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The article is devoted to the comparative study of several translations (M.M. Pickthall, A.Y. Ali, Abu-Adel and E.R. Kuliyev) of the Quran by the example of the translation of the metaphor “Waalssubhi itha tanaffasa”. The purpose of the study is to identify solutions to the most difficult problems for the translator of cross-cultural translatability of the text, the correlation of figurative structures of Arabic, Russian and English. Materials and methods. The research material was the original text of the Holy Quran, namely the metaphor “Waalssubhi itha tanaffasa”, and its translations into English (M.M. Pickthall, A.Y. Ali) and Russian (Abu-Adel, E.R. Kulieva). The methods of scientific research are the method of theoretical analysis, descriptive and comparative methods. The result of the study is the classification of translations of the Quranic metaphor “Waalssubhi itha tanaffasa” into Russian (Abu-Adel, E.R. Kuliyev) and English (M.M. Pickthall, A.Y. Ali). The basis of the classification is the methods of translation of P. Newmark’s metaphor, used by the authors in the process of translating the text under study into English / Russian. Practical implications. The obtained research results can be applied by researchers in the field of theory and practice of translation, intercultural communication, stylistics and interpretation of text, linguoculturology and axiological linguistics.

Due to their contextual breadth and hermeneutic continuities, Qur'anic metaphors are held to be manifestations of Qur'anic iʿjāz that outshine the metaphors and imagery found in pre-Islamic poetry: they transcend temporal and spatial limits and are accessible to all languages and cultures. The historicity of metaphors and rhetorical images that characterise the Arabic poetic heritage is contextualised by their location within the temporal and spatial regions in which they were produced, the conceptual connections to which have been lost due to changing cultural beliefs, ideas, and contexts. In contrast, Qur'anic rhetoric has enduring continuity due to its observance of similarities in the construction of its metaphors, as well as the fact these are revealed within a religious, legislative text, whose contexts enjoy a rich continuity that encompasses meaning and connotations that accommodate the knowledge paradigms of different cultures. [ABSTRACT FROM AUTHOR]

This study aims to explore the metaphors of fire and hell from Holy Qur'ān utilizing conceptual analysis and by keeping in view the discussion of cognitive linguistic and cognitive perspectives of metaphor. This research has attempted to apply the semasiological approach to Qur'ānic corpus wherewith the figurative significance of fire and hell is linked with Fire/Hell as a metaphor in the Holy Scripture. The Cognitive Theory of Metaphor (CMT)interpreted by linguists Lakoff & Johnson (1980) and developed later by Lakoff and Turner (1989), and others, e.g. Wreth (1994, 1999) has been applied as the theoretical framework and the translations of specific extracted verses of Holy Qur'ān are interpreted logically and compared with concerning religious aspects. Originally the principles of Cognitive Metaphor Theory have been employed for the study of Conceptual Metaphorical Analysis (CMA) revealing how metaphors of fire and hell have been used creatively affecting the understanding of much broader aspects of life in light of the teachings of Qur'ān. The tenor and vehicle illustration is taken from I.A Richards’ concept of ground, tenor, and vehicle, and the source and target domain are also debated to bring forth a holistically semasiological understanding after the analysis of the metaphors.

This study aims to explore the metaphors of fire and hell from Holy Qur'ān utilizing conceptual analysis and by keeping in view the discussion of cognitive linguistic and cognitive perspectives of metaphor. This research has attempted to apply the semasiological approach to Qur'ānic corpus wherewith the figurative significance of fire and hell is linked with Fire/Hell as a metaphor in the Holy Scripture. The Cognitive Theory of Metaphor (CMT)interpreted by linguists Lakoff & Johnson (1980) and developed later by Lakoff and Turner (1989), and others, e.g. Wreth (1994, 1999) has been applied as the theoretical framework and the translations of specific extracted verses of Holy Qur'ān are interpreted logically and compared with concerning religious aspects. Originally the principles of Cognitive Metaphor Theory have been employed for the study of Conceptual Metaphorical Analysis (CMA) revealing how metaphors of fire and hell have been used creatively affecting the understanding of much broader aspects of life in light of the teachings of Qur'ān. The tenor and vehicle illustration is taken from I.A Richards’ concept of ground, tenor, and vehicle, and the source and target domain are also debated to bring forth a holistically semasiological understanding after the analysis of the metaphors. [ABSTRACT FROM AUTHOR]

This paper discusses different approaches to the translation of Qur’anic metaphor, as one of the semantic problematic areas in translating the Qur’an, with a view to recommending principled criteria for translating Qur’anic metaphor. An attempt has been made to analyze, compare and assess six different approaches to the translation of Qur’anic metaphor and a blueprint is provided. The six selected translations are those by Sale (first published in1734), Ali (first published in 1937), Arberry (first published in 1955), Dawood (first published in 1956), Khatib (first published in 1986) and Khān–Hilālī (1996 edition). These translatons represent different orientations in translating the Muslim’s holy Book. Moreover, their translations are regularly reprinted. [ABSTRACT FROM AUTHOR]