٗۤ Prime age

35 الۡابَۡوَابَ Door Material culture

36 مَعَاذَ ّٰ ِ Master Organization

37 ال ُّ سوۡٓءَ Evil Habit

38 الۡفَحۡشَاءَؕٓ Lewdness Habit

39 عِبَادِنَا Servant Organization

40 وَ قَدَّ تۡ Ripped Social culture

41 عَذاَبٌ Punishment Social culture

42 ُّ يسۡجَنَ Prison Organization

43 الۡعَزِيۡزِ Minister Organistion

44 حُباؕ Love Social culture

45 فتَٰىہَا Slave Organization

46 سِکِّيۡنًا Knife Material culture

47 مَلکٌَ Angel Organization

48 فَاسۡتجََابَ Prayer Gestures

49 خَمۡرًا Wine Material culture

50 خُبۡزًا Bread Material culture

51 رَاۡسِیۡ Head Material culture

52 ال َّ طيۡرُ Birds Ecology

53 ءَارَۡبَابٌ Gods Organization

54 يٰصَاحِبَیِ السِّجۡنِ Prisoners Organization

55 تعَۡبدُوُۡنَ Worship Gesture

56 ال َّ شيۡطٰنُ Satan Organization

57 الۡمَلِکُ King Organization

58 بَقَرٰتٍ Cows Ecology

59 خُضۡرٍ Green Ecology

60 يٰبسِٰتٍ Dry Ecology

61 سُنۡۢبلُٰتٍ Grain Material culture

62 تزَۡرَعُوۡنَ Crops Material culture

63 يغَُاثُ Rain Ecology

64 يَعۡصِرُوۡنَ Juice Material culture

65 النِّسۡوَةِ Women

66 ال َّ رسُوۡلُ Messenger Organization

67 الۡعَزِيۡزِ Governor Organization

68 ال ّٰ صدِقِيۡنَ Truthful Habit

69 الۡخَائِٓنيِۡنَ Betray Organization

70 خَزَائِٓنِ Treasure Material culture

71 مَ َّ کنَّ ا Power Organization

72 بِرَحۡمَتِنَا Mercy Gestures

73 يَتَّ قوُۡنَ Taqwa Habit

74 الۡمُنۡزِلِيۡنَ Hospitality Habit

75 رِحَالِہِمۡ Camel Ecology

76 وَ ل َّ مَا فَتحَُوۡا Family Organization

77 بَابٍ Gate Material culture

78 اِنِ الۡحُکۡمُ Sovereignty Organization

79 الۡعِيۡرُ Caravan Organization

80 لسَٰرِقوُۡنَ Thieves Organization

81 السِّقَايَۃَ Bowl Material culture

82 تاَ ّٰ ِ Swear Habit

83 کٰذِبيِۡنَ Liars Habit

84 وِّعَاءِٓ Bag Material culture

85 درََجٰتٍ Rank Organization

86 َّ موۡثِقًا Pledge Social culture

87 الۡحٰکِمِيۡنَ Judges Organization

88 الۡقَرۡيَۃَ Town Material culture

89 عَيۡنٰہُ Eyes

90 الۡبَشِيۡرُ News Social culture

91 ابَوََيۡہِ Parents Organization

92 الۡعَرۡشِ Thrown Organization

93 يمَۡکُرُوۡنَ Devices Material culture

94 وَ الۡارَۡضِ Earth Ecology

95 ال َّ سمٰوٰتِ Heavens Ecology

===Translation Procedure ===

6. Translation Procedure

There are seventeen different kinds of translation procedures classified by Newmark. According to (Gallagher 1996;31)“translation procedures are the technical devices to convey the message of a text in one language into another language.” The difference between translation procedure and translation methods discussed by (Newmark 1988;81)“translation methods relate to whole texts, translation procedures are used for sentences and the smaller units of language.”

6.1 Transference
Transference is the way through which we convert the source language to target language and also contains transliteration or transcription. Transference is also known as loan words, there is no transformation in the spelling of the words that have been translated.

6.2 Naturalization
Naturalization changes the word SL to its pronunciation,then TL to its original form.
Naturalization also adds new connections to external conditions.--[[User:Muhammad Numan|Muhammad Numan]] ([[User talk:Muhammad Numan|talk]]) 16:55, 13 December 2021 (UTC)

6.3 Culture equivalent
In this procedure, SL the cultural word is translated by the target cultural word. The use of the translation of this procedure is limited because it is not accurate, but it can be used in general texts, public and publicity,as well as for brief explanation to readers who do not understand the relevant source language culture.

6.4 Functional Equivalent
This approach is the most accurate path of translating and it uses very neutral cultural points with a new specific term.

6.5 Descriptive equivalent
This strategy is working for the description of the meaning or function of the source language.

6.6 Synonymy
This method of translation is applied when there is nothing to the same.

6.7 Through-Translation
Through translation is the literal translation of common conflicts,the names of organizations and compound parts.

6.8 Shifts or Transposition
This translation procedure involving a change in grammar from SL to TL. This change is done when there is a difference between the structure of the SL and the TL is reasonable.

6.9 Modulation
This procedure is used in the translation of sentences, phrases and clauses. Here the translator looked at the message in the source language sentence from a different angle or a different way of thinking. This strategy is used when the translation of words with literal meaning does not produce a reasonable translation.

6.10 Recognized Translation
The translation process is manifested when the translator uses an authoritative or appropriate translation of an organization's term.

6.11 Translation Label
This procedure is the appropriate one for the translation of a new institutional term,and it is a temporary translation of the source language word.

6.12 Compensation
This process manifests itself when there is a meaningful loss in one part,but compensation in the other part.

6.13 Componential Analysis
In this procedure, the source language word translated into the TL by detailing the components of the meaning of the source language word.

6.14 Reduction & Expansion
In this procedure, the elements of the word 'auto' removed and the elements of the word expanded in the target language.

6.15 Paraphrase
This procedure appears when cultural words need more explanation.

6.16 Couplets
In this procedure, two or more different procedures meet in one translation, couplets, triplets, quadruplets.

6.17 Notes
When the additional information is added to the cultural words for the clarification of readers.

===Analysis and Discussion ===

7. Analysis and Discussion

7.1 Introduction
This chapter highlights the procedure of the study and the analysis of culture-specific items in Surah Yusuf. This chapter explores the use of translation strategies in transferring meaning from the ST to the TL and the appropriateness of Newmark's model in interpreting the procedures that the translator applied during the translation process.

7.2 Procedures
To account for the translation of CSIs in this research, the source text of the Holy Quran in Arabic and its English translation translated by Mufti Taqi Usmani were studied. After reading the whole Ayahs of Surah Yusuf and its translation, every Ayah and its translation in English were carefully analyzed to identify CSIs and the strategies used by the translator to translate them into English. After that, the classification of CSIs by Newmark has been accepted as the theoretical framework of this study aimed at analyzing culture-specific items. For the clarification, each procedure is interpreted and demonstrated with illustrations in Tables 1-9.--[[User:Muhammad Numan|Muhammad Numan]] ([[User talk:Muhammad Numan|talk]]) 17:01, 13 December 2021 (UTC)

7.3 Analysis and Discussion
After the categorizing the culture-specific items according to Newmark's strategies, the researcher worked on the strategies for translating the culture-specific items applied in Surah Yusuf, including transference, cultural equivalent, functional equivalent, descriptive equivalent, componential analysis, synonymy, through translation, modulation and notes; Then, he arranged the data gained in Tables 1-9 in order to show the cases of applying Newmark’s strategies for translating the culture-specific items.
The discussion section is devoted to the interpretation of each selected culture-specific word, the researcher presents a discussion of how he formulates the CSIs in Newmark strategies.
Below are the discussion points created for using each strategy;

7.3.1 Transference: Transference includes transliteration and is the same as what is called transcription. The word then becomes a loan word. There were words that were transferred from the source text to the target text. These are presented in the following table.
Table1.

Here are some examples of Transference applied in translating CSIs in Surah Yusuf:

Strategy Source Text Target Text
قرُۡءٰنًا Quran
ابِۡرٰہيِۡمَ Ibrahim
Transference يعَۡقوُۡب Yaqub
اِسۡحٰق Ishaq
يَتَّ قوُۡنَ Taqwa

Words that have given in table 1 are transference words because these are conveyed to target language which is a different language writing system then from the source language, For example, the word Quran is transliterated word and pronounce as same as like in source language قرُۡءٰنًا, so it is transcripted and also become a loan word. Similarly, all the mentioned words in table 1 are transference words.
7.3.2. Cultural Equivalent: Cultural equivalent purpose is to replace a cultural word in the source language with an, although not completely synonymous, target language word.

Table 2.
Examples of Cultural equivalent applied in translating CSIs in Surah Yousaf
Strategy Source Text Target Text
اٰلِ يعَۡقوُۡب House of Yaqub
لَحٰفِظُوۡنَ Guard
بِثمََنٍ ۢ بَخۡسٍ Paltry price
درََاہمَِ مَعۡدوُۡدةٍَ Silver coin
اشَُدَّ هٗ Prime age
Cultural Equivalent مَعَاذَ ّٰ Master
الۡعَزِيۡزِ Minister
فَاسۡتجََابَ Prayer
اِنِ الۡحُکۡمُ Sovereignty
يٰصَاحِبَیِ السِّجۡن Prisoners
الۡمَلِکُ King
يَعۡصِرُوۡنَ Juice
مَ َّ کنَّ ا Power

In Surah Yusuf, we have some words that are related to the cultural equivalent, Table 2 contains cases where cultural equality is applied. The word House of Yaqub is not completely synonymous to the ST اٰلِ يعَۡقوُۡب, it is a replaced word in the SL. The word minister is not completely synonymous to the word ST word الۡعزَِيۡزِ. Similarly, the word Master in the TT is not synonymous to the word which is used in the ST ّٰ مَعَاذَ, it is a replaced word. The original meaning of the word فَاسۡتجََابَ is to accepted, but here it is referred to Prayer which is not only the synonymous but also a replaced one; furthermore, all the words mentioned in table 2 are mostly not completely synonymous words but the cultural replacing words.

7.3.3 Functional Equivalent:In functional equivalent, the word culture-free is used,
sometimes with a specific term; Therefore, it generalizes the word SL.

Table3.

Examples of Functional equivalent applied in translating CSIs in Surah Yousaf
Strategy Source Text Target Text
الۡقَصَصِ Narration
رَايَۡتُ Dream
Functional equivalent الۡاحََادِيۡثِ Events
ال َّ س َّ يارَةِ Wayfares
مِّصۡرَ Egypt
يمَۡکُرُوۡنَ Devices

In functional equivalent, culture-free words are used, sometimes a new specific term is used which generalizes the SL word. For example, in table 3 the word Events is used as a cultural free word that generalizes the ST الۡاحََادِيۡثِ. The word Devices is a cultural free word and used as a new specific term to generalize the ST word يَمۡکُرُوۡنَ. The word Narration is used in the TT as a cultural free word because it is not limited or bound to a single culture. The word narration can be used by every culture representative.
7.3.4 Descriptive Equivalent: It is using phrases in TT to explain the ST word.
Table4.
Examples of Descriptive equivalent applied in translating CSIs in Surah Yousaf
Strategy Source Text Target Text
کَوۡکَبًا Stars
ال َّ شمۡسَ Sun
الۡقمََرَ Moon
Descriptive equivalent عِشَاءًٓ And at Nightfall
وَارِدہَمُۡ Water drawer
سِکِّيۡنً Knife
الۡکِتٰبِ Enlightening book
ال َّ سمٰوٰتِ Heaven

The descriptive equivalent is, using phrases in TT to explain the ST word. For example Eleven stars and the sun and the moon a phrase used in the TT which explains کَوۡکَبًا َّ و ال َّ شمۡسَ وَ الۡقمََرَ the ST words stars, sun and moon. Similarly, Enlightening the book is a phrase used in the target text which highlights the meaning of الۡکِتٰبِ.
7.3.5 Componential Analysis:componential analysis is the initial comparison of a source language point to a selected language point that has the same meaning, but does not equate to one.
Table5.
Examples of Componential analysis applied in translating CSIs in Surah Yousaf
Strategy Source Text Target Text
رَايَۡتُ Dream
ال َّ طيۡرُ Birds
Componential analysis وَ يَلۡعَبۡ Play
يَعۡصِرُوۡنَ Juice
مَعَاذَ ّٰ ِ Master
يٰصَاحِبَیِ السِّجۡنِ Prisoners
اِنِ الۡحُکۡمُ Sovereignty

Further, in justification in the translation of CSIs, the researcher analyzed the words that comparing the word base of a source language with the target language point that has the same meaning, but obviously not equals one. Like رَايَۡتُ means to look or see while translating it to the TT it meanings changes to word Dream. The basic comparison of these two words is the same.
That is both words are related to cognition and eyes. For instance, other words are ال َّ طيۡرُ Birds, اِ نِ الۡحُکۡمُ Sovereignty.
7.3.6 Synonymy: Synonymy is a near target language equivalent.
Table 6.
Examples of Synonymy applied in translating CSIs in Surah Yousaf
Strategy Source Text Target Text
الۡکِتٰبِ Book
قۡتلُوُا Kill
ارَۡضًا Earth
Synonymy الذِئّۡبُ Wolf
دلَۡوَه Bucket
خَمۡرًا Wine
يٰبسِٰتٍ Dry

The translator has used good equivalents for the words chosen in the Surah Yusuf. For instance, الۡکِتٰبِ Book, Book in the TT and الۡکِتٰبِ in the ST are the synonymous word. Few other examples are mentioned in table 6.
7.3.7 Through translation:Through-translation, is a literal translation of common conflicts, names of organizations and compound parts. It can also be called: click or loan translation.
Table7.
Examples of Through-translation applied in translating CSIs in Surah Yousaf
Strategy Source Text Target Text
اٰلِ يعَۡقوُۡبَ House of Yaqub
غَيٰبَتِ الۡجُبِّ Into the bottom of a pit
بِرَحۡمَتِنَا Mercy
Through Translation الۡاحََادِيۡثِ Events
ُّ يسۡجَنَ Prison
الۡعَزِيۡزِ Governor
الۡخَائِٓنيِۡنَ Betray
وَ ل َّ مَا فَتحَُوۡا Family

In through translation, the researcher found those words which have common collocations, name of organization or component of compounds in Surah Yusuf. Examples of through translations are House of Yaqub, اٰلِ يعَۡقوُۡبَ is a component of the compound, Family وَ ل َّ مَا فَتحَُوۡا is the name of the organization, other examples are mentioned in table 7.
7.3.8 Modulation: Modulation occurs when the translator generates the original text message in TL text according to the current target language norms, as source language and target languages may differ visually.
Table8.
Examples of in translating CSIs in Surah Yousaf Modulation applied
Strategy Source Text Target Text
يمَۡکُرُوۡنَ Devices
Modulation لَسٰرِقوُۡنَ Thieves
مَ َّکنَّ ا Power
وَ قَدَّ تۡ Ripped

The modulation occurs in the translation of culture-specific items when we are translating the word or phrase from the source text to target text according to the new norms and traditions in TT culture. For instance, Devices are the word that had been translated from the Arabic word يمَۡکُرُوۡنَ which means to plan something while in English it is opposite which means tools.
7.3.9 Notes: Notes, additions, and glosses are additional information that a translator must add to the version; The additional information that translators add is usually cultural.
Table9.
Examples of Notes applied in translating CSIs in Surah Yousaf
Strategy Source Text Target Text
اِنِ الۡحُکۡمُ Sovereignty
Notes تعَۡبدُوُۡنَ Worship
ال َّ شيۡطٰنُ Satan
بِثمََنٍ ۢ بَخۡسٍ Paltry price

In this strategy, the translator adds some additional information to his version, The additional information that translators add is usually cultural. For example اِنِ الۡحُکۡمُ is a word which means that giving the order is limited or quality related to Al-Mighty God while the translator used the word sovereign which means authority. Worship is a word which means to follow or obey someone, the translator can use it in his point of view while in Arabic تعَۡبدُوُۡ نَ which means a quality limited to God.

===Conclusion and Recommendations===

8. Conclusion and Recommendations

This chapter summarizes the findings of the study. It also provides some recommendations regarding the application of translation procedures in translation between language systems.

8.1 Summary of the Findings

The translator applied nine translation procedures out of seventeen of Newmark’s translation procedures in the translation of the Surah Yusuf of the Holy Quran, namely, transference, cultural equivalent, functional equivalent, descriptive equivalent, componential analysis, synonymy, through translation, modulation and notes. The cultural equivalent strategy was the most frequent applied procedure. The descriptive equivalent and through translation procedure was the second most frequently applied translation procedure, It was followed by transference, functional equivalent, componential analysis, synonymy, modulation and notes. It is a descriptive study in which CSIs from ST translated to TT.

8.2 Conclusion

The present study purpose was to explore the CSIs in Surah Yusuf of the Holy Quran and to investigate which translation strategy proposed by Newmark were employed by the translator to overcome culture-specific items. Obviously, the researcher has worked hard to clear the way for future students of translation. Throughout the research, the researcher faced a lot of challenges and findings were revealed, some of them are the following;

• Between Arabic and English, there is a big cultural gap. Till now, this problem is considered as an unsolvable problem.

• Lack of reading and translating religious books.

• Many mistakes are made by the translators because they were unknown to the ST.

• The translators have to go through or review the previous translation of the Quranic scripture to solve the problem that they might face in the process of their translation.--[[User:Muhammad Numan|Muhammad Numan]] ([[User talk:Muhammad Numan|talk]]) 17:05, 13 December 2021 (UTC)

The procedures used in this study will help the translator to render culture-specific terms accurately. Thus, the researcher worked well to fill the linguistic gaps between Arabic and English. Furthermore, Newmark’s translation procedures helped the translator make the translation sound more natural to the TR. It can be observed from the analysis that Newmark’s translation procedures were effective in translating the Islamic texts. The findings of the study might help students of translation and practitioners in the field of TS to get familiar with the most influential strategies in rendering cultural specific items. They can use the findings of the study to employ translation tasks in translations. Educational planners can use the findings of this study to specify the most influential, dominant strategies to conduct a target-oriented/sourceoriented translation. To sum up, it should be emphasized that the focus of this particular study was on religious genre. Investigating CSIs in different genres could lead to new areas of research for interested researchers. Accordingly, the information gained from this study may prove useful to translators, translation teachers, and student learners as it will help them improve their translation skills with the special attention of culture-specific items and will allow them Give texts when having a broad view of translation. Other researchers can derive similar effects from many of the findings of the same study.

This study is similar to other studies that might have several limitations which need to be taken into account. The study focused on one Surah translated by one translator. Examining different Surahs of the Holy Quran and their translations by other authors from different cultures might lead to interesting facts or they might confirm the findings of this study. Different translators might employ different strategies. Further research is needed to confirm or disconfirm the findings of this study. Newmark's strategies are not limited to the cultural features of the language. But it also covers the linguistic specifications. To narrow down the subject of the study, the linguistic aspects of the text were ignored. Comparing these linguistic aspects could be another interesting topic and venue for further research.
Finally, It may be concluded that Newmark’s translation procedures are necessary for the translation of an Islamic text between two different language systems and cultures. However,the translator must be competent in using the translation procedures to provide an accurate translation.--[[User:Muhammad Numan|Muhammad Numan]] ([[User talk:Muhammad Numan|talk]]) 17:05, 13 December 2021 (UTC)

8.3 Recommendations

The researcher furnished a set of recommendations in the light of the findings reached and the results obtained. The recommendations can make a helpful set of guidelines for both existing and potential translators in general and for translating religious texts of two languages that are not closely related. These recommendations are tentative and are subject to modification upon closer investigation by translation scholars and professionals:

• The researcher recommends that the study of translation procedures should be included in the university curriculum for students who study translation, to help them in solving the problems of translating religious texts.

• It is recommended for translastors to use the translation procedures appropriately in order to deliver the meaning of the source text correctly.

• The researcher also recommends examining the application of other kinds of translation procedures on Islamic texts based on other models such as Andrew Chesterman’s translation procedures.

• It would also be beneficial to investigate Newmark’s translation procedures to various types of texts such as medical texts and journalistic texts.

=== References ===
Abdi, H. (2019). Translating culture-specific items (CSIs) as a conundrum for Iranian MA translation students: Considering the level of study. Journal of new advances in English Language Teaching and Applied Linguistics, 1(1), 88-109.

Aguado-Gimenez, P., & Pérez-Paredes, P. F. (2005). Translation-strategies use: A classroombased examination of Baker’s taxonomy. Meta: journal des traducteurs/Meta:
Translators' Journal, 50(1), 294-311.

Ahmadi, M. R.S and Nosrati, Fatemah. (2012). Domestication and Foreignization Strategies in Translation of Culture-Specific Items. Translations of English-Persian Children’s Literature. San Francisco: Grin Publishing. Google Books.

Al Saleh, R. A. (2019). An Application of Newmark's Procedures to Muhammad Abul Quasem's Alleman, J. C. Bee. W. Ulitkin, I. Files, F., Zetzsche, J., Chatonnet-Marton, P. & y del Árbol, E. V. Translation Strategies.

Al-Sofi, B. B. M. A., & Abouabdulqader, H. (2020). Bridging the gap between translation and culture: towards a cultural dimension of translation. International journal of linguistics, literature and culture, 6(1), 1-13.

Baker, M., 1992. In Other Words: A Coursebook on Translation. London: Routledge, p.20–42.

Blažytė, D., & Liubinienė, V. (2016). Culture-specific items (CSI) and their translation strategies in Martin Lindstrom’s" Brand sense". Kalbų studijos, (29), 42-57.

Bush, P. (1998) "Literary Translation." In: M. Baker, ed. Routledge Encyclopedia of Translation Studies, London: Routledge, pp.127-130.

Catford. J. C. (1965). A linguistic theory of translation. Oxford: Oxford University Press.
English Translation of Mohammad Al-Ghazali's Islamic Guidance.Literature and Culture, 6(1), 1-13.

Gečaitė, L. (2020). Culture-Specific Items and Their Translation Strategies in Victoria Hislop's Novel The Sunrise.” (2020).

Hassan, B. E. A. (2014). Between English and Arabic: A practical course in translation.
Cambridge Scholars Publishing.

Hermans, T. (1999). Translation in systems. Manchester: St. Jerome Publication House, J. (Ed.). (2014). Translation: a multidisciplinary approach. Springer.
Issa, A. L. S. M., & Hammood, L. H. R.- Quranic-Specific Phrases under the Study of Translation; Significance and Applications.

Janfaza, E., Assemi, A., & Dehghan, S. S. (2012). Language, translation, and culture.
In International Conference on Language, Medias and Culture (Vol. (33), p. 83-87).

Janfaza, E., Assemi, A., & Dehghan, S. S. (2012). Language, translation, and culture.
In International Conference on Language, Medias and Culture (Vol. 33, p. 83-87).

Lambert, J. (1998) Literary Translation. In: M. Baker, ed. Routledge Encyclopedia of Translation Studies. London: Routledge, 130-134.

Landers, Clifford E. (2001) Literary Translation: A practical guide. New Jersey University Press: Multilingual Maters.

Lustig, Myron, W. and Koeser, Joline (2003), Intercultural Competence: Interpersonal Communication Across Cultures, Boston: Allyn and Bacon.

Malmkjær, K. (1993). Who Can Make Nice A Better Word Than Pretty? Collocation, Translation, and Psycholoinguistics. In: Baker, M., Francis, G. and Tognini-Bonelli, E.
eds. Text and Technology. Philadelphia/Amsterdam: John Benjamins Publishing Company. pp.213-32.

Mosavat, S., & Rahimpour, S. (2016). The Most and Least Used Translation Strategies for
Conveying Culture-Specific-Items in Young Adult Literature from English into Persian. International Journal of Humanities and Cultural Studies (IJHCS) ISSN 23565926, 1853-1873.

Munday, J. (1997). Systems in Translation: A computer-assisted systemic approach to the analysis of translation of García Márquez. Ph.D thesis, University of Bradford.

Newmark, P. (2001). A Textbook of Translation. Shanghai: Shanghai Foreign Language
Education Press

Newmark, Peter. (1988). A Textbook of Translation. New Jersey: Prentice-Halls

Nord, Christiane. (1997). Translating as a Purposeful Activity: Functionalist Approaches
Explained. Manchester: St. Jerome. Accessed 10 November. 2018. Google Books Schjoldager, A. (2008). Understanding translation. Academica: Århus.

Silalahi, M., & Lubis, S. (2013). Translation Procedures of Cultural Terms Found In Sejarah Bilingual For Students of Senior High School.
Valipoor, K., & andAzizeh Chalak, H. H. T. (2019). Cultural-specific items in translation of the Holy Quran by Irving: 43-51.

Venuti, L. (1995). The translator’s invisibility: A history of translation. London and New York:
Routledge

Widiarto, O. V. V. (2016). The translation procedures of cultural expressions applied in a game of thrones translated into Perebutan Tahta novel by Barokah Ruziati (Doctoral dissertation, Dian Nuswantoro University).

=Zohaib Chand AN INTRODUCTION TO TRANSLATION STUDIES: AN OVERVIEW Intan Pradita=

[[Trans_Type_EN_12]]

===Abstract===
This study aims to observe the development of translation studies through its different types, various strategies, styles and particular methods. In this paper, the readers are introduced to some famous translation scholars including their view of translation studies. At the further discussions, this study lets the readers acknowledge the main issues on translation studies, focusing on different styles of variations such as grammar, sentence structure, textual analysis, strategies and methods. This study may help those who are interested to conduct translation researches and help them by giving options of which theories is beneficial to their analysis. Moreover, it aims to explore the clear definition of translation as well as help the readers to understand the basic concept which are used in the field of translation. The present study, therefore, attempts to outline the scope of the discipline of translation studies and more importantly, it is an attempt to outline its activity that required a deep mastering of language, a good source of knowledge and target cultures.

===Key words ===
Translation, styles of variations, strategies

===Introduction ===
It is undoubtedly right that translation is important to share information. In line with these premise, the number of translation professionals is getting higher. In fact, the result of translation researches tends to help human daily life in term of evaluation, designing translator machines, and cultural studies. Therefore, translation means converting written information from one language into another. It is the new discipline appeared in the second half of the 20th century. The term “Translation Studies” was coined by James S. Holmes, an American-Dutch poet and translator of poetry, in his seminal paper “The Name and Nature of Translation Studies”. Translation enables effective communication between people around the world. It is a courier for the transmission of knowledge, a protector of cultural heritage, and essential to the development of a global economy. Translation helps us to know about the developments in the field of creative arts, education, literature, business, science and politics. It has shifted from the traditional conception of the fixed, stable and unchangeable nature of the text and its meaning to a text with wide scope for variations. Translation also helps in nation building. In this globalised world, the demand for translation and language related services has increased many times. Translation is not only needed for the creation of national identity but has also become an essential tool for keeping pace with the processes of globalization and localization. The activity of translation has a long-standing tradition and has been widely practiced throughout history, but in our rapidly changing world its role has become of paramount importance. Nowadays, knowledge in which cultural exchanges have been widening, has been increasingly expanding and international communication has been intensifying, the phenomenon of translation has become fundamental. Be it for scientific, medical, technological, commercial, legal, cultural or literary purposes, today human communication depends heavily on translation and, consequently, interest in the field is also growing. Accordingly, the discussion, in the present study, proceeds primarily from the perspectives of “Translation Studies” and “Linguistics”. One major goal is to show the interrelationships between linguistics and translation, and how they benefit from each other. Nowadays, translation research has started to take another path, which is more automatic. The invention of the internet, together with the new technological developments in communication and digital materials, has increased cultural exchanges between nations. This leads translators to look for ways to cope with these changes and to look for more practical techniques that enable them to translate more and waste less. They also felt the need to enter the world of cinematographic translation, hence the birth of audiovisual translation. The latter technique, also called screen translation, is concerned with the translation of all kinds of TV programs, including films, series, and documentaries. This field is based on computers and translation software programs, and it is composed of two methods; dubbing and subtitling. In fact, audiovisual translation marks a changing era in the domain of translation.
In short, translation has very wide and rich history in the West. Since its birth, translation was the subject of a variety of research and conflicts between theorists. Each theorist approaches it according to his viewpoint and field of research, the fact that gives its history a changing quality.

Discussion

Translation is an activity that requires deep mastering of languages, a good knowledge of source and target cultures. It is also linked with the translation method, strategies and styles of variations. Each translation type requires different translation method. In this paper, it is an attempt to outline that there are several types of translation. Each type is defined by different scholars through different criteria to the contextual situation of communication. In this paper, we will be writing down the three prominent types of translation through various medium namely; technical translation, literary translation and pragmatic translation. For each type, a selection of examples will be considered for analysis based on translation theories and techniques. We will show that some chunks of text require literal translation, while other requires interpretive method. In addition, this paper will also examine various strategies and its styles of variations based on translational study. The following strategies will be presented in the paper as;

• They involve text manipulation.
• They must be applied to the process.
• They are goal-oriented.
• They are problem-centered.
• They are applied consciously.
• They are inter-subjective.

Most theorists agree that strategies are used by translators when they encounter a problem and literal translation is not useful. Different researchers have investigated and described various translation strategies from their different perspectives. It intends to show what translation strategies exist and when and why they are used by professional translators. Different scholars have various perspectives to the aspects of the act of translation, so, they define and describe different types of strategies. Bergen's (n. d.) classification of the strategies includes three categorizations which will be discussed mainly in this paper:

• Comprehension strategies
• Transfer strategies
• Production strategies

An addition to this paper, styles of variations will also be introduced to the readers through different aspects and examples. The concept of style can be defined in terms of the distinctive way an individual or a group uses language, or better still the discourse used to perform distinct functions of language aimed at achieving specific purposes. However, this does not entail that style is simply a matter of form since it is the product of other components such as the genre of discourse, its semantics, syntax and phonology. Indeed, in order to analyze a given stylistic variation one needs an extensive checklist that includes lexical and grammatical categories, allusions, and figures of speech. Style can be understood to refer to the recurring typical features of the source text compared to the typical features of the translated text. In a quantitative and qualitative analysis, this variation is shown to be influenced by several pragmatic and social factors, and to index the interpreters' stances towards source speakers and towards the immigrant court users who are the recipients of translations from English. It is argued that translation styles have profound consequences for limited English speakers, as the insistence on institutional norms in translating to them is viewed as a gate keeping behavior that may impede their full participation in the proceedings.

What is translation?

Translation went through various definitions going from a mere linguistics activity during the sixties, a cultural and communicative activity during the seventies reflects the social impacting activity in the latest founding of the literature.
“Translation is traditionally known as being the replacement of textual material in one language into equivalent textual material in another language”.
House (2015) mentions that translation is considered as the “replacement” of a text in the source language by a semantically and pragmatically equivalent text in the target language. It is strongly related to a source language and target language cultures. It requires a high level of mastery languages, an awareness of any contextual factors within which the discourse emerges. There is no need to mention how it affected civilizations through different areas of mankind history. For example, An Arab-Islamic civilizations. There have always been different directions on how one should or should not translate. In the Arab tradition, two main methods existed and were in complete divergence namely the literal and the free method.
On the other hand, in the Western tradition there are various methods currently exist namely, the linguistic, the hermeneutic, the interpretive, the functionalist, the interventionist, the poly-systemic and the text-typologist method. More so, it may be important to point out that translation has been defined in many ways, and every definition reflects the theoretical approach underpinning it.
As Shuttlworth and Cowie (1997) observe throughout the history of research into translation, the phenomenon has been variously delimited by formal descriptions, echoing the frameworks of the scholars proposing them. For example, Bell (1991: XV) starts with an informal definition of translation, which runs as follows: the transformation of a text originally in one language into an equivalent text in a different language retaining, as far as is possible, the content of the message and the formal features and functional roles of the original text.
At the beginning of the ‘scientific’ (Newmark, 1988, p. 2) study of translation, Catford (1965, p. 20) described it in these terms, the replacement of textual material in one language (SL) by the equivalent textual material in another language.
Thirty years later, in Germany, the concept of translation as a form of ‘equivalence’ is maintained, as we can see from Koller’s definition (1995, p. 196): “The result of a text processing activity, by means of which a source language text is transposed into a target-language text. Between the resultant text in L2 (the target-language text) and the source text in L1 (the source language text) there exists a relationship, which can be designated as a translational, or equivalence relation”. Because complete equivalence (in the sense of synonymy or sameness) cannot take place in any of his categories, Jakobson (1959) declares that all poetic art is, therefore, technically untranslatable. That is, the translator has to take the question of interpretation into account in addition to the problem of selecting a TL phrase which will have a roughly similar meaning. Exact translation is impossible. In this regard, Bassnett (1996) claims that all texts, being part of a literary system descended from and related to other systems are “translations of translation of translations”: every text is unique and at the same time, it is the translation of another text. No text is entirely original because language itself, in its essence, is already a translation: firstly, of the non-verbal world and secondly, since every sign and every phrase is the translation of another sign and another phrase. However, this argument can be turned around without losing any of its validity: all texts are original because every translation is distinctive. Every translation, up to a certain point, is an invention and as such it constitutes a unique text.
In this analysis of the above definition, Manfredi (2008), points out that the above distinction can be divided into two main perspectives, those that consider translation either as a ‘process’ or a ‘product’. To this twofold categorization, Bell (1991, p. 13) adds a further variable, since he suggests making a distinction between translating (the process), a translation (the product) and translation (i.e., “the abstract concept which encompasses both the process of translating and the product of that process”. Moreover, thanks to advances in new technologies, today we can also incorporate into TS the contribution of corpus linguistics, which allows both theorists and translators analyses of large amounts of electronic texts (Manfredi, 2008). On the other hand, Halliday (1992, p. 15) takes translation to refer to the total process and relationship of equivalence between two languages; we then distinguish, within translation, between “translating” (written text) and “interpreting” (spoken text). Halliday, thus, proposes distinguishing the activity of “translation” (as a process) from the product(s) of “translating”, including both “translation” (concerning written text) and ‘interpreting’ (regarding spoken text.
“Translation is the production of a functional target text maintaining a relationship with a given source text that is specified according to the intended or demanding function of the target text.

Types of Translation

Translation is an activity that requires deep mastering of languages, a good knowledge of source and target cultures. It is also linked with the translation method, strategies and styles of variations. Each translation type requires different translation method. In this paper, it is an attempt to outline that there are several types of translation. Each type is defined by different scholars through different criteria to the contextual situation of communication. In this paper, we will be writing down the three prominent types of translation through various medium namely; technical translation, literary translation and pragmatic translation.

Technical translation

Technical translation is a type of specialized translation involving the translation of documents produced by technical writers, or more specifically, texts which relate to technological subject areas or texts which deal with the practical application of scientific and technological information. (Wikipedia)
Translators' main goal is to accurately translate the technical terminology to match the document and the message of the original content.

The benefits of technical translation

A professional technical translation service is provided by translators with dual specialties, that is, professionals who are fluent in the language pair, but who are also experts in the field covered by the documents to be translated.
When you need to have your documents translated by a technical translator, translators who are not experts may not be able to provide the necessary solutions and terminology for a quality translation. If the translator is not an expert in the field, he/she will have to learn the new terminology while working. This means that translation will take longer, have higher chances of inaccuracies, and may result in higher costs. Therefore, the main advantages of hiring an agency specialized in this type of service are as follows:

Literary translation

Literary translation is the translation of creative and dramatic prose and poetry into other languages. This includes the translation of literature from ancient languages and the translation of modern fiction so that it can reach a wider audience.
Literary translation is of huge importance. It helps to shape our understanding of the world around us in many ways. Reading Homer and Sophocles as part of a classical education in school helps to build an understanding of history, politics, philosophy and so much more. Meanwhile, reading contemporary translations provides fascinating insights into life in other cultures and other countries. In a fast-paced world so rife with misunderstanding and confusion, such efforts to share knowledge and experiences across cultural boundaries should be applauded.
The translation of literature differs greatly from other forms of translation. The sheer size of the texts involved in literary translation sets it apart. Tackling a translation that runs to hundreds of thousands of words is not a task for the faint-hearted. Nor is recreating poetry in a new language, without losing the beauty and essence of the original work.
One of the key challenges of literary translation is the need to balance staying faithful to the original work with the need to create something unique and distinctive that will evoke the same feelings and responses as the original. This can be particularly challenging when it comes to translating poetry.
Poems are written with incredible attention to detail. Not only are the words and phrases important, but the number of syllables and the entire rhythm of the completed work. It’s a challenging task to complete just in one language, let alone when trying to recreate a poet’s work during a translation. Daniel Hahn, director of the British Centre for Literary Translation, sums up the issue beautifully.
As literary translators will attest, a single word can be extremely troublesome. The author of a work of fiction has chosen that word for a good reason, so the translator must ensure that it is faithfully delivered in the target language. However, what if no direct translation is available? Or what if several options exist, each with a slightly different nuance? Urdu language translator Fahmida Riaz outlines her approach to such thorny issues.
For instance, “Every piece you translate comes from the pen of an individual, so you have to give it an individual treatment. I try to retain the ambience of the original culture, rather than the language, as it is reflected in the text.”

Pragmatic translation

Pragmatic translation is the basic assumption that provided a source language text contains no misstatements of fact, is competently written and has to be fully translated rather than summarized or functionally reorientated; one's purpose in translating it is to be referentially and pragmatically accurate. In this paper, I shall not deal with referential accuracy but concentrate instead on the pragmatic aspects of translation. As the term pragmatic translation may be used in a variety of ways, I should like to state my own definition of pragmatic, which derives from Charles Morris and ultimately from Charles S. Peirce. I am using pragmatic as one of the two factors in translation: pragmatic denotes the reader's or readership's reception of the translation, as opposed to referential, which denotes the relationship between the translation and the extra-linguistic reality it describes.
Translation is a properly way to a properly communication and pragmatics is how to use language in communication properly. By translation, many things from different languages and cultures can understand to each other. In other words, translation can be stated as a facilitator to make a communication runs well.

===An Overview on Translation Studies ===

===Main Issues in Translation Studies: Equivalence or Variations ===

=== Matthiessen's Parameter on Register Variations===

===Conclusion ===

=== References ===

= Muhammad Numan A Study to Explore the Translation Strategies of Idiomatic Expression from Urdu to English ; A Case Study of Sadat Hassan Manto’s Short Story “Khol Do” =
[[Trans_Type_EN_13]]

===Abstract===
Translation is necessary for developing knowledge and idea, but it also makes the people understand the language and culture of other people or countries. However, equivalence is essential during translation, especially when the translator wants to translate idiomatic expressions in the best possible way. Therefore it is necessary to follow up on some strategies during the translation process. The research work is carried out under the qualitative method with textual analysis techniques as significant. Mona Baker's model for idiomatic expression is explored with the help of different examples from collected data. The primary purpose of this study is to find out which types of strategies are being followed by the translator during the translation process. It was found that translation by paraphrasing, translation by similar words and meaning and translation by similar meaning and different words.
===Key words ===
Translation Strategies, Idiomatic expression, Sadat Hassan Manto, Urdu Literature --[[User:Atta Ur Rahman|Atta Ur Rahman]] ([[User talk:Atta Ur Rahman|talk]]) 09:45, 12 December 2021 (UTC)

===Introduction ===

In this chapter, the researcher wants to highlight the different concepts about the fundamental question that "what is idiomatic expression" and the views of various critics, theorists and linguistic experts, and prominent scholars of translation studies.--[[User:Atta Ur Rahman|Atta Ur Rahman]] ([[User talk:Atta Ur Rahman|talk]]) 15:38, 13 December 2021 (UTC) Among them are Lindalorri, Mona Baker, Newmark's, and many more define idioms from their point of view. Secondly, the researcher highlights one of the most prominent literary and short stories writers of the sub-continent Sadat Hassan Manto, his life, literary style, and short stories career. In the last statement of the problem, the objective of the research, which type of strategies was followed in the translation process, purposes of study, and delimitation of studies are explained one by one.

Many critics, theorists, and linguists define idioms differently. However, in general, an idiom is a phrase or expression that typically has a metaphorical, non-literal meaning connected to it. However, phrases can become figurative idioms while keeping the literal meaning of the words. However, according to the Oxford Dictionary of English, a set of words is established by usage as having a meaning not deducible from the meanings of the constituent terms (e.g., over the moon, see the light).

"What is particularly remarkable about idioms is that they can be described in a variety of ways, depending on the roles they fulfilled," writes (Linda 2006: 8). "A string of words whose meaning differs from the meaning supplied by the individual words" is what an idiom is, according to (Larson 1984: 20). Idioms are "at the end of the scale from collocations in one or both of the areas: flexibility of patterning and transparency of meaning," according to (Baker 1992: 23). Idioms are defined by (Yagihashi 2003, 22) as a "collection of words whose meaning cannot be guessed from their meaning.". According to Newmark, “Idioms are word groups whose meaning cannot be deduced from the meaning of individual words.”(Newmark 1981: 11).--[[User:Atta Ur Rahman|Atta Ur Rahman]] ([[User talk:Atta Ur Rahman|talk]]) 15:38, 13 December 2021 (UTC)

The whole meaning of each word that makes up an idiom cannot be considered the idiom's overall meaning. As a result, an idiom should not be translated. To remark that someone is bull-headed, for example, suggests that he or she is obstinate, even though the connotation has nothing to do with the words bull or headed. According to Corelli, English has a sizeable idiomatic base. About 4,000 idioms in American English are drawn from the nation's culture and everyday life. Idioms infect English with a peculiar flavor and offer it remarkable diversity, brilliant character, and color. She also feels that idiomatic expressions not only assist language learners in understanding English culture but also penetrating English people's traditions and lifestyles and gaining a deeper understanding of English history.(Corelli 2006: 53)

The main issue that idiomatic and fixed expressions pose for translators, according to Baker is twofold: "the ability to recognize and interpret an idiom correctly; and the difficulties involved in rendering the various aspects of meaning that an idiom or a fixed expression conveys into the target language. The first challenge that a translator encounters is understanding that she/he is dealing with an idiomatic expression.(Baker 1992: 65)

Sadat Husain Manto's writings also include numerous literary criticism, studies in Urdu, and many translations from Urdu into English. He is credited with having brought Urdu language and literature into the mainstream of contemporary international writing. There is no doubt that Sadat Hassan Manto was the most prolific of all modern writers in the sub-continent. Manto's published a substantial number of short stories during his short literary life span, and novelette gave some master piece work to Urdu literature. The noble laureate Hemingway mentions the lunatic life of great Manto's in his speeches. The current research study aims at discovering and determining the strategies used in translations of "khol do" short stories about sexual violence during partition of sub-continent and "license" a short story which throw light on the behavior of society toward widow his profession which lead toward prostitution by Aatesh Taseer an Indian born translator currently living in London having solid links with native country and culture.(Ahsan 2020: 12-27)--[[User:Atta Ur Rahman|Atta Ur Rahman]] ([[User talk:Atta Ur Rahman|talk]]) 15:44, 13 December 2021 (UTC)

===Literature Review ===

In this chapter, the author/researcher defines the strategy and its different definitions from various perspectivess. However, the sole focus is only on the strategy of translation studies. Furthermore, renowned academicians put forward their definition of strategy like Venutti quoted translation strategy as the theory of de construction-sim, which is progressive and future-oriented.(Venutti !995, 35 Krings defines it as the content of the project, while Seguinet divided the term into three steps.(Krings 2000:21). However, Locher defines it as the procedure of solving a problem faced in translating a text. Jaskelaine involves the primary task of choosing the SL text and developed a method to translate it. (Locher 2002:76) In last, the author points out his research work's sole purpose by mentioning different research work on Mento's short stories except for this angle. --[[User:Atta Ur Rahman|Atta Ur Rahman]] ([[User talk:Atta Ur Rahman|talk]]) 16:30, 13 December 2021 (UTC)

The term "strategy" is used in a variety of settings. Many theorists in translation studies have used the phrase "translation methods" interchangeably, although with significant distinctions in meaning and perspective. The following is a collection of more general definitions of the term strategy. A strategy is a long-term set of actions to achieve a specific goal (Wikipedia Committee, n. d.).A methodical plan for improving one's learning performance has been actively altered and mentioned (Instruction Curriculum Reading Glossary, n. d.)
A strategy is a well-thought-out, intentional, goal-oriented (with a measurable outcome) approach carried out through a series of actions that can be monitored and modified (Curriculum Learning Literate-Futures Glossary, n. d.)

A collection of particular mental and behavioral procedures is taken to reach a given result. These definitions are general and can be related to different fields of study. This study mainly concerns translation strategies, although the definitions mentioned above can be narrowed down to this research field, as well. Translation strategies have their characteristics, through which one can gain a proper understanding of them. In general, a translator employs a strategy when confronted with a challenge while translating a text; nevertheless, translation methods are not required when translating a text literally. Bergen points out that strategies are not always obvious or straightforward. (Bergen 1996:33)

Although beginners in the field of translation believe they have done a successful translation when they translate word for word and utilize a dictionary, they do not realize that there is still a problem and that adjustments must be made at various levels of the translation. As a result, the most critical purpose of the strategies is to solve problems. "Venuti attempted to put deconstructionist translation theory into practice by proposing the "resistant translation" technique as an alternative to the standard "smooth translation. This technique tries to reverse the colonial concept of translation, English-American culture centralism, and the value of imperialist culture from an ideological standpoint. (Vinute 1998:41).--[[User:Atta Ur Rahman|Atta Ur Rahman]] ([[User talk:Atta Ur Rahman|talk]]) 16:30, 13 December 2021 (UTC)
It aims to retain "foreignness" rather than seeking similarity in translation principles and methods. The author believes Venuti's translation strategy is quite progressive and future-oriented, with the development of international communications on an equal footing. However, it will take time to implement fully." (Jianzhong. .Krings 1986, 18) defines translation strategy as "a translator's potentially deliberate objectives for solving concrete translation problems specific translation task in the context of a project."The translators adopted three global tactics, according to Seguinot (i) translating uninterrupted for as long as possible; (ii) resolving surface flaws as soon as possible; (iii) leaving text quality and stylistic problems to the editing stage.(Seguinot 1989:27)--[[User:Atta Ur Rahman|Atta Ur Rahman]] ([[User talk:Atta Ur Rahman|talk]]) 16:30, 13 December 2021 (UTC)

Furthermore, Loescher defines translation strategy as "a possibly conscious technique for overcoming a difficulty encountered in translating a text, or any segment thereof."(Loescher 1991:8) As stated in this definition, consciousness is vital in distinguishing strategies employed by learners and translators. "The element of consciousness is what distinguishes strategies from these activities that are not strategic," (Cohen 1998:4) claim moreover, 'Bell' distinguishes between global (whole-text) and local (text segment) techniques and indicates that this distinction is the outcome of several types of translation challenges.(Bell 1998:188)

According to Venuti, "involve the core tasks of picking the foreign text to be translated and establishing a way to translate it."(Venuti 1998, 240). He uses the terms "domesticating" and "foreignizing" to describe them. Ordudari, considering the process and outcome of translation, Jaaskelainen divides methods into two primary categories: some strategies deal with what happens to texts, while others deal with what happens during the translation process. According to Jaaskelainen, product-related strategies entail the essential tasks of selecting the SL content and establishing a technique for translating it. On the other hand, process-related strategies are "a set of (loosely articulated) rules or principles that a translator applies to attain the goals determined by the translating scenario.(Jaaskelainen 2005:15)

Furthermore, Jaaskelainen distinguishes between global and local strategies, stating that "global strategies refer to general principles and modes of action, while local strategies refer to specific activities concerning the translator's problem-solving and decision-making.(Jaaskelainen 2005:16). Newmarkdistinguishes between translation methods and translation procedures. (Newmark 1988, 81) also distinguishes between translation techniques and procedures, writing, "While translation methods are employed for full texts, translation procedures are utilized for sentences and smaller units of language."(Newmark 1988, 221)

Apart from other literature like poetry, drams and other subcultures also produce literary genius in short stories. Monto is one of them. His literature is translated into different languages with a different theme in his work. Apart from the story of division, Manto's books are characterized by powerful female characters. Manto combines the physical brutality of division with the intellectual cruelty that sex and sexuality face inside the Indio Pak subcontinent's social framework (Ranjan 2004, 3). Manto's female characters, according to Ispahani, are characterized by their sexual fragilities, such as sexual humiliation, rape, and prostitution. "They are nearly always victims, with the power only to cause their destruction," she believes. Sakina's body movement reveals how severely she was sexually raped. Sakina's silence and pain depict the savagery of her rape to the point where they lost their ability to communicate. Manto's short stories present another perspective on trauma through the absence of the subject converses (Mehta 2018, 9). Bingo by Tariq Rahman explores sexual repression, social injustice, and war tragedies. Wartime rape has existed since the beginning of conflicts, and penetrators consider it one of their weapons of war (Isikozlu, 2016:13).

The concept of hegemonic binary was introduced by the second wave of feminism, which depicts patriarchal conduct as sexually superior and powerful. At the same time, women are sexually inferior and submissive argue (Marinucci, 2010:15). Sexual trauma serves as a link between the victim and society; it ruins the victim's sense of safety, leads to low self-esteem, and silences them called by (Lewis 2017:54). Saadat Hasan Manto (1912-1955) was one of the most well-known, controversial, and provocative Urdu writers of the twentieth century. Despite being a prolific writer of essays, plays, film scripts, and novels, he was best known for his short tales. Born in Punjab, he began his writing career in Bombay before moving to Lahore, Pakistan, in January 1948, a few months after partition (Hasan 1984:12). Following that, his stories generally centered on a partition, exploring its human effects from various perspectives.

Manto's works are notable for their realism, word economy, dependence on internal components, and, most notably, their abrupt, often distressingly unclear ends (Akhtar and Flemming 1985:9). While Tariq Rahman wrote Bingo, he is a writer, playwright, and critic who has made significant contributions to Urdu literature through his writing. Research work was carried out on the comparison of "bingo" and "khol do."
The purpose of this thesis is to compare the two short stories Khol Do and Bingo, both of which focus on women and violence, particularly wartime rape, which makes women more vulnerable than ever before. This paper explores how women are victims of war and partition, making them doubly marginalize primarily due to the hegemonic binaries of men and women. Both of the stories aim to reflect the stigmata of our society regarding the violence and cruel treatment of women since their existence. Furthermore, via the lenses of feminism and post-colonialism, it examines how varied wartime weapons can be for both gender binaries. The writers' audacity causes us to reflect on the inhumane treatment of women in everyday life and even in wartime when they are with the men who are supposed to defend the female..(Ahsan 2020: 12-27)--[[User:Atta Ur Rahman|Atta Ur Rahman]] ([[User talk:Atta Ur Rahman|talk]]) 16:31, 13 December 2021 (UTC)

=== Theoritical Framework ===

In this paper, various strategies have been used, like using an idiom of similar meaning and similar form, the idiom of similar meaning and different form, translation by Paraphrasing, translation by omission. The approach of employing idioms of similar meaning and form, according to Mona Baker, entails using an idiom in the target language that can express about the same meaning as the source language idiom, as well as having lexical similarity. On the other hand, this type of matching happens periodically as well as regularly.(Baker, 1992, 13)

Similarly, employing idioms with similar meanings but different forms means that it is possible to locate an idiom or fixed expression in the target text language that has a similar meaning to the source idiom or expression but is made up of distinct lexical elements. Consider the case of English and French, both of which use the idiom mentioned above. In English, one good deed is rewarded with another, whereas in French, handsome deeds are rewarded with handsome deeds.

Furthermore, we did not come across any idioms in the category mentioned above during translating idioms. To deal with this issue, the translators used the most popular approach, known as a translation by paraphrase, which is short, straightforward, and time-saving. When a match cannot be identified in the target language or when it appears improper to employ idiomatic language in target material due to aesthetic differences between the source and target languages, this is the most typical approach for translating an idiom from source to target language. However, one thing to keep in mind is that a perfect translation is not required is necessary or possible.

Last but not least, to overcome the problem of idiom translation, the translator employs the strategy of translation by omission. This can be defined as an idiom being omitted entirely in the target text with a single word. This is done because the idiom has no close match in the target language; its meaning cannot be easily paraphrased or due to stylistic reasons.--[[User:Atta Ur Rahman|Atta Ur Rahman]] ([[User talk:Atta Ur Rahman|talk]]) 16:38, 13 December 2021 (UTC)

Data analysis Techniques:
Textual analysis is the method of data analysis in qualitative research that brings forth the hidden and potent message, structure, and function of research in giving text, Alan Mckee (defines textual analysis as whenever we perform textual analysis on the text, we make an educated guess at some time of the most likely interpretations that might be made of that text (Alan 2001:3)
Analysis of the translation of short stories in light of Mona baker's theory "khol do and license" are short stories written by Sadat Hassan Manto and translated by many translators from Urdu into English. During translation, the translator adopted many strategies for translating idiomatic expression, sometimes by Paraphrasing, sometimes by omission, sometimes using similar idioms of form and meaning while sometimes using different words and the same form, the whole.
--[[User:Atta Ur Rahman|Atta Ur Rahman]] ([[User talk:Atta Ur Rahman|talk]]) 09:51, 12 December 2021 (UTC)

===Discussion and Analysis===

The chapter analyzes and discusses all the data collected by the author/researcher from different sources. All the examples of idioms are firstly identified, then translated into the target text, and back-translated for the sole purpose of exploring the strategies being used by the translator. A separate section is given to every strategy with its related example. Moreover, the idiomatic expression, the target work for finding, is highlighted through the bold letter.

4.1 Translation by Paraphrasing:

Based on our findings, the most often used strategy was "translation by paraphrasing." An inspection also reveals that Aatish Taseer preferred this strategy. Here are some examples applied by the translators, and in the following section, the logic behind their preference towards this strategy is elaborate. The following are examples from two short stories of Sadat Husain Manto's "khol do" and "license."
Example 1:

ST: Sirajuddin ne subah das baji anki kholi to logo ka aik mutalatam samandar deka.

TT: Ten a.m., Siraj Uddin opens his eyes on the cold floor of the camp, seeing the swelling sea of men.

BT: sub ke das baji jab Sirajuddin ne apni anki koli to logo ka aik ublaha howa samandar ka nizara dekni laga.

So, the above idioms are literal idioms being translated with the help of 'Paraphrasing' because there is no perfect equivalent of mutalatam words in English languages. A similar look at another idiom from short stories "khol do."

Example 2:

ST: Khuda tomahra bala kari.

TT: Your God will reward

BT: Is ka badla khoda tomahi di.

Here, the word reward is being used for Bala Kari, an example of transitional by Paraphrasing.
Let take another example from "khol do."

Example 3:

ST: unkho nai Jan khateli pa rak kar sakena ko donda.

TT: even putting their lives online, they search sakina

BT: apni zindagio ko khatri me dal kar unkho nai sakina ko dond nekala.

The above idioms are examples of pure idiom translated from Urdu into English with the help of paraphrases strategies. However, under the same strategies, the idioms of another short story of Manto,s "license," are translated by Aatish Taseer. Some of the examples are given below.

Example 4:

ST: Abu kochwan bara cheel jabela ta. It is the binomial type of idioms taken from the first sentence of the short story "license" by Sadat
Hasan Manto

TT: Abu kochwan is stylish man.

BT: Abu kochwan aik wazahdar admi ta.

From the above idiom, it is clear that there is no perfect equivalence of cheela chabela idiom in English; that is, the translator goes
through paraphrasing strategies. Look at another example from "license."

Example 5:

ST: Lein har waqat bank bani rekhi ka usi be had showk ta

TT: He had a weakness for style and fashion.

BT: Dan saj ke rekhna uski kamzori me sai ik ta.

So all of the above examples, which are analyzed one by one, are examples of idioms being translated through paraphrasing strategies. Beaugrande and Dressler define paraphrases as "approximate conceptual equivalence among outwardly different material."(De Beaugrande and Dressler 1981, 50) Similarly, in this regard, Hirst defines paraphrases as "talk(ing) about the same situation in a different way." (Hirst 1980:12) Munday declared that "equivalence is particularly useful in translating idioms and proverbs” For instance, if the English idiom like a bear with a sore head is rendered into Persian as (mesle borje zahremar), meaning like a tower of snake venom, the strategy of equivalence has been applied. (Munday 1981:13).--[[User:Atta Ur Rahman|Atta Ur Rahman]] ([[User talk:Atta Ur Rahman|talk]]) 16:55, 13 December 2021 (UTC)

According to Leonardi, "Equivalence can be said to be the central issue in translation." In this regard, house believes that "a translation text should match not only its source text in function but also employ equivalent situational-dimensional means to achieve that function" (Baker 2002:49). who shares this approach, states that equivalence is used "for the sake of convenience—because most translators are used to it rather than because it has any theoretical status" (Kenny 1998:77).

Despite different attitudes to the concept of equivalence, most specialists pay much attention to its meaning in the theory of translation. The translation is a form of communication, and that is why it is vital to establish equivalence between the source text and the target text. Although Vinay and Darbelnet believe that equivalence is used differently than in modern translation theory, it is evident that equivalence is one of the basic concepts of translation that cannot be neglected.Vinay and Darbelnet 1999:18)
Consequently, based on the Above mentioned studies using 'Paraphrasing' in translation stands as the core concept in the process of translation, and still, most of the translators cling to it for producing a more comprehensible and explicable text. These language ideas and translation models are ideal constructs, presented abstractly in order to be differentiated precisely. They may exist in an uneasy combination in actual theories and practices, resulting in logical tensions or inconsistencies. They must first contribute to any explanation or interrogation of the situation before they can contribute to any explanation or interrogation of the situation. Theories and actions must be contextualized in historical settings. They've been utilized as analytical tools to describe various topics in section introductions. Theoretical writings and current events these language notions and translation models are ideal constructs expressed in an abstract manner in order to be distinguished precisely in real-life hypotheses they may exist in an uncomfortable mix, resulting in logical conflicts or inconsistencies. They must first contribute to any explanation or interrogation of the situation before they can contribute to any explanation or interrogation of the situation.

4.2 Using an idiom of Similar Meaning and Form

As mentioned earlier, this strategy type is being used by Aatish Taseer during their translated work of Manto's short stories "khol do" and" license" on an occasional basis. Some examples are mention below.

From khol do.

Example 6:

ST: Larki ka rang zard hogaya.

TT: The girl's face became fail

BT: larki ka rang zar hogya.

Similarly, another example from the license is

Example 7:

ST: Abu our us ke mat beer hogaie

TT: They fall in love with each other.

BT: WO ik dosri ke mokhbat me geriftar hogaie

The above idioms are pure ones and are being translated with the help of similar meanings and similar forms.

The procedures: transposition, modulation, equivalence, and adaptation, and when it comes to defining the term Equivalence, (Vinay and Darbelnet 2000:90) propose that it consists in rendering "the same situation … by two texts using completely different stylistic and structural methods", and when it comes to translating idiomatic expressions like "Il pleut à seaux" it can be translated as "It is raining cats and dogs" using the idiom of similar form and meaning in the target language.

As Baker states, this strategy involves using an idiom in the TL which conveys roughly the same meaning as that of the source language idiom and, in addition, consists of identical lexical items. The salient point is that this kind of match can only occasionally be achieved, which cannot be picked up more often by translators. Accordingly, both translators mentioned in the current study had quite a slim chance of using this strategy type.(Baker 1992:12)

4.3 Using an idiom of similar meaning but different form:

During translating Manto short stories, "khol do" and "license," some of the idioms are translated with the help of this strategy. Some of the examples are given below from two different short stories.

Example number one is from the short story "khol do"

Example 8:

ST: Aur bolwai gos ayai thee?

TT: The roitors come abroad.

BT: pasadi bahar agai hai.

The above idiom is a pure type of idiom being translated with the help of above mention strategy. The word rioter is being used for bolwai, which is not a perfect word for bolwai. In Urdu bolwai, people believe in violence when minorities or the low population of any country want some rights. These people stop them by using violence, burn down their properties, rapes women, and do things like that. Another example from the license is below.

Example 9:

ST: Dosri kotwal abu ko dek kar jal ban ho jati.

TT: The other coachman burn with envy.

BT: Abu ke kamyabi dek kar aur kotwal abu sai khasad karni lagi’

The above idioms are a pure idiom that reflects the effect of jealousy between competitors to achieve equivalency. Aatish Taseer uses envy word for jal ban instead of other which have similar meaning but different form. Look at the other example from "license."

Example 10:

ST: Dino lat vo lagal se kam karni laga.

TT: Dino came with an excuse.

BT: Dino abb bahi tarashni laga.

The above idioms are types of binomial idioms translated with the help of idioms with similar meanings and different forms. (Newmark 1988, 81) mentions the difference between translation methods and translation procedures. He writes that "[w]hile translation methods relate to whole texts, translation procedures are used for sentences and the smaller units of language" (Newmark 1988: 81). Idiomatic translation in his definition reproduces the 'message' of the original. However, it distorts nuances of meaning by preferring colloquialisms and idioms where these do not exist in the original, leading to using an idiom of similar meaning but a different form. Besides, it is often possible to find an idiom or fixed expression in the target language with a meaning similar to that of the source idiom or expression but which consists of different lexical items (Baker 1992, 12). Therefore, translators discover idiomatic expressions in the target language with different forms than in the source language. In the current study, the translators approached this strategy merely for 9% of the total times, which means the frequency of Iranian and English idioms with the same meaning and different forms is not considered high.

4.4 Translation by omission:

A translator is less using these strategies, and we did not find any clue on this type of strategy in an area under consideration.
--[[User:Atta Ur Rahman|Atta Ur Rahman]] ([[User talk:Atta Ur Rahman|talk]]) 09:48, 12 December 2021 (UTC)

=== Findings===

Mandelbit believed that idioms with different cognitive mapping in the target language would be more challenging to translate.(Mandelbit 1995:40) After conducting this study and data analysis of collected data, the result revealed that the translator frequently used three out of four strategies of the Mona Baker model during the translation process, which is a translation by Paraphrasing, translation by similar meaning and similar form, translation by similar meaning and different form. In contrast, translation by omission does not found in his work.
After detail and careful analysis of data, more than half of idioms like "swelling sea of man,” my lord break his arrogance, “weakness for style and fashion." As I mentioned earlier, many more are translated under the umbrella of Paraphrasing, which is considered the most common method used for translating idioms.

Similarly, it also reflects strategies like similar meaning and different form and similar meaning and similar form. The idiom "rioter came abroad,” burn with envy,” The girl's face became pale, " They fall in love with each other" are translated with the help of two mention strategies, respectively.

Although translation by omission is a strategy used on rare occasions because of its meaning, its meaning cannot be easily paraphrased or stylistic reason. Here, the researcher also did not find any idiom translated with the help of the omission strategy.--[[User:Atta Ur Rahman|Atta Ur Rahman]] ([[User talk:Atta Ur Rahman|talk]]) 17:18, 13 December 2021 (UTC)

===Conclusion ===

By going through the detailed discussion and analysis of the data collected, it was finally concluded that the idioms which are present in two short stories, "khol do" and "License," are translated under the frame of Mona Baker's idiomatic model. Translation by Paraphrasing is mainly used while idioms of similar meaning and form and idioms of similar meaning and different forms are used occasionally. The researcher discusses all the strategies with related examples in the order of maximum used to minimum used. The strategy by omission did not find it works. All the data are collected from different sources and analyzed with the help of different researcher tools, and the result is written in light of the finding. Different from previous studies, the writer presents the strategies to translate idioms by each type of idiomatic expression found in the story. From the result, it is considered the translation of idiomatic expressions in the story is quite accurate. As the number of accurate data is more the data which is not related to the translation. We take conclusion from the translation through idiomatic expression and paraphrasing is the best way to translate a novel or a story however it is very difficult job to do because it needs more accurate and precise knowledge about the source language and an inspiring method to express ideas in the target language. However, translation is thing through which we can connect the world with each other and also we can study and observe diverse cultures.

=== References ===

Abu-Saydeh, A. F. (2004). Translation of English idioms into Arabic. Babel, 114-131.

Ahsan, S. (2020). A comparative study of two translations of manto's short story "Toba Tek". International Journal of English Language Studies, 12-27.

Alexander, R. J. (1987). Mimeograph. In R. J. Alexander (Ed.) Collocation and Culture. Trier: University of Trier, West Germany.

Al-Qinai, J. (2000). Translation quality assessment. strategies, parameters and procedures. Translator's Journal, 497-519.

Bayashi, J. (2020). Japanese-English translation: An advanced guide. Oxfordshire: Routledge.

Das, V. (1995). Critical events: An anthropological perspective on contemporary India. New Delhi: Oxford Printing Press.--[[User:Atta Ur Rahman|Atta Ur Rahman]] ([[User talk:Atta Ur Rahman|talk]]) 17:36, 13 December 2021 (UTC)

Mufti, A. (2007). The Language of English India. In I. &. End (Ed.) Enlightenment in the Colony. Princeton University Press.

Waka Xia, L. (2019). A discourse analysis of news translation in China. Syydney: Routledge.

= Muhammad Saqib Mehran Problems in Translation Study =
[[Trans_Type_EN_14]]

===Abstract===

===Key words ===

===Introduction ===

===Ambiguity===

===Lexical and Structural Mismatches===

===Multiword units: Idioms and Collocations===

===Summary===

===Further Reading===

=刘胜楠 A Case Study of ''Ne Zha'' on Subtitle Translation Strategies from the Perspective of Skopos Theory=
[[Trans_Type_EN_15]]

Translation types, strategies, styles, methods

2021-12-13T18:03:53Z

Atta Ur Rahman: /* Translation and Culture */

'''Translation types, strategies, styles, methods'''

[[Translation_types,_strategies,_styles,_methods|Overview Page of Translation types, strategies, styles, methods]]

30 Chapters（0/30)

[[Trans_Type_EN_1]] [[Trans_Type_EN_2]] [[Trans_Type_EN_3]] [[Trans_Type_EN_4]] [[Trans_Type_EN_5]] [[Trans_Type_EN_6]] [[Trans_Type_EN_7]] [[Trans_Type_EN_8]] [[Trans_Type_EN_9]] [[Trans_Type_EN_10]] [[Trans_Type_EN_11]] [[Trans_Type_EN_12]] [[Trans_Type_EN_13]] [[Trans_Type_EN_14]] [[Trans_Type_EN_15]] [[Trans_Type_EN_16]] [[Trans_Type_EN_17]] [[Trans_Type_EN_18]] [[Trans_Type_EN_19]] [[Trans_Type_EN_20]] [[Trans_Type_EN_21]] [[Trans_Type_EN_22]] [[Trans_Type_EN_23]] [[Trans_Type_EN_24]] [[Trans_Type_EN_25]] [[Trans_Type_EN_26]] [[Trans_Type_EN_27]] [[Trans_Type_EN_28]] [[Trans_Type_EN_29]] [[Trans_Type_EN_30]] ...

[[Book_projects|Back to translation project overview]]

[[DCG-To-Do|To the To Do List]]

=阳佳颖 Analysis On Subtitling Strategies in the American Version of the ''Legend of Zhen Huan''=

'''浅析美版《甄嬛传》的字幕翻译策略'''

[[Trans_Type_EN_1]]

阳佳颖 Yang Jiaying, Hunan Normal University, China

=Chapter 2: The Use of Translation Strategy and Translation Methods in Tourism Texts under the Guidance of Peter Newmark's Translation Theory -- A Case Study of ''Everglades National Park, Florida (Excerpt)''=
'''纽马克翻译理论指导下旅游文本中翻译策略与翻译方法的使用——以''Everglades National Park, Florida (Excerpt)''为例'''

[[Trans_Type_EN_2]]

刘晓 Liu Xiao, Hunan Normal University, China

=Chapter 3: Translation methods and strategies for novel subject matter under the guidance of communicative translation theory -- A case study of Korean novel Eun-ju's Movie (Excerpt)=
交际翻译理论指导下小说题材所适用的翻译方法和翻译策略—以韩国小说集《恩珠的电影》（节选）为例

[[Trans_Type_EN_3]]

刘越Liu Yue ，Hunan Normal University，China

=Chapter 4: On Translation Strategies and Translation Methods in Chinese Translation of English Prose -- A Case Study of Chinese Translation of English Prose "Pleasures of Ignorance"=

'''浅析英语散文汉译中的翻译策略和翻译方法——以英语散文《无知的乐趣》汉译本为例'''

[[Trans_Type_EN_4]]

毛雅文 Mao Yawen, Hunan Normal University, China

=Chapter 5： Analysis of translation strategies and methods for political eassays --- A Case Study of Annual Summary of the Russian Government's Work of 2019 =
'''政论语体翻译策略及翻译方法— 以《2019年俄罗斯政府工作报告》为例'''

[[Trans_Type_EN_5]]

毛优 Mao You，Hunan Normal University，China

=Chapter 6: An analysis and comparison of the translation styles of two Chinese translations of ''Le Spleen de Paris''=
'''浅析对比《巴黎的忧郁》两个汉译本的翻译风格'''

[[Trans_Type_EN_6]]

彭瑞雪 Peng Ruixue, Hunan University, China

=Chapter 7: A Study of Lu Xun’s Short Stories Translation from the Perspective of Functional Equivalence: Taking Yang Xianyi and Gladys Yang’s English Verison of ''Kong I-Chi'' as a Case Study=
功能对等翻译视角下的鲁迅短篇小说翻译研究——以杨、戴夫妇的《孔乙己》英译本为例

[[Trans_Type_EN_7]]

秦建安 QinJianna, Hunan Normal University, China

=Chapter 8:Translation methods and strategies applicable to the style of biographical literature -- Taking ''Incidents in Life of Slave Girl'' (excerpt) as an example=

'''传记文学的文体所适用的翻译技巧与策略——以英文传记《一名女奴的人生际遇》(节选)为例'''

[[Trans_Type_EN_8]]

颜子涵 Yan Zihan, Hunan Normal University, China

=Chapter 9: On the Translation Strategies of ''Lun Yu'' from the Perspective of Fusion of Horizons – A Contrastive Study of two translations of Ku Hung-ming and Xu Yuanchong=

'''视域融合视角下看《论语》英译的翻译策略—以辜鸿铭和许渊冲的英译本为例'''

[[Trans_Type_EN_9]]

邝艳丽 Kuang Yanli, Hunan Normal University, China

=杨柳青 Bian Zhilin's Literary Translation Theories and Practice——Take His Translation of Romantic Poems as Examples=

Yang Liuqing杨柳青,Hunan Normal University,China.

[[Trans_Type_EN_10]]

=Atta Ur Rahman Exploring Translation Strategies: A Case Study of the English Translation of the Holy Quran=

===Abstract===
This study aims at diagnosing culture-specific items in the English translation of the Holy Quran and the strategies which were used to translate the CSIs. Translating CSIs can be a demanding task because such items have specific meanings in the culture and language in which they exist but not necessarily in others. Taking this fact into account, the present study investigates the strategies used in the translation of culture-specific items in the English translation of the Holy Quran. Moreover, the researcher explored the most frequently employed translation procedures. To achieve these goals, the descriptive approach is applied for the analysis of the translation of specific items of culture. The descriptive analysis is also used for the investigation of the translation procedures used therein. The findings of this study indicate that the use of cultural equivalent strategy was the most frequent applied procedure. The descriptive equivalent and through translation procedures were the second most frequently applied translation strategies which were followed by transference, functional equivalent, componential analysis, synonymy, modulation and notes. The results shows that the translation procedures are helpful (especially the target-oriented ones) in conveying the meaning of the text from Arabic into English in different ways.

===Key Words===
The Holy Quran, Translation Strategies/procedures, Culture-Specific Items, Newmark

===Introduction===
1. Overview
Translation that plays a crucial role in introducing the history and in transferring the culture of an area is a kind of communication between different languages. It is also illustrated “as the result of a linguistic-textual procedure in which a text in one language is re-contextualized in another language.” In the re-contextualization, studies on translation demonstrate that there are certain critical points (Munday 2012:37) that are problematic for translators, especially, when dealing with vital cultural texts such as religious texts (Malmkjær 2015:10). It helps to communicate and exchange information with people from different countries and cultures. Khammyseh argues that translation is one of the traditional communicating methods between communities all around the world. (Khammyseh 2005;9). Jothiraj states that “translation plays an important role in the inter-lingual process of communication”(Jothiraj 2004;1). Translation is essential for cultures and languages to exchange information. Newmark defines it as a craft in which a written message in a language is replaced by the same story in another language. According to him, Translation is the art of trying to translate what is written or expressed in one language into another language with the same message or expression. To accomplish a qualified translation, the translator needs to be aware of different aspects(Newmark 1988;2). Many scholars in translation have noticed that the difficulty for a translator is to translate texts which deals with religious concepts and cultural specific items.

Nida indicated that translation is the way of finding natural issues in the TL close to the SL, in terms of message and style(Nida 1964;32). Larson has acknowledged that dealing with religious and cultural items is the most difficult, both in finding equivalence and analyzing the source vocabulary. Among the many challenges that exist for the translator is to bring the concept of the SL to a deeper meaning in the TL, the main problem is how to give CSIs, the significance which is firmly connected to the particular cultural context(Larson 1998;23).--[[User:Muhammad Numan|Muhammad Numan]] ([[User talk:Muhammad Numan|talk]]) 15:41, 13 December 2021 (UTC)

Culture plays a considerable role, Snell-Hornby assumed that “Culture refers to all socially conditioned aspects of human life”(Snell-Hornby 1988;33). Another definition of culture is formulated by Goodenough. For him, culture is “what people have to learn as distinct from their biological heritage, must consist of the end product of learning: knowledge, in a most general, if relative, sense of the term."(Goodenough 1957;167). By this definition, we should note that culture is not only a material phenomenon; it does not consist of things, people, behavior, or emotions. It is rather the organization of these things. It is the forms of things that people have in their minds, their models for perceiving, relating, and otherwise interpreting them”. According to him, if the translator wants to understand a culture, she or he has to understand that culture is a mixture of belief and knowledge.

The religious text and especially the Holy Quran have played a significant role in human life throughout history to guide human beings towards the right path. Translating religious text can be a hectic job. When it comes to religious texts like the Holy Quran, it might be even more hectic. The Holy Quran has a profound impact on the human lives of its believers. It spreads spiritual serenity and peace of mind. Lustig and Joline thought that “religion is an important institutional network that binds people to one another”(Lustig and Joline 2003;16). But sometimes believers of Islam (whether they are native or not native speakers of the language) face a tremendous difficulty when they want to understand the meaning of a certain lexical unit, lexis that can be identified as Quranic-specific words/phrases.

This study is aimed to probe Newmark's translation procedures applied to translate cultural items from the SL (Arabic) to the TL (English) and to focus on translation strategies used by the English translator to transfer absolute and in-depth intended meanings of the CSI in the Holy Quran. If we examine Newmark's opinion, seventeen procedures may be needed by a translator in the process of translation. However, only a few translation procedures are relevant to this translation, they are Transference, cultural equivalent, functional equivalent, descriptive equivalent, componential analysis, synonymy, through translation, modulation and notes.(Newmark 1988;81). These types of translation procedures are usually used to translate cultural terms contained in the text involving Surah Yusuf as a source language. Thus, in the relationship between translation and culture, the strategies offered should be understood as an attempt to make the translation easy to understand by the TR without blurring the message contained in the text written in the SL.--[[User:Muhammad Numan|Muhammad Numan]] ([[User talk:Muhammad Numan|talk]]) 15:41, 13 December 2021 (UTC)

===Translation and Culture===

2. Translation and Culture

Culture and translation are intimately connected, for understanding the culture translation plays a crucial role. In every nation, there are multiple cultures which reflect how people behave, socially, traditionally and politically and also practice their specific languages. Languages have a complex system of communication that humans adapt from different cultural background. When someone wants to know more about any culture, it is necessary to know about that language. For understanding the language they need to translate it as one might not understand the particular language. Thus, translation fills the gap created by languages that is a very important aspect of translation.

The translation is the process of translating a point or text from one language to another, we can also refer translation to moving of something from one place to another. Translation impacts also on our real life, in a way of transforming other cultures, norms and traditions into our culture. Translators play a vital role in culture and mediators between cultures, dedicated to linking the gap that repeatedly hinders effective communication between communities. According to Peter Newmark, “translators have been entrusted the elegant and highly-demanding task of representing cultures for decades” (Newmark 1988:7). Newmark established connections concerning the relationship between culture and translating. In his book, he regards translation as a process of “representing the meaning of a text into another language in the way that the author planned the text” (Newmark 1988:5). According to him, although this process has been supposed to be simple, in reality, translators have been facing the complex task of translating and conveying culture for decades, ever since countries began establishing relationships between one another. (Newmark 1988:7).

In the history of translation studies, translation has been discussed through multiple routes which based on practicality and some theoretical aspects. For instance, Catford defined it as "the replacement of textual material in one language by equivalent textual material in another language”(Catford 1965:20). According to Venuti translation is "the forcible replacement of the linguistic and cultural difference of the foreign text with a text that will be understandable to the target language reader”(Venuti 1995:18). Schjoldager stated that“a translation is a text that expresses what another text has expressed in another language”(Schjoldager 2008:19). Culture is a complex whole which includes knowledge,belief,art,law,morals,customs and many other capabilities and habits acquired by man as a member of society. The translation is no longer considered to be a mere cross-linguistic activity but it significantly is cross-cultural communication.”
Since language reflects the way of life and basic parts of it, the process of translation cannot be done without the integration of cultural symbols into the construction of meaning. Hassan claimed that a good translation “is one that carries all the ideas of the original as well as its structural and cultural features” (Hassan 2014:2). Hermanns contributed that translation should be recognized as a cultural act. It is a kind of linguistic-cultural activity that involves at least two languages and two cultural traditions. Similarly, translation is not just a verbal act; it is also cultural, which is an act of communication of cultures(Hermanns 1999:22) Later, Hassan emphasized a good translation "is one that carries all the ideas of the original as well as its structural and cultural features" and that "reconstructs the cultural/historical context of the original"(Hassan 2014:2).
These statements demonstrate that there is an interaction between translation and culture, Newmark illustrated that culture in translation competence is “the greatest hurdle to translation, at least the achievement of an accurate and decent translation" (Newmark 2001:328).

Bearing in mind the general alliance among researchers regarding the importance of culture in translation, the translation activity is a question of transferring the correct meaning and that the translator has a productive role in transferring not only the linguistic system of the source text but also the cultural one. As such, it is extremely difficult to draw a borderline between translation and culture as they are inextricably overlaid and this connection leads to creative translation.

2.1 Culture-Specific Items (CSIs)

Culture-specific items are notions that are specific to a particular culture. These concepts are using in different domains such as flora,fauna,food,clothes,housing, work,leisure,politics,law,and religion in the way of life. These cultural concepts are consist of different suggestion and approaches. For the denomination of these concepts, many scholars and linguists employed different names or terms, relatively different definitions are given and they tried to define some points that were related to the culture but they not defined even the name of the concept clearly. Scholars refer different names to these culture-specific items, Newmark uses the term cultural words. (Newmark 1988:327) Christine Nord names them “culturemes” (Nord 1997:9) while in one of the newer studies, focused on the translation of culture-specific items, Mohammad Reza Shah Ahmadi and Fatemeh Nosrati employ a term culture-bound element (Ahmadi and Nosrati 2012:1).
After a long time, some scholars prefer the terms “culture-specific item” (Davies 2003:17), others choose cultural words (Newmark 2003;87) or culture-bound phenomena/concepts (Newmark 2003:7). In this study, the term “culture-specific item” is used as the basic term, as well as its abbreviation CSI, although other synonyms may be used to prevent repetition. "Culture-specific items are defined by different scholars according to their differences and similarities. Meanwhile, Mona Baker (1992) defines specific concepts of culture as “sourcelanguage words that express concepts unknown in the target culture” (Baker 1992:21). It may relate to religion, kind of food or social customs. Newmark suggests to culture-specific items as cultural words (Newmark 1988:94). He further discussed that in many circumstances, cultural words are somewhat easy to detect in a text because they are closely related to a specific language and unable to translate word by word (Newmark 1988:95). When they cannot be translated literary then he mentioned that the translators usually the purpose is to provide a descriptive-functional equivalent (Newmark 1988:95).--[[User:Muhammad Numan|Muhammad Numan]] ([[User talk:Muhammad Numan|talk]]) 16:02, 13 December 2021 (UTC)

2.1.1 Translation of CSIs in the Holy Quran

The Holy Quran is the most basic religious book for Muslims, the Quran was revealed to the prophet Muhammad (PBUH). The Quranic corpus, created in an early form of Classical Arabic, is traditionally believed to be a literal transcript of God’s speech and to constitute the earthly production of an uncreated and eternal heavenly original, according to the general view referred to in the Quran itself as “the well-preserved tablet” (al-lawḥ al-mahfūẓ; Qurʾān 85:22). It has a heartfelt impact on human lives and their believers. It spreads spiritual stability and peace of mind. According to (Lustig and Joline 2003:16) “Religion is an important institutional network that binds people to one another.”
Translating Quranic-specific words/phrases is considered a great challenge for the translators which requires an accurate interpretation and consciousness of the crucial functions of these Quranic-specific words/phrases. Therefore, they have to focus on a set of aspects to attain equivalence and then render the exact meaning. The translation of the Holy Quran is a debatable process because Arabic is full of cultural-specific concepts with no proper equivalent in other languages; consequently, some equivalents fail to convey their cultural meaning thoroughly. The translation is seen as the process of reconstructing a text into other languages. In the Holy Quran, it is mentioned in the Surah of Yusuf: “we have sent it down as an Arabic Quran”, the translated text has been simply seen as a commentary, explaining, or paraphrasing of the source text. In general, exact translation never occurs; rather this can be a basic interpretation of the Holy Quran. In the process of translation of the Holy Quran, language and CSI items and rhetorical features were not inimitable and reproducible into other languages.
Translating CSIs is a strenuous task because such elements have special meanings in culture and language.--[[User:Muhammad Numan|Muhammad Numan]] ([[User talk:Muhammad Numan|talk]]) 16:02, 13 December 2021 (UTC)

===Types of Translation ===
3. Types of Translation
Newmark determines 8 types of translation which are:

3.1 Word-for-Word Translation

This is usually indicated as an interlinear translation, with the target language immediately below the source language words. The source language word-order is preserved and the words translated singly by their most common meanings, out of context. These words are translated literally. Some of the uses of point-by-point translation are to understand the mechanics of the source language or to create a difficult text as a pre-translation process.

3.2 Literal translation

In this type of translation, the grammatical structures of the source language are changed to the nearest target language equivalent but the written points remain the same to one another, out of context.
3.3 Faithful translation
This translation attempts to reproduce the original exact meaning within the limitations of the TL grammatical structures. It also conveys cultural words and maintains an unusual degree of grammar and strength in translation. It tries to make the SL author completely loyal to the intent and reality of the text.

3.4 Semantic Translation

Semantic translation takes much of the aesthetic value of the source language text, making sense where appropriate so that there are no implications, wordplay or repetition roots in the finished version. It may translate less important cultural points by a culturally neutral third or active terms but not by cultural equation and it may also give the reader more small concessions.

3.5 Adaptation

This is an unrestricted form of translation. It is used mainly for plays and poetry, the themes, characters, plots are usually preserved, the SL culture converted to the TL culture and the text rewritten (Ahmad 2015;15).

3.6 Free Translation

The content without a form of the original or the matter without the manner is the productions of free translation. It is also known as intra-lingual translation and it is usually longer than the original.

3.7 Idiomatic Translation

This type of translation replicates the original message but degrades the depth of meaning by selecting meanings and dialogues that do not exist in the original.

3.8 Communicative Translation

This type of translation replicates the original message but degrades the depth of meaning by selecting meanings and dialogues that do not exist in the original.--[[User:Muhammad Numan|Muhammad Numan]] ([[User talk:Muhammad Numan|talk]]) 16:05, 13 December 2021 (UTC)

===Translation Strategies ===

4. Translation Strategies
Many theorists have used the term translation strategy extensively but with some significant differences in meaning and perspective that they see. Many theorists have used the approach of translation comprehensively but with some notable differences in meaning and vision as they appear.

4.1 Aixela Translation Strategies:
According to Aixela translators need to choose several strategies based on the source language culture and target culture. He distinguishes many of the translation strategies that apply to the translation of culture-specific items and at the same time, he tries to command by the level of their intercultural intervention. He divided it into two groups; conservative groups (5 approaches) and the substitution (6 strategies).

4.1.1. Conservation:
In conservation,the less compelling process includes repetition,orthographic adaptation,linguistic translation,extratextual gloss and intratextual gloss.

4.1.1.1 Repetition:In repetition, there is simply the transference of the culture-specific items from the ST to the TT. Thus,the translator keeps as much as possible the original reference (Aixela 1996;61). This approach is often used for languages that do not differ in the alphabet and most for names.

4.1.1.2 Orthographic Adaptation: The orthographic adaptation involves writing or
transliteration, mainly when the original term is given in a different alphabet than the one used in the target culture.

4.1.1.3 Linguistics translation: Linguistic translation emphasizes on the way where the translator chooses the source closest to the original text and increases his understanding by giving the TL version which is still relevant to the ST cultural system.

4.1.1.4 Extra-textual Gloss: Here,the extra-textual gloss refers to additional information to the previously mentioned procedures, The translator uses one of the above strategies but considers it as a necessity to explain the meaning or concept of CSI. In this gloss, it can be footnotes,endings,words,ideas,translators in dictionaries, italics and so on.

4.1.1.5 Intra-textual Gloss:It's like the past but the translator feels that he/she can include the globe as an indirect part of the text,not to distract the reader.

4.2.1 Substitution
In substitution, According Aixela “that synonymy, limited universalization, absolute universalization, naturalization, deletion, and autonomous creation are encompassing here"(Aixela 1996;87)--[[User:Muhammad Numan|Muhammad Numan]] ([[User talk:Muhammad Numan|talk]]) 16:40, 13 December 2021 (UTC)

4.2.1.1 Synonymy: This strategy is a stylist used to avoid the constant repetition of culturespecific items in the ST.

4.2.1.2 Limited Universalization: When the translator realizes that the culture-specific item is not clear to the reader or that another source CSI exists in the source language which can be replaced, replace it with data. Of course, the location is not as specific to the source language as the first one.

4.2.1.3 Absolute Universalization: The only difference between limited universalization and absolute universalization is when the translator cannot find the best known CSI in the source language or prefers to eliminate the unusual concept and choose a neutral term. (Aixela 1997;63).

4.2.1.4 Naturalization: In this case “translator brings the culture-specific item into the TL culture” (Shokri Ketabi 2015;8).

4.2.1.5 Deletion: When the CSI is “unacceptable ideologically or stylistically or it is not relevant enough for the effort of comprehension required for the readers” (Aixela 1996;64), or very clear that the translator does not want to use any strategy, they delete the CSI.

4.2.1.6 Autonomous Creation: When the translator agrees to use non-existent cultural
reference in the ST.(Aixela 1997;43).

4.3 Mona Baker's Translation Strategies
Baker's strategies have been used by professional translators at word level in their translations, to deal with issues while performing the task of translation.Baker She suggests various procedures to work for unequal treatment at the point level, for example, translation by a more general word, translation by a more neutral / less obvious word, translation by paraphrasing, Using related words, and so on. She formulates the classification in different strategies(Baker 1992;90) which are the following:

4.3.1 Translation by a more general word: According to Baker,this has to do with the meaning of the proposition. Appropriately it works in many languages.

4.3.2 Translation by a more neutral/ less expressive word: This is another strategy in terms of semantics it does with differences with obvious meaning.

4.3.3 Translation by cultural substitution:This strategy involves placing culture-specific material that does not have the same predictive meaning as the target language material but may have the same effect on the target reader.

4.3.4 Translation using a loan word: This strategy relies on culture-specific items, modern borrowing points plus interpretation concepts and buzz points.

4.3.5 Translation by paraphrase using a related word: When the source material is written in the target language but separately, and when the frequency used in the source text is high, it will be natural in the target language.

4.3.6 Translation by paraphrase using unrelated words: This strategy can be used when the concept in the source material is not lexical in the TL.

4.3.7 Translation by omission: Losing phrases or words that are not vital to text development.

4.3.8 Translation by an illustration: Here, use examples when the source word is not equal in the target language. Each theorist presents their strategies according to their point of view,however,Baker,s translation strategies include the most applicable set of strategies, as it shows the strategies used by professional translators.
--[[User:Muhammad Numan|Muhammad Numan]] ([[User talk:Muhammad Numan|talk]]) 16:40, 13 December 2021 (UTC)

===Cultural Categories ===

5. Cultural categories

5.1.2 Ecology
In this type of cultural category, Newmark labels those words which have some similarities and differences in culture concerning the environment. For Example, animals, colors, astronomy, plants birds etc. They will also have some geographical features that can normally differ from other cultural terms in that they usually have no political, commercial value.

5.1.2 Material culture

Material culture is also known as artefacts, In the category of material culture, Newmark included Food, clothes, housing, transport, and communications and also those objects which are made by humans. For Example, Clothing, atoms, crops, vegetables, jewellery, drugs, planets etc. “Food is for many the most sensitive and important expression of national culture. The function of the generic clothes terms is approximately constant, indicating the part of the body that is covered, but the description varies depending on climate and material used, houses and town, and transport.”(Newmark 1988;90)

5.1.3 Social culture

The social culture is divided by Newmark in two ways, they are work and leisure. For example, Trade, armour, literature, poets, markets, games.

5.1.4 Organisation

Newmark organizations are divided into five categories: political and administrative conditions, historical conditions, and international conditions. ‘The international community terms usually have recognized translations which are in• fact through-translations, and are now generally known by their acronyms', religious terms, artistic terms; “the translation of artistic terms referring to movements, processes and organizations generally depend on the putative knowledge of the readership. For example, adultery, business, corruption, sex, poverty, marriage, divorce etc.”

5.2 Newmark Classification CSIs

Newmark established the classification of culture-specific items (CSIs) into five classes which are;
Table 1. Newmark classification of Culture-Specific Items. (Newmark 1988;97) --[[User:Muhammad Numan|Muhammad Numan]] ([[User talk:Muhammad Numan|talk]]) 16:50, 13 December 2021 (UTC)

5.2.1 Categorization of CSIs in Surah Yousuf of the Holy Quran

Verse No. Terms English Translation Categories
1 الۡکِتٰبِ Book Material culture

2 قرُۡءٰنًا Quran Material culture

3 الۡقَصَصِ Narration Gesture

4 رَايَۡتُ Dream Habit

5 کَوۡکَبًا Stars Ecology

6 ال َّ شمۡسَ Sun Ecology

7 الۡقَمَرَ Moon Ecology

8 الۡاحََادِيۡثِ Events Organization

9 يعَۡقوُۡبَ House of Yaqub Material culture

10 يعَۡقوُۡبَ Yaqub

11 ابِۡرٰہيِۡمَ Ibrahim

12 اِسۡحٰقَ Ishaq

13 اقۡتلُوُا Kill Social culture

14 ارَۡضًا Earth Ecology

15 الۡجُبِّ Pit Ecology

16 ال َّ س َّ يارَةِ Wayfares

17 يٰۤابََانَا Father

18 َّ يرۡتعَۡ Eat Social culture

19 وَ يَلۡعَبۡ Play Social culture

20 لَحٰفِظُوۡنَ Guard Social culture

21 وَ اخََافُ Fear Habit

22 الذِئّۡبُ Wolf Ecology

23 عِشَاءًٓ Nightfall Ecology

24 َّ يبۡکُوۡنَ Weeping Habit

25 مَتاَعِنَا Belongings Material culture

26 قمَِيۡصِہٖ Shirt Material culture

27 وَارِدہَمُۡ Water drawer Material culture

28 دلَۡوَهٗ Bucket Material culture

29 بِثمََنٍ ۢ بَخۡسٍ Paltry price Material culture

30 درََاہمَِ مَعۡدوُۡدةٍَ Silver coin Material culture

31 مِّصۡرَ Egypt

32 لِامۡرَاتَِہٖۤ Wife

33 الۡارَۡضِ Land Ecology

34 اشَُدَّ هٗۤ Prime age

35 الۡابَۡوَابَ Door Material culture

36 مَعَاذَ ّٰ ِ Master Organization

37 ال ُّ سوۡٓءَ Evil Habit

38 الۡفَحۡشَاءَؕٓ Lewdness Habit

39 عِبَادِنَا Servant Organization

40 وَ قَدَّ تۡ Ripped Social culture

41 عَذاَبٌ Punishment Social culture

42 ُّ يسۡجَنَ Prison Organization

43 الۡعَزِيۡزِ Minister Organistion

44 حُباؕ Love Social culture

45 فتَٰىہَا Slave Organization

46 سِکِّيۡنًا Knife Material culture

47 مَلکٌَ Angel Organization

48 فَاسۡتجََابَ Prayer Gestures

49 خَمۡرًا Wine Material culture

50 خُبۡزًا Bread Material culture

51 رَاۡسِیۡ Head Material culture

52 ال َّ طيۡرُ Birds Ecology

53 ءَارَۡبَابٌ Gods Organization

54 يٰصَاحِبَیِ السِّجۡنِ Prisoners Organization

55 تعَۡبدُوُۡنَ Worship Gesture

56 ال َّ شيۡطٰنُ Satan Organization

57 الۡمَلِکُ King Organization

58 بَقَرٰتٍ Cows Ecology

59 خُضۡرٍ Green Ecology

60 يٰبسِٰتٍ Dry Ecology

61 سُنۡۢبلُٰتٍ Grain Material culture

62 تزَۡرَعُوۡنَ Crops Material culture

63 يغَُاثُ Rain Ecology

64 يَعۡصِرُوۡنَ Juice Material culture

65 النِّسۡوَةِ Women

66 ال َّ رسُوۡلُ Messenger Organization

67 الۡعَزِيۡزِ Governor Organization

68 ال ّٰ صدِقِيۡنَ Truthful Habit

69 الۡخَائِٓنيِۡنَ Betray Organization

70 خَزَائِٓنِ Treasure Material culture

71 مَ َّ کنَّ ا Power Organization

72 بِرَحۡمَتِنَا Mercy Gestures

73 يَتَّ قوُۡنَ Taqwa Habit

74 الۡمُنۡزِلِيۡنَ Hospitality Habit

75 رِحَالِہِمۡ Camel Ecology

76 وَ ل َّ مَا فَتحَُوۡا Family Organization

77 بَابٍ Gate Material culture

78 اِنِ الۡحُکۡمُ Sovereignty Organization

79 الۡعِيۡرُ Caravan Organization

80 لسَٰرِقوُۡنَ Thieves Organization

81 السِّقَايَۃَ Bowl Material culture

82 تاَ ّٰ ِ Swear Habit

83 کٰذِبيِۡنَ Liars Habit

84 وِّعَاءِٓ Bag Material culture

85 درََجٰتٍ Rank Organization

86 َّ موۡثِقًا Pledge Social culture

87 الۡحٰکِمِيۡنَ Judges Organization

88 الۡقَرۡيَۃَ Town Material culture

89 عَيۡنٰہُ Eyes

90 الۡبَشِيۡرُ News Social culture

91 ابَوََيۡہِ Parents Organization

92 الۡعَرۡشِ Thrown Organization

93 يمَۡکُرُوۡنَ Devices Material culture

94 وَ الۡارَۡضِ Earth Ecology

95 ال َّ سمٰوٰتِ Heavens Ecology

===Translation Procedure ===

6. Translation Procedure

There are seventeen different kinds of translation procedures classified by Newmark. According to (Gallagher 1996;31)“translation procedures are the technical devices to convey the message of a text in one language into another language.” The difference between translation procedure and translation methods discussed by (Newmark 1988;81)“translation methods relate to whole texts, translation procedures are used for sentences and the smaller units of language.”

6.1 Transference
Transference is the way through which we convert the source language to target language and also contains transliteration or transcription. Transference is also known as loan words, there is no transformation in the spelling of the words that have been translated.

6.2 Naturalization
Naturalization changes the word SL to its pronunciation,then TL to its original form.
Naturalization also adds new connections to external conditions.--[[User:Muhammad Numan|Muhammad Numan]] ([[User talk:Muhammad Numan|talk]]) 16:55, 13 December 2021 (UTC)

6.3 Culture equivalent
In this procedure, SL the cultural word is translated by the target cultural word. The use of the translation of this procedure is limited because it is not accurate, but it can be used in general texts, public and publicity,as well as for brief explanation to readers who do not understand the relevant source language culture.

6.4 Functional Equivalent
This approach is the most accurate path of translating and it uses very neutral cultural points with a new specific term.

6.5 Descriptive equivalent
This strategy is working for the description of the meaning or function of the source language.

6.6 Synonymy
This method of translation is applied when there is nothing to the same.

6.7 Through-Translation
Through translation is the literal translation of common conflicts,the names of organizations and compound parts.

6.8 Shifts or Transposition
This translation procedure involving a change in grammar from SL to TL. This change is done when there is a difference between the structure of the SL and the TL is reasonable.

6.9 Modulation
This procedure is used in the translation of sentences, phrases and clauses. Here the translator looked at the message in the source language sentence from a different angle or a different way of thinking. This strategy is used when the translation of words with literal meaning does not produce a reasonable translation.

6.10 Recognized Translation
The translation process is manifested when the translator uses an authoritative or appropriate translation of an organization's term.

6.11 Translation Label
This procedure is the appropriate one for the translation of a new institutional term,and it is a temporary translation of the source language word.

6.12 Compensation
This process manifests itself when there is a meaningful loss in one part,but compensation in the other part.

6.13 Componential Analysis
In this procedure, the source language word translated into the TL by detailing the components of the meaning of the source language word.

6.14 Reduction & Expansion
In this procedure, the elements of the word 'auto' removed and the elements of the word expanded in the target language.

6.15 Paraphrase
This procedure appears when cultural words need more explanation.

6.16 Couplets
In this procedure, two or more different procedures meet in one translation, couplets, triplets, quadruplets.

6.17 Notes
When the additional information is added to the cultural words for the clarification of readers.

===Analysis and Discussion ===

7. Analysis and Discussion

7.1 Introduction
This chapter highlights the procedure of the study and the analysis of culture-specific items in Surah Yusuf. This chapter explores the use of translation strategies in transferring meaning from the ST to the TL and the appropriateness of Newmark's model in interpreting the procedures that the translator applied during the translation process.

7.2 Procedures
To account for the translation of CSIs in this research, the source text of the Holy Quran in Arabic and its English translation translated by Mufti Taqi Usmani were studied. After reading the whole Ayahs of Surah Yusuf and its translation, every Ayah and its translation in English were carefully analyzed to identify CSIs and the strategies used by the translator to translate them into English. After that, the classification of CSIs by Newmark has been accepted as the theoretical framework of this study aimed at analyzing culture-specific items. For the clarification, each procedure is interpreted and demonstrated with illustrations in Tables 1-9.--[[User:Muhammad Numan|Muhammad Numan]] ([[User talk:Muhammad Numan|talk]]) 17:01, 13 December 2021 (UTC)

7.3 Analysis and Discussion
After the categorizing the culture-specific items according to Newmark's strategies, the researcher worked on the strategies for translating the culture-specific items applied in Surah Yusuf, including transference, cultural equivalent, functional equivalent, descriptive equivalent, componential analysis, synonymy, through translation, modulation and notes; Then, he arranged the data gained in Tables 1-9 in order to show the cases of applying Newmark’s strategies for translating the culture-specific items.
The discussion section is devoted to the interpretation of each selected culture-specific word, the researcher presents a discussion of how he formulates the CSIs in Newmark strategies.
Below are the discussion points created for using each strategy;

7.3.1 Transference: Transference includes transliteration and is the same as what is called transcription. The word then becomes a loan word. There were words that were transferred from the source text to the target text. These are presented in the following table.
Table1.

Here are some examples of Transference applied in translating CSIs in Surah Yusuf:

Strategy Source Text Target Text
قرُۡءٰنًا Quran
ابِۡرٰہيِۡمَ Ibrahim
Transference يعَۡقوُۡب Yaqub
اِسۡحٰق Ishaq
يَتَّ قوُۡنَ Taqwa

Words that have given in table 1 are transference words because these are conveyed to target language which is a different language writing system then from the source language, For example, the word Quran is transliterated word and pronounce as same as like in source language قرُۡءٰنًا, so it is transcripted and also become a loan word. Similarly, all the mentioned words in table 1 are transference words.
7.3.2. Cultural Equivalent: Cultural equivalent purpose is to replace a cultural word in the source language with an, although not completely synonymous, target language word.

Table 2.
Examples of Cultural equivalent applied in translating CSIs in Surah Yousaf
Strategy Source Text Target Text
اٰلِ يعَۡقوُۡب House of Yaqub
لَحٰفِظُوۡنَ Guard
بِثمََنٍ ۢ بَخۡسٍ Paltry price
درََاہمَِ مَعۡدوُۡدةٍَ Silver coin
اشَُدَّ هٗ Prime age
Cultural Equivalent مَعَاذَ ّٰ Master
الۡعَزِيۡزِ Minister
فَاسۡتجََابَ Prayer
اِنِ الۡحُکۡمُ Sovereignty
يٰصَاحِبَیِ السِّجۡن Prisoners
الۡمَلِکُ King
يَعۡصِرُوۡنَ Juice
مَ َّ کنَّ ا Power

In Surah Yusuf, we have some words that are related to the cultural equivalent, Table 2 contains cases where cultural equality is applied. The word House of Yaqub is not completely synonymous to the ST اٰلِ يعَۡقوُۡب, it is a replaced word in the SL. The word minister is not completely synonymous to the word ST word الۡعزَِيۡزِ. Similarly, the word Master in the TT is not synonymous to the word which is used in the ST ّٰ مَعَاذَ, it is a replaced word. The original meaning of the word فَاسۡتجََابَ is to accepted, but here it is referred to Prayer which is not only the synonymous but also a replaced one; furthermore, all the words mentioned in table 2 are mostly not completely synonymous words but the cultural replacing words.

7.3.3 Functional Equivalent:In functional equivalent, the word culture-free is used,
sometimes with a specific term; Therefore, it generalizes the word SL.

Table3.

Examples of Functional equivalent applied in translating CSIs in Surah Yousaf
Strategy Source Text Target Text
الۡقَصَصِ Narration
رَايَۡتُ Dream
Functional equivalent الۡاحََادِيۡثِ Events
ال َّ س َّ يارَةِ Wayfares
مِّصۡرَ Egypt
يمَۡکُرُوۡنَ Devices

In functional equivalent, culture-free words are used, sometimes a new specific term is used which generalizes the SL word. For example, in table 3 the word Events is used as a cultural free word that generalizes the ST الۡاحََادِيۡثِ. The word Devices is a cultural free word and used as a new specific term to generalize the ST word يَمۡکُرُوۡنَ. The word Narration is used in the TT as a cultural free word because it is not limited or bound to a single culture. The word narration can be used by every culture representative.
7.3.4 Descriptive Equivalent: It is using phrases in TT to explain the ST word.
Table4.
Examples of Descriptive equivalent applied in translating CSIs in Surah Yousaf
Strategy Source Text Target Text
کَوۡکَبًا Stars
ال َّ شمۡسَ Sun
الۡقمََرَ Moon
Descriptive equivalent عِشَاءًٓ And at Nightfall
وَارِدہَمُۡ Water drawer
سِکِّيۡنً Knife
الۡکِتٰبِ Enlightening book
ال َّ سمٰوٰتِ Heaven

The descriptive equivalent is, using phrases in TT to explain the ST word. For example Eleven stars and the sun and the moon a phrase used in the TT which explains کَوۡکَبًا َّ و ال َّ شمۡسَ وَ الۡقمََرَ the ST words stars, sun and moon. Similarly, Enlightening the book is a phrase used in the target text which highlights the meaning of الۡکِتٰبِ.
7.3.5 Componential Analysis:componential analysis is the initial comparison of a source language point to a selected language point that has the same meaning, but does not equate to one.
Table5.
Examples of Componential analysis applied in translating CSIs in Surah Yousaf
Strategy Source Text Target Text
رَايَۡتُ Dream
ال َّ طيۡرُ Birds
Componential analysis وَ يَلۡعَبۡ Play
يَعۡصِرُوۡنَ Juice
مَعَاذَ ّٰ ِ Master
يٰصَاحِبَیِ السِّجۡنِ Prisoners
اِنِ الۡحُکۡمُ Sovereignty

Further, in justification in the translation of CSIs, the researcher analyzed the words that comparing the word base of a source language with the target language point that has the same meaning, but obviously not equals one. Like رَايَۡتُ means to look or see while translating it to the TT it meanings changes to word Dream. The basic comparison of these two words is the same.
That is both words are related to cognition and eyes. For instance, other words are ال َّ طيۡرُ Birds, اِ نِ الۡحُکۡمُ Sovereignty.
7.3.6 Synonymy: Synonymy is a near target language equivalent.
Table 6.
Examples of Synonymy applied in translating CSIs in Surah Yousaf
Strategy Source Text Target Text
الۡکِتٰبِ Book
قۡتلُوُا Kill
ارَۡضًا Earth
Synonymy الذِئّۡبُ Wolf
دلَۡوَه Bucket
خَمۡرًا Wine
يٰبسِٰتٍ Dry

The translator has used good equivalents for the words chosen in the Surah Yusuf. For instance, الۡکِتٰبِ Book, Book in the TT and الۡکِتٰبِ in the ST are the synonymous word. Few other examples are mentioned in table 6.
7.3.7 Through translation:Through-translation, is a literal translation of common conflicts, names of organizations and compound parts. It can also be called: click or loan translation.
Table7.
Examples of Through-translation applied in translating CSIs in Surah Yousaf
Strategy Source Text Target Text
اٰلِ يعَۡقوُۡبَ House of Yaqub
غَيٰبَتِ الۡجُبِّ Into the bottom of a pit
بِرَحۡمَتِنَا Mercy
Through Translation الۡاحََادِيۡثِ Events
ُّ يسۡجَنَ Prison
الۡعَزِيۡزِ Governor
الۡخَائِٓنيِۡنَ Betray
وَ ل َّ مَا فَتحَُوۡا Family

In through translation, the researcher found those words which have common collocations, name of organization or component of compounds in Surah Yusuf. Examples of through translations are House of Yaqub, اٰلِ يعَۡقوُۡبَ is a component of the compound, Family وَ ل َّ مَا فَتحَُوۡا is the name of the organization, other examples are mentioned in table 7.
7.3.8 Modulation: Modulation occurs when the translator generates the original text message in TL text according to the current target language norms, as source language and target languages may differ visually.
Table8.
Examples of in translating CSIs in Surah Yousaf Modulation applied
Strategy Source Text Target Text
يمَۡکُرُوۡنَ Devices
Modulation لَسٰرِقوُۡنَ Thieves
مَ َّکنَّ ا Power
وَ قَدَّ تۡ Ripped

The modulation occurs in the translation of culture-specific items when we are translating the word or phrase from the source text to target text according to the new norms and traditions in TT culture. For instance, Devices are the word that had been translated from the Arabic word يمَۡکُرُوۡنَ which means to plan something while in English it is opposite which means tools.
7.3.9 Notes: Notes, additions, and glosses are additional information that a translator must add to the version; The additional information that translators add is usually cultural.
Table9.
Examples of Notes applied in translating CSIs in Surah Yousaf
Strategy Source Text Target Text
اِنِ الۡحُکۡمُ Sovereignty
Notes تعَۡبدُوُۡنَ Worship
ال َّ شيۡطٰنُ Satan
بِثمََنٍ ۢ بَخۡسٍ Paltry price

In this strategy, the translator adds some additional information to his version, The additional information that translators add is usually cultural. For example اِنِ الۡحُکۡمُ is a word which means that giving the order is limited or quality related to Al-Mighty God while the translator used the word sovereign which means authority. Worship is a word which means to follow or obey someone, the translator can use it in his point of view while in Arabic تعَۡبدُوُۡ نَ which means a quality limited to God.

===Conclusion and Recommendations===

8. Conclusion and Recommendations

This chapter summarizes the findings of the study. It also provides some recommendations regarding the application of translation procedures in translation between language systems.

8.1 Summary of the Findings

The translator applied nine translation procedures out of seventeen of Newmark’s translation procedures in the translation of the Surah Yusuf of the Holy Quran, namely, transference, cultural equivalent, functional equivalent, descriptive equivalent, componential analysis, synonymy, through translation, modulation and notes. The cultural equivalent strategy was the most frequent applied procedure. The descriptive equivalent and through translation procedure was the second most frequently applied translation procedure, It was followed by transference, functional equivalent, componential analysis, synonymy, modulation and notes. It is a descriptive study in which CSIs from ST translated to TT.

8.2 Conclusion

The present study purpose was to explore the CSIs in Surah Yusuf of the Holy Quran and to investigate which translation strategy proposed by Newmark were employed by the translator to overcome culture-specific items. Obviously, the researcher has worked hard to clear the way for future students of translation. Throughout the research, the researcher faced a lot of challenges and findings were revealed, some of them are the following;

• Between Arabic and English, there is a big cultural gap. Till now, this problem is considered as an unsolvable problem.

• Lack of reading and translating religious books.

• Many mistakes are made by the translators because they were unknown to the ST.

• The translators have to go through or review the previous translation of the Quranic scripture to solve the problem that they might face in the process of their translation.--[[User:Muhammad Numan|Muhammad Numan]] ([[User talk:Muhammad Numan|talk]]) 17:05, 13 December 2021 (UTC)

The procedures used in this study will help the translator to render culture-specific terms accurately. Thus, the researcher worked well to fill the linguistic gaps between Arabic and English. Furthermore, Newmark’s translation procedures helped the translator make the translation sound more natural to the TR. It can be observed from the analysis that Newmark’s translation procedures were effective in translating the Islamic texts. The findings of the study might help students of translation and practitioners in the field of TS to get familiar with the most influential strategies in rendering cultural specific items. They can use the findings of the study to employ translation tasks in translations. Educational planners can use the findings of this study to specify the most influential, dominant strategies to conduct a target-oriented/sourceoriented translation. To sum up, it should be emphasized that the focus of this particular study was on religious genre. Investigating CSIs in different genres could lead to new areas of research for interested researchers. Accordingly, the information gained from this study may prove useful to translators, translation teachers, and student learners as it will help them improve their translation skills with the special attention of culture-specific items and will allow them Give texts when having a broad view of translation. Other researchers can derive similar effects from many of the findings of the same study.

This study is similar to other studies that might have several limitations which need to be taken into account. The study focused on one Surah translated by one translator. Examining different Surahs of the Holy Quran and their translations by other authors from different cultures might lead to interesting facts or they might confirm the findings of this study. Different translators might employ different strategies. Further research is needed to confirm or disconfirm the findings of this study. Newmark's strategies are not limited to the cultural features of the language. But it also covers the linguistic specifications. To narrow down the subject of the study, the linguistic aspects of the text were ignored. Comparing these linguistic aspects could be another interesting topic and venue for further research.
Finally, It may be concluded that Newmark’s translation procedures are necessary for the translation of an Islamic text between two different language systems and cultures. However,the translator must be competent in using the translation procedures to provide an accurate translation.--[[User:Muhammad Numan|Muhammad Numan]] ([[User talk:Muhammad Numan|talk]]) 17:05, 13 December 2021 (UTC)

8.3 Recommendations

The researcher furnished a set of recommendations in the light of the findings reached and the results obtained. The recommendations can make a helpful set of guidelines for both existing and potential translators in general and for translating religious texts of two languages that are not closely related. These recommendations are tentative and are subject to modification upon closer investigation by translation scholars and professionals:

• The researcher recommends that the study of translation procedures should be included in the university curriculum for students who study translation, to help them in solving the problems of translating religious texts.

• It is recommended for translastors to use the translation procedures appropriately in order to deliver the meaning of the source text correctly.

• The researcher also recommends examining the application of other kinds of translation procedures on Islamic texts based on other models such as Andrew Chesterman’s translation procedures.

• It would also be beneficial to investigate Newmark’s translation procedures to various types of texts such as medical texts and journalistic texts.

=== References ===
Abdi, H. (2019). Translating culture-specific items (CSIs) as a conundrum for Iranian MA translation students: Considering the level of study. Journal of new advances in English Language Teaching and Applied Linguistics, 1(1), 88-109.

Aguado-Gimenez, P., & Pérez-Paredes, P. F. (2005). Translation-strategies use: A classroombased examination of Baker’s taxonomy. Meta: journal des traducteurs/Meta:
Translators' Journal, 50(1), 294-311.

Ahmadi, M. R.S and Nosrati, Fatemah. (2012). Domestication and Foreignization Strategies in Translation of Culture-Specific Items. Translations of English-Persian Children’s Literature. San Francisco: Grin Publishing. Google Books.

Al Saleh, R. A. (2019). An Application of Newmark's Procedures to Muhammad Abul Quasem's Alleman, J. C. Bee. W. Ulitkin, I. Files, F., Zetzsche, J., Chatonnet-Marton, P. & y del Árbol, E. V. Translation Strategies.

Al-Sofi, B. B. M. A., & Abouabdulqader, H. (2020). Bridging the gap between translation and culture: towards a cultural dimension of translation. International journal of linguistics, literature and culture, 6(1), 1-13.

Baker, M., 1992. In Other Words: A Coursebook on Translation. London: Routledge, p.20–42.

Blažytė, D., & Liubinienė, V. (2016). Culture-specific items (CSI) and their translation strategies in Martin Lindstrom’s" Brand sense". Kalbų studijos, (29), 42-57.

Bush, P. (1998) "Literary Translation." In: M. Baker, ed. Routledge Encyclopedia of Translation Studies, London: Routledge, pp.127-130.

Catford. J. C. (1965). A linguistic theory of translation. Oxford: Oxford University Press.
English Translation of Mohammad Al-Ghazali's Islamic Guidance.Literature and Culture, 6(1), 1-13.

Gečaitė, L. (2020). Culture-Specific Items and Their Translation Strategies in Victoria Hislop's Novel The Sunrise.” (2020).

Hassan, B. E. A. (2014). Between English and Arabic: A practical course in translation.
Cambridge Scholars Publishing.

Hermans, T. (1999). Translation in systems. Manchester: St. Jerome Publication House, J. (Ed.). (2014). Translation: a multidisciplinary approach. Springer.
Issa, A. L. S. M., & Hammood, L. H. R.- Quranic-Specific Phrases under the Study of Translation; Significance and Applications.

Janfaza, E., Assemi, A., & Dehghan, S. S. (2012). Language, translation, and culture.
In International Conference on Language, Medias and Culture (Vol. (33), p. 83-87).

Janfaza, E., Assemi, A., & Dehghan, S. S. (2012). Language, translation, and culture.
In International Conference on Language, Medias and Culture (Vol. 33, p. 83-87).

Lambert, J. (1998) Literary Translation. In: M. Baker, ed. Routledge Encyclopedia of Translation Studies. London: Routledge, 130-134.

Landers, Clifford E. (2001) Literary Translation: A practical guide. New Jersey University Press: Multilingual Maters.

Lustig, Myron, W. and Koeser, Joline (2003), Intercultural Competence: Interpersonal Communication Across Cultures, Boston: Allyn and Bacon.

Malmkjær, K. (1993). Who Can Make Nice A Better Word Than Pretty? Collocation, Translation, and Psycholoinguistics. In: Baker, M., Francis, G. and Tognini-Bonelli, E.
eds. Text and Technology. Philadelphia/Amsterdam: John Benjamins Publishing Company. pp.213-32.

Mosavat, S., & Rahimpour, S. (2016). The Most and Least Used Translation Strategies for
Conveying Culture-Specific-Items in Young Adult Literature from English into Persian. International Journal of Humanities and Cultural Studies (IJHCS) ISSN 23565926, 1853-1873.

Munday, J. (1997). Systems in Translation: A computer-assisted systemic approach to the analysis of translation of García Márquez. Ph.D thesis, University of Bradford.

Newmark, P. (2001). A Textbook of Translation. Shanghai: Shanghai Foreign Language
Education Press

Newmark, Peter. (1988). A Textbook of Translation. New Jersey: Prentice-Halls

Nord, Christiane. (1997). Translating as a Purposeful Activity: Functionalist Approaches
Explained. Manchester: St. Jerome. Accessed 10 November. 2018. Google Books Schjoldager, A. (2008). Understanding translation. Academica: Århus.

Silalahi, M., & Lubis, S. (2013). Translation Procedures of Cultural Terms Found In Sejarah Bilingual For Students of Senior High School.
Valipoor, K., & andAzizeh Chalak, H. H. T. (2019). Cultural-specific items in translation of the Holy Quran by Irving: 43-51.

Venuti, L. (1995). The translator’s invisibility: A history of translation. London and New York:
Routledge

Widiarto, O. V. V. (2016). The translation procedures of cultural expressions applied in a game of thrones translated into Perebutan Tahta novel by Barokah Ruziati (Doctoral dissertation, Dian Nuswantoro University).

=Zohaib Chand AN INTRODUCTION TO TRANSLATION STUDIES: AN OVERVIEW Intan Pradita=

[[Trans_Type_EN_12]]

===Abstract===
This study aims to observe the development of translation studies through its different types, various strategies, styles and particular methods. In this paper, the readers are introduced to some famous translation scholars including their view of translation studies. At the further discussions, this study lets the readers acknowledge the main issues on translation studies, focusing on different styles of variations such as grammar, sentence structure, textual analysis, strategies and methods. This study may help those who are interested to conduct translation researches and help them by giving options of which theories is beneficial to their analysis. Moreover, it aims to explore the clear definition of translation as well as help the readers to understand the basic concept which are used in the field of translation. The present study, therefore, attempts to outline the scope of the discipline of translation studies and more importantly, it is an attempt to outline its activity that required a deep mastering of language, a good source of knowledge and target cultures.

===Key words ===
Translation, styles of variations, strategies

===Introduction ===
It is undoubtedly right that translation is important to share information. In line with these premise, the number of translation professionals is getting higher. In fact, the result of translation researches tends to help human daily life in term of evaluation, designing translator machines, and cultural studies. Therefore, translation means converting written information from one language into another. It is the new discipline appeared in the second half of the 20th century. The term “Translation Studies” was coined by James S. Holmes, an American-Dutch poet and translator of poetry, in his seminal paper “The Name and Nature of Translation Studies”. Translation enables effective communication between people around the world. It is a courier for the transmission of knowledge, a protector of cultural heritage, and essential to the development of a global economy. Translation helps us to know about the developments in the field of creative arts, education, literature, business, science and politics. It has shifted from the traditional conception of the fixed, stable and unchangeable nature of the text and its meaning to a text with wide scope for variations. Translation also helps in nation building. In this globalised world, the demand for translation and language related services has increased many times. Translation is not only needed for the creation of national identity but has also become an essential tool for keeping pace with the processes of globalization and localization. The activity of translation has a long-standing tradition and has been widely practiced throughout history, but in our rapidly changing world its role has become of paramount importance. Nowadays, knowledge in which cultural exchanges have been widening, has been increasingly expanding and international communication has been intensifying, the phenomenon of translation has become fundamental. Be it for scientific, medical, technological, commercial, legal, cultural or literary purposes, today human communication depends heavily on translation and, consequently, interest in the field is also growing. Accordingly, the discussion, in the present study, proceeds primarily from the perspectives of “Translation Studies” and “Linguistics”. One major goal is to show the interrelationships between linguistics and translation, and how they benefit from each other. Nowadays, translation research has started to take another path, which is more automatic. The invention of the internet, together with the new technological developments in communication and digital materials, has increased cultural exchanges between nations. This leads translators to look for ways to cope with these changes and to look for more practical techniques that enable them to translate more and waste less. They also felt the need to enter the world of cinematographic translation, hence the birth of audiovisual translation. The latter technique, also called screen translation, is concerned with the translation of all kinds of TV programs, including films, series, and documentaries. This field is based on computers and translation software programs, and it is composed of two methods; dubbing and subtitling. In fact, audiovisual translation marks a changing era in the domain of translation.
In short, translation has very wide and rich history in the West. Since its birth, translation was the subject of a variety of research and conflicts between theorists. Each theorist approaches it according to his viewpoint and field of research, the fact that gives its history a changing quality.

Discussion

Translation is an activity that requires deep mastering of languages, a good knowledge of source and target cultures. It is also linked with the translation method, strategies and styles of variations. Each translation type requires different translation method. In this paper, it is an attempt to outline that there are several types of translation. Each type is defined by different scholars through different criteria to the contextual situation of communication. In this paper, we will be writing down the three prominent types of translation through various medium namely; technical translation, literary translation and pragmatic translation. For each type, a selection of examples will be considered for analysis based on translation theories and techniques. We will show that some chunks of text require literal translation, while other requires interpretive method. In addition, this paper will also examine various strategies and its styles of variations based on translational study. The following strategies will be presented in the paper as;

• They involve text manipulation.
• They must be applied to the process.
• They are goal-oriented.
• They are problem-centered.
• They are applied consciously.
• They are inter-subjective.

Most theorists agree that strategies are used by translators when they encounter a problem and literal translation is not useful. Different researchers have investigated and described various translation strategies from their different perspectives. It intends to show what translation strategies exist and when and why they are used by professional translators. Different scholars have various perspectives to the aspects of the act of translation, so, they define and describe different types of strategies. Bergen's (n. d.) classification of the strategies includes three categorizations which will be discussed mainly in this paper:

• Comprehension strategies
• Transfer strategies
• Production strategies

An addition to this paper, styles of variations will also be introduced to the readers through different aspects and examples. The concept of style can be defined in terms of the distinctive way an individual or a group uses language, or better still the discourse used to perform distinct functions of language aimed at achieving specific purposes. However, this does not entail that style is simply a matter of form since it is the product of other components such as the genre of discourse, its semantics, syntax and phonology. Indeed, in order to analyze a given stylistic variation one needs an extensive checklist that includes lexical and grammatical categories, allusions, and figures of speech. Style can be understood to refer to the recurring typical features of the source text compared to the typical features of the translated text. In a quantitative and qualitative analysis, this variation is shown to be influenced by several pragmatic and social factors, and to index the interpreters' stances towards source speakers and towards the immigrant court users who are the recipients of translations from English. It is argued that translation styles have profound consequences for limited English speakers, as the insistence on institutional norms in translating to them is viewed as a gate keeping behavior that may impede their full participation in the proceedings.

What is translation?

Translation went through various definitions going from a mere linguistics activity during the sixties, a cultural and communicative activity during the seventies reflects the social impacting activity in the latest founding of the literature.
“Translation is traditionally known as being the replacement of textual material in one language into equivalent textual material in another language”.
House (2015) mentions that translation is considered as the “replacement” of a text in the source language by a semantically and pragmatically equivalent text in the target language. It is strongly related to a source language and target language cultures. It requires a high level of mastery languages, an awareness of any contextual factors within which the discourse emerges. There is no need to mention how it affected civilizations through different areas of mankind history. For example, An Arab-Islamic civilizations. There have always been different directions on how one should or should not translate. In the Arab tradition, two main methods existed and were in complete divergence namely the literal and the free method.
On the other hand, in the Western tradition there are various methods currently exist namely, the linguistic, the hermeneutic, the interpretive, the functionalist, the interventionist, the poly-systemic and the text-typologist method. More so, it may be important to point out that translation has been defined in many ways, and every definition reflects the theoretical approach underpinning it.
As Shuttlworth and Cowie (1997) observe throughout the history of research into translation, the phenomenon has been variously delimited by formal descriptions, echoing the frameworks of the scholars proposing them. For example, Bell (1991: XV) starts with an informal definition of translation, which runs as follows: the transformation of a text originally in one language into an equivalent text in a different language retaining, as far as is possible, the content of the message and the formal features and functional roles of the original text.
At the beginning of the ‘scientific’ (Newmark, 1988, p. 2) study of translation, Catford (1965, p. 20) described it in these terms, the replacement of textual material in one language (SL) by the equivalent textual material in another language.
Thirty years later, in Germany, the concept of translation as a form of ‘equivalence’ is maintained, as we can see from Koller’s definition (1995, p. 196): “The result of a text processing activity, by means of which a source language text is transposed into a target-language text. Between the resultant text in L2 (the target-language text) and the source text in L1 (the source language text) there exists a relationship, which can be designated as a translational, or equivalence relation”. Because complete equivalence (in the sense of synonymy or sameness) cannot take place in any of his categories, Jakobson (1959) declares that all poetic art is, therefore, technically untranslatable. That is, the translator has to take the question of interpretation into account in addition to the problem of selecting a TL phrase which will have a roughly similar meaning. Exact translation is impossible. In this regard, Bassnett (1996) claims that all texts, being part of a literary system descended from and related to other systems are “translations of translation of translations”: every text is unique and at the same time, it is the translation of another text. No text is entirely original because language itself, in its essence, is already a translation: firstly, of the non-verbal world and secondly, since every sign and every phrase is the translation of another sign and another phrase. However, this argument can be turned around without losing any of its validity: all texts are original because every translation is distinctive. Every translation, up to a certain point, is an invention and as such it constitutes a unique text.
In this analysis of the above definition, Manfredi (2008), points out that the above distinction can be divided into two main perspectives, those that consider translation either as a ‘process’ or a ‘product’. To this twofold categorization, Bell (1991, p. 13) adds a further variable, since he suggests making a distinction between translating (the process), a translation (the product) and translation (i.e., “the abstract concept which encompasses both the process of translating and the product of that process”. Moreover, thanks to advances in new technologies, today we can also incorporate into TS the contribution of corpus linguistics, which allows both theorists and translators analyses of large amounts of electronic texts (Manfredi, 2008). On the other hand, Halliday (1992, p. 15) takes translation to refer to the total process and relationship of equivalence between two languages; we then distinguish, within translation, between “translating” (written text) and “interpreting” (spoken text). Halliday, thus, proposes distinguishing the activity of “translation” (as a process) from the product(s) of “translating”, including both “translation” (concerning written text) and ‘interpreting’ (regarding spoken text.
“Translation is the production of a functional target text maintaining a relationship with a given source text that is specified according to the intended or demanding function of the target text.

Types of Translation

Translation is an activity that requires deep mastering of languages, a good knowledge of source and target cultures. It is also linked with the translation method, strategies and styles of variations. Each translation type requires different translation method. In this paper, it is an attempt to outline that there are several types of translation. Each type is defined by different scholars through different criteria to the contextual situation of communication. In this paper, we will be writing down the three prominent types of translation through various medium namely; technical translation, literary translation and pragmatic translation.

Technical translation

Technical translation is a type of specialized translation involving the translation of documents produced by technical writers, or more specifically, texts which relate to technological subject areas or texts which deal with the practical application of scientific and technological information. (Wikipedia)
Translators' main goal is to accurately translate the technical terminology to match the document and the message of the original content.

The benefits of technical translation

A professional technical translation service is provided by translators with dual specialties, that is, professionals who are fluent in the language pair, but who are also experts in the field covered by the documents to be translated.
When you need to have your documents translated by a technical translator, translators who are not experts may not be able to provide the necessary solutions and terminology for a quality translation. If the translator is not an expert in the field, he/she will have to learn the new terminology while working. This means that translation will take longer, have higher chances of inaccuracies, and may result in higher costs. Therefore, the main advantages of hiring an agency specialized in this type of service are as follows:

Literary translation

Literary translation is the translation of creative and dramatic prose and poetry into other languages. This includes the translation of literature from ancient languages and the translation of modern fiction so that it can reach a wider audience.
Literary translation is of huge importance. It helps to shape our understanding of the world around us in many ways. Reading Homer and Sophocles as part of a classical education in school helps to build an understanding of history, politics, philosophy and so much more. Meanwhile, reading contemporary translations provides fascinating insights into life in other cultures and other countries. In a fast-paced world so rife with misunderstanding and confusion, such efforts to share knowledge and experiences across cultural boundaries should be applauded.
The translation of literature differs greatly from other forms of translation. The sheer size of the texts involved in literary translation sets it apart. Tackling a translation that runs to hundreds of thousands of words is not a task for the faint-hearted. Nor is recreating poetry in a new language, without losing the beauty and essence of the original work.
One of the key challenges of literary translation is the need to balance staying faithful to the original work with the need to create something unique and distinctive that will evoke the same feelings and responses as the original. This can be particularly challenging when it comes to translating poetry.
Poems are written with incredible attention to detail. Not only are the words and phrases important, but the number of syllables and the entire rhythm of the completed work. It’s a challenging task to complete just in one language, let alone when trying to recreate a poet’s work during a translation. Daniel Hahn, director of the British Centre for Literary Translation, sums up the issue beautifully.
As literary translators will attest, a single word can be extremely troublesome. The author of a work of fiction has chosen that word for a good reason, so the translator must ensure that it is faithfully delivered in the target language. However, what if no direct translation is available? Or what if several options exist, each with a slightly different nuance? Urdu language translator Fahmida Riaz outlines her approach to such thorny issues.
For instance, “Every piece you translate comes from the pen of an individual, so you have to give it an individual treatment. I try to retain the ambience of the original culture, rather than the language, as it is reflected in the text.”

Pragmatic translation

Pragmatic translation is the basic assumption that provided a source language text contains no misstatements of fact, is competently written and has to be fully translated rather than summarized or functionally reorientated; one's purpose in translating it is to be referentially and pragmatically accurate. In this paper, I shall not deal with referential accuracy but concentrate instead on the pragmatic aspects of translation. As the term pragmatic translation may be used in a variety of ways, I should like to state my own definition of pragmatic, which derives from Charles Morris and ultimately from Charles S. Peirce. I am using pragmatic as one of the two factors in translation: pragmatic denotes the reader's or readership's reception of the translation, as opposed to referential, which denotes the relationship between the translation and the extra-linguistic reality it describes.
Translation is a properly way to a properly communication and pragmatics is how to use language in communication properly. By translation, many things from different languages and cultures can understand to each other. In other words, translation can be stated as a facilitator to make a communication runs well.

===An Overview on Translation Studies ===

===Main Issues in Translation Studies: Equivalence or Variations ===

=== Matthiessen's Parameter on Register Variations===

===Conclusion ===

=== References ===

= Muhammad Numan A Study to Explore the Translation Strategies of Idiomatic Expression from Urdu to English ; A Case Study of Sadat Hassan Manto’s Short Story “Khol Do” =
[[Trans_Type_EN_13]]

===Abstract===
Translation is necessary for developing knowledge and idea, but it also makes the people understand the language and culture of other people or countries. However, equivalence is essential during translation, especially when the translator wants to translate idiomatic expressions in the best possible way. Therefore it is necessary to follow up on some strategies during the translation process. The research work is carried out under the qualitative method with textual analysis techniques as significant. Mona Baker's model for idiomatic expression is explored with the help of different examples from collected data. The primary purpose of this study is to find out which types of strategies are being followed by the translator during the translation process. It was found that translation by paraphrasing, translation by similar words and meaning and translation by similar meaning and different words.
===Key words ===
Translation Strategies, Idiomatic expression, Sadat Hassan Manto, Urdu Literature --[[User:Atta Ur Rahman|Atta Ur Rahman]] ([[User talk:Atta Ur Rahman|talk]]) 09:45, 12 December 2021 (UTC)

===Introduction ===

In this chapter, the researcher wants to highlight the different concepts about the fundamental question that "what is idiomatic expression" and the views of various critics, theorists and linguistic experts, and prominent scholars of translation studies.--[[User:Atta Ur Rahman|Atta Ur Rahman]] ([[User talk:Atta Ur Rahman|talk]]) 15:38, 13 December 2021 (UTC) Among them are Lindalorri, Mona Baker, Newmark's, and many more define idioms from their point of view. Secondly, the researcher highlights one of the most prominent literary and short stories writers of the sub-continent Sadat Hassan Manto, his life, literary style, and short stories career. In the last statement of the problem, the objective of the research, which type of strategies was followed in the translation process, purposes of study, and delimitation of studies are explained one by one.

Many critics, theorists, and linguists define idioms differently. However, in general, an idiom is a phrase or expression that typically has a metaphorical, non-literal meaning connected to it. However, phrases can become figurative idioms while keeping the literal meaning of the words. However, according to the Oxford Dictionary of English, a set of words is established by usage as having a meaning not deducible from the meanings of the constituent terms (e.g., over the moon, see the light).

"What is particularly remarkable about idioms is that they can be described in a variety of ways, depending on the roles they fulfilled," writes (Linda 2006: 8). "A string of words whose meaning differs from the meaning supplied by the individual words" is what an idiom is, according to (Larson 1984: 20). Idioms are "at the end of the scale from collocations in one or both of the areas: flexibility of patterning and transparency of meaning," according to (Baker 1992: 23). Idioms are defined by (Yagihashi 2003, 22) as a "collection of words whose meaning cannot be guessed from their meaning.". According to Newmark, “Idioms are word groups whose meaning cannot be deduced from the meaning of individual words.”(Newmark 1981: 11).--[[User:Atta Ur Rahman|Atta Ur Rahman]] ([[User talk:Atta Ur Rahman|talk]]) 15:38, 13 December 2021 (UTC)

The whole meaning of each word that makes up an idiom cannot be considered the idiom's overall meaning. As a result, an idiom should not be translated. To remark that someone is bull-headed, for example, suggests that he or she is obstinate, even though the connotation has nothing to do with the words bull or headed. According to Corelli, English has a sizeable idiomatic base. About 4,000 idioms in American English are drawn from the nation's culture and everyday life. Idioms infect English with a peculiar flavor and offer it remarkable diversity, brilliant character, and color. She also feels that idiomatic expressions not only assist language learners in understanding English culture but also penetrating English people's traditions and lifestyles and gaining a deeper understanding of English history.(Corelli 2006: 53)

The main issue that idiomatic and fixed expressions pose for translators, according to Baker is twofold: "the ability to recognize and interpret an idiom correctly; and the difficulties involved in rendering the various aspects of meaning that an idiom or a fixed expression conveys into the target language. The first challenge that a translator encounters is understanding that she/he is dealing with an idiomatic expression.(Baker 1992: 65)

Sadat Husain Manto's writings also include numerous literary criticism, studies in Urdu, and many translations from Urdu into English. He is credited with having brought Urdu language and literature into the mainstream of contemporary international writing. There is no doubt that Sadat Hassan Manto was the most prolific of all modern writers in the sub-continent. Manto's published a substantial number of short stories during his short literary life span, and novelette gave some master piece work to Urdu literature. The noble laureate Hemingway mentions the lunatic life of great Manto's in his speeches. The current research study aims at discovering and determining the strategies used in translations of "khol do" short stories about sexual violence during partition of sub-continent and "license" a short story which throw light on the behavior of society toward widow his profession which lead toward prostitution by Aatesh Taseer an Indian born translator currently living in London having solid links with native country and culture.(Ahsan 2020: 12-27)--[[User:Atta Ur Rahman|Atta Ur Rahman]] ([[User talk:Atta Ur Rahman|talk]]) 15:44, 13 December 2021 (UTC)

===Literature Review ===

In this chapter, the author/researcher defines the strategy and its different definitions from various perspectivess. However, the sole focus is only on the strategy of translation studies. Furthermore, renowned academicians put forward their definition of strategy like Venutti quoted translation strategy as the theory of de construction-sim, which is progressive and future-oriented.(Venutti !995, 35 Krings defines it as the content of the project, while Seguinet divided the term into three steps.(Krings 2000:21). However, Locher defines it as the procedure of solving a problem faced in translating a text. Jaskelaine involves the primary task of choosing the SL text and developed a method to translate it. (Locher 2002:76) In last, the author points out his research work's sole purpose by mentioning different research work on Mento's short stories except for this angle. --[[User:Atta Ur Rahman|Atta Ur Rahman]] ([[User talk:Atta Ur Rahman|talk]]) 16:30, 13 December 2021 (UTC)

The term "strategy" is used in a variety of settings. Many theorists in translation studies have used the phrase "translation methods" interchangeably, although with significant distinctions in meaning and perspective. The following is a collection of more general definitions of the term strategy. A strategy is a long-term set of actions to achieve a specific goal (Wikipedia Committee, n. d.).A methodical plan for improving one's learning performance has been actively altered and mentioned (Instruction Curriculum Reading Glossary, n. d.)
A strategy is a well-thought-out, intentional, goal-oriented (with a measurable outcome) approach carried out through a series of actions that can be monitored and modified (Curriculum Learning Literate-Futures Glossary, n. d.)

A collection of particular mental and behavioral procedures is taken to reach a given result. These definitions are general and can be related to different fields of study. This study mainly concerns translation strategies, although the definitions mentioned above can be narrowed down to this research field, as well. Translation strategies have their characteristics, through which one can gain a proper understanding of them. In general, a translator employs a strategy when confronted with a challenge while translating a text; nevertheless, translation methods are not required when translating a text literally. Bergen points out that strategies are not always obvious or straightforward. (Bergen 1996:33)

Although beginners in the field of translation believe they have done a successful translation when they translate word for word and utilize a dictionary, they do not realize that there is still a problem and that adjustments must be made at various levels of the translation. As a result, the most critical purpose of the strategies is to solve problems. "Venuti attempted to put deconstructionist translation theory into practice by proposing the "resistant translation" technique as an alternative to the standard "smooth translation. This technique tries to reverse the colonial concept of translation, English-American culture centralism, and the value of imperialist culture from an ideological standpoint. (Vinute 1998:41).--[[User:Atta Ur Rahman|Atta Ur Rahman]] ([[User talk:Atta Ur Rahman|talk]]) 16:30, 13 December 2021 (UTC)
It aims to retain "foreignness" rather than seeking similarity in translation principles and methods. The author believes Venuti's translation strategy is quite progressive and future-oriented, with the development of international communications on an equal footing. However, it will take time to implement fully." (Jianzhong. .Krings 1986, 18) defines translation strategy as "a translator's potentially deliberate objectives for solving concrete translation problems specific translation task in the context of a project."The translators adopted three global tactics, according to Seguinot (i) translating uninterrupted for as long as possible; (ii) resolving surface flaws as soon as possible; (iii) leaving text quality and stylistic problems to the editing stage.(Seguinot 1989:27)--[[User:Atta Ur Rahman|Atta Ur Rahman]] ([[User talk:Atta Ur Rahman|talk]]) 16:30, 13 December 2021 (UTC)

Furthermore, Loescher defines translation strategy as "a possibly conscious technique for overcoming a difficulty encountered in translating a text, or any segment thereof."(Loescher 1991:8) As stated in this definition, consciousness is vital in distinguishing strategies employed by learners and translators. "The element of consciousness is what distinguishes strategies from these activities that are not strategic," (Cohen 1998:4) claim moreover, 'Bell' distinguishes between global (whole-text) and local (text segment) techniques and indicates that this distinction is the outcome of several types of translation challenges.(Bell 1998:188)

According to Venuti, "involve the core tasks of picking the foreign text to be translated and establishing a way to translate it."(Venuti 1998, 240). He uses the terms "domesticating" and "foreignizing" to describe them. Ordudari, considering the process and outcome of translation, Jaaskelainen divides methods into two primary categories: some strategies deal with what happens to texts, while others deal with what happens during the translation process. According to Jaaskelainen, product-related strategies entail the essential tasks of selecting the SL content and establishing a technique for translating it. On the other hand, process-related strategies are "a set of (loosely articulated) rules or principles that a translator applies to attain the goals determined by the translating scenario.(Jaaskelainen 2005:15)

Furthermore, Jaaskelainen distinguishes between global and local strategies, stating that "global strategies refer to general principles and modes of action, while local strategies refer to specific activities concerning the translator's problem-solving and decision-making.(Jaaskelainen 2005:16). Newmarkdistinguishes between translation methods and translation procedures. (Newmark 1988, 81) also distinguishes between translation techniques and procedures, writing, "While translation methods are employed for full texts, translation procedures are utilized for sentences and smaller units of language."(Newmark 1988, 221)

Apart from other literature like poetry, drams and other subcultures also produce literary genius in short stories. Monto is one of them. His literature is translated into different languages with a different theme in his work. Apart from the story of division, Manto's books are characterized by powerful female characters. Manto combines the physical brutality of division with the intellectual cruelty that sex and sexuality face inside the Indio Pak subcontinent's social framework (Ranjan 2004, 3). Manto's female characters, according to Ispahani, are characterized by their sexual fragilities, such as sexual humiliation, rape, and prostitution. "They are nearly always victims, with the power only to cause their destruction," she believes. Sakina's body movement reveals how severely she was sexually raped. Sakina's silence and pain depict the savagery of her rape to the point where they lost their ability to communicate. Manto's short stories present another perspective on trauma through the absence of the subject converses (Mehta 2018, 9). Bingo by Tariq Rahman explores sexual repression, social injustice, and war tragedies. Wartime rape has existed since the beginning of conflicts, and penetrators consider it one of their weapons of war (Isikozlu, 2016:13).

The concept of hegemonic binary was introduced by the second wave of feminism, which depicts patriarchal conduct as sexually superior and powerful. At the same time, women are sexually inferior and submissive argue (Marinucci, 2010:15). Sexual trauma serves as a link between the victim and society; it ruins the victim's sense of safety, leads to low self-esteem, and silences them called by (Lewis 2017:54). Saadat Hasan Manto (1912-1955) was one of the most well-known, controversial, and provocative Urdu writers of the twentieth century. Despite being a prolific writer of essays, plays, film scripts, and novels, he was best known for his short tales. Born in Punjab, he began his writing career in Bombay before moving to Lahore, Pakistan, in January 1948, a few months after partition (Hasan 1984:12). Following that, his stories generally centered on a partition, exploring its human effects from various perspectives.

Manto's works are notable for their realism, word economy, dependence on internal components, and, most notably, their abrupt, often distressingly unclear ends (Akhtar and Flemming 1985:9). While Tariq Rahman wrote Bingo, he is a writer, playwright, and critic who has made significant contributions to Urdu literature through his writing. Research work was carried out on the comparison of "bingo" and "khol do."
The purpose of this thesis is to compare the two short stories Khol Do and Bingo, both of which focus on women and violence, particularly wartime rape, which makes women more vulnerable than ever before. This paper explores how women are victims of war and partition, making them doubly marginalize primarily due to the hegemonic binaries of men and women. Both of the stories aim to reflect the stigmata of our society regarding the violence and cruel treatment of women since their existence. Furthermore, via the lenses of feminism and post-colonialism, it examines how varied wartime weapons can be for both gender binaries. The writers' audacity causes us to reflect on the inhumane treatment of women in everyday life and even in wartime when they are with the men who are supposed to defend the female..(Ahsan 2020: 12-27)--[[User:Atta Ur Rahman|Atta Ur Rahman]] ([[User talk:Atta Ur Rahman|talk]]) 16:31, 13 December 2021 (UTC)

=== Theoritical Framework ===

In this paper, various strategies have been used, like using an idiom of similar meaning and similar form, the idiom of similar meaning and different form, translation by Paraphrasing, translation by omission. The approach of employing idioms of similar meaning and form, according to Mona Baker, entails using an idiom in the target language that can express about the same meaning as the source language idiom, as well as having lexical similarity. On the other hand, this type of matching happens periodically as well as regularly.(Baker, 1992, 13)

Similarly, employing idioms with similar meanings but different forms means that it is possible to locate an idiom or fixed expression in the target text language that has a similar meaning to the source idiom or expression but is made up of distinct lexical elements. Consider the case of English and French, both of which use the idiom mentioned above. In English, one good deed is rewarded with another, whereas in French, handsome deeds are rewarded with handsome deeds.

Furthermore, we did not come across any idioms in the category mentioned above during translating idioms. To deal with this issue, the translators used the most popular approach, known as a translation by paraphrase, which is short, straightforward, and time-saving. When a match cannot be identified in the target language or when it appears improper to employ idiomatic language in target material due to aesthetic differences between the source and target languages, this is the most typical approach for translating an idiom from source to target language. However, one thing to keep in mind is that a perfect translation is not required is necessary or possible.

Last but not least, to overcome the problem of idiom translation, the translator employs the strategy of translation by omission. This can be defined as an idiom being omitted entirely in the target text with a single word. This is done because the idiom has no close match in the target language; its meaning cannot be easily paraphrased or due to stylistic reasons.--[[User:Atta Ur Rahman|Atta Ur Rahman]] ([[User talk:Atta Ur Rahman|talk]]) 16:38, 13 December 2021 (UTC)

Data analysis Techniques:
Textual analysis is the method of data analysis in qualitative research that brings forth the hidden and potent message, structure, and function of research in giving text, Alan Mckee (defines textual analysis as whenever we perform textual analysis on the text, we make an educated guess at some time of the most likely interpretations that might be made of that text (Alan 2001:3)
Analysis of the translation of short stories in light of Mona baker's theory "khol do and license" are short stories written by Sadat Hassan Manto and translated by many translators from Urdu into English. During translation, the translator adopted many strategies for translating idiomatic expression, sometimes by Paraphrasing, sometimes by omission, sometimes using similar idioms of form and meaning while sometimes using different words and the same form, the whole.
--[[User:Atta Ur Rahman|Atta Ur Rahman]] ([[User talk:Atta Ur Rahman|talk]]) 09:51, 12 December 2021 (UTC)

===Discussion and Analysis===

The chapter analyzes and discusses all the data collected by the author/researcher from different sources. All the examples of idioms are firstly identified, then translated into the target text, and back-translated for the sole purpose of exploring the strategies being used by the translator. A separate section is given to every strategy with its related example. Moreover, the idiomatic expression, the target work for finding, is highlighted through the bold letter.

4.1 Translation by Paraphrasing:

Based on our findings, the most often used strategy was "translation by paraphrasing." An inspection also reveals that Aatish Taseer preferred this strategy. Here are some examples applied by the translators, and in the following section, the logic behind their preference towards this strategy is elaborate. The following are examples from two short stories of Sadat Husain Manto's "khol do" and "license."
Example 1:

ST: Sirajuddin ne subah das baji anki kholi to logo ka aik mutalatam samandar deka.

TT: Ten a.m., Siraj Uddin opens his eyes on the cold floor of the camp, seeing the swelling sea of men.

BT: sub ke das baji jab Sirajuddin ne apni anki koli to logo ka aik ublaha howa samandar ka nizara dekni laga.

So, the above idioms are literal idioms being translated with the help of 'Paraphrasing' because there is no perfect equivalent of mutalatam words in English languages. A similar look at another idiom from short stories "khol do."

Example 2:

ST: Khuda tomahra bala kari.

TT: Your God will reward

BT: Is ka badla khoda tomahi di.

Here, the word reward is being used for Bala Kari, an example of transitional by Paraphrasing.
Let take another example from "khol do."

Example 3:

ST: unkho nai Jan khateli pa rak kar sakena ko donda.

TT: even putting their lives online, they search sakina

BT: apni zindagio ko khatri me dal kar unkho nai sakina ko dond nekala.

The above idioms are examples of pure idiom translated from Urdu into English with the help of paraphrases strategies. However, under the same strategies, the idioms of another short story of Manto,s "license," are translated by Aatish Taseer. Some of the examples are given below.

Example 4:

ST: Abu kochwan bara cheel jabela ta. It is the binomial type of idioms taken from the first sentence of the short story "license" by Sadat
Hasan Manto

TT: Abu kochwan is stylish man.

BT: Abu kochwan aik wazahdar admi ta.

From the above idiom, it is clear that there is no perfect equivalence of cheela chabela idiom in English; that is, the translator goes
through paraphrasing strategies. Look at another example from "license."

Example 5:

ST: Lein har waqat bank bani rekhi ka usi be had showk ta

TT: He had a weakness for style and fashion.

BT: Dan saj ke rekhna uski kamzori me sai ik ta.

So all of the above examples, which are analyzed one by one, are examples of idioms being translated through paraphrasing strategies. Beaugrande and Dressler define paraphrases as "approximate conceptual equivalence among outwardly different material."(De Beaugrande and Dressler 1981, 50) Similarly, in this regard, Hirst defines paraphrases as "talk(ing) about the same situation in a different way." (Hirst 1980:12) Munday declared that "equivalence is particularly useful in translating idioms and proverbs” For instance, if the English idiom like a bear with a sore head is rendered into Persian as (mesle borje zahremar), meaning like a tower of snake venom, the strategy of equivalence has been applied. (Munday 1981:13).--[[User:Atta Ur Rahman|Atta Ur Rahman]] ([[User talk:Atta Ur Rahman|talk]]) 16:55, 13 December 2021 (UTC)

According to Leonardi, "Equivalence can be said to be the central issue in translation." In this regard, house believes that "a translation text should match not only its source text in function but also employ equivalent situational-dimensional means to achieve that function" (Baker 2002:49). who shares this approach, states that equivalence is used "for the sake of convenience—because most translators are used to it rather than because it has any theoretical status" (Kenny 1998:77).

Despite different attitudes to the concept of equivalence, most specialists pay much attention to its meaning in the theory of translation. The translation is a form of communication, and that is why it is vital to establish equivalence between the source text and the target text. Although Vinay and Darbelnet believe that equivalence is used differently than in modern translation theory, it is evident that equivalence is one of the basic concepts of translation that cannot be neglected.Vinay and Darbelnet 1999:18)
Consequently, based on the Above mentioned studies using 'Paraphrasing' in translation stands as the core concept in the process of translation, and still, most of the translators cling to it for producing a more comprehensible and explicable text. These language ideas and translation models are ideal constructs, presented abstractly in order to be differentiated precisely. They may exist in an uneasy combination in actual theories and practices, resulting in logical tensions or inconsistencies. They must first contribute to any explanation or interrogation of the situation before they can contribute to any explanation or interrogation of the situation. Theories and actions must be contextualized in historical settings. They've been utilized as analytical tools to describe various topics in section introductions. Theoretical writings and current events these language notions and translation models are ideal constructs expressed in an abstract manner in order to be distinguished precisely in real-life hypotheses they may exist in an uncomfortable mix, resulting in logical conflicts or inconsistencies. They must first contribute to any explanation or interrogation of the situation before they can contribute to any explanation or interrogation of the situation.

4.2 Using an idiom of Similar Meaning and Form

As mentioned earlier, this strategy type is being used by Aatish Taseer during their translated work of Manto's short stories "khol do" and" license" on an occasional basis. Some examples are mention below.

From khol do.

Example 6:

ST: Larki ka rang zard hogaya.

TT: The girl's face became fail

BT: larki ka rang zar hogya.

Similarly, another example from the license is

Example 7:

ST: Abu our us ke mat beer hogaie

TT: They fall in love with each other.

BT: WO ik dosri ke mokhbat me geriftar hogaie

The above idioms are pure ones and are being translated with the help of similar meanings and similar forms.

The procedures: transposition, modulation, equivalence, and adaptation, and when it comes to defining the term Equivalence, (Vinay and Darbelnet 2000:90) propose that it consists in rendering "the same situation … by two texts using completely different stylistic and structural methods", and when it comes to translating idiomatic expressions like "Il pleut à seaux" it can be translated as "It is raining cats and dogs" using the idiom of similar form and meaning in the target language.

As Baker states, this strategy involves using an idiom in the TL which conveys roughly the same meaning as that of the source language idiom and, in addition, consists of identical lexical items. The salient point is that this kind of match can only occasionally be achieved, which cannot be picked up more often by translators. Accordingly, both translators mentioned in the current study had quite a slim chance of using this strategy type.(Baker 1992:12)

4.3 Using an idiom of similar meaning but different form:

During translating Manto short stories, "khol do" and "license," some of the idioms are translated with the help of this strategy. Some of the examples are given below from two different short stories.

Example number one is from the short story "khol do"

Example 8:

ST: Aur bolwai gos ayai thee?

TT: The roitors come abroad.

BT: pasadi bahar agai hai.

The above idiom is a pure type of idiom being translated with the help of above mention strategy. The word rioter is being used for bolwai, which is not a perfect word for bolwai. In Urdu bolwai, people believe in violence when minorities or the low population of any country want some rights. These people stop them by using violence, burn down their properties, rapes women, and do things like that. Another example from the license is below.

Example 9:

ST: Dosri kotwal abu ko dek kar jal ban ho jati.

TT: The other coachman burn with envy.

BT: Abu ke kamyabi dek kar aur kotwal abu sai khasad karni lagi’

The above idioms are a pure idiom that reflects the effect of jealousy between competitors to achieve equivalency. Aatish Taseer uses envy word for jal ban instead of other which have similar meaning but different form. Look at the other example from "license."

Example 10:

ST: Dino lat vo lagal se kam karni laga.

TT: Dino came with an excuse.

BT: Dino abb bahi tarashni laga.

The above idioms are types of binomial idioms translated with the help of idioms with similar meanings and different forms. (Newmark 1988, 81) mentions the difference between translation methods and translation procedures. He writes that "[w]hile translation methods relate to whole texts, translation procedures are used for sentences and the smaller units of language" (Newmark 1988: 81). Idiomatic translation in his definition reproduces the 'message' of the original. However, it distorts nuances of meaning by preferring colloquialisms and idioms where these do not exist in the original, leading to using an idiom of similar meaning but a different form. Besides, it is often possible to find an idiom or fixed expression in the target language with a meaning similar to that of the source idiom or expression but which consists of different lexical items (Baker 1992, 12). Therefore, translators discover idiomatic expressions in the target language with different forms than in the source language. In the current study, the translators approached this strategy merely for 9% of the total times, which means the frequency of Iranian and English idioms with the same meaning and different forms is not considered high.

4.4 Translation by omission:

A translator is less using these strategies, and we did not find any clue on this type of strategy in an area under consideration.
--[[User:Atta Ur Rahman|Atta Ur Rahman]] ([[User talk:Atta Ur Rahman|talk]]) 09:48, 12 December 2021 (UTC)

=== Findings===

Mandelbit believed that idioms with different cognitive mapping in the target language would be more challenging to translate.(Mandelbit 1995:40) After conducting this study and data analysis of collected data, the result revealed that the translator frequently used three out of four strategies of the Mona Baker model during the translation process, which is a translation by Paraphrasing, translation by similar meaning and similar form, translation by similar meaning and different form. In contrast, translation by omission does not found in his work.
After detail and careful analysis of data, more than half of idioms like "swelling sea of man,” my lord break his arrogance, “weakness for style and fashion." As I mentioned earlier, many more are translated under the umbrella of Paraphrasing, which is considered the most common method used for translating idioms.

Similarly, it also reflects strategies like similar meaning and different form and similar meaning and similar form. The idiom "rioter came abroad,” burn with envy,” The girl's face became pale, " They fall in love with each other" are translated with the help of two mention strategies, respectively.

Although translation by omission is a strategy used on rare occasions because of its meaning, its meaning cannot be easily paraphrased or stylistic reason. Here, the researcher also did not find any idiom translated with the help of the omission strategy.--[[User:Atta Ur Rahman|Atta Ur Rahman]] ([[User talk:Atta Ur Rahman|talk]]) 17:18, 13 December 2021 (UTC)

===Conclusion ===

By going through the detailed discussion and analysis of the data collected, it was finally concluded that the idioms which are present in two short stories, "khol do" and "License," are translated under the frame of Mona Baker's idiomatic model. Translation by Paraphrasing is mainly used while idioms of similar meaning and form and idioms of similar meaning and different forms are used occasionally. The researcher discusses all the strategies with related examples in the order of maximum used to minimum used. The strategy by omission did not find it works. All the data are collected from different sources and analyzed with the help of different researcher tools, and the result is written in light of the finding. Different from previous studies, the writer presents the strategies to translate idioms by each type of idiomatic expression found in the story. From the result, it is considered the translation of idiomatic expressions in the story is quite accurate. As the number of accurate data is more the data which is not related to the translation. We take conclusion from the translation through idiomatic expression and paraphrasing is the best way to translate a novel or a story however it is very difficult job to do because it needs more accurate and precise knowledge about the source language and an inspiring method to express ideas in the target language. However, translation is thing through which we can connect the world with each other and also we can study and observe diverse cultures.

=== References ===

Abu-Saydeh, A. F. (2004). Translation of English idioms into Arabic. Babel, 114-131.

Ahsan, S. (2020). A comparative study of two translations of manto's short story "Toba Tek". International Journal of English Language Studies, 12-27.

Alexander, R. J. (1987). Mimeograph. In R. J. Alexander (Ed.) Collocation and Culture. Trier: University of Trier, West Germany.

Al-Qinai, J. (2000). Translation quality assessment. strategies, parameters and procedures. Translator's Journal, 497-519.

Bayashi, J. (2020). Japanese-English translation: An advanced guide. Oxfordshire: Routledge.

Das, V. (1995). Critical events: An anthropological perspective on contemporary India. New Delhi: Oxford Printing Press.--[[User:Atta Ur Rahman|Atta Ur Rahman]] ([[User talk:Atta Ur Rahman|talk]]) 17:36, 13 December 2021 (UTC)

Mufti, A. (2007). The Language of English India. In I. &. End (Ed.) Enlightenment in the Colony. Princeton University Press.

Waka Xia, L. (2019). A discourse analysis of news translation in China. Syydney: Routledge.

= Muhammad Saqib Mehran Problems in Translation Study =
[[Trans_Type_EN_14]]

===Abstract===

===Key words ===

===Introduction ===

===Ambiguity===

===Lexical and Structural Mismatches===

===Multiword units: Idioms and Collocations===

===Summary===

===Further Reading===

=刘胜楠 A Case Study of ''Ne Zha'' on Subtitle Translation Strategies from the Perspective of Skopos Theory=
[[Trans_Type_EN_15]]

Translation types, strategies, styles, methods

2021-12-13T17:36:48Z

Atta Ur Rahman: /* References */

'''Translation types, strategies, styles, methods'''

[[Translation_types,_strategies,_styles,_methods|Overview Page of Translation types, strategies, styles, methods]]

30 Chapters（0/30)

[[Trans_Type_EN_1]] [[Trans_Type_EN_2]] [[Trans_Type_EN_3]] [[Trans_Type_EN_4]] [[Trans_Type_EN_5]] [[Trans_Type_EN_6]] [[Trans_Type_EN_7]] [[Trans_Type_EN_8]] [[Trans_Type_EN_9]] [[Trans_Type_EN_10]] [[Trans_Type_EN_11]] [[Trans_Type_EN_12]] [[Trans_Type_EN_13]] [[Trans_Type_EN_14]] [[Trans_Type_EN_15]] [[Trans_Type_EN_16]] [[Trans_Type_EN_17]] [[Trans_Type_EN_18]] [[Trans_Type_EN_19]] [[Trans_Type_EN_20]] [[Trans_Type_EN_21]] [[Trans_Type_EN_22]] [[Trans_Type_EN_23]] [[Trans_Type_EN_24]] [[Trans_Type_EN_25]] [[Trans_Type_EN_26]] [[Trans_Type_EN_27]] [[Trans_Type_EN_28]] [[Trans_Type_EN_29]] [[Trans_Type_EN_30]] ...

[[Book_projects|Back to translation project overview]]

[[DCG-To-Do|To the To Do List]]

=阳佳颖 Analysis On Subtitling Strategies in the American Version of the ''Legend of Zhen Huan''=

'''浅析美版《甄嬛传》的字幕翻译策略'''

[[Trans_Type_EN_1]]

阳佳颖 Yang Jiaying, Hunan Normal University, China

=Chapter 2: The Use of Translation Strategy and Translation Methods in Tourism Texts under the Guidance of Peter Newmark's Translation Theory -- A Case Study of ''Everglades National Park, Florida (Excerpt)''=
'''纽马克翻译理论指导下旅游文本中翻译策略与翻译方法的使用——以''Everglades National Park, Florida (Excerpt)''为例'''

[[Trans_Type_EN_2]]

刘晓 Liu Xiao, Hunan Normal University, China

=Chapter 3: Translation methods and strategies for novel subject matter under the guidance of communicative translation theory -- A case study of Korean novel Eun-ju's Movie (Excerpt)=
交际翻译理论指导下小说题材所适用的翻译方法和翻译策略—以韩国小说集《恩珠的电影》（节选）为例

[[Trans_Type_EN_3]]

刘越Liu Yue ，Hunan Normal University，China

=Chapter 4: On Translation Strategies and Translation Methods in Chinese Translation of English Prose -- A Case Study of Chinese Translation of English Prose "Pleasures of Ignorance"=

'''浅析英语散文汉译中的翻译策略和翻译方法——以英语散文《无知的乐趣》汉译本为例'''

[[Trans_Type_EN_4]]

毛雅文 Mao Yawen, Hunan Normal University, China

=Chapter 5： Analysis of translation strategies and methods for political eassays --- A Case Study of Annual Summary of the Russian Government's Work of 2019 =
'''政论语体翻译策略及翻译方法— 以《2019年俄罗斯政府工作报告》为例'''

[[Trans_Type_EN_5]]

毛优 Mao You，Hunan Normal University，China

=Chapter 6: An analysis and comparison of the translation styles of two Chinese translations of ''Le Spleen de Paris''=
'''浅析对比《巴黎的忧郁》两个汉译本的翻译风格'''

[[Trans_Type_EN_6]]

彭瑞雪 Peng Ruixue, Hunan University, China

=Chapter 7: A Study of Lu Xun’s Short Stories Translation from the Perspective of Functional Equivalence: Taking Yang Xianyi and Gladys Yang’s English Verison of ''Kong I-Chi'' as a Case Study=
功能对等翻译视角下的鲁迅短篇小说翻译研究——以杨、戴夫妇的《孔乙己》英译本为例

[[Trans_Type_EN_7]]

秦建安 QinJianna, Hunan Normal University, China

=Chapter 8:Translation methods and strategies applicable to the style of biographical literature -- Taking ''Incidents in Life of Slave Girl'' (excerpt) as an example=

'''传记文学的文体所适用的翻译技巧与策略——以英文传记《一名女奴的人生际遇》(节选)为例'''

[[Trans_Type_EN_8]]

颜子涵 Yan Zihan, Hunan Normal University, China

=Chapter 9: On the Translation Strategies of ''Lun Yu'' from the Perspective of Fusion of Horizons – A Contrastive Study of two translations of Ku Hung-ming and Xu Yuanchong=

'''视域融合视角下看《论语》英译的翻译策略—以辜鸿铭和许渊冲的英译本为例'''

[[Trans_Type_EN_9]]

邝艳丽 Kuang Yanli, Hunan Normal University, China

=杨柳青 Bian Zhilin's Literary Translation Theories and Practice——Take His Translation of Romantic Poems as Examples=

Yang Liuqing杨柳青,Hunan Normal University,China.

[[Trans_Type_EN_10]]

=Atta Ur Rahman Exploring Translation Strategies: A Case Study of the English Translation of the Holy Quran=

===Abstract===
This study aims at diagnosing culture-specific items in the English translation of the Holy Quran and the strategies which were used to translate the CSIs. Translating CSIs can be a demanding task because such items have specific meanings in the culture and language in which they exist but not necessarily in others. Taking this fact into account, the present study investigates the strategies used in the translation of culture-specific items in the English translation of the Holy Quran. Moreover, the researcher explored the most frequently employed translation procedures. To achieve these goals, the descriptive approach is applied for the analysis of the translation of specific items of culture. The descriptive analysis is also used for the investigation of the translation procedures used therein. The findings of this study indicate that the use of cultural equivalent strategy was the most frequent applied procedure. The descriptive equivalent and through translation procedures were the second most frequently applied translation strategies which were followed by transference, functional equivalent, componential analysis, synonymy, modulation and notes. The results shows that the translation procedures are helpful (especially the target-oriented ones) in conveying the meaning of the text from Arabic into English in different ways.

===Key Words===
The Holy Quran, Translation Strategies/procedures, Culture-Specific Items, Newmark

===Introduction===
1. Overview
Translation that plays a crucial role in introducing the history and in transferring the culture of an area is a kind of communication between different languages. It is also illustrated “as the result of a linguistic-textual procedure in which a text in one language is re-contextualized in another language.” In the re-contextualization, studies on translation demonstrate that there are certain critical points (Munday 2012:37) that are problematic for translators, especially, when dealing with vital cultural texts such as religious texts (Malmkjær 2015:10). It helps to communicate and exchange information with people from different countries and cultures. Khammyseh argues that translation is one of the traditional communicating methods between communities all around the world. (Khammyseh 2005;9). Jothiraj states that “translation plays an important role in the inter-lingual process of communication”(Jothiraj 2004;1). Translation is essential for cultures and languages to exchange information. Newmark defines it as a craft in which a written message in a language is replaced by the same story in another language. According to him, Translation is the art of trying to translate what is written or expressed in one language into another language with the same message or expression. To accomplish a qualified translation, the translator needs to be aware of different aspects(Newmark 1988;2). Many scholars in translation have noticed that the difficulty for a translator is to translate texts which deals with religious concepts and cultural specific items.

Nida indicated that translation is the way of finding natural issues in the TL close to the SL, in terms of message and style(Nida 1964;32). Larson has acknowledged that dealing with religious and cultural items is the most difficult, both in finding equivalence and analyzing the source vocabulary. Among the many challenges that exist for the translator is to bring the concept of the SL to a deeper meaning in the TL, the main problem is how to give CSIs, the significance which is firmly connected to the particular cultural context(Larson 1998;23).--[[User:Muhammad Numan|Muhammad Numan]] ([[User talk:Muhammad Numan|talk]]) 15:41, 13 December 2021 (UTC)

Culture plays a considerable role, Snell-Hornby assumed that “Culture refers to all socially conditioned aspects of human life”(Snell-Hornby 1988;33). Another definition of culture is formulated by Goodenough. For him, culture is “what people have to learn as distinct from their biological heritage, must consist of the end product of learning: knowledge, in a most general, if relative, sense of the term."(Goodenough 1957;167). By this definition, we should note that culture is not only a material phenomenon; it does not consist of things, people, behavior, or emotions. It is rather the organization of these things. It is the forms of things that people have in their minds, their models for perceiving, relating, and otherwise interpreting them”. According to him, if the translator wants to understand a culture, she or he has to understand that culture is a mixture of belief and knowledge.

The religious text and especially the Holy Quran have played a significant role in human life throughout history to guide human beings towards the right path. Translating religious text can be a hectic job. When it comes to religious texts like the Holy Quran, it might be even more hectic. The Holy Quran has a profound impact on the human lives of its believers. It spreads spiritual serenity and peace of mind. Lustig and Joline thought that “religion is an important institutional network that binds people to one another”(Lustig and Joline 2003;16). But sometimes believers of Islam (whether they are native or not native speakers of the language) face a tremendous difficulty when they want to understand the meaning of a certain lexical unit, lexis that can be identified as Quranic-specific words/phrases.

This study is aimed to probe Newmark's translation procedures applied to translate cultural items from the SL (Arabic) to the TL (English) and to focus on translation strategies used by the English translator to transfer absolute and in-depth intended meanings of the CSI in the Holy Quran. If we examine Newmark's opinion, seventeen procedures may be needed by a translator in the process of translation. However, only a few translation procedures are relevant to this translation, they are Transference, cultural equivalent, functional equivalent, descriptive equivalent, componential analysis, synonymy, through translation, modulation and notes.(Newmark 1988;81). These types of translation procedures are usually used to translate cultural terms contained in the text involving Surah Yusuf as a source language. Thus, in the relationship between translation and culture, the strategies offered should be understood as an attempt to make the translation easy to understand by the TR without blurring the message contained in the text written in the SL.--[[User:Muhammad Numan|Muhammad Numan]] ([[User talk:Muhammad Numan|talk]]) 15:41, 13 December 2021 (UTC)

===Translation and Culture===

2. Translation and Culture

Culture and translation are intimately connected, for understanding the culture translation plays a crucial role. In every nation, there are multiple cultures which reflect how people behave, socially, traditionally and politically and also practice their specific languages. Languages have a complex system of communication that humans adapt from different cultural background. When someone wants to know more about any culture, it is necessary to know about that language. For understanding the language they need to translate it as one might not understand the particular language. Thus, translation fills the gap created by languages that is a very important aspect of translation.

The translation is the process of translating a point or text from one language to another, we can also refer translation to moving of something from one place to another. Translation impacts also on our real life, in a way of transforming other cultures, norms and traditions into our culture. Translators play a vital role in culture and mediators between cultures, dedicated to linking the gap that repeatedly hinders effective communication between communities. According to Peter Newmark, “translators have been entrusted the elegant and highly-demanding task of representing cultures for decades” (Newmark 1988;7). Newmark established connections concerning the relationship between culture and translating. In his book, he regards translation as a process of “representing the meaning of a text into another language in the way that the author planned the text” (Newmark 1988;5). According to him, although this process has been supposed to be simple, in reality, translators have been facing the complex task of translating and conveying culture for decades, ever since countries began establishing relationships between one another. (Newmark 1988;7).

In the history of translation studies, translation has been discussed through multiple routes which based on practicality and some theoretical aspects. For instance, Catford defined it as "the replacement of textual material in one language by equivalent textual material in another language”(Catford 1965;20). According to Venuti translation is "the forcible replacement of the linguistic and cultural difference of the foreign text with a text that will be understandable to the target language reader”(Venuti 1995;18). Schjoldager stated that“a translation is a text that expresses what another text has expressed in another language”(Schjoldager 2008;19). Culture is a complex whole which includes knowledge,belief,art,law,morals,customs and many other capabilities and habits acquired by man as a member of society. The translation is no longer considered to be a mere cross-linguistic activity but it significantly is cross-cultural communication.”
Since language reflects the way of life and basic parts of it, the process of translation cannot be done without the integration of cultural symbols into the construction of meaning. Hassan claimed that a good translation “is one that carries all the ideas of the original as well as its structural and cultural features” (Hassan 2014;2). Hermanns contributed that translation should be recognized as a cultural act. It is a kind of linguistic-cultural activity that involves at least two languages and two cultural traditions. Similarly, translation is not just a verbal act; it is also cultural, which is an act of communication of cultures(Hermanns 1999;22) Later, Hassan emphasized a good translation "is one that carries all the ideas of the original as well as its structural and cultural features" and that "reconstructs the cultural/historical context of the original"(Hassan 2014;2).
These statements demonstrate that there is an interaction between translation and culture, Newmark illustrated that culture in translation competence is “the greatest hurdle to translation, at least the achievement of an accurate and decent translation" (Newmark 2001;328).

Bearing in mind the general alliance among researchers regarding the importance of culture in translation, the translation activity is a question of transferring the correct meaning and that the translator has a productive role in transferring not only the linguistic system of the source text but also the cultural one. As such, it is extremely difficult to draw a borderline between translation and culture as they are inextricably overlaid and this connection leads to creative translation.

2.1 Culture-Specific Items (CSIs)

Culture-specific items are notions that are specific to a particular culture. These concepts are using in different domains such as flora,fauna,food,clothes,housing, work,leisure,politics,law,and religion in the way of life. These cultural concepts are consist of different suggestion and approaches. For the denomination of these concepts, many scholars and linguists employed different names or terms, relatively different definitions are given and they tried to define some points that were related to the culture but they not defined even the name of the concept clearly. Scholars refer different names to these culture-specific items, Newmark uses the term cultural words. (Newmark 1988;327) Christine Nord names them “culturemes” (Nord 1997;9) while in one of the newer studies, focused on the translation of culture-specific items, Mohammad Reza Shah Ahmadi and Fatemeh Nosrati employ a term culture-bound element (Ahmadi and Nosrati 2012;1).
After a long time, some scholars prefer the terms “culture-specific item” (Aixela, 1997; Davies, 2003), others choose cultural words (Newmark 2003;87) or culture-bound phenomena/concepts (Baker, 1992, Newmark, 2003, Robinson, 2003). In this study, the term “culture-specific item” is used as the basic term, as well as its abbreviation CSI, although other synonyms may be used to prevent repetition. "Culture-specific items are defined by different scholars according to their differences and similarities. Meanwhile, Mona Baker (1992) defines specific concepts of culture as “sourcelanguage words that express concepts unknown in the target culture” (Baker, 1992, 21). It may relate to religion, kind of food or social customs. Newmark suggests to culture-specific items as cultural words (Newmark 1988, 94). He further discussed that in many circumstances, cultural words are somewhat easy to detect in a text because they are closely related to a specific language and unable to translate word by word (Newmark 1988, 95). When they cannot be translated literary then he mentioned that the translators usually the purpose is to provide a descriptive-functional equivalent (Newmark 1988, 95).--[[User:Muhammad Numan|Muhammad Numan]] ([[User talk:Muhammad Numan|talk]]) 16:02, 13 December 2021 (UTC)

2.1.1 Translation of CSIs in the Holy Quran

The Holy Quran is the most basic religious book for Muslims, the Quran was revealed to the prophet Muhammad (PBUH). The Quranic corpus, created in an early form of Classical Arabic, is traditionally believed to be a literal transcript of God’s speech and to constitute the earthly production of an uncreated and eternal heavenly original, according to the general view referred to in the Quran itself as “the well-preserved tablet” (al-lawḥ al-mahfūẓ; Qurʾān 85;22). It has a heartfelt impact on human lives and their believers. It spreads spiritual stability and peace of mind. According to (Lustig and Joline 2003;16) “Religion is an important institutional network that binds people to one another.”
Translating Quranic-specific words/phrases is considered a great challenge for the translators which requires an accurate interpretation and consciousness of the crucial functions of these Quranic-specific words/phrases. Therefore, they have to focus on a set of aspects to attain equivalence and then render the exact meaning. The translation of the Holy Quran is a debatable process because Arabic is full of cultural-specific concepts with no proper equivalent in other languages; consequently, some equivalents fail to convey their cultural meaning thoroughly. The translation is seen as the process of reconstructing a text into other languages. In the Holy Quran, it is mentioned in the Surah of Yusuf: “we have sent it down as an Arabic Quran”, the translated text has been simply seen as a commentary, explaining, or paraphrasing of the source text. In general, exact translation never occurs; rather this can be a basic interpretation of the Holy Quran. In the process of translation of the Holy Quran, language and CSI items and rhetorical features were not inimitable and reproducible into other languages.
Translating CSIs is a strenuous task because such elements have special meanings in culture and language.--[[User:Muhammad Numan|Muhammad Numan]] ([[User talk:Muhammad Numan|talk]]) 16:02, 13 December 2021 (UTC)

===Types of Translation ===
3. Types of Translation
Newmark determines 8 types of translation which are:

3.1 Word-for-Word Translation

This is usually indicated as an interlinear translation, with the target language immediately below the source language words. The source language word-order is preserved and the words translated singly by their most common meanings, out of context. These words are translated literally. Some of the uses of point-by-point translation are to understand the mechanics of the source language or to create a difficult text as a pre-translation process.

3.2 Literal translation

In this type of translation, the grammatical structures of the source language are changed to the nearest target language equivalent but the written points remain the same to one another, out of context.
3.3 Faithful translation
This translation attempts to reproduce the original exact meaning within the limitations of the TL grammatical structures. It also conveys cultural words and maintains an unusual degree of grammar and strength in translation. It tries to make the SL author completely loyal to the intent and reality of the text.

3.4 Semantic Translation

Semantic translation takes much of the aesthetic value of the source language text, making sense where appropriate so that there are no implications, wordplay or repetition roots in the finished version. It may translate less important cultural points by a culturally neutral third or active terms but not by cultural equation and it may also give the reader more small concessions.

3.5 Adaptation

This is an unrestricted form of translation. It is used mainly for plays and poetry, the themes, characters, plots are usually preserved, the SL culture converted to the TL culture and the text rewritten (Ahmad 2015;15).

3.6 Free Translation

The content without a form of the original or the matter without the manner is the productions of free translation. It is also known as intra-lingual translation and it is usually longer than the original.

3.7 Idiomatic Translation

This type of translation replicates the original message but degrades the depth of meaning by selecting meanings and dialogues that do not exist in the original.

3.8 Communicative Translation

This type of translation replicates the original message but degrades the depth of meaning by selecting meanings and dialogues that do not exist in the original.--[[User:Muhammad Numan|Muhammad Numan]] ([[User talk:Muhammad Numan|talk]]) 16:05, 13 December 2021 (UTC)

===Translation Strategies ===

4. Translation Strategies
Many theorists have used the term translation strategy extensively but with some significant differences in meaning and perspective that they see. Many theorists have used the approach of translation comprehensively but with some notable differences in meaning and vision as they appear.

4.1 Aixela Translation Strategies:
According to Aixela translators need to choose several strategies based on the source language culture and target culture. He distinguishes many of the translation strategies that apply to the translation of culture-specific items and at the same time, he tries to command by the level of their intercultural intervention. He divided it into two groups; conservative groups (5 approaches) and the substitution (6 strategies).

4.1.1. Conservation:
In conservation,the less compelling process includes repetition,orthographic adaptation,linguistic translation,extratextual gloss and intratextual gloss.

4.1.1.1 Repetition:In repetition, there is simply the transference of the culture-specific items from the ST to the TT. Thus,the translator keeps as much as possible the original reference (Aixela 1996;61). This approach is often used for languages that do not differ in the alphabet and most for names.

4.1.1.2 Orthographic Adaptation: The orthographic adaptation involves writing or
transliteration, mainly when the original term is given in a different alphabet than the one used in the target culture.

4.1.1.3 Linguistics translation: Linguistic translation emphasizes on the way where the translator chooses the source closest to the original text and increases his understanding by giving the TL version which is still relevant to the ST cultural system.

4.1.1.4 Extra-textual Gloss: Here,the extra-textual gloss refers to additional information to the previously mentioned procedures, The translator uses one of the above strategies but considers it as a necessity to explain the meaning or concept of CSI. In this gloss, it can be footnotes,endings,words,ideas,translators in dictionaries, italics and so on.

4.1.1.5 Intra-textual Gloss:It's like the past but the translator feels that he/she can include the globe as an indirect part of the text,not to distract the reader.

4.2.1 Substitution
In substitution, According Aixela “that synonymy, limited universalization, absolute universalization, naturalization, deletion, and autonomous creation are encompassing here"(Aixela 1996;87)--[[User:Muhammad Numan|Muhammad Numan]] ([[User talk:Muhammad Numan|talk]]) 16:40, 13 December 2021 (UTC)

4.2.1.1 Synonymy: This strategy is a stylist used to avoid the constant repetition of culturespecific items in the ST.

4.2.1.2 Limited Universalization: When the translator realizes that the culture-specific item is not clear to the reader or that another source CSI exists in the source language which can be replaced, replace it with data. Of course, the location is not as specific to the source language as the first one.

4.2.1.3 Absolute Universalization: The only difference between limited universalization and absolute universalization is when the translator cannot find the best known CSI in the source language or prefers to eliminate the unusual concept and choose a neutral term. (Aixela 1997;63).

4.2.1.4 Naturalization: In this case “translator brings the culture-specific item into the TL culture” (Shokri Ketabi 2015;8).

4.2.1.5 Deletion: When the CSI is “unacceptable ideologically or stylistically or it is not relevant enough for the effort of comprehension required for the readers” (Aixela 1996;64), or very clear that the translator does not want to use any strategy, they delete the CSI.

4.2.1.6 Autonomous Creation: When the translator agrees to use non-existent cultural
reference in the ST.(Aixela 1997;43).

4.3 Mona Baker's Translation Strategies
Baker's strategies have been used by professional translators at word level in their translations, to deal with issues while performing the task of translation.Baker She suggests various procedures to work for unequal treatment at the point level, for example, translation by a more general word, translation by a more neutral / less obvious word, translation by paraphrasing, Using related words, and so on. She formulates the classification in different strategies(Baker 1992;90) which are the following:

4.3.1 Translation by a more general word: According to Baker,this has to do with the meaning of the proposition. Appropriately it works in many languages.

4.3.2 Translation by a more neutral/ less expressive word: This is another strategy in terms of semantics it does with differences with obvious meaning.

4.3.3 Translation by cultural substitution:This strategy involves placing culture-specific material that does not have the same predictive meaning as the target language material but may have the same effect on the target reader.

4.3.4 Translation using a loan word: This strategy relies on culture-specific items, modern borrowing points plus interpretation concepts and buzz points.

4.3.5 Translation by paraphrase using a related word: When the source material is written in the target language but separately, and when the frequency used in the source text is high, it will be natural in the target language.

4.3.6 Translation by paraphrase using unrelated words: This strategy can be used when the concept in the source material is not lexical in the TL.

4.3.7 Translation by omission: Losing phrases or words that are not vital to text development.

4.3.8 Translation by an illustration: Here, use examples when the source word is not equal in the target language. Each theorist presents their strategies according to their point of view,however,Baker,s translation strategies include the most applicable set of strategies, as it shows the strategies used by professional translators.
--[[User:Muhammad Numan|Muhammad Numan]] ([[User talk:Muhammad Numan|talk]]) 16:40, 13 December 2021 (UTC)

===Cultural Categories ===

5. Cultural categories

5.1.2 Ecology
In this type of cultural category, Newmark labels those words which have some similarities and differences in culture concerning the environment. For Example, animals, colors, astronomy, plants birds etc. They will also have some geographical features that can normally differ from other cultural terms in that they usually have no political, commercial value.

5.1.2 Material culture

Material culture is also known as artefacts, In the category of material culture, Newmark included Food, clothes, housing, transport, and communications and also those objects which are made by humans. For Example, Clothing, atoms, crops, vegetables, jewellery, drugs, planets etc. “Food is for many the most sensitive and important expression of national culture. The function of the generic clothes terms is approximately constant, indicating the part of the body that is covered, but the description varies depending on climate and material used, houses and town, and transport.”(Newmark 1988;90)

5.1.3 Social culture

The social culture is divided by Newmark in two ways, they are work and leisure. For example, Trade, armour, literature, poets, markets, games.

5.1.4 Organisation

Newmark organizations are divided into five categories: political and administrative conditions, historical conditions, and international conditions. ‘The international community terms usually have recognized translations which are in• fact through-translations, and are now generally known by their acronyms', religious terms, artistic terms; “the translation of artistic terms referring to movements, processes and organizations generally depend on the putative knowledge of the readership. For example, adultery, business, corruption, sex, poverty, marriage, divorce etc.”

5.2 Newmark Classification CSIs

Newmark established the classification of culture-specific items (CSIs) into five classes which are;
Table 1. Newmark classification of Culture-Specific Items. (Newmark 1988;97) --[[User:Muhammad Numan|Muhammad Numan]] ([[User talk:Muhammad Numan|talk]]) 16:50, 13 December 2021 (UTC)

5.2.1 Categorization of CSIs in Surah Yousuf of the Holy Quran

Verse No. Terms English Translation Categories
1 الۡکِتٰبِ Book Material culture

2 قرُۡءٰنًا Quran Material culture

3 الۡقَصَصِ Narration Gesture

4 رَايَۡتُ Dream Habit

5 کَوۡکَبًا Stars Ecology

6 ال َّ شمۡسَ Sun Ecology

7 الۡقَمَرَ Moon Ecology

8 الۡاحََادِيۡثِ Events Organization

9 يعَۡقوُۡبَ House of Yaqub Material culture

10 يعَۡقوُۡبَ Yaqub

11 ابِۡرٰہيِۡمَ Ibrahim

12 اِسۡحٰقَ Ishaq

13 اقۡتلُوُا Kill Social culture

14 ارَۡضًا Earth Ecology

15 الۡجُبِّ Pit Ecology

16 ال َّ س َّ يارَةِ Wayfares

17 يٰۤابََانَا Father

18 َّ يرۡتعَۡ Eat Social culture

19 وَ يَلۡعَبۡ Play Social culture

20 لَحٰفِظُوۡنَ Guard Social culture

21 وَ اخََافُ Fear Habit

22 الذِئّۡبُ Wolf Ecology

23 عِشَاءًٓ Nightfall Ecology

24 َّ يبۡکُوۡنَ Weeping Habit

25 مَتاَعِنَا Belongings Material culture

26 قمَِيۡصِہٖ Shirt Material culture

27 وَارِدہَمُۡ Water drawer Material culture

28 دلَۡوَهٗ Bucket Material culture

29 بِثمََنٍ ۢ بَخۡسٍ Paltry price Material culture

30 درََاہمَِ مَعۡدوُۡدةٍَ Silver coin Material culture

31 مِّصۡرَ Egypt

32 لِامۡرَاتَِہٖۤ Wife

33 الۡارَۡضِ Land Ecology

34 اشَُدَّ هٗۤ Prime age

35 الۡابَۡوَابَ Door Material culture

36 مَعَاذَ ّٰ ِ Master Organization

37 ال ُّ سوۡٓءَ Evil Habit

38 الۡفَحۡشَاءَؕٓ Lewdness Habit

39 عِبَادِنَا Servant Organization

40 وَ قَدَّ تۡ Ripped Social culture

41 عَذاَبٌ Punishment Social culture

42 ُّ يسۡجَنَ Prison Organization

43 الۡعَزِيۡزِ Minister Organistion

44 حُباؕ Love Social culture

45 فتَٰىہَا Slave Organization

46 سِکِّيۡنًا Knife Material culture

47 مَلکٌَ Angel Organization

48 فَاسۡتجََابَ Prayer Gestures

49 خَمۡرًا Wine Material culture

50 خُبۡزًا Bread Material culture

51 رَاۡسِیۡ Head Material culture

52 ال َّ طيۡرُ Birds Ecology

53 ءَارَۡبَابٌ Gods Organization

54 يٰصَاحِبَیِ السِّجۡنِ Prisoners Organization

55 تعَۡبدُوُۡنَ Worship Gesture

56 ال َّ شيۡطٰنُ Satan Organization

57 الۡمَلِکُ King Organization

58 بَقَرٰتٍ Cows Ecology

59 خُضۡرٍ Green Ecology

60 يٰبسِٰتٍ Dry Ecology

61 سُنۡۢبلُٰتٍ Grain Material culture

62 تزَۡرَعُوۡنَ Crops Material culture

63 يغَُاثُ Rain Ecology

64 يَعۡصِرُوۡنَ Juice Material culture

65 النِّسۡوَةِ Women

66 ال َّ رسُوۡلُ Messenger Organization

67 الۡعَزِيۡزِ Governor Organization

68 ال ّٰ صدِقِيۡنَ Truthful Habit

69 الۡخَائِٓنيِۡنَ Betray Organization

70 خَزَائِٓنِ Treasure Material culture

71 مَ َّ کنَّ ا Power Organization

72 بِرَحۡمَتِنَا Mercy Gestures

73 يَتَّ قوُۡنَ Taqwa Habit

74 الۡمُنۡزِلِيۡنَ Hospitality Habit

75 رِحَالِہِمۡ Camel Ecology

76 وَ ل َّ مَا فَتحَُوۡا Family Organization

77 بَابٍ Gate Material culture

78 اِنِ الۡحُکۡمُ Sovereignty Organization

79 الۡعِيۡرُ Caravan Organization

80 لسَٰرِقوُۡنَ Thieves Organization

81 السِّقَايَۃَ Bowl Material culture

82 تاَ ّٰ ِ Swear Habit

83 کٰذِبيِۡنَ Liars Habit

84 وِّعَاءِٓ Bag Material culture

85 درََجٰتٍ Rank Organization

86 َّ موۡثِقًا Pledge Social culture

87 الۡحٰکِمِيۡنَ Judges Organization

88 الۡقَرۡيَۃَ Town Material culture

89 عَيۡنٰہُ Eyes

90 الۡبَشِيۡرُ News Social culture

91 ابَوََيۡہِ Parents Organization

92 الۡعَرۡشِ Thrown Organization

93 يمَۡکُرُوۡنَ Devices Material culture

94 وَ الۡارَۡضِ Earth Ecology

95 ال َّ سمٰوٰتِ Heavens Ecology

===Translation Procedure ===

6. Translation Procedure

There are seventeen different kinds of translation procedures classified by Newmark. According to (Gallagher 1996;31)“translation procedures are the technical devices to convey the message of a text in one language into another language.” The difference between translation procedure and translation methods discussed by (Newmark 1988;81)“translation methods relate to whole texts, translation procedures are used for sentences and the smaller units of language.”

6.1 Transference
Transference is the way through which we convert the source language to target language and also contains transliteration or transcription. Transference is also known as loan words, there is no transformation in the spelling of the words that have been translated.

6.2 Naturalization
Naturalization changes the word SL to its pronunciation,then TL to its original form.
Naturalization also adds new connections to external conditions.--[[User:Muhammad Numan|Muhammad Numan]] ([[User talk:Muhammad Numan|talk]]) 16:55, 13 December 2021 (UTC)

6.3 Culture equivalent
In this procedure, SL the cultural word is translated by the target cultural word. The use of the translation of this procedure is limited because it is not accurate, but it can be used in general texts, public and publicity,as well as for brief explanation to readers who do not understand the relevant source language culture.

6.4 Functional Equivalent
This approach is the most accurate path of translating and it uses very neutral cultural points with a new specific term.

6.5 Descriptive equivalent
This strategy is working for the description of the meaning or function of the source language.

6.6 Synonymy
This method of translation is applied when there is nothing to the same.

6.7 Through-Translation
Through translation is the literal translation of common conflicts,the names of organizations and compound parts.

6.8 Shifts or Transposition
This translation procedure involving a change in grammar from SL to TL. This change is done when there is a difference between the structure of the SL and the TL is reasonable.

6.9 Modulation
This procedure is used in the translation of sentences, phrases and clauses. Here the translator looked at the message in the source language sentence from a different angle or a different way of thinking. This strategy is used when the translation of words with literal meaning does not produce a reasonable translation.

6.10 Recognized Translation
The translation process is manifested when the translator uses an authoritative or appropriate translation of an organization's term.

6.11 Translation Label
This procedure is the appropriate one for the translation of a new institutional term,and it is a temporary translation of the source language word.

6.12 Compensation
This process manifests itself when there is a meaningful loss in one part,but compensation in the other part.

6.13 Componential Analysis
In this procedure, the source language word translated into the TL by detailing the components of the meaning of the source language word.

6.14 Reduction & Expansion
In this procedure, the elements of the word 'auto' removed and the elements of the word expanded in the target language.

6.15 Paraphrase
This procedure appears when cultural words need more explanation.

6.16 Couplets
In this procedure, two or more different procedures meet in one translation, couplets, triplets, quadruplets.

6.17 Notes
When the additional information is added to the cultural words for the clarification of readers.

===Analysis and Discussion ===

7. Analysis and Discussion

7.1 Introduction
This chapter highlights the procedure of the study and the analysis of culture-specific items in Surah Yusuf. This chapter explores the use of translation strategies in transferring meaning from the ST to the TL and the appropriateness of Newmark's model in interpreting the procedures that the translator applied during the translation process.

7.2 Procedures
To account for the translation of CSIs in this research, the source text of the Holy Quran in Arabic and its English translation translated by Mufti Taqi Usmani were studied. After reading the whole Ayahs of Surah Yusuf and its translation, every Ayah and its translation in English were carefully analyzed to identify CSIs and the strategies used by the translator to translate them into English. After that, the classification of CSIs by Newmark has been accepted as the theoretical framework of this study aimed at analyzing culture-specific items. For the clarification, each procedure is interpreted and demonstrated with illustrations in Tables 1-9.--[[User:Muhammad Numan|Muhammad Numan]] ([[User talk:Muhammad Numan|talk]]) 17:01, 13 December 2021 (UTC)

7.3 Analysis and Discussion
After the categorizing the culture-specific items according to Newmark's strategies, the researcher worked on the strategies for translating the culture-specific items applied in Surah Yusuf, including transference, cultural equivalent, functional equivalent, descriptive equivalent, componential analysis, synonymy, through translation, modulation and notes; Then, he arranged the data gained in Tables 1-9 in order to show the cases of applying Newmark’s strategies for translating the culture-specific items.
The discussion section is devoted to the interpretation of each selected culture-specific word, the researcher presents a discussion of how he formulates the CSIs in Newmark strategies.
Below are the discussion points created for using each strategy;

7.3.1 Transference: Transference includes transliteration and is the same as what is called transcription. The word then becomes a loan word. There were words that were transferred from the source text to the target text. These are presented in the following table.
Table1.

Here are some examples of Transference applied in translating CSIs in Surah Yusuf:

Strategy Source Text Target Text
قرُۡءٰنًا Quran
ابِۡرٰہيِۡمَ Ibrahim
Transference يعَۡقوُۡب Yaqub
اِسۡحٰق Ishaq
يَتَّ قوُۡنَ Taqwa

Words that have given in table 1 are transference words because these are conveyed to target language which is a different language writing system then from the source language, For example, the word Quran is transliterated word and pronounce as same as like in source language قرُۡءٰنًا, so it is transcripted and also become a loan word. Similarly, all the mentioned words in table 1 are transference words.
7.3.2. Cultural Equivalent: Cultural equivalent purpose is to replace a cultural word in the source language with an, although not completely synonymous, target language word.

Table 2.
Examples of Cultural equivalent applied in translating CSIs in Surah Yousaf
Strategy Source Text Target Text
اٰلِ يعَۡقوُۡب House of Yaqub
لَحٰفِظُوۡنَ Guard
بِثمََنٍ ۢ بَخۡسٍ Paltry price
درََاہمَِ مَعۡدوُۡدةٍَ Silver coin
اشَُدَّ هٗ Prime age
Cultural Equivalent مَعَاذَ ّٰ Master
الۡعَزِيۡزِ Minister
فَاسۡتجََابَ Prayer
اِنِ الۡحُکۡمُ Sovereignty
يٰصَاحِبَیِ السِّجۡن Prisoners
الۡمَلِکُ King
يَعۡصِرُوۡنَ Juice
مَ َّ کنَّ ا Power

In Surah Yusuf, we have some words that are related to the cultural equivalent, Table 2 contains cases where cultural equality is applied. The word House of Yaqub is not completely synonymous to the ST اٰلِ يعَۡقوُۡب, it is a replaced word in the SL. The word minister is not completely synonymous to the word ST word الۡعزَِيۡزِ. Similarly, the word Master in the TT is not synonymous to the word which is used in the ST ّٰ مَعَاذَ, it is a replaced word. The original meaning of the word فَاسۡتجََابَ is to accepted, but here it is referred to Prayer which is not only the synonymous but also a replaced one; furthermore, all the words mentioned in table 2 are mostly not completely synonymous words but the cultural replacing words.

7.3.3 Functional Equivalent:In functional equivalent, the word culture-free is used,
sometimes with a specific term; Therefore, it generalizes the word SL.

Table3.

Examples of Functional equivalent applied in translating CSIs in Surah Yousaf
Strategy Source Text Target Text
الۡقَصَصِ Narration
رَايَۡتُ Dream
Functional equivalent الۡاحََادِيۡثِ Events
ال َّ س َّ يارَةِ Wayfares
مِّصۡرَ Egypt
يمَۡکُرُوۡنَ Devices

In functional equivalent, culture-free words are used, sometimes a new specific term is used which generalizes the SL word. For example, in table 3 the word Events is used as a cultural free word that generalizes the ST الۡاحََادِيۡثِ. The word Devices is a cultural free word and used as a new specific term to generalize the ST word يَمۡکُرُوۡنَ. The word Narration is used in the TT as a cultural free word because it is not limited or bound to a single culture. The word narration can be used by every culture representative.
7.3.4 Descriptive Equivalent: It is using phrases in TT to explain the ST word.
Table4.
Examples of Descriptive equivalent applied in translating CSIs in Surah Yousaf
Strategy Source Text Target Text
کَوۡکَبًا Stars
ال َّ شمۡسَ Sun
الۡقمََرَ Moon
Descriptive equivalent عِشَاءًٓ And at Nightfall
وَارِدہَمُۡ Water drawer
سِکِّيۡنً Knife
الۡکِتٰبِ Enlightening book
ال َّ سمٰوٰتِ Heaven

The descriptive equivalent is, using phrases in TT to explain the ST word. For example Eleven stars and the sun and the moon a phrase used in the TT which explains کَوۡکَبًا َّ و ال َّ شمۡسَ وَ الۡقمََرَ the ST words stars, sun and moon. Similarly, Enlightening the book is a phrase used in the target text which highlights the meaning of الۡکِتٰبِ.
7.3.5 Componential Analysis:componential analysis is the initial comparison of a source language point to a selected language point that has the same meaning, but does not equate to one.
Table5.
Examples of Componential analysis applied in translating CSIs in Surah Yousaf
Strategy Source Text Target Text
رَايَۡتُ Dream
ال َّ طيۡرُ Birds
Componential analysis وَ يَلۡعَبۡ Play
يَعۡصِرُوۡنَ Juice
مَعَاذَ ّٰ ِ Master
يٰصَاحِبَیِ السِّجۡنِ Prisoners
اِنِ الۡحُکۡمُ Sovereignty

Further, in justification in the translation of CSIs, the researcher analyzed the words that comparing the word base of a source language with the target language point that has the same meaning, but obviously not equals one. Like رَايَۡتُ means to look or see while translating it to the TT it meanings changes to word Dream. The basic comparison of these two words is the same.
That is both words are related to cognition and eyes. For instance, other words are ال َّ طيۡرُ Birds, اِ نِ الۡحُکۡمُ Sovereignty.
7.3.6 Synonymy: Synonymy is a near target language equivalent.
Table 6.
Examples of Synonymy applied in translating CSIs in Surah Yousaf
Strategy Source Text Target Text
الۡکِتٰبِ Book
قۡتلُوُا Kill
ارَۡضًا Earth
Synonymy الذِئّۡبُ Wolf
دلَۡوَه Bucket
خَمۡرًا Wine
يٰبسِٰتٍ Dry

The translator has used good equivalents for the words chosen in the Surah Yusuf. For instance, الۡکِتٰبِ Book, Book in the TT and الۡکِتٰبِ in the ST are the synonymous word. Few other examples are mentioned in table 6.
7.3.7 Through translation:Through-translation, is a literal translation of common conflicts, names of organizations and compound parts. It can also be called: click or loan translation.
Table7.
Examples of Through-translation applied in translating CSIs in Surah Yousaf
Strategy Source Text Target Text
اٰلِ يعَۡقوُۡبَ House of Yaqub
غَيٰبَتِ الۡجُبِّ Into the bottom of a pit
بِرَحۡمَتِنَا Mercy
Through Translation الۡاحََادِيۡثِ Events
ُّ يسۡجَنَ Prison
الۡعَزِيۡزِ Governor
الۡخَائِٓنيِۡنَ Betray
وَ ل َّ مَا فَتحَُوۡا Family

In through translation, the researcher found those words which have common collocations, name of organization or component of compounds in Surah Yusuf. Examples of through translations are House of Yaqub, اٰلِ يعَۡقوُۡبَ is a component of the compound, Family وَ ل َّ مَا فَتحَُوۡا is the name of the organization, other examples are mentioned in table 7.
7.3.8 Modulation: Modulation occurs when the translator generates the original text message in TL text according to the current target language norms, as source language and target languages may differ visually.
Table8.
Examples of in translating CSIs in Surah Yousaf Modulation applied
Strategy Source Text Target Text
يمَۡکُرُوۡنَ Devices
Modulation لَسٰرِقوُۡنَ Thieves
مَ َّکنَّ ا Power
وَ قَدَّ تۡ Ripped

The modulation occurs in the translation of culture-specific items when we are translating the word or phrase from the source text to target text according to the new norms and traditions in TT culture. For instance, Devices are the word that had been translated from the Arabic word يمَۡکُرُوۡنَ which means to plan something while in English it is opposite which means tools.
7.3.9 Notes: Notes, additions, and glosses are additional information that a translator must add to the version; The additional information that translators add is usually cultural.
Table9.
Examples of Notes applied in translating CSIs in Surah Yousaf
Strategy Source Text Target Text
اِنِ الۡحُکۡمُ Sovereignty
Notes تعَۡبدُوُۡنَ Worship
ال َّ شيۡطٰنُ Satan
بِثمََنٍ ۢ بَخۡسٍ Paltry price

In this strategy, the translator adds some additional information to his version, The additional information that translators add is usually cultural. For example اِنِ الۡحُکۡمُ is a word which means that giving the order is limited or quality related to Al-Mighty God while the translator used the word sovereign which means authority. Worship is a word which means to follow or obey someone, the translator can use it in his point of view while in Arabic تعَۡبدُوُۡ نَ which means a quality limited to God.

===Conclusion and Recommendations===

8. Conclusion and Recommendations

This chapter summarizes the findings of the study. It also provides some recommendations regarding the application of translation procedures in translation between language systems.

8.1 Summary of the Findings

The translator applied nine translation procedures out of seventeen of Newmark’s translation procedures in the translation of the Surah Yusuf of the Holy Quran, namely, transference, cultural equivalent, functional equivalent, descriptive equivalent, componential analysis, synonymy, through translation, modulation and notes. The cultural equivalent strategy was the most frequent applied procedure. The descriptive equivalent and through translation procedure was the second most frequently applied translation procedure, It was followed by transference, functional equivalent, componential analysis, synonymy, modulation and notes. It is a descriptive study in which CSIs from ST translated to TT.

8.2 Conclusion

The present study purpose was to explore the CSIs in Surah Yusuf of the Holy Quran and to investigate which translation strategy proposed by Newmark were employed by the translator to overcome culture-specific items. Obviously, the researcher has worked hard to clear the way for future students of translation. Throughout the research, the researcher faced a lot of challenges and findings were revealed, some of them are the following;

• Between Arabic and English, there is a big cultural gap. Till now, this problem is considered as an unsolvable problem.

• Lack of reading and translating religious books.

• Many mistakes are made by the translators because they were unknown to the ST.

• The translators have to go through or review the previous translation of the Quranic scripture to solve the problem that they might face in the process of their translation.--[[User:Muhammad Numan|Muhammad Numan]] ([[User talk:Muhammad Numan|talk]]) 17:05, 13 December 2021 (UTC)

The procedures used in this study will help the translator to render culture-specific terms accurately. Thus, the researcher worked well to fill the linguistic gaps between Arabic and English. Furthermore, Newmark’s translation procedures helped the translator make the translation sound more natural to the TR. It can be observed from the analysis that Newmark’s translation procedures were effective in translating the Islamic texts. The findings of the study might help students of translation and practitioners in the field of TS to get familiar with the most influential strategies in rendering cultural specific items. They can use the findings of the study to employ translation tasks in translations. Educational planners can use the findings of this study to specify the most influential, dominant strategies to conduct a target-oriented/sourceoriented translation. To sum up, it should be emphasized that the focus of this particular study was on religious genre. Investigating CSIs in different genres could lead to new areas of research for interested researchers. Accordingly, the information gained from this study may prove useful to translators, translation teachers, and student learners as it will help them improve their translation skills with the special attention of culture-specific items and will allow them Give texts when having a broad view of translation. Other researchers can derive similar effects from many of the findings of the same study.

This study is similar to other studies that might have several limitations which need to be taken into account. The study focused on one Surah translated by one translator. Examining different Surahs of the Holy Quran and their translations by other authors from different cultures might lead to interesting facts or they might confirm the findings of this study. Different translators might employ different strategies. Further research is needed to confirm or disconfirm the findings of this study. Newmark's strategies are not limited to the cultural features of the language. But it also covers the linguistic specifications. To narrow down the subject of the study, the linguistic aspects of the text were ignored. Comparing these linguistic aspects could be another interesting topic and venue for further research.
Finally, It may be concluded that Newmark’s translation procedures are necessary for the translation of an Islamic text between two different language systems and cultures. However,the translator must be competent in using the translation procedures to provide an accurate translation.--[[User:Muhammad Numan|Muhammad Numan]] ([[User talk:Muhammad Numan|talk]]) 17:05, 13 December 2021 (UTC)

8.3 Recommendations

The researcher furnished a set of recommendations in the light of the findings reached and the results obtained. The recommendations can make a helpful set of guidelines for both existing and potential translators in general and for translating religious texts of two languages that are not closely related. These recommendations are tentative and are subject to modification upon closer investigation by translation scholars and professionals:

• The researcher recommends that the study of translation procedures should be included in the university curriculum for students who study translation, to help them in solving the problems of translating religious texts.

• It is recommended for translastors to use the translation procedures appropriately in order to deliver the meaning of the source text correctly.

• The researcher also recommends examining the application of other kinds of translation procedures on Islamic texts based on other models such as Andrew Chesterman’s translation procedures.

• It would also be beneficial to investigate Newmark’s translation procedures to various types of texts such as medical texts and journalistic texts.

=== References ===
Abdi, H. (2019). Translating culture-specific items (CSIs) as a conundrum for Iranian MA translation students: Considering the level of study. Journal of new advances in English Language Teaching and Applied Linguistics, 1(1), 88-109.

Aguado-Gimenez, P., & Pérez-Paredes, P. F. (2005). Translation-strategies use: A classroombased examination of Baker’s taxonomy. Meta: journal des traducteurs/Meta:
Translators' Journal, 50(1), 294-311.

Ahmadi, M. R.S and Nosrati, Fatemah. (2012). Domestication and Foreignization Strategies in Translation of Culture-Specific Items. Translations of English-Persian Children’s Literature. San Francisco: Grin Publishing. Google Books.

Al Saleh, R. A. (2019). An Application of Newmark's Procedures to Muhammad Abul Quasem's Alleman, J. C. Bee. W. Ulitkin, I. Files, F., Zetzsche, J., Chatonnet-Marton, P. & y del Árbol, E. V. Translation Strategies.

Al-Sofi, B. B. M. A., & Abouabdulqader, H. (2020). Bridging the gap between translation and culture: towards a cultural dimension of translation. International journal of linguistics, literature and culture, 6(1), 1-13.

Baker, M., 1992. In Other Words: A Coursebook on Translation. London: Routledge, p.20–42.

Blažytė, D., & Liubinienė, V. (2016). Culture-specific items (CSI) and their translation strategies in Martin Lindstrom’s" Brand sense". Kalbų studijos, (29), 42-57.

Bush, P. (1998) "Literary Translation." In: M. Baker, ed. Routledge Encyclopedia of Translation Studies, London: Routledge, pp.127-130.

Catford. J. C. (1965). A linguistic theory of translation. Oxford: Oxford University Press.
English Translation of Mohammad Al-Ghazali's Islamic Guidance.Literature and Culture, 6(1), 1-13.

Gečaitė, L. (2020). Culture-Specific Items and Their Translation Strategies in Victoria Hislop's Novel The Sunrise.” (2020).

Hassan, B. E. A. (2014). Between English and Arabic: A practical course in translation.
Cambridge Scholars Publishing.

Hermans, T. (1999). Translation in systems. Manchester: St. Jerome Publication House, J. (Ed.). (2014). Translation: a multidisciplinary approach. Springer.
Issa, A. L. S. M., & Hammood, L. H. R.- Quranic-Specific Phrases under the Study of Translation; Significance and Applications.

Janfaza, E., Assemi, A., & Dehghan, S. S. (2012). Language, translation, and culture.
In International Conference on Language, Medias and Culture (Vol. (33), p. 83-87).

Janfaza, E., Assemi, A., & Dehghan, S. S. (2012). Language, translation, and culture.
In International Conference on Language, Medias and Culture (Vol. 33, p. 83-87).

Lambert, J. (1998) Literary Translation. In: M. Baker, ed. Routledge Encyclopedia of Translation Studies. London: Routledge, 130-134.

Landers, Clifford E. (2001) Literary Translation: A practical guide. New Jersey University Press: Multilingual Maters.

Lustig, Myron, W. and Koeser, Joline (2003), Intercultural Competence: Interpersonal Communication Across Cultures, Boston: Allyn and Bacon.

Malmkjær, K. (1993). Who Can Make Nice A Better Word Than Pretty? Collocation, Translation, and Psycholoinguistics. In: Baker, M., Francis, G. and Tognini-Bonelli, E.
eds. Text and Technology. Philadelphia/Amsterdam: John Benjamins Publishing Company. pp.213-32.

Mosavat, S., & Rahimpour, S. (2016). The Most and Least Used Translation Strategies for
Conveying Culture-Specific-Items in Young Adult Literature from English into Persian. International Journal of Humanities and Cultural Studies (IJHCS) ISSN 23565926, 1853-1873.

Munday, J. (1997). Systems in Translation: A computer-assisted systemic approach to the analysis of translation of García Márquez. Ph.D thesis, University of Bradford.

Newmark, P. (2001). A Textbook of Translation. Shanghai: Shanghai Foreign Language
Education Press

Newmark, Peter. (1988). A Textbook of Translation. New Jersey: Prentice-Halls

Nord, Christiane. (1997). Translating as a Purposeful Activity: Functionalist Approaches
Explained. Manchester: St. Jerome. Accessed 10 November. 2018. Google Books Schjoldager, A. (2008). Understanding translation. Academica: Århus.

Silalahi, M., & Lubis, S. (2013). Translation Procedures of Cultural Terms Found In Sejarah Bilingual For Students of Senior High School.
Valipoor, K., & andAzizeh Chalak, H. H. T. (2019). Cultural-specific items in translation of the Holy Quran by Irving: 43-51.

Venuti, L. (1995). The translator’s invisibility: A history of translation. London and New York:
Routledge

Widiarto, O. V. V. (2016). The translation procedures of cultural expressions applied in a game of thrones translated into Perebutan Tahta novel by Barokah Ruziati (Doctoral dissertation, Dian Nuswantoro University).

=Zohaib Chand AN INTRODUCTION TO TRANSLATION STUDIES: AN OVERVIEW Intan Pradita=

[[Trans_Type_EN_12]]

===Abstract===
This study aims to observe the development of translation studies through its different types, various strategies, styles and particular methods. In this paper, the readers are introduced to some famous translation scholars including their view of translation studies. At the further discussions, this study lets the readers acknowledge the main issues on translation studies, focusing on different styles of variations such as grammar, sentence structure, textual analysis, strategies and methods. This study may help those who are interested to conduct translation researches and help them by giving options of which theories is beneficial to their analysis. Moreover, it aims to explore the clear definition of translation as well as help the readers to understand the basic concept which are used in the field of translation. The present study, therefore, attempts to outline the scope of the discipline of translation studies and more importantly, it is an attempt to outline its activity that required a deep mastering of language, a good source of knowledge and target cultures.

===Key words ===
Translation, styles of variations, strategies

===Introduction ===
It is undoubtedly right that translation is important to share information. In line with these premise, the number of translation professionals is getting higher. In fact, the result of translation researches tends to help human daily life in term of evaluation, designing translator machines, and cultural studies. Therefore, translation means converting written information from one language into another. It is the new discipline appeared in the second half of the 20th century. The term “Translation Studies” was coined by James S. Holmes, an American-Dutch poet and translator of poetry, in his seminal paper “The Name and Nature of Translation Studies”. Translation enables effective communication between people around the world. It is a courier for the transmission of knowledge, a protector of cultural heritage, and essential to the development of a global economy. Translation helps us to know about the developments in the field of creative arts, education, literature, business, science and politics. It has shifted from the traditional conception of the fixed, stable and unchangeable nature of the text and its meaning to a text with wide scope for variations. Translation also helps in nation building. In this globalised world, the demand for translation and language related services has increased many times. Translation is not only needed for the creation of national identity but has also become an essential tool for keeping pace with the processes of globalization and localization. The activity of translation has a long-standing tradition and has been widely practiced throughout history, but in our rapidly changing world its role has become of paramount importance. Nowadays, knowledge in which cultural exchanges have been widening, has been increasingly expanding and international communication has been intensifying, the phenomenon of translation has become fundamental. Be it for scientific, medical, technological, commercial, legal, cultural or literary purposes, today human communication depends heavily on translation and, consequently, interest in the field is also growing. Accordingly, the discussion, in the present study, proceeds primarily from the perspectives of “Translation Studies” and “Linguistics”. One major goal is to show the interrelationships between linguistics and translation, and how they benefit from each other. Nowadays, translation research has started to take another path, which is more automatic. The invention of the internet, together with the new technological developments in communication and digital materials, has increased cultural exchanges between nations. This leads translators to look for ways to cope with these changes and to look for more practical techniques that enable them to translate more and waste less. They also felt the need to enter the world of cinematographic translation, hence the birth of audiovisual translation. The latter technique, also called screen translation, is concerned with the translation of all kinds of TV programs, including films, series, and documentaries. This field is based on computers and translation software programs, and it is composed of two methods; dubbing and subtitling. In fact, audiovisual translation marks a changing era in the domain of translation.
In short, translation has very wide and rich history in the West. Since its birth, translation was the subject of a variety of research and conflicts between theorists. Each theorist approaches it according to his viewpoint and field of research, the fact that gives its history a changing quality.

Discussion

Translation is an activity that requires deep mastering of languages, a good knowledge of source and target cultures. It is also linked with the translation method, strategies and styles of variations. Each translation type requires different translation method. In this paper, it is an attempt to outline that there are several types of translation. Each type is defined by different scholars through different criteria to the contextual situation of communication. In this paper, we will be writing down the three prominent types of translation through various medium namely; technical translation, literary translation and pragmatic translation. For each type, a selection of examples will be considered for analysis based on translation theories and techniques. We will show that some chunks of text require literal translation, while other requires interpretive method. In addition, this paper will also examine various strategies and its styles of variations based on translational study. The following strategies will be presented in the paper as;

• They involve text manipulation.
• They must be applied to the process.
• They are goal-oriented.
• They are problem-centered.
• They are applied consciously.
• They are inter-subjective.

Most theorists agree that strategies are used by translators when they encounter a problem and literal translation is not useful. Different researchers have investigated and described various translation strategies from their different perspectives. It intends to show what translation strategies exist and when and why they are used by professional translators. Different scholars have various perspectives to the aspects of the act of translation, so, they define and describe different types of strategies. Bergen's (n. d.) classification of the strategies includes three categorizations which will be discussed mainly in this paper:

• Comprehension strategies
• Transfer strategies
• Production strategies

An addition to this paper, styles of variations will also be introduced to the readers through different aspects and examples. The concept of style can be defined in terms of the distinctive way an individual or a group uses language, or better still the discourse used to perform distinct functions of language aimed at achieving specific purposes. However, this does not entail that style is simply a matter of form since it is the product of other components such as the genre of discourse, its semantics, syntax and phonology. Indeed, in order to analyze a given stylistic variation one needs an extensive checklist that includes lexical and grammatical categories, allusions, and figures of speech. Style can be understood to refer to the recurring typical features of the source text compared to the typical features of the translated text. In a quantitative and qualitative analysis, this variation is shown to be influenced by several pragmatic and social factors, and to index the interpreters' stances towards source speakers and towards the immigrant court users who are the recipients of translations from English. It is argued that translation styles have profound consequences for limited English speakers, as the insistence on institutional norms in translating to them is viewed as a gate keeping behavior that may impede their full participation in the proceedings.

What is translation?

Translation went through various definitions going from a mere linguistics activity during the sixties, a cultural and communicative activity during the seventies reflects the social impacting activity in the latest founding of the literature.
“Translation is traditionally known as being the replacement of textual material in one language into equivalent textual material in another language”.
House (2015) mentions that translation is considered as the “replacement” of a text in the source language by a semantically and pragmatically equivalent text in the target language. It is strongly related to a source language and target language cultures. It requires a high level of mastery languages, an awareness of any contextual factors within which the discourse emerges. There is no need to mention how it affected civilizations through different areas of mankind history. For example, An Arab-Islamic civilizations. There have always been different directions on how one should or should not translate. In the Arab tradition, two main methods existed and were in complete divergence namely the literal and the free method.
On the other hand, in the Western tradition there are various methods currently exist namely, the linguistic, the hermeneutic, the interpretive, the functionalist, the interventionist, the poly-systemic and the text-typologist method. More so, it may be important to point out that translation has been defined in many ways, and every definition reflects the theoretical approach underpinning it.
As Shuttlworth and Cowie (1997) observe throughout the history of research into translation, the phenomenon has been variously delimited by formal descriptions, echoing the frameworks of the scholars proposing them. For example, Bell (1991: XV) starts with an informal definition of translation, which runs as follows: the transformation of a text originally in one language into an equivalent text in a different language retaining, as far as is possible, the content of the message and the formal features and functional roles of the original text.
At the beginning of the ‘scientific’ (Newmark, 1988, p. 2) study of translation, Catford (1965, p. 20) described it in these terms, the replacement of textual material in one language (SL) by the equivalent textual material in another language.
Thirty years later, in Germany, the concept of translation as a form of ‘equivalence’ is maintained, as we can see from Koller’s definition (1995, p. 196): “The result of a text processing activity, by means of which a source language text is transposed into a target-language text. Between the resultant text in L2 (the target-language text) and the source text in L1 (the source language text) there exists a relationship, which can be designated as a translational, or equivalence relation”. Because complete equivalence (in the sense of synonymy or sameness) cannot take place in any of his categories, Jakobson (1959) declares that all poetic art is, therefore, technically untranslatable. That is, the translator has to take the question of interpretation into account in addition to the problem of selecting a TL phrase which will have a roughly similar meaning. Exact translation is impossible. In this regard, Bassnett (1996) claims that all texts, being part of a literary system descended from and related to other systems are “translations of translation of translations”: every text is unique and at the same time, it is the translation of another text. No text is entirely original because language itself, in its essence, is already a translation: firstly, of the non-verbal world and secondly, since every sign and every phrase is the translation of another sign and another phrase. However, this argument can be turned around without losing any of its validity: all texts are original because every translation is distinctive. Every translation, up to a certain point, is an invention and as such it constitutes a unique text.
In this analysis of the above definition, Manfredi (2008), points out that the above distinction can be divided into two main perspectives, those that consider translation either as a ‘process’ or a ‘product’. To this twofold categorization, Bell (1991, p. 13) adds a further variable, since he suggests making a distinction between translating (the process), a translation (the product) and translation (i.e., “the abstract concept which encompasses both the process of translating and the product of that process”. Moreover, thanks to advances in new technologies, today we can also incorporate into TS the contribution of corpus linguistics, which allows both theorists and translators analyses of large amounts of electronic texts (Manfredi, 2008). On the other hand, Halliday (1992, p. 15) takes translation to refer to the total process and relationship of equivalence between two languages; we then distinguish, within translation, between “translating” (written text) and “interpreting” (spoken text). Halliday, thus, proposes distinguishing the activity of “translation” (as a process) from the product(s) of “translating”, including both “translation” (concerning written text) and ‘interpreting’ (regarding spoken text.
“Translation is the production of a functional target text maintaining a relationship with a given source text that is specified according to the intended or demanding function of the target text.

Types of Translation

Translation is an activity that requires deep mastering of languages, a good knowledge of source and target cultures. It is also linked with the translation method, strategies and styles of variations. Each translation type requires different translation method. In this paper, it is an attempt to outline that there are several types of translation. Each type is defined by different scholars through different criteria to the contextual situation of communication. In this paper, we will be writing down the three prominent types of translation through various medium namely; technical translation, literary translation and pragmatic translation.

Technical translation

Technical translation is a type of specialized translation involving the translation of documents produced by technical writers, or more specifically, texts which relate to technological subject areas or texts which deal with the practical application of scientific and technological information. (Wikipedia)
Translators' main goal is to accurately translate the technical terminology to match the document and the message of the original content.

The benefits of technical translation

A professional technical translation service is provided by translators with dual specialties, that is, professionals who are fluent in the language pair, but who are also experts in the field covered by the documents to be translated.
When you need to have your documents translated by a technical translator, translators who are not experts may not be able to provide the necessary solutions and terminology for a quality translation. If the translator is not an expert in the field, he/she will have to learn the new terminology while working. This means that translation will take longer, have higher chances of inaccuracies, and may result in higher costs. Therefore, the main advantages of hiring an agency specialized in this type of service are as follows:

Literary translation

Literary translation is the translation of creative and dramatic prose and poetry into other languages. This includes the translation of literature from ancient languages and the translation of modern fiction so that it can reach a wider audience.
Literary translation is of huge importance. It helps to shape our understanding of the world around us in many ways. Reading Homer and Sophocles as part of a classical education in school helps to build an understanding of history, politics, philosophy and so much more. Meanwhile, reading contemporary translations provides fascinating insights into life in other cultures and other countries. In a fast-paced world so rife with misunderstanding and confusion, such efforts to share knowledge and experiences across cultural boundaries should be applauded.
The translation of literature differs greatly from other forms of translation. The sheer size of the texts involved in literary translation sets it apart. Tackling a translation that runs to hundreds of thousands of words is not a task for the faint-hearted. Nor is recreating poetry in a new language, without losing the beauty and essence of the original work.
One of the key challenges of literary translation is the need to balance staying faithful to the original work with the need to create something unique and distinctive that will evoke the same feelings and responses as the original. This can be particularly challenging when it comes to translating poetry.
Poems are written with incredible attention to detail. Not only are the words and phrases important, but the number of syllables and the entire rhythm of the completed work. It’s a challenging task to complete just in one language, let alone when trying to recreate a poet’s work during a translation. Daniel Hahn, director of the British Centre for Literary Translation, sums up the issue beautifully.
As literary translators will attest, a single word can be extremely troublesome. The author of a work of fiction has chosen that word for a good reason, so the translator must ensure that it is faithfully delivered in the target language. However, what if no direct translation is available? Or what if several options exist, each with a slightly different nuance? Urdu language translator Fahmida Riaz outlines her approach to such thorny issues.
For instance, “Every piece you translate comes from the pen of an individual, so you have to give it an individual treatment. I try to retain the ambience of the original culture, rather than the language, as it is reflected in the text.”

Pragmatic translation

Pragmatic translation is the basic assumption that provided a source language text contains no misstatements of fact, is competently written and has to be fully translated rather than summarized or functionally reorientated; one's purpose in translating it is to be referentially and pragmatically accurate. In this paper, I shall not deal with referential accuracy but concentrate instead on the pragmatic aspects of translation. As the term pragmatic translation may be used in a variety of ways, I should like to state my own definition of pragmatic, which derives from Charles Morris and ultimately from Charles S. Peirce. I am using pragmatic as one of the two factors in translation: pragmatic denotes the reader's or readership's reception of the translation, as opposed to referential, which denotes the relationship between the translation and the extra-linguistic reality it describes.
Translation is a properly way to a properly communication and pragmatics is how to use language in communication properly. By translation, many things from different languages and cultures can understand to each other. In other words, translation can be stated as a facilitator to make a communication runs well.

===An Overview on Translation Studies ===

===Main Issues in Translation Studies: Equivalence or Variations ===

=== Matthiessen's Parameter on Register Variations===

===Conclusion ===

=== References ===

= Muhammad Numan A Study to Explore the Translation Strategies of Idiomatic Expression from Urdu to English ; A Case Study of Sadat Hassan Manto’s Short Story “Khol Do” =
[[Trans_Type_EN_13]]

===Abstract===
Translation is necessary for developing knowledge and idea, but it also makes the people understand the language and culture of other people or countries. However, equivalence is essential during translation, especially when the translator wants to translate idiomatic expressions in the best possible way. Therefore it is necessary to follow up on some strategies during the translation process. The research work is carried out under the qualitative method with textual analysis techniques as significant. Mona Baker's model for idiomatic expression is explored with the help of different examples from collected data. The primary purpose of this study is to find out which types of strategies are being followed by the translator during the translation process. It was found that translation by paraphrasing, translation by similar words and meaning and translation by similar meaning and different words.
===Key words ===
Translation Strategies, Idiomatic expression, Sadat Hassan Manto, Urdu Literature --[[User:Atta Ur Rahman|Atta Ur Rahman]] ([[User talk:Atta Ur Rahman|talk]]) 09:45, 12 December 2021 (UTC)

===Introduction ===

In this chapter, the researcher wants to highlight the different concepts about the fundamental question that "what is idiomatic expression" and the views of various critics, theorists and linguistic experts, and prominent scholars of translation studies.--[[User:Atta Ur Rahman|Atta Ur Rahman]] ([[User talk:Atta Ur Rahman|talk]]) 15:38, 13 December 2021 (UTC) Among them are Lindalorri, Mona Baker, Newmark's, and many more define idioms from their point of view. Secondly, the researcher highlights one of the most prominent literary and short stories writers of the sub-continent Sadat Hassan Manto, his life, literary style, and short stories career. In the last statement of the problem, the objective of the research, which type of strategies was followed in the translation process, purposes of study, and delimitation of studies are explained one by one.

Many critics, theorists, and linguists define idioms differently. However, in general, an idiom is a phrase or expression that typically has a metaphorical, non-literal meaning connected to it. However, phrases can become figurative idioms while keeping the literal meaning of the words. However, according to the Oxford Dictionary of English, a set of words is established by usage as having a meaning not deducible from the meanings of the constituent terms (e.g., over the moon, see the light).

"What is particularly remarkable about idioms is that they can be described in a variety of ways, depending on the roles they fulfilled," writes (Linda 2006: 8). "A string of words whose meaning differs from the meaning supplied by the individual words" is what an idiom is, according to (Larson 1984: 20). Idioms are "at the end of the scale from collocations in one or both of the areas: flexibility of patterning and transparency of meaning," according to (Baker 1992: 23). Idioms are defined by (Yagihashi 2003, 22) as a "collection of words whose meaning cannot be guessed from their meaning.". According to Newmark, “Idioms are word groups whose meaning cannot be deduced from the meaning of individual words.”(Newmark 1981: 11).--[[User:Atta Ur Rahman|Atta Ur Rahman]] ([[User talk:Atta Ur Rahman|talk]]) 15:38, 13 December 2021 (UTC)

The whole meaning of each word that makes up an idiom cannot be considered the idiom's overall meaning. As a result, an idiom should not be translated. To remark that someone is bull-headed, for example, suggests that he or she is obstinate, even though the connotation has nothing to do with the words bull or headed. According to Corelli, English has a sizeable idiomatic base. About 4,000 idioms in American English are drawn from the nation's culture and everyday life. Idioms infect English with a peculiar flavor and offer it remarkable diversity, brilliant character, and color. She also feels that idiomatic expressions not only assist language learners in understanding English culture but also penetrating English people's traditions and lifestyles and gaining a deeper understanding of English history.(Corelli 2006: 53)

The main issue that idiomatic and fixed expressions pose for translators, according to Baker is twofold: "the ability to recognize and interpret an idiom correctly; and the difficulties involved in rendering the various aspects of meaning that an idiom or a fixed expression conveys into the target language. The first challenge that a translator encounters is understanding that she/he is dealing with an idiomatic expression.(Baker 1992: 65)

Sadat Husain Manto's writings also include numerous literary criticism, studies in Urdu, and many translations from Urdu into English. He is credited with having brought Urdu language and literature into the mainstream of contemporary international writing. There is no doubt that Sadat Hassan Manto was the most prolific of all modern writers in the sub-continent. Manto's published a substantial number of short stories during his short literary life span, and novelette gave some master piece work to Urdu literature. The noble laureate Hemingway mentions the lunatic life of great Manto's in his speeches. The current research study aims at discovering and determining the strategies used in translations of "khol do" short stories about sexual violence during partition of sub-continent and "license" a short story which throw light on the behavior of society toward widow his profession which lead toward prostitution by Aatesh Taseer an Indian born translator currently living in London having solid links with native country and culture.(Ahsan 2020: 12-27)--[[User:Atta Ur Rahman|Atta Ur Rahman]] ([[User talk:Atta Ur Rahman|talk]]) 15:44, 13 December 2021 (UTC)

===Literature Review ===

In this chapter, the author/researcher defines the strategy and its different definitions from various perspectivess. However, the sole focus is only on the strategy of translation studies. Furthermore, renowned academicians put forward their definition of strategy like Venutti quoted translation strategy as the theory of de construction-sim, which is progressive and future-oriented.(Venutti !995, 35 Krings defines it as the content of the project, while Seguinet divided the term into three steps.(Krings 2000:21). However, Locher defines it as the procedure of solving a problem faced in translating a text. Jaskelaine involves the primary task of choosing the SL text and developed a method to translate it. (Locher 2002:76) In last, the author points out his research work's sole purpose by mentioning different research work on Mento's short stories except for this angle. --[[User:Atta Ur Rahman|Atta Ur Rahman]] ([[User talk:Atta Ur Rahman|talk]]) 16:30, 13 December 2021 (UTC)

The term "strategy" is used in a variety of settings. Many theorists in translation studies have used the phrase "translation methods" interchangeably, although with significant distinctions in meaning and perspective. The following is a collection of more general definitions of the term strategy. A strategy is a long-term set of actions to achieve a specific goal (Wikipedia Committee, n. d.).A methodical plan for improving one's learning performance has been actively altered and mentioned (Instruction Curriculum Reading Glossary, n. d.)
A strategy is a well-thought-out, intentional, goal-oriented (with a measurable outcome) approach carried out through a series of actions that can be monitored and modified (Curriculum Learning Literate-Futures Glossary, n. d.)

A collection of particular mental and behavioral procedures is taken to reach a given result. These definitions are general and can be related to different fields of study. This study mainly concerns translation strategies, although the definitions mentioned above can be narrowed down to this research field, as well. Translation strategies have their characteristics, through which one can gain a proper understanding of them. In general, a translator employs a strategy when confronted with a challenge while translating a text; nevertheless, translation methods are not required when translating a text literally. Bergen points out that strategies are not always obvious or straightforward. (Bergen 1996:33)

Although beginners in the field of translation believe they have done a successful translation when they translate word for word and utilize a dictionary, they do not realize that there is still a problem and that adjustments must be made at various levels of the translation. As a result, the most critical purpose of the strategies is to solve problems. "Venuti attempted to put deconstructionist translation theory into practice by proposing the "resistant translation" technique as an alternative to the standard "smooth translation. This technique tries to reverse the colonial concept of translation, English-American culture centralism, and the value of imperialist culture from an ideological standpoint. (Vinute 1998:41).--[[User:Atta Ur Rahman|Atta Ur Rahman]] ([[User talk:Atta Ur Rahman|talk]]) 16:30, 13 December 2021 (UTC)
It aims to retain "foreignness" rather than seeking similarity in translation principles and methods. The author believes Venuti's translation strategy is quite progressive and future-oriented, with the development of international communications on an equal footing. However, it will take time to implement fully." (Jianzhong. .Krings 1986, 18) defines translation strategy as "a translator's potentially deliberate objectives for solving concrete translation problems specific translation task in the context of a project."The translators adopted three global tactics, according to Seguinot (i) translating uninterrupted for as long as possible; (ii) resolving surface flaws as soon as possible; (iii) leaving text quality and stylistic problems to the editing stage.(Seguinot 1989:27)--[[User:Atta Ur Rahman|Atta Ur Rahman]] ([[User talk:Atta Ur Rahman|talk]]) 16:30, 13 December 2021 (UTC)

Furthermore, Loescher defines translation strategy as "a possibly conscious technique for overcoming a difficulty encountered in translating a text, or any segment thereof."(Loescher 1991:8) As stated in this definition, consciousness is vital in distinguishing strategies employed by learners and translators. "The element of consciousness is what distinguishes strategies from these activities that are not strategic," (Cohen 1998:4) claim moreover, 'Bell' distinguishes between global (whole-text) and local (text segment) techniques and indicates that this distinction is the outcome of several types of translation challenges.(Bell 1998:188)

According to Venuti, "involve the core tasks of picking the foreign text to be translated and establishing a way to translate it."(Venuti 1998, 240). He uses the terms "domesticating" and "foreignizing" to describe them. Ordudari, considering the process and outcome of translation, Jaaskelainen divides methods into two primary categories: some strategies deal with what happens to texts, while others deal with what happens during the translation process. According to Jaaskelainen, product-related strategies entail the essential tasks of selecting the SL content and establishing a technique for translating it. On the other hand, process-related strategies are "a set of (loosely articulated) rules or principles that a translator applies to attain the goals determined by the translating scenario.(Jaaskelainen 2005:15)

Furthermore, Jaaskelainen distinguishes between global and local strategies, stating that "global strategies refer to general principles and modes of action, while local strategies refer to specific activities concerning the translator's problem-solving and decision-making.(Jaaskelainen 2005:16). Newmarkdistinguishes between translation methods and translation procedures. (Newmark 1988, 81) also distinguishes between translation techniques and procedures, writing, "While translation methods are employed for full texts, translation procedures are utilized for sentences and smaller units of language."(Newmark 1988, 221)

Apart from other literature like poetry, drams and other subcultures also produce literary genius in short stories. Monto is one of them. His literature is translated into different languages with a different theme in his work. Apart from the story of division, Manto's books are characterized by powerful female characters. Manto combines the physical brutality of division with the intellectual cruelty that sex and sexuality face inside the Indio Pak subcontinent's social framework (Ranjan 2004, 3). Manto's female characters, according to Ispahani, are characterized by their sexual fragilities, such as sexual humiliation, rape, and prostitution. "They are nearly always victims, with the power only to cause their destruction," she believes. Sakina's body movement reveals how severely she was sexually raped. Sakina's silence and pain depict the savagery of her rape to the point where they lost their ability to communicate. Manto's short stories present another perspective on trauma through the absence of the subject converses (Mehta 2018, 9). Bingo by Tariq Rahman explores sexual repression, social injustice, and war tragedies. Wartime rape has existed since the beginning of conflicts, and penetrators consider it one of their weapons of war (Isikozlu, 2016:13).

The concept of hegemonic binary was introduced by the second wave of feminism, which depicts patriarchal conduct as sexually superior and powerful. At the same time, women are sexually inferior and submissive argue (Marinucci, 2010:15). Sexual trauma serves as a link between the victim and society; it ruins the victim's sense of safety, leads to low self-esteem, and silences them called by (Lewis 2017:54). Saadat Hasan Manto (1912-1955) was one of the most well-known, controversial, and provocative Urdu writers of the twentieth century. Despite being a prolific writer of essays, plays, film scripts, and novels, he was best known for his short tales. Born in Punjab, he began his writing career in Bombay before moving to Lahore, Pakistan, in January 1948, a few months after partition (Hasan 1984:12). Following that, his stories generally centered on a partition, exploring its human effects from various perspectives.

Manto's works are notable for their realism, word economy, dependence on internal components, and, most notably, their abrupt, often distressingly unclear ends (Akhtar and Flemming 1985:9). While Tariq Rahman wrote Bingo, he is a writer, playwright, and critic who has made significant contributions to Urdu literature through his writing. Research work was carried out on the comparison of "bingo" and "khol do."
The purpose of this thesis is to compare the two short stories Khol Do and Bingo, both of which focus on women and violence, particularly wartime rape, which makes women more vulnerable than ever before. This paper explores how women are victims of war and partition, making them doubly marginalize primarily due to the hegemonic binaries of men and women. Both of the stories aim to reflect the stigmata of our society regarding the violence and cruel treatment of women since their existence. Furthermore, via the lenses of feminism and post-colonialism, it examines how varied wartime weapons can be for both gender binaries. The writers' audacity causes us to reflect on the inhumane treatment of women in everyday life and even in wartime when they are with the men who are supposed to defend the female..(Ahsan 2020: 12-27)--[[User:Atta Ur Rahman|Atta Ur Rahman]] ([[User talk:Atta Ur Rahman|talk]]) 16:31, 13 December 2021 (UTC)

=== Theoritical Framework ===

In this paper, various strategies have been used, like using an idiom of similar meaning and similar form, the idiom of similar meaning and different form, translation by Paraphrasing, translation by omission. The approach of employing idioms of similar meaning and form, according to Mona Baker, entails using an idiom in the target language that can express about the same meaning as the source language idiom, as well as having lexical similarity. On the other hand, this type of matching happens periodically as well as regularly.(Baker, 1992, 13)

Similarly, employing idioms with similar meanings but different forms means that it is possible to locate an idiom or fixed expression in the target text language that has a similar meaning to the source idiom or expression but is made up of distinct lexical elements. Consider the case of English and French, both of which use the idiom mentioned above. In English, one good deed is rewarded with another, whereas in French, handsome deeds are rewarded with handsome deeds.

Furthermore, we did not come across any idioms in the category mentioned above during translating idioms. To deal with this issue, the translators used the most popular approach, known as a translation by paraphrase, which is short, straightforward, and time-saving. When a match cannot be identified in the target language or when it appears improper to employ idiomatic language in target material due to aesthetic differences between the source and target languages, this is the most typical approach for translating an idiom from source to target language. However, one thing to keep in mind is that a perfect translation is not required is necessary or possible.

Last but not least, to overcome the problem of idiom translation, the translator employs the strategy of translation by omission. This can be defined as an idiom being omitted entirely in the target text with a single word. This is done because the idiom has no close match in the target language; its meaning cannot be easily paraphrased or due to stylistic reasons.--[[User:Atta Ur Rahman|Atta Ur Rahman]] ([[User talk:Atta Ur Rahman|talk]]) 16:38, 13 December 2021 (UTC)

Data analysis Techniques:
Textual analysis is the method of data analysis in qualitative research that brings forth the hidden and potent message, structure, and function of research in giving text, Alan Mckee (defines textual analysis as whenever we perform textual analysis on the text, we make an educated guess at some time of the most likely interpretations that might be made of that text (Alan 2001:3)
Analysis of the translation of short stories in light of Mona baker's theory "khol do and license" are short stories written by Sadat Hassan Manto and translated by many translators from Urdu into English. During translation, the translator adopted many strategies for translating idiomatic expression, sometimes by Paraphrasing, sometimes by omission, sometimes using similar idioms of form and meaning while sometimes using different words and the same form, the whole.
--[[User:Atta Ur Rahman|Atta Ur Rahman]] ([[User talk:Atta Ur Rahman|talk]]) 09:51, 12 December 2021 (UTC)

===Discussion and Analysis===

The chapter analyzes and discusses all the data collected by the author/researcher from different sources. All the examples of idioms are firstly identified, then translated into the target text, and back-translated for the sole purpose of exploring the strategies being used by the translator. A separate section is given to every strategy with its related example. Moreover, the idiomatic expression, the target work for finding, is highlighted through the bold letter.

4.1 Translation by Paraphrasing:

Based on our findings, the most often used strategy was "translation by paraphrasing." An inspection also reveals that Aatish Taseer preferred this strategy. Here are some examples applied by the translators, and in the following section, the logic behind their preference towards this strategy is elaborate. The following are examples from two short stories of Sadat Husain Manto's "khol do" and "license."
Example 1:

ST: Sirajuddin ne subah das baji anki kholi to logo ka aik mutalatam samandar deka.

TT: Ten a.m., Siraj Uddin opens his eyes on the cold floor of the camp, seeing the swelling sea of men.

BT: sub ke das baji jab Sirajuddin ne apni anki koli to logo ka aik ublaha howa samandar ka nizara dekni laga.

So, the above idioms are literal idioms being translated with the help of 'Paraphrasing' because there is no perfect equivalent of mutalatam words in English languages. A similar look at another idiom from short stories "khol do."

Example 2:

ST: Khuda tomahra bala kari.

TT: Your God will reward

BT: Is ka badla khoda tomahi di.

Here, the word reward is being used for Bala Kari, an example of transitional by Paraphrasing.
Let take another example from "khol do."

Example 3:

ST: unkho nai Jan khateli pa rak kar sakena ko donda.

TT: even putting their lives online, they search sakina

BT: apni zindagio ko khatri me dal kar unkho nai sakina ko dond nekala.

The above idioms are examples of pure idiom translated from Urdu into English with the help of paraphrases strategies. However, under the same strategies, the idioms of another short story of Manto,s "license," are translated by Aatish Taseer. Some of the examples are given below.

Example 4:

ST: Abu kochwan bara cheel jabela ta. It is the binomial type of idioms taken from the first sentence of the short story "license" by Sadat
Hasan Manto

TT: Abu kochwan is stylish man.

BT: Abu kochwan aik wazahdar admi ta.

From the above idiom, it is clear that there is no perfect equivalence of cheela chabela idiom in English; that is, the translator goes
through paraphrasing strategies. Look at another example from "license."

Example 5:

ST: Lein har waqat bank bani rekhi ka usi be had showk ta

TT: He had a weakness for style and fashion.

BT: Dan saj ke rekhna uski kamzori me sai ik ta.

So all of the above examples, which are analyzed one by one, are examples of idioms being translated through paraphrasing strategies. Beaugrande and Dressler define paraphrases as "approximate conceptual equivalence among outwardly different material."(De Beaugrande and Dressler 1981, 50) Similarly, in this regard, Hirst defines paraphrases as "talk(ing) about the same situation in a different way." (Hirst 1980:12) Munday declared that "equivalence is particularly useful in translating idioms and proverbs” For instance, if the English idiom like a bear with a sore head is rendered into Persian as (mesle borje zahremar), meaning like a tower of snake venom, the strategy of equivalence has been applied. (Munday 1981:13).--[[User:Atta Ur Rahman|Atta Ur Rahman]] ([[User talk:Atta Ur Rahman|talk]]) 16:55, 13 December 2021 (UTC)

According to Leonardi, "Equivalence can be said to be the central issue in translation." In this regard, house believes that "a translation text should match not only its source text in function but also employ equivalent situational-dimensional means to achieve that function" (Baker 2002:49). who shares this approach, states that equivalence is used "for the sake of convenience—because most translators are used to it rather than because it has any theoretical status" (Kenny 1998:77).

Despite different attitudes to the concept of equivalence, most specialists pay much attention to its meaning in the theory of translation. The translation is a form of communication, and that is why it is vital to establish equivalence between the source text and the target text. Although Vinay and Darbelnet believe that equivalence is used differently than in modern translation theory, it is evident that equivalence is one of the basic concepts of translation that cannot be neglected.Vinay and Darbelnet 1999:18)
Consequently, based on the Above mentioned studies using 'Paraphrasing' in translation stands as the core concept in the process of translation, and still, most of the translators cling to it for producing a more comprehensible and explicable text. These language ideas and translation models are ideal constructs, presented abstractly in order to be differentiated precisely. They may exist in an uneasy combination in actual theories and practices, resulting in logical tensions or inconsistencies. They must first contribute to any explanation or interrogation of the situation before they can contribute to any explanation or interrogation of the situation. Theories and actions must be contextualized in historical settings. They've been utilized as analytical tools to describe various topics in section introductions. Theoretical writings and current events these language notions and translation models are ideal constructs expressed in an abstract manner in order to be distinguished precisely in real-life hypotheses they may exist in an uncomfortable mix, resulting in logical conflicts or inconsistencies. They must first contribute to any explanation or interrogation of the situation before they can contribute to any explanation or interrogation of the situation.

4.2 Using an idiom of Similar Meaning and Form

As mentioned earlier, this strategy type is being used by Aatish Taseer during their translated work of Manto's short stories "khol do" and" license" on an occasional basis. Some examples are mention below.

From khol do.

Example 6:

ST: Larki ka rang zard hogaya.

TT: The girl's face became fail

BT: larki ka rang zar hogya.

Similarly, another example from the license is

Example 7:

ST: Abu our us ke mat beer hogaie

TT: They fall in love with each other.

BT: WO ik dosri ke mokhbat me geriftar hogaie

The above idioms are pure ones and are being translated with the help of similar meanings and similar forms.

The procedures: transposition, modulation, equivalence, and adaptation, and when it comes to defining the term Equivalence, (Vinay and Darbelnet 2000:90) propose that it consists in rendering "the same situation … by two texts using completely different stylistic and structural methods", and when it comes to translating idiomatic expressions like "Il pleut à seaux" it can be translated as "It is raining cats and dogs" using the idiom of similar form and meaning in the target language.

As Baker states, this strategy involves using an idiom in the TL which conveys roughly the same meaning as that of the source language idiom and, in addition, consists of identical lexical items. The salient point is that this kind of match can only occasionally be achieved, which cannot be picked up more often by translators. Accordingly, both translators mentioned in the current study had quite a slim chance of using this strategy type.(Baker 1992:12)

4.3 Using an idiom of similar meaning but different form:

During translating Manto short stories, "khol do" and "license," some of the idioms are translated with the help of this strategy. Some of the examples are given below from two different short stories.

Example number one is from the short story "khol do"

Example 8:

ST: Aur bolwai gos ayai thee?

TT: The roitors come abroad.

BT: pasadi bahar agai hai.

The above idiom is a pure type of idiom being translated with the help of above mention strategy. The word rioter is being used for bolwai, which is not a perfect word for bolwai. In Urdu bolwai, people believe in violence when minorities or the low population of any country want some rights. These people stop them by using violence, burn down their properties, rapes women, and do things like that. Another example from the license is below.

Example 9:

ST: Dosri kotwal abu ko dek kar jal ban ho jati.

TT: The other coachman burn with envy.

BT: Abu ke kamyabi dek kar aur kotwal abu sai khasad karni lagi’

The above idioms are a pure idiom that reflects the effect of jealousy between competitors to achieve equivalency. Aatish Taseer uses envy word for jal ban instead of other which have similar meaning but different form. Look at the other example from "license."

Example 10:

ST: Dino lat vo lagal se kam karni laga.

TT: Dino came with an excuse.

BT: Dino abb bahi tarashni laga.

The above idioms are types of binomial idioms translated with the help of idioms with similar meanings and different forms. (Newmark 1988, 81) mentions the difference between translation methods and translation procedures. He writes that "[w]hile translation methods relate to whole texts, translation procedures are used for sentences and the smaller units of language" (Newmark 1988: 81). Idiomatic translation in his definition reproduces the 'message' of the original. However, it distorts nuances of meaning by preferring colloquialisms and idioms where these do not exist in the original, leading to using an idiom of similar meaning but a different form. Besides, it is often possible to find an idiom or fixed expression in the target language with a meaning similar to that of the source idiom or expression but which consists of different lexical items (Baker 1992, 12). Therefore, translators discover idiomatic expressions in the target language with different forms than in the source language. In the current study, the translators approached this strategy merely for 9% of the total times, which means the frequency of Iranian and English idioms with the same meaning and different forms is not considered high.

4.4 Translation by omission:

A translator is less using these strategies, and we did not find any clue on this type of strategy in an area under consideration.
--[[User:Atta Ur Rahman|Atta Ur Rahman]] ([[User talk:Atta Ur Rahman|talk]]) 09:48, 12 December 2021 (UTC)

=== Findings===

Mandelbit believed that idioms with different cognitive mapping in the target language would be more challenging to translate.(Mandelbit 1995:40) After conducting this study and data analysis of collected data, the result revealed that the translator frequently used three out of four strategies of the Mona Baker model during the translation process, which is a translation by Paraphrasing, translation by similar meaning and similar form, translation by similar meaning and different form. In contrast, translation by omission does not found in his work.
After detail and careful analysis of data, more than half of idioms like "swelling sea of man,” my lord break his arrogance, “weakness for style and fashion." As I mentioned earlier, many more are translated under the umbrella of Paraphrasing, which is considered the most common method used for translating idioms.

Similarly, it also reflects strategies like similar meaning and different form and similar meaning and similar form. The idiom "rioter came abroad,” burn with envy,” The girl's face became pale, " They fall in love with each other" are translated with the help of two mention strategies, respectively.

Although translation by omission is a strategy used on rare occasions because of its meaning, its meaning cannot be easily paraphrased or stylistic reason. Here, the researcher also did not find any idiom translated with the help of the omission strategy.--[[User:Atta Ur Rahman|Atta Ur Rahman]] ([[User talk:Atta Ur Rahman|talk]]) 17:18, 13 December 2021 (UTC)

===Conclusion ===

By going through the detailed discussion and analysis of the data collected, it was finally concluded that the idioms which are present in two short stories, "khol do" and "License," are translated under the frame of Mona Baker's idiomatic model. Translation by Paraphrasing is mainly used while idioms of similar meaning and form and idioms of similar meaning and different forms are used occasionally. The researcher discusses all the strategies with related examples in the order of maximum used to minimum used. The strategy by omission did not find it works. All the data are collected from different sources and analyzed with the help of different researcher tools, and the result is written in light of the finding. Different from previous studies, the writer presents the strategies to translate idioms by each type of idiomatic expression found in the story. From the result, it is considered the translation of idiomatic expressions in the story is quite accurate. As the number of accurate data is more the data which is not related to the translation. We take conclusion from the translation through idiomatic expression and paraphrasing is the best way to translate a novel or a story however it is very difficult job to do because it needs more accurate and precise knowledge about the source language and an inspiring method to express ideas in the target language. However, translation is thing through which we can connect the world with each other and also we can study and observe diverse cultures.

=== References ===

Abu-Saydeh, A. F. (2004). Translation of English idioms into Arabic. Babel, 114-131.

Ahsan, S. (2020). A comparative study of two translations of manto's short story "Toba Tek". International Journal of English Language Studies, 12-27.

Alexander, R. J. (1987). Mimeograph. In R. J. Alexander (Ed.) Collocation and Culture. Trier: University of Trier, West Germany.

Al-Qinai, J. (2000). Translation quality assessment. strategies, parameters and procedures. Translator's Journal, 497-519.

Bayashi, J. (2020). Japanese-English translation: An advanced guide. Oxfordshire: Routledge.

Das, V. (1995). Critical events: An anthropological perspective on contemporary India. New Delhi: Oxford Printing Press.--[[User:Atta Ur Rahman|Atta Ur Rahman]] ([[User talk:Atta Ur Rahman|talk]]) 17:36, 13 December 2021 (UTC)

Mufti, A. (2007). The Language of English India. In I. &. End (Ed.) Enlightenment in the Colony. Princeton University Press.

Waka Xia, L. (2019). A discourse analysis of news translation in China. Syydney: Routledge.

= Muhammad Saqib Mehran Problems in Translation Study =
[[Trans_Type_EN_14]]

===Abstract===

===Key words ===

===Introduction ===

===Ambiguity===

===Lexical and Structural Mismatches===

===Multiword units: Idioms and Collocations===

===Summary===

===Further Reading===

=刘胜楠 A Case Study of ''Ne Zha'' on Subtitle Translation Strategies from the Perspective of Skopos Theory=
[[Trans_Type_EN_15]]

Translation types, strategies, styles, methods

2021-12-13T17:27:23Z

Atta Ur Rahman: /* Conclusion */

'''Translation types, strategies, styles, methods'''

[[Translation_types,_strategies,_styles,_methods|Overview Page of Translation types, strategies, styles, methods]]

30 Chapters（0/30)

[[Trans_Type_EN_1]] [[Trans_Type_EN_2]] [[Trans_Type_EN_3]] [[Trans_Type_EN_4]] [[Trans_Type_EN_5]] [[Trans_Type_EN_6]] [[Trans_Type_EN_7]] [[Trans_Type_EN_8]] [[Trans_Type_EN_9]] [[Trans_Type_EN_10]] [[Trans_Type_EN_11]] [[Trans_Type_EN_12]] [[Trans_Type_EN_13]] [[Trans_Type_EN_14]] [[Trans_Type_EN_15]] [[Trans_Type_EN_16]] [[Trans_Type_EN_17]] [[Trans_Type_EN_18]] [[Trans_Type_EN_19]] [[Trans_Type_EN_20]] [[Trans_Type_EN_21]] [[Trans_Type_EN_22]] [[Trans_Type_EN_23]] [[Trans_Type_EN_24]] [[Trans_Type_EN_25]] [[Trans_Type_EN_26]] [[Trans_Type_EN_27]] [[Trans_Type_EN_28]] [[Trans_Type_EN_29]] [[Trans_Type_EN_30]] ...

[[Book_projects|Back to translation project overview]]

[[DCG-To-Do|To the To Do List]]

=阳佳颖 Analysis On Subtitling Strategies in the American Version of the ''Legend of Zhen Huan''=

'''浅析美版《甄嬛传》的字幕翻译策略'''

[[Trans_Type_EN_1]]

阳佳颖 Yang Jiaying, Hunan Normal University, China

=Chapter 2: The Use of Translation Strategy and Translation Methods in Tourism Texts under the Guidance of Peter Newmark's Translation Theory -- A Case Study of ''Everglades National Park, Florida (Excerpt)''=
'''纽马克翻译理论指导下旅游文本中翻译策略与翻译方法的使用——以''Everglades National Park, Florida (Excerpt)''为例'''

[[Trans_Type_EN_2]]

刘晓 Liu Xiao, Hunan Normal University, China

=Chapter 3: Translation methods and strategies for novel subject matter under the guidance of communicative translation theory -- A case study of Korean novel Eun-ju's Movie (Excerpt)=
交际翻译理论指导下小说题材所适用的翻译方法和翻译策略—以韩国小说集《恩珠的电影》（节选）为例

[[Trans_Type_EN_3]]

刘越Liu Yue ，Hunan Normal University，China

=Chapter 4: On Translation Strategies and Translation Methods in Chinese Translation of English Prose -- A Case Study of Chinese Translation of English Prose "Pleasures of Ignorance"=

'''浅析英语散文汉译中的翻译策略和翻译方法——以英语散文《无知的乐趣》汉译本为例'''

[[Trans_Type_EN_4]]

毛雅文 Mao Yawen, Hunan Normal University, China

=Chapter 5： Analysis of translation strategies and methods for political eassays --- A Case Study of Annual Summary of the Russian Government's Work of 2019 =
'''政论语体翻译策略及翻译方法— 以《2019年俄罗斯政府工作报告》为例'''

[[Trans_Type_EN_5]]

毛优 Mao You，Hunan Normal University，China

=Chapter 6: An analysis and comparison of the translation styles of two Chinese translations of ''Le Spleen de Paris''=
'''浅析对比《巴黎的忧郁》两个汉译本的翻译风格'''

[[Trans_Type_EN_6]]

彭瑞雪 Peng Ruixue, Hunan University, China

=Chapter 7: A Study of Lu Xun’s Short Stories Translation from the Perspective of Functional Equivalence: Taking Yang Xianyi and Gladys Yang’s English Verison of ''Kong I-Chi'' as a Case Study=
功能对等翻译视角下的鲁迅短篇小说翻译研究——以杨、戴夫妇的《孔乙己》英译本为例

[[Trans_Type_EN_7]]

秦建安 QinJianna, Hunan Normal University, China

=Chapter 8:Translation methods and strategies applicable to the style of biographical literature -- Taking ''Incidents in Life of Slave Girl'' (excerpt) as an example=

'''传记文学的文体所适用的翻译技巧与策略——以英文传记《一名女奴的人生际遇》(节选)为例'''

[[Trans_Type_EN_8]]

颜子涵 Yan Zihan, Hunan Normal University, China

=Chapter 9: On the Translation Strategies of ''Lun Yu'' from the Perspective of Fusion of Horizons – A Contrastive Study of two translations of Ku Hung-ming and Xu Yuanchong=

'''视域融合视角下看《论语》英译的翻译策略—以辜鸿铭和许渊冲的英译本为例'''

[[Trans_Type_EN_9]]

邝艳丽 Kuang Yanli, Hunan Normal University, China

=杨柳青 Bian Zhilin's Literary Translation Theories and Practice——Take His Translation of Romantic Poems as Examples=

Yang Liuqing杨柳青,Hunan Normal University,China.

[[Trans_Type_EN_10]]

=Atta Ur Rahman Exploring Translation Strategies: A Case Study of the English Translation of the Holy Quran=

===Abstract===
This study aims at diagnosing culture-specific items in the English translation of the Holy Quran and the strategies which were used to translate the CSIs. Translating CSIs can be a demanding task because such items have specific meanings in the culture and language in which they exist but not necessarily in others. Taking this fact into account, the present study investigates the strategies used in the translation of culture-specific items in the English translation of the Holy Quran. Moreover, the researcher explored the most frequently employed translation procedures. To achieve these goals, the descriptive approach is applied for the analysis of the translation of specific items of culture. The descriptive analysis is also used for the investigation of the translation procedures used therein. The findings of this study indicate that the use of cultural equivalent strategy was the most frequent applied procedure. The descriptive equivalent and through translation procedures were the second most frequently applied translation strategies which were followed by transference, functional equivalent, componential analysis, synonymy, modulation and notes. The results shows that the translation procedures are helpful (especially the target-oriented ones) in conveying the meaning of the text from Arabic into English in different ways.

===Key Words===
The Holy Quran, Translation Strategies/procedures, Culture-Specific Items, Newmark

===Introduction===
1. Overview
Translation that plays a crucial role in introducing the history and in transferring the culture of an area is a kind of communication between different languages. It is also illustrated “as the result of a linguistic-textual procedure in which a text in one language is re-contextualized in another language.” In the re-contextualization, studies on translation demonstrate that there are certain critical points (Munday 2012:37) that are problematic for translators, especially, when dealing with vital cultural texts such as religious texts (Malmkjær 2015:10). It helps to communicate and exchange information with people from different countries and cultures. Khammyseh argues that translation is one of the traditional communicating methods between communities all around the world. (Khammyseh 2005;9). Jothiraj states that “translation plays an important role in the inter-lingual process of communication”(Jothiraj 2004;1). Translation is essential for cultures and languages to exchange information. Newmark defines it as a craft in which a written message in a language is replaced by the same story in another language. According to him, Translation is the art of trying to translate what is written or expressed in one language into another language with the same message or expression. To accomplish a qualified translation, the translator needs to be aware of different aspects(Newmark 1988;2). Many scholars in translation have noticed that the difficulty for a translator is to translate texts which deals with religious concepts and cultural specific items.

Nida indicated that translation is the way of finding natural issues in the TL close to the SL, in terms of message and style(Nida 1964;32). Larson has acknowledged that dealing with religious and cultural items is the most difficult, both in finding equivalence and analyzing the source vocabulary. Among the many challenges that exist for the translator is to bring the concept of the SL to a deeper meaning in the TL, the main problem is how to give CSIs, the significance which is firmly connected to the particular cultural context(Larson 1998;23).--[[User:Muhammad Numan|Muhammad Numan]] ([[User talk:Muhammad Numan|talk]]) 15:41, 13 December 2021 (UTC)

Culture plays a considerable role, Snell-Hornby assumed that “Culture refers to all socially conditioned aspects of human life”(Snell-Hornby 1988;33). Another definition of culture is formulated by Goodenough. For him, culture is “what people have to learn as distinct from their biological heritage, must consist of the end product of learning: knowledge, in a most general, if relative, sense of the term."(Goodenough 1957;167). By this definition, we should note that culture is not only a material phenomenon; it does not consist of things, people, behavior, or emotions. It is rather the organization of these things. It is the forms of things that people have in their minds, their models for perceiving, relating, and otherwise interpreting them”. According to him, if the translator wants to understand a culture, she or he has to understand that culture is a mixture of belief and knowledge.

The religious text and especially the Holy Quran have played a significant role in human life throughout history to guide human beings towards the right path. Translating religious text can be a hectic job. When it comes to religious texts like the Holy Quran, it might be even more hectic. The Holy Quran has a profound impact on the human lives of its believers. It spreads spiritual serenity and peace of mind. Lustig and Joline thought that “religion is an important institutional network that binds people to one another”(Lustig and Joline 2003;16). But sometimes believers of Islam (whether they are native or not native speakers of the language) face a tremendous difficulty when they want to understand the meaning of a certain lexical unit, lexis that can be identified as Quranic-specific words/phrases.

This study is aimed to probe Newmark's translation procedures applied to translate cultural items from the SL (Arabic) to the TL (English) and to focus on translation strategies used by the English translator to transfer absolute and in-depth intended meanings of the CSI in the Holy Quran. If we examine Newmark's opinion, seventeen procedures may be needed by a translator in the process of translation. However, only a few translation procedures are relevant to this translation, they are Transference, cultural equivalent, functional equivalent, descriptive equivalent, componential analysis, synonymy, through translation, modulation and notes.(Newmark 1988;81). These types of translation procedures are usually used to translate cultural terms contained in the text involving Surah Yusuf as a source language. Thus, in the relationship between translation and culture, the strategies offered should be understood as an attempt to make the translation easy to understand by the TR without blurring the message contained in the text written in the SL.--[[User:Muhammad Numan|Muhammad Numan]] ([[User talk:Muhammad Numan|talk]]) 15:41, 13 December 2021 (UTC)

===Translation and Culture===

2. Translation and Culture

Culture and translation are intimately connected, for understanding the culture translation plays a crucial role. In every nation, there are multiple cultures which reflect how people behave, socially, traditionally and politically and also practice their specific languages. Languages have a complex system of communication that humans adapt from different cultural background. When someone wants to know more about any culture, it is necessary to know about that language. For understanding the language they need to translate it as one might not understand the particular language. Thus, translation fills the gap created by languages that is a very important aspect of translation.

The translation is the process of translating a point or text from one language to another, we can also refer translation to moving of something from one place to another. Translation impacts also on our real life, in a way of transforming other cultures, norms and traditions into our culture. Translators play a vital role in culture and mediators between cultures, dedicated to linking the gap that repeatedly hinders effective communication between communities. According to Peter Newmark, “translators have been entrusted the elegant and highly-demanding task of representing cultures for decades” (Newmark 1988;7). Newmark established connections concerning the relationship between culture and translating. In his book, he regards translation as a process of “representing the meaning of a text into another language in the way that the author planned the text” (Newmark 1988;5). According to him, although this process has been supposed to be simple, in reality, translators have been facing the complex task of translating and conveying culture for decades, ever since countries began establishing relationships between one another. (Newmark 1988;7).

In the history of translation studies, translation has been discussed through multiple routes which based on practicality and some theoretical aspects. For instance, Catford defined it as "the replacement of textual material in one language by equivalent textual material in another language”(Catford 1965;20). According to Venuti translation is "the forcible replacement of the linguistic and cultural difference of the foreign text with a text that will be understandable to the target language reader”(Venuti 1995;18). Schjoldager stated that“a translation is a text that expresses what another text has expressed in another language”(Schjoldager 2008;19). Culture is a complex whole which includes knowledge,belief,art,law,morals,customs and many other capabilities and habits acquired by man as a member of society. The translation is no longer considered to be a mere cross-linguistic activity but it significantly is cross-cultural communication.”
Since language reflects the way of life and basic parts of it, the process of translation cannot be done without the integration of cultural symbols into the construction of meaning. Hassan claimed that a good translation “is one that carries all the ideas of the original as well as its structural and cultural features” (Hassan 2014;2). Hermanns contributed that translation should be recognized as a cultural act. It is a kind of linguistic-cultural activity that involves at least two languages and two cultural traditions. Similarly, translation is not just a verbal act; it is also cultural, which is an act of communication of cultures(Hermanns 1999;22) Later, Hassan emphasized a good translation "is one that carries all the ideas of the original as well as its structural and cultural features" and that "reconstructs the cultural/historical context of the original"(Hassan 2014;2).
These statements demonstrate that there is an interaction between translation and culture, Newmark illustrated that culture in translation competence is “the greatest hurdle to translation, at least the achievement of an accurate and decent translation" (Newmark 2001;328).

Bearing in mind the general alliance among researchers regarding the importance of culture in translation, the translation activity is a question of transferring the correct meaning and that the translator has a productive role in transferring not only the linguistic system of the source text but also the cultural one. As such, it is extremely difficult to draw a borderline between translation and culture as they are inextricably overlaid and this connection leads to creative translation.

2.1 Culture-Specific Items (CSIs)

Culture-specific items are notions that are specific to a particular culture. These concepts are using in different domains such as flora,fauna,food,clothes,housing, work,leisure,politics,law,and religion in the way of life. These cultural concepts are consist of different suggestion and approaches. For the denomination of these concepts, many scholars and linguists employed different names or terms, relatively different definitions are given and they tried to define some points that were related to the culture but they not defined even the name of the concept clearly. Scholars refer different names to these culture-specific items, Newmark uses the term cultural words. (Newmark 1988;327) Christine Nord names them “culturemes” (Nord 1997;9) while in one of the newer studies, focused on the translation of culture-specific items, Mohammad Reza Shah Ahmadi and Fatemeh Nosrati employ a term culture-bound element (Ahmadi and Nosrati 2012;1).
After a long time, some scholars prefer the terms “culture-specific item” (Aixela, 1997; Davies, 2003), others choose cultural words (Newmark 2003;87) or culture-bound phenomena/concepts (Baker, 1992, Newmark, 2003, Robinson, 2003). In this study, the term “culture-specific item” is used as the basic term, as well as its abbreviation CSI, although other synonyms may be used to prevent repetition. "Culture-specific items are defined by different scholars according to their differences and similarities. Meanwhile, Mona Baker (1992) defines specific concepts of culture as “sourcelanguage words that express concepts unknown in the target culture” (Baker, 1992, 21). It may relate to religion, kind of food or social customs. Newmark suggests to culture-specific items as cultural words (Newmark 1988, 94). He further discussed that in many circumstances, cultural words are somewhat easy to detect in a text because they are closely related to a specific language and unable to translate word by word (Newmark 1988, 95). When they cannot be translated literary then he mentioned that the translators usually the purpose is to provide a descriptive-functional equivalent (Newmark 1988, 95).--[[User:Muhammad Numan|Muhammad Numan]] ([[User talk:Muhammad Numan|talk]]) 16:02, 13 December 2021 (UTC)

2.1.1 Translation of CSIs in the Holy Quran

The Holy Quran is the most basic religious book for Muslims, the Quran was revealed to the prophet Muhammad (PBUH). The Quranic corpus, created in an early form of Classical Arabic, is traditionally believed to be a literal transcript of God’s speech and to constitute the earthly production of an uncreated and eternal heavenly original, according to the general view referred to in the Quran itself as “the well-preserved tablet” (al-lawḥ al-mahfūẓ; Qurʾān 85;22). It has a heartfelt impact on human lives and their believers. It spreads spiritual stability and peace of mind. According to (Lustig and Joline 2003;16) “Religion is an important institutional network that binds people to one another.”
Translating Quranic-specific words/phrases is considered a great challenge for the translators which requires an accurate interpretation and consciousness of the crucial functions of these Quranic-specific words/phrases. Therefore, they have to focus on a set of aspects to attain equivalence and then render the exact meaning. The translation of the Holy Quran is a debatable process because Arabic is full of cultural-specific concepts with no proper equivalent in other languages; consequently, some equivalents fail to convey their cultural meaning thoroughly. The translation is seen as the process of reconstructing a text into other languages. In the Holy Quran, it is mentioned in the Surah of Yusuf: “we have sent it down as an Arabic Quran”, the translated text has been simply seen as a commentary, explaining, or paraphrasing of the source text. In general, exact translation never occurs; rather this can be a basic interpretation of the Holy Quran. In the process of translation of the Holy Quran, language and CSI items and rhetorical features were not inimitable and reproducible into other languages.
Translating CSIs is a strenuous task because such elements have special meanings in culture and language.--[[User:Muhammad Numan|Muhammad Numan]] ([[User talk:Muhammad Numan|talk]]) 16:02, 13 December 2021 (UTC)

===Types of Translation ===
3. Types of Translation
Newmark determines 8 types of translation which are:

3.1 Word-for-Word Translation

This is usually indicated as an interlinear translation, with the target language immediately below the source language words. The source language word-order is preserved and the words translated singly by their most common meanings, out of context. These words are translated literally. Some of the uses of point-by-point translation are to understand the mechanics of the source language or to create a difficult text as a pre-translation process.

3.2 Literal translation

In this type of translation, the grammatical structures of the source language are changed to the nearest target language equivalent but the written points remain the same to one another, out of context.
3.3 Faithful translation
This translation attempts to reproduce the original exact meaning within the limitations of the TL grammatical structures. It also conveys cultural words and maintains an unusual degree of grammar and strength in translation. It tries to make the SL author completely loyal to the intent and reality of the text.

3.4 Semantic Translation

Semantic translation takes much of the aesthetic value of the source language text, making sense where appropriate so that there are no implications, wordplay or repetition roots in the finished version. It may translate less important cultural points by a culturally neutral third or active terms but not by cultural equation and it may also give the reader more small concessions.

3.5 Adaptation

This is an unrestricted form of translation. It is used mainly for plays and poetry, the themes, characters, plots are usually preserved, the SL culture converted to the TL culture and the text rewritten (Ahmad 2015;15).

3.6 Free Translation

The content without a form of the original or the matter without the manner is the productions of free translation. It is also known as intra-lingual translation and it is usually longer than the original.

3.7 Idiomatic Translation

This type of translation replicates the original message but degrades the depth of meaning by selecting meanings and dialogues that do not exist in the original.

3.8 Communicative Translation

This type of translation replicates the original message but degrades the depth of meaning by selecting meanings and dialogues that do not exist in the original.--[[User:Muhammad Numan|Muhammad Numan]] ([[User talk:Muhammad Numan|talk]]) 16:05, 13 December 2021 (UTC)

===Translation Strategies ===

4. Translation Strategies
Many theorists have used the term translation strategy extensively but with some significant differences in meaning and perspective that they see. Many theorists have used the approach of translation comprehensively but with some notable differences in meaning and vision as they appear.

4.1 Aixela Translation Strategies:
According to Aixela translators need to choose several strategies based on the source language culture and target culture. He distinguishes many of the translation strategies that apply to the translation of culture-specific items and at the same time, he tries to command by the level of their intercultural intervention. He divided it into two groups; conservative groups (5 approaches) and the substitution (6 strategies).

4.1.1. Conservation:
In conservation,the less compelling process includes repetition,orthographic adaptation,linguistic translation,extratextual gloss and intratextual gloss.

4.1.1.1 Repetition:In repetition, there is simply the transference of the culture-specific items from the ST to the TT. Thus,the translator keeps as much as possible the original reference (Aixela 1996;61). This approach is often used for languages that do not differ in the alphabet and most for names.

4.1.1.2 Orthographic Adaptation: The orthographic adaptation involves writing or
transliteration, mainly when the original term is given in a different alphabet than the one used in the target culture.

4.1.1.3 Linguistics translation: Linguistic translation emphasizes on the way where the translator chooses the source closest to the original text and increases his understanding by giving the TL version which is still relevant to the ST cultural system.

4.1.1.4 Extra-textual Gloss: Here,the extra-textual gloss refers to additional information to the previously mentioned procedures, The translator uses one of the above strategies but considers it as a necessity to explain the meaning or concept of CSI. In this gloss, it can be footnotes,endings,words,ideas,translators in dictionaries, italics and so on.

4.1.1.5 Intra-textual Gloss:It's like the past but the translator feels that he/she can include the globe as an indirect part of the text,not to distract the reader.

4.2.1 Substitution
In substitution, According Aixela “that synonymy, limited universalization, absolute universalization, naturalization, deletion, and autonomous creation are encompassing here"(Aixela 1996;87)--[[User:Muhammad Numan|Muhammad Numan]] ([[User talk:Muhammad Numan|talk]]) 16:40, 13 December 2021 (UTC)

4.2.1.1 Synonymy: This strategy is a stylist used to avoid the constant repetition of culturespecific items in the ST.

4.2.1.2 Limited Universalization: When the translator realizes that the culture-specific item is not clear to the reader or that another source CSI exists in the source language which can be replaced, replace it with data. Of course, the location is not as specific to the source language as the first one.

4.2.1.3 Absolute Universalization: The only difference between limited universalization and absolute universalization is when the translator cannot find the best known CSI in the source language or prefers to eliminate the unusual concept and choose a neutral term. (Aixela 1997;63).

4.2.1.4 Naturalization: In this case “translator brings the culture-specific item into the TL culture” (Shokri Ketabi 2015;8).

4.2.1.5 Deletion: When the CSI is “unacceptable ideologically or stylistically or it is not relevant enough for the effort of comprehension required for the readers” (Aixela 1996;64), or very clear that the translator does not want to use any strategy, they delete the CSI.

4.2.1.6 Autonomous Creation: When the translator agrees to use non-existent cultural
reference in the ST.(Aixela 1997;43).

4.3 Mona Baker's Translation Strategies
Baker's strategies have been used by professional translators at word level in their translations, to deal with issues while performing the task of translation.Baker She suggests various procedures to work for unequal treatment at the point level, for example, translation by a more general word, translation by a more neutral / less obvious word, translation by paraphrasing, Using related words, and so on. She formulates the classification in different strategies(Baker 1992;90) which are the following:

4.3.1 Translation by a more general word: According to Baker,this has to do with the meaning of the proposition. Appropriately it works in many languages.

4.3.2 Translation by a more neutral/ less expressive word: This is another strategy in terms of semantics it does with differences with obvious meaning.

4.3.3 Translation by cultural substitution:This strategy involves placing culture-specific material that does not have the same predictive meaning as the target language material but may have the same effect on the target reader.

4.3.4 Translation using a loan word: This strategy relies on culture-specific items, modern borrowing points plus interpretation concepts and buzz points.

4.3.5 Translation by paraphrase using a related word: When the source material is written in the target language but separately, and when the frequency used in the source text is high, it will be natural in the target language.

4.3.6 Translation by paraphrase using unrelated words: This strategy can be used when the concept in the source material is not lexical in the TL.

4.3.7 Translation by omission: Losing phrases or words that are not vital to text development.

4.3.8 Translation by an illustration: Here, use examples when the source word is not equal in the target language. Each theorist presents their strategies according to their point of view,however,Baker,s translation strategies include the most applicable set of strategies, as it shows the strategies used by professional translators.
--[[User:Muhammad Numan|Muhammad Numan]] ([[User talk:Muhammad Numan|talk]]) 16:40, 13 December 2021 (UTC)

===Cultural Categories ===

5. Cultural categories

5.1.2 Ecology
In this type of cultural category, Newmark labels those words which have some similarities and differences in culture concerning the environment. For Example, animals, colors, astronomy, plants birds etc. They will also have some geographical features that can normally differ from other cultural terms in that they usually have no political, commercial value.

5.1.2 Material culture

Material culture is also known as artefacts, In the category of material culture, Newmark included Food, clothes, housing, transport, and communications and also those objects which are made by humans. For Example, Clothing, atoms, crops, vegetables, jewellery, drugs, planets etc. “Food is for many the most sensitive and important expression of national culture. The function of the generic clothes terms is approximately constant, indicating the part of the body that is covered, but the description varies depending on climate and material used, houses and town, and transport.”(Newmark 1988;90)

5.1.3 Social culture

The social culture is divided by Newmark in two ways, they are work and leisure. For example, Trade, armour, literature, poets, markets, games.

5.1.4 Organisation

Newmark organizations are divided into five categories: political and administrative conditions, historical conditions, and international conditions. ‘The international community terms usually have recognized translations which are in• fact through-translations, and are now generally known by their acronyms', religious terms, artistic terms; “the translation of artistic terms referring to movements, processes and organizations generally depend on the putative knowledge of the readership. For example, adultery, business, corruption, sex, poverty, marriage, divorce etc.”

5.2 Newmark Classification CSIs

Newmark established the classification of culture-specific items (CSIs) into five classes which are;
Table 1. Newmark classification of Culture-Specific Items. (Newmark 1988;97) --[[User:Muhammad Numan|Muhammad Numan]] ([[User talk:Muhammad Numan|talk]]) 16:50, 13 December 2021 (UTC)

5.2.1 Categorization of CSIs in Surah Yousuf of the Holy Quran

Verse No. Terms English Translation Categories
1 الۡکِتٰبِ Book Material culture

2 قرُۡءٰنًا Quran Material culture

3 الۡقَصَصِ Narration Gesture

4 رَايَۡتُ Dream Habit

5 کَوۡکَبًا Stars Ecology

6 ال َّ شمۡسَ Sun Ecology

7 الۡقَمَرَ Moon Ecology

8 الۡاحََادِيۡثِ Events Organization

9 يعَۡقوُۡبَ House of Yaqub Material culture

10 يعَۡقوُۡبَ Yaqub

11 ابِۡرٰہيِۡمَ Ibrahim

12 اِسۡحٰقَ Ishaq

13 اقۡتلُوُا Kill Social culture

14 ارَۡضًا Earth Ecology

15 الۡجُبِّ Pit Ecology

16 ال َّ س َّ يارَةِ Wayfares

17 يٰۤابََانَا Father

18 َّ يرۡتعَۡ Eat Social culture

19 وَ يَلۡعَبۡ Play Social culture

20 لَحٰفِظُوۡنَ Guard Social culture

21 وَ اخََافُ Fear Habit

22 الذِئّۡبُ Wolf Ecology

23 عِشَاءًٓ Nightfall Ecology

24 َّ يبۡکُوۡنَ Weeping Habit

25 مَتاَعِنَا Belongings Material culture

26 قمَِيۡصِہٖ Shirt Material culture

27 وَارِدہَمُۡ Water drawer Material culture

28 دلَۡوَهٗ Bucket Material culture

29 بِثمََنٍ ۢ بَخۡسٍ Paltry price Material culture

30 درََاہمَِ مَعۡدوُۡدةٍَ Silver coin Material culture

31 مِّصۡرَ Egypt

32 لِامۡرَاتَِہٖۤ Wife

33 الۡارَۡضِ Land Ecology

34 اشَُدَّ هٗۤ Prime age

35 الۡابَۡوَابَ Door Material culture

36 مَعَاذَ ّٰ ِ Master Organization

37 ال ُّ سوۡٓءَ Evil Habit

38 الۡفَحۡشَاءَؕٓ Lewdness Habit

39 عِبَادِنَا Servant Organization

40 وَ قَدَّ تۡ Ripped Social culture

41 عَذاَبٌ Punishment Social culture

42 ُّ يسۡجَنَ Prison Organization

43 الۡعَزِيۡزِ Minister Organistion

44 حُباؕ Love Social culture

45 فتَٰىہَا Slave Organization

46 سِکِّيۡنًا Knife Material culture

47 مَلکٌَ Angel Organization

48 فَاسۡتجََابَ Prayer Gestures

49 خَمۡرًا Wine Material culture

50 خُبۡزًا Bread Material culture

51 رَاۡسِیۡ Head Material culture

52 ال َّ طيۡرُ Birds Ecology

53 ءَارَۡبَابٌ Gods Organization

54 يٰصَاحِبَیِ السِّجۡنِ Prisoners Organization

55 تعَۡبدُوُۡنَ Worship Gesture

56 ال َّ شيۡطٰنُ Satan Organization

57 الۡمَلِکُ King Organization

58 بَقَرٰتٍ Cows Ecology

59 خُضۡرٍ Green Ecology

60 يٰبسِٰتٍ Dry Ecology

61 سُنۡۢبلُٰتٍ Grain Material culture

62 تزَۡرَعُوۡنَ Crops Material culture

63 يغَُاثُ Rain Ecology

64 يَعۡصِرُوۡنَ Juice Material culture

65 النِّسۡوَةِ Women

66 ال َّ رسُوۡلُ Messenger Organization

67 الۡعَزِيۡزِ Governor Organization

68 ال ّٰ صدِقِيۡنَ Truthful Habit

69 الۡخَائِٓنيِۡنَ Betray Organization

70 خَزَائِٓنِ Treasure Material culture

71 مَ َّ کنَّ ا Power Organization

72 بِرَحۡمَتِنَا Mercy Gestures

73 يَتَّ قوُۡنَ Taqwa Habit

74 الۡمُنۡزِلِيۡنَ Hospitality Habit

75 رِحَالِہِمۡ Camel Ecology

76 وَ ل َّ مَا فَتحَُوۡا Family Organization

77 بَابٍ Gate Material culture

78 اِنِ الۡحُکۡمُ Sovereignty Organization

79 الۡعِيۡرُ Caravan Organization

80 لسَٰرِقوُۡنَ Thieves Organization

81 السِّقَايَۃَ Bowl Material culture

82 تاَ ّٰ ِ Swear Habit

83 کٰذِبيِۡنَ Liars Habit

84 وِّعَاءِٓ Bag Material culture

85 درََجٰتٍ Rank Organization

86 َّ موۡثِقًا Pledge Social culture

87 الۡحٰکِمِيۡنَ Judges Organization

88 الۡقَرۡيَۃَ Town Material culture

89 عَيۡنٰہُ Eyes

90 الۡبَشِيۡرُ News Social culture

91 ابَوََيۡہِ Parents Organization

92 الۡعَرۡشِ Thrown Organization

93 يمَۡکُرُوۡنَ Devices Material culture

94 وَ الۡارَۡضِ Earth Ecology

95 ال َّ سمٰوٰتِ Heavens Ecology

===Translation Procedure ===

6. Translation Procedure

There are seventeen different kinds of translation procedures classified by Newmark. According to (Gallagher 1996;31)“translation procedures are the technical devices to convey the message of a text in one language into another language.” The difference between translation procedure and translation methods discussed by (Newmark 1988;81)“translation methods relate to whole texts, translation procedures are used for sentences and the smaller units of language.”

6.1 Transference
Transference is the way through which we convert the source language to target language and also contains transliteration or transcription. Transference is also known as loan words, there is no transformation in the spelling of the words that have been translated.

6.2 Naturalization
Naturalization changes the word SL to its pronunciation,then TL to its original form.
Naturalization also adds new connections to external conditions.--[[User:Muhammad Numan|Muhammad Numan]] ([[User talk:Muhammad Numan|talk]]) 16:55, 13 December 2021 (UTC)

6.3 Culture equivalent
In this procedure, SL the cultural word is translated by the target cultural word. The use of the translation of this procedure is limited because it is not accurate, but it can be used in general texts, public and publicity,as well as for brief explanation to readers who do not understand the relevant source language culture.

6.4 Functional Equivalent
This approach is the most accurate path of translating and it uses very neutral cultural points with a new specific term.

6.5 Descriptive equivalent
This strategy is working for the description of the meaning or function of the source language.

6.6 Synonymy
This method of translation is applied when there is nothing to the same.

6.7 Through-Translation
Through translation is the literal translation of common conflicts,the names of organizations and compound parts.

6.8 Shifts or Transposition
This translation procedure involving a change in grammar from SL to TL. This change is done when there is a difference between the structure of the SL and the TL is reasonable.

6.9 Modulation
This procedure is used in the translation of sentences, phrases and clauses. Here the translator looked at the message in the source language sentence from a different angle or a different way of thinking. This strategy is used when the translation of words with literal meaning does not produce a reasonable translation.

6.10 Recognized Translation
The translation process is manifested when the translator uses an authoritative or appropriate translation of an organization's term.

6.11 Translation Label
This procedure is the appropriate one for the translation of a new institutional term,and it is a temporary translation of the source language word.

6.12 Compensation
This process manifests itself when there is a meaningful loss in one part,but compensation in the other part.

6.13 Componential Analysis
In this procedure, the source language word translated into the TL by detailing the components of the meaning of the source language word.

6.14 Reduction & Expansion
In this procedure, the elements of the word 'auto' removed and the elements of the word expanded in the target language.

6.15 Paraphrase
This procedure appears when cultural words need more explanation.

6.16 Couplets
In this procedure, two or more different procedures meet in one translation, couplets, triplets, quadruplets.

6.17 Notes
When the additional information is added to the cultural words for the clarification of readers.

===Analysis and Discussion ===

7. Analysis and Discussion

7.1 Introduction
This chapter highlights the procedure of the study and the analysis of culture-specific items in Surah Yusuf. This chapter explores the use of translation strategies in transferring meaning from the ST to the TL and the appropriateness of Newmark's model in interpreting the procedures that the translator applied during the translation process.

7.2 Procedures
To account for the translation of CSIs in this research, the source text of the Holy Quran in Arabic and its English translation translated by Mufti Taqi Usmani were studied. After reading the whole Ayahs of Surah Yusuf and its translation, every Ayah and its translation in English were carefully analyzed to identify CSIs and the strategies used by the translator to translate them into English. After that, the classification of CSIs by Newmark has been accepted as the theoretical framework of this study aimed at analyzing culture-specific items. For the clarification, each procedure is interpreted and demonstrated with illustrations in Tables 1-9.--[[User:Muhammad Numan|Muhammad Numan]] ([[User talk:Muhammad Numan|talk]]) 17:01, 13 December 2021 (UTC)

7.3 Analysis and Discussion
After the categorizing the culture-specific items according to Newmark's strategies, the researcher worked on the strategies for translating the culture-specific items applied in Surah Yusuf, including transference, cultural equivalent, functional equivalent, descriptive equivalent, componential analysis, synonymy, through translation, modulation and notes; Then, he arranged the data gained in Tables 1-9 in order to show the cases of applying Newmark’s strategies for translating the culture-specific items.
The discussion section is devoted to the interpretation of each selected culture-specific word, the researcher presents a discussion of how he formulates the CSIs in Newmark strategies.
Below are the discussion points created for using each strategy;

7.3.1 Transference: Transference includes transliteration and is the same as what is called transcription. The word then becomes a loan word. There were words that were transferred from the source text to the target text. These are presented in the following table.
Table1.

Here are some examples of Transference applied in translating CSIs in Surah Yusuf:

Strategy Source Text Target Text
قرُۡءٰنًا Quran
ابِۡرٰہيِۡمَ Ibrahim
Transference يعَۡقوُۡب Yaqub
اِسۡحٰق Ishaq
يَتَّ قوُۡنَ Taqwa

Words that have given in table 1 are transference words because these are conveyed to target language which is a different language writing system then from the source language, For example, the word Quran is transliterated word and pronounce as same as like in source language قرُۡءٰنًا, so it is transcripted and also become a loan word. Similarly, all the mentioned words in table 1 are transference words.
7.3.2. Cultural Equivalent: Cultural equivalent purpose is to replace a cultural word in the source language with an, although not completely synonymous, target language word.

Table 2.
Examples of Cultural equivalent applied in translating CSIs in Surah Yousaf
Strategy Source Text Target Text
اٰلِ يعَۡقوُۡب House of Yaqub
لَحٰفِظُوۡنَ Guard
بِثمََنٍ ۢ بَخۡسٍ Paltry price
درََاہمَِ مَعۡدوُۡدةٍَ Silver coin
اشَُدَّ هٗ Prime age
Cultural Equivalent مَعَاذَ ّٰ Master
الۡعَزِيۡزِ Minister
فَاسۡتجََابَ Prayer
اِنِ الۡحُکۡمُ Sovereignty
يٰصَاحِبَیِ السِّجۡن Prisoners
الۡمَلِکُ King
يَعۡصِرُوۡنَ Juice
مَ َّ کنَّ ا Power

In Surah Yusuf, we have some words that are related to the cultural equivalent, Table 2 contains cases where cultural equality is applied. The word House of Yaqub is not completely synonymous to the ST اٰلِ يعَۡقوُۡب, it is a replaced word in the SL. The word minister is not completely synonymous to the word ST word الۡعزَِيۡزِ. Similarly, the word Master in the TT is not synonymous to the word which is used in the ST ّٰ مَعَاذَ, it is a replaced word. The original meaning of the word فَاسۡتجََابَ is to accepted, but here it is referred to Prayer which is not only the synonymous but also a replaced one; furthermore, all the words mentioned in table 2 are mostly not completely synonymous words but the cultural replacing words.

7.3.3 Functional Equivalent:In functional equivalent, the word culture-free is used,
sometimes with a specific term; Therefore, it generalizes the word SL.

Table3.

Examples of Functional equivalent applied in translating CSIs in Surah Yousaf
Strategy Source Text Target Text
الۡقَصَصِ Narration
رَايَۡتُ Dream
Functional equivalent الۡاحََادِيۡثِ Events
ال َّ س َّ يارَةِ Wayfares
مِّصۡرَ Egypt
يمَۡکُرُوۡنَ Devices

In functional equivalent, culture-free words are used, sometimes a new specific term is used which generalizes the SL word. For example, in table 3 the word Events is used as a cultural free word that generalizes the ST الۡاحََادِيۡثِ. The word Devices is a cultural free word and used as a new specific term to generalize the ST word يَمۡکُرُوۡنَ. The word Narration is used in the TT as a cultural free word because it is not limited or bound to a single culture. The word narration can be used by every culture representative.
7.3.4 Descriptive Equivalent: It is using phrases in TT to explain the ST word.
Table4.
Examples of Descriptive equivalent applied in translating CSIs in Surah Yousaf
Strategy Source Text Target Text
کَوۡکَبًا Stars
ال َّ شمۡسَ Sun
الۡقمََرَ Moon
Descriptive equivalent عِشَاءًٓ And at Nightfall
وَارِدہَمُۡ Water drawer
سِکِّيۡنً Knife
الۡکِتٰبِ Enlightening book
ال َّ سمٰوٰتِ Heaven

The descriptive equivalent is, using phrases in TT to explain the ST word. For example Eleven stars and the sun and the moon a phrase used in the TT which explains کَوۡکَبًا َّ و ال َّ شمۡسَ وَ الۡقمََرَ the ST words stars, sun and moon. Similarly, Enlightening the book is a phrase used in the target text which highlights the meaning of الۡکِتٰبِ.
7.3.5 Componential Analysis:componential analysis is the initial comparison of a source language point to a selected language point that has the same meaning, but does not equate to one.
Table5.
Examples of Componential analysis applied in translating CSIs in Surah Yousaf
Strategy Source Text Target Text
رَايَۡتُ Dream
ال َّ طيۡرُ Birds
Componential analysis وَ يَلۡعَبۡ Play
يَعۡصِرُوۡنَ Juice
مَعَاذَ ّٰ ِ Master
يٰصَاحِبَیِ السِّجۡنِ Prisoners
اِنِ الۡحُکۡمُ Sovereignty

Further, in justification in the translation of CSIs, the researcher analyzed the words that comparing the word base of a source language with the target language point that has the same meaning, but obviously not equals one. Like رَايَۡتُ means to look or see while translating it to the TT it meanings changes to word Dream. The basic comparison of these two words is the same.
That is both words are related to cognition and eyes. For instance, other words are ال َّ طيۡرُ Birds, اِ نِ الۡحُکۡمُ Sovereignty.
7.3.6 Synonymy: Synonymy is a near target language equivalent.
Table 6.
Examples of Synonymy applied in translating CSIs in Surah Yousaf
Strategy Source Text Target Text
الۡکِتٰبِ Book
قۡتلُوُا Kill
ارَۡضًا Earth
Synonymy الذِئّۡبُ Wolf
دلَۡوَه Bucket
خَمۡرًا Wine
يٰبسِٰتٍ Dry

The translator has used good equivalents for the words chosen in the Surah Yusuf. For instance, الۡکِتٰبِ Book, Book in the TT and الۡکِتٰبِ in the ST are the synonymous word. Few other examples are mentioned in table 6.
7.3.7 Through translation:Through-translation, is a literal translation of common conflicts, names of organizations and compound parts. It can also be called: click or loan translation.
Table7.
Examples of Through-translation applied in translating CSIs in Surah Yousaf
Strategy Source Text Target Text
اٰلِ يعَۡقوُۡبَ House of Yaqub
غَيٰبَتِ الۡجُبِّ Into the bottom of a pit
بِرَحۡمَتِنَا Mercy
Through Translation الۡاحََادِيۡثِ Events
ُّ يسۡجَنَ Prison
الۡعَزِيۡزِ Governor
الۡخَائِٓنيِۡنَ Betray
وَ ل َّ مَا فَتحَُوۡا Family

In through translation, the researcher found those words which have common collocations, name of organization or component of compounds in Surah Yusuf. Examples of through translations are House of Yaqub, اٰلِ يعَۡقوُۡبَ is a component of the compound, Family وَ ل َّ مَا فَتحَُوۡا is the name of the organization, other examples are mentioned in table 7.
7.3.8 Modulation: Modulation occurs when the translator generates the original text message in TL text according to the current target language norms, as source language and target languages may differ visually.
Table8.
Examples of in translating CSIs in Surah Yousaf Modulation applied
Strategy Source Text Target Text
يمَۡکُرُوۡنَ Devices
Modulation لَسٰرِقوُۡنَ Thieves
مَ َّکنَّ ا Power
وَ قَدَّ تۡ Ripped

The modulation occurs in the translation of culture-specific items when we are translating the word or phrase from the source text to target text according to the new norms and traditions in TT culture. For instance, Devices are the word that had been translated from the Arabic word يمَۡکُرُوۡنَ which means to plan something while in English it is opposite which means tools.
7.3.9 Notes: Notes, additions, and glosses are additional information that a translator must add to the version; The additional information that translators add is usually cultural.
Table9.
Examples of Notes applied in translating CSIs in Surah Yousaf
Strategy Source Text Target Text
اِنِ الۡحُکۡمُ Sovereignty
Notes تعَۡبدُوُۡنَ Worship
ال َّ شيۡطٰنُ Satan
بِثمََنٍ ۢ بَخۡسٍ Paltry price

In this strategy, the translator adds some additional information to his version, The additional information that translators add is usually cultural. For example اِنِ الۡحُکۡمُ is a word which means that giving the order is limited or quality related to Al-Mighty God while the translator used the word sovereign which means authority. Worship is a word which means to follow or obey someone, the translator can use it in his point of view while in Arabic تعَۡبدُوُۡ نَ which means a quality limited to God.

===Conclusion and Recommendations===

8. Conclusion and Recommendations

This chapter summarizes the findings of the study. It also provides some recommendations regarding the application of translation procedures in translation between language systems.

8.1 Summary of the Findings

The translator applied nine translation procedures out of seventeen of Newmark’s translation procedures in the translation of the Surah Yusuf of the Holy Quran, namely, transference, cultural equivalent, functional equivalent, descriptive equivalent, componential analysis, synonymy, through translation, modulation and notes. The cultural equivalent strategy was the most frequent applied procedure. The descriptive equivalent and through translation procedure was the second most frequently applied translation procedure, It was followed by transference, functional equivalent, componential analysis, synonymy, modulation and notes. It is a descriptive study in which CSIs from ST translated to TT.

8.2 Conclusion

The present study purpose was to explore the CSIs in Surah Yusuf of the Holy Quran and to investigate which translation strategy proposed by Newmark were employed by the translator to overcome culture-specific items. Obviously, the researcher has worked hard to clear the way for future students of translation. Throughout the research, the researcher faced a lot of challenges and findings were revealed, some of them are the following;

• Between Arabic and English, there is a big cultural gap. Till now, this problem is considered as an unsolvable problem.

• Lack of reading and translating religious books.

• Many mistakes are made by the translators because they were unknown to the ST.

• The translators have to go through or review the previous translation of the Quranic scripture to solve the problem that they might face in the process of their translation.--[[User:Muhammad Numan|Muhammad Numan]] ([[User talk:Muhammad Numan|talk]]) 17:05, 13 December 2021 (UTC)

The procedures used in this study will help the translator to render culture-specific terms accurately. Thus, the researcher worked well to fill the linguistic gaps between Arabic and English. Furthermore, Newmark’s translation procedures helped the translator make the translation sound more natural to the TR. It can be observed from the analysis that Newmark’s translation procedures were effective in translating the Islamic texts. The findings of the study might help students of translation and practitioners in the field of TS to get familiar with the most influential strategies in rendering cultural specific items. They can use the findings of the study to employ translation tasks in translations. Educational planners can use the findings of this study to specify the most influential, dominant strategies to conduct a target-oriented/sourceoriented translation. To sum up, it should be emphasized that the focus of this particular study was on religious genre. Investigating CSIs in different genres could lead to new areas of research for interested researchers. Accordingly, the information gained from this study may prove useful to translators, translation teachers, and student learners as it will help them improve their translation skills with the special attention of culture-specific items and will allow them Give texts when having a broad view of translation. Other researchers can derive similar effects from many of the findings of the same study.

This study is similar to other studies that might have several limitations which need to be taken into account. The study focused on one Surah translated by one translator. Examining different Surahs of the Holy Quran and their translations by other authors from different cultures might lead to interesting facts or they might confirm the findings of this study. Different translators might employ different strategies. Further research is needed to confirm or disconfirm the findings of this study. Newmark's strategies are not limited to the cultural features of the language. But it also covers the linguistic specifications. To narrow down the subject of the study, the linguistic aspects of the text were ignored. Comparing these linguistic aspects could be another interesting topic and venue for further research.
Finally, It may be concluded that Newmark’s translation procedures are necessary for the translation of an Islamic text between two different language systems and cultures. However,the translator must be competent in using the translation procedures to provide an accurate translation.--[[User:Muhammad Numan|Muhammad Numan]] ([[User talk:Muhammad Numan|talk]]) 17:05, 13 December 2021 (UTC)

8.3 Recommendations

The researcher furnished a set of recommendations in the light of the findings reached and the results obtained. The recommendations can make a helpful set of guidelines for both existing and potential translators in general and for translating religious texts of two languages that are not closely related. These recommendations are tentative and are subject to modification upon closer investigation by translation scholars and professionals:

• The researcher recommends that the study of translation procedures should be included in the university curriculum for students who study translation, to help them in solving the problems of translating religious texts.

• It is recommended for translastors to use the translation procedures appropriately in order to deliver the meaning of the source text correctly.

• The researcher also recommends examining the application of other kinds of translation procedures on Islamic texts based on other models such as Andrew Chesterman’s translation procedures.

• It would also be beneficial to investigate Newmark’s translation procedures to various types of texts such as medical texts and journalistic texts.

=== References ===
Abdi, H. (2019). Translating culture-specific items (CSIs) as a conundrum for Iranian MA translation students: Considering the level of study. Journal of new advances in English Language Teaching and Applied Linguistics, 1(1), 88-109.

Aguado-Gimenez, P., & Pérez-Paredes, P. F. (2005). Translation-strategies use: A classroombased examination of Baker’s taxonomy. Meta: journal des traducteurs/Meta:
Translators' Journal, 50(1), 294-311.

Ahmadi, M. R.S and Nosrati, Fatemah. (2012). Domestication and Foreignization Strategies in Translation of Culture-Specific Items. Translations of English-Persian Children’s Literature. San Francisco: Grin Publishing. Google Books.

Al Saleh, R. A. (2019). An Application of Newmark's Procedures to Muhammad Abul Quasem's Alleman, J. C. Bee. W. Ulitkin, I. Files, F., Zetzsche, J., Chatonnet-Marton, P. & y del Árbol, E. V. Translation Strategies.

Al-Sofi, B. B. M. A., & Abouabdulqader, H. (2020). Bridging the gap between translation and culture: towards a cultural dimension of translation. International journal of linguistics, literature and culture, 6(1), 1-13.

Baker, M., 1992. In Other Words: A Coursebook on Translation. London: Routledge, p.20–42.

Blažytė, D., & Liubinienė, V. (2016). Culture-specific items (CSI) and their translation strategies in Martin Lindstrom’s" Brand sense". Kalbų studijos, (29), 42-57.

Bush, P. (1998) "Literary Translation." In: M. Baker, ed. Routledge Encyclopedia of Translation Studies, London: Routledge, pp.127-130.

Catford. J. C. (1965). A linguistic theory of translation. Oxford: Oxford University Press.
English Translation of Mohammad Al-Ghazali's Islamic Guidance.Literature and Culture, 6(1), 1-13.

Gečaitė, L. (2020). Culture-Specific Items and Their Translation Strategies in Victoria Hislop's Novel The Sunrise.” (2020).

Hassan, B. E. A. (2014). Between English and Arabic: A practical course in translation.
Cambridge Scholars Publishing.

Hermans, T. (1999). Translation in systems. Manchester: St. Jerome Publication House, J. (Ed.). (2014). Translation: a multidisciplinary approach. Springer.
Issa, A. L. S. M., & Hammood, L. H. R.- Quranic-Specific Phrases under the Study of Translation; Significance and Applications.

Janfaza, E., Assemi, A., & Dehghan, S. S. (2012). Language, translation, and culture.
In International Conference on Language, Medias and Culture (Vol. (33), p. 83-87).

Janfaza, E., Assemi, A., & Dehghan, S. S. (2012). Language, translation, and culture.
In International Conference on Language, Medias and Culture (Vol. 33, p. 83-87).

Lambert, J. (1998) Literary Translation. In: M. Baker, ed. Routledge Encyclopedia of Translation Studies. London: Routledge, 130-134.

Landers, Clifford E. (2001) Literary Translation: A practical guide. New Jersey University Press: Multilingual Maters.

Lustig, Myron, W. and Koeser, Joline (2003), Intercultural Competence: Interpersonal Communication Across Cultures, Boston: Allyn and Bacon.

Malmkjær, K. (1993). Who Can Make Nice A Better Word Than Pretty? Collocation, Translation, and Psycholoinguistics. In: Baker, M., Francis, G. and Tognini-Bonelli, E.
eds. Text and Technology. Philadelphia/Amsterdam: John Benjamins Publishing Company. pp.213-32.

Mosavat, S., & Rahimpour, S. (2016). The Most and Least Used Translation Strategies for
Conveying Culture-Specific-Items in Young Adult Literature from English into Persian. International Journal of Humanities and Cultural Studies (IJHCS) ISSN 23565926, 1853-1873.

Munday, J. (1997). Systems in Translation: A computer-assisted systemic approach to the analysis of translation of García Márquez. Ph.D thesis, University of Bradford.

Newmark, P. (2001). A Textbook of Translation. Shanghai: Shanghai Foreign Language
Education Press

Newmark, Peter. (1988). A Textbook of Translation. New Jersey: Prentice-Halls

Nord, Christiane. (1997). Translating as a Purposeful Activity: Functionalist Approaches
Explained. Manchester: St. Jerome. Accessed 10 November. 2018. Google Books Schjoldager, A. (2008). Understanding translation. Academica: Århus.

Silalahi, M., & Lubis, S. (2013). Translation Procedures of Cultural Terms Found In Sejarah Bilingual For Students of Senior High School.
Valipoor, K., & andAzizeh Chalak, H. H. T. (2019). Cultural-specific items in translation of the Holy Quran by Irving: 43-51.

Venuti, L. (1995). The translator’s invisibility: A history of translation. London and New York:
Routledge

Widiarto, O. V. V. (2016). The translation procedures of cultural expressions applied in a game of thrones translated into Perebutan Tahta novel by Barokah Ruziati (Doctoral dissertation, Dian Nuswantoro University).

=Zohaib Chand AN INTRODUCTION TO TRANSLATION STUDIES: AN OVERVIEW Intan Pradita=

[[Trans_Type_EN_12]]

===Abstract===
This study aims to observe the development of translation studies through its different types, various strategies, styles and particular methods. In this paper, the readers are introduced to some famous translation scholars including their view of translation studies. At the further discussions, this study lets the readers acknowledge the main issues on translation studies, focusing on different styles of variations such as grammar, sentence structure, textual analysis, strategies and methods. This study may help those who are interested to conduct translation researches and help them by giving options of which theories is beneficial to their analysis. Moreover, it aims to explore the clear definition of translation as well as help the readers to understand the basic concept which are used in the field of translation. The present study, therefore, attempts to outline the scope of the discipline of translation studies and more importantly, it is an attempt to outline its activity that required a deep mastering of language, a good source of knowledge and target cultures.

===Key words ===
Translation, styles of variations, strategies

===Introduction ===
It is undoubtedly right that translation is important to share information. In line with these premise, the number of translation professionals is getting higher. In fact, the result of translation researches tends to help human daily life in term of evaluation, designing translator machines, and cultural studies. Therefore, translation means converting written information from one language into another. It is the new discipline appeared in the second half of the 20th century. The term “Translation Studies” was coined by James S. Holmes, an American-Dutch poet and translator of poetry, in his seminal paper “The Name and Nature of Translation Studies”. Translation enables effective communication between people around the world. It is a courier for the transmission of knowledge, a protector of cultural heritage, and essential to the development of a global economy. Translation helps us to know about the developments in the field of creative arts, education, literature, business, science and politics. It has shifted from the traditional conception of the fixed, stable and unchangeable nature of the text and its meaning to a text with wide scope for variations. Translation also helps in nation building. In this globalised world, the demand for translation and language related services has increased many times. Translation is not only needed for the creation of national identity but has also become an essential tool for keeping pace with the processes of globalization and localization. The activity of translation has a long-standing tradition and has been widely practiced throughout history, but in our rapidly changing world its role has become of paramount importance. Nowadays, knowledge in which cultural exchanges have been widening, has been increasingly expanding and international communication has been intensifying, the phenomenon of translation has become fundamental. Be it for scientific, medical, technological, commercial, legal, cultural or literary purposes, today human communication depends heavily on translation and, consequently, interest in the field is also growing. Accordingly, the discussion, in the present study, proceeds primarily from the perspectives of “Translation Studies” and “Linguistics”. One major goal is to show the interrelationships between linguistics and translation, and how they benefit from each other. Nowadays, translation research has started to take another path, which is more automatic. The invention of the internet, together with the new technological developments in communication and digital materials, has increased cultural exchanges between nations. This leads translators to look for ways to cope with these changes and to look for more practical techniques that enable them to translate more and waste less. They also felt the need to enter the world of cinematographic translation, hence the birth of audiovisual translation. The latter technique, also called screen translation, is concerned with the translation of all kinds of TV programs, including films, series, and documentaries. This field is based on computers and translation software programs, and it is composed of two methods; dubbing and subtitling. In fact, audiovisual translation marks a changing era in the domain of translation.
In short, translation has very wide and rich history in the West. Since its birth, translation was the subject of a variety of research and conflicts between theorists. Each theorist approaches it according to his viewpoint and field of research, the fact that gives its history a changing quality.

Discussion

Translation is an activity that requires deep mastering of languages, a good knowledge of source and target cultures. It is also linked with the translation method, strategies and styles of variations. Each translation type requires different translation method. In this paper, it is an attempt to outline that there are several types of translation. Each type is defined by different scholars through different criteria to the contextual situation of communication. In this paper, we will be writing down the three prominent types of translation through various medium namely; technical translation, literary translation and pragmatic translation. For each type, a selection of examples will be considered for analysis based on translation theories and techniques. We will show that some chunks of text require literal translation, while other requires interpretive method. In addition, this paper will also examine various strategies and its styles of variations based on translational study. The following strategies will be presented in the paper as;

• They involve text manipulation.
• They must be applied to the process.
• They are goal-oriented.
• They are problem-centered.
• They are applied consciously.
• They are inter-subjective.

Most theorists agree that strategies are used by translators when they encounter a problem and literal translation is not useful. Different researchers have investigated and described various translation strategies from their different perspectives. It intends to show what translation strategies exist and when and why they are used by professional translators. Different scholars have various perspectives to the aspects of the act of translation, so, they define and describe different types of strategies. Bergen's (n. d.) classification of the strategies includes three categorizations which will be discussed mainly in this paper:

• Comprehension strategies
• Transfer strategies
• Production strategies

An addition to this paper, styles of variations will also be introduced to the readers through different aspects and examples. The concept of style can be defined in terms of the distinctive way an individual or a group uses language, or better still the discourse used to perform distinct functions of language aimed at achieving specific purposes. However, this does not entail that style is simply a matter of form since it is the product of other components such as the genre of discourse, its semantics, syntax and phonology. Indeed, in order to analyze a given stylistic variation one needs an extensive checklist that includes lexical and grammatical categories, allusions, and figures of speech. Style can be understood to refer to the recurring typical features of the source text compared to the typical features of the translated text. In a quantitative and qualitative analysis, this variation is shown to be influenced by several pragmatic and social factors, and to index the interpreters' stances towards source speakers and towards the immigrant court users who are the recipients of translations from English. It is argued that translation styles have profound consequences for limited English speakers, as the insistence on institutional norms in translating to them is viewed as a gate keeping behavior that may impede their full participation in the proceedings.

What is translation?

Translation went through various definitions going from a mere linguistics activity during the sixties, a cultural and communicative activity during the seventies reflects the social impacting activity in the latest founding of the literature.
“Translation is traditionally known as being the replacement of textual material in one language into equivalent textual material in another language”.
House (2015) mentions that translation is considered as the “replacement” of a text in the source language by a semantically and pragmatically equivalent text in the target language. It is strongly related to a source language and target language cultures. It requires a high level of mastery languages, an awareness of any contextual factors within which the discourse emerges. There is no need to mention how it affected civilizations through different areas of mankind history. For example, An Arab-Islamic civilizations. There have always been different directions on how one should or should not translate. In the Arab tradition, two main methods existed and were in complete divergence namely the literal and the free method.
On the other hand, in the Western tradition there are various methods currently exist namely, the linguistic, the hermeneutic, the interpretive, the functionalist, the interventionist, the poly-systemic and the text-typologist method. More so, it may be important to point out that translation has been defined in many ways, and every definition reflects the theoretical approach underpinning it.
As Shuttlworth and Cowie (1997) observe throughout the history of research into translation, the phenomenon has been variously delimited by formal descriptions, echoing the frameworks of the scholars proposing them. For example, Bell (1991: XV) starts with an informal definition of translation, which runs as follows: the transformation of a text originally in one language into an equivalent text in a different language retaining, as far as is possible, the content of the message and the formal features and functional roles of the original text.
At the beginning of the ‘scientific’ (Newmark, 1988, p. 2) study of translation, Catford (1965, p. 20) described it in these terms, the replacement of textual material in one language (SL) by the equivalent textual material in another language.
Thirty years later, in Germany, the concept of translation as a form of ‘equivalence’ is maintained, as we can see from Koller’s definition (1995, p. 196): “The result of a text processing activity, by means of which a source language text is transposed into a target-language text. Between the resultant text in L2 (the target-language text) and the source text in L1 (the source language text) there exists a relationship, which can be designated as a translational, or equivalence relation”. Because complete equivalence (in the sense of synonymy or sameness) cannot take place in any of his categories, Jakobson (1959) declares that all poetic art is, therefore, technically untranslatable. That is, the translator has to take the question of interpretation into account in addition to the problem of selecting a TL phrase which will have a roughly similar meaning. Exact translation is impossible. In this regard, Bassnett (1996) claims that all texts, being part of a literary system descended from and related to other systems are “translations of translation of translations”: every text is unique and at the same time, it is the translation of another text. No text is entirely original because language itself, in its essence, is already a translation: firstly, of the non-verbal world and secondly, since every sign and every phrase is the translation of another sign and another phrase. However, this argument can be turned around without losing any of its validity: all texts are original because every translation is distinctive. Every translation, up to a certain point, is an invention and as such it constitutes a unique text.
In this analysis of the above definition, Manfredi (2008), points out that the above distinction can be divided into two main perspectives, those that consider translation either as a ‘process’ or a ‘product’. To this twofold categorization, Bell (1991, p. 13) adds a further variable, since he suggests making a distinction between translating (the process), a translation (the product) and translation (i.e., “the abstract concept which encompasses both the process of translating and the product of that process”. Moreover, thanks to advances in new technologies, today we can also incorporate into TS the contribution of corpus linguistics, which allows both theorists and translators analyses of large amounts of electronic texts (Manfredi, 2008). On the other hand, Halliday (1992, p. 15) takes translation to refer to the total process and relationship of equivalence between two languages; we then distinguish, within translation, between “translating” (written text) and “interpreting” (spoken text). Halliday, thus, proposes distinguishing the activity of “translation” (as a process) from the product(s) of “translating”, including both “translation” (concerning written text) and ‘interpreting’ (regarding spoken text.
“Translation is the production of a functional target text maintaining a relationship with a given source text that is specified according to the intended or demanding function of the target text.

Types of Translation

Translation is an activity that requires deep mastering of languages, a good knowledge of source and target cultures. It is also linked with the translation method, strategies and styles of variations. Each translation type requires different translation method. In this paper, it is an attempt to outline that there are several types of translation. Each type is defined by different scholars through different criteria to the contextual situation of communication. In this paper, we will be writing down the three prominent types of translation through various medium namely; technical translation, literary translation and pragmatic translation.

Technical translation

Technical translation is a type of specialized translation involving the translation of documents produced by technical writers, or more specifically, texts which relate to technological subject areas or texts which deal with the practical application of scientific and technological information. (Wikipedia)
Translators' main goal is to accurately translate the technical terminology to match the document and the message of the original content.

The benefits of technical translation

A professional technical translation service is provided by translators with dual specialties, that is, professionals who are fluent in the language pair, but who are also experts in the field covered by the documents to be translated.
When you need to have your documents translated by a technical translator, translators who are not experts may not be able to provide the necessary solutions and terminology for a quality translation. If the translator is not an expert in the field, he/she will have to learn the new terminology while working. This means that translation will take longer, have higher chances of inaccuracies, and may result in higher costs. Therefore, the main advantages of hiring an agency specialized in this type of service are as follows:

Literary translation

Literary translation is the translation of creative and dramatic prose and poetry into other languages. This includes the translation of literature from ancient languages and the translation of modern fiction so that it can reach a wider audience.
Literary translation is of huge importance. It helps to shape our understanding of the world around us in many ways. Reading Homer and Sophocles as part of a classical education in school helps to build an understanding of history, politics, philosophy and so much more. Meanwhile, reading contemporary translations provides fascinating insights into life in other cultures and other countries. In a fast-paced world so rife with misunderstanding and confusion, such efforts to share knowledge and experiences across cultural boundaries should be applauded.
The translation of literature differs greatly from other forms of translation. The sheer size of the texts involved in literary translation sets it apart. Tackling a translation that runs to hundreds of thousands of words is not a task for the faint-hearted. Nor is recreating poetry in a new language, without losing the beauty and essence of the original work.
One of the key challenges of literary translation is the need to balance staying faithful to the original work with the need to create something unique and distinctive that will evoke the same feelings and responses as the original. This can be particularly challenging when it comes to translating poetry.
Poems are written with incredible attention to detail. Not only are the words and phrases important, but the number of syllables and the entire rhythm of the completed work. It’s a challenging task to complete just in one language, let alone when trying to recreate a poet’s work during a translation. Daniel Hahn, director of the British Centre for Literary Translation, sums up the issue beautifully.
As literary translators will attest, a single word can be extremely troublesome. The author of a work of fiction has chosen that word for a good reason, so the translator must ensure that it is faithfully delivered in the target language. However, what if no direct translation is available? Or what if several options exist, each with a slightly different nuance? Urdu language translator Fahmida Riaz outlines her approach to such thorny issues.
For instance, “Every piece you translate comes from the pen of an individual, so you have to give it an individual treatment. I try to retain the ambience of the original culture, rather than the language, as it is reflected in the text.”

Pragmatic translation

Pragmatic translation is the basic assumption that provided a source language text contains no misstatements of fact, is competently written and has to be fully translated rather than summarized or functionally reorientated; one's purpose in translating it is to be referentially and pragmatically accurate. In this paper, I shall not deal with referential accuracy but concentrate instead on the pragmatic aspects of translation. As the term pragmatic translation may be used in a variety of ways, I should like to state my own definition of pragmatic, which derives from Charles Morris and ultimately from Charles S. Peirce. I am using pragmatic as one of the two factors in translation: pragmatic denotes the reader's or readership's reception of the translation, as opposed to referential, which denotes the relationship between the translation and the extra-linguistic reality it describes.
Translation is a properly way to a properly communication and pragmatics is how to use language in communication properly. By translation, many things from different languages and cultures can understand to each other. In other words, translation can be stated as a facilitator to make a communication runs well.

===An Overview on Translation Studies ===

===Main Issues in Translation Studies: Equivalence or Variations ===

=== Matthiessen's Parameter on Register Variations===

===Conclusion ===

=== References ===

= Muhammad Numan A Study to Explore the Translation Strategies of Idiomatic Expression from Urdu to English ; A Case Study of Sadat Hassan Manto’s Short Story “Khol Do” =
[[Trans_Type_EN_13]]

===Abstract===
Translation is necessary for developing knowledge and idea, but it also makes the people understand the language and culture of other people or countries. However, equivalence is essential during translation, especially when the translator wants to translate idiomatic expressions in the best possible way. Therefore it is necessary to follow up on some strategies during the translation process. The research work is carried out under the qualitative method with textual analysis techniques as significant. Mona Baker's model for idiomatic expression is explored with the help of different examples from collected data. The primary purpose of this study is to find out which types of strategies are being followed by the translator during the translation process. It was found that translation by paraphrasing, translation by similar words and meaning and translation by similar meaning and different words.
===Key words ===
Translation Strategies, Idiomatic expression, Sadat Hassan Manto, Urdu Literature --[[User:Atta Ur Rahman|Atta Ur Rahman]] ([[User talk:Atta Ur Rahman|talk]]) 09:45, 12 December 2021 (UTC)

===Introduction ===

In this chapter, the researcher wants to highlight the different concepts about the fundamental question that "what is idiomatic expression" and the views of various critics, theorists and linguistic experts, and prominent scholars of translation studies.--[[User:Atta Ur Rahman|Atta Ur Rahman]] ([[User talk:Atta Ur Rahman|talk]]) 15:38, 13 December 2021 (UTC) Among them are Lindalorri, Mona Baker, Newmark's, and many more define idioms from their point of view. Secondly, the researcher highlights one of the most prominent literary and short stories writers of the sub-continent Sadat Hassan Manto, his life, literary style, and short stories career. In the last statement of the problem, the objective of the research, which type of strategies was followed in the translation process, purposes of study, and delimitation of studies are explained one by one.

Many critics, theorists, and linguists define idioms differently. However, in general, an idiom is a phrase or expression that typically has a metaphorical, non-literal meaning connected to it. However, phrases can become figurative idioms while keeping the literal meaning of the words. However, according to the Oxford Dictionary of English, a set of words is established by usage as having a meaning not deducible from the meanings of the constituent terms (e.g., over the moon, see the light).

"What is particularly remarkable about idioms is that they can be described in a variety of ways, depending on the roles they fulfilled," writes (Linda 2006: 8). "A string of words whose meaning differs from the meaning supplied by the individual words" is what an idiom is, according to (Larson 1984: 20). Idioms are "at the end of the scale from collocations in one or both of the areas: flexibility of patterning and transparency of meaning," according to (Baker 1992: 23). Idioms are defined by (Yagihashi 2003, 22) as a "collection of words whose meaning cannot be guessed from their meaning.". According to Newmark, “Idioms are word groups whose meaning cannot be deduced from the meaning of individual words.”(Newmark 1981: 11).--[[User:Atta Ur Rahman|Atta Ur Rahman]] ([[User talk:Atta Ur Rahman|talk]]) 15:38, 13 December 2021 (UTC)

The whole meaning of each word that makes up an idiom cannot be considered the idiom's overall meaning. As a result, an idiom should not be translated. To remark that someone is bull-headed, for example, suggests that he or she is obstinate, even though the connotation has nothing to do with the words bull or headed. According to Corelli, English has a sizeable idiomatic base. About 4,000 idioms in American English are drawn from the nation's culture and everyday life. Idioms infect English with a peculiar flavor and offer it remarkable diversity, brilliant character, and color. She also feels that idiomatic expressions not only assist language learners in understanding English culture but also penetrating English people's traditions and lifestyles and gaining a deeper understanding of English history.(Corelli 2006: 53)

The main issue that idiomatic and fixed expressions pose for translators, according to Baker is twofold: "the ability to recognize and interpret an idiom correctly; and the difficulties involved in rendering the various aspects of meaning that an idiom or a fixed expression conveys into the target language. The first challenge that a translator encounters is understanding that she/he is dealing with an idiomatic expression.(Baker 1992: 65)

Sadat Husain Manto's writings also include numerous literary criticism, studies in Urdu, and many translations from Urdu into English. He is credited with having brought Urdu language and literature into the mainstream of contemporary international writing. There is no doubt that Sadat Hassan Manto was the most prolific of all modern writers in the sub-continent. Manto's published a substantial number of short stories during his short literary life span, and novelette gave some master piece work to Urdu literature. The noble laureate Hemingway mentions the lunatic life of great Manto's in his speeches. The current research study aims at discovering and determining the strategies used in translations of "khol do" short stories about sexual violence during partition of sub-continent and "license" a short story which throw light on the behavior of society toward widow his profession which lead toward prostitution by Aatesh Taseer an Indian born translator currently living in London having solid links with native country and culture.(Ahsan 2020: 12-27)--[[User:Atta Ur Rahman|Atta Ur Rahman]] ([[User talk:Atta Ur Rahman|talk]]) 15:44, 13 December 2021 (UTC)

===Literature Review ===

In this chapter, the author/researcher defines the strategy and its different definitions from various perspectivess. However, the sole focus is only on the strategy of translation studies. Furthermore, renowned academicians put forward their definition of strategy like Venutti quoted translation strategy as the theory of de construction-sim, which is progressive and future-oriented.(Venutti !995, 35 Krings defines it as the content of the project, while Seguinet divided the term into three steps.(Krings 2000:21). However, Locher defines it as the procedure of solving a problem faced in translating a text. Jaskelaine involves the primary task of choosing the SL text and developed a method to translate it. (Locher 2002:76) In last, the author points out his research work's sole purpose by mentioning different research work on Mento's short stories except for this angle. --[[User:Atta Ur Rahman|Atta Ur Rahman]] ([[User talk:Atta Ur Rahman|talk]]) 16:30, 13 December 2021 (UTC)

The term "strategy" is used in a variety of settings. Many theorists in translation studies have used the phrase "translation methods" interchangeably, although with significant distinctions in meaning and perspective. The following is a collection of more general definitions of the term strategy. A strategy is a long-term set of actions to achieve a specific goal (Wikipedia Committee, n. d.).A methodical plan for improving one's learning performance has been actively altered and mentioned (Instruction Curriculum Reading Glossary, n. d.)
A strategy is a well-thought-out, intentional, goal-oriented (with a measurable outcome) approach carried out through a series of actions that can be monitored and modified (Curriculum Learning Literate-Futures Glossary, n. d.)

A collection of particular mental and behavioral procedures is taken to reach a given result. These definitions are general and can be related to different fields of study. This study mainly concerns translation strategies, although the definitions mentioned above can be narrowed down to this research field, as well. Translation strategies have their characteristics, through which one can gain a proper understanding of them. In general, a translator employs a strategy when confronted with a challenge while translating a text; nevertheless, translation methods are not required when translating a text literally. Bergen points out that strategies are not always obvious or straightforward. (Bergen 1996:33)

Although beginners in the field of translation believe they have done a successful translation when they translate word for word and utilize a dictionary, they do not realize that there is still a problem and that adjustments must be made at various levels of the translation. As a result, the most critical purpose of the strategies is to solve problems. "Venuti attempted to put deconstructionist translation theory into practice by proposing the "resistant translation" technique as an alternative to the standard "smooth translation. This technique tries to reverse the colonial concept of translation, English-American culture centralism, and the value of imperialist culture from an ideological standpoint. (Vinute 1998:41).--[[User:Atta Ur Rahman|Atta Ur Rahman]] ([[User talk:Atta Ur Rahman|talk]]) 16:30, 13 December 2021 (UTC)
It aims to retain "foreignness" rather than seeking similarity in translation principles and methods. The author believes Venuti's translation strategy is quite progressive and future-oriented, with the development of international communications on an equal footing. However, it will take time to implement fully." (Jianzhong. .Krings 1986, 18) defines translation strategy as "a translator's potentially deliberate objectives for solving concrete translation problems specific translation task in the context of a project."The translators adopted three global tactics, according to Seguinot (i) translating uninterrupted for as long as possible; (ii) resolving surface flaws as soon as possible; (iii) leaving text quality and stylistic problems to the editing stage.(Seguinot 1989:27)--[[User:Atta Ur Rahman|Atta Ur Rahman]] ([[User talk:Atta Ur Rahman|talk]]) 16:30, 13 December 2021 (UTC)

Furthermore, Loescher defines translation strategy as "a possibly conscious technique for overcoming a difficulty encountered in translating a text, or any segment thereof."(Loescher 1991:8) As stated in this definition, consciousness is vital in distinguishing strategies employed by learners and translators. "The element of consciousness is what distinguishes strategies from these activities that are not strategic," (Cohen 1998:4) claim moreover, 'Bell' distinguishes between global (whole-text) and local (text segment) techniques and indicates that this distinction is the outcome of several types of translation challenges.(Bell 1998:188)

According to Venuti, "involve the core tasks of picking the foreign text to be translated and establishing a way to translate it."(Venuti 1998, 240). He uses the terms "domesticating" and "foreignizing" to describe them. Ordudari, considering the process and outcome of translation, Jaaskelainen divides methods into two primary categories: some strategies deal with what happens to texts, while others deal with what happens during the translation process. According to Jaaskelainen, product-related strategies entail the essential tasks of selecting the SL content and establishing a technique for translating it. On the other hand, process-related strategies are "a set of (loosely articulated) rules or principles that a translator applies to attain the goals determined by the translating scenario.(Jaaskelainen 2005:15)

Furthermore, Jaaskelainen distinguishes between global and local strategies, stating that "global strategies refer to general principles and modes of action, while local strategies refer to specific activities concerning the translator's problem-solving and decision-making.(Jaaskelainen 2005:16). Newmarkdistinguishes between translation methods and translation procedures. (Newmark 1988, 81) also distinguishes between translation techniques and procedures, writing, "While translation methods are employed for full texts, translation procedures are utilized for sentences and smaller units of language."(Newmark 1988, 221)

Apart from other literature like poetry, drams and other subcultures also produce literary genius in short stories. Monto is one of them. His literature is translated into different languages with a different theme in his work. Apart from the story of division, Manto's books are characterized by powerful female characters. Manto combines the physical brutality of division with the intellectual cruelty that sex and sexuality face inside the Indio Pak subcontinent's social framework (Ranjan 2004, 3). Manto's female characters, according to Ispahani, are characterized by their sexual fragilities, such as sexual humiliation, rape, and prostitution. "They are nearly always victims, with the power only to cause their destruction," she believes. Sakina's body movement reveals how severely she was sexually raped. Sakina's silence and pain depict the savagery of her rape to the point where they lost their ability to communicate. Manto's short stories present another perspective on trauma through the absence of the subject converses (Mehta 2018, 9). Bingo by Tariq Rahman explores sexual repression, social injustice, and war tragedies. Wartime rape has existed since the beginning of conflicts, and penetrators consider it one of their weapons of war (Isikozlu, 2016:13).

The concept of hegemonic binary was introduced by the second wave of feminism, which depicts patriarchal conduct as sexually superior and powerful. At the same time, women are sexually inferior and submissive argue (Marinucci, 2010:15). Sexual trauma serves as a link between the victim and society; it ruins the victim's sense of safety, leads to low self-esteem, and silences them called by (Lewis 2017:54). Saadat Hasan Manto (1912-1955) was one of the most well-known, controversial, and provocative Urdu writers of the twentieth century. Despite being a prolific writer of essays, plays, film scripts, and novels, he was best known for his short tales. Born in Punjab, he began his writing career in Bombay before moving to Lahore, Pakistan, in January 1948, a few months after partition (Hasan 1984:12). Following that, his stories generally centered on a partition, exploring its human effects from various perspectives.

Manto's works are notable for their realism, word economy, dependence on internal components, and, most notably, their abrupt, often distressingly unclear ends (Akhtar and Flemming 1985:9). While Tariq Rahman wrote Bingo, he is a writer, playwright, and critic who has made significant contributions to Urdu literature through his writing. Research work was carried out on the comparison of "bingo" and "khol do."
The purpose of this thesis is to compare the two short stories Khol Do and Bingo, both of which focus on women and violence, particularly wartime rape, which makes women more vulnerable than ever before. This paper explores how women are victims of war and partition, making them doubly marginalize primarily due to the hegemonic binaries of men and women. Both of the stories aim to reflect the stigmata of our society regarding the violence and cruel treatment of women since their existence. Furthermore, via the lenses of feminism and post-colonialism, it examines how varied wartime weapons can be for both gender binaries. The writers' audacity causes us to reflect on the inhumane treatment of women in everyday life and even in wartime when they are with the men who are supposed to defend the female..(Ahsan 2020: 12-27)--[[User:Atta Ur Rahman|Atta Ur Rahman]] ([[User talk:Atta Ur Rahman|talk]]) 16:31, 13 December 2021 (UTC)

=== Theoritical Framework ===

In this paper, various strategies have been used, like using an idiom of similar meaning and similar form, the idiom of similar meaning and different form, translation by Paraphrasing, translation by omission. The approach of employing idioms of similar meaning and form, according to Mona Baker, entails using an idiom in the target language that can express about the same meaning as the source language idiom, as well as having lexical similarity. On the other hand, this type of matching happens periodically as well as regularly.(Baker, 1992, 13)

Similarly, employing idioms with similar meanings but different forms means that it is possible to locate an idiom or fixed expression in the target text language that has a similar meaning to the source idiom or expression but is made up of distinct lexical elements. Consider the case of English and French, both of which use the idiom mentioned above. In English, one good deed is rewarded with another, whereas in French, handsome deeds are rewarded with handsome deeds.

Furthermore, we did not come across any idioms in the category mentioned above during translating idioms. To deal with this issue, the translators used the most popular approach, known as a translation by paraphrase, which is short, straightforward, and time-saving. When a match cannot be identified in the target language or when it appears improper to employ idiomatic language in target material due to aesthetic differences between the source and target languages, this is the most typical approach for translating an idiom from source to target language. However, one thing to keep in mind is that a perfect translation is not required is necessary or possible.

Last but not least, to overcome the problem of idiom translation, the translator employs the strategy of translation by omission. This can be defined as an idiom being omitted entirely in the target text with a single word. This is done because the idiom has no close match in the target language; its meaning cannot be easily paraphrased or due to stylistic reasons.--[[User:Atta Ur Rahman|Atta Ur Rahman]] ([[User talk:Atta Ur Rahman|talk]]) 16:38, 13 December 2021 (UTC)

Data analysis Techniques:
Textual analysis is the method of data analysis in qualitative research that brings forth the hidden and potent message, structure, and function of research in giving text, Alan Mckee (defines textual analysis as whenever we perform textual analysis on the text, we make an educated guess at some time of the most likely interpretations that might be made of that text (Alan 2001:3)
Analysis of the translation of short stories in light of Mona baker's theory "khol do and license" are short stories written by Sadat Hassan Manto and translated by many translators from Urdu into English. During translation, the translator adopted many strategies for translating idiomatic expression, sometimes by Paraphrasing, sometimes by omission, sometimes using similar idioms of form and meaning while sometimes using different words and the same form, the whole.
--[[User:Atta Ur Rahman|Atta Ur Rahman]] ([[User talk:Atta Ur Rahman|talk]]) 09:51, 12 December 2021 (UTC)

===Discussion and Analysis===

The chapter analyzes and discusses all the data collected by the author/researcher from different sources. All the examples of idioms are firstly identified, then translated into the target text, and back-translated for the sole purpose of exploring the strategies being used by the translator. A separate section is given to every strategy with its related example. Moreover, the idiomatic expression, the target work for finding, is highlighted through the bold letter.

4.1 Translation by Paraphrasing:

Based on our findings, the most often used strategy was "translation by paraphrasing." An inspection also reveals that Aatish Taseer preferred this strategy. Here are some examples applied by the translators, and in the following section, the logic behind their preference towards this strategy is elaborate. The following are examples from two short stories of Sadat Husain Manto's "khol do" and "license."
Example 1:

ST: Sirajuddin ne subah das baji anki kholi to logo ka aik mutalatam samandar deka.

TT: Ten a.m., Siraj Uddin opens his eyes on the cold floor of the camp, seeing the swelling sea of men.

BT: sub ke das baji jab Sirajuddin ne apni anki koli to logo ka aik ublaha howa samandar ka nizara dekni laga.

So, the above idioms are literal idioms being translated with the help of 'Paraphrasing' because there is no perfect equivalent of mutalatam words in English languages. A similar look at another idiom from short stories "khol do."

Example 2:

ST: Khuda tomahra bala kari.

TT: Your God will reward

BT: Is ka badla khoda tomahi di.

Here, the word reward is being used for Bala Kari, an example of transitional by Paraphrasing.
Let take another example from "khol do."

Example 3:

ST: unkho nai Jan khateli pa rak kar sakena ko donda.

TT: even putting their lives online, they search sakina

BT: apni zindagio ko khatri me dal kar unkho nai sakina ko dond nekala.

The above idioms are examples of pure idiom translated from Urdu into English with the help of paraphrases strategies. However, under the same strategies, the idioms of another short story of Manto,s "license," are translated by Aatish Taseer. Some of the examples are given below.

Example 4:

ST: Abu kochwan bara cheel jabela ta. It is the binomial type of idioms taken from the first sentence of the short story "license" by Sadat
Hasan Manto

TT: Abu kochwan is stylish man.

BT: Abu kochwan aik wazahdar admi ta.

From the above idiom, it is clear that there is no perfect equivalence of cheela chabela idiom in English; that is, the translator goes
through paraphrasing strategies. Look at another example from "license."

Example 5:

ST: Lein har waqat bank bani rekhi ka usi be had showk ta

TT: He had a weakness for style and fashion.

BT: Dan saj ke rekhna uski kamzori me sai ik ta.

So all of the above examples, which are analyzed one by one, are examples of idioms being translated through paraphrasing strategies. Beaugrande and Dressler define paraphrases as "approximate conceptual equivalence among outwardly different material."(De Beaugrande and Dressler 1981, 50) Similarly, in this regard, Hirst defines paraphrases as "talk(ing) about the same situation in a different way." (Hirst 1980:12) Munday declared that "equivalence is particularly useful in translating idioms and proverbs” For instance, if the English idiom like a bear with a sore head is rendered into Persian as (mesle borje zahremar), meaning like a tower of snake venom, the strategy of equivalence has been applied. (Munday 1981:13).--[[User:Atta Ur Rahman|Atta Ur Rahman]] ([[User talk:Atta Ur Rahman|talk]]) 16:55, 13 December 2021 (UTC)

According to Leonardi, "Equivalence can be said to be the central issue in translation." In this regard, house believes that "a translation text should match not only its source text in function but also employ equivalent situational-dimensional means to achieve that function" (Baker 2002:49). who shares this approach, states that equivalence is used "for the sake of convenience—because most translators are used to it rather than because it has any theoretical status" (Kenny 1998:77).

Despite different attitudes to the concept of equivalence, most specialists pay much attention to its meaning in the theory of translation. The translation is a form of communication, and that is why it is vital to establish equivalence between the source text and the target text. Although Vinay and Darbelnet believe that equivalence is used differently than in modern translation theory, it is evident that equivalence is one of the basic concepts of translation that cannot be neglected.Vinay and Darbelnet 1999:18)
Consequently, based on the Above mentioned studies using 'Paraphrasing' in translation stands as the core concept in the process of translation, and still, most of the translators cling to it for producing a more comprehensible and explicable text. These language ideas and translation models are ideal constructs, presented abstractly in order to be differentiated precisely. They may exist in an uneasy combination in actual theories and practices, resulting in logical tensions or inconsistencies. They must first contribute to any explanation or interrogation of the situation before they can contribute to any explanation or interrogation of the situation. Theories and actions must be contextualized in historical settings. They've been utilized as analytical tools to describe various topics in section introductions. Theoretical writings and current events these language notions and translation models are ideal constructs expressed in an abstract manner in order to be distinguished precisely in real-life hypotheses they may exist in an uncomfortable mix, resulting in logical conflicts or inconsistencies. They must first contribute to any explanation or interrogation of the situation before they can contribute to any explanation or interrogation of the situation.

4.2 Using an idiom of Similar Meaning and Form

As mentioned earlier, this strategy type is being used by Aatish Taseer during their translated work of Manto's short stories "khol do" and" license" on an occasional basis. Some examples are mention below.

From khol do.

Example 6:

ST: Larki ka rang zard hogaya.

TT: The girl's face became fail

BT: larki ka rang zar hogya.

Similarly, another example from the license is

Example 7:

ST: Abu our us ke mat beer hogaie

TT: They fall in love with each other.

BT: WO ik dosri ke mokhbat me geriftar hogaie

The above idioms are pure ones and are being translated with the help of similar meanings and similar forms.

The procedures: transposition, modulation, equivalence, and adaptation, and when it comes to defining the term Equivalence, (Vinay and Darbelnet 2000:90) propose that it consists in rendering "the same situation … by two texts using completely different stylistic and structural methods", and when it comes to translating idiomatic expressions like "Il pleut à seaux" it can be translated as "It is raining cats and dogs" using the idiom of similar form and meaning in the target language.

As Baker states, this strategy involves using an idiom in the TL which conveys roughly the same meaning as that of the source language idiom and, in addition, consists of identical lexical items. The salient point is that this kind of match can only occasionally be achieved, which cannot be picked up more often by translators. Accordingly, both translators mentioned in the current study had quite a slim chance of using this strategy type.(Baker 1992:12)

4.3 Using an idiom of similar meaning but different form:

During translating Manto short stories, "khol do" and "license," some of the idioms are translated with the help of this strategy. Some of the examples are given below from two different short stories.

Example number one is from the short story "khol do"

Example 8:

ST: Aur bolwai gos ayai thee?

TT: The roitors come abroad.

BT: pasadi bahar agai hai.

The above idiom is a pure type of idiom being translated with the help of above mention strategy. The word rioter is being used for bolwai, which is not a perfect word for bolwai. In Urdu bolwai, people believe in violence when minorities or the low population of any country want some rights. These people stop them by using violence, burn down their properties, rapes women, and do things like that. Another example from the license is below.

Example 9:

ST: Dosri kotwal abu ko dek kar jal ban ho jati.

TT: The other coachman burn with envy.

BT: Abu ke kamyabi dek kar aur kotwal abu sai khasad karni lagi’

The above idioms are a pure idiom that reflects the effect of jealousy between competitors to achieve equivalency. Aatish Taseer uses envy word for jal ban instead of other which have similar meaning but different form. Look at the other example from "license."

Example 10:

ST: Dino lat vo lagal se kam karni laga.

TT: Dino came with an excuse.

BT: Dino abb bahi tarashni laga.

The above idioms are types of binomial idioms translated with the help of idioms with similar meanings and different forms. (Newmark 1988, 81) mentions the difference between translation methods and translation procedures. He writes that "[w]hile translation methods relate to whole texts, translation procedures are used for sentences and the smaller units of language" (Newmark 1988: 81). Idiomatic translation in his definition reproduces the 'message' of the original. However, it distorts nuances of meaning by preferring colloquialisms and idioms where these do not exist in the original, leading to using an idiom of similar meaning but a different form. Besides, it is often possible to find an idiom or fixed expression in the target language with a meaning similar to that of the source idiom or expression but which consists of different lexical items (Baker 1992, 12). Therefore, translators discover idiomatic expressions in the target language with different forms than in the source language. In the current study, the translators approached this strategy merely for 9% of the total times, which means the frequency of Iranian and English idioms with the same meaning and different forms is not considered high.

4.4 Translation by omission:

A translator is less using these strategies, and we did not find any clue on this type of strategy in an area under consideration.
--[[User:Atta Ur Rahman|Atta Ur Rahman]] ([[User talk:Atta Ur Rahman|talk]]) 09:48, 12 December 2021 (UTC)

=== Findings===

Mandelbit believed that idioms with different cognitive mapping in the target language would be more challenging to translate.(Mandelbit 1995:40) After conducting this study and data analysis of collected data, the result revealed that the translator frequently used three out of four strategies of the Mona Baker model during the translation process, which is a translation by Paraphrasing, translation by similar meaning and similar form, translation by similar meaning and different form. In contrast, translation by omission does not found in his work.
After detail and careful analysis of data, more than half of idioms like "swelling sea of man,” my lord break his arrogance, “weakness for style and fashion." As I mentioned earlier, many more are translated under the umbrella of Paraphrasing, which is considered the most common method used for translating idioms.

Similarly, it also reflects strategies like similar meaning and different form and similar meaning and similar form. The idiom "rioter came abroad,” burn with envy,” The girl's face became pale, " They fall in love with each other" are translated with the help of two mention strategies, respectively.

Although translation by omission is a strategy used on rare occasions because of its meaning, its meaning cannot be easily paraphrased or stylistic reason. Here, the researcher also did not find any idiom translated with the help of the omission strategy.--[[User:Atta Ur Rahman|Atta Ur Rahman]] ([[User talk:Atta Ur Rahman|talk]]) 17:18, 13 December 2021 (UTC)

===Conclusion ===

By going through the detailed discussion and analysis of the data collected, it was finally concluded that the idioms which are present in two short stories, "khol do" and "License," are translated under the frame of Mona Baker's idiomatic model. Translation by Paraphrasing is mainly used while idioms of similar meaning and form and idioms of similar meaning and different forms are used occasionally. The researcher discusses all the strategies with related examples in the order of maximum used to minimum used. The strategy by omission did not find it works. All the data are collected from different sources and analyzed with the help of different researcher tools, and the result is written in light of the finding. Different from previous studies, the writer presents the strategies to translate idioms by each type of idiomatic expression found in the story. From the result, it is considered the translation of idiomatic expressions in the story is quite accurate. As the number of accurate data is more the data which is not related to the translation. We take conclusion from the translation through idiomatic expression and paraphrasing is the best way to translate a novel or a story however it is very difficult job to do because it needs more accurate and precise knowledge about the source language and an inspiring method to express ideas in the target language. However, translation is thing through which we can connect the world with each other and also we can study and observe diverse cultures.

=== References ===
Abu-Saydeh, A. F. (2004). Translation of English idioms into Arabic. Babel, 114-131.

Ahsan, S. (2020). A comparative study of two translations of manto's short story "Toba Tek". International Journal of English Language Studies, 12-27.

Alexander, R. J. (1987). Mimeograph. In R. J. Alexander (Ed.) Collocation and Culture. Trier: University of Trier, West Germany.

Al-Qinai, J. (2000). Translation quality assessment. strategies, parameters and procedures. Translator's Journal, 497-519.

Bayashi, J. (2020). Japanese-English translation: An advanced guide. Oxfordshire: Routledge.

Das, V. &. (1995). Critical events: An anthropological perspective on contemporary India. New Delhi: Oxford Printing Press.

Mufti, A. (2007). The Language of English India. In I. &. End (Ed.) Enlightenment in the Colony. Princeton University Press.

Waka Xia, L. (2019). A discourse analysis of news translation in China. Syydney: Routledge.

= Muhammad Saqib Mehran Problems in Translation Study =
[[Trans_Type_EN_14]]

===Abstract===

===Key words ===

===Introduction ===

===Ambiguity===

===Lexical and Structural Mismatches===

===Multiword units: Idioms and Collocations===

===Summary===

===Further Reading===

=刘胜楠 A Case Study of ''Ne Zha'' on Subtitle Translation Strategies from the Perspective of Skopos Theory=
[[Trans_Type_EN_15]]

Translation types, strategies, styles, methods

2021-12-13T17:18:03Z

Atta Ur Rahman: /* Findings */

'''Translation types, strategies, styles, methods'''

[[Translation_types,_strategies,_styles,_methods|Overview Page of Translation types, strategies, styles, methods]]

30 Chapters（0/30)

[[Trans_Type_EN_1]] [[Trans_Type_EN_2]] [[Trans_Type_EN_3]] [[Trans_Type_EN_4]] [[Trans_Type_EN_5]] [[Trans_Type_EN_6]] [[Trans_Type_EN_7]] [[Trans_Type_EN_8]] [[Trans_Type_EN_9]] [[Trans_Type_EN_10]] [[Trans_Type_EN_11]] [[Trans_Type_EN_12]] [[Trans_Type_EN_13]] [[Trans_Type_EN_14]] [[Trans_Type_EN_15]] [[Trans_Type_EN_16]] [[Trans_Type_EN_17]] [[Trans_Type_EN_18]] [[Trans_Type_EN_19]] [[Trans_Type_EN_20]] [[Trans_Type_EN_21]] [[Trans_Type_EN_22]] [[Trans_Type_EN_23]] [[Trans_Type_EN_24]] [[Trans_Type_EN_25]] [[Trans_Type_EN_26]] [[Trans_Type_EN_27]] [[Trans_Type_EN_28]] [[Trans_Type_EN_29]] [[Trans_Type_EN_30]] ...

[[Book_projects|Back to translation project overview]]

[[DCG-To-Do|To the To Do List]]

=阳佳颖 Analysis On Subtitling Strategies in the American Version of the ''Legend of Zhen Huan''=

'''浅析美版《甄嬛传》的字幕翻译策略'''

[[Trans_Type_EN_1]]

阳佳颖 Yang Jiaying, Hunan Normal University, China

=Chapter 2: The Use of Translation Strategy and Translation Methods in Tourism Texts under the Guidance of Peter Newmark's Translation Theory -- A Case Study of ''Everglades National Park, Florida (Excerpt)''=
'''纽马克翻译理论指导下旅游文本中翻译策略与翻译方法的使用——以''Everglades National Park, Florida (Excerpt)''为例'''

[[Trans_Type_EN_2]]

刘晓 Liu Xiao, Hunan Normal University, China

=Chapter 3: Translation methods and strategies for novel subject matter under the guidance of communicative translation theory -- A case study of Korean novel Eun-ju's Movie (Excerpt)=
交际翻译理论指导下小说题材所适用的翻译方法和翻译策略—以韩国小说集《恩珠的电影》（节选）为例

[[Trans_Type_EN_3]]

刘越Liu Yue ，Hunan Normal University，China

=Chapter 4: On Translation Strategies and Translation Methods in Chinese Translation of English Prose -- A Case Study of Chinese Translation of English Prose "Pleasures of Ignorance"=

'''浅析英语散文汉译中的翻译策略和翻译方法——以英语散文《无知的乐趣》汉译本为例'''

[[Trans_Type_EN_4]]

毛雅文 Mao Yawen, Hunan Normal University, China

=Chapter 5： Analysis of translation strategies and methods for political eassays --- A Case Study of Annual Summary of the Russian Government's Work of 2019 =
'''政论语体翻译策略及翻译方法— 以《2019年俄罗斯政府工作报告》为例'''

[[Trans_Type_EN_5]]

毛优 Mao You，Hunan Normal University，China

=Chapter 6: An analysis and comparison of the translation styles of two Chinese translations of ''Le Spleen de Paris''=
'''浅析对比《巴黎的忧郁》两个汉译本的翻译风格'''

[[Trans_Type_EN_6]]

彭瑞雪 Peng Ruixue, Hunan University, China

=Chapter 7: A Study of Lu Xun’s Short Stories Translation from the Perspective of Functional Equivalence: Taking Yang Xianyi and Gladys Yang’s English Verison of ''Kong I-Chi'' as a Case Study=
功能对等翻译视角下的鲁迅短篇小说翻译研究——以杨、戴夫妇的《孔乙己》英译本为例

[[Trans_Type_EN_7]]

秦建安 QinJianna, Hunan Normal University, China

=Chapter 8:Translation methods and strategies applicable to the style of biographical literature -- Taking ''Incidents in Life of Slave Girl'' (excerpt) as an example=

'''传记文学的文体所适用的翻译技巧与策略——以英文传记《一名女奴的人生际遇》(节选)为例'''

[[Trans_Type_EN_8]]

颜子涵 Yan Zihan, Hunan Normal University, China

=Chapter 9: On the Translation Strategies of ''Lun Yu'' from the Perspective of Fusion of Horizons – A Contrastive Study of two translations of Ku Hung-ming and Xu Yuanchong=

'''视域融合视角下看《论语》英译的翻译策略—以辜鸿铭和许渊冲的英译本为例'''

[[Trans_Type_EN_9]]

邝艳丽 Kuang Yanli, Hunan Normal University, China

=杨柳青 Bian Zhilin's Literary Translation Theories and Practice——Take His Translation of Romantic Poems as Examples=

Yang Liuqing杨柳青,Hunan Normal University,China.

[[Trans_Type_EN_10]]

=Atta Ur Rahman Exploring Translation Strategies: A Case Study of the English Translation of the Holy Quran=

===Abstract===
This study aims at diagnosing culture-specific items in the English translation of the Holy Quran and the strategies which were used to translate the CSIs. Translating CSIs can be a demanding task because such items have specific meanings in the culture and language in which they exist but not necessarily in others. Taking this fact into account, the present study investigates the strategies used in the translation of culture-specific items in the English translation of the Holy Quran. Moreover, the researcher explored the most frequently employed translation procedures. To achieve these goals, the descriptive approach is applied for the analysis of the translation of specific items of culture. The descriptive analysis is also used for the investigation of the translation procedures used therein. The findings of this study indicate that the use of cultural equivalent strategy was the most frequent applied procedure. The descriptive equivalent and through translation procedures were the second most frequently applied translation strategies which were followed by transference, functional equivalent, componential analysis, synonymy, modulation and notes. The results shows that the translation procedures are helpful (especially the target-oriented ones) in conveying the meaning of the text from Arabic into English in different ways.

===Key Words===
The Holy Quran, Translation Strategies/procedures, Culture-Specific Items, Newmark

===Introduction===
1. Overview
Translation that plays a crucial role in introducing the history and in transferring the culture of an area is a kind of communication between different languages. It is also illustrated “as the result of a linguistic-textual procedure in which a text in one language is re-contextualized in another language.” In the re-contextualization, studies on translation demonstrate that there are certain critical points (Munday 2012:37) that are problematic for translators, especially, when dealing with vital cultural texts such as religious texts (Malmkjær 2015:10). It helps to communicate and exchange information with people from different countries and cultures. Khammyseh argues that translation is one of the traditional communicating methods between communities all around the world. (Khammyseh 2005;9). Jothiraj states that “translation plays an important role in the inter-lingual process of communication”(Jothiraj 2004;1). Translation is essential for cultures and languages to exchange information. Newmark defines it as a craft in which a written message in a language is replaced by the same story in another language. According to him, Translation is the art of trying to translate what is written or expressed in one language into another language with the same message or expression. To accomplish a qualified translation, the translator needs to be aware of different aspects(Newmark 1988;2). Many scholars in translation have noticed that the difficulty for a translator is to translate texts which deals with religious concepts and cultural specific items.

Nida indicated that translation is the way of finding natural issues in the TL close to the SL, in terms of message and style(Nida 1964;32). Larson has acknowledged that dealing with religious and cultural items is the most difficult, both in finding equivalence and analyzing the source vocabulary. Among the many challenges that exist for the translator is to bring the concept of the SL to a deeper meaning in the TL, the main problem is how to give CSIs, the significance which is firmly connected to the particular cultural context(Larson 1998;23).--[[User:Muhammad Numan|Muhammad Numan]] ([[User talk:Muhammad Numan|talk]]) 15:41, 13 December 2021 (UTC)

Culture plays a considerable role, Snell-Hornby assumed that “Culture refers to all socially conditioned aspects of human life”(Snell-Hornby 1988;33). Another definition of culture is formulated by Goodenough. For him, culture is “what people have to learn as distinct from their biological heritage, must consist of the end product of learning: knowledge, in a most general, if relative, sense of the term."(Goodenough 1957;167). By this definition, we should note that culture is not only a material phenomenon; it does not consist of things, people, behavior, or emotions. It is rather the organization of these things. It is the forms of things that people have in their minds, their models for perceiving, relating, and otherwise interpreting them”. According to him, if the translator wants to understand a culture, she or he has to understand that culture is a mixture of belief and knowledge.

The religious text and especially the Holy Quran have played a significant role in human life throughout history to guide human beings towards the right path. Translating religious text can be a hectic job. When it comes to religious texts like the Holy Quran, it might be even more hectic. The Holy Quran has a profound impact on the human lives of its believers. It spreads spiritual serenity and peace of mind. Lustig and Joline thought that “religion is an important institutional network that binds people to one another”(Lustig and Joline 2003;16). But sometimes believers of Islam (whether they are native or not native speakers of the language) face a tremendous difficulty when they want to understand the meaning of a certain lexical unit, lexis that can be identified as Quranic-specific words/phrases.

This study is aimed to probe Newmark's translation procedures applied to translate cultural items from the SL (Arabic) to the TL (English) and to focus on translation strategies used by the English translator to transfer absolute and in-depth intended meanings of the CSI in the Holy Quran. If we examine Newmark's opinion, seventeen procedures may be needed by a translator in the process of translation. However, only a few translation procedures are relevant to this translation, they are Transference, cultural equivalent, functional equivalent, descriptive equivalent, componential analysis, synonymy, through translation, modulation and notes.(Newmark 1988;81). These types of translation procedures are usually used to translate cultural terms contained in the text involving Surah Yusuf as a source language. Thus, in the relationship between translation and culture, the strategies offered should be understood as an attempt to make the translation easy to understand by the TR without blurring the message contained in the text written in the SL.--[[User:Muhammad Numan|Muhammad Numan]] ([[User talk:Muhammad Numan|talk]]) 15:41, 13 December 2021 (UTC)

===Translation and Culture===

2. Translation and Culture

Culture and translation are intimately connected, for understanding the culture translation plays a crucial role. In every nation, there are multiple cultures which reflect how people behave, socially, traditionally and politically and also practice their specific languages. Languages have a complex system of communication that humans adapt from different cultural background. When someone wants to know more about any culture, it is necessary to know about that language. For understanding the language they need to translate it as one might not understand the particular language. Thus, translation fills the gap created by languages that is a very important aspect of translation.

The translation is the process of translating a point or text from one language to another, we can also refer translation to moving of something from one place to another. Translation impacts also on our real life, in a way of transforming other cultures, norms and traditions into our culture. Translators play a vital role in culture and mediators between cultures, dedicated to linking the gap that repeatedly hinders effective communication between communities. According to Peter Newmark, “translators have been entrusted the elegant and highly-demanding task of representing cultures for decades” (Newmark 1988;7). Newmark established connections concerning the relationship between culture and translating. In his book, he regards translation as a process of “representing the meaning of a text into another language in the way that the author planned the text” (Newmark 1988;5). According to him, although this process has been supposed to be simple, in reality, translators have been facing the complex task of translating and conveying culture for decades, ever since countries began establishing relationships between one another. (Newmark 1988;7).

In the history of translation studies, translation has been discussed through multiple routes which based on practicality and some theoretical aspects. For instance, Catford defined it as "the replacement of textual material in one language by equivalent textual material in another language”(Catford 1965;20). According to Venuti translation is "the forcible replacement of the linguistic and cultural difference of the foreign text with a text that will be understandable to the target language reader”(Venuti 1995;18). Schjoldager stated that“a translation is a text that expresses what another text has expressed in another language”(Schjoldager 2008;19). Culture is a complex whole which includes knowledge,belief,art,law,morals,customs and many other capabilities and habits acquired by man as a member of society. The translation is no longer considered to be a mere cross-linguistic activity but it significantly is cross-cultural communication.”
Since language reflects the way of life and basic parts of it, the process of translation cannot be done without the integration of cultural symbols into the construction of meaning. Hassan claimed that a good translation “is one that carries all the ideas of the original as well as its structural and cultural features” (Hassan 2014;2). Hermanns contributed that translation should be recognized as a cultural act. It is a kind of linguistic-cultural activity that involves at least two languages and two cultural traditions. Similarly, translation is not just a verbal act; it is also cultural, which is an act of communication of cultures(Hermanns 1999;22) Later, Hassan emphasized a good translation "is one that carries all the ideas of the original as well as its structural and cultural features" and that "reconstructs the cultural/historical context of the original"(Hassan 2014;2).
These statements demonstrate that there is an interaction between translation and culture, Newmark illustrated that culture in translation competence is “the greatest hurdle to translation, at least the achievement of an accurate and decent translation" (Newmark 2001;328).

Bearing in mind the general alliance among researchers regarding the importance of culture in translation, the translation activity is a question of transferring the correct meaning and that the translator has a productive role in transferring not only the linguistic system of the source text but also the cultural one. As such, it is extremely difficult to draw a borderline between translation and culture as they are inextricably overlaid and this connection leads to creative translation.

2.1 Culture-Specific Items (CSIs)

Culture-specific items are notions that are specific to a particular culture. These concepts are using in different domains such as flora,fauna,food,clothes,housing, work,leisure,politics,law,and religion in the way of life. These cultural concepts are consist of different suggestion and approaches. For the denomination of these concepts, many scholars and linguists employed different names or terms, relatively different definitions are given and they tried to define some points that were related to the culture but they not defined even the name of the concept clearly. Scholars refer different names to these culture-specific items, Newmark uses the term cultural words. (Newmark 1988;327) Christine Nord names them “culturemes” (Nord 1997;9) while in one of the newer studies, focused on the translation of culture-specific items, Mohammad Reza Shah Ahmadi and Fatemeh Nosrati employ a term culture-bound element (Ahmadi and Nosrati 2012;1).
After a long time, some scholars prefer the terms “culture-specific item” (Aixela, 1997; Davies, 2003), others choose cultural words (Newmark 2003;87) or culture-bound phenomena/concepts (Baker, 1992, Newmark, 2003, Robinson, 2003). In this study, the term “culture-specific item” is used as the basic term, as well as its abbreviation CSI, although other synonyms may be used to prevent repetition. "Culture-specific items are defined by different scholars according to their differences and similarities. Meanwhile, Mona Baker (1992) defines specific concepts of culture as “sourcelanguage words that express concepts unknown in the target culture” (Baker, 1992, 21). It may relate to religion, kind of food or social customs. Newmark suggests to culture-specific items as cultural words (Newmark 1988, 94). He further discussed that in many circumstances, cultural words are somewhat easy to detect in a text because they are closely related to a specific language and unable to translate word by word (Newmark 1988, 95). When they cannot be translated literary then he mentioned that the translators usually the purpose is to provide a descriptive-functional equivalent (Newmark 1988, 95).--[[User:Muhammad Numan|Muhammad Numan]] ([[User talk:Muhammad Numan|talk]]) 16:02, 13 December 2021 (UTC)

2.1.1 Translation of CSIs in the Holy Quran

The Holy Quran is the most basic religious book for Muslims, the Quran was revealed to the prophet Muhammad (PBUH). The Quranic corpus, created in an early form of Classical Arabic, is traditionally believed to be a literal transcript of God’s speech and to constitute the earthly production of an uncreated and eternal heavenly original, according to the general view referred to in the Quran itself as “the well-preserved tablet” (al-lawḥ al-mahfūẓ; Qurʾān 85;22). It has a heartfelt impact on human lives and their believers. It spreads spiritual stability and peace of mind. According to (Lustig and Joline 2003;16) “Religion is an important institutional network that binds people to one another.”
Translating Quranic-specific words/phrases is considered a great challenge for the translators which requires an accurate interpretation and consciousness of the crucial functions of these Quranic-specific words/phrases. Therefore, they have to focus on a set of aspects to attain equivalence and then render the exact meaning. The translation of the Holy Quran is a debatable process because Arabic is full of cultural-specific concepts with no proper equivalent in other languages; consequently, some equivalents fail to convey their cultural meaning thoroughly. The translation is seen as the process of reconstructing a text into other languages. In the Holy Quran, it is mentioned in the Surah of Yusuf: “we have sent it down as an Arabic Quran”, the translated text has been simply seen as a commentary, explaining, or paraphrasing of the source text. In general, exact translation never occurs; rather this can be a basic interpretation of the Holy Quran. In the process of translation of the Holy Quran, language and CSI items and rhetorical features were not inimitable and reproducible into other languages.
Translating CSIs is a strenuous task because such elements have special meanings in culture and language.--[[User:Muhammad Numan|Muhammad Numan]] ([[User talk:Muhammad Numan|talk]]) 16:02, 13 December 2021 (UTC)

===Types of Translation ===
3. Types of Translation
Newmark determines 8 types of translation which are:

3.1 Word-for-Word Translation

This is usually indicated as an interlinear translation, with the target language immediately below the source language words. The source language word-order is preserved and the words translated singly by their most common meanings, out of context. These words are translated literally. Some of the uses of point-by-point translation are to understand the mechanics of the source language or to create a difficult text as a pre-translation process.

3.2 Literal translation

In this type of translation, the grammatical structures of the source language are changed to the nearest target language equivalent but the written points remain the same to one another, out of context.
3.3 Faithful translation
This translation attempts to reproduce the original exact meaning within the limitations of the TL grammatical structures. It also conveys cultural words and maintains an unusual degree of grammar and strength in translation. It tries to make the SL author completely loyal to the intent and reality of the text.

3.4 Semantic Translation

Semantic translation takes much of the aesthetic value of the source language text, making sense where appropriate so that there are no implications, wordplay or repetition roots in the finished version. It may translate less important cultural points by a culturally neutral third or active terms but not by cultural equation and it may also give the reader more small concessions.

3.5 Adaptation

This is an unrestricted form of translation. It is used mainly for plays and poetry, the themes, characters, plots are usually preserved, the SL culture converted to the TL culture and the text rewritten (Ahmad 2015;15).

3.6 Free Translation

The content without a form of the original or the matter without the manner is the productions of free translation. It is also known as intra-lingual translation and it is usually longer than the original.

3.7 Idiomatic Translation

This type of translation replicates the original message but degrades the depth of meaning by selecting meanings and dialogues that do not exist in the original.

3.8 Communicative Translation

This type of translation replicates the original message but degrades the depth of meaning by selecting meanings and dialogues that do not exist in the original.--[[User:Muhammad Numan|Muhammad Numan]] ([[User talk:Muhammad Numan|talk]]) 16:05, 13 December 2021 (UTC)

===Translation Strategies ===

4. Translation Strategies
Many theorists have used the term translation strategy extensively but with some significant differences in meaning and perspective that they see. Many theorists have used the approach of translation comprehensively but with some notable differences in meaning and vision as they appear.

4.1 Aixela Translation Strategies:
According to Aixela translators need to choose several strategies based on the source language culture and target culture. He distinguishes many of the translation strategies that apply to the translation of culture-specific items and at the same time, he tries to command by the level of their intercultural intervention. He divided it into two groups; conservative groups (5 approaches) and the substitution (6 strategies).

4.1.1. Conservation:
In conservation,the less compelling process includes repetition,orthographic adaptation,linguistic translation,extratextual gloss and intratextual gloss.

4.1.1.1 Repetition:In repetition, there is simply the transference of the culture-specific items from the ST to the TT. Thus,the translator keeps as much as possible the original reference (Aixela 1996;61). This approach is often used for languages that do not differ in the alphabet and most for names.

4.1.1.2 Orthographic Adaptation: The orthographic adaptation involves writing or
transliteration, mainly when the original term is given in a different alphabet than the one used in the target culture.

4.1.1.3 Linguistics translation: Linguistic translation emphasizes on the way where the translator chooses the source closest to the original text and increases his understanding by giving the TL version which is still relevant to the ST cultural system.

4.1.1.4 Extra-textual Gloss: Here,the extra-textual gloss refers to additional information to the previously mentioned procedures, The translator uses one of the above strategies but considers it as a necessity to explain the meaning or concept of CSI. In this gloss, it can be footnotes,endings,words,ideas,translators in dictionaries, italics and so on.

4.1.1.5 Intra-textual Gloss:It's like the past but the translator feels that he/she can include the globe as an indirect part of the text,not to distract the reader.

4.2.1 Substitution
In substitution, According Aixela “that synonymy, limited universalization, absolute universalization, naturalization, deletion, and autonomous creation are encompassing here"(Aixela 1996;87)--[[User:Muhammad Numan|Muhammad Numan]] ([[User talk:Muhammad Numan|talk]]) 16:40, 13 December 2021 (UTC)

4.2.1.1 Synonymy: This strategy is a stylist used to avoid the constant repetition of culturespecific items in the ST.

4.2.1.2 Limited Universalization: When the translator realizes that the culture-specific item is not clear to the reader or that another source CSI exists in the source language which can be replaced, replace it with data. Of course, the location is not as specific to the source language as the first one.

4.2.1.3 Absolute Universalization: The only difference between limited universalization and absolute universalization is when the translator cannot find the best known CSI in the source language or prefers to eliminate the unusual concept and choose a neutral term. (Aixela 1997;63).

4.2.1.4 Naturalization: In this case “translator brings the culture-specific item into the TL culture” (Shokri Ketabi 2015;8).

4.2.1.5 Deletion: When the CSI is “unacceptable ideologically or stylistically or it is not relevant enough for the effort of comprehension required for the readers” (Aixela 1996;64), or very clear that the translator does not want to use any strategy, they delete the CSI.

4.2.1.6 Autonomous Creation: When the translator agrees to use non-existent cultural
reference in the ST.(Aixela 1997;43).

4.3 Mona Baker's Translation Strategies
Baker's strategies have been used by professional translators at word level in their translations, to deal with issues while performing the task of translation.Baker She suggests various procedures to work for unequal treatment at the point level, for example, translation by a more general word, translation by a more neutral / less obvious word, translation by paraphrasing, Using related words, and so on. She formulates the classification in different strategies(Baker 1992;90) which are the following:

4.3.1 Translation by a more general word: According to Baker,this has to do with the meaning of the proposition. Appropriately it works in many languages.

4.3.2 Translation by a more neutral/ less expressive word: This is another strategy in terms of semantics it does with differences with obvious meaning.

4.3.3 Translation by cultural substitution:This strategy involves placing culture-specific material that does not have the same predictive meaning as the target language material but may have the same effect on the target reader.

4.3.4 Translation using a loan word: This strategy relies on culture-specific items, modern borrowing points plus interpretation concepts and buzz points.

4.3.5 Translation by paraphrase using a related word: When the source material is written in the target language but separately, and when the frequency used in the source text is high, it will be natural in the target language.

4.3.6 Translation by paraphrase using unrelated words: This strategy can be used when the concept in the source material is not lexical in the TL.

4.3.7 Translation by omission: Losing phrases or words that are not vital to text development.

4.3.8 Translation by an illustration: Here, use examples when the source word is not equal in the target language. Each theorist presents their strategies according to their point of view,however,Baker,s translation strategies include the most applicable set of strategies, as it shows the strategies used by professional translators.
--[[User:Muhammad Numan|Muhammad Numan]] ([[User talk:Muhammad Numan|talk]]) 16:40, 13 December 2021 (UTC)

===Cultural Categories ===

5. Cultural categories

5.1.2 Ecology
In this type of cultural category, Newmark labels those words which have some similarities and differences in culture concerning the environment. For Example, animals, colors, astronomy, plants birds etc. They will also have some geographical features that can normally differ from other cultural terms in that they usually have no political, commercial value.

5.1.2 Material culture

Material culture is also known as artefacts, In the category of material culture, Newmark included Food, clothes, housing, transport, and communications and also those objects which are made by humans. For Example, Clothing, atoms, crops, vegetables, jewellery, drugs, planets etc. “Food is for many the most sensitive and important expression of national culture. The function of the generic clothes terms is approximately constant, indicating the part of the body that is covered, but the description varies depending on climate and material used, houses and town, and transport.”(Newmark 1988;90)

5.1.3 Social culture

The social culture is divided by Newmark in two ways, they are work and leisure. For example, Trade, armour, literature, poets, markets, games.

5.1.4 Organisation

Newmark organizations are divided into five categories: political and administrative conditions, historical conditions, and international conditions. ‘The international community terms usually have recognized translations which are in• fact through-translations, and are now generally known by their acronyms', religious terms, artistic terms; “the translation of artistic terms referring to movements, processes and organizations generally depend on the putative knowledge of the readership. For example, adultery, business, corruption, sex, poverty, marriage, divorce etc.”

5.2 Newmark Classification CSIs

Newmark established the classification of culture-specific items (CSIs) into five classes which are;
Table 1. Newmark classification of Culture-Specific Items. (Newmark 1988;97) --[[User:Muhammad Numan|Muhammad Numan]] ([[User talk:Muhammad Numan|talk]]) 16:50, 13 December 2021 (UTC)

5.2.1 Categorization of CSIs in Surah Yousuf of the Holy Quran

Verse No. Terms English Translation Categories
1 الۡکِتٰبِ Book Material culture

2 قرُۡءٰنًا Quran Material culture

3 الۡقَصَصِ Narration Gesture

4 رَايَۡتُ Dream Habit

5 کَوۡکَبًا Stars Ecology

6 ال َّ شمۡسَ Sun Ecology

7 الۡقَمَرَ Moon Ecology

8 الۡاحََادِيۡثِ Events Organization

9 يعَۡقوُۡبَ House of Yaqub Material culture

10 يعَۡقوُۡبَ Yaqub

11 ابِۡرٰہيِۡمَ Ibrahim

12 اِسۡحٰقَ Ishaq

13 اقۡتلُوُا Kill Social culture

14 ارَۡضًا Earth Ecology

15 الۡجُبِّ Pit Ecology

16 ال َّ س َّ يارَةِ Wayfares

17 يٰۤابََانَا Father

18 َّ يرۡتعَۡ Eat Social culture

19 وَ يَلۡعَبۡ Play Social culture

20 لَحٰفِظُوۡنَ Guard Social culture

21 وَ اخََافُ Fear Habit

22 الذِئّۡبُ Wolf Ecology

23 عِشَاءًٓ Nightfall Ecology

24 َّ يبۡکُوۡنَ Weeping Habit

25 مَتاَعِنَا Belongings Material culture

26 قمَِيۡصِہٖ Shirt Material culture

27 وَارِدہَمُۡ Water drawer Material culture

28 دلَۡوَهٗ Bucket Material culture

29 بِثمََنٍ ۢ بَخۡسٍ Paltry price Material culture

30 درََاہمَِ مَعۡدوُۡدةٍَ Silver coin Material culture

31 مِّصۡرَ Egypt

32 لِامۡرَاتَِہٖۤ Wife

33 الۡارَۡضِ Land Ecology

34 اشَُدَّ هٗۤ Prime age

35 الۡابَۡوَابَ Door Material culture

36 مَعَاذَ ّٰ ِ Master Organization

37 ال ُّ سوۡٓءَ Evil Habit

38 الۡفَحۡشَاءَؕٓ Lewdness Habit

39 عِبَادِنَا Servant Organization

40 وَ قَدَّ تۡ Ripped Social culture

41 عَذاَبٌ Punishment Social culture

42 ُّ يسۡجَنَ Prison Organization

43 الۡعَزِيۡزِ Minister Organistion

44 حُباؕ Love Social culture

45 فتَٰىہَا Slave Organization

46 سِکِّيۡنًا Knife Material culture

47 مَلکٌَ Angel Organization

48 فَاسۡتجََابَ Prayer Gestures

49 خَمۡرًا Wine Material culture

50 خُبۡزًا Bread Material culture

51 رَاۡسِیۡ Head Material culture

52 ال َّ طيۡرُ Birds Ecology

53 ءَارَۡبَابٌ Gods Organization

54 يٰصَاحِبَیِ السِّجۡنِ Prisoners Organization

55 تعَۡبدُوُۡنَ Worship Gesture

56 ال َّ شيۡطٰنُ Satan Organization

57 الۡمَلِکُ King Organization

58 بَقَرٰتٍ Cows Ecology

59 خُضۡرٍ Green Ecology

60 يٰبسِٰتٍ Dry Ecology

61 سُنۡۢبلُٰتٍ Grain Material culture

62 تزَۡرَعُوۡنَ Crops Material culture

63 يغَُاثُ Rain Ecology

64 يَعۡصِرُوۡنَ Juice Material culture

65 النِّسۡوَةِ Women

66 ال َّ رسُوۡلُ Messenger Organization

67 الۡعَزِيۡزِ Governor Organization

68 ال ّٰ صدِقِيۡنَ Truthful Habit

69 الۡخَائِٓنيِۡنَ Betray Organization

70 خَزَائِٓنِ Treasure Material culture

71 مَ َّ کنَّ ا Power Organization

72 بِرَحۡمَتِنَا Mercy Gestures

73 يَتَّ قوُۡنَ Taqwa Habit

74 الۡمُنۡزِلِيۡنَ Hospitality Habit

75 رِحَالِہِمۡ Camel Ecology

76 وَ ل َّ مَا فَتحَُوۡا Family Organization

77 بَابٍ Gate Material culture

78 اِنِ الۡحُکۡمُ Sovereignty Organization

79 الۡعِيۡرُ Caravan Organization

80 لسَٰرِقوُۡنَ Thieves Organization

81 السِّقَايَۃَ Bowl Material culture

82 تاَ ّٰ ِ Swear Habit

83 کٰذِبيِۡنَ Liars Habit

84 وِّعَاءِٓ Bag Material culture

85 درََجٰتٍ Rank Organization

86 َّ موۡثِقًا Pledge Social culture

87 الۡحٰکِمِيۡنَ Judges Organization

88 الۡقَرۡيَۃَ Town Material culture

89 عَيۡنٰہُ Eyes

90 الۡبَشِيۡرُ News Social culture

91 ابَوََيۡہِ Parents Organization

92 الۡعَرۡشِ Thrown Organization

93 يمَۡکُرُوۡنَ Devices Material culture

94 وَ الۡارَۡضِ Earth Ecology

95 ال َّ سمٰوٰتِ Heavens Ecology

===Translation Procedure ===

6. Translation Procedure

There are seventeen different kinds of translation procedures classified by Newmark. According to (Gallagher 1996;31)“translation procedures are the technical devices to convey the message of a text in one language into another language.” The difference between translation procedure and translation methods discussed by (Newmark 1988;81)“translation methods relate to whole texts, translation procedures are used for sentences and the smaller units of language.”

6.1 Transference
Transference is the way through which we convert the source language to target language and also contains transliteration or transcription. Transference is also known as loan words, there is no transformation in the spelling of the words that have been translated.

6.2 Naturalization
Naturalization changes the word SL to its pronunciation,then TL to its original form.
Naturalization also adds new connections to external conditions.--[[User:Muhammad Numan|Muhammad Numan]] ([[User talk:Muhammad Numan|talk]]) 16:55, 13 December 2021 (UTC)

6.3 Culture equivalent
In this procedure, SL the cultural word is translated by the target cultural word. The use of the translation of this procedure is limited because it is not accurate, but it can be used in general texts, public and publicity,as well as for brief explanation to readers who do not understand the relevant source language culture.

6.4 Functional Equivalent
This approach is the most accurate path of translating and it uses very neutral cultural points with a new specific term.

6.5 Descriptive equivalent
This strategy is working for the description of the meaning or function of the source language.

6.6 Synonymy
This method of translation is applied when there is nothing to the same.

6.7 Through-Translation
Through translation is the literal translation of common conflicts,the names of organizations and compound parts.

6.8 Shifts or Transposition
This translation procedure involving a change in grammar from SL to TL. This change is done when there is a difference between the structure of the SL and the TL is reasonable.

6.9 Modulation
This procedure is used in the translation of sentences, phrases and clauses. Here the translator looked at the message in the source language sentence from a different angle or a different way of thinking. This strategy is used when the translation of words with literal meaning does not produce a reasonable translation.

6.10 Recognized Translation
The translation process is manifested when the translator uses an authoritative or appropriate translation of an organization's term.

6.11 Translation Label
This procedure is the appropriate one for the translation of a new institutional term,and it is a temporary translation of the source language word.

6.12 Compensation
This process manifests itself when there is a meaningful loss in one part,but compensation in the other part.

6.13 Componential Analysis
In this procedure, the source language word translated into the TL by detailing the components of the meaning of the source language word.

6.14 Reduction & Expansion
In this procedure, the elements of the word 'auto' removed and the elements of the word expanded in the target language.

6.15 Paraphrase
This procedure appears when cultural words need more explanation.

6.16 Couplets
In this procedure, two or more different procedures meet in one translation, couplets, triplets, quadruplets.

6.17 Notes
When the additional information is added to the cultural words for the clarification of readers.

===Analysis and Discussion ===

7. Analysis and Discussion

7.1 Introduction
This chapter highlights the procedure of the study and the analysis of culture-specific items in Surah Yusuf. This chapter explores the use of translation strategies in transferring meaning from the ST to the TL and the appropriateness of Newmark's model in interpreting the procedures that the translator applied during the translation process.

7.2 Procedures
To account for the translation of CSIs in this research, the source text of the Holy Quran in Arabic and its English translation translated by Mufti Taqi Usmani were studied. After reading the whole Ayahs of Surah Yusuf and its translation, every Ayah and its translation in English were carefully analyzed to identify CSIs and the strategies used by the translator to translate them into English. After that, the classification of CSIs by Newmark has been accepted as the theoretical framework of this study aimed at analyzing culture-specific items. For the clarification, each procedure is interpreted and demonstrated with illustrations in Tables 1-9.--[[User:Muhammad Numan|Muhammad Numan]] ([[User talk:Muhammad Numan|talk]]) 17:01, 13 December 2021 (UTC)

7.3 Analysis and Discussion
After the categorizing the culture-specific items according to Newmark's strategies, the researcher worked on the strategies for translating the culture-specific items applied in Surah Yusuf, including transference, cultural equivalent, functional equivalent, descriptive equivalent, componential analysis, synonymy, through translation, modulation and notes; Then, he arranged the data gained in Tables 1-9 in order to show the cases of applying Newmark’s strategies for translating the culture-specific items.
The discussion section is devoted to the interpretation of each selected culture-specific word, the researcher presents a discussion of how he formulates the CSIs in Newmark strategies.
Below are the discussion points created for using each strategy;

7.3.1 Transference: Transference includes transliteration and is the same as what is called transcription. The word then becomes a loan word. There were words that were transferred from the source text to the target text. These are presented in the following table.
Table1.

Here are some examples of Transference applied in translating CSIs in Surah Yusuf:

Strategy Source Text Target Text
قرُۡءٰنًا Quran
ابِۡرٰہيِۡمَ Ibrahim
Transference يعَۡقوُۡب Yaqub
اِسۡحٰق Ishaq
يَتَّ قوُۡنَ Taqwa

Words that have given in table 1 are transference words because these are conveyed to target language which is a different language writing system then from the source language, For example, the word Quran is transliterated word and pronounce as same as like in source language قرُۡءٰنًا, so it is transcripted and also become a loan word. Similarly, all the mentioned words in table 1 are transference words.
7.3.2. Cultural Equivalent: Cultural equivalent purpose is to replace a cultural word in the source language with an, although not completely synonymous, target language word.

Table 2.
Examples of Cultural equivalent applied in translating CSIs in Surah Yousaf
Strategy Source Text Target Text
اٰلِ يعَۡقوُۡب House of Yaqub
لَحٰفِظُوۡنَ Guard
بِثمََنٍ ۢ بَخۡسٍ Paltry price
درََاہمَِ مَعۡدوُۡدةٍَ Silver coin
اشَُدَّ هٗ Prime age
Cultural Equivalent مَعَاذَ ّٰ Master
الۡعَزِيۡزِ Minister
فَاسۡتجََابَ Prayer
اِنِ الۡحُکۡمُ Sovereignty
يٰصَاحِبَیِ السِّجۡن Prisoners
الۡمَلِکُ King
يَعۡصِرُوۡنَ Juice
مَ َّ کنَّ ا Power

In Surah Yusuf, we have some words that are related to the cultural equivalent, Table 2 contains cases where cultural equality is applied. The word House of Yaqub is not completely synonymous to the ST اٰلِ يعَۡقوُۡب, it is a replaced word in the SL. The word minister is not completely synonymous to the word ST word الۡعزَِيۡزِ. Similarly, the word Master in the TT is not synonymous to the word which is used in the ST ّٰ مَعَاذَ, it is a replaced word. The original meaning of the word فَاسۡتجََابَ is to accepted, but here it is referred to Prayer which is not only the synonymous but also a replaced one; furthermore, all the words mentioned in table 2 are mostly not completely synonymous words but the cultural replacing words.

7.3.3 Functional Equivalent:In functional equivalent, the word culture-free is used,
sometimes with a specific term; Therefore, it generalizes the word SL.

Table3.

Examples of Functional equivalent applied in translating CSIs in Surah Yousaf
Strategy Source Text Target Text
الۡقَصَصِ Narration
رَايَۡتُ Dream
Functional equivalent الۡاحََادِيۡثِ Events
ال َّ س َّ يارَةِ Wayfares
مِّصۡرَ Egypt
يمَۡکُرُوۡنَ Devices

In functional equivalent, culture-free words are used, sometimes a new specific term is used which generalizes the SL word. For example, in table 3 the word Events is used as a cultural free word that generalizes the ST الۡاحََادِيۡثِ. The word Devices is a cultural free word and used as a new specific term to generalize the ST word يَمۡکُرُوۡنَ. The word Narration is used in the TT as a cultural free word because it is not limited or bound to a single culture. The word narration can be used by every culture representative.
7.3.4 Descriptive Equivalent: It is using phrases in TT to explain the ST word.
Table4.
Examples of Descriptive equivalent applied in translating CSIs in Surah Yousaf
Strategy Source Text Target Text
کَوۡکَبًا Stars
ال َّ شمۡسَ Sun
الۡقمََرَ Moon
Descriptive equivalent عِشَاءًٓ And at Nightfall
وَارِدہَمُۡ Water drawer
سِکِّيۡنً Knife
الۡکِتٰبِ Enlightening book
ال َّ سمٰوٰتِ Heaven

The descriptive equivalent is, using phrases in TT to explain the ST word. For example Eleven stars and the sun and the moon a phrase used in the TT which explains کَوۡکَبًا َّ و ال َّ شمۡسَ وَ الۡقمََرَ the ST words stars, sun and moon. Similarly, Enlightening the book is a phrase used in the target text which highlights the meaning of الۡکِتٰبِ.
7.3.5 Componential Analysis:componential analysis is the initial comparison of a source language point to a selected language point that has the same meaning, but does not equate to one.
Table5.
Examples of Componential analysis applied in translating CSIs in Surah Yousaf
Strategy Source Text Target Text
رَايَۡتُ Dream
ال َّ طيۡرُ Birds
Componential analysis وَ يَلۡعَبۡ Play
يَعۡصِرُوۡنَ Juice
مَعَاذَ ّٰ ِ Master
يٰصَاحِبَیِ السِّجۡنِ Prisoners
اِنِ الۡحُکۡمُ Sovereignty

Further, in justification in the translation of CSIs, the researcher analyzed the words that comparing the word base of a source language with the target language point that has the same meaning, but obviously not equals one. Like رَايَۡتُ means to look or see while translating it to the TT it meanings changes to word Dream. The basic comparison of these two words is the same.
That is both words are related to cognition and eyes. For instance, other words are ال َّ طيۡرُ Birds, اِ نِ الۡحُکۡمُ Sovereignty.
7.3.6 Synonymy: Synonymy is a near target language equivalent.
Table 6.
Examples of Synonymy applied in translating CSIs in Surah Yousaf
Strategy Source Text Target Text
الۡکِتٰبِ Book
قۡتلُوُا Kill
ارَۡضًا Earth
Synonymy الذِئّۡبُ Wolf
دلَۡوَه Bucket
خَمۡرًا Wine
يٰبسِٰتٍ Dry

The translator has used good equivalents for the words chosen in the Surah Yusuf. For instance, الۡکِتٰبِ Book, Book in the TT and الۡکِتٰبِ in the ST are the synonymous word. Few other examples are mentioned in table 6.
7.3.7 Through translation:Through-translation, is a literal translation of common conflicts, names of organizations and compound parts. It can also be called: click or loan translation.
Table7.
Examples of Through-translation applied in translating CSIs in Surah Yousaf
Strategy Source Text Target Text
اٰلِ يعَۡقوُۡبَ House of Yaqub
غَيٰبَتِ الۡجُبِّ Into the bottom of a pit
بِرَحۡمَتِنَا Mercy
Through Translation الۡاحََادِيۡثِ Events
ُّ يسۡجَنَ Prison
الۡعَزِيۡزِ Governor
الۡخَائِٓنيِۡنَ Betray
وَ ل َّ مَا فَتحَُوۡا Family

In through translation, the researcher found those words which have common collocations, name of organization or component of compounds in Surah Yusuf. Examples of through translations are House of Yaqub, اٰلِ يعَۡقوُۡبَ is a component of the compound, Family وَ ل َّ مَا فَتحَُوۡا is the name of the organization, other examples are mentioned in table 7.
7.3.8 Modulation: Modulation occurs when the translator generates the original text message in TL text according to the current target language norms, as source language and target languages may differ visually.
Table8.
Examples of in translating CSIs in Surah Yousaf Modulation applied
Strategy Source Text Target Text
يمَۡکُرُوۡنَ Devices
Modulation لَسٰرِقوُۡنَ Thieves
مَ َّکنَّ ا Power
وَ قَدَّ تۡ Ripped

The modulation occurs in the translation of culture-specific items when we are translating the word or phrase from the source text to target text according to the new norms and traditions in TT culture. For instance, Devices are the word that had been translated from the Arabic word يمَۡکُرُوۡنَ which means to plan something while in English it is opposite which means tools.
7.3.9 Notes: Notes, additions, and glosses are additional information that a translator must add to the version; The additional information that translators add is usually cultural.
Table9.
Examples of Notes applied in translating CSIs in Surah Yousaf
Strategy Source Text Target Text
اِنِ الۡحُکۡمُ Sovereignty
Notes تعَۡبدُوُۡنَ Worship
ال َّ شيۡطٰنُ Satan
بِثمََنٍ ۢ بَخۡسٍ Paltry price

In this strategy, the translator adds some additional information to his version, The additional information that translators add is usually cultural. For example اِنِ الۡحُکۡمُ is a word which means that giving the order is limited or quality related to Al-Mighty God while the translator used the word sovereign which means authority. Worship is a word which means to follow or obey someone, the translator can use it in his point of view while in Arabic تعَۡبدُوُۡ نَ which means a quality limited to God.

===Conclusion and Recommendations===

8. Conclusion and Recommendations

This chapter summarizes the findings of the study. It also provides some recommendations regarding the application of translation procedures in translation between language systems.

8.1 Summary of the Findings

The translator applied nine translation procedures out of seventeen of Newmark’s translation procedures in the translation of the Surah Yusuf of the Holy Quran, namely, transference, cultural equivalent, functional equivalent, descriptive equivalent, componential analysis, synonymy, through translation, modulation and notes. The cultural equivalent strategy was the most frequent applied procedure. The descriptive equivalent and through translation procedure was the second most frequently applied translation procedure, It was followed by transference, functional equivalent, componential analysis, synonymy, modulation and notes. It is a descriptive study in which CSIs from ST translated to TT.

8.2 Conclusion

The present study purpose was to explore the CSIs in Surah Yusuf of the Holy Quran and to investigate which translation strategy proposed by Newmark were employed by the translator to overcome culture-specific items. Obviously, the researcher has worked hard to clear the way for future students of translation. Throughout the research, the researcher faced a lot of challenges and findings were revealed, some of them are the following;

• Between Arabic and English, there is a big cultural gap. Till now, this problem is considered as an unsolvable problem.

• Lack of reading and translating religious books.

• Many mistakes are made by the translators because they were unknown to the ST.

• The translators have to go through or review the previous translation of the Quranic scripture to solve the problem that they might face in the process of their translation.--[[User:Muhammad Numan|Muhammad Numan]] ([[User talk:Muhammad Numan|talk]]) 17:05, 13 December 2021 (UTC)

The procedures used in this study will help the translator to render culture-specific terms accurately. Thus, the researcher worked well to fill the linguistic gaps between Arabic and English. Furthermore, Newmark’s translation procedures helped the translator make the translation sound more natural to the TR. It can be observed from the analysis that Newmark’s translation procedures were effective in translating the Islamic texts. The findings of the study might help students of translation and practitioners in the field of TS to get familiar with the most influential strategies in rendering cultural specific items. They can use the findings of the study to employ translation tasks in translations. Educational planners can use the findings of this study to specify the most influential, dominant strategies to conduct a target-oriented/sourceoriented translation. To sum up, it should be emphasized that the focus of this particular study was on religious genre. Investigating CSIs in different genres could lead to new areas of research for interested researchers. Accordingly, the information gained from this study may prove useful to translators, translation teachers, and student learners as it will help them improve their translation skills with the special attention of culture-specific items and will allow them Give texts when having a broad view of translation. Other researchers can derive similar effects from many of the findings of the same study.

This study is similar to other studies that might have several limitations which need to be taken into account. The study focused on one Surah translated by one translator. Examining different Surahs of the Holy Quran and their translations by other authors from different cultures might lead to interesting facts or they might confirm the findings of this study. Different translators might employ different strategies. Further research is needed to confirm or disconfirm the findings of this study. Newmark's strategies are not limited to the cultural features of the language. But it also covers the linguistic specifications. To narrow down the subject of the study, the linguistic aspects of the text were ignored. Comparing these linguistic aspects could be another interesting topic and venue for further research.
Finally, It may be concluded that Newmark’s translation procedures are necessary for the translation of an Islamic text between two different language systems and cultures. However,the translator must be competent in using the translation procedures to provide an accurate translation.--[[User:Muhammad Numan|Muhammad Numan]] ([[User talk:Muhammad Numan|talk]]) 17:05, 13 December 2021 (UTC)

8.3 Recommendations

The researcher furnished a set of recommendations in the light of the findings reached and the results obtained. The recommendations can make a helpful set of guidelines for both existing and potential translators in general and for translating religious texts of two languages that are not closely related. These recommendations are tentative and are subject to modification upon closer investigation by translation scholars and professionals:

• The researcher recommends that the study of translation procedures should be included in the university curriculum for students who study translation, to help them in solving the problems of translating religious texts.

• It is recommended for translastors to use the translation procedures appropriately in order to deliver the meaning of the source text correctly.

• The researcher also recommends examining the application of other kinds of translation procedures on Islamic texts based on other models such as Andrew Chesterman’s translation procedures.

• It would also be beneficial to investigate Newmark’s translation procedures to various types of texts such as medical texts and journalistic texts.

=== References ===
Abdi, H. (2019). Translating culture-specific items (CSIs) as a conundrum for Iranian MA translation students: Considering the level of study. Journal of new advances in English Language Teaching and Applied Linguistics, 1(1), 88-109.

Aguado-Gimenez, P., & Pérez-Paredes, P. F. (2005). Translation-strategies use: A classroombased examination of Baker’s taxonomy. Meta: journal des traducteurs/Meta:
Translators' Journal, 50(1), 294-311.

Ahmadi, M. R.S and Nosrati, Fatemah. (2012). Domestication and Foreignization Strategies in Translation of Culture-Specific Items. Translations of English-Persian Children’s Literature. San Francisco: Grin Publishing. Google Books.

Al Saleh, R. A. (2019). An Application of Newmark's Procedures to Muhammad Abul Quasem's Alleman, J. C. Bee. W. Ulitkin, I. Files, F., Zetzsche, J., Chatonnet-Marton, P. & y del Árbol, E. V. Translation Strategies.

Al-Sofi, B. B. M. A., & Abouabdulqader, H. (2020). Bridging the gap between translation and culture: towards a cultural dimension of translation. International journal of linguistics, literature and culture, 6(1), 1-13.

Baker, M., 1992. In Other Words: A Coursebook on Translation. London: Routledge, p.20–42.

Blažytė, D., & Liubinienė, V. (2016). Culture-specific items (CSI) and their translation strategies in Martin Lindstrom’s" Brand sense". Kalbų studijos, (29), 42-57.

Bush, P. (1998) "Literary Translation." In: M. Baker, ed. Routledge Encyclopedia of Translation Studies, London: Routledge, pp.127-130.

Catford. J. C. (1965). A linguistic theory of translation. Oxford: Oxford University Press.
English Translation of Mohammad Al-Ghazali's Islamic Guidance.Literature and Culture, 6(1), 1-13.

Gečaitė, L. (2020). Culture-Specific Items and Their Translation Strategies in Victoria Hislop's Novel The Sunrise.” (2020).

Hassan, B. E. A. (2014). Between English and Arabic: A practical course in translation.
Cambridge Scholars Publishing.

Hermans, T. (1999). Translation in systems. Manchester: St. Jerome Publication House, J. (Ed.). (2014). Translation: a multidisciplinary approach. Springer.
Issa, A. L. S. M., & Hammood, L. H. R.- Quranic-Specific Phrases under the Study of Translation; Significance and Applications.

Janfaza, E., Assemi, A., & Dehghan, S. S. (2012). Language, translation, and culture.
In International Conference on Language, Medias and Culture (Vol. (33), p. 83-87).

Janfaza, E., Assemi, A., & Dehghan, S. S. (2012). Language, translation, and culture.
In International Conference on Language, Medias and Culture (Vol. 33, p. 83-87).

Lambert, J. (1998) Literary Translation. In: M. Baker, ed. Routledge Encyclopedia of Translation Studies. London: Routledge, 130-134.

Landers, Clifford E. (2001) Literary Translation: A practical guide. New Jersey University Press: Multilingual Maters.

Lustig, Myron, W. and Koeser, Joline (2003), Intercultural Competence: Interpersonal Communication Across Cultures, Boston: Allyn and Bacon.

Malmkjær, K. (1993). Who Can Make Nice A Better Word Than Pretty? Collocation, Translation, and Psycholoinguistics. In: Baker, M., Francis, G. and Tognini-Bonelli, E.
eds. Text and Technology. Philadelphia/Amsterdam: John Benjamins Publishing Company. pp.213-32.

Mosavat, S., & Rahimpour, S. (2016). The Most and Least Used Translation Strategies for
Conveying Culture-Specific-Items in Young Adult Literature from English into Persian. International Journal of Humanities and Cultural Studies (IJHCS) ISSN 23565926, 1853-1873.

Munday, J. (1997). Systems in Translation: A computer-assisted systemic approach to the analysis of translation of García Márquez. Ph.D thesis, University of Bradford.

Newmark, P. (2001). A Textbook of Translation. Shanghai: Shanghai Foreign Language
Education Press

Newmark, Peter. (1988). A Textbook of Translation. New Jersey: Prentice-Halls

Nord, Christiane. (1997). Translating as a Purposeful Activity: Functionalist Approaches
Explained. Manchester: St. Jerome. Accessed 10 November. 2018. Google Books Schjoldager, A. (2008). Understanding translation. Academica: Århus.

Silalahi, M., & Lubis, S. (2013). Translation Procedures of Cultural Terms Found In Sejarah Bilingual For Students of Senior High School.
Valipoor, K., & andAzizeh Chalak, H. H. T. (2019). Cultural-specific items in translation of the Holy Quran by Irving: 43-51.

Venuti, L. (1995). The translator’s invisibility: A history of translation. London and New York:
Routledge

Widiarto, O. V. V. (2016). The translation procedures of cultural expressions applied in a game of thrones translated into Perebutan Tahta novel by Barokah Ruziati (Doctoral dissertation, Dian Nuswantoro University).

=Zohaib Chand AN INTRODUCTION TO TRANSLATION STUDIES: AN OVERVIEW Intan Pradita=

[[Trans_Type_EN_12]]

===Abstract===
This study aims to observe the development of translation studies through its different types, various strategies, styles and particular methods. In this paper, the readers are introduced to some famous translation scholars including their view of translation studies. At the further discussions, this study lets the readers acknowledge the main issues on translation studies, focusing on different styles of variations such as grammar, sentence structure, textual analysis, strategies and methods. This study may help those who are interested to conduct translation researches and help them by giving options of which theories is beneficial to their analysis. Moreover, it aims to explore the clear definition of translation as well as help the readers to understand the basic concept which are used in the field of translation. The present study, therefore, attempts to outline the scope of the discipline of translation studies and more importantly, it is an attempt to outline its activity that required a deep mastering of language, a good source of knowledge and target cultures.

===Key words ===
Translation, styles of variations, strategies

===Introduction ===
It is undoubtedly right that translation is important to share information. In line with these premise, the number of translation professionals is getting higher. In fact, the result of translation researches tends to help human daily life in term of evaluation, designing translator machines, and cultural studies. Therefore, translation means converting written information from one language into another. It is the new discipline appeared in the second half of the 20th century. The term “Translation Studies” was coined by James S. Holmes, an American-Dutch poet and translator of poetry, in his seminal paper “The Name and Nature of Translation Studies”. Translation enables effective communication between people around the world. It is a courier for the transmission of knowledge, a protector of cultural heritage, and essential to the development of a global economy. Translation helps us to know about the developments in the field of creative arts, education, literature, business, science and politics. It has shifted from the traditional conception of the fixed, stable and unchangeable nature of the text and its meaning to a text with wide scope for variations. Translation also helps in nation building. In this globalised world, the demand for translation and language related services has increased many times. Translation is not only needed for the creation of national identity but has also become an essential tool for keeping pace with the processes of globalization and localization. The activity of translation has a long-standing tradition and has been widely practiced throughout history, but in our rapidly changing world its role has become of paramount importance. Nowadays, knowledge in which cultural exchanges have been widening, has been increasingly expanding and international communication has been intensifying, the phenomenon of translation has become fundamental. Be it for scientific, medical, technological, commercial, legal, cultural or literary purposes, today human communication depends heavily on translation and, consequently, interest in the field is also growing. Accordingly, the discussion, in the present study, proceeds primarily from the perspectives of “Translation Studies” and “Linguistics”. One major goal is to show the interrelationships between linguistics and translation, and how they benefit from each other. Nowadays, translation research has started to take another path, which is more automatic. The invention of the internet, together with the new technological developments in communication and digital materials, has increased cultural exchanges between nations. This leads translators to look for ways to cope with these changes and to look for more practical techniques that enable them to translate more and waste less. They also felt the need to enter the world of cinematographic translation, hence the birth of audiovisual translation. The latter technique, also called screen translation, is concerned with the translation of all kinds of TV programs, including films, series, and documentaries. This field is based on computers and translation software programs, and it is composed of two methods; dubbing and subtitling. In fact, audiovisual translation marks a changing era in the domain of translation.
In short, translation has very wide and rich history in the West. Since its birth, translation was the subject of a variety of research and conflicts between theorists. Each theorist approaches it according to his viewpoint and field of research, the fact that gives its history a changing quality.

Discussion

Translation is an activity that requires deep mastering of languages, a good knowledge of source and target cultures. It is also linked with the translation method, strategies and styles of variations. Each translation type requires different translation method. In this paper, it is an attempt to outline that there are several types of translation. Each type is defined by different scholars through different criteria to the contextual situation of communication. In this paper, we will be writing down the three prominent types of translation through various medium namely; technical translation, literary translation and pragmatic translation. For each type, a selection of examples will be considered for analysis based on translation theories and techniques. We will show that some chunks of text require literal translation, while other requires interpretive method. In addition, this paper will also examine various strategies and its styles of variations based on translational study. The following strategies will be presented in the paper as;

• They involve text manipulation.
• They must be applied to the process.
• They are goal-oriented.
• They are problem-centered.
• They are applied consciously.
• They are inter-subjective.

Most theorists agree that strategies are used by translators when they encounter a problem and literal translation is not useful. Different researchers have investigated and described various translation strategies from their different perspectives. It intends to show what translation strategies exist and when and why they are used by professional translators. Different scholars have various perspectives to the aspects of the act of translation, so, they define and describe different types of strategies. Bergen's (n. d.) classification of the strategies includes three categorizations which will be discussed mainly in this paper:

• Comprehension strategies
• Transfer strategies
• Production strategies

An addition to this paper, styles of variations will also be introduced to the readers through different aspects and examples. The concept of style can be defined in terms of the distinctive way an individual or a group uses language, or better still the discourse used to perform distinct functions of language aimed at achieving specific purposes. However, this does not entail that style is simply a matter of form since it is the product of other components such as the genre of discourse, its semantics, syntax and phonology. Indeed, in order to analyze a given stylistic variation one needs an extensive checklist that includes lexical and grammatical categories, allusions, and figures of speech. Style can be understood to refer to the recurring typical features of the source text compared to the typical features of the translated text. In a quantitative and qualitative analysis, this variation is shown to be influenced by several pragmatic and social factors, and to index the interpreters' stances towards source speakers and towards the immigrant court users who are the recipients of translations from English. It is argued that translation styles have profound consequences for limited English speakers, as the insistence on institutional norms in translating to them is viewed as a gate keeping behavior that may impede their full participation in the proceedings.

What is translation?

Translation went through various definitions going from a mere linguistics activity during the sixties, a cultural and communicative activity during the seventies reflects the social impacting activity in the latest founding of the literature.
“Translation is traditionally known as being the replacement of textual material in one language into equivalent textual material in another language”.
House (2015) mentions that translation is considered as the “replacement” of a text in the source language by a semantically and pragmatically equivalent text in the target language. It is strongly related to a source language and target language cultures. It requires a high level of mastery languages, an awareness of any contextual factors within which the discourse emerges. There is no need to mention how it affected civilizations through different areas of mankind history. For example, An Arab-Islamic civilizations. There have always been different directions on how one should or should not translate. In the Arab tradition, two main methods existed and were in complete divergence namely the literal and the free method.
On the other hand, in the Western tradition there are various methods currently exist namely, the linguistic, the hermeneutic, the interpretive, the functionalist, the interventionist, the poly-systemic and the text-typologist method. More so, it may be important to point out that translation has been defined in many ways, and every definition reflects the theoretical approach underpinning it.
As Shuttlworth and Cowie (1997) observe throughout the history of research into translation, the phenomenon has been variously delimited by formal descriptions, echoing the frameworks of the scholars proposing them. For example, Bell (1991: XV) starts with an informal definition of translation, which runs as follows: the transformation of a text originally in one language into an equivalent text in a different language retaining, as far as is possible, the content of the message and the formal features and functional roles of the original text.
At the beginning of the ‘scientific’ (Newmark, 1988, p. 2) study of translation, Catford (1965, p. 20) described it in these terms, the replacement of textual material in one language (SL) by the equivalent textual material in another language.
Thirty years later, in Germany, the concept of translation as a form of ‘equivalence’ is maintained, as we can see from Koller’s definition (1995, p. 196): “The result of a text processing activity, by means of which a source language text is transposed into a target-language text. Between the resultant text in L2 (the target-language text) and the source text in L1 (the source language text) there exists a relationship, which can be designated as a translational, or equivalence relation”. Because complete equivalence (in the sense of synonymy or sameness) cannot take place in any of his categories, Jakobson (1959) declares that all poetic art is, therefore, technically untranslatable. That is, the translator has to take the question of interpretation into account in addition to the problem of selecting a TL phrase which will have a roughly similar meaning. Exact translation is impossible. In this regard, Bassnett (1996) claims that all texts, being part of a literary system descended from and related to other systems are “translations of translation of translations”: every text is unique and at the same time, it is the translation of another text. No text is entirely original because language itself, in its essence, is already a translation: firstly, of the non-verbal world and secondly, since every sign and every phrase is the translation of another sign and another phrase. However, this argument can be turned around without losing any of its validity: all texts are original because every translation is distinctive. Every translation, up to a certain point, is an invention and as such it constitutes a unique text.
In this analysis of the above definition, Manfredi (2008), points out that the above distinction can be divided into two main perspectives, those that consider translation either as a ‘process’ or a ‘product’. To this twofold categorization, Bell (1991, p. 13) adds a further variable, since he suggests making a distinction between translating (the process), a translation (the product) and translation (i.e., “the abstract concept which encompasses both the process of translating and the product of that process”. Moreover, thanks to advances in new technologies, today we can also incorporate into TS the contribution of corpus linguistics, which allows both theorists and translators analyses of large amounts of electronic texts (Manfredi, 2008). On the other hand, Halliday (1992, p. 15) takes translation to refer to the total process and relationship of equivalence between two languages; we then distinguish, within translation, between “translating” (written text) and “interpreting” (spoken text). Halliday, thus, proposes distinguishing the activity of “translation” (as a process) from the product(s) of “translating”, including both “translation” (concerning written text) and ‘interpreting’ (regarding spoken text.
“Translation is the production of a functional target text maintaining a relationship with a given source text that is specified according to the intended or demanding function of the target text.

Types of Translation

Translation is an activity that requires deep mastering of languages, a good knowledge of source and target cultures. It is also linked with the translation method, strategies and styles of variations. Each translation type requires different translation method. In this paper, it is an attempt to outline that there are several types of translation. Each type is defined by different scholars through different criteria to the contextual situation of communication. In this paper, we will be writing down the three prominent types of translation through various medium namely; technical translation, literary translation and pragmatic translation.

Technical translation

Technical translation is a type of specialized translation involving the translation of documents produced by technical writers, or more specifically, texts which relate to technological subject areas or texts which deal with the practical application of scientific and technological information. (Wikipedia)
Translators' main goal is to accurately translate the technical terminology to match the document and the message of the original content.

The benefits of technical translation

A professional technical translation service is provided by translators with dual specialties, that is, professionals who are fluent in the language pair, but who are also experts in the field covered by the documents to be translated.
When you need to have your documents translated by a technical translator, translators who are not experts may not be able to provide the necessary solutions and terminology for a quality translation. If the translator is not an expert in the field, he/she will have to learn the new terminology while working. This means that translation will take longer, have higher chances of inaccuracies, and may result in higher costs. Therefore, the main advantages of hiring an agency specialized in this type of service are as follows:

Literary translation

Literary translation is the translation of creative and dramatic prose and poetry into other languages. This includes the translation of literature from ancient languages and the translation of modern fiction so that it can reach a wider audience.
Literary translation is of huge importance. It helps to shape our understanding of the world around us in many ways. Reading Homer and Sophocles as part of a classical education in school helps to build an understanding of history, politics, philosophy and so much more. Meanwhile, reading contemporary translations provides fascinating insights into life in other cultures and other countries. In a fast-paced world so rife with misunderstanding and confusion, such efforts to share knowledge and experiences across cultural boundaries should be applauded.
The translation of literature differs greatly from other forms of translation. The sheer size of the texts involved in literary translation sets it apart. Tackling a translation that runs to hundreds of thousands of words is not a task for the faint-hearted. Nor is recreating poetry in a new language, without losing the beauty and essence of the original work.
One of the key challenges of literary translation is the need to balance staying faithful to the original work with the need to create something unique and distinctive that will evoke the same feelings and responses as the original. This can be particularly challenging when it comes to translating poetry.
Poems are written with incredible attention to detail. Not only are the words and phrases important, but the number of syllables and the entire rhythm of the completed work. It’s a challenging task to complete just in one language, let alone when trying to recreate a poet’s work during a translation. Daniel Hahn, director of the British Centre for Literary Translation, sums up the issue beautifully.
As literary translators will attest, a single word can be extremely troublesome. The author of a work of fiction has chosen that word for a good reason, so the translator must ensure that it is faithfully delivered in the target language. However, what if no direct translation is available? Or what if several options exist, each with a slightly different nuance? Urdu language translator Fahmida Riaz outlines her approach to such thorny issues.
For instance, “Every piece you translate comes from the pen of an individual, so you have to give it an individual treatment. I try to retain the ambience of the original culture, rather than the language, as it is reflected in the text.”

Pragmatic translation

Pragmatic translation is the basic assumption that provided a source language text contains no misstatements of fact, is competently written and has to be fully translated rather than summarized or functionally reorientated; one's purpose in translating it is to be referentially and pragmatically accurate. In this paper, I shall not deal with referential accuracy but concentrate instead on the pragmatic aspects of translation. As the term pragmatic translation may be used in a variety of ways, I should like to state my own definition of pragmatic, which derives from Charles Morris and ultimately from Charles S. Peirce. I am using pragmatic as one of the two factors in translation: pragmatic denotes the reader's or readership's reception of the translation, as opposed to referential, which denotes the relationship between the translation and the extra-linguistic reality it describes.
Translation is a properly way to a properly communication and pragmatics is how to use language in communication properly. By translation, many things from different languages and cultures can understand to each other. In other words, translation can be stated as a facilitator to make a communication runs well.

===An Overview on Translation Studies ===

===Main Issues in Translation Studies: Equivalence or Variations ===

=== Matthiessen's Parameter on Register Variations===

===Conclusion ===

=== References ===

= Muhammad Numan A Study to Explore the Translation Strategies of Idiomatic Expression from Urdu to English ; A Case Study of Sadat Hassan Manto’s Short Story “Khol Do” =
[[Trans_Type_EN_13]]

===Abstract===
Translation is necessary for developing knowledge and idea, but it also makes the people understand the language and culture of other people or countries. However, equivalence is essential during translation, especially when the translator wants to translate idiomatic expressions in the best possible way. Therefore it is necessary to follow up on some strategies during the translation process. The research work is carried out under the qualitative method with textual analysis techniques as significant. Mona Baker's model for idiomatic expression is explored with the help of different examples from collected data. The primary purpose of this study is to find out which types of strategies are being followed by the translator during the translation process. It was found that translation by paraphrasing, translation by similar words and meaning and translation by similar meaning and different words.
===Key words ===
Translation Strategies, Idiomatic expression, Sadat Hassan Manto, Urdu Literature --[[User:Atta Ur Rahman|Atta Ur Rahman]] ([[User talk:Atta Ur Rahman|talk]]) 09:45, 12 December 2021 (UTC)

===Introduction ===

In this chapter, the researcher wants to highlight the different concepts about the fundamental question that "what is idiomatic expression" and the views of various critics, theorists and linguistic experts, and prominent scholars of translation studies.--[[User:Atta Ur Rahman|Atta Ur Rahman]] ([[User talk:Atta Ur Rahman|talk]]) 15:38, 13 December 2021 (UTC) Among them are Lindalorri, Mona Baker, Newmark's, and many more define idioms from their point of view. Secondly, the researcher highlights one of the most prominent literary and short stories writers of the sub-continent Sadat Hassan Manto, his life, literary style, and short stories career. In the last statement of the problem, the objective of the research, which type of strategies was followed in the translation process, purposes of study, and delimitation of studies are explained one by one.

Many critics, theorists, and linguists define idioms differently. However, in general, an idiom is a phrase or expression that typically has a metaphorical, non-literal meaning connected to it. However, phrases can become figurative idioms while keeping the literal meaning of the words. However, according to the Oxford Dictionary of English, a set of words is established by usage as having a meaning not deducible from the meanings of the constituent terms (e.g., over the moon, see the light).

"What is particularly remarkable about idioms is that they can be described in a variety of ways, depending on the roles they fulfilled," writes (Linda 2006: 8). "A string of words whose meaning differs from the meaning supplied by the individual words" is what an idiom is, according to (Larson 1984: 20). Idioms are "at the end of the scale from collocations in one or both of the areas: flexibility of patterning and transparency of meaning," according to (Baker 1992: 23). Idioms are defined by (Yagihashi 2003, 22) as a "collection of words whose meaning cannot be guessed from their meaning.". According to Newmark, “Idioms are word groups whose meaning cannot be deduced from the meaning of individual words.”(Newmark 1981: 11).--[[User:Atta Ur Rahman|Atta Ur Rahman]] ([[User talk:Atta Ur Rahman|talk]]) 15:38, 13 December 2021 (UTC)

The whole meaning of each word that makes up an idiom cannot be considered the idiom's overall meaning. As a result, an idiom should not be translated. To remark that someone is bull-headed, for example, suggests that he or she is obstinate, even though the connotation has nothing to do with the words bull or headed. According to Corelli, English has a sizeable idiomatic base. About 4,000 idioms in American English are drawn from the nation's culture and everyday life. Idioms infect English with a peculiar flavor and offer it remarkable diversity, brilliant character, and color. She also feels that idiomatic expressions not only assist language learners in understanding English culture but also penetrating English people's traditions and lifestyles and gaining a deeper understanding of English history.(Corelli 2006: 53)

The main issue that idiomatic and fixed expressions pose for translators, according to Baker is twofold: "the ability to recognize and interpret an idiom correctly; and the difficulties involved in rendering the various aspects of meaning that an idiom or a fixed expression conveys into the target language. The first challenge that a translator encounters is understanding that she/he is dealing with an idiomatic expression.(Baker 1992: 65)

Sadat Husain Manto's writings also include numerous literary criticism, studies in Urdu, and many translations from Urdu into English. He is credited with having brought Urdu language and literature into the mainstream of contemporary international writing. There is no doubt that Sadat Hassan Manto was the most prolific of all modern writers in the sub-continent. Manto's published a substantial number of short stories during his short literary life span, and novelette gave some master piece work to Urdu literature. The noble laureate Hemingway mentions the lunatic life of great Manto's in his speeches. The current research study aims at discovering and determining the strategies used in translations of "khol do" short stories about sexual violence during partition of sub-continent and "license" a short story which throw light on the behavior of society toward widow his profession which lead toward prostitution by Aatesh Taseer an Indian born translator currently living in London having solid links with native country and culture.(Ahsan 2020: 12-27)--[[User:Atta Ur Rahman|Atta Ur Rahman]] ([[User talk:Atta Ur Rahman|talk]]) 15:44, 13 December 2021 (UTC)

===Literature Review ===

In this chapter, the author/researcher defines the strategy and its different definitions from various perspectivess. However, the sole focus is only on the strategy of translation studies. Furthermore, renowned academicians put forward their definition of strategy like Venutti quoted translation strategy as the theory of de construction-sim, which is progressive and future-oriented.(Venutti !995, 35 Krings defines it as the content of the project, while Seguinet divided the term into three steps.(Krings 2000:21). However, Locher defines it as the procedure of solving a problem faced in translating a text. Jaskelaine involves the primary task of choosing the SL text and developed a method to translate it. (Locher 2002:76) In last, the author points out his research work's sole purpose by mentioning different research work on Mento's short stories except for this angle. --[[User:Atta Ur Rahman|Atta Ur Rahman]] ([[User talk:Atta Ur Rahman|talk]]) 16:30, 13 December 2021 (UTC)

The term "strategy" is used in a variety of settings. Many theorists in translation studies have used the phrase "translation methods" interchangeably, although with significant distinctions in meaning and perspective. The following is a collection of more general definitions of the term strategy. A strategy is a long-term set of actions to achieve a specific goal (Wikipedia Committee, n. d.).A methodical plan for improving one's learning performance has been actively altered and mentioned (Instruction Curriculum Reading Glossary, n. d.)
A strategy is a well-thought-out, intentional, goal-oriented (with a measurable outcome) approach carried out through a series of actions that can be monitored and modified (Curriculum Learning Literate-Futures Glossary, n. d.)

A collection of particular mental and behavioral procedures is taken to reach a given result. These definitions are general and can be related to different fields of study. This study mainly concerns translation strategies, although the definitions mentioned above can be narrowed down to this research field, as well. Translation strategies have their characteristics, through which one can gain a proper understanding of them. In general, a translator employs a strategy when confronted with a challenge while translating a text; nevertheless, translation methods are not required when translating a text literally. Bergen points out that strategies are not always obvious or straightforward. (Bergen 1996:33)

Although beginners in the field of translation believe they have done a successful translation when they translate word for word and utilize a dictionary, they do not realize that there is still a problem and that adjustments must be made at various levels of the translation. As a result, the most critical purpose of the strategies is to solve problems. "Venuti attempted to put deconstructionist translation theory into practice by proposing the "resistant translation" technique as an alternative to the standard "smooth translation. This technique tries to reverse the colonial concept of translation, English-American culture centralism, and the value of imperialist culture from an ideological standpoint. (Vinute 1998:41).--[[User:Atta Ur Rahman|Atta Ur Rahman]] ([[User talk:Atta Ur Rahman|talk]]) 16:30, 13 December 2021 (UTC)
It aims to retain "foreignness" rather than seeking similarity in translation principles and methods. The author believes Venuti's translation strategy is quite progressive and future-oriented, with the development of international communications on an equal footing. However, it will take time to implement fully." (Jianzhong. .Krings 1986, 18) defines translation strategy as "a translator's potentially deliberate objectives for solving concrete translation problems specific translation task in the context of a project."The translators adopted three global tactics, according to Seguinot (i) translating uninterrupted for as long as possible; (ii) resolving surface flaws as soon as possible; (iii) leaving text quality and stylistic problems to the editing stage.(Seguinot 1989:27)--[[User:Atta Ur Rahman|Atta Ur Rahman]] ([[User talk:Atta Ur Rahman|talk]]) 16:30, 13 December 2021 (UTC)

Furthermore, Loescher defines translation strategy as "a possibly conscious technique for overcoming a difficulty encountered in translating a text, or any segment thereof."(Loescher 1991:8) As stated in this definition, consciousness is vital in distinguishing strategies employed by learners and translators. "The element of consciousness is what distinguishes strategies from these activities that are not strategic," (Cohen 1998:4) claim moreover, 'Bell' distinguishes between global (whole-text) and local (text segment) techniques and indicates that this distinction is the outcome of several types of translation challenges.(Bell 1998:188)

According to Venuti, "involve the core tasks of picking the foreign text to be translated and establishing a way to translate it."(Venuti 1998, 240). He uses the terms "domesticating" and "foreignizing" to describe them. Ordudari, considering the process and outcome of translation, Jaaskelainen divides methods into two primary categories: some strategies deal with what happens to texts, while others deal with what happens during the translation process. According to Jaaskelainen, product-related strategies entail the essential tasks of selecting the SL content and establishing a technique for translating it. On the other hand, process-related strategies are "a set of (loosely articulated) rules or principles that a translator applies to attain the goals determined by the translating scenario.(Jaaskelainen 2005:15)

Furthermore, Jaaskelainen distinguishes between global and local strategies, stating that "global strategies refer to general principles and modes of action, while local strategies refer to specific activities concerning the translator's problem-solving and decision-making.(Jaaskelainen 2005:16). Newmarkdistinguishes between translation methods and translation procedures. (Newmark 1988, 81) also distinguishes between translation techniques and procedures, writing, "While translation methods are employed for full texts, translation procedures are utilized for sentences and smaller units of language."(Newmark 1988, 221)

Apart from other literature like poetry, drams and other subcultures also produce literary genius in short stories. Monto is one of them. His literature is translated into different languages with a different theme in his work. Apart from the story of division, Manto's books are characterized by powerful female characters. Manto combines the physical brutality of division with the intellectual cruelty that sex and sexuality face inside the Indio Pak subcontinent's social framework (Ranjan 2004, 3). Manto's female characters, according to Ispahani, are characterized by their sexual fragilities, such as sexual humiliation, rape, and prostitution. "They are nearly always victims, with the power only to cause their destruction," she believes. Sakina's body movement reveals how severely she was sexually raped. Sakina's silence and pain depict the savagery of her rape to the point where they lost their ability to communicate. Manto's short stories present another perspective on trauma through the absence of the subject converses (Mehta 2018, 9). Bingo by Tariq Rahman explores sexual repression, social injustice, and war tragedies. Wartime rape has existed since the beginning of conflicts, and penetrators consider it one of their weapons of war (Isikozlu, 2016:13).

The concept of hegemonic binary was introduced by the second wave of feminism, which depicts patriarchal conduct as sexually superior and powerful. At the same time, women are sexually inferior and submissive argue (Marinucci, 2010:15). Sexual trauma serves as a link between the victim and society; it ruins the victim's sense of safety, leads to low self-esteem, and silences them called by (Lewis 2017:54). Saadat Hasan Manto (1912-1955) was one of the most well-known, controversial, and provocative Urdu writers of the twentieth century. Despite being a prolific writer of essays, plays, film scripts, and novels, he was best known for his short tales. Born in Punjab, he began his writing career in Bombay before moving to Lahore, Pakistan, in January 1948, a few months after partition (Hasan 1984:12). Following that, his stories generally centered on a partition, exploring its human effects from various perspectives.

Manto's works are notable for their realism, word economy, dependence on internal components, and, most notably, their abrupt, often distressingly unclear ends (Akhtar and Flemming 1985:9). While Tariq Rahman wrote Bingo, he is a writer, playwright, and critic who has made significant contributions to Urdu literature through his writing. Research work was carried out on the comparison of "bingo" and "khol do."
The purpose of this thesis is to compare the two short stories Khol Do and Bingo, both of which focus on women and violence, particularly wartime rape, which makes women more vulnerable than ever before. This paper explores how women are victims of war and partition, making them doubly marginalize primarily due to the hegemonic binaries of men and women. Both of the stories aim to reflect the stigmata of our society regarding the violence and cruel treatment of women since their existence. Furthermore, via the lenses of feminism and post-colonialism, it examines how varied wartime weapons can be for both gender binaries. The writers' audacity causes us to reflect on the inhumane treatment of women in everyday life and even in wartime when they are with the men who are supposed to defend the female..(Ahsan 2020: 12-27)--[[User:Atta Ur Rahman|Atta Ur Rahman]] ([[User talk:Atta Ur Rahman|talk]]) 16:31, 13 December 2021 (UTC)

=== Theoritical Framework ===

In this paper, various strategies have been used, like using an idiom of similar meaning and similar form, the idiom of similar meaning and different form, translation by Paraphrasing, translation by omission. The approach of employing idioms of similar meaning and form, according to Mona Baker, entails using an idiom in the target language that can express about the same meaning as the source language idiom, as well as having lexical similarity. On the other hand, this type of matching happens periodically as well as regularly.(Baker, 1992, 13)

Similarly, employing idioms with similar meanings but different forms means that it is possible to locate an idiom or fixed expression in the target text language that has a similar meaning to the source idiom or expression but is made up of distinct lexical elements. Consider the case of English and French, both of which use the idiom mentioned above. In English, one good deed is rewarded with another, whereas in French, handsome deeds are rewarded with handsome deeds.

Furthermore, we did not come across any idioms in the category mentioned above during translating idioms. To deal with this issue, the translators used the most popular approach, known as a translation by paraphrase, which is short, straightforward, and time-saving. When a match cannot be identified in the target language or when it appears improper to employ idiomatic language in target material due to aesthetic differences between the source and target languages, this is the most typical approach for translating an idiom from source to target language. However, one thing to keep in mind is that a perfect translation is not required is necessary or possible.

Last but not least, to overcome the problem of idiom translation, the translator employs the strategy of translation by omission. This can be defined as an idiom being omitted entirely in the target text with a single word. This is done because the idiom has no close match in the target language; its meaning cannot be easily paraphrased or due to stylistic reasons.--[[User:Atta Ur Rahman|Atta Ur Rahman]] ([[User talk:Atta Ur Rahman|talk]]) 16:38, 13 December 2021 (UTC)

Data analysis Techniques:
Textual analysis is the method of data analysis in qualitative research that brings forth the hidden and potent message, structure, and function of research in giving text, Alan Mckee (defines textual analysis as whenever we perform textual analysis on the text, we make an educated guess at some time of the most likely interpretations that might be made of that text (Alan 2001:3)
Analysis of the translation of short stories in light of Mona baker's theory "khol do and license" are short stories written by Sadat Hassan Manto and translated by many translators from Urdu into English. During translation, the translator adopted many strategies for translating idiomatic expression, sometimes by Paraphrasing, sometimes by omission, sometimes using similar idioms of form and meaning while sometimes using different words and the same form, the whole.
--[[User:Atta Ur Rahman|Atta Ur Rahman]] ([[User talk:Atta Ur Rahman|talk]]) 09:51, 12 December 2021 (UTC)

===Discussion and Analysis===

The chapter analyzes and discusses all the data collected by the author/researcher from different sources. All the examples of idioms are firstly identified, then translated into the target text, and back-translated for the sole purpose of exploring the strategies being used by the translator. A separate section is given to every strategy with its related example. Moreover, the idiomatic expression, the target work for finding, is highlighted through the bold letter.

4.1 Translation by Paraphrasing:

Based on our findings, the most often used strategy was "translation by paraphrasing." An inspection also reveals that Aatish Taseer preferred this strategy. Here are some examples applied by the translators, and in the following section, the logic behind their preference towards this strategy is elaborate. The following are examples from two short stories of Sadat Husain Manto's "khol do" and "license."
Example 1:

ST: Sirajuddin ne subah das baji anki kholi to logo ka aik mutalatam samandar deka.

TT: Ten a.m., Siraj Uddin opens his eyes on the cold floor of the camp, seeing the swelling sea of men.

BT: sub ke das baji jab Sirajuddin ne apni anki koli to logo ka aik ublaha howa samandar ka nizara dekni laga.

So, the above idioms are literal idioms being translated with the help of 'Paraphrasing' because there is no perfect equivalent of mutalatam words in English languages. A similar look at another idiom from short stories "khol do."

Example 2:

ST: Khuda tomahra bala kari.

TT: Your God will reward

BT: Is ka badla khoda tomahi di.

Here, the word reward is being used for Bala Kari, an example of transitional by Paraphrasing.
Let take another example from "khol do."

Example 3:

ST: unkho nai Jan khateli pa rak kar sakena ko donda.

TT: even putting their lives online, they search sakina

BT: apni zindagio ko khatri me dal kar unkho nai sakina ko dond nekala.

The above idioms are examples of pure idiom translated from Urdu into English with the help of paraphrases strategies. However, under the same strategies, the idioms of another short story of Manto,s "license," are translated by Aatish Taseer. Some of the examples are given below.

Example 4:

ST: Abu kochwan bara cheel jabela ta. It is the binomial type of idioms taken from the first sentence of the short story "license" by Sadat
Hasan Manto

TT: Abu kochwan is stylish man.

BT: Abu kochwan aik wazahdar admi ta.

From the above idiom, it is clear that there is no perfect equivalence of cheela chabela idiom in English; that is, the translator goes
through paraphrasing strategies. Look at another example from "license."

Example 5:

ST: Lein har waqat bank bani rekhi ka usi be had showk ta

TT: He had a weakness for style and fashion.

BT: Dan saj ke rekhna uski kamzori me sai ik ta.

So all of the above examples, which are analyzed one by one, are examples of idioms being translated through paraphrasing strategies. Beaugrande and Dressler define paraphrases as "approximate conceptual equivalence among outwardly different material."(De Beaugrande and Dressler 1981, 50) Similarly, in this regard, Hirst defines paraphrases as "talk(ing) about the same situation in a different way." (Hirst 1980:12) Munday declared that "equivalence is particularly useful in translating idioms and proverbs” For instance, if the English idiom like a bear with a sore head is rendered into Persian as (mesle borje zahremar), meaning like a tower of snake venom, the strategy of equivalence has been applied. (Munday 1981:13).--[[User:Atta Ur Rahman|Atta Ur Rahman]] ([[User talk:Atta Ur Rahman|talk]]) 16:55, 13 December 2021 (UTC)

According to Leonardi, "Equivalence can be said to be the central issue in translation." In this regard, house believes that "a translation text should match not only its source text in function but also employ equivalent situational-dimensional means to achieve that function" (Baker 2002:49). who shares this approach, states that equivalence is used "for the sake of convenience—because most translators are used to it rather than because it has any theoretical status" (Kenny 1998:77).

Despite different attitudes to the concept of equivalence, most specialists pay much attention to its meaning in the theory of translation. The translation is a form of communication, and that is why it is vital to establish equivalence between the source text and the target text. Although Vinay and Darbelnet believe that equivalence is used differently than in modern translation theory, it is evident that equivalence is one of the basic concepts of translation that cannot be neglected.Vinay and Darbelnet 1999:18)
Consequently, based on the Above mentioned studies using 'Paraphrasing' in translation stands as the core concept in the process of translation, and still, most of the translators cling to it for producing a more comprehensible and explicable text. These language ideas and translation models are ideal constructs, presented abstractly in order to be differentiated precisely. They may exist in an uneasy combination in actual theories and practices, resulting in logical tensions or inconsistencies. They must first contribute to any explanation or interrogation of the situation before they can contribute to any explanation or interrogation of the situation. Theories and actions must be contextualized in historical settings. They've been utilized as analytical tools to describe various topics in section introductions. Theoretical writings and current events these language notions and translation models are ideal constructs expressed in an abstract manner in order to be distinguished precisely in real-life hypotheses they may exist in an uncomfortable mix, resulting in logical conflicts or inconsistencies. They must first contribute to any explanation or interrogation of the situation before they can contribute to any explanation or interrogation of the situation.

4.2 Using an idiom of Similar Meaning and Form

As mentioned earlier, this strategy type is being used by Aatish Taseer during their translated work of Manto's short stories "khol do" and" license" on an occasional basis. Some examples are mention below.

From khol do.

Example 6:

ST: Larki ka rang zard hogaya.

TT: The girl's face became fail

BT: larki ka rang zar hogya.

Similarly, another example from the license is

Example 7:

ST: Abu our us ke mat beer hogaie

TT: They fall in love with each other.

BT: WO ik dosri ke mokhbat me geriftar hogaie

The above idioms are pure ones and are being translated with the help of similar meanings and similar forms.

The procedures: transposition, modulation, equivalence, and adaptation, and when it comes to defining the term Equivalence, (Vinay and Darbelnet 2000:90) propose that it consists in rendering "the same situation … by two texts using completely different stylistic and structural methods", and when it comes to translating idiomatic expressions like "Il pleut à seaux" it can be translated as "It is raining cats and dogs" using the idiom of similar form and meaning in the target language.

As Baker states, this strategy involves using an idiom in the TL which conveys roughly the same meaning as that of the source language idiom and, in addition, consists of identical lexical items. The salient point is that this kind of match can only occasionally be achieved, which cannot be picked up more often by translators. Accordingly, both translators mentioned in the current study had quite a slim chance of using this strategy type.(Baker 1992:12)

4.3 Using an idiom of similar meaning but different form:

During translating Manto short stories, "khol do" and "license," some of the idioms are translated with the help of this strategy. Some of the examples are given below from two different short stories.

Example number one is from the short story "khol do"

Example 8:

ST: Aur bolwai gos ayai thee?

TT: The roitors come abroad.

BT: pasadi bahar agai hai.

The above idiom is a pure type of idiom being translated with the help of above mention strategy. The word rioter is being used for bolwai, which is not a perfect word for bolwai. In Urdu bolwai, people believe in violence when minorities or the low population of any country want some rights. These people stop them by using violence, burn down their properties, rapes women, and do things like that. Another example from the license is below.

Example 9:

ST: Dosri kotwal abu ko dek kar jal ban ho jati.

TT: The other coachman burn with envy.

BT: Abu ke kamyabi dek kar aur kotwal abu sai khasad karni lagi’

The above idioms are a pure idiom that reflects the effect of jealousy between competitors to achieve equivalency. Aatish Taseer uses envy word for jal ban instead of other which have similar meaning but different form. Look at the other example from "license."

Example 10:

ST: Dino lat vo lagal se kam karni laga.

TT: Dino came with an excuse.

BT: Dino abb bahi tarashni laga.

The above idioms are types of binomial idioms translated with the help of idioms with similar meanings and different forms. (Newmark 1988, 81) mentions the difference between translation methods and translation procedures. He writes that "[w]hile translation methods relate to whole texts, translation procedures are used for sentences and the smaller units of language" (Newmark 1988: 81). Idiomatic translation in his definition reproduces the 'message' of the original. However, it distorts nuances of meaning by preferring colloquialisms and idioms where these do not exist in the original, leading to using an idiom of similar meaning but a different form. Besides, it is often possible to find an idiom or fixed expression in the target language with a meaning similar to that of the source idiom or expression but which consists of different lexical items (Baker 1992, 12). Therefore, translators discover idiomatic expressions in the target language with different forms than in the source language. In the current study, the translators approached this strategy merely for 9% of the total times, which means the frequency of Iranian and English idioms with the same meaning and different forms is not considered high.

4.4 Translation by omission:

A translator is less using these strategies, and we did not find any clue on this type of strategy in an area under consideration.
--[[User:Atta Ur Rahman|Atta Ur Rahman]] ([[User talk:Atta Ur Rahman|talk]]) 09:48, 12 December 2021 (UTC)

=== Findings===

Mandelbit believed that idioms with different cognitive mapping in the target language would be more challenging to translate.(Mandelbit 1995:40) After conducting this study and data analysis of collected data, the result revealed that the translator frequently used three out of four strategies of the Mona Baker model during the translation process, which is a translation by Paraphrasing, translation by similar meaning and similar form, translation by similar meaning and different form. In contrast, translation by omission does not found in his work.
After detail and careful analysis of data, more than half of idioms like "swelling sea of man,” my lord break his arrogance, “weakness for style and fashion." As I mentioned earlier, many more are translated under the umbrella of Paraphrasing, which is considered the most common method used for translating idioms.

Similarly, it also reflects strategies like similar meaning and different form and similar meaning and similar form. The idiom "rioter came abroad,” burn with envy,” The girl's face became pale, " They fall in love with each other" are translated with the help of two mention strategies, respectively.

Although translation by omission is a strategy used on rare occasions because of its meaning, its meaning cannot be easily paraphrased or stylistic reason. Here, the researcher also did not find any idiom translated with the help of the omission strategy.--[[User:Atta Ur Rahman|Atta Ur Rahman]] ([[User talk:Atta Ur Rahman|talk]]) 17:18, 13 December 2021 (UTC)

===Conclusion ===

Go through detailed discussion and analysis of data collected from my source. We finally concluded that the idioms present in two short stories, "khol do" and "License," are translated under the frame of Mona Baker's idiomatic model. Translation by Paraphrasing is mainly used while idioms of similar meaning and form and idioms of similar meaning and different forms are used occasionally. The researcher discusses all the strategies with related examples in the order of maximum used to minimum used. The strategy by omission did not find it works. All the data are collected from different sources and analyzed with the help of different researcher tools, and the result is written in light of the finding. Different from previous studies, the writer presents the strategies to translate idioms by each type of idiomatic expression found in the story. From the result, it is considered the translation of idiomatic expressions in the story is quite accurate. As the number of accurate data is more the data which is not related to the translation. We take conclusion from the translation through idiomatic expression and paraphrasing is the best way to translate a novel or a story however it is very difficult job to do because it needs more accurate and precise knowledge about the source language and an inspiring method to express ideas in the target language. However, translation is thing through which we can connect the world with each other and also we can study and observe diverse cultures.

=== References ===
Abu-Saydeh, A. F. (2004). Translation of English idioms into Arabic. Babel, 114-131.

Ahsan, S. (2020). A comparative study of two translations of manto's short story "Toba Tek". International Journal of English Language Studies, 12-27.

Alexander, R. J. (1987). Mimeograph. In R. J. Alexander (Ed.) Collocation and Culture. Trier: University of Trier, West Germany.

Al-Qinai, J. (2000). Translation quality assessment. strategies, parameters and procedures. Translator's Journal, 497-519.

Bayashi, J. (2020). Japanese-English translation: An advanced guide. Oxfordshire: Routledge.

Das, V. &. (1995). Critical events: An anthropological perspective on contemporary India. New Delhi: Oxford Printing Press.

Mufti, A. (2007). The Language of English India. In I. &. End (Ed.) Enlightenment in the Colony. Princeton University Press.

Waka Xia, L. (2019). A discourse analysis of news translation in China. Syydney: Routledge.

= Muhammad Saqib Mehran Problems in Translation Study =
[[Trans_Type_EN_14]]

===Abstract===

===Key words ===

===Introduction ===

===Ambiguity===

===Lexical and Structural Mismatches===

===Multiword units: Idioms and Collocations===

===Summary===

===Further Reading===

=刘胜楠 A Case Study of ''Ne Zha'' on Subtitle Translation Strategies from the Perspective of Skopos Theory=
[[Trans_Type_EN_15]]

Translation types, strategies, styles, methods

2021-12-13T16:55:48Z

Atta Ur Rahman: /* Discussion and Analysis */

'''Translation types, strategies, styles, methods'''

[[Translation_types,_strategies,_styles,_methods|Overview Page of Translation types, strategies, styles, methods]]

30 Chapters（0/30)

[[Trans_Type_EN_1]] [[Trans_Type_EN_2]] [[Trans_Type_EN_3]] [[Trans_Type_EN_4]] [[Trans_Type_EN_5]] [[Trans_Type_EN_6]] [[Trans_Type_EN_7]] [[Trans_Type_EN_8]] [[Trans_Type_EN_9]] [[Trans_Type_EN_10]] [[Trans_Type_EN_11]] [[Trans_Type_EN_12]] [[Trans_Type_EN_13]] [[Trans_Type_EN_14]] [[Trans_Type_EN_15]] [[Trans_Type_EN_16]] [[Trans_Type_EN_17]] [[Trans_Type_EN_18]] [[Trans_Type_EN_19]] [[Trans_Type_EN_20]] [[Trans_Type_EN_21]] [[Trans_Type_EN_22]] [[Trans_Type_EN_23]] [[Trans_Type_EN_24]] [[Trans_Type_EN_25]] [[Trans_Type_EN_26]] [[Trans_Type_EN_27]] [[Trans_Type_EN_28]] [[Trans_Type_EN_29]] [[Trans_Type_EN_30]] ...

[[Book_projects|Back to translation project overview]]

[[DCG-To-Do|To the To Do List]]

=阳佳颖 Analysis On Subtitling Strategies in the American Version of the ''Legend of Zhen Huan''=

'''浅析美版《甄嬛传》的字幕翻译策略'''

[[Trans_Type_EN_1]]

阳佳颖 Yang Jiaying, Hunan Normal University, China

=Chapter 2: The Use of Translation Strategy and Translation Methods in Tourism Texts under the Guidance of Peter Newmark's Translation Theory -- A Case Study of ''Everglades National Park, Florida (Excerpt)''=
'''纽马克翻译理论指导下旅游文本中翻译策略与翻译方法的使用——以''Everglades National Park, Florida (Excerpt)''为例'''

[[Trans_Type_EN_2]]

刘晓 Liu Xiao, Hunan Normal University, China

=Chapter 3: Translation methods and strategies for novel subject matter under the guidance of communicative translation theory -- A case study of Korean novel Eun-ju's Movie (Excerpt)=
交际翻译理论指导下小说题材所适用的翻译方法和翻译策略—以韩国小说集《恩珠的电影》（节选）为例

[[Trans_Type_EN_3]]

刘越Liu Yue ，Hunan Normal University，China

=Chapter 4: On Translation Strategies and Translation Methods in Chinese Translation of English Prose -- A Case Study of Chinese Translation of English Prose "Pleasures of Ignorance"=

'''浅析英语散文汉译中的翻译策略和翻译方法——以英语散文《无知的乐趣》汉译本为例'''

[[Trans_Type_EN_4]]

毛雅文 Mao Yawen, Hunan Normal University, China

=Chapter 5： Analysis of translation strategies and methods for political eassays --- A Case Study of Annual Summary of the Russian Government's Work of 2019 =
'''政论语体翻译策略及翻译方法— 以《2019年俄罗斯政府工作报告》为例'''

[[Trans_Type_EN_5]]

毛优 Mao You，Hunan Normal University，China

=Chapter 6: An analysis and comparison of the translation styles of two Chinese translations of ''Le Spleen de Paris''=
'''浅析对比《巴黎的忧郁》两个汉译本的翻译风格'''

[[Trans_Type_EN_6]]

彭瑞雪 Peng Ruixue, Hunan University, China

=Chapter 7: A Study of Lu Xun’s Short Stories Translation from the Perspective of Functional Equivalence: Taking Yang Xianyi and Gladys Yang’s English Verison of ''Kong I-Chi'' as a Case Study=
功能对等翻译视角下的鲁迅短篇小说翻译研究——以杨、戴夫妇的《孔乙己》英译本为例

[[Trans_Type_EN_7]]

秦建安 QinJianna, Hunan Normal University, China

=Chapter 8:Translation methods and strategies applicable to the style of biographical literature -- Taking ''Incidents in Life of Slave Girl'' (excerpt) as an example=

'''传记文学的文体所适用的翻译技巧与策略——以英文传记《一名女奴的人生际遇》(节选)为例'''

[[Trans_Type_EN_8]]

颜子涵 Yan Zihan, Hunan Normal University, China

=Chapter 9: On the Translation Strategies of ''Lun Yu'' from the Perspective of Fusion of Horizons – A Contrastive Study of two translations of Ku Hung-ming and Xu Yuanchong=

'''视域融合视角下看《论语》英译的翻译策略—以辜鸿铭和许渊冲的英译本为例'''

[[Trans_Type_EN_9]]

邝艳丽 Kuang Yanli, Hunan Normal University, China

=杨柳青 Bian Zhilin's Literary Translation Theories and Practice——Take His Translation of Romantic Poems as Examples=

Yang Liuqing杨柳青,Hunan Normal University,China.

[[Trans_Type_EN_10]]

=Atta Ur Rahman Exploring Translation Strategies: A Case Study of the English Translation of the Holy Quran=

===Abstract===
This study aims at diagnosing culture-specific items in the English translation of the Holy Quran and the strategies which were used to translate the CSIs. Translating CSIs can be a demanding task because such items have specific meanings in the culture and language in which they exist but not necessarily in others. Taking this fact into account, the present study investigates the strategies used in the translation of culture-specific items in the English translation of the Holy Quran. Moreover, the researcher explored the most frequently employed translation procedures. To achieve these goals, the descriptive approach is applied for the analysis of the translation of specific items of culture. The descriptive analysis is also used for the investigation of the translation procedures used therein. The findings of this study indicate that the use of cultural equivalent strategy was the most frequent applied procedure. The descriptive equivalent and through translation procedures were the second most frequently applied translation strategies which were followed by transference, functional equivalent, componential analysis, synonymy, modulation and notes. The results shows that the translation procedures are helpful (especially the target-oriented ones) in conveying the meaning of the text from Arabic into English in different ways.

===Key Words===
The Holy Quran, Translation Strategies/procedures, Culture-Specific Items, Newmark

===Introduction===
1. Overview
Translation that plays a crucial role in introducing the history and in transferring the culture of an area is a kind of communication between different languages. It is also illustrated “as the result of a linguistic-textual procedure in which a text in one language is re-contextualized in another language.” In the re-contextualization, studies on translation demonstrate that there are certain critical points (Munday 2012:37) that are problematic for translators, especially, when dealing with vital cultural texts such as religious texts (Malmkjær 2015:10). It helps to communicate and exchange information with people from different countries and cultures. Khammyseh argues that translation is one of the traditional communicating methods between communities all around the world. (Khammyseh 2005;9). Jothiraj states that “translation plays an important role in the inter-lingual process of communication”(Jothiraj 2004;1). Translation is essential for cultures and languages to exchange information. Newmark (1988) defines it as a craft in which a written message in a language is replaced by the same story in another language. According to him, Translation is the art of trying to translate what is written or expressed in one language into another language with the same message or expression. To accomplish a qualified translation, the translator needs to be aware of different aspects(Newmark 1988;2). Many scholars in translation have noticed that the difficulty for a translator is to translate texts which deals with religious concepts and cultural specific items.

Nida indicated that translation is the way of finding natural issues in the TL close to the SL, in terms of message and style(Nida 1964;32). Larson (1998) has acknowledged that dealing with religious and cultural items is the most difficult, both in finding equivalence and analyzing the source vocabulary. Among the many challenges that exist for the translator is to bring the concept of the SL to a deeper meaning in the TL, the main problem is how to give CSIs, the significance which is firmly connected to the particular cultural context(Larson 1998;23).--[[User:Muhammad Numan|Muhammad Numan]] ([[User talk:Muhammad Numan|talk]]) 15:41, 13 December 2021 (UTC)

Culture plays a considerable role, Snell-Hornby assumed that “Culture refers to all socially conditioned aspects of human life”.(Snell-Hornby 1988;33). Another definition of culture is formulated by Goodenough. For him, culture is “what people have to learn as distinct from their biological heritage, must consist of the end product of learning: knowledge, in a most general, if relative, sense of the term."(Goodenough 1957;167). By this definition, we should note that culture is not only a material phenomenon; it does not consist of things, people, behavior, or emotions. It is rather the organization of these things. It is the forms of things that people have in their minds, their models for perceiving, relating, and otherwise interpreting them”. According to him, if the translator wants to understand a culture, she or he has to understand that culture is a mixture of belief and knowledge.

The religious text and especially the Holy Quran have played a significant role in human life throughout history to guide human beings towards the right path. Translating religious text can be a hectic job. When it comes to religious texts like the Holy Quran, it might be even more hectic. The Holy Quran has a profound impact on the human lives of its believers. It spreads spiritual serenity and peace of mind. Lustig and Joline thought that “religion is an important institutional network that binds people to one another”(Lustig and Joline 2003;16). But sometimes believers of Islam (whether they are native or not native speakers of the language) face a tremendous difficulty when they want to understand the meaning of a certain lexical unit, lexis that can be identified as Quranic-specific words/phrases.

This study is aimed to probe Newmark's translation procedures applied to translate cultural items from the SL (Arabic) to the TL (English) and to focus on translation strategies used by the English translator to transfer absolute and in-depth intended meanings of the CSI in the Holy Quran. If we examine Newmark's opinion, seventeen procedures may be needed by a translator in the process of translation. However, only a few translation procedures are relevant to this translation, they are Transference, cultural equivalent, functional equivalent, descriptive equivalent, componential analysis, synonymy, through translation, modulation and notes.(Newmark 1988;81). These types of translation procedures are usually used to translate cultural terms contained in the text involving Surah Yusuf as a source language. Thus, in the relationship between translation and culture, the strategies offered should be understood as an attempt to make the translation easy to understand by the TR without blurring the message contained in the text written in the SL.--[[User:Muhammad Numan|Muhammad Numan]] ([[User talk:Muhammad Numan|talk]]) 15:41, 13 December 2021 (UTC)

===Translation and Culture===

2. Translation and Culture

Culture and translation are intimately connected, for understanding the culture translation plays a crucial role. In every nation, there are multiple cultures which reflect how people behave, socially, traditionally and politically and also practice their specific languages. Languages have a complex system of communication that humans adapt from different cultural background. When someone wants to know more about any culture, it is necessary to know about that language. For understanding the language they need to translate it as one might not understand the particular language. Thus, translation fills the gap created by languages that is a very important aspect of translation.

The translation is the process of translating a point or text from one language to another, we can also refer translation to moving of something from one place to another. Translation impacts also on our real life, in a way of transforming other cultures, norms and traditions into our culture. Translators play a vital role in culture and mediators between cultures, dedicated to linking the gap that repeatedly hinders effective communication between communities. According to Peter Newmark, “translators have been entrusted the elegant and highly-demanding task of representing cultures for decades” (Newmark 1988;7). Newmark established connections concerning the relationship between culture and translating. In his book, he regards translation as a process of “representing the meaning of a text into another language in the way that the author planned the text” (Newmark 1988;5). According to him, although this process has been supposed to be simple, in reality, translators have been facing the complex task of translating and conveying culture for decades, ever since countries began establishing relationships between one another. (Newmark 1988;7).

In the history of translation studies, translation has been discussed through multiple routes which based on practicality and some theoretical aspects. For instance, Catford defined it as "the replacement of textual material in one language by equivalent textual material in another language”(Catford 1965;20). According to Venuti translation is "the forcible replacement of the linguistic and cultural difference of the foreign text with a text that will be understandable to the target language reader”(Venuti 1995;18). Schjoldager stated that“a translation is a text that expresses what another text has expressed in another language”(Schjoldager 2008;19). Culture is a complex whole which includes knowledge,belief,art,law,morals,customs and many other capabilities and habits acquired by man as a member of society. The translation is no longer considered to be a mere cross-linguistic activity but it significantly is cross-cultural communication.”
Since language reflects the way of life and basic parts of it, the process of translation cannot be done without the integration of cultural symbols into the construction of meaning. Hassan claimed that a good translation “is one that carries all the ideas of the original as well as its structural and cultural features” (Hassan 2014;2). Hermanns contributed that translation should be recognized as a cultural act. It is a kind of linguistic-cultural activity that involves at least two languages and two cultural traditions. Similarly, translation is not just a verbal act; it is also cultural, which is an act of communication of cultures(Hermanns 1999;22) Later, Hassan emphasized a good translation "is one that carries all the ideas of the original as well as its structural and cultural features" and that "reconstructs the cultural/historical context of the original"(Hassan 2014;2).
These statements demonstrate that there is an interaction between translation and culture, Newmark illustrated that culture in translation competence is “the greatest hurdle to translation, at least the achievement of an accurate and decent translation" (Newmark 2001;328).

Bearing in mind the general alliance among researchers regarding the importance of culture in translation, the translation activity is a question of transferring the correct meaning and that the translator has a productive role in transferring not only the linguistic system of the source text but also the cultural one. As such, it is extremely difficult to draw a borderline between translation and culture as they are inextricably overlaid and this connection leads to creative translation.

2.1 Culture-Specific Items (CSIs)

Culture-specific items are notions that are specific to a particular culture. These concepts are using in different domains such as flora, fauna, food, clothes, housing, work, leisure, politics, law, and religion in the way of life. These cultural concepts are consist of different suggestion and approaches. For the denomination of these concepts, many scholars and linguists employed different names or terms, relatively different definitions are given and they tried to define some points that were related to the culture but they not defined even the name of the concept clearly. Scholars refer different names to these culture-specific items, Newmark uses the term cultural words. (Newmark 1988;327) Christine Nord names them “culturemes” (Nord 1997;9) while in one of the newer studies, focused on the translation of culture-specific items, Mohammad Reza Shah Ahmadi and Fatemeh Nosrati employ a term culture-bound element (Ahmadi and Nosrati 2012;1).
After a long time, some scholars prefer the terms “culture-specific item” (Aixela, 1997; Davies, 2003), others choose cultural words (Newmark, 2003) or culture-bound phenomena/concepts (Baker, 1992, Newmark, 2003, Robinson, 2003). In this study, the term “culture-specific item” is used as the basic term, as well as its abbreviation CSI, although other synonyms may be used to prevent repetition. "Culture-specific items are defined by different scholars according to their differences and similarities. Meanwhile, Mona Baker (1992) defines specific concepts of culture as “sourcelanguage words that express concepts unknown in the target culture” (Baker, 1992, 21). It may relate to religion, kind of food or social customs. Newmark suggests to culture-specific items as cultural words (Newmark 1988, 94). He further discussed that in many circumstances, cultural words are somewhat easy to detect in a text because they are closely related to a specific language and unable to translate word by word (Newmark 1988, 95). When they cannot be translated literary then he mentioned that the translators usually the purpose is to provide a descriptive-functional equivalent (Newmark 1988, 95).--[[User:Muhammad Numan|Muhammad Numan]] ([[User talk:Muhammad Numan|talk]]) 16:02, 13 December 2021 (UTC)

2.1.1 Translation of CSIs in the Holy Quran

The Holy Quran is the most basic religious book for Muslims, the Quran was revealed to the prophet Muhammad (PBUH). The Quranic corpus, created in an early form of Classical Arabic, is traditionally believed to be a literal transcript of God’s speech and to constitute the earthly production of an uncreated and eternal heavenly original, according to the general view referred to in the Quran itself as “the well-preserved tablet” (al-lawḥ al-mahfūẓ; Qurʾān 85;22). It has a heartfelt impact on human lives and their believers. It spreads spiritual stability and peace of mind. According to (Lustig and Joline 2003;16) “Religion is an important institutional network that binds people to one another.”
Translating Quranic-specific words/phrases is considered a great challenge for the translators which requires an accurate interpretation and consciousness of the crucial functions of these Quranic-specific words/phrases. Therefore, they have to focus on a set of aspects to attain equivalence and then render the exact meaning. The translation of the Holy Quran is a debatable process because Arabic is full of cultural-specific concepts with no proper equivalent in other languages; consequently, some equivalents fail to convey their cultural meaning thoroughly. The translation is seen as the process of reconstructing a text into other languages. In the Holy Quran, it is mentioned in the Surah of Yusuf: “we have sent it down as an Arabic Quran”, the translated text has been simply seen as a commentary, explaining, or paraphrasing of the source text. In general, exact translation never occurs; rather this can be a basic interpretation of the Holy Quran. In the process of translation of the Holy Quran, language and CSI items and rhetorical features were not inimitable and reproducible into other languages.
Translating CSIs is a strenuous task because such elements have special meanings in culture and language.--[[User:Muhammad Numan|Muhammad Numan]] ([[User talk:Muhammad Numan|talk]]) 16:02, 13 December 2021 (UTC)

===Types of Translation ===
3. Types of Translation
Newmark determines 8 types of translation which are:

3.1 Word-for-Word Translation

This is usually indicated as an interlinear translation, with the target language immediately below the source language words. The source language word-order is preserved and the words translated singly by their most common meanings, out of context. These words are translated literally. Some of the uses of point-by-point translation are to understand the mechanics of the source language or to create a difficult text as a pre-translation process.

3.2 Literal translation

In this type of translation, the grammatical structures of the source language are changed to the nearest target language equivalent but the written points remain the same to one another, out of context.
3.3 Faithful translation
This translation attempts to reproduce the original exact meaning within the limitations of the TL grammatical structures. It also conveys cultural words and maintains an unusual degree of grammar and strength in translation. It tries to make the SL author completely loyal to the intent and reality of the text.

3.4 Semantic Translation

Semantic translation takes much of the aesthetic value of the source language text, making sense where appropriate so that there are no implications, wordplay or repetition roots in the finished version. It may translate less important cultural points by a culturally neutral third or active terms but not by cultural equation and it may also give the reader more small concessions.

3.5 Adaptation

This is an unrestricted form of translation. It is used mainly for plays and poetry, the themes, characters, plots are usually preserved, the SL culture converted to the TL culture and the text rewritten (Ahmad 2015;15).

3.6 Free Translation

The content without a form of the original or the matter without the manner is the productions of free translation. It is also known as intra-lingual translation and it is usually longer than the original.

3.7 Idiomatic Translation

This type of translation replicates the original message but degrades the depth of meaning by selecting meanings and dialogues that do not exist in the original.

3.8 Communicative Translation

This type of translation replicates the original message but degrades the depth of meaning by selecting meanings and dialogues that do not exist in the original.--[[User:Muhammad Numan|Muhammad Numan]] ([[User talk:Muhammad Numan|talk]]) 16:05, 13 December 2021 (UTC)

===Translation Strategies ===

4. Translation Strategies
Many theorists have used the term translation strategy extensively but with some significant differences in meaning and perspective that they see. Many theorists have used the approach of translation comprehensively but with some notable differences in meaning and vision as they appear.

4.1 Aixela Translation Strategies:
According to Aixela translators need to choose several strategies based on the source language culture and target culture. He distinguishes many of the translation strategies that apply to the translation of culture-specific items and at the same time, he tries to command by the level of their intercultural intervention. He divided it into two groups; conservative groups (5 approaches) and the substitution (6 strategies).

4.1.1. Conservation:
In conservation,the less compelling process includes repetition,orthographic adaptation,linguistic translation,extratextual gloss and intratextual gloss.

4.1.1.1 Repetition:In repetition, there is simply the transference of the culture-specific items from the ST to the TT. Thus,the translator keeps as much as possible the original reference (Aixela 1996;61). This approach is often used for languages that do not differ in the alphabet and most for names.

4.1.1.2 Orthographic Adaptation: The orthographic adaptation involves writing or
transliteration, mainly when the original term is given in a different alphabet than the one used in the target culture.

4.1.1.3 Linguistics translation: Linguistic translation emphasizes on the way where the translator chooses the source closest to the original text and increases his understanding by giving the TL version which is still relevant to the ST cultural system.

4.1.1.4 Extra-textual Gloss: Here,the extra-textual gloss refers to additional information to the previously mentioned procedures, The translator uses one of the above strategies but considers it as a necessity to explain the meaning or concept of CSI. In this gloss, it can be footnotes,endings,words,ideas,translators in dictionaries, italics and so on.

4.1.1.5 Intra-textual Gloss:It's like the past but the translator feels that he/she can include the globe as an indirect part of the text,not to distract the reader.

4.2.1 Substitution
In substitution, According Aixela “that synonymy, limited universalization, absolute universalization, naturalization, deletion, and autonomous creation are encompassing here"(Aixela 1996;87)--[[User:Muhammad Numan|Muhammad Numan]] ([[User talk:Muhammad Numan|talk]]) 16:40, 13 December 2021 (UTC)

4.2.1.1 Synonymy: This strategy is a stylist used to avoid the constant repetition of culturespecific items in the ST.

4.2.1.2 Limited Universalization: When the translator realizes that the culture-specific item is not clear to the reader or that another source CSI exists in the source language which can be replaced, replace it with data. Of course, the location is not as specific to the source language as the first one.

4.2.1.3 Absolute Universalization: The only difference between limited universalization and absolute universalization is when the translator cannot find the best known CSI in the source language or prefers to eliminate the unusual concept and choose a neutral term. (Aixela 1997;63).

4.2.1.4 Naturalization: In this case “translator brings the culture-specific item into the TL culture” (Shokri Ketabi 2015;8).

4.2.1.5 Deletion: When the CSI is “unacceptable ideologically or stylistically or it is not relevant enough for the effort of comprehension required for the readers” (Aixela 1996;64), or very clear that the translator does not want to use any strategy, they delete the CSI.

4.2.1.6 Autonomous Creation: When the translator agrees to use non-existent cultural
reference in the ST.(Aixela 1997;43).

4.3 Mona Baker's Translation Strategies
Baker's strategies have been used by professional translators at word level in their translations, to deal with issues while performing the task of translation.Baker She suggests various procedures to work for unequal treatment at the point level, for example, translation by a more general word, translation by a more neutral / less obvious word, translation by paraphrasing, Using related words, and so on. She formulates the classification in different strategies(Baker 1992;90) which are the following:

4.3.1 Translation by a more general word: According to Baker,this has to do with the meaning of the proposition. Appropriately it works in many languages.

4.3.2 Translation by a more neutral/ less expressive word: This is another strategy in terms of semantics it does with differences with obvious meaning.

4.3.3 Translation by cultural substitution:This strategy involves placing culture-specific material that does not have the same predictive meaning as the target language material but may have the same effect on the target reader.

4.3.4 Translation using a loan word: This strategy relies on culture-specific items, modern borrowing points plus interpretation concepts and buzz points.

4.3.5 Translation by paraphrase using a related word: When the source material is written in the target language but separately, and when the frequency used in the source text is high, it will be natural in the target language.

4.3.6 Translation by paraphrase using unrelated words: This strategy can be used when the concept in the source material is not lexical in the TL.

4.3.7 Translation by omission: Losing phrases or words that are not vital to text development.

4.3.8 Translation by an illustration: Here, use examples when the source word is not equal in the target language. Each theorist presents their strategies according to their point of view,however,Baker,s translation strategies include the most applicable set of strategies, as it shows the strategies used by professional translators.
--[[User:Muhammad Numan|Muhammad Numan]] ([[User talk:Muhammad Numan|talk]]) 16:40, 13 December 2021 (UTC)

===Cultural Categories ===

5. Cultural categories

5.1.2 Ecology
In this type of cultural category, Newmark labels those words which have some similarities and differences in culture concerning the environment. For Example, animals, colors, astronomy, plants birds etc. They will also have some geographical features that can normally differ from other cultural terms in that they usually have no political, commercial value.

5.1.2 Material culture

Material culture is also known as artefacts, In the category of material culture, Newmark included Food, clothes, housing, transport, and communications and also those objects which are made by humans. For Example, Clothing, atoms, crops, vegetables, jewellery, drugs, planets etc. “Food is for many the most sensitive and important expression of national culture. The function of the generic clothes terms is approximately constant, indicating the part of the body that is covered, but the description varies depending on climate and material used, houses and town, and transport.”(Newmark 1988;90)

5.1.3 Social culture

The social culture is divided by Newmark in two ways, they are work and leisure. For example, Trade, armour, literature, poets, markets, games.

5.1.4 Organisation

Newmark organizations are divided into five categories: political and administrative conditions, historical conditions, and international conditions. ‘The international community terms usually have recognized translations which are in• fact through-translations, and are now generally known by their acronyms', religious terms, artistic terms; “the translation of artistic terms referring to movements, processes and organizations generally depend on the putative knowledge of the readership. For example, adultery, business, corruption, sex, poverty, marriage, divorce etc.”

5.2 Newmark Classification CSIs

Newmark established the classification of culture-specific items (CSIs) into five classes which are;
Table 1. Newmark classification of Culture-Specific Items. (Newmark 1988;97) --[[User:Muhammad Numan|Muhammad Numan]] ([[User talk:Muhammad Numan|talk]]) 16:50, 13 December 2021 (UTC)

5.2.1 Categorization of CSIs in Surah Yousuf of the Holy Quran

Verse No. Terms English Translation Categories
1 الۡکِتٰبِ Book Material culture

2 قرُۡءٰنًا Quran Material culture

3 الۡقَصَصِ Narration Gesture

4 رَايَۡتُ Dream Habit

5 کَوۡکَبًا Stars Ecology

6 ال َّ شمۡسَ Sun Ecology

7 الۡقَمَرَ Moon Ecology

8 الۡاحََادِيۡثِ Events Organization

9 يعَۡقوُۡبَ House of Yaqub Material culture

10 يعَۡقوُۡبَ Yaqub

11 ابِۡرٰہيِۡمَ Ibrahim

12 اِسۡحٰقَ Ishaq

13 اقۡتلُوُا Kill Social culture

14 ارَۡضًا Earth Ecology

15 الۡجُبِّ Pit Ecology

16 ال َّ س َّ يارَةِ Wayfares

17 يٰۤابََانَا Father

18 َّ يرۡتعَۡ Eat Social culture

19 وَ يَلۡعَبۡ Play Social culture

20 لَحٰفِظُوۡنَ Guard Social culture

21 وَ اخََافُ Fear Habit

22 الذِئّۡبُ Wolf Ecology

23 عِشَاءًٓ Nightfall Ecology

24 َّ يبۡکُوۡنَ Weeping Habit

25 مَتاَعِنَا Belongings Material culture

26 قمَِيۡصِہٖ Shirt Material culture

27 وَارِدہَمُۡ Water drawer Material culture

28 دلَۡوَهٗ Bucket Material culture

29 بِثمََنٍ ۢ بَخۡسٍ Paltry price Material culture

30 درََاہمَِ مَعۡدوُۡدةٍَ Silver coin Material culture

31 مِّصۡرَ Egypt

32 لِامۡرَاتَِہٖۤ Wife

33 الۡارَۡضِ Land Ecology

34 اشَُدَّ هٗۤ Prime age

35 الۡابَۡوَابَ Door Material culture

36 مَعَاذَ ّٰ ِ Master Organization

37 ال ُّ سوۡٓءَ Evil Habit

38 الۡفَحۡشَاءَؕٓ Lewdness Habit

39 عِبَادِنَا Servant Organization

40 وَ قَدَّ تۡ Ripped Social culture

41 عَذاَبٌ Punishment Social culture

42 ُّ يسۡجَنَ Prison Organization

43 الۡعَزِيۡزِ Minister Organistion

44 حُباؕ Love Social culture

45 فتَٰىہَا Slave Organization

46 سِکِّيۡنًا Knife Material culture

47 مَلکٌَ Angel Organization

48 فَاسۡتجََابَ Prayer Gestures

49 خَمۡرًا Wine Material culture

50 خُبۡزًا Bread Material culture

51 رَاۡسِیۡ Head Material culture

52 ال َّ طيۡرُ Birds Ecology

53 ءَارَۡبَابٌ Gods Organization

54 يٰصَاحِبَیِ السِّجۡنِ Prisoners Organization

55 تعَۡبدُوُۡنَ Worship Gesture

56 ال َّ شيۡطٰنُ Satan Organization

57 الۡمَلِکُ King Organization

58 بَقَرٰتٍ Cows Ecology

59 خُضۡرٍ Green Ecology

60 يٰبسِٰتٍ Dry Ecology

61 سُنۡۢبلُٰتٍ Grain Material culture

62 تزَۡرَعُوۡنَ Crops Material culture

63 يغَُاثُ Rain Ecology

64 يَعۡصِرُوۡنَ Juice Material culture

65 النِّسۡوَةِ Women

66 ال َّ رسُوۡلُ Messenger Organization

67 الۡعَزِيۡزِ Governor Organization

68 ال ّٰ صدِقِيۡنَ Truthful Habit

69 الۡخَائِٓنيِۡنَ Betray Organization

70 خَزَائِٓنِ Treasure Material culture

71 مَ َّ کنَّ ا Power Organization

72 بِرَحۡمَتِنَا Mercy Gestures

73 يَتَّ قوُۡنَ Taqwa Habit

74 الۡمُنۡزِلِيۡنَ Hospitality Habit

75 رِحَالِہِمۡ Camel Ecology

76 وَ ل َّ مَا فَتحَُوۡا Family Organization

77 بَابٍ Gate Material culture

78 اِنِ الۡحُکۡمُ Sovereignty Organization

79 الۡعِيۡرُ Caravan Organization

80 لسَٰرِقوُۡنَ Thieves Organization

81 السِّقَايَۃَ Bowl Material culture

82 تاَ ّٰ ِ Swear Habit

83 کٰذِبيِۡنَ Liars Habit

84 وِّعَاءِٓ Bag Material culture

85 درََجٰتٍ Rank Organization

86 َّ موۡثِقًا Pledge Social culture

87 الۡحٰکِمِيۡنَ Judges Organization

88 الۡقَرۡيَۃَ Town Material culture

89 عَيۡنٰہُ Eyes

90 الۡبَشِيۡرُ News Social culture

91 ابَوََيۡہِ Parents Organization

92 الۡعَرۡشِ Thrown Organization

93 يمَۡکُرُوۡنَ Devices Material culture

94 وَ الۡارَۡضِ Earth Ecology

95 ال َّ سمٰوٰتِ Heavens Ecology

===Translation Procedure ===

6. Translation Procedure

There are seventeen different kinds of translation procedures classified by Newmark. According to (Gallagher 1996, 31), “translation procedures are the technical devices to convey the message of a text in one language into another language.” The difference between translation procedure and translation methods discussed by (Newmark 1988, 81), “translation methods relate to whole texts, translation procedures are used for sentences and the smaller units of language.”

6.1 Transference
Transference is the way through which we convert the source language to target language and also contains transliteration or transcription. Transference is also known as loan words, there is no transformation in the spelling of the words that have been translated.

6.2 Naturalization
Naturalization changes the word SL to its pronunciation, then TL to its original form.
Naturalization also adds new connections to external conditions.

6.3 Culture equivalent
In this procedure, SL the cultural word is translated by the target cultural word. The use of the translation of this procedure is limited because it is not accurate, but it can be used in general texts, public and publicity, as well as for brief explanation to readers who do not understand the relevant source language culture.

6.4 Functional Equivalent
This approach is the most accurate path of translating and it uses very neutral cultural points with a new specific term.

6.5 Descriptive equivalent
This strategy is working for the description of the meaning or function of the source language.

6.6 Synonymy
This method of translation is applied when there is nothing to the same.

6.7 Through-Translation
Through translation is the literal translation of common conflicts, the names of organizations and compound parts.

6.8 Shifts or Transposition
This translation procedure involving a change in grammar from SL to TL. This change is done when there is a difference between the structure of the SL and the TL is reasonable.

6.9 Modulation
This procedure is used in the translation of sentences, phrases and clauses. Here the translator looked at the message in the source language sentence from a different angle or a different way of thinking. This strategy is used when the translation of words with literal meaning does not produce a reasonable translation.

6.10 Recognized Translation
The translation process is manifested when the translator uses an authoritative or appropriate translation of an organization's term.

6.11 Translation Label
This procedure is the appropriate one for the translation of a new institutional term, and it is a temporary translation of the source language word.

6.12 Compensation
This process manifests itself when there is a meaningful loss in one part, but compensation in the other part.

6.13 Componential Analysis
In this procedure, the source language word translated into the TL by detailing the components of the meaning of the source language word.

6.14 Reduction & Expansion
In this procedure, the elements of the word 'auto' removed and the elements of the word expanded in the target language.

6.15 Paraphrase
This procedure appears when cultural words need more explanation.

6.16 Couplets
In this procedure, two or more different procedures meet in one translation, couplets, triplets, quadruplets.

6.17 Notes
When the additional information is added to the cultural words for the clarification of readers.

===Analysis and Discussion ===

7. Analysis and Discussion

7.1 Introduction
This chapter highlights the procedure of the study and the analysis of culture-specific items in Surah Yusuf. This chapter explores the use of translation strategies in transferring meaning from the ST to the TL and the appropriateness of Newmark's model in interpreting the procedures that the translator applied during the translation process.

7.2 Procedures
To account for the translation of CSIs in this research, the source text of the Holy Quran in Arabic and its English translation translated by Mufti Taqi Usmani were studied. After reading the whole Ayahs of Surah Yusuf and its translation, every Ayah and its translation in English were carefully analyzed to identify CSIs and the strategies used by the translator to translate them into English. After that, the classification of CSIs by Newmark (1988) has been accepted as the theoretical framework of this study aimed at analyzing culture-specific items. For the clarification, each procedure is interpreted and demonstrated with illustrations in Tables 1-9.

7.3 Analysis and Discussion
After the categorizing the culture-specific items according to Newmark’s strategies, the researcher worked on the strategies for translating the culture-specific items applied in Surah Yusuf, including transference, cultural equivalent, functional equivalent, descriptive equivalent, componential analysis, synonymy, through translation, modulation and notes; Then, he arranged the data gained in Tables 1-9 in order to show the cases of applying Newmark’s strategies for translating the culture-specific items.
The discussion section is devoted to the interpretation of each selected culture-specific word, the researcher presents a discussion of how he formulates the CSIs in Newmark strategies.
Below are the discussion points created for using each strategy;

7.3.1 Transference: Transference includes transliteration and is the same as what is called transcription. The word then becomes a loan word. There were words that were transferred from the source text to the target text. These are presented in the following table.
Table1.

Here are some examples of Transference applied in translating CSIs in Surah Yusuf:

Strategy Source Text Target Text
قرُۡءٰنًا Quran
ابِۡرٰہيِۡمَ Ibrahim
Transference يعَۡقوُۡب Yaqub
اِسۡحٰق Ishaq
يَتَّ قوُۡنَ Taqwa

Words that have given in table 1 are transference words because these are conveyed to target language which is a different language writing system then from the source language, For example, the word Quran is transliterated word and pronounce as same as like in source language قرُۡءٰنًا, so it is transcripted and also become a loan word. Similarly, all the mentioned words in table 1 are transference words.
7.3.2. Cultural Equivalent: Cultural equivalent purpose is to replace a cultural word in the source language with an, although not completely synonymous, target language word.

Table 2.
Examples of Cultural equivalent applied in translating CSIs in Surah Yousaf
Strategy Source Text Target Text
اٰلِ يعَۡقوُۡب House of Yaqub
لَحٰفِظُوۡنَ Guard
بِثمََنٍ ۢ بَخۡسٍ Paltry price
درََاہمَِ مَعۡدوُۡدةٍَ Silver coin
اشَُدَّ هٗ Prime age
Cultural Equivalent مَعَاذَ ّٰ Master
الۡعَزِيۡزِ Minister
فَاسۡتجََابَ Prayer
اِنِ الۡحُکۡمُ Sovereignty
يٰصَاحِبَیِ السِّجۡن Prisoners
الۡمَلِکُ King
يَعۡصِرُوۡنَ Juice
مَ َّ کنَّ ا Power

In Surah Yusuf, we have some words that are related to the cultural equivalent, Table 2 contains cases where cultural equality is applied. The word House of Yaqub is not completely synonymous to the ST اٰلِ يعَۡقوُۡب, it is a replaced word in the SL. The word minister is not completely synonymous to the word ST word الۡعزَِيۡزِ. Similarly, the word Master in the TT is not synonymous to the word which is used in the ST ّٰ مَعَاذَ, it is a replaced word. The original meaning of the word فَاسۡتجََابَ is to accepted, but here it is referred to Prayer which is not only the synonymous but also a replaced one; furthermore, all the words mentioned in table 2 are mostly not completely synonymous words but the cultural replacing words.

7.3.3 Functional Equivalent:In functional equivalent, the word culture-free is used,
sometimes with a specific term; Therefore, it generalizes the word SL.

Table3.

Examples of Functional equivalent applied in translating CSIs in Surah Yousaf
Strategy Source Text Target Text
الۡقَصَصِ Narration
رَايَۡتُ Dream
Functional equivalent الۡاحََادِيۡثِ Events
ال َّ س َّ يارَةِ Wayfares
مِّصۡرَ Egypt
يمَۡکُرُوۡنَ Devices

In functional equivalent, culture-free words are used, sometimes a new specific term is used which generalizes the SL word. For example, in table 3 the word Events is used as a cultural free word that generalizes the ST الۡاحََادِيۡثِ. The word Devices is a cultural free word and used as a new specific term to generalize the ST word يَمۡکُرُوۡنَ. The word Narration is used in the TT as a cultural free word because it is not limited or bound to a single culture. The word narration can be used by every culture representative.
7.3.4 Descriptive Equivalent: It is using phrases in TT to explain the ST word.
Table4.
Examples of Descriptive equivalent applied in translating CSIs in Surah Yousaf
Strategy Source Text Target Text
کَوۡکَبًا Stars
ال َّ شمۡسَ Sun
الۡقمََرَ Moon
Descriptive equivalent عِشَاءًٓ And at Nightfall
وَارِدہَمُۡ Water drawer
سِکِّيۡنً Knife
الۡکِتٰبِ Enlightening book
ال َّ سمٰوٰتِ Heaven

The descriptive equivalent is, using phrases in TT to explain the ST word. For example Eleven stars and the sun and the moon a phrase used in the TT which explains کَوۡکَبًا َّ و ال َّ شمۡسَ وَ الۡقمََرَ the ST words stars, sun and moon. Similarly, Enlightening the book is a phrase used in the target text which highlights the meaning of الۡکِتٰبِ.
7.3.5 Componential Analysis:componential analysis is the initial comparison of a source language point to a selected language point that has the same meaning, but does not equate to one.
Table5.
Examples of Componential analysis applied in translating CSIs in Surah Yousaf
Strategy Source Text Target Text
رَايَۡتُ Dream
ال َّ طيۡرُ Birds
Componential analysis وَ يَلۡعَبۡ Play
يَعۡصِرُوۡنَ Juice
مَعَاذَ ّٰ ِ Master
يٰصَاحِبَیِ السِّجۡنِ Prisoners
اِنِ الۡحُکۡمُ Sovereignty

Further, in justification in the translation of CSIs, the researcher analyzed the words that comparing the word base of a source language with the target language point that has the same meaning, but obviously not equals one. Like رَايَۡتُ means to look or see while translating it to the TT it meanings changes to word Dream. The basic comparison of these two words is the same.
That is both words are related to cognition and eyes. For instance, other words are ال َّ طيۡرُ Birds, اِ نِ الۡحُکۡمُ Sovereignty.
7.3.6 Synonymy: Synonymy is a near target language equivalent.
Table 6.
Examples of Synonymy applied in translating CSIs in Surah Yousaf
Strategy Source Text Target Text
الۡکِتٰبِ Book
قۡتلُوُا Kill
ارَۡضًا Earth
Synonymy الذِئّۡبُ Wolf
دلَۡوَه Bucket
خَمۡرًا Wine
يٰبسِٰتٍ Dry

The translator has used good equivalents for the words chosen in the Surah Yusuf. For instance, الۡکِتٰبِ Book, Book in the TT and الۡکِتٰبِ in the ST are the synonymous word. Few other examples are mentioned in table 6.
7.3.7 Through translation:Through-translation, is a literal translation of common conflicts, names of organizations and compound parts. It can also be called: click or loan translation.
Table7.
Examples of Through-translation applied in translating CSIs in Surah Yousaf
Strategy Source Text Target Text
اٰلِ يعَۡقوُۡبَ House of Yaqub
غَيٰبَتِ الۡجُبِّ Into the bottom of a pit
بِرَحۡمَتِنَا Mercy
Through Translation الۡاحََادِيۡثِ Events
ُّ يسۡجَنَ Prison
الۡعَزِيۡزِ Governor
الۡخَائِٓنيِۡنَ Betray
وَ ل َّ مَا فَتحَُوۡا Family

In through translation, the researcher found those words which have common collocations, name of organization or component of compounds in Surah Yusuf. Examples of through translations are House of Yaqub, اٰلِ يعَۡقوُۡبَ is a component of the compound, Family وَ ل َّ مَا فَتحَُوۡا is the name of the organization, other examples are mentioned in table 7.
7.3.8 Modulation: Modulation occurs when the translator generates the original text message in TL text according to the current target language norms, as source language and target languages may differ visually.
Table8.
Examples of in translating CSIs in Surah Yousaf Modulation applied
Strategy Source Text Target Text
يمَۡکُرُوۡنَ Devices
Modulation لَسٰرِقوُۡنَ Thieves
مَ َّکنَّ ا Power
وَ قَدَّ تۡ Ripped

The modulation occurs in the translation of culture-specific items when we are translating the word or phrase from the source text to target text according to the new norms and traditions in TT culture. For instance, Devices are the word that had been translated from the Arabic word يمَۡکُرُوۡنَ which means to plan something while in English it is opposite which means tools.
7.3.9 Notes: Notes, additions, and glosses are additional information that a translator must add to the version; The additional information that translators add is usually cultural.
Table9.
Examples of Notes applied in translating CSIs in Surah Yousaf
Strategy Source Text Target Text
اِنِ الۡحُکۡمُ Sovereignty
Notes تعَۡبدُوُۡنَ Worship
ال َّ شيۡطٰنُ Satan
بِثمََنٍ ۢ بَخۡسٍ Paltry price

In this strategy, the translator adds some additional information to his version, The additional information that translators add is usually cultural. For example اِنِ الۡحُکۡمُ is a word which means that giving the order is limited or quality related to Al-Mighty God while the translator used the word sovereign which means authority. Worship is a word which means to follow or obey someone, the translator can use it in his point of view while in Arabic تعَۡبدُوُۡ نَ which means a quality limited to God.

===Conclusion and Recommendations===

8. Conclusion and Recommendations

This chapter summarizes the findings of the study. It also provides some recommendations regarding the application of translation procedures in translation between language systems.

8.1 Summary of the Findings

The translator applied nine translation procedures out of seventeen of Newmark’s translation procedures in the translation of the Surah Yusuf of the Holy Quran, namely, transference, cultural equivalent, functional equivalent, descriptive equivalent, componential analysis, synonymy, through translation, modulation and notes. The cultural equivalent strategy was the most frequent applied procedure. The descriptive equivalent and through translation procedure was the second most frequently applied translation procedure, It was followed by transference, functional equivalent, componential analysis, synonymy, modulation and notes. It is a descriptive study in which CSIs from ST translated to TT.

8.2 Conclusion

The present study purpose was to explore the CSIs in Surah Yusuf of the Holy Quran and to investigate which translation strategy proposed by Newmark (1988) were employed by the translator to overcome culture-specific items. Obviously, the researcher has worked hard to clear the way for future students of translation. Throughout the research, the researcher faced a lot of challenges and findings were revealed, some of them are the following;

• Between Arabic and English, there is a big cultural gap. Till now, this problem is considered as an unsolvable problem.

• Lack of reading and translating religious books.

• Many mistakes are made by the translators because they were unknown to the ST.

• The translators have to go through or review the previous translation of the Quranic scripture to solve the problem that they might face in the process of their translation.

The procedures used in this study will help the translator to render culture-specific terms accurately. Thus, the researcher worked well to fill the linguistic gaps between Arabic and English. Furthermore, Newmark’s translation procedures helped the translator make the translation sound more natural to the TR. It can be observed from the analysis that Newmark’s translation procedures were effective in translating the Islamic texts. The findings of the study might help students of translation and practitioners in the field of TS to get familiar with the most influential strategies in rendering cultural specific items. They can use the findings of the study to employ translation tasks in translations. Educational planners can use the findings of this study to specify the most influential, dominant strategies to conduct a target-oriented/sourceoriented translation. To sum up, it should be emphasized that the focus of this particular study was on religious genre. Investigating CSIs in different genres could lead to new areas of research for interested researchers. Accordingly, the information gained from this study may prove useful to translators, translation teachers, and student learners as it will help them improve their translation skills with the special attention of culture-specific items and will allow them Give texts when having a broad view of translation. Other researchers can derive similar effects from many of the findings of the same study.

This study is similar to other studies that might have several limitations which need to be taken into account. The study focused on one Surah translated by one translator. Examining different Surahs of the Holy Quran and their translations by other authors from different cultures might lead to interesting facts or they might confirm the findings of this study. Different translators might employ different strategies. Further research is needed to confirm or disconfirm the findings of this study. Newmark's strategies are not limited to the cultural features of the language. But it also covers the linguistic specifications. To narrow down the subject of the study, the linguistic aspects of the text were ignored. Comparing these linguistic aspects could be another interesting topic and venue for further research.
Finally, It may be concluded that Newmark’s translation procedures are necessary for the translation of an Islamic text between two different language systems and cultures. However, the translator must be competent in using the translation procedures to provide an accurate translation.

8.3 Recommendations

The researcher furnished a set of recommendations in the light of the findings reached and the results obtained. The recommendations can make a helpful set of guidelines for both existing and potential translators in general and for translating religious texts of two languages that are not closely related. These recommendations are tentative and are subject to modification upon closer investigation by translation scholars and professionals:

• The researcher recommends that the study of translation procedures should be included in the university curriculum for students who study translation, to help them in solving the problems of translating religious texts.

• It is recommended for translastors to use the translation procedures appropriately in order to deliver the meaning of the source text correctly.

• The researcher also recommends examining the application of other kinds of translation procedures on Islamic texts based on other models such as Andrew Chesterman’s translation procedures.

• It would also be beneficial to investigate Newmark’s translation procedures to various types of texts such as medical texts and journalistic texts.

=== References ===
Abdi, H. (2019). Translating culture-specific items (CSIs) as a conundrum for Iranian MA translation students: Considering the level of study. Journal of new advances in English Language Teaching and Applied Linguistics, 1(1), 88-109.

Aguado-Gimenez, P., & Pérez-Paredes, P. F. (2005). Translation-strategies use: A classroombased examination of Baker’s taxonomy. Meta: journal des traducteurs/Meta:
Translators' Journal, 50(1), 294-311.

Ahmadi, M. R.S and Nosrati, Fatemah. (2012). Domestication and Foreignization Strategies in Translation of Culture-Specific Items. Translations of English-Persian Children’s Literature. San Francisco: Grin Publishing. Google Books.

Al Saleh, R. A. (2019). An Application of Newmark's Procedures to Muhammad Abul Quasem's Alleman, J. C. Bee. W. Ulitkin, I. Files, F., Zetzsche, J., Chatonnet-Marton, P. & y del Árbol, E. V. Translation Strategies.

Al-Sofi, B. B. M. A., & Abouabdulqader, H. (2020). Bridging the gap between translation and culture: towards a cultural dimension of translation. International journal of linguistics, literature and culture, 6(1), 1-13.

Baker, M., 1992. In Other Words: A Coursebook on Translation. London: Routledge, p.20–42.

Blažytė, D., & Liubinienė, V. (2016). Culture-specific items (CSI) and their translation strategies in Martin Lindstrom’s" Brand sense". Kalbų studijos, (29), 42-57.

Bush, P. (1998) "Literary Translation." In: M. Baker, ed. Routledge Encyclopedia of Translation Studies, London: Routledge, pp.127-130.

Catford. J. C. (1965). A linguistic theory of translation. Oxford: Oxford University Press.
English Translation of Mohammad Al-Ghazali's Islamic Guidance.Literature and Culture, 6(1), 1-13.

Gečaitė, L. (2020). Culture-Specific Items and Their Translation Strategies in Victoria Hislop's Novel The Sunrise.” (2020).

Hassan, B. E. A. (2014). Between English and Arabic: A practical course in translation.
Cambridge Scholars Publishing.

Hermans, T. (1999). Translation in systems. Manchester: St. Jerome Publication House, J. (Ed.). (2014). Translation: a multidisciplinary approach. Springer.
Issa, A. L. S. M., & Hammood, L. H. R.- Quranic-Specific Phrases under the Study of Translation; Significance and Applications.

Janfaza, E., Assemi, A., & Dehghan, S. S. (2012). Language, translation, and culture.
In International Conference on Language, Medias and Culture (Vol. (33), p. 83-87).

Janfaza, E., Assemi, A., & Dehghan, S. S. (2012). Language, translation, and culture.
In International Conference on Language, Medias and Culture (Vol. 33, p. 83-87).

Lambert, J. (1998) Literary Translation. In: M. Baker, ed. Routledge Encyclopedia of Translation Studies. London: Routledge, 130-134.

Landers, Clifford E. (2001) Literary Translation: A practical guide. New Jersey University Press: Multilingual Maters.

Lustig, Myron, W. and Koeser, Joline (2003), Intercultural Competence: Interpersonal Communication Across Cultures, Boston: Allyn and Bacon.

Malmkjær, K. (1993). Who Can Make Nice A Better Word Than Pretty? Collocation, Translation, and Psycholoinguistics. In: Baker, M., Francis, G. and Tognini-Bonelli, E.
eds. Text and Technology. Philadelphia/Amsterdam: John Benjamins Publishing Company. pp.213-32.

Mosavat, S., & Rahimpour, S. (2016). The Most and Least Used Translation Strategies for
Conveying Culture-Specific-Items in Young Adult Literature from English into Persian. International Journal of Humanities and Cultural Studies (IJHCS) ISSN 23565926, 1853-1873.

Munday, J. (1997). Systems in Translation: A computer-assisted systemic approach to the analysis of translation of García Márquez. Ph.D thesis, University of Bradford.

Newmark, P. (2001). A Textbook of Translation. Shanghai: Shanghai Foreign Language
Education Press

Newmark, Peter. (1988). A Textbook of Translation. New Jersey: Prentice-Halls

Nord, Christiane. (1997). Translating as a Purposeful Activity: Functionalist Approaches
Explained. Manchester: St. Jerome. Accessed 10 November. 2018. Google Books Schjoldager, A. (2008). Understanding translation. Academica: Århus.

Silalahi, M., & Lubis, S. (2013). Translation Procedures of Cultural Terms Found In Sejarah Bilingual For Students of Senior High School.
Valipoor, K., & andAzizeh Chalak, H. H. T. (2019). Cultural-specific items in translation of the Holy Quran by Irving: 43-51.

Venuti, L. (1995). The translator’s invisibility: A history of translation. London and New York:
Routledge

Widiarto, O. V. V. (2016). The translation procedures of cultural expressions applied in a game of thrones translated into Perebutan Tahta novel by Barokah Ruziati (Doctoral dissertation, Dian Nuswantoro University).

=Zohaib Chand AN INTRODUCTION TO TRANSLATION STUDIES: AN OVERVIEW Intan Pradita=

[[Trans_Type_EN_12]]

===Abstract===
This study aims to observe the development of translation studies through its different types, various strategies, styles and particular methods. In this paper, the readers are introduced to some famous translation scholars including their view of translation studies. At the further discussions, this study lets the readers acknowledge the main issues on translation studies, focusing on different styles of variations such as grammar, sentence structure, textual analysis, strategies and methods. This study may help those who are interested to conduct translation researches and help them by giving options of which theories is beneficial to their analysis. Moreover, it aims to explore the clear definition of translation as well as help the readers to understand the basic concept which are used in the field of translation. The present study, therefore, attempts to outline the scope of the discipline of translation studies and more importantly, it is an attempt to outline its activity that required a deep mastering of language, a good source of knowledge and target cultures.

===Key words ===
Translation, styles of variations, strategies

===Introduction ===
It is undoubtedly right that translation is important to share information. In line with these premise, the number of translation professionals is getting higher. In fact, the result of translation researches tends to help human daily life in term of evaluation, designing translator machines, and cultural studies. Therefore, translation means converting written information from one language into another. It is the new discipline appeared in the second half of the 20th century. The term “Translation Studies” was coined by James S. Holmes, an American-Dutch poet and translator of poetry, in his seminal paper “The Name and Nature of Translation Studies”. Translation enables effective communication between people around the world. It is a courier for the transmission of knowledge, a protector of cultural heritage, and essential to the development of a global economy. Translation helps us to know about the developments in the field of creative arts, education, literature, business, science and politics. It has shifted from the traditional conception of the fixed, stable and unchangeable nature of the text and its meaning to a text with wide scope for variations. Translation also helps in nation building. In this globalised world, the demand for translation and language related services has increased many times. Translation is not only needed for the creation of national identity but has also become an essential tool for keeping pace with the processes of globalization and localization. The activity of translation has a long-standing tradition and has been widely practiced throughout history, but in our rapidly changing world its role has become of paramount importance. Nowadays, knowledge in which cultural exchanges have been widening, has been increasingly expanding and international communication has been intensifying, the phenomenon of translation has become fundamental. Be it for scientific, medical, technological, commercial, legal, cultural or literary purposes, today human communication depends heavily on translation and, consequently, interest in the field is also growing. Accordingly, the discussion, in the present study, proceeds primarily from the perspectives of “Translation Studies” and “Linguistics”. One major goal is to show the interrelationships between linguistics and translation, and how they benefit from each other. Nowadays, translation research has started to take another path, which is more automatic. The invention of the internet, together with the new technological developments in communication and digital materials, has increased cultural exchanges between nations. This leads translators to look for ways to cope with these changes and to look for more practical techniques that enable them to translate more and waste less. They also felt the need to enter the world of cinematographic translation, hence the birth of audiovisual translation. The latter technique, also called screen translation, is concerned with the translation of all kinds of TV programs, including films, series, and documentaries. This field is based on computers and translation software programs, and it is composed of two methods; dubbing and subtitling. In fact, audiovisual translation marks a changing era in the domain of translation.
In short, translation has very wide and rich history in the West. Since its birth, translation was the subject of a variety of research and conflicts between theorists. Each theorist approaches it according to his viewpoint and field of research, the fact that gives its history a changing quality.

Discussion

Translation is an activity that requires deep mastering of languages, a good knowledge of source and target cultures. It is also linked with the translation method, strategies and styles of variations. Each translation type requires different translation method. In this paper, it is an attempt to outline that there are several types of translation. Each type is defined by different scholars through different criteria to the contextual situation of communication. In this paper, we will be writing down the three prominent types of translation through various medium namely; technical translation, literary translation and pragmatic translation. For each type, a selection of examples will be considered for analysis based on translation theories and techniques. We will show that some chunks of text require literal translation, while other requires interpretive method. In addition, this paper will also examine various strategies and its styles of variations based on translational study. The following strategies will be presented in the paper as;

• They involve text manipulation.
• They must be applied to the process.
• They are goal-oriented.
• They are problem-centered.
• They are applied consciously.
• They are inter-subjective.

Most theorists agree that strategies are used by translators when they encounter a problem and literal translation is not useful. Different researchers have investigated and described various translation strategies from their different perspectives. It intends to show what translation strategies exist and when and why they are used by professional translators. Different scholars have various perspectives to the aspects of the act of translation, so, they define and describe different types of strategies. Bergen's (n. d.) classification of the strategies includes three categorizations which will be discussed mainly in this paper:

• Comprehension strategies
• Transfer strategies
• Production strategies

An addition to this paper, styles of variations will also be introduced to the readers through different aspects and examples. The concept of style can be defined in terms of the distinctive way an individual or a group uses language, or better still the discourse used to perform distinct functions of language aimed at achieving specific purposes. However, this does not entail that style is simply a matter of form since it is the product of other components such as the genre of discourse, its semantics, syntax and phonology. Indeed, in order to analyze a given stylistic variation one needs an extensive checklist that includes lexical and grammatical categories, allusions, and figures of speech. Style can be understood to refer to the recurring typical features of the source text compared to the typical features of the translated text. In a quantitative and qualitative analysis, this variation is shown to be influenced by several pragmatic and social factors, and to index the interpreters' stances towards source speakers and towards the immigrant court users who are the recipients of translations from English. It is argued that translation styles have profound consequences for limited English speakers, as the insistence on institutional norms in translating to them is viewed as a gate keeping behavior that may impede their full participation in the proceedings.

What is translation?

Translation went through various definitions going from a mere linguistics activity during the sixties, a cultural and communicative activity during the seventies reflects the social impacting activity in the latest founding of the literature.
“Translation is traditionally known as being the replacement of textual material in one language into equivalent textual material in another language”.
House (2015) mentions that translation is considered as the “replacement” of a text in the source language by a semantically and pragmatically equivalent text in the target language. It is strongly related to a source language and target language cultures. It requires a high level of mastery languages, an awareness of any contextual factors within which the discourse emerges. There is no need to mention how it affected civilizations through different areas of mankind history. For example, An Arab-Islamic civilizations. There have always been different directions on how one should or should not translate. In the Arab tradition, two main methods existed and were in complete divergence namely the literal and the free method.
On the other hand, in the Western tradition there are various methods currently exist namely, the linguistic, the hermeneutic, the interpretive, the functionalist, the interventionist, the poly-systemic and the text-typologist method. More so, it may be important to point out that translation has been defined in many ways, and every definition reflects the theoretical approach underpinning it.
As Shuttlworth and Cowie (1997) observe throughout the history of research into translation, the phenomenon has been variously delimited by formal descriptions, echoing the frameworks of the scholars proposing them. For example, Bell (1991: XV) starts with an informal definition of translation, which runs as follows: the transformation of a text originally in one language into an equivalent text in a different language retaining, as far as is possible, the content of the message and the formal features and functional roles of the original text.
At the beginning of the ‘scientific’ (Newmark, 1988, p. 2) study of translation, Catford (1965, p. 20) described it in these terms, the replacement of textual material in one language (SL) by the equivalent textual material in another language.
Thirty years later, in Germany, the concept of translation as a form of ‘equivalence’ is maintained, as we can see from Koller’s definition (1995, p. 196): “The result of a text processing activity, by means of which a source language text is transposed into a target-language text. Between the resultant text in L2 (the target-language text) and the source text in L1 (the source language text) there exists a relationship, which can be designated as a translational, or equivalence relation”. Because complete equivalence (in the sense of synonymy or sameness) cannot take place in any of his categories, Jakobson (1959) declares that all poetic art is, therefore, technically untranslatable. That is, the translator has to take the question of interpretation into account in addition to the problem of selecting a TL phrase which will have a roughly similar meaning. Exact translation is impossible. In this regard, Bassnett (1996) claims that all texts, being part of a literary system descended from and related to other systems are “translations of translation of translations”: every text is unique and at the same time, it is the translation of another text. No text is entirely original because language itself, in its essence, is already a translation: firstly, of the non-verbal world and secondly, since every sign and every phrase is the translation of another sign and another phrase. However, this argument can be turned around without losing any of its validity: all texts are original because every translation is distinctive. Every translation, up to a certain point, is an invention and as such it constitutes a unique text.
In this analysis of the above definition, Manfredi (2008), points out that the above distinction can be divided into two main perspectives, those that consider translation either as a ‘process’ or a ‘product’. To this twofold categorization, Bell (1991, p. 13) adds a further variable, since he suggests making a distinction between translating (the process), a translation (the product) and translation (i.e., “the abstract concept which encompasses both the process of translating and the product of that process”. Moreover, thanks to advances in new technologies, today we can also incorporate into TS the contribution of corpus linguistics, which allows both theorists and translators analyses of large amounts of electronic texts (Manfredi, 2008). On the other hand, Halliday (1992, p. 15) takes translation to refer to the total process and relationship of equivalence between two languages; we then distinguish, within translation, between “translating” (written text) and “interpreting” (spoken text). Halliday, thus, proposes distinguishing the activity of “translation” (as a process) from the product(s) of “translating”, including both “translation” (concerning written text) and ‘interpreting’ (regarding spoken text.
“Translation is the production of a functional target text maintaining a relationship with a given source text that is specified according to the intended or demanding function of the target text.

Types of Translation

Translation is an activity that requires deep mastering of languages, a good knowledge of source and target cultures. It is also linked with the translation method, strategies and styles of variations. Each translation type requires different translation method. In this paper, it is an attempt to outline that there are several types of translation. Each type is defined by different scholars through different criteria to the contextual situation of communication. In this paper, we will be writing down the three prominent types of translation through various medium namely; technical translation, literary translation and pragmatic translation.

Technical translation

Technical translation is a type of specialized translation involving the translation of documents produced by technical writers, or more specifically, texts which relate to technological subject areas or texts which deal with the practical application of scientific and technological information. (Wikipedia)
Translators' main goal is to accurately translate the technical terminology to match the document and the message of the original content.

The benefits of technical translation

A professional technical translation service is provided by translators with dual specialties, that is, professionals who are fluent in the language pair, but who are also experts in the field covered by the documents to be translated.
When you need to have your documents translated by a technical translator, translators who are not experts may not be able to provide the necessary solutions and terminology for a quality translation. If the translator is not an expert in the field, he/she will have to learn the new terminology while working. This means that translation will take longer, have higher chances of inaccuracies, and may result in higher costs. Therefore, the main advantages of hiring an agency specialized in this type of service are as follows:

Literary translation

Literary translation is the translation of creative and dramatic prose and poetry into other languages. This includes the translation of literature from ancient languages and the translation of modern fiction so that it can reach a wider audience.
Literary translation is of huge importance. It helps to shape our understanding of the world around us in many ways. Reading Homer and Sophocles as part of a classical education in school helps to build an understanding of history, politics, philosophy and so much more. Meanwhile, reading contemporary translations provides fascinating insights into life in other cultures and other countries. In a fast-paced world so rife with misunderstanding and confusion, such efforts to share knowledge and experiences across cultural boundaries should be applauded.
The translation of literature differs greatly from other forms of translation. The sheer size of the texts involved in literary translation sets it apart. Tackling a translation that runs to hundreds of thousands of words is not a task for the faint-hearted. Nor is recreating poetry in a new language, without losing the beauty and essence of the original work.
One of the key challenges of literary translation is the need to balance staying faithful to the original work with the need to create something unique and distinctive that will evoke the same feelings and responses as the original. This can be particularly challenging when it comes to translating poetry.
Poems are written with incredible attention to detail. Not only are the words and phrases important, but the number of syllables and the entire rhythm of the completed work. It’s a challenging task to complete just in one language, let alone when trying to recreate a poet’s work during a translation. Daniel Hahn, director of the British Centre for Literary Translation, sums up the issue beautifully.
As literary translators will attest, a single word can be extremely troublesome. The author of a work of fiction has chosen that word for a good reason, so the translator must ensure that it is faithfully delivered in the target language. However, what if no direct translation is available? Or what if several options exist, each with a slightly different nuance? Urdu language translator Fahmida Riaz outlines her approach to such thorny issues.
For instance, “Every piece you translate comes from the pen of an individual, so you have to give it an individual treatment. I try to retain the ambience of the original culture, rather than the language, as it is reflected in the text.”

Pragmatic translation

Pragmatic translation is the basic assumption that provided a source language text contains no misstatements of fact, is competently written and has to be fully translated rather than summarized or functionally reorientated; one's purpose in translating it is to be referentially and pragmatically accurate. In this paper, I shall not deal with referential accuracy but concentrate instead on the pragmatic aspects of translation. As the term pragmatic translation may be used in a variety of ways, I should like to state my own definition of pragmatic, which derives from Charles Morris and ultimately from Charles S. Peirce. I am using pragmatic as one of the two factors in translation: pragmatic denotes the reader's or readership's reception of the translation, as opposed to referential, which denotes the relationship between the translation and the extra-linguistic reality it describes.
Translation is a properly way to a properly communication and pragmatics is how to use language in communication properly. By translation, many things from different languages and cultures can understand to each other. In other words, translation can be stated as a facilitator to make a communication runs well.

===An Overview on Translation Studies ===

===Main Issues in Translation Studies: Equivalence or Variations ===

=== Matthiessen's Parameter on Register Variations===

===Conclusion ===

=== References ===

= Muhammad Numan A Study to Explore the Translation Strategies of Idiomatic Expression from Urdu to English ; A Case Study of Sadat Hassan Manto’s Short Story “Khol Do” =
[[Trans_Type_EN_13]]

===Abstract===
Translation is necessary for developing knowledge and idea, but it also makes the people understand the language and culture of other people or countries. However, equivalence is essential during translation, especially when the translator wants to translate idiomatic expressions in the best possible way. Therefore it is necessary to follow up on some strategies during the translation process. The research work is carried out under the qualitative method with textual analysis techniques as significant. Mona Baker's model for idiomatic expression is explored with the help of different examples from collected data. The primary purpose of this study is to find out which types of strategies are being followed by the translator during the translation process. It was found that translation by paraphrasing, translation by similar words and meaning and translation by similar meaning and different words.
===Key words ===
Translation Strategies, Idiomatic expression, Sadat Hassan Manto, Urdu Literature --[[User:Atta Ur Rahman|Atta Ur Rahman]] ([[User talk:Atta Ur Rahman|talk]]) 09:45, 12 December 2021 (UTC)

===Introduction ===

In this chapter, the researcher wants to highlight the different concepts about the fundamental question that "what is idiomatic expression" and the views of various critics, theorists and linguistic experts, and prominent scholars of translation studies.--[[User:Atta Ur Rahman|Atta Ur Rahman]] ([[User talk:Atta Ur Rahman|talk]]) 15:38, 13 December 2021 (UTC) Among them are Lindalorri, Mona Baker, Newmark's, and many more define idioms from their point of view. Secondly, the researcher highlights one of the most prominent literary and short stories writers of the sub-continent Sadat Hassan Manto, his life, literary style, and short stories career. In the last statement of the problem, the objective of the research, which type of strategies was followed in the translation process, purposes of study, and delimitation of studies are explained one by one.

Many critics, theorists, and linguists define idioms differently. However, in general, an idiom is a phrase or expression that typically has a metaphorical, non-literal meaning connected to it. However, phrases can become figurative idioms while keeping the literal meaning of the words. However, according to the Oxford Dictionary of English, a set of words is established by usage as having a meaning not deducible from the meanings of the constituent terms (e.g., over the moon, see the light).

"What is particularly remarkable about idioms is that they can be described in a variety of ways, depending on the roles they fulfilled," writes (Linda 2006: 8). "A string of words whose meaning differs from the meaning supplied by the individual words" is what an idiom is, according to (Larson 1984: 20). Idioms are "at the end of the scale from collocations in one or both of the areas: flexibility of patterning and transparency of meaning," according to (Baker 1992: 23). Idioms are defined by (Yagihashi 2003, 22) as a "collection of words whose meaning cannot be guessed from their meaning.". According to Newmark, “Idioms are word groups whose meaning cannot be deduced from the meaning of individual words.”(Newmark 1981: 11).--[[User:Atta Ur Rahman|Atta Ur Rahman]] ([[User talk:Atta Ur Rahman|talk]]) 15:38, 13 December 2021 (UTC)

The whole meaning of each word that makes up an idiom cannot be considered the idiom's overall meaning. As a result, an idiom should not be translated. To remark that someone is bull-headed, for example, suggests that he or she is obstinate, even though the connotation has nothing to do with the words bull or headed. According to Corelli, English has a sizeable idiomatic base. About 4,000 idioms in American English are drawn from the nation's culture and everyday life. Idioms infect English with a peculiar flavor and offer it remarkable diversity, brilliant character, and color. She also feels that idiomatic expressions not only assist language learners in understanding English culture but also penetrating English people's traditions and lifestyles and gaining a deeper understanding of English history.(Corelli 2006: 53)

The main issue that idiomatic and fixed expressions pose for translators, according to Baker is twofold: "the ability to recognize and interpret an idiom correctly; and the difficulties involved in rendering the various aspects of meaning that an idiom or a fixed expression conveys into the target language. The first challenge that a translator encounters is understanding that she/he is dealing with an idiomatic expression.(Baker 1992: 65)

Sadat Husain Manto's writings also include numerous literary criticism, studies in Urdu, and many translations from Urdu into English. He is credited with having brought Urdu language and literature into the mainstream of contemporary international writing. There is no doubt that Sadat Hassan Manto was the most prolific of all modern writers in the sub-continent. Manto's published a substantial number of short stories during his short literary life span, and novelette gave some master piece work to Urdu literature. The noble laureate Hemingway mentions the lunatic life of great Manto's in his speeches. The current research study aims at discovering and determining the strategies used in translations of "khol do" short stories about sexual violence during partition of sub-continent and "license" a short story which throw light on the behavior of society toward widow his profession which lead toward prostitution by Aatesh Taseer an Indian born translator currently living in London having solid links with native country and culture.(Ahsan 2020: 12-27)--[[User:Atta Ur Rahman|Atta Ur Rahman]] ([[User talk:Atta Ur Rahman|talk]]) 15:44, 13 December 2021 (UTC)

===Literature Review ===

In this chapter, the author/researcher defines the strategy and its different definitions from various perspectivess. However, the sole focus is only on the strategy of translation studies. Furthermore, renowned academicians put forward their definition of strategy like Venutti quoted translation strategy as the theory of de construction-sim, which is progressive and future-oriented.(Venutti !995, 35 Krings defines it as the content of the project, while Seguinet divided the term into three steps.(Krings 2000:21). However, Locher defines it as the procedure of solving a problem faced in translating a text. Jaskelaine involves the primary task of choosing the SL text and developed a method to translate it. (Locher 2002:76) In last, the author points out his research work's sole purpose by mentioning different research work on Mento's short stories except for this angle. --[[User:Atta Ur Rahman|Atta Ur Rahman]] ([[User talk:Atta Ur Rahman|talk]]) 16:30, 13 December 2021 (UTC)

The term "strategy" is used in a variety of settings. Many theorists in translation studies have used the phrase "translation methods" interchangeably, although with significant distinctions in meaning and perspective. The following is a collection of more general definitions of the term strategy. A strategy is a long-term set of actions to achieve a specific goal (Wikipedia Committee, n. d.).A methodical plan for improving one's learning performance has been actively altered and mentioned (Instruction Curriculum Reading Glossary, n. d.)
A strategy is a well-thought-out, intentional, goal-oriented (with a measurable outcome) approach carried out through a series of actions that can be monitored and modified (Curriculum Learning Literate-Futures Glossary, n. d.)

A collection of particular mental and behavioral procedures is taken to reach a given result. These definitions are general and can be related to different fields of study. This study mainly concerns translation strategies, although the definitions mentioned above can be narrowed down to this research field, as well. Translation strategies have their characteristics, through which one can gain a proper understanding of them. In general, a translator employs a strategy when confronted with a challenge while translating a text; nevertheless, translation methods are not required when translating a text literally. Bergen points out that strategies are not always obvious or straightforward. (Bergen 1996:33)

Although beginners in the field of translation believe they have done a successful translation when they translate word for word and utilize a dictionary, they do not realize that there is still a problem and that adjustments must be made at various levels of the translation. As a result, the most critical purpose of the strategies is to solve problems. "Venuti attempted to put deconstructionist translation theory into practice by proposing the "resistant translation" technique as an alternative to the standard "smooth translation. This technique tries to reverse the colonial concept of translation, English-American culture centralism, and the value of imperialist culture from an ideological standpoint. (Vinute 1998:41).--[[User:Atta Ur Rahman|Atta Ur Rahman]] ([[User talk:Atta Ur Rahman|talk]]) 16:30, 13 December 2021 (UTC)
It aims to retain "foreignness" rather than seeking similarity in translation principles and methods. The author believes Venuti's translation strategy is quite progressive and future-oriented, with the development of international communications on an equal footing. However, it will take time to implement fully." (Jianzhong. .Krings 1986, 18) defines translation strategy as "a translator's potentially deliberate objectives for solving concrete translation problems specific translation task in the context of a project."The translators adopted three global tactics, according to Seguinot (i) translating uninterrupted for as long as possible; (ii) resolving surface flaws as soon as possible; (iii) leaving text quality and stylistic problems to the editing stage.(Seguinot 1989:27)--[[User:Atta Ur Rahman|Atta Ur Rahman]] ([[User talk:Atta Ur Rahman|talk]]) 16:30, 13 December 2021 (UTC)

Furthermore, Loescher defines translation strategy as "a possibly conscious technique for overcoming a difficulty encountered in translating a text, or any segment thereof."(Loescher 1991:8) As stated in this definition, consciousness is vital in distinguishing strategies employed by learners and translators. "The element of consciousness is what distinguishes strategies from these activities that are not strategic," (Cohen 1998:4) claim moreover, 'Bell' distinguishes between global (whole-text) and local (text segment) techniques and indicates that this distinction is the outcome of several types of translation challenges.(Bell 1998:188)

According to Venuti, "involve the core tasks of picking the foreign text to be translated and establishing a way to translate it."(Venuti 1998, 240). He uses the terms "domesticating" and "foreignizing" to describe them. Ordudari, considering the process and outcome of translation, Jaaskelainen divides methods into two primary categories: some strategies deal with what happens to texts, while others deal with what happens during the translation process. According to Jaaskelainen, product-related strategies entail the essential tasks of selecting the SL content and establishing a technique for translating it. On the other hand, process-related strategies are "a set of (loosely articulated) rules or principles that a translator applies to attain the goals determined by the translating scenario.(Jaaskelainen 2005:15)

Furthermore, Jaaskelainen distinguishes between global and local strategies, stating that "global strategies refer to general principles and modes of action, while local strategies refer to specific activities concerning the translator's problem-solving and decision-making.(Jaaskelainen 2005:16). Newmarkdistinguishes between translation methods and translation procedures. (Newmark 1988, 81) also distinguishes between translation techniques and procedures, writing, "While translation methods are employed for full texts, translation procedures are utilized for sentences and smaller units of language."(Newmark 1988, 221)

Apart from other literature like poetry, drams and other subcultures also produce literary genius in short stories. Monto is one of them. His literature is translated into different languages with a different theme in his work. Apart from the story of division, Manto's books are characterized by powerful female characters. Manto combines the physical brutality of division with the intellectual cruelty that sex and sexuality face inside the Indio Pak subcontinent's social framework (Ranjan 2004, 3). Manto's female characters, according to Ispahani, are characterized by their sexual fragilities, such as sexual humiliation, rape, and prostitution. "They are nearly always victims, with the power only to cause their destruction," she believes. Sakina's body movement reveals how severely she was sexually raped. Sakina's silence and pain depict the savagery of her rape to the point where they lost their ability to communicate. Manto's short stories present another perspective on trauma through the absence of the subject converses (Mehta 2018, 9). Bingo by Tariq Rahman explores sexual repression, social injustice, and war tragedies. Wartime rape has existed since the beginning of conflicts, and penetrators consider it one of their weapons of war (Isikozlu, 2016:13).

The concept of hegemonic binary was introduced by the second wave of feminism, which depicts patriarchal conduct as sexually superior and powerful. At the same time, women are sexually inferior and submissive argue (Marinucci, 2010:15). Sexual trauma serves as a link between the victim and society; it ruins the victim's sense of safety, leads to low self-esteem, and silences them called by (Lewis 2017:54). Saadat Hasan Manto (1912-1955) was one of the most well-known, controversial, and provocative Urdu writers of the twentieth century. Despite being a prolific writer of essays, plays, film scripts, and novels, he was best known for his short tales. Born in Punjab, he began his writing career in Bombay before moving to Lahore, Pakistan, in January 1948, a few months after partition (Hasan 1984:12). Following that, his stories generally centered on a partition, exploring its human effects from various perspectives.

Manto's works are notable for their realism, word economy, dependence on internal components, and, most notably, their abrupt, often distressingly unclear ends (Akhtar and Flemming 1985:9). While Tariq Rahman wrote Bingo, he is a writer, playwright, and critic who has made significant contributions to Urdu literature through his writing. Research work was carried out on the comparison of "bingo" and "khol do."
The purpose of this thesis is to compare the two short stories Khol Do and Bingo, both of which focus on women and violence, particularly wartime rape, which makes women more vulnerable than ever before. This paper explores how women are victims of war and partition, making them doubly marginalize primarily due to the hegemonic binaries of men and women. Both of the stories aim to reflect the stigmata of our society regarding the violence and cruel treatment of women since their existence. Furthermore, via the lenses of feminism and post-colonialism, it examines how varied wartime weapons can be for both gender binaries. The writers' audacity causes us to reflect on the inhumane treatment of women in everyday life and even in wartime when they are with the men who are supposed to defend the female..(Ahsan 2020: 12-27)--[[User:Atta Ur Rahman|Atta Ur Rahman]] ([[User talk:Atta Ur Rahman|talk]]) 16:31, 13 December 2021 (UTC)

=== Theoritical Framework ===

In this paper, various strategies have been used, like using an idiom of similar meaning and similar form, the idiom of similar meaning and different form, translation by Paraphrasing, translation by omission. The approach of employing idioms of similar meaning and form, according to Mona Baker, entails using an idiom in the target language that can express about the same meaning as the source language idiom, as well as having lexical similarity. On the other hand, this type of matching happens periodically as well as regularly.(Baker, 1992, 13)

Similarly, employing idioms with similar meanings but different forms means that it is possible to locate an idiom or fixed expression in the target text language that has a similar meaning to the source idiom or expression but is made up of distinct lexical elements. Consider the case of English and French, both of which use the idiom mentioned above. In English, one good deed is rewarded with another, whereas in French, handsome deeds are rewarded with handsome deeds.

Furthermore, we did not come across any idioms in the category mentioned above during translating idioms. To deal with this issue, the translators used the most popular approach, known as a translation by paraphrase, which is short, straightforward, and time-saving. When a match cannot be identified in the target language or when it appears improper to employ idiomatic language in target material due to aesthetic differences between the source and target languages, this is the most typical approach for translating an idiom from source to target language. However, one thing to keep in mind is that a perfect translation is not required is necessary or possible.

Last but not least, to overcome the problem of idiom translation, the translator employs the strategy of translation by omission. This can be defined as an idiom being omitted entirely in the target text with a single word. This is done because the idiom has no close match in the target language; its meaning cannot be easily paraphrased or due to stylistic reasons.--[[User:Atta Ur Rahman|Atta Ur Rahman]] ([[User talk:Atta Ur Rahman|talk]]) 16:38, 13 December 2021 (UTC)

Data analysis Techniques:
Textual analysis is the method of data analysis in qualitative research that brings forth the hidden and potent message, structure, and function of research in giving text, Alan Mckee (defines textual analysis as whenever we perform textual analysis on the text, we make an educated guess at some time of the most likely interpretations that might be made of that text (Alan 2001:3)
Analysis of the translation of short stories in light of Mona baker's theory "khol do and license" are short stories written by Sadat Hassan Manto and translated by many translators from Urdu into English. During translation, the translator adopted many strategies for translating idiomatic expression, sometimes by Paraphrasing, sometimes by omission, sometimes using similar idioms of form and meaning while sometimes using different words and the same form, the whole.
--[[User:Atta Ur Rahman|Atta Ur Rahman]] ([[User talk:Atta Ur Rahman|talk]]) 09:51, 12 December 2021 (UTC)

===Discussion and Analysis===

The chapter analyzes and discusses all the data collected by the author/researcher from different sources. All the examples of idioms are firstly identified, then translated into the target text, and back-translated for the sole purpose of exploring the strategies being used by the translator. A separate section is given to every strategy with its related example. Moreover, the idiomatic expression, the target work for finding, is highlighted through the bold letter.

4.1 Translation by Paraphrasing:

Based on our findings, the most often used strategy was "translation by paraphrasing." An inspection also reveals that Aatish Taseer preferred this strategy. Here are some examples applied by the translators, and in the following section, the logic behind their preference towards this strategy is elaborate. The following are examples from two short stories of Sadat Husain Manto's "khol do" and "license."
Example 1:

ST: Sirajuddin ne subah das baji anki kholi to logo ka aik mutalatam samandar deka.

TT: Ten a.m., Siraj Uddin opens his eyes on the cold floor of the camp, seeing the swelling sea of men.

BT: sub ke das baji jab Sirajuddin ne apni anki koli to logo ka aik ublaha howa samandar ka nizara dekni laga.

So, the above idioms are literal idioms being translated with the help of 'Paraphrasing' because there is no perfect equivalent of mutalatam words in English languages. A similar look at another idiom from short stories "khol do."

Example 2:

ST: Khuda tomahra bala kari.

TT: Your God will reward

BT: Is ka badla khoda tomahi di.

Here, the word reward is being used for Bala Kari, an example of transitional by Paraphrasing.
Let take another example from "khol do."

Example 3:

ST: unkho nai Jan khateli pa rak kar sakena ko donda.

TT: even putting their lives online, they search sakina

BT: apni zindagio ko khatri me dal kar unkho nai sakina ko dond nekala.

The above idioms are examples of pure idiom translated from Urdu into English with the help of paraphrases strategies. However, under the same strategies, the idioms of another short story of Manto,s "license," are translated by Aatish Taseer. Some of the examples are given below.

Example 4:

ST: Abu kochwan bara cheel jabela ta. It is the binomial type of idioms taken from the first sentence of the short story "license" by Sadat
Hasan Manto

TT: Abu kochwan is stylish man.

BT: Abu kochwan aik wazahdar admi ta.

From the above idiom, it is clear that there is no perfect equivalence of cheela chabela idiom in English; that is, the translator goes
through paraphrasing strategies. Look at another example from "license."

Example 5:

ST: Lein har waqat bank bani rekhi ka usi be had showk ta

TT: He had a weakness for style and fashion.

BT: Dan saj ke rekhna uski kamzori me sai ik ta.

So all of the above examples, which are analyzed one by one, are examples of idioms being translated through paraphrasing strategies. Beaugrande and Dressler define paraphrases as "approximate conceptual equivalence among outwardly different material."(De Beaugrande and Dressler 1981, 50) Similarly, in this regard, Hirst defines paraphrases as "talk(ing) about the same situation in a different way." (Hirst 1980:12) Munday declared that "equivalence is particularly useful in translating idioms and proverbs” For instance, if the English idiom like a bear with a sore head is rendered into Persian as (mesle borje zahremar), meaning like a tower of snake venom, the strategy of equivalence has been applied. (Munday 1981:13).--[[User:Atta Ur Rahman|Atta Ur Rahman]] ([[User talk:Atta Ur Rahman|talk]]) 16:55, 13 December 2021 (UTC)

According to Leonardi, "Equivalence can be said to be the central issue in translation." In this regard, house believes that "a translation text should match not only its source text in function but also employ equivalent situational-dimensional means to achieve that function" (Baker 2002:49). who shares this approach, states that equivalence is used "for the sake of convenience—because most translators are used to it rather than because it has any theoretical status" (Kenny 1998:77).

Despite different attitudes to the concept of equivalence, most specialists pay much attention to its meaning in the theory of translation. The translation is a form of communication, and that is why it is vital to establish equivalence between the source text and the target text. Although Vinay and Darbelnet believe that equivalence is used differently than in modern translation theory, it is evident that equivalence is one of the basic concepts of translation that cannot be neglected.Vinay and Darbelnet 1999:18)
Consequently, based on the Above mentioned studies using 'Paraphrasing' in translation stands as the core concept in the process of translation, and still, most of the translators cling to it for producing a more comprehensible and explicable text. These language ideas and translation models are ideal constructs, presented abstractly in order to be differentiated precisely. They may exist in an uneasy combination in actual theories and practices, resulting in logical tensions or inconsistencies. They must first contribute to any explanation or interrogation of the situation before they can contribute to any explanation or interrogation of the situation. Theories and actions must be contextualized in historical settings. They've been utilized as analytical tools to describe various topics in section introductions. Theoretical writings and current events these language notions and translation models are ideal constructs expressed in an abstract manner in order to be distinguished precisely in real-life hypotheses they may exist in an uncomfortable mix, resulting in logical conflicts or inconsistencies. They must first contribute to any explanation or interrogation of the situation before they can contribute to any explanation or interrogation of the situation.

4.2 Using an idiom of Similar Meaning and Form

As mentioned earlier, this strategy type is being used by Aatish Taseer during their translated work of Manto's short stories "khol do" and" license" on an occasional basis. Some examples are mention below.

From khol do.

Example 6:

ST: Larki ka rang zard hogaya.

TT: The girl's face became fail

BT: larki ka rang zar hogya.

Similarly, another example from the license is

Example 7:

ST: Abu our us ke mat beer hogaie

TT: They fall in love with each other.

BT: WO ik dosri ke mokhbat me geriftar hogaie

The above idioms are pure ones and are being translated with the help of similar meanings and similar forms.

The procedures: transposition, modulation, equivalence, and adaptation, and when it comes to defining the term Equivalence, (Vinay and Darbelnet 2000:90) propose that it consists in rendering "the same situation … by two texts using completely different stylistic and structural methods", and when it comes to translating idiomatic expressions like "Il pleut à seaux" it can be translated as "It is raining cats and dogs" using the idiom of similar form and meaning in the target language.

As Baker states, this strategy involves using an idiom in the TL which conveys roughly the same meaning as that of the source language idiom and, in addition, consists of identical lexical items. The salient point is that this kind of match can only occasionally be achieved, which cannot be picked up more often by translators. Accordingly, both translators mentioned in the current study had quite a slim chance of using this strategy type.(Baker 1992:12)

4.3 Using an idiom of similar meaning but different form:

During translating Manto short stories, "khol do" and "license," some of the idioms are translated with the help of this strategy. Some of the examples are given below from two different short stories.

Example number one is from the short story "khol do"

Example 8:

ST: Aur bolwai gos ayai thee?

TT: The roitors come abroad.

BT: pasadi bahar agai hai.

The above idiom is a pure type of idiom being translated with the help of above mention strategy. The word rioter is being used for bolwai, which is not a perfect word for bolwai. In Urdu bolwai, people believe in violence when minorities or the low population of any country want some rights. These people stop them by using violence, burn down their properties, rapes women, and do things like that. Another example from the license is below.

Example 9:

ST: Dosri kotwal abu ko dek kar jal ban ho jati.

TT: The other coachman burn with envy.

BT: Abu ke kamyabi dek kar aur kotwal abu sai khasad karni lagi’

The above idioms are a pure idiom that reflects the effect of jealousy between competitors to achieve equivalency. Aatish Taseer uses envy word for jal ban instead of other which have similar meaning but different form. Look at the other example from "license."

Example 10:

ST: Dino lat vo lagal se kam karni laga.

TT: Dino came with an excuse.

BT: Dino abb bahi tarashni laga.

The above idioms are types of binomial idioms translated with the help of idioms with similar meanings and different forms. (Newmark 1988, 81) mentions the difference between translation methods and translation procedures. He writes that "[w]hile translation methods relate to whole texts, translation procedures are used for sentences and the smaller units of language" (Newmark 1988: 81). Idiomatic translation in his definition reproduces the 'message' of the original. However, it distorts nuances of meaning by preferring colloquialisms and idioms where these do not exist in the original, leading to using an idiom of similar meaning but a different form. Besides, it is often possible to find an idiom or fixed expression in the target language with a meaning similar to that of the source idiom or expression but which consists of different lexical items (Baker 1992, 12). Therefore, translators discover idiomatic expressions in the target language with different forms than in the source language. In the current study, the translators approached this strategy merely for 9% of the total times, which means the frequency of Iranian and English idioms with the same meaning and different forms is not considered high.

4.4 Translation by omission:

A translator is less using these strategies, and we did not find any clue on this type of strategy in an area under consideration.
--[[User:Atta Ur Rahman|Atta Ur Rahman]] ([[User talk:Atta Ur Rahman|talk]]) 09:48, 12 December 2021 (UTC)

=== Findings===

(Mandelbit 1995) believed that idioms with different cognitive mapping in the target language would be more challenging to translate. After conducting study and data analysis of collected data, the result revealed that the translator frequently used three out of four strategies of the Mona Baker model during the translation process, which is a translation by Paraphrasing, translation by similar meaning and similar form, translation by similar meaning and different form. In contrast, translation by omission does not found in his work.
After detail and careful analysis of data, more than half of idioms like "swelling sea of man,” my lord break his arrogance, “weakness for style and fashion." As I mentioned earlier, many more are translated under the umbrella of Paraphrasing, which is considered the most common method used for translating idioms.

Similarly, we also reflect strategies like similar meaning and different form and similar meaning and similar form. The idiom "rioter came abroad,” burn with envy,” The girl's face became pale, " They fall in love with each other" are translated with the help of two mention strategies, respectively.

Although translation by omission is a strategy used on rare occasions because of its meaning, its meaning cannot be easily paraphrased or stylistic reason. Here, the researcher also did not find any idiom translated with the help of the omission strategy.

===Conclusion ===

Go through detailed discussion and analysis of data collected from my source. We finally concluded that the idioms present in two short stories, "khol do" and "License," are translated under the frame of Mona Baker's idiomatic model. Translation by Paraphrasing is mainly used while idioms of similar meaning and form and idioms of similar meaning and different forms are used occasionally. The researcher discusses all the strategies with related examples in the order of maximum used to minimum used. The strategy by omission did not find it works. All the data are collected from different sources and analyzed with the help of different researcher tools, and the result is written in light of the finding. Different from previous studies, the writer presents the strategies to translate idioms by each type of idiomatic expression found in the story. From the result, it is considered the translation of idiomatic expressions in the story is quite accurate. As the number of accurate data is more the data which is not related to the translation. We take conclusion from the translation through idiomatic expression and paraphrasing is the best way to translate a novel or a story however it is very difficult job to do because it needs more accurate and precise knowledge about the source language and an inspiring method to express ideas in the target language. However, translation is thing through which we can connect the world with each other and also we can study and observe diverse cultures.

=== References ===
Abu-Saydeh, A. F. (2004). Translation of English idioms into Arabic. Babel, 114-131.

Ahsan, S. (2020). A comparative study of two translations of manto's short story "Toba Tek". International Journal of English Language Studies, 12-27.

Alexander, R. J. (1987). Mimeograph. In R. J. Alexander (Ed.) Collocation and Culture. Trier: University of Trier, West Germany.

Al-Qinai, J. (2000). Translation quality assessment. strategies, parameters and procedures. Translator's Journal, 497-519.

Bayashi, J. (2020). Japanese-English translation: An advanced guide. Oxfordshire: Routledge.

Das, V. &. (1995). Critical events: An anthropological perspective on contemporary India. New Delhi: Oxford Printing Press.

Mufti, A. (2007). The Language of English India. In I. &. End (Ed.) Enlightenment in the Colony. Princeton University Press.

Waka Xia, L. (2019). A discourse analysis of news translation in China. Syydney: Routledge.

= Muhammad Saqib Mehran Problems in Translation Study =
[[Trans_Type_EN_14]]

===Abstract===

===Key words ===

===Introduction ===

===Ambiguity===

===Lexical and Structural Mismatches===

===Multiword units: Idioms and Collocations===

===Summary===

===Further Reading===

=刘胜楠 A Case Study of ''Ne Zha'' on Subtitle Translation Strategies from the Perspective of Skopos Theory=
[[Trans_Type_EN_15]]