مهدی حبیب اللهی

Rhetorical questions in the Holy Qur’ān serve as powerful devices in argumentation and persuasion. This study investigates the translation strategies employed by Arberry and Asad in translating rhetorical questions from the Holy Qur’ān into English, utilizing the techniques suggested by Molina and Albir. The research adopts a descriptive-analytical method and is based on library research. The sample includes thirteen rhetorical questions selected from different Surahs, analyzed for their rhetorical functions as identified by classical Arabic rhetoric, including refutation, reproach, explanation, negation, astonishment, encouragement, reconciliation, unlikeliness, and magnification. The analysis reveals that both translators employ a range of techniques, with Asad favoring adaptation (42%) and amplification (33%), and Arberry showing a higher frequency of literal translation (50%) and modulation (25%). While both translators effectively convey the rhetorical functions of the questions, Asad’s translations often include additional explanatory phrases, making them more interpretive and accessible to readers unfamiliar with the original context. In contrast, Arberry’s translations maintain closer adherence to the original structure and wording, which can require more interpretive effort from the reader. The study concludes that while both translators succeed in maintaining the rhetorical essence of the questions, their approaches differ significantly, highlighting the complexities and nuances involved in translating the rhetorical questions in the Qur’ān.

Translating recurring linguistic and rhetorical structures in the Qur’ān presents a significant challenge for English translators, as inconsistencies can disrupt the text’s thematic unity and stylistic coherence. This study investigates how such structures—categorized as expressions, sentences, verses, syntactic patterns, and rhetorical devices—are rendered in three English translations of the Qur’ān: Sahih International (1997), Yusuf Ali (1934), and Abdel Haleem (2004). Employing a descriptive-analytical approach, the research utilizes the frameworks of formal equivalence and dynamic equivalence, supported by classical tafsir and Arabic syntactic sources, to evaluate translation consistency across the five categories. The findings reveal distinct translational strategies: Sahih International emphasizes formal equivalence, demonstrating high consistency in expressions and syntactic constructions; Abdel Haleem strikes a balance between formal equivalence and dynamic equivalence, performing notably well in the translation of verses; Yusuf Ali, on the other hand, adopts a more interpretive style, resulting in greater variability and frequent departures from tafsir-supported renderings. This inconsistency underscores the importance of uniformity in preserving the Qur’ān’s integrity and enhancing clarity for readers, especially in sacred texts where repetition serves a deliberate rhetorical function. The study proposes a hybrid formal equivalence-dynamic equivalence model that prioritizes structural fidelity, such as consistent renderings of recurring phrases like “who ... except”, while incorporating naturalness to improve readability for English audiences. However, the limited sample size of three instances per category constrains the generalizability of the findings, indicating a need for broader analysis. Ultimately, this systematic approach not only promotes greater coherence in Qur’ānic translation but also offers practical guidance for translators and contributes to the broader discourse in translation studies, particularly regarding the balance between fidelity and accessibility in rendering sacred texts.