Humanities and Social Sciences Review,

CD-ROM. ISSN: 2165-6258 :: 04(01):89–101 (2015)

THE ROLE OF CULTURE IN TRANSLATING THE SERMONS OF

PROPHET MUHAMMAD (PBUH)

Heba Farag

Ain Shams University, Egypt

This study examines the translation strategies applied in translating some sermons of Prophet
Muhammad (PBUH) and the role of culture in determining these strategies. It is an attempt to examine
whether the translation of the sermons should be affected by the cultural background of the TT
receivers or not, whether the culture of the ST receivers play any role in applying different translation
strategies in the same sermon or not, and whether the translation of the sermons merely ST-oriented like
the Holy Qur’an or not. This research focuses on analyzing Selected Friday Sermons by Darussalam in
the light of Nord’s model of translation-oriented text analysis (1991). The results of this research
showed that the translation of the sermons is affected by the cultural background of both the ST and TT
receivers. It showed also that the translation of the sermons proved not to be merely ST-oriented as the
Holy Qur’an. This occurred due to different linguistic, functional and cultural factors.

Keywords: Culture, translating strategies, Sermons, Prophet muhammad, Nord’s model of translation.

Introduction

Translation plays a very important role in the approximation of cultures and religions. Translating non-
literary texts in general and religious or sacred texts in particular helps the reader to have a proper vision
of each religion. This is achieved especially when the translations attempt to convey the message of the
ST as close as possible, and at the same time be compatible with the needs and expectations of the TT
receivers as much as possible.

Statement of the Problem

The mistake that most translators make is the complete loyalty to one approach of translation, sticking to
it and rejecting the other approaches. For example, some translators tend to be ST-oriented in their
translation processes; others prefer to be TT-oriented, and others adhere only to the skopos (purpose) of
the translation and so on. A prominent psychologist says:

So many people insist on being either pro-Freudian or anti-Freudian, pro-scientific behaviorist or

anti-scientific cognitive psychology, etc. In my opinion all such loyalty-positions are silly. Our
job is to integrate these various truths into the whole truth, which should be our only loyalty.
(Maslow, 1962)

89
90 The Role of Culture in Translating the ...

Linguistic, functional and cultural approaches to translation studies should not be separated, rather
they should be used together because translators are translating ‘souls’ not mere words and sentences that
result in mere texts. Texts should be viewed as linguistic methods of communication reflecting cultures.
Therefore, analyzing any text for the sake of translation should include the analysis of the correlative
linguistic, functional and cultural features.
Translators of sacred texts have applied ST-oriented methods in translation (Serban, 2006). This is
because the status of the sacred texts and the importance of every single detail forced translators to apply
such methods and even seek word-for-word equivalence. This can be applied, in Islam, to the translation
of the Glorious Qur’an1 , because, according to Muslim scholars, the Glorious Qur’an cannot be translated
and all the existing translations are actually translations of its meanings.
The case is different with the Hadith2. In the sermons, Prophet Muhammad (PBUH) had specific
addressees who had their own culture and knowledge. Translators of the sermons should keep two
important points in their minds during the translation process. First, there are specific structures and
expressions which have to be kept as they are because of their role and importance in the ST. Second,
certain expressions have to be adapted to suit the TT receivers because this will affect their understanding
of the text, as Baker points out, “one cannot deny that a reader’s cultural and intellectual background
determine [sic] how much s\he gets out of a text”(1992, p. 222).

Research Questions

This research is an attempt to answer the following questions:

1. Are translation strategies of the sermons affected by the cultural background of the TT receivers?
2. Can the same text be translated by the use of different translation strategies at the same time? If
so, on what basis can this occur?
3. Can the same word be ST-oriented and TT-oriented at the same time?
4. Is the translation of the sermons merely ST-oriented like the translation of the meanings of the
Glorious Qur’an?

Literature Review

Approaches to translation go far back to ancient times, with Cicero and Horace (first century BC) and St
Jerome (fourth century AD). But, in modern times, there is a greater rise in theories and models which
have so much developed the art of translation. Munday (2001) states that “Although the practice of
translating is long established, the study of the field developed into an academic discipline only in the
second half of the twentieth century” (p. 7). Hatim describes translation studies as the discipline “which
concerns itself with the theory and practice of translation” (2001, p. 3).
The art of translation studies (TS) is an academic research area which is multilingual and
interdisciplinary at the same time (Baker, 2009; Garcia de Toro, 2008; Munday, 2001). It grows rapidly in
recent years encompassing many academic disciplines such as linguistics, philosophy, anthropology,
communication studies, literary criticism and cultural studies. As Baker (1998) points out, although
initially concentrating on literary translation, TS “ is now understood to refer to the academic discipline
concerned with the study of translation at large, including literary and nonliterary translation”(p. 277).
Although there are many approaches to translation studies, such as the cultural, descriptive,
postcolonial …etc, there are two main approaches. In Translation Studies: an Integrated Approach, Snell-
Hornby distinguishes “two main schools of translation theory which now dominate the scene in Europe”

1
The Glorious Qur’an is the Holy book in Islam. It is the first source of law for Muslims.
2
Hadith is the record of any action or saying of Prophet Muhammad (peace be upon him). It is the second source of
law for Muslims.
 Heba Farag 91

(Snell-Hornby, 1988, p. 14), one of them is the linguistic approach and the other is the functional
approach to translation.
According to linguistic-oriented translation, equivalence is considered to be the founding
relationship between source and target texts, without which it is impossible to talk about any translation
(Bernardo, 2007).
According to the linguistic-based translation studies, priority is given to the source text, as translators
are required to preserve the meaning and form of the source text, as far as possible. Consequently, some
elements from the target language are ignored. Those elements may have included some important
cultural aspects of the target language, because trying to preserve everything from the source text may not
be compatible with the target readers’ culture which may be completely different from the source readers’
culture. Baker (1992) recognizes that “one cannot deny that a reader’s cultural and intellectual
background determine [sic] how much sense s/he gets out of a text” (p. 222).
Therefore, linguistic investigation was considered to have an important role in the process of
translation, but it had to be set up in a larger framework, a communicative one, in order to account for the
situational and cultural factors which had a great influence on the formation of the TT (Bernardo, 2007).

The two most important shifts in theoretical developments in translation theory over the past two
decades have been (1) the shift from source- text oriented theories to target- text oriented theories
and (2) the shift to include cultural factors as well as linguistic elements in the translation training
model. (Gentzler, 2001, p. 70)
Furthermore, the functional and communicative approach took up translation studies (Bernardo,
2007). The seventies and eighties witnessed a move away from the linguistic approaches to translation
studies and the emergence of the functional and communicative approach in Germany (Munday, 2001).
The main defenders of the functional approach to translation studies are Katherina Reiss, Hans Vermeer,
Justa Holz- Manttari and Christiane Nord.
Reiss was the first to develop a functional model of translation studies in Germany in 1971 in her
book which was translated to English in 2000 as Translation Criticism: Potential and Limitations
(Kussmaul, 2008). The main focus of Reiss was on analyzing the source text. The typology of Reiss has
been criticized because the same text can have more than one function at the same time. For example, a
sermon has the informative function by giving people information about religion; at the same time it has
an operative function, because it urges people to do something or behave in a certain manner.
It was Hans Vermeer who changed the focus of translation from the ST to the TT in his theory
known as the skopos theory. The term ‘skopos’ means: aim or purpose.

Skopos theory focuses above all on the purpose of the translation, which determines the
translation methods and strategies that are to be employed in order to produce a functionally
adequate result. This result is the TT, which Vermeer calls the translatum. (Munday, 2001, p. 79)

The skopos theory is criticized by many scholars. Nord (1997b) believes that the skopos theory
cannot be considered as a ‘general’ rule applied to all kinds of texts. She clarifies her point by giving the
example of literary texts as they have only one specific purpose or can be complex stylistically.
Disregarding the value of the ST is also pointed out by Nord (1997b) and Kussmaul (2008) against the
skopos theory.
The skopos theory was further developed to the model of Holz-Manttari which she calls
‘translational action’. The importance of this model lies in introducing the ‘initiator’ and the interaction
between the translator and the initiating institution (Munday, 2001). Schaffner (1998) praises the
‘translational action’ by saying, “Holz-Manttari’s concept of translational action is considered relevant for
all types of translation and the theory is held to provide guidelines for every decision to be taken by the
translator” (p.5). On the other hand, Nord (1991) criticizes the translational action model for disregarding
the ST.
92 The Role of Culture in Translating the ...

The target of translation studies should not be limited only to considering the purpose of translation
as the goal of the translational activity. On the other hand, it should neither focus only on the target
readers and their needs and expectations in their target cultures as the main aim, nor focus only on the ST
and consider it as a model that should be followed.
It was Nord (1991) who managed to approach the ideas of Reiss, Vermeer and Holz-Manttari
through her model of translation in which she focuses on the ST and TT. In this model of analysis, Nord
analyzes both the ST and the TT and establishes a relationship between them; this relationship is
determined by the skopos. Nord distinguishes between two types of translation products or processes;
documentary and instrumental translation.
Sawyer (1999) believes that ‘sacred languages’ and ‘sacred texts’ are languages and texts which
have special functions in the religious context. The translation of sacred texts is a very sensitive task
(Serban, 2006). This is because sacred texts contain the basic values and beliefs about cultures. Sacred
texts also have a great influence on the lives of a great number of people and they take part in shaping the
history of whole nations.
The study of religious language deals with many issues related to performance, text and context
(Keane, 1997). Therefore, Nida (1964) believes that the translators of religious texts are not free to do
what they want. He clarifies his idea by saying that both context and tradition specify the extent to which
receivers approve any specific translation as precise or not. Serban (2006) points out that the reaction of
the receivers is connected with their religious background knowledge and their expectations from the
translated text.
Translators of sacred texts apply ST oriented methods in translation (Serban, 2006). According to
Serban (2006), the status of sacred texts in cultures and the significance of every single detail in the text
itself force translators to apply such methods of translation and even seek word- for- word equivalence.

Significance of the Study

This research focuses on analyzing some selected sermons of Prophet Muhammad (PBUH) in the light of
the model of Nord of text analysis in translation (1991). The text which has been chosen is Selected
Friday Sermons by Darrussalam translated under the supervision of Ifta Office, Washington DC. USA.
The significance of this research lies in the following reasons. First, this translation is made by native
speakers of Arabic and they are the best people to know about the culture of the ST. Second, this
publishing house addresses Muslims and non-Muslims around the whole world as it has many branches
around the world. This means achieving diversity in the TT-R. Third, many studies have been done on the
translations of the meanings of the Glorious Qur’an, such as Nassimi (2008) A Thematic Comparative
Review of Some English translations of the Qur’an, Aly (2007) The Rendering of a Selected Sample of
Synonyms in Three Major Translations of the Meanings of the Glorious Qur’an, among others, but no
analytical studies of the translations of the sermons have been done before, as far as the researcher knows.
Fourth, the importance of analyzing the translation of the sermons lies also in raising the question of
whether or not the translation should be ST-oriented according to the conception among the translators of
all sacred texts.

Methodology

This research is conducted within the framework of the model of Nord of translation-oriented text
analysis (1991) which has been simplified later in her 1997b book. This model has been chosen because it
includes the analysis of the linguistic, functional and communicative factors related to both the ST and
TT. In this model, she analyzes a series of extratextual and intratextual factors in the ST. Analyzing
every factor in the ST and TT will help the translator in every decision s/he makes in the translation
process, and will determine all the translation strategies that have to be applied. As Nord states:
 Heba Farag 93

Translation-oriented text analysis should not only ensure full comprehension and correct
interpretation of the text or explain its linguistic and textual structures and their relationship with
the system and norms of the source language (SL). It should also provide a reliable foundation for
each and every decision which the translator has to make in a particular translation process.
(Nord, 1991, p. 1)

According to Nord, the translation process is summarized in three steps:

1. The importance of the translation brief
2. The ST analysis
3. The functional hierarchy of translation problems
The translator should start the process by comparing the ST and the TT profiles which exist in the
translation brief provided by the initiator. The translation brief should include the following information
about the ST and TT:
1. The addressees.
2. The intended text function(s).
3. The time and place of text production and reception.
4. The medium of the text.
5. The motive behind writing the ST and translating the TT.
The second step in the process of translation is the analysis of the ST. The translator should analyze
the intratextual features of the ST. The intratextual features include the subject matter, content,
presuppositions, lexis, sentence structure, non-verbal elements, suprasegmental features and text
composition. The last step in the translation process is categorizing the translation problems. The
translator should decide the function of the translation, whether it is documentary or instrumental, which
ST elements should be adapted to the TT receivers and which elements should be kept as they are, and
whether the translation should be SC or TC oriented.

Sample of Analysis

"ϪϣϮϗ ΎϋΩ ϦϴΣ ΔϜϤΑ ΎϬΒτΧ ΔΒτΧ ϝϭ΃"

:ϝΎϗ ϢΛ ϪϴϠϋ ϰϨΛ΃ϭ ௌ ΪϤΣ"
ϻ ϱάϟ΍ ௌϭ ˬϢϜΗέήϏ Ύϣ ˱ ΎόϴϤΟ αΎϨϟ΍ ΕέήϏ Ϯϟϭ ˬϢϜΘΑάϛ Ύϣ ˱ ΎόϴϤΟ αΎϨϟ΍ ΖΑάϛ Ϯϟ ௌϭ ˬϪϠϫ΃ ΏάϜϳ ϻ Ϊ΋΍ήϟ΍ ϥ· ˷ }
ΎϤΑ ϦΒγΎΤΘϟϭ ˬϥϮψϘϴΘδΗ ΎϤϛ ϦΜόΒΘϟϭ ˬϥϮϣΎϨΗ ΎϤϛ ϦΗϮϤΘϟ ௌϭ ˬΔϓΎϛ αΎϨϟ΍ ϰϟ·ϭ ˬΔλΎΧ ϢϜϴϟ· ௌ ϝϮγήϟ ϲ˷ϧ· Ϯϫ ϻ· Ϫϟ·
{˱΍ΪΑ΃ έΎϨϟ ϭ΃ ˬ˱΍ΪΑ΃ ΔϨΠϟ ΎϬϧ·ϭ ˬ˱΍˯Ϯγ ˯ϮδϟΎΑϭ ˬ˱ΎϧΎδΣ· ϥΎδΣϹΎΑ ϥϭΰΠΘϟϭ ˬϥϮϠϤόΗ
ϪϟϮϗϭ 3{ ˵Ϧϴ˶ΒϤ˵ ϟ΍˸ ή˵ ϳά˶ ͉Ϩϟ΍ Ύ˴ϧ˴΃ ϲ͋ϧ˶· ˸Ϟ˵ϗϭ˴ } :ϰϟΎόΗ ϪϟϮϗ ϝϭΰϧ ΪόΑ ϪϣϮϘϟ ϪΗϮϋΩϭ ˬϪΗϮΒϧ ϥϼϋϹ ϡϼδϟ΍ϭ Γϼμϟ΍ ϪϴϠϋ ϪΘΒτΧ
˴ ϨΟ˴ ˸ξ˶ϔΧ˸ ΍ϭ˴ ˴Ϧϴ˶Αήϗ
Ϧ˶ Ϥ˴ ˶ϟ ˴ϚΣΎ˴ ˴ ˴Ϸ΍ Ϛ ˴ ˴Ηή˴ ϴθ˴˶ ϋ ˸έά˶ ϧ΃ϭ˴ }:Ϟ΋Ύϗ Ϧϣ ΰϋ ϪϟϮϗϭ 4{ ˴Ϧϴϛήθ ˶ Ϥ˵ ϟ΍ Ϧ˴˶ ϋ ˸νή˶ ϋ˸ ˴΃ ϭ˴ ή˵ ϣ˴ Ά˸ ˵Η ΎϤ˴ ˶Α5 ω˸ Ϊ˴ ˸λΎ˴ϓ } :Ϫϧ΄η Ϟ˷ Ο
{ ˴ϦϴϨϣ˶ ΆϤ˵ ϟ΍ ˴Ϧϣ˶ ˴Ϛό˴ ˴Β˷Η΍
βΤϳ ϦϴΣ ϲΑήόϟ΍ ΎϬΑ ΢ϴμϳ ΔΤϴλ ϲϫϭ -"ϩΎΣΎΒλ ΍ϭ" :ϪΗϮλ ϰϠϋ΄Α ΡΎλϭ ˬΎϔμϟ΍ ϡϼδϟ΍ϭ Γϼμϟ΍ ϪϴϠϋ ϰϘΗέ΍ }
ϰΘΣ (ζϳήϗ ϥϮτΒϟ ) ΐόϛ ϲϨΑ Ύϳ ˬϱΪϋ ϲϨΑ Ύϳ ˬήϬϓ ϲϨΑ Ύϳ ϱΩΎϨϳ άΧ΃ ϢΛ .-ϪΗήϴθϋ ϭ΃ ϪϣϮϘΑ ςϴΤϳ ϥ΃ ϚηϮϳ Ϣϫ΍Ω ήτΨΑ
:ϝΎϗ ˬ˱ΎϗΪλ ϻ· ϚϴϠϋ ΎϨΑήΟ Ύϣ Ϣόϧ ΍ϮϟΎϗ ˮϲ˷ ϗΪμϣ ϢΘϨϛ΃ ϢϜϴϠϋ ήϴϐΗ ϥ΃ ΪϳήΗ ϱΩ΍ϮϟΎΑ ˱ϼϴΧ ϥ΃ ϢϜΗήΒΧ΃ Ϯϟ ϢϜΘϳ΃έ΃ :ϝΎϘϓ ΍ϮόϤΘΟ΍
ΐτΧ) ".{6{ ͉ΐ˴Ηϭ˴ ΐ ˳ ˴Ϭ˴ϟ ϲ˶Α˴΃ ΁˴Ϊ˴ϳ Ζ͉ ˸ Β˴Η } ΖϟΰϨϓ ˮΎϨΘόϤΟ ΍άϬϟ΃ ΪϤΤϣ Ύϳ Ϛϟ ˱ ΎΒΗ :ΐϬϟ ϮΑ΃ ϝΎϘϓ .ΪϳΪη Ώ΍άϋ ϱΪϳ ϦϴΑ ϢϜϟ ήϳάϧ ϲ˷ϧΈϓ
(22-21ˬΓέΎΘΨϣ

.89 :Δϳ΁ ήΠΤϟ΍ ΓέϮγ3

.94 :Δϳ΁ ήΠΤϟ΍ ΓέϮγ4
.214ˬ215 :ϥΎΘϳϵ΍ ˯΍ήόθϟ΍ ΓέϮγ5
.1:Δϳ΁ ΪδϤϟ΍ ΓέϮγ6
94 The Role of Culture in Translating the ...

“The First Sermon of the Prophet Given in Makkah when he called his People to Islam”

“The Prophet started the speech by praising AllƗh and thanking Him then said:
“Verily, Ar-Raid (one whom his people send to search for water and grass) does not lie to his people.
By AllƗh! Even if I lied to all people, I would never lie to you, and if I deceived all people, I would never
deceive you. By AllƗh, other than Whom there is no deity worthy of worship, I am AllƗh’s Messenger to
you in particular and to all people in general. By AllƗh! You will die just as easy as you sleep, and you
will be resurrected just as easy as you wake up from sleep. You will be recompensed on account of what
you do, earning good for good and evil for evil. Verily, it is either Paradise for eternity or the Fire for
eternity”.
This speech from the Prophet included announcing his Prophethood and calling his people to Islam,
after AllƗh the Exalted and Most Honored, revealed these ƖyƗt:
{ ˵ϦϴΒϤ˵ ϟ΍ ή˵ ϳά˶ ͉Ϩϟ΍˸ Ύ˴ϧ˴΃ ϲ͋ϧ· ˸Ϟ˵ϗ ϭ˴ }
“And say (O Muhammad): ‘I am indeed a plain warner’”. (15:89)

˶ Ϥ˵ ϟ΍ Ϧ˴˶ ϋ ˸νή˶ ϋ˸ ˴΃ ϭ˴ ή˵ ϣ˴ Ά˸ ˵Η ΎϤ˴ ˶Α ω˸ Ϊ˴ ˸λΎ˴ϓ }

{ ˴Ϧϴϛήθ
“Therefore proclaim openly (AllƗh’s Message-Islamic Monotheism) that which you are commanded,
and turn away from Al-Mushrikin (polytheists, idolaters, and disbelievers).” (15:94)
And:
˴ ό˴ ˴Β˷Η΍ Ϧ˶ Ϥ˴ ˶ϟ Ϛ
{ ˴ϦϴϨϣ˶ ΆϤ˵ ϟ΍ ˴Ϧϣ˶ Ϛ ˴ Σ˴ Ύ˴ϨΟ˴ ˸ξ˶ϔΧ΍ ˴ ˴Ϸ΍ ˴Ϛ˴Ηήϴ
˸ ϭ˴ ˴Ϧϴ˶Αήϗ ˴ θ˴˶ ϋ ˸έά˶ ϧ΃ϭ˴ }
“And warn your tribe (O Muhammad) of near kindred. And be kind and humble to the believers who
follow you”. (26:214,215)
This is when the Prophet mounted the Safa Mount (in Makkah) and declared with the loudest voice,
Wa-‫܇‬abahah, which is a cry the Arabs used to herald when an imminent danger is about to encompass
their people or tribe. He started heralding next, “O Bani Fihr! O Bani ‘Adi! O Bani Ka’b!” mentioning the
sub-tribes of Quraish by name. When they gathered, he said to them:
“What if I told you that there are horsemen in the valley about to attack you, would you believe me?”
They said, “Yes, we only experienced truth from you”. The Prophet said, “Then I am a Warner for you of
the coming of a severe Torment”.
Abu Lahab (the Prophet’s uncle) said:
“Perish you O Muhammad! Is this why you gathered us here?”
Then the Divine Inspiration came:
˳ ˴Ϭ˴ϟ ϲ˶Α˴΃ ΁˴Ϊ˴ϳ Ζ͉
͉ΐ˴Ηϭ˴ ΐ ˸ Β˴Η
“Perish the hands of Abu Lahab! And perish he!” (111:1) (Darussalam, 2000, pp. 24-25)
The Analysis:
This sermon is known as khu৬batuৢ ৡafƗ (the sermon of the ৡafƗ) because it was delivered on the
mount of ৡafƗ in Mecca. The analysis should start with comparing the profiles of both the ST and TT.
The ST Profile:
(1) The addressees are the tribes of Quraish and they are mentioned explicitly by their names in the
sermon when the Prophet (PBUH) addressed them directly by their names
ΐόϛ ϲϨΑ Ύϳ ˬϱΪϋ ϲϨΑ Ύϳ ˬήϬϓ ϲϨΑ Ύϳ
O Bani Fihr! O Bani `Adi! O Bani Ka`b!
(2) Time and place of text production and reception
The place is mentioned explicitly in the context of the sermon, as Prophet Muhammad (PBUH)
delivered it when he mounted the ৡafƗ mount in Mecca. Therefore, the place of production and reception
is the ৡafƗ mount in Mecca. The time of this sermon can be deduced from the context, i.e. after AllƗh
 Heba Farag 95

(SWT) ordered Prophet Muhammad (PBUH) to announce his prophethood in public to all people by
revealing these ƖyƗt (verses) to him:
{ ˵ϦϴΒϤ˵ ϟ΍ ή˵ ϳά˶ ͉Ϩϟ΍˸ Ύ˴ϧ˴΃ ϲ͋ϧ· ˸Ϟ˵ϗ ϭ˴ }
“And say (O Muhammad): ‘I am indeed a plain warner’”. (15:89)

˶ Ϥ˵ ϟ΍ Ϧ˴˶ ϋ ˸νή˶ ϋ˸ ˴΃ ϭ˴ ή˵ ϣ˴ Ά˸ ˵Η ΎϤ˴ ˶Α ω˸ Ϊ˴ ˸λΎ˴ϓ{

} ˴Ϧϴϛήθ
“Therefore proclaim openly (AllƗh’s Message-Islamic Monotheism) that which you are commanded,
and turn away from Al-MushrikƯn (polytheists, idolaters, and disbelievers).” (15:94)
And:
˸ ϭ˴ ˴Ϧϴ˶Αή˴ ϗ˴Ϸ΍ ˴Ϛ˴Ηήϴ
{ ˴ϦϴϨϣ˶ ΆϤ˵ ϟ΍ ˴Ϧϣ˶ ˴Ϛό˴ ˴Β˷Η΍ Ϧ˶ Ϥ˴ ˶ϟ ˴ϚΣ˴ Ύ˴ϨΟ˴ ˸ξ˶ϔΧ΍ ˴ θ˴˶ ϋ ˸έά˶ ϧ΃ϭ˴ }
“And warn your tribe (O Muhammad) of near kindred. And be kind and humble to the believers who
follow you”. (26:214,215)
These verses were revealed after three years during which Prophet Muhammad (PBUH) was calling
to Islam secretly, which means that the Prophet was forty three, as he received the revelation at the age of
forty. Born in 571 A.D, receiving the revelation at the age of forty, spending three years calling for Islam
secretly then announcing his prophethood, this will lead us to the conclusion that this sermon was
delivered in 614 A.D.
(3) Function
This sermon has two functions; informative and operative. The informative function is revealed
when Prophet Muhammad (PBUH) informed the tribes of Quraish of his prophethood by saying:
ΔϓΎϛ αΎϨϟ΍ ϰϟ·ϭ ˬΔλΎΧ ϢϜϴϟ· ௌ ϝϮγήϟ ϲ˷ϧ· Ϯϫ ϻ· Ϫϟ· ϻ ϱάϟ΍ ௌϭ
By AllƗh, other than Whom there is no deity worthy of worship, I am AllƗh’s Messenger to you in
particular and to all people in general.
And
ΪϳΪη Ώ΍άϋ ϱΪϳ ϦϴΑ ϢϜϟ ήϳάϧ ϲ˷ϧΈϓ
Then I am a Warner for you of the coming of a severe Torment.
The operative function exists in the way in which Prophet Muhammad (PBUH) tried to convince his
addressees of the truth of his prophethood. To do so, he made his addressees participate in the
conversation by asking them
ˮϲ˷ ϗΪμϣ ϢΘϨϛ΃ ϢϜϴϠϋ ήϴϐΗ ϥ΃ ΪϳήΗ ϱΩ΍ϮϟΎΑ ˱ϼϴΧ ϥ΃ ϢϜΗήΒΧ΃ Ϯϟ ϢϜΘϳ΃έ΃
What if I told you that there are horsemen in the valley about to attack you, would you believe me?
In this question, the Prophet (PBUH) revealed the quality by which he was known among his people
as being A‫܈‬-‫܈‬Ɨdiq AlamƯn (the honest and trustworthy). In return, their answer confirmed this quality, as
they said
˱ΎϗΪλ ϻ· ϚϴϠϋ ΎϨΑήΟ Ύϣ Ϣόϧ
Yes, we only experienced truth from you. 
He also used the same method of revealing this same quality when he said
ϢϜΗέήϏ Ύϣ ˱ ΎόϴϤΟ αΎϨϟ΍ ΕέήϏ Ϯϟϭ ˬϢϜΘΑάϛ Ύϣ ˱ ΎόϴϤΟ αΎϨϟ΍ ΖΑάϛ Ϯϟ ௌϭ
By AllƗh! Even if I lied to all people, I would never lie to you, and if I deceived all people, I would
never deceive you.
96 The Role of Culture in Translating the ...

(4) Medium: All the sermons of Prophet Muhammad (PBUH), including this one, were delivered
orally by him, but they reached us in a written form. This research is analyzing the Prophet’s
sermons in ΓέΎΘΨϣ ΐτΧ Khu‫ܒ‬ab Mukhtarah (Selected Sermons).
(5) Motive: The motive of this sermon is to announce the prophethood of Prophet Muhammad
(PBUH)

TT Profile

1. The addressees: These sermons were translated by Darussalam publisher in Saudi Arabia under
the supervision of Ifta office, Washington DC. U.S.A. This publishing house has also many
branches in Pakistan, Houston, New York and the UK. Usually, the Islamic books are translated
in these countries to inform Muslims of their religion. In addition, there are also non-Muslims
who are interested in reading about the religion of Islam. Therefore, it can be concluded that the
addressees are Muslims and non-Muslims. Whether they are Muslims or non-Muslims they have
a completely different culture from that of the ST addressees. At the same time, they have
different needs and expectations from those of the ST addressees, and those needs and
expectations have to be taken into consideration by the translator during the process of
translation.
2. The intended text function: The translation of the sermons has a documentary function.
3. The time and place of text production and reception: These sermons were published in 2000
in Saudi Arabia. So, they will be received after this date in Saudi Arabia and in the other cities
where branches of this publishing house are located.
4. The medium of the text: is written.
5. The motive behind the TT: is to inform Muslims and non-Muslims of the principles and values
presented in the sermons of Prophet Muhammad (PBUH).

The ST Analysis and the translation problems

The subject matter, content, sentence structure and text composition will be kept as they are in the
TT, as this translation is a documentary one.

Presuppositions

1. Ϊ΋΍ήϟ΍, Ar-RƗ’ed one whom his people send to search for water and grass
During the analysis of the presuppositions in the ST, the translator will face the cultural difference
between the ST-R and TT-R represented in this word. This word did exist among the Arab tribes in the
past and its definition, according to ΰϴΟϮϟ΍ ϢΠόϤϟ΍ almu`jam alwajƯz, is
ϪϠϫ΃ ˵ΏάϜϳ ϻ Ϊ΋΍ήϟ΍ :ϝΎϘ˵ϳϭ Κϴϐϟ΍ ςϗΎδϣϭ ϸϜϟ΍ ϢϬϟ ήμΒϳ ϡϮϘϟ΍ ϡΪϘΘϳ Ϧϣ :Ϊ΋΍ήϟ΍
This concept of sending someone to search for water and grass for the tribe does no longer exist in
this technological world in which the TT-R are going to receive the TT. Therefore, the producer of the ST
provided an elaboration of the definition of this word in a footnote. Searching for equivalents for this
word that can have a similar meaning will result in words such as forerunner, herald, explorer and
pathfinder.
According to Merriam Webster Dictionary, the word forerunner is the one that precedes and
indicates the approach of another as a premonitory sign or symptom or a predecessor or ancestor. The
definitions of herald, in Oxford English Dictionary, are “(1) an official employed to oversee state
ceremonial, precedence, and the use of armorial bearings and (historically) to make proclamations, carry
official messages and oversee tournaments, and (2) a person or thing viewed as a sign that something is
 Heba Farag 97

about to happen”. In Hans Wehr Dictionary of Modern Written Arabic, one of the meanings of Ω΋΍έϟ΍ is
explorer which, in its turn, is defined in Merriam Webster Dictionary as “a person who travels in search
of geographical or scientific information”. Webster Dictionary defines the word pathfinder as “one that
discovers a way; especially: one that explores untraversed regions to mark out a new route”.
All the definitions mentioned above have the meanings of searching and exploring places and
sending information, but they do not have the same concept of the Arabic word, which includes mainly
exploring a place to find water and grass for the tribe. In order to solve this cultural problem, the
translator can transliterate this word for the TT-R, and, at the same time, insert its above mentioned
definition in a footnote by the producer of the ST. This footnote should be replaced by the insertion of its
translation in parenthesis or between brackets next to the word itself in the TT.
Accordingly, the translation of Ω΋΍έϟ΍ should be Ar-RƗ’ed (one sent by his people to search for
water and grass). In this way, the word has been adapted to the TC, and has also been kept SC-oriented.
This was what the translator succeeded in doing, and what the researcher agrees to.

2. Ύϔμϟ΍, Aৢ-ৡafƗ A mount in Mecca

The second presupposition in this sermon exists in the word Ύϔμϟ΍, A‫܈‬-‫܇‬afƗ. The ST producer did not
provide any information about this word because every Muslim knows that this word is the name of a
mount in Mecca, as it is one of the places Muslims go to during ণajj (pilgrimage). On the other hand, the
TT addressees include non-Muslims who may not be aware of the meaning of this word.
Therefore, during the translation of this word, the translator should adapt it to the TT-R and make it
TC-oriented. This can be achieved by adding the word Mount next to the word ৡafƗ, as it is part of the
name itself, then adding the prepositional phrase (in Mecca) between brackets or in parentheses next to it.
Therefore, the translation of this word will be TC-oriented. This was what the translator did and what the
researcher agrees to.

3. ϩΎΣΎΒλ΍ϭ, WƗ ৡabƗতƗh a cry the Arabs used to herald when an imminent danger is about to
encompass their people or tribe
Another presupposition in this sermon exists in this expression ϩΎΣΎΑλ΍ϭ WƗ ‫܇‬abƗ‫ۊ‬Ɨh. The meaning of this
expression was provided by the ST producer in a parenthesis next to it because it does not exist nowadays
but did exist in the past. For the translation of this expression, the translator has to adapt it to the TC and
at the same time adhere to the ST. In order to achieve both tasks, the translator should transliterate the
expression itself and translate the definition provided by the ST producer. Therefore, the translation of
this expression will be both TC and ST-oriented. This was what the translator succeeded in doing and
what the researcher agrees to.

4. ΐόϛ ϲϨΑ Ύϳ ˬϱΪϋ ϲϨΑ Ύϳ ˬήϬϓ ϲϨΑ Ύϳ, yƗ Bani Fihr, yƗ Bani `Adi, yƗ Bani Ka`b , O Bani Fihr! O Bani
‘Adi! O Bani Ka’b!

These are the names of the sub-tribes of Quraish. As some of the Muslims nowadays may not know that
these were the names of the sub-tribes of Quraish at that time, the ST producer provided additional
information elaborating these names. This additional information exists in the phrase (ζϳήϗ ϥϮτΒϟ).
As for the translation of these vocative expressions, the translator should take into consideration that
the TT-R do not know that these were the names of sub-tribes of Quraish. Therefore, the translator should
adapt the translation of these expressions to the TC by inserting information elaborating these
expressions. The researcher prefers that these expressions can be translated as follows “O Bani Fihr! O
Bani `Adi! O Bani Ka`b(names of sub-tribes of Quraish)”. The researcher does not agree with what
the translator has mentioned in the elaborating information between brackets “mentioning the sub-tribes
of Quraish by name”, as there is no need to insert the word mentioning, because the vocative “O”
fulfills this purpose, and inserting the word mentioning will be unnecessary.
98 The Role of Culture in Translating the ...

Lexis

5. ϥϮψϘϴΘδΗ, tastayq਌njn to wake up

The root of this word is φϘϳ yaqܲ which means to be awake, to be alert, to wake up or to wake. In the
context of this sermon, Prophet Muhammad (PBUH) used it in the sense to wake up from sleep as an
antonym of ϥϮϣΎϨΗ tanƗmnjn (to sleep) but he did not say ϢϜϣΎϨϣ Ϧϣ ϥϮψϘϴΘδΗ tastayqܲnjn min manƗmikum (to
wake up from sleep) in order to achieve rhythm with ϥϮϣΎϨΗ. As for the translation of this word, the
translator should add (from sleep) to indicate that it is the opposite of (sleep) because mentioning only
(wake up) can mean any other meaning and may result in the confusion of the TT-R. Therefore, the
translation of this word should be TC-oriented. This was what the translator did and what the researcher
agrees to.

6. ϱΩΎϨϳ, yunƗdƯ herald

To translate this verb, the translator can choose from words like call, announce, shout or herald. The
context of the ST decides which word is the best equivalent to this word. Prophet Muhammad (PBUH)
wanted people to gather in front of him to declare his prophethood, which is considered to be a very
important issue. According to Oxford English Dictionary, Merriam Webster Dictionary, and Cambridge
Dictionary, (herald) (n.) means “a sign that something important is starting to happen”, while (herald) (v.)
means “to make something publicly known”.
Undoubtedly, nothing was more important than the declaration of the prophethood of the last prophet
in the world. Prophet Muhammad (PBUH) could not have shouted or just called, but could have heralded
them to make them not only approach, but also anticipate that they are going to listen to an important
issue. Therefore, the translation of this verb should be ST-oriented and the best word to achieve this goal
is herald. This was what the translator did, and what the researcher agrees to.

7. ˱ϼϴΧ, KhaylƗ horsemen

According to ίϳΟϭϟ΍ ϡΟόϣϟ΍ almu`jam alwajƯz, ϝϳΧϟ΍ al khayl means  α΍έϓϷ΍ ΔϋΎϣΟjama`tul afrƗs and ϥΎγέϔϟ΍
alfursƗn. α΍έϓϷ΍ ΔϋΎϣΟ means horses whereas ϥΎγέϔϟ΍ means horsemen. From the context of the sermon,
Prophet Muhammad (PBUH) meant horsemen not horses because it is the horsemen who attack not the
horses. So, the translator should adhere to the context of the ST to convey the real meaning behind this
word and should seek ST-oriented translation. This was what the translator did and what the researcher
agrees to.

Conclusion

This study was set out to explore the translation strategies applied in translating some sermons of Prophet
Muhammad (PBUH). The study has shown that translators should not be loyal to only one approach of
translation, stick to it and reject the other approaches completely. During the translation process,
translators should combine many different approaches together in order to convey the message of the ST
and at the same time meet the needs and expectations of the TT-R. Translators should view texts as
linguistic methods of communicationreflecting cultures. The second major finding of this study was that
there should not be a single approach of translation called the linguistic or the functional or the
descriptive or the cultural or whatever. This is because linguistic, communicative, functional and cultural
approaches to translation studies should not be separated; rather they should be combined together.
Returning to the research questions posed at the beginning of this study, it is now possible to state
that translation strategies of the sermons are affected by the cultural background of the TT-R. This was
shown in examples 1 Ω΋΍έϟ΍ Ar-RƗ’ed, 4 ΏόϛϲϧΑΎϳˬϱΩϋϲϧΑΎϳˬέϬϓϲϧΑΎϳ yƗ Bani Fihr, yƗ Bani `Adi, yƗ
Bani Ka`b, and 5 ϥϭυϘϳΗγΗ tastayq਌njn. Another major finding was that the same text can be translated
by the use of different translation strategies at the same time. For example, in the first sermon, for
 Heba Farag 99

example, some expressions were ST-oriented such as example 6 ϱΩΎϧϳ yunƗdƯ and 7 ˱ϼϳΧ KhaylƗ, others
were TC-oriented such as 4 ΏόϛϲϧΑΎϳˬϱΩϋϲϧΑΎϳˬέϬϓϲϧΑΎϳ yƗ Bani Fihr, yƗ Bani `Adi, yƗ Bani Ka`b
and others were both SC and TC-oriented such as 1 Ω΋΍έϟ΍ Ar-RƗ’ed.
Another significant finding that emerged from this study was that even the single word can be
translated by the use of different translation strategies at the same time. For example, there were words
that were both SC and TC-oriented such as example 1 Ω΋΍έϟ΍ Ar-RƗ’ed; and others were both TC and ST-
oriented such as examples 3 ϩΎΣΎΑλ΍ϭ WƗ ৡabƗhƗh,
Another major conclusion that can be drawn from the present study is that the translation of the
sermons has proved not to be merely as ST-oriented as the Glorious Qur’an. This was shown in the use of
different translation strategies in addition to the ST-oriented approach. The last conclusion that can be
drawn from this study isthat the translator of the Darussalam translation has succeeded in some cases to
meet the requirements of the TT-R and the ST, and has ignored them in others as was shown in the
analysis of the sermons.
The findings of this study, hopefully, will make several contributions to the current literature in
translation studies in terms of combining different approaches of translation studies in one sermon and
even in one word. This proved the point made by the researcher that all the different approaches of
translation studies should be combined together and should serve each other in order to convey the
message of the ST to the TT-R in the best way.
Further work needs to be done to establish whether or not the use of different approaches
simultaneously can exist within other genres of texts such as literary texts and others.

References

Primary Sources

ΔϳΑέόϟ΍ έΩΎλϣϟ΍
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ϝϮγήϟ΍ ΐτΧ Ϧϣ ΝΫΎϤϨϟ ΔϴϠϴϠΤΗ Δγ΍έΩ :Ϣ˷Ϡγϭ ϪϴϠϋ ௌ ϰ˷Ϡλ ϝϮγήϟ΍ ΐτΧ ϲϓ Δϴϣϼϋϻ΍ ΐϧ΍ϮΠϟ΍ :ΖΑΎΛ ϲϠϋ ϦΑ Ϊϴόγ
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 Heba Farag 101

List of Abbreviations Used

AD Anno Domini
AH Anno Hejira
BCE Before Christ
INI Initiator
NP Noun Phrase
PBUH Peace Be Upon Him
SC Source Culture
SL Source Language
ST Source Text
ST-P Source Text Producer
ST-R Source Text Receiver(s)
ST-S Source Text Sender
SVO Subject-Verb-Object
SWT Subhanahu Wa Ta`la
TC Target Culture
TL Target Language
TT Target Text
TrL Translator
TT-R Target Text Receiver(s)
TS Translation Studies
VP Verb Phrase
VSO Verb-Subject-Object

Transliteration Table

Letter in Equivalent in Letter in Equivalent in Letter in Equivalent in

Arabic English Arabic English Arabic English
˯ ‘ ί z ϙ k
΍ a, Ɨ α s ϝ l
Ώ b ε sh ϡ m
Ε t ι ৢ ϥ n
Ι th ν ঌ ϩ h
Ν J ρ ৬ ϭ w, nj
Ρ ত υ ਌ ϱ Ʈ
Υ kh ω ` ΁ Ɨ
Ω d ύ gh Γ h, t
Ϋ dh ϑ f ϯ y
έ r ϕ q ϻ lƗ