The Translation of Orientational Metaphors in Qur’an: A Cognitive-Based Study

This paper aims to identify, compare and analyse conceptual orientational metaphors in the Quran and their translations. It attempts to find out the similarities and differences in the metaphorical conceptualization of space between English and Arabic. The paper discusses upward movement versus downward movement within the context of religion. The paper asserts the pervasiveness of metaphors in religious discourse. The verses of the research sample and their translations support the claim that orientational metaphors are generally regarded as universal due to the common cognitive basis shared between Arabic and English. The conceptual metaphor can generate a wide range of meanings, primarily in terms of binary opposites. The researcher adopts the corpus-based approach suggested by Deignan (1999) and collected a number of metaphorical verses to construct the linguistic corpus for the study. The findings of the study reveal that Arabic and English share many conceptual metaphors and their surface linguistic realizations.


Introduction
The view that metaphorical language is merely ornamental is now no longer accepted (Boyd, 1993). In their new cognitive theory of metaphors, Lakoff and Johnson (1980) have suggested that metaphors are not merely linguistic ornaments, but an expression of the structure of thought. They assume that conceptual thinking is generally metaphorically structured. Most linguists now see metaphors as important tools of cognition and communication, providing us with unfamiliar ways of conceptualizing familiar things, and familiar ways of conceptualizing unfamiliar things (Lakoff & Johnson, 1980). Metaphoric expressions are omnipresent in everyday language and whenever discourse revolves around non-concrete subjects, figurative expressions are bound to be used. Conceptual metaphors play a crucial role in the comprehension of experience. They are basic in the sense that they are conceptually indispensable (Lakoff& Turner, 1989, p. 56). They are integral to the speaker's way of conceiving experience. Corpus data have shown that metaphoric expressions do indeed constitute a very rich lexical resource (Deignan, 2005).
In Conceptual Metaphor Theory, clusters of related linguistic metaphors are the realization of an underlying conceptual metaphor that systematically motivates them. The cognitive structure of a related source domain is exploited to understand a target domain and a web of systematic relationships between literal and metaphoric uses of the same words is generated. Motivation here implies that there is a single idea that explains a number of metaphorical expressions. A Conceptual Metaphor takes the form A is B, e.g. LIFE IS A JOURNEY (Lakoff & Johnson, 1980). This means that there are many metaphorical expressions or vehicles 4

Metaphor translation in cognitive linguistics
In recent years, Translation Studies has benefited much from the findings of cognitive linguistics. CMT has gradually found its application in translation studies (Schäffner, 2004;Al-Hasnawi 2007;Al-Harrasi, 2000). Valuable contributions came from cognitive linguists, particularly Zóltan Kövecses (2006). Kövecses (2006) concludes that metaphors combine cognitive and cultural aspects in one conceptual complex. Metaphor involves basically a semantic interaction of two cognitive domains according to modern cognitive linguistics. The traditional translation theory on metaphor has some clear flaws. First, it neglects transferring the semantic interaction of two cognitive fields, which Language reflects. CMT is exploited as an analytical framework to examine the translation of metaphor. It can provide invaluable insights into differences and similarities between languages and cultures. Sometimes even small differences in the expression of a metaphor can point to much larger differences in culture.
According to Schäffner (2004), the cognitive-linguistic approach to metaphor translation deals with the question of translatability of metaphor from a new perspective. As Schäffner (2004, p.1258) argues translatability is linked to the level of resemblance or difference between the conceptual systems of the ST and TT. Translatability is no longer seen as a matter of individual metaphoric expressions. The idea of cognitive metaphor as a phenomenon governing human languages and cognition in general lends it a crucial role in translation studies. This revolutionary departure implies that a considerable part of conceptual and original metaphors is translatable and conceptually transferable, not because of the relative closeness of the SL and TL, but because basic human experiential concepts are shared. The Conceptual Metaphor Theory is exploited as an analytical framework for the translation of metaphor. Mandelblit (1995) proposes the Cognitive Translation Hypothesis, which has two schemes of cognitive mapping conditions: a) Similar Mapping Conditions (SMC), based on similarities established between new and existing concepts and, b) Different Mapping Conditions (DMC), based on the differences established between new and existing concepts (Mandelblit, 1995, p. 492). He adds that the translator is "required to make a conceptual shift between the conceptual mapping systems of the source and target languages" (p. 493).
The mapping conditions are identical across different cultures in bodily experience. Therefore, it is very convenient for the translator to adopt the literal translation to keep the conceptual metaphors of the original text which reflects the cultural character of SL. The similarity of mapping structure enables target receptors to understand the cognition of the expressions of the same conceptual metaphors. The strategy of literal translation achieves the highest degree of cognitive equivalence. This method enables the TT readers to understand and appreciate the ST in the same cognitive manner of the ST readers.
The metaphorical mappings in SL do not exist in TL. A literal translation of SL will not trigger off the readers' cognition. So, the translator will transfer SL the conceptual metaphor as non-metaphorical expressions or substitute them with other conceptual metaphors that correspond to the TL readers' cognition. If the literal translation of conceptual metaphors in SL can also trigger off the TL readers' cognition, the translator is advised to follow this strategy to maintain the cognition of SL. It is clear that the similarity of conceptual metaphors in two languages provide convenience for metaphor translation.

Orientational Metaphors
According to Lakoff and Johnson (1980), Orientational Metaphors utilize the experiential basis of spatial orientations such as up-down, inside-outside, front-back, far-near, deep-shallow, and central-peripheral to structure many abstract concepts. They give a special orientation to a concept. Their choice is not arbitrary, but is based on our physical and cultural experiences (Lakoff & Johnson, 1980, p.645). Kövecses prefers to call them "coherence metaphors" because he argues that this type of metaphor makes target concepts "coherent in our conceptual system" (2010, p. 40). Lakoff and Johnson (1980) claim that Orientational Metaphors are largely universal since space is something basic to human experience and directly linked to universally shared perceptual faculties. Knowles & Moon (2006) argue that the upward 'movement' unlike 'downward' movement in different unrelated languages is seen as representing positive and negative evaluations respectively. Generally good things are up and bad things are down. They add that in metaphors associated with religious beliefs, Heaven is conceived in terms of UP and Hell is conceived in terms of DOWN (Knowles& Moon, 2006, p. 95). The imagery is too often lost in those translations that avoid translating literally both image-schemas and the conceptual metaphors that are based upon them.
For example, the conceptual metaphors HAPPY IS UP and SAD IS DOWN are transferred from our bodily experiences (Lakoff & Johnson, 2002, p.15). They arise from the fact that our bodies show our states of mind. When we are happy we walk upright with an erect posture. On the other hand, when we are sad, our bodies show sadness through hanging heads and drooping postures (Gibbs, 2008, p. 202). Several conceptual metaphors viewing the concept of happiness as an upward orientation are shared by many languages (Kövecses, 2000).
Orientational Metaphors are rich in their linguistic realizations. Lakoff and Johnson (1980, p.16)   f) VIRTUE IS UP; DEPRAVITY IS DOWN He is high minded. She has high standards. She is an upstanding citizen. That was a low trick. Don't be underhanded. I wouldn't stoop to that. That was a low-down thing to do.
Within religious discourse, the positive associations of the upward position can be attributed to the traditional belief that Heaven, with its pleasures, exists in the sky, as opposed to Hell that is located in a lower place, as in the under-world. A low location involves the subject's inferiority with respect to other people or things. The verticality schema establishes an important correlation between belief and spiritual advancement as moving upward as opposed to disbelief as a downward movement.

Methodology
The present paper employs an integrated cognitive and pragmatic linguistic approach to explore the adequacy and accuracy of conceptual metaphors' translation. According to Black (2004) "metaphor can only be explained by considering the interdependency of its semantic, pragmatic and cognitive dimensions' (p. 2). This interdisciplinary approach toward the study of conceptual metaphor enables us to identify and analyse the ideological implications of conceptual metaphors as a persuasive device in different types of discourse, such as politics and religion (Charteris-Black, 2004, p.7).
The present study adopts a methodology for metaphor analysis proposed by Charteris-Black (2004, p. 34). The study progresses through the following three stages: Stage 1: Data Collection: Large numbers of linguistic metaphors are collected to identify the conceptual metaphors they exemplify.
Stage 2: Data Analysis: The metaphoric keywords are examined lexically and contextually to discover how can conceptual metaphors construct people's views and beliefs. Most of the research on conceptual metaphor is based on English data. The present study attempts to fill the gap by exploring the cross-cultural aspects of conceptual metaphor on the basis of comparable corpora of Arabic and English. The two languages belong to two different language groups and are likely to involve different cultural values and assumptions. Whereas English belongs to Germanic languages, Arabic belongs to Semitic languages. The analysis of the conceptual metaphors translations can provide evidence for the level of cross-cultural variation or similarity between Arabic and English. Different value systems may account for variation in metaphorical concepts because they can be coherent with fundamental values of the culture (Su, 2000).
The study comprises a corpus of two orientational conceptual metaphors along with five linguistic realizations for each. The translators belong to different cultural and linguistic backgrounds so that to be representative of varied contexts. It is hoped that the choice of these translations can show the influence of culture and language on the translation of conceptual metaphor. The Qur'anic translations under study have been produced by native speakers of different languages. One was done by a native speaker of English, the second by a British-Indian scholar, and the third by a native speaker of Arabic.
-The Holy Qur'an: Text, Translation and Commentary (1934) by Abdullah Yusuf Ali.
-The Koran Interpreted (1955) by Arthur John Arberry who was a respected British orientalist and a prolific writer on Islamic studies.
-The Qur'an: A New Translation by M.A.S. Abdel Haleem (2004) The theoretical framework for the present study is grounded in Relevance Theory approaches to translation: direct and indirect approaches. In Translation and relevance: Cognition and context, Gutt (1991) argues that relevance theory provides translators with the best available framework for understanding and practicing translation. In his effort to provide a comprehensive account of translation, Gutt (1991) proposes two new approaches to translation: direct translation and indirect translation. Direct translation is an approach that strives to attain the highest possible level of resemblance to the source text. The preservation of all the original's linguistic clues "would make it possible for the receptors to arrive at the intended interpretation of the original, provided they used the contextual assumptions envisaged by the original author" (Gutt,1991, p. 128). The point of preserving stylistic properties, which are originally intended contextual information, lies not in their intrinsic value, but rather in the fact that they provide clues that guide the audience to the interpretation intended by the communicator. On the other hand, indirect translation aims at lower degrees of interpretive resemblance and places no special constraints on the use of context; it uses the current receptor context. Therefore, indirect translation has the advantage of good spontaneous comprehensibility because it does not focus on the way in which something was said, but rather on what was said.

Analysis and Discussion
Our analysis will focus solely on the UP-DOWN schema which is particularly relevant to our discussion. This schema maps abstractions conceptualized in terms of a vertical relationship (Croft &Cruse,2004). The following verses illustrate numerous metaphorical entailments to show that an upward orientation usually goes together with a positive evaluation, whereas a downwards orientation indicates a negative evaluation (Kövecses 2002, p.36).

HIGH PLACE IS HIGH STATUS
The first five metaphors in the sample illustrate the conceptual metaphor HIGH PLACE IS GOOD STATUS. Evidently, it is a sub-mapping of the basic conceptual metaphor GOOD IS UP (Knowles& Moon, 2006). The conceptual domain of quality is conventionally structured and therefore understood in terms of the conceptual domain of vertical elevation. This is a clear illustration of the embodied cognition thesis in cognitive semantics. In other words, it reveals how surface semantic structures reflect underlying conceptual structure (Knowles& Moon, 2006). Kovesces (2002) explains the basic well-known significance of the body-based orientations, arguing that upward orientation tends to go together with positive evaluation, while downward with a negative one.
Transliteration: yarfaʿi llāhu lladhīna ʾāmanū minkum wa-lladhīna ʾūtū l-ʿilma darajātin A. Yusuf: rise up God will rise up, to (suitable) ranks (and degrees), those of you who believe and who have been granted

(mystic) Knowledge
A. Arberry: and God will raise up in rank those of you who believe and have been given knowledge. And God is aware of the things you do.
M. Abdel Haleem: God will raise up, by many degrees, those of you who believe and those who have been given knowledge. A. Arberry: We raised him up to a high place.

M. Abdel Haleem:
We raised him to a high position.
In e.g. 1 (58:11), the verb yarfaai ' ‫َرفع‬ ‫ي‬ ' literally means to raise or elevate something to a high place (Al-Mu'jam Al-Waseet, 2004, p. 360), but it is used in the verse metaphorically to connote that God has exalted some of them above others in degrees of rank or station (Lane, 1968(Lane, , vol. 3, p. 1121. According to Ashour (1997, vol.7, p. 335-36) rising in degrees connotes abstract preference, promotion and elevation. Those who are promoted by God are like those who go up a ladder. Thus, promotion and preference is rising up. Divergent virtues and good deeds which bring about God's selection of believers to be raised are like steps on a ladder. The metaphor is extended with the word' ‫'درجة‬ which means a single stair or step of a series of stairs by which one ascends to the roof of a house (Lane, 1968, vol. 3, p. 876-869). It metaphorically signifies stages upwards and is used in relation to Paradise and means to cause someone to draw nearby degrees' progress or advance. A degree in progress refers metaphorically to promotion in rank or dignity or the abstract excellence and superiority over others (Ashour, 1997, vol. 27, p. 375). In cognitive terms, SPRITIUAL PROGRESS IS PHYSICAL RISING.
British Journal of Translation, Linguistics and Literature (BJTLL) 8 In e.g. 2 (19:57), the verb ' ‫ْناه‬ ‫ورفع‬ ' is used in the metaphorical sense. The phrase ' ‫َليا‬ ‫ع‬ ‫مكانا‬ ' is used metaphorically to connote that he was raised to sublime position among the prophets and was close to Allah in allusion to the knowledge with which he surpassed all his predecessors. According to most exegetes, the verse is metaphorical and that there is no physical lifting (Ashour, 1997, vol. 16, p. 131). All the translators retained the SL metaphor.
The present verses communicate many metaphoric propositions. First, there is the generic-level conceptual metaphor GOOD IS UP/ BAD IS DOWN (Lakoff& Johnson,2003). The sub-mapping here is HIGH PLACE IS GOOD STATUS. The three translators prefer sticking to the ST metaphor to capture the force of the implications of the communicative clue. This is due to the similar mapping conditions in English. The words rise, high and degrees have comparably equivalent metaphorical connotations in English. The conceptual metaphor is retained semantically in the three translations. There is no contextual gap and no need to explicate the contextual implications because the metaphor is transparent and easily transferrable.
A. Yusuf: And raised high the esteem (in which) thou (art held)?
A. Arberry: Did We not exalt thy fame?
M. Abdel Haleem: and raise your reputation high?
In e.g. 3 (94:4), the verb warafaana ‫ورفعنا'‬ ' is used here with the abstract noun thikraka ' ‫ذكرك‬ '. Raising the name connotes exalting one's reputation and fame. A higher place is a higher position. This is because good manners and commendable traits in a man make him stand out far above the others as if he is standing on a higher place (Ashour, 1997, vol. 16, p. 131).
This verse is a realization of the conceptual metaphor SPIRITUAL DISTINCTION IS PHYSICAL HIGHNESS. Quran views a believer's advancement in faith in terms of upward motion to a high location. The three translators provide a direct translation of the SL metaphor. Physical highness alludes metaphorically to perfection, superiority and eminence whereas any tendency towards any defects and flaws is expressed in terms of leaning downwards.
A. Yusuf: and humbled to the depths the word of the Unbelievers. But the word of God is exalted to the heights: A. Arberry: and He made the word of the unbelievers the lowest; and God's word is the uppermost; God is All-mighty, Allwise.
M. Abdel Haleem: and brought down the disbelievers' plan. God's plan is higher: God is almighty and wise.
Transliteration: fa-ʾarādū bihī kaydan fa-jaʿalnāhumu l-ʾasfalīna A. Yusuf: (This failing), they then sought a stratagem against him, but We made them the ones most humiliated! A. Arberry: They desired to outwit him; so We made them the lower ones.
M. Abdel Haleem: They wanted to harm him, but We humiliated them.
In e.g. 4 (9:40) and e.g. 5 (37:98), we have the opposite metaphor where the direction down is used metaphorically to connote being evil or bad. Down is the opposite of highness (Al-Mu'jam Al-Waseet, 2004, p. 434). It is the linguistic metaphorical antonym to the word ' ‫.'رفع‬ The metaphor in the two verses relates to the word ' ‫'أسفل‬ with its different derivatives. It literally means to become low, descend or sink downwards (Lane, 1968(Lane, , vol. 4, p. 1374. It is widely used in the Quran to refer to a man who is low, base, vile or mean. The direction is used metaphorically to mean that they were made to be people of the fire or we have made them to go down to the fire (Ashour, 1997, vol. 5, p. 244 According to Lane (1968Lane ( , v.3, p.1242, the verb َ ‫زل‬ zalla means to slip or move away from a place because of something such as mud ‫ِه‬ ‫مكان‬ ‫عنْ‬ َ ‫.زل‬ It is metaphorically extended to imply a mistake in speech, judgment, opinion, or in religion. The noun ‫ُوتَ‬ ‫ب‬ ُ ‫ث‬ θubuwt is derived from the verb ‫ثبﺖَ‬ θabata which refers to something that continues, endures and remains stable, permanent, or constant. The noun ‫ُوتَ‬ ‫ب‬ ُ ‫ث‬ implies continuance, permanence; َ◌ soundness, validity, and sureness or truth (Lane 1968, v.1, p.329).
According to Ashour (1997, v.14, p.268) the verse warns believers against making their oaths a means of deception, breaking pledges and going back on them to make gains. It warns that the only result of such deception is weakening faith. The unintentional movement of feet and the physical unbalance that can lead to a fall or fracture is a metaphor of the disturbance, harm and disorder that result from deceptive oaths. A person who swears to deceive others face the danger of slipping from the path of Islam and knowledge of god. On the other side, walking firmly along a path with stable feet on ground metaphorically represents integrity and rectitude.
The conceptual basis of the verse combines many conceptual metaphors. The basic conceptual metaphor is BAD IS DOWN. -Then did Satan1 make them slip from the (garden), and get them out of the state (of felicity) in which they had been. We said: "Get ye down, all (ye people2), with enmity between yourselves. According to Lane (1968Lane ( , v.4, p. 1570) the word ‫ًا‬ ‫شف‬ refers to the brink or edge, of anything, e.g. ِ ‫ر‬ ْ ‫ئ‬ ِ ‫َلب‬ ‫ا‬ ‫شفا‬ (the brink of the well). It is also used to imply extremity, e.g. ‫َة‬ ‫ك‬ ً ‫َلهل‬ ‫ا‬ ‫شفا‬ ‫على‬ (He is on the brink of destruction). The word َ ‫رة‬ ْ ‫ُف‬ ‫ح‬ refers to what is dug, excavated, hollowed out, or cleared out in the ground (Lane, 1968, v.2, p. 601).
The verse reminds Muslims how Islam radically transformed their lives. It saved them from the fire they were about to fall in.
According to Ashour (1997, v.4, p.32), the verse evokes their social state before Islam when their city was rife with tribal feuds and incessant warfare. They were on the brink of total ruin. So, fire arouses a mental image of the rampant hatred and enmity.
Fire is chosen to describe such a state because it one of the most fatal and destructive forces. Alternatively, the pit of fire can also stand for the state of spiritual ignorance and disbelief they were entangled in before the God's guidance can saved them.
In the present verse the image schema of downward movement is employed to conceptualize an abstract state of disbelief or social dissentions. Conceptual metaphor employs imagistic reasoning to vividly describe how God's bond stretched out to them to save them when they were about to fall into an abyss. It is clear that people tend to talk about various degrees of status in terms of vertical position. Spatial changes in physical position have salient metaphoric entailments (Lakoff, 1987). This tendency is cross-linguistic. In both Arabic and English, an upward movement correlates with positive meanings as in the following expressions: The same is true in English which abounds in expressions such as high-end, high class, upgrade, upright, uppermost, low-end, lowly, downcast, and fallen, fall from grace, drop and downgrade. Believers from different faiths and cultures make use of vertical movement of height and depth to depict life in Heaven and Hell. Social relationships can be described in English as falling apart. The dichotomy between virtue and vice is often perceived in terms of up and down.
The verse realizes the conceptual metaphor DANGER IS PHYSICAL FALLING as the state of social disorder or disbelief is construed as an imminent danger of falling into a hole to imply perdition and ruin. Bodily experiences are the basis for the emergence of this conceptual metaphor since an upright body posture signifies safety and onward progress whereas downward position is physically related to sickness and sadness. An important metaphoric entailment is ISLAM IS MATERIAL RESCUE which is like a bond stretched out to save them from falling into a pit of fire. A corollary conceptual metaphor is SOCIAL

DISSENTION/DISBELIEF IS FALLING INTO AN ABYSS. Others verses corroborate the intertextual value-laden metaphoric
associations of downward direction: -If anyone assigns partners to God, is as if he had fallen from heaven and been snatched up by birds, or the wind had swooped (like a bird on its prey) and thrown him into a far-distant place.
And of them is he who says, "Give me permission (i.e., permission to be excused from fighting) and do not tempt me." Verily they have already fallen down into temptation The logic of the upward /downward schema associates the former with spiritual progress as opposed to Spiritual regression.
Believers advance from a low place to a high one, whereas disbelievers miss the way, stumble or fall.
An implicit generic level conceptual metaphor is ACTION IS MOTION. The condition of tribal rivalries prevailing among pre-Islam Arabs is perceived in terms of motion towards an unfavorable destination.
Transliteration: wa-mina n-nāsi man yaʿbudu llāha ʿalā ḥarfin fa-ʾin ʾaṣābahū khayrun ʾiṭmaʾanna bihī wa-ʾin ʾaṣābathu fitnatun-i nqalaba ʿalā wajhihī Yusuf: There are among men some who serve God, as it were, on the verge:1 if good befalls them, they are, therewith, well content; but if a trial comes to them, they turn on their faces A. Arberry: And among men there is such a one as serves God upon the very edge --if good befalls him he is at rest in it, but if a trial befalls him he turns completely over; M. Abdel Haleem: There are also some who serve God with unsteady faith: if something good comes their way, they are satisfied, but if they are tested, they revert to their old ways, losing both this world and the next-that is the clearest loss The word َ ‫ف‬ ‫حرْ‬ refers to the edge or border of a road whether it is flat or high like the ridge of a mountain (Lane, 1968, v.2, p. 550). According to Ashour (1997, v.17, p.210-211) the verse refers to some people whose conversion to Islam is not motivated by genuine conviction. They would accept the faith if they enjoy material benefits and their lives go well. However, if they are afflicted with any hardships or loss they would go back and take a totally different stance of Islam. The metaphor describes the state of doubt and reluctance to embrace faith in terms of a person walking on the brink of a mountain and is about to slip down and fall into the depths of an abyss. According to Al-Alusi (1994) the metaphor describes a person in a fluctuating state in terms of someone in the outskirts of the army; if sure of victory and spoil, he stands firm, and otherwise he flees. In other words, he stands on the boundary line between two belief and disbelief to join the winning side.
The present verse is based on the conceptual metaphor BAD IS DOWN. The spatial orientation down is cognitively associated with something negative such as sadness, failure and illness, whereas the position up denotes positive things such as happiness, success, good health, control and power. The conceptual sub-mappings in the verse include RELCTUNCE IS UNSTAEDY WALK, whereas CONFIDANCE IS MOVING AHEAD. Metaphoric expressions realizing these conceptual metaphors include step back, surefooted, get off /on the right/wrong foot, have a foot in both camps and wrong-foot. Arabic also have similar expression of comparable frequency such as ‫يثبﺖ‬ / ‫اسخة‬ َ ‫ر‬ ‫قدم‬ ‫أخرى‬ ‫يؤخر‬ َ ‫و‬ ‫جل‬ َ ‫ر‬ ‫َيقدم‬ / ‫َطوة‬ ‫خ‬ ‫أقدامه/يتراجع‬ The physical condition of feet stands for the abstract attitudes and stances. Fortescue (2001) that there are cross-linguistic similarities and universal tendencies that are fundamentally organized by conceptual metonymies. This is related to the conceptual metaphor PERSIITING IS REMAINING ERECT (Grady, 1997, p.274 An implicit generic level conceptual metaphor is ACTION IS MOTION. The state of unsteady movement is employed to conceptualize the state of wavering worship. Such a person is liable to fall at the slightest push in as much as a skeptical person can change his position and turn away completely at any slight misfortune. The abstract psychological state of reluctance is perceived as a physical state of imbalance. An important implied proposition is that ATTAINING FAITH IS ASCENION because it requires effort, whereas DISBELIEF IS FALLING which is a rapid and irreversible process. In English, a moral transgression is commonly referred to as a fall from grace. This metaphorical mapping could lead to the perception of power and moral standing as precarious states that are hard to achieve and easy to lose (Rozin & Royzman, 2001). The spatial orientation of movement UP is thus associated with the idea that the human has to climb in some form to reach spirituality. This would contrast with negative conceptualisations of DOWN, which is associated with concepts such as hell, and so on.
Arberry and Yusuf opt for direct translation to achieve complete interpretive resemblance between the ST and TT. They retain the same communicative clue of conceptual metaphor to reproduce similar mapping conditions. This allows TT readers to appreciate the rich implicatures and aesthetic effects of the verse. On the other hand, Abdel-Haleem prefers indirect translation by choosing to explicate the metaphor with the phrase unsteady faith to reduce the processing cost and interpretive burden.
Arberry's and Yusuf's translations make better sense because they utilize the mutual cross-linguistic cognitive environment.
Abdel-Haleem's translation sacrifices the metaphorical force of the verse and fail to convey the some of the implicatures of the verse.
Transliteration: wa-minhum man yaqūlu ʾdhan lī wa-lā taftinnī ʾa-lā fī l-fitnati saqaṭū wa-ʾinna jahannama la-muḥīṭatun bi-lkāfirīn Yusuf: Among them is (many) a man who says: "Grant me exemption and draw me not1 into trial." Have they not fallen into trial already? and indeed Hell surrounds the Unbelievers (on all sides).A. Arberry: Some of them there are that say, 'Give me leave and do not tempt me.' Have not such men fallen into temptation? And surely Gehenna encompasses the unbelievers.
M. Abdel Haleem: Some of them said, 'Give me permission to stay at home: do not trouble me.' They are already in trouble: Hell will engulf the disbelievers.

Lexical Analysis
The verb َ ‫سقط‬ saqaṭa means falling or dropping down or from a higher to a lower place (Lane, 1968(Lane, , v.4, p. 1380. The noun َ ‫ْنة‬ ‫ِت‬ ‫ف‬ fitna originally refers to burning with fire to separate, or distinguish, the bad from the good. It implies a state of trial, punishment, or affliction whereby some good or evil quality is put to the test (Lane, 1968(Lane, , v.6, p. 2335. It also refers to temptation, seduction, desires and lusts whereby one is tried. In some contexts, it refers specifically to war, conflict and sedition among people of different opinions. According to Ashour (1997, v.10, p. 220) the verse refers to some hypocrites who fabricated false excuses to seek exemption from participation in the Battle of Tabuk. One of them told the prophet that he has much passion for women and feared that if he went to fight he might fall prey to temptation of beautiful women. Quran informs them that they had already fallen into the greater sin of disobedience which is a real ordeal not false like their excuses. The The fact that DOWN is typically related to the earth, whereas UP is related to heavens lends this conceptual metaphor a distinctive significance in religious discourse and forms the experiential basis of the conceptual metaphor. In English a loss of moral standing is likely to be perceived as a fall as in the phrase fall from grace.
Whereas Arberry and Yusuf opt for direct translation to achieve complete interpretive resemblance between the ST and TT, Abdel-Haleem prefers the indirect translation approach by choosing to explicate the metaphor with the phrase in trouble to reduce the processing cost and interpretive burden. Arberry and Yusuf retain the same communicative clue of conceptual metaphor with the metaphorical phrase fallen into temptation/trial respectively to reproduce similar mapping conditions. This allows TT readers to appreciate the rich implicatures and aesthetic effects of the verse. Arberry's and Yusuf's translations make better sense because they utilize the mutual cross-linguistic cognitive environment. Abdel-Haleem's translation sacrifices the metaphorical force of the verse and fail to convey the some of the implicatures of the verse. According to Lane (1968Lane ( , v.4, p. 1570) the word ‫ًا‬ ‫شف‬ ʃafa' refers to the brink or edge, of anything, e.g. ِ ‫ر‬ ْ ‫ئ‬ ِ ‫َلب‬ ‫ا‬ ‫شفا‬ (the brink of the well). The word َ ‫ف‬ ‫ُرُ‬ ‫ج‬ jurufin refers to the side of a river bank or valley which is continuously hollowed out by the torrents of water, so that it remains uncompact or weak (Lane, 1968, v.2, p. 412). The adjective ٍ ‫هار‬ ha'rin is derived from the verb َ ‫ُور‬ ‫يه‬ yahour which means to pull a building down into pieces to demolish it. A building that falls in ruins, tumbles to pieces or collapses is described as ٍ ‫هار‬ (Lane, 1968(Lane, , v.8, p. 2906 According to Ashour (1997) the verse describes the hypocrites' attempt to build a mosque with the aim of provoking dissentions and discord in the Muslim community. The verse condemns it through the use of a powerful similitude and comparison with the mosque built by the true believers. The motives of the two founders are compared metaphorically (1997, v.11, p. 33). The true believers who build their life on piety and sincerity are like those who base their structure on firm and solid foundation. On the other hand, the hypocrites whose motives are deception, lying and disbelief are like people who base their structure on a shifting sand cliff on the brink of an abyss, already undermined and corroded by flowing water. Although the surface seems solid, any building there would be inherently unstable and would collapse instantly. The metaphor implies that the scheming of the hypocrites and the unbelievers will be useless.
The present verse is an instantiation of the conceptual metaphor BAD IS DOWN. It combines other subtle conceptual metaphors; such as BELIEF IS A STABLE STRUCTURE; DISBELIEF IS AN INSTABLE STRUCTURE. The conceptual metaphor draws here a very vivid picture of the disbelievers whose life is based on falsehood and deception. It is like a building constructed on the river bank rendered hollow by water and hence lacks foundation and strength. The abstract spiritual stability and equilibrium is perceived as a stable building with unshakable foundation of rock, which is piety and God-consciousness. Hence,

PIETY/SINCERITY IS A STABLE FOUNDATION.
The cognitive utilization of the structure/building image schema is widespread in religious discourse. For example, the mandatory ritual duties in Islam are referred to in a famous prophetic saying as the pillars of Islam. Such a metaphor can be perceived as a sub-mapping of the conceptual metaphor CREATING AN ABSTRACT COMPLEX SYSTEM IS BUILDING (Kövecses, 2002, p. 131) where the conceptual target domain of belief is construed in terms of images of construction. Similar images appear in (3:103) and (22:11) which are already covered in the conceptual analysis. The conceptual metaphor BEING IN A BAD SITUATION IS BEING DOWN is one of the most consistent propositions on the relation between abstract concepts and different spatial dimensions. This suggests that we structure reality by using an implicit metaphorical relation in which the affective abstract concepts of "good" and "bad" are spatially represented as "up" and "down", respectively (Murphy, 2006). Direct translation is adopted by the three translators to reproduce similar mapping conditions by keeping the ST conceptual metaphor with all its lexical elaborations. The direct approach is appreciated for its conformity with the ST's metaphor and because it ensures arousing the readers' interest to explore the rich implicature of the metaphor. The concept of stable building as a sign of stable spiritual or psychological state or form belief is cross-linguistic and therefore a complete interpretive resemblance is achieved. "Although the structural complexity of the stimulus costs more processing effort, the benefits of this stimulus will outweigh the increase in the processing effort." (Gutt, 2001). The phrase َ ‫ْيانه‬ ‫َن‬ ‫ب‬ ‫أسس‬ 'ʔas:asa bunyanahuw has been rendered as layeth his foundation, founded his building, and founds his building by Yusuf, Arberry and Abdel-Haleem respectively. The phrase ‫ْهار‬ ‫َان‬ ‫ف‬ ٍ ‫هار‬ َ ‫ف‬ ‫َرُ‬ ‫ج‬ ‫شفا‬ ʃafa' jurufin ha'rinm fa'nha'ra has been rendered as undermined sandcliff1 ready to crumble, the brink of a crumbling bank that has tumbled, the brink of a crumbling precipice that will tumble down by Yusuf, Arberry and Abdel-Haleem respectively. All of the provided translations bring out the implicit nuances and help the TT readers to capture and retrieve most of the implicatures of the ST text. The historical background related to the reason of the revelation is not explicitly stated by the translators. One of the important principles of direct translation is that it relies in the audience to supply the contextual information necessary to understand the verse.

Conclusion
On the basis of all the sample verses, we can plausibly conclude that we tend to conceptualize mental attitudes and evaluate abstract notions in terms of metaphors that are spatially oriented. The physical space domain is a rich source of images which are metaphorically extended to express abstract experiences. The research demonstrates that identifying the mappings between the source and target domains for a conceptual metaphor allows for both a greater understanding of the conceptual basis of metaphors, and more effective language translation. In sum, in this paper we have shown that the Orientational Metaphors are employed in Arabic and English with expressions which are cognitively equivalent.