Journal of Literature, Languages and Linguistics www.iiste.

org
ISSN 2422-8435 An International Peer-reviewed Journal
Vol.23, 2016

Euphemism in the Translations of Surah Al Nisaa in the Holy

Quran
Lecturer Marwan Alqaryouti Associate Prof. Dr. Ala Eddin Sadeq
Zarqa University, Jordan

Abstract
In general, there are obvious problems and difficulties in the process of translating the religious and cultural
expressions because the translator has to bear in his mind the fact that he should render ideas and messages not
merely words. The translator encounters a lot of these obstacles when translating euphemistic expressions or
terms into the TL i.e. translating the euphemism in the religious text is one of the difficulties for the translator.
This Study aims at investigating translatability of euphemism from Arabic into English in Surah Al Nisaa in the
Holy Quran. Moreover, it tries to describe some incongruities and difficulties that encounter the translators when
rendering Quranic euphemism into English.
Keywords: Translation, Euphemism, Holy Quran

1. Introduction
Translation studies are not only based on language issues, but also on cultural contexts and differences between
people. The understanding of the cultural values and variations of the SL and TL texts has vital significance in
translation for maintaining the identity of the culture-specific bounds. Translator of cultures needs to deal with
the issues between the SL and TL i.e. the translator must respect at the same time the cultural source of point of
view and the target culture. The professional translator should also be familiar with the social norms, customs,
and different styles of speaking and social settings of both the source and target culture speakers. This means that
the better translator should be aware of complexities of differences between cultures.
In translating Arabic into English and vise versa, the translator should bear in his\her mind how to deal
with cultural difficulties such as euphemisms, proverbs, metaphors and religious expressions. Euphemism is one
of the cultural and linguistic problems of translation not only between English and Arabic but also between any
two different languages. i.e. it is a universal phenomenon in the language.

1.2. What is Euphemism

Euphemism can be defined as an innocuous word, expression or term used instead of another one which may be
considered offensive or denote unpleasant meaning. Etymologically, euphemism comes from Greek. It means
using the word in good omen. Euphemistic expressions are generally used for different functions: substitution of
taboo words, disability, sexuality, excretion, social lower-class jobs, death, profanity, politics, religion and
military.
Euphemism is an idiomatic expression which neglects its direct literal meaning referring to something
else to avoid strict social censor, religious fanaticism, political theories, sexuality, and death. Euphemism is a
useful tool that allows language users to write or speak figuratively about the libelous issues, i.e. it is a linguistic
device to avoid talking about unpleasant realities directly. English has a lot of euphemistic terms and expressions
such as: pass away instead of die, put to sleep instead of kill, pillow biter as alternative for homosexual and
restroom as compensation from toilet or lavatory. Also, Arabic as a cultural and linguistic store is full of
euphemistic expressions:&'()* +,- instead of 0'-, 234 +6 substitution of 8,9 +6, >=<;9 as alternative for
=?)9. One of the common euphemistic types in Arabic can be existed in the religious texts particularly in the Holy
Quran.
Hudson (2000:261) defined euphemism as: "the extension of ordinary words and phrases to express
unpleasant or embarrassing ideas. The indirectness of form is felt to diminish the unpleasantness of the meaning.
The words so extended are called euphemism, and some examples are pre-owned, and pass away". According
to Stockwell (2002:30)"euphemism can be seen not so much a lexical replacement by a dissimilar word as a
replacement by a closely associated words (a metonym rather than a metaphor); the rest room is not a metaphor;
rather it conveys slightly different, more pleasant associations than other possibilities". Hadeel (2010: 372) stated
that "Euphemism is a substitution of an agreeable or less offensive expression in place of one that may offend or
suggest something unpleasant to the listener". From the aforementioned definitions, we can infer that the
function of employing euphemism in the communicative linguistic composition is to obtain a word, phrase,
expression, manifestation or denotation that is gentler, ambiguous, more pleasant, inoffensive, or less offensive,
less unpleasant, decorous, neutral, tactful, veiled, more appropriate. From the other side, David Wilmsen
(2010:243) believed that euphemism carries a conventionalized meaning. He indicated euphemism is usually
used to soften sad events like death, but sometimes there is no need to use such utterances in some sad events
because it can be understood immediately and it doesnt have ambiguity.

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Journal of Literature, Languages and Linguistics www.iiste.org
ISSN 2422-8435 An International Peer-reviewed Journal
Vol.23, 2016

2. Statement of the Problem

The Holy Quran is rich in the euphemistic expressions dealing with sensitive topics such as sex, divorce,
death ...etc that need to be translated and examined. Sacredness and beauty of the Holy Quran makes translation
of the Quranic euphemisms problematic and challenging. In order to convey the accurate and miraculous Islamic
values, the translator is forced to use different strategies such as paraphrase, partial equivalents, literal translation,
functional translation, addition, omission.....etc.
To illustrate, let's take the following example:
F GI K L NO R ST VW YZG [ \
^G_ abLc e f[ e gb Yc Yj F NZ [ e TL k
God created the man with strength, power, determination and good health. However, he may encounter
some physical challenges that affect his health and appearance such as disabilities and sickness. Consequently, it
is necessary to use some euphemistic expressions in such situations and issues. i.e. Doctors prefer to use
euphemism as a fruitful way in the treatment and communication with their patients. The Holy Quran is rich in
such euphemistic expressions as YZG [ \ ^G_ in the aforementioned example.
Translation
And he turned away from them and said: Alas, my grief for Joseph! And his eyes were whitened with the
sorrow that he was suppressing (Pickthal).
In this example, the Holy Quran provides us with a metaphorical euphemistic expression depending on
the fact that black portion of the eye is responsible for sight. Familiarly, loss of the vision or sight is related to
the darkness and black color. Hence, blindness in this example was euphemized through employing the colorful
metaphor as translated above.
Purpose of the Study
The main objective of this study is to highlight the euphemisms in the translations of Surah Al Nisaa in the Holy
Quran. Also, it tries to focus on the most problems, difficulties and incongruities that encounter the translator
when translating euphemistic expressions into English. Moreover, it aims to investigate how far the translator is
accurate in rendering euphemisms based on contexts and interpretive meaning.
Significance of the Study
The significance of the study stems from its objectives to reveal translatability of euphemisms in Surah Al Nisaa
into English. The investigation of euphemism in different languages is necessary for the vital role that plays in
facilitating intercultural communication and international dialogue between religions.

3. Methodology
This part deals with the methods and procedures that will be used in the present study in order to achieve reliable
results, conclusions and recommendations. It will describe the methods, data collection and data analysis.

3.1Data Collection
Inasmuch as the major goal of this study is to focus on the problems and deficiencies in the translating Quranic
euphemisms into English. Data will be collected from the Holy Quran (Surah Al-Nisaa). The researchers will
compare and examine SL euphemisms with their translations and this will be based on the following translation
of the Holy Quran: The Glorious Qur'an with English Translation by Pickthal.

3.2 Data Analysis

The Analysis of the given data will be mainly based on the maintenance or loss of two criteria: meaning and
euphemism. However, In order to achieve the goals of the study, the researcher is going to implement the content
analysis method -which is most commonly used in the social science research- on the chosen data.

4. Theoretical Background
4.1 Features of the Holy Quran as a Religious Text
Nida (1994: 194) distinguished between two senses of religious text: the text that includes historical or modern
religious beliefs of the community and text that is crucial in giving rise to the believing community. Al-Quran is
a divine text consisting of the rhythmic verses, phrases, sentences, and chapters which had been revealed by
Prophet Mohammad Salla Allahu Alayhi Wasallam. Allah Taa'la reflects his words, speech and spirit in this
glorious book. The Holy Quran deals uniquely with all issues of theological value and surpasses all scriptural
records of pre- or post-Islamic era in the abundant variety of its contents, approach, presentation and solution.
Based on the fact that the Holy Quran is the main source of Islamic teaching. Different translators and
scholars have made effort in explaining and interpreting the Holy Qurans words into other languages
Particularly English. Such religious texts pose serious challenges for any translator even professionals due to the
orality of the Arabic religious texts, the difficulty of rendering Arabic religious values in Arabic into English and
the failure to capture the stylistic, pragmatic and figurative aspect of the Holy Quran
In addition to, there is a difficulty in translating the Holy Quran due to its specialty, uniqueness of its

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ISSN 2422-8435 An International Peer-reviewed Journal
Vol.23, 2016

verses, the different cultural practices between the Islamic culture and other cultures. Equally, the linguistic
differences and divergent structures of ST and TT impose a special challenge to most translators.

4.2 Taboo Words

Taboo is defined as "the prohibition of an action or the use of an object based on ritualistic distinctions of them
either as being sacred and consecrated or as being dangerous, unclean, and accursed". (Encyclopedia Britannica:
2002). Each language has different taboo words for specific functions. The taboo doesn't only refer to certain
words but also to certain acts or customs within a society. Some of these taboo activities or customs are
forbidden due to the law and social traditions. Other taboos result in embarrassment, shame, and rudeness
(Fromkin, 1983: 267).
However, Al-khatib (1995:443) investigated the Jordanian linguistic taboo in terms of its relationship
with social context and sociocultural factors. The researcher examined process of creation, development,
violation and replacement of taboo words. He stated that these processes are conditioned and affected by cultural
norms. Moreover, Al-Husseini (2007:328) argued that taboos can regulate our sexual conduct, race relations,
political institutions, economic mechanisms and the history of societies. Thus, he added that taboos can be seen
as a consequence of the ecologic and economic conditions of our societies. However, it is inferred that the
existence of taboos stimulate the creation of euphemism which is a socially acceptable way of referring to taboo
things. i.e. Euphemistic expressions are often used as a substitution of taboo words.

4.3. Euphemism and Translation

With a great effort, Al-Hamad and Salman (2013:190) studied the translatability of euphemism in the Holy
Quran. They aimed to examine the incongruities in translating Quranic euphemistic expressions into English.
Consequently, they investigated translations of some euphemistic expressions cited from different Surahs of the
Holy Quran. The study revealed that euphemism is evident phenomenon in the Holy Quran. Also, it showed that
process of translating euphemistic expressions into English is problematic for linguistic and cultural diversity.
The researchers recommended more suitable translations for Quranic euphemistic expressions focusing on the
criteria of meaning and euphemism
On his part, Al-Shunnaq (2005:67) examined translating euphemism as a cultural problem for the
translator. Hence, he listed some political and death euphemistic expressions to demonstrate how they can be
problematic for the translator. The researcher compared between Arabic and English in terms of using
euphemism. He ascertained that the translator should maintain euphemism in his works. Also, Al Harahsheh
(2010: vii, viii) investigated the translatability of political and military euphemistic terms and expressions from
English into Arabic with keeping on the euphemistic style in the source language text (SLT). He employed the
questionnaire as a research method asking some professional translators to render some sentences containing
such euphemistic expressions. The study indicated that many professionals translations dont basically reach the
intended euphemistic style for different reasons: the difference between the languages and cultures,
misunderstanding of the source text and adopting the wrong translation strategy. As a result, it concluded that the
translator should take extensive course about euphemism in Arabic and English. Moreover, Al Harahsheh
recommended to do further studies on translatability of other euphemistic fields such as social, economic and
sexual.
In the same vein, Al-Husseini (2007:326) investigated definition, classification, types and nature of
euphemism in both English and Arabic. He found that there are some similarities and differences between
euphemistic expressions in both of English and Arabic. In a similar study, Rababah and Al-Qarni (2012:730)
studied euphemism strategies used in Saudi Arabic and English. They showed that there some similarities and
differences which can be attributed to cultural norms, religious beliefs and life-styles. Moreover, the researchers
found that Saudi speakers used some strategies: overstatement, understatement, deletion, metaphor, general-for-
specific and learned words and jargons. Compared with it, they noticed that the British respondents employed
the same strategies except overstatement. This means that the Saudi Arabic seems to have more ways of
expressing euphemisms. Further, the study indicted there is no relationship between euphemism strategy choice
and gender. Finally, the study concluded that increasing the foreign learners awareness of euphemism is very
essential for intercultural communication.
Euphemism as a linguistic and cultural phenomenon has received many interests among scholars
worldwide concentrating on daily conversations, advertisements, intercultural communication, literature, science
and business in terms of semantic, rhetoric and pragmatic aspects. However, Wang (2013:156) conducted a
pioneer research by examining euphemism use in the textbook for non-English majors. This research raised the
teachers and students awareness of euphemism in English learning. On the other hand, Casas (2009:43) revised
several definitions of euphemism classifying them into two groups: extralinguistic and strictly linguistic. Also,
he analyzed them according to lexical semantic and communicative pragmatics. The researcher compared and
distinguished between word taboo or linguistic taboo and concept taboo or conceptual interdiction. More, He

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Journal of Literature, Languages and Linguistics www.iiste.org
ISSN 2422-8435 An International Peer-reviewed Journal
Vol.23, 2016

gave a broader concept for euphemism. i.e. it is not restricted to the lexical factor which focuses on the simple
substitution process of words but goes towards to cognitive and pragmatic dimensions. The study concluded that
the context and situation give the euphemistic expressions their own real sense, intention, function and
communicative value. In addition, Mirabela (2010:127) considered that euphemism is a cultural phenomenon
and a linguistic concept in the modern English speech. He found that euphemism has a deep root and a great
influence in the social communicative life. The researcher added that euphemism has a close relationship with
western culture so that it reflects the life and values of English people and their history. Based on previous
studies, it can be concluded that language euphemism can be considered as a process of social construction.
Because euphemism plays a vital role in the social and political fields, Zhao and Dong (2010:118) did a
research on features of English political euphemism and its social functions. After summarizing features of the
political euphemism, the study stated that they are tools for political leaders to control information transmission.
Also, they discussed two social functions of euphemism: hiding the truth and legalizing wrong behavior and
influence of peoples sense and understanding. The study stated that language becomes not merely a reflection of
objective world, but it is also a process of social construction in using euphemism. Furthermore, Karam (2011: 5)
studied how the euphemistic expressions can be used in the political contexts. He thought that political leaders
use euphemistic terms for different goals such as a mask and hiding truths. The researcher declared that
euphemism are frequently and deliberately used or misused in the political arena as what happened in the daily
conversation. Adam (2006:19) assumed that euphemistic expressions play a significant effect in the diplomacy
and political issues. Although he focused on the utilitarian value of euphemism, he raised a question about
boundaries of this communicative device.
Euphemism can't be only existed as a standard expression in the language, but also as a dialectical
colloquial spoken one. In this sense, Elshiekh (2013: 88) examined euphemism as a linguistic feature of
contemporary colloquial Arabic discourse. To achieve his goal, the researcher chose a sample of two different
groups: undergraduate students and taxi drivers. He hypothesized that the euphemistic expressions are utilized as
a potential and automatic response to specific situations. The study found that most of euphemistic expressions
are used to avoid using the harsh description, fulfilling duties, or answering questions and to elude responsibility.
Fernndez (2008:95) conducted an analytic study on figurative sex-related euphemism according to conceptual
metaphor theory by Lakoof and Johnson. The researcher showed that conceptualization plays an influential role
in using and interpreting the sexual euphemistic terms. Moreover, he analyzed function of the conceptual
metaphorical meaning in the euphemistic sexual expressions. The study concluded that the sexual taboo terms or
phrase can be described and illustrated according to Lakoof and Johnsons cognitive view of metaphor. To
illustrate, let us consider the following examples:
Example One
G K Y cv O YwxT F N G f[ y
ZT L c F NZ W wK Yz fO YKR T Lk~ } T Lz Gj F c c Lg K F NT Gj Vc T eT v k F T
77) }G wO Lz fI k e xk V z T v G v Gfj YG T
YwW j y e T YZk v LT YwxT YZG f[ \w K F T YZ _LTYj G An-Nissa( .
c v j
Translation:
Our Lord? Why hast thou ordained fighting for us? if only thou wouldst give us respite yet a while? Say
(unto them, O Muhammad): the comfort of this world is scant; the Hereafter will be better for him who wardeth
off (evil); and ye will not be wronged the down upon a date-stone. (Pickthall).
The meaning of }GwO is the specks of a date-stone. This is a euphemistic expression which means the
least (a very small). Pickthall mentions the euphemistic expression ignoring the intended meaning. In other
words, the translation didnt convey the meaning. To illustrate more, let us consider the following example:
Example Two
21 ) YI Gf YjYGW F ZW _ e T F ^ _ e ^ O j k aGK An-Nisaa(
Translation:
How can ye take it (back) after one of you hath gone in unto the other, and they have taken a strong
pledge from you ? (Pickthall).
And how could you take it (back) while you have gone in unto each other) how can you take back the
dowry from the woman with whom you had sexual relations and she had sexual relations with you Ibn `Abbas,
Mujahid, As-Suddi and several others said that this means sexual intercourse. (And how could you take it (back)
while you have gone in unto each other and they have taken from you a firm and strong covenant) (Be kind with
women, for you have taken them by Allah's covenant and earned the right to have sexual relations with them by
Allah's Word.). In this example the euphemism was translated perfectly into English.
Example Three
e
vW FwZK Lf w k e w Gb v _Y[ YZ LTLxk YW Lz f k e w Yb F w~ } T L_v x k LZW Vc T YNc Yc
Lg L g[ YK F c c F LL _ LS W YO YG G Lz z GwO YW - k F fO Y ZT F w W YT VW F ZW Y v gb e f[
( An-Nisaa 43)
Translation:
O ye who believe! Draw not near unto prayer when ye are drunken, till ye know that which ye utter,

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ISSN 2422-8435 An International Peer-reviewed Journal
Vol.23, 2016

nor when ye are polluted, save when journeying upon the road, till ye have bathed. And if ye be ill, or on a
journey, or one of you cometh from the closet, or ye have touched women, and ye find not water, then go to high
clean soil and rub your faces and your hands (therewith). Lo! Allah is Benign, Forgiving. (Pickthal)
The above translations provide different orientations. Both of Pickthal and Arberry agreed that touched
women is the equivalent for Y ZT F w W /la:mastumunnisa:a/. However, Ali, Hilali and Khan translated it as
have been in contact with women. The Arabic root zT /lamasa/is closer in meaning to touched, which
necessarily entails a genuine and physical contact, than it is to contacted where the nature of contact action
could be verbal, visual, physicaletc. Moreover, the verse restricts the meaning to a situation in which a man
and a woman would have bodily touch. This specific meaning was disappeared in the phrase have been in
contact with but accomplished in its counterpart touched. In this context, F w W /la mastumu/ which means
touched is a carefully euphemized term for sexual intercourse through the implication of the part-for-whole
euphemism approach which is defined by Allan and Burridge 1991. Sex implies touching and the substitution of
the term has finely achieved euphemistic meaning.
As we said previously that the Holy Quran has a lot of euphemistic expressions, the same verse contains
other two euphemistic terms: YZ and YT.

5. Conclusion
Euphemistic expressions were not in some places accurately translated into English. It was demonstrated how
translators often sacrifice euphemism for the sake of conveying direct meanings. Therefore, the researchers have
attempted to fill this gap by suggesting more appropriate translations where necessary with special attention
to meaning, euphemism as well as cultural equivalence. Suggested translations depended mainly on the
following techniques of approximation: 1) Linguistic approximation: This technique was implemented when no
specific lexical equivalence was found. The Arabic unique word was translated to a word of closest meaning
thus does not harm euphemism. 2) Cultural approximation: This technique of cultural approximation was used
instead of literal translation when a cultural equivalent is available.

6. Recommendations
Since the translation of euphemism in the Holy Quran has not yet received considerable research attention, it is
believed that further studies are needed to enrich and complement the current investigation. Therefore, the
researchers recommends other researchers to conduct studies that explore more euphemized topics in the Holy
Quran; find other lexical mechanisms of achieving euphemism in the Holy Quran; and investigate stylistic
Quranic euphemism, techniques and translatability.

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