ABSTRACT This article examines the 16th-17th century Malay poet Hamzah Fansuri as a figure at the threshold between not only two religious traditions, but also two linguistic worlds. Hamzah Fansuri is well known for introducing the Sufi poetic tradition to Malay-speaking audiences, translating the Arabic thought of Ibn al-ʿArabī into Malay verse. Writing in Jawi, he frequently employed Arabic words and bilingual puns. This article explores how, through his puns, Hamzah made use of the incommensurabilities of the Arabic and Malay languages to draw attention to the infinite and incomprehensible difference between God and humans, while showing how everything that exists does so by virtue of its participation in the reality of wujūd, Ibn al-ʿArabī’s term for God’s being, which is identical to God’s being found. Hamzah’s practice of translation and his puns is then used to bridge a divide in western theories of translation represented by Walter Benjamin and Paul Ricoeur’s work. Whereas Benjamin emphasises an ontological reality that opens up through the process of translation and Ricoeur emphasises an epistemological process, Hamzah collapses the distinction through wujūd, being and finding. Hamzah’s puns can be understood as a translation that allow the incomprehensible real to be gestured at through language, as in Benjamin, even as it involves the reader in an unending hermeneutical process, like Ricoeur.

中文翻译：

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翻译神性

摘要 本文考察了 16 至 17 世纪马来诗人哈姆扎·范苏里 (Hamzah Fansuri)，他不仅是两个宗教传统之间的临界人物，而且也是两个语言世界之间的门槛。Hamzah Fansuri 以向马来语观众介绍苏菲派诗歌传统而闻名，将 Ibn al-ʿArabī 的阿拉伯思想翻译成马来语诗歌。他用爪夷文写作，经常使用阿拉伯语单词和双语双关语。这篇文章探讨了哈姆扎如何通过他的双关语利用阿拉伯语和马来语的不可通约性来引起人们对上帝与人类之间无限而难以理解的差异的关注，同时展示了存在的一切如何通过参与wujūd 的现实，伊本·阿拉比 (Ibn al-ʿArabī) 对上帝存在的术语，这与上帝的存在相同。Hamzah 的翻译实践和他的双关语随后被用来弥合以 Walter Benjamin 和 Paul Ricoeur 的作品为代表的西方翻译理论的分歧。本雅明强调通过翻译过程打开的本体论现实，而利科强调认识论过程，而哈姆扎则通过 wujūd、存在和发现打破了这种区分。Hamzah 的双关语可以被理解为一种翻译，它允许通过语言来表达难以理解的真实，就像本雅明那样，即使它让读者像利科一样，将其卷入一个无休止的解释过程中。本雅明强调通过翻译过程打开的本体论现实，而利科强调认识论过程，而哈姆扎则通过 wujūd、存在和发现打破了这种区分。Hamzah 的双关语可以被理解为一种翻译，它允许通过语言来表达难以理解的真实，就像本雅明那样，即使它让读者像利科一样，将其卷入一个无休止的解释过程中。本雅明强调通过翻译过程打开的本体论现实，而利科强调认识论过程，而哈姆扎则通过 wujūd、存在和发现打破了这种区分。Hamzah 的双关语可以被理解为一种翻译，它允许通过语言来表达难以理解的真实，就像本雅明那样，即使它让读者像利科一样，将其卷入一个无休止的解释过程中。