علی اصغر شهبازی

Translation is the process of transferring linguistic data in many literary texts, especially fictional works, due to the existence of various specific cultural elements of the source culture, it acts as a bridge for cultural interactions and their ability to select the correct or more correct equivalent in the target text can be considered as a factor in assessing the success or failure of the translator. Newmark, more than other theorists, was aware of the importance of this issue and, in addition to categorizing concepts, provided solutions for replacing cultural elements. The novel "Safar" by Mahmoud Dowlatabadi, with its internal content and narrative movement within the framework of traditional Iranian culture, encompasses all the cultural elements that Newmark considers, and the translator of this work into Arabic has faced multiple challenges in this regard. This article, using a descriptive-analytical method and relying on Newmark's theory, attempts to analyze and criticize the translator's selection of cultural elements and to evaluate and even perform a stylistic analysis of the translator's performance in using Newmark's solutions. The results show that the most frequent cultural elements were related to material culture and proverbs, and the translator used a combination of more strategies than other methods in translating cultural elements. It can be said that the reason for the translator's frequent use of this method is the large number of some cultural concepts, including material culture and proverbs, and also to eliminate ambiguity and provide explanations in footnotes for better familiarity of Arabic-speaking audiences.

Cognitive linguistics is a relatively new approach in the field of linguistics, focusing not only on the theoretical aspects of language but also on its interaction with other phenomena such as the mind, rationality, environment, and social experiences. One of the central topics in cognitive semantics is the concept of "Conceptual metaphor." In this approach, metaphor is not merely a rhetorical device but rather a tool of thought—a phenomenon in which one conceptual domain is expressed through another. Religious and supplicatory texts are rich sources of cognitive metaphors, as they often deal with abstract and non-experiential concepts, which are structured using metaphorical systems. This study, using a descriptive-analytical method, seeks to explore the metaphor of the Arabic term "Raḥmat" in Ṣaḥīfah Sajjadiyyah and its Qur'anic origins, noting that many Qur'anic expressions are reflected throughout the supplications of this text. The research reveals that the abstract concept of the term "Raḥmat" in the epistemological system of Ṣaḥīfah Sajjadiyyah is shaped by experiential cognition and conceptual metaphors. This systematization and embodiment in Ṣaḥīfah Sajjadiyyah closely align with the Qur'anic verses. The most prominent method of concretizing the concept of "Raḥmat" in Ṣaḥīfah Sajjadiyyah, similar to the Qur'an, is through existential conceptual metaphors of "substance" and "container." In this collection, "Raḥmat" is conceptualized through domains such as shelter, destination, rain, treasure, taste, and others. It is also occasionally depicted through spatial orientation, where divine mercy is symbolized as being in an elevated position, while divine punishment and affliction are associated with lower positions—emphasizing the precedence of mercy [Raḥmat] over punishment.

The reflection of the social culture of Arab life can be seen in many parts of the text of Nahj al-Balagha. Propositions of execration and cursing are one of the expressive linguistic elements of the culture of those times, which are important from different linguistic, psychological, and social dimensions. The use of these propositions by Imam Ali (PBUH) is sometimes strange and unfamiliar to the audience who is unfamiliar with the context of the speech, and transferring it to another culture from the context of translation seems to be an outstanding challenge due to the hidden aspects of meaning and cultural differences. These utterances, like many independent compounds such as proverbs, are connected to other parts of the text in terms of meaning and indicate a part of the social structure of Imam Ali's era. In the current research, relying on the descriptive-analytical method, based on pragmatics and situational context, an attempt is made to evaluate the implicit meanings of some of these meanings in Garmaroodi's translation of Nahj al-Balagha. Examining the situational and textual context of the use of speech acts of reproach and cursing in Nahj al-Balagha indicates the drawing of motives such as warning and neglect, disillusioning, humiliation, reprimand, surprise, and persuasion, along with due evaluation of the audience as well. The audience of these propositions were sometimes the relatives, friends, and people of the cities under the Imam's rule, and sometimes they were his enemies, which the Imam often used when complaining about and reproaching them. In the margin of his translation, Garmaroodi has pointed out the aspects of their meanings along with the semantics of a number of these expressions and has tried to create a correct concept of these types of expressions as infused within translation, by considering the secondary meanings of these expressions, such as contempt, expressing surprise, warning and reprimand, etc., and has put forth the interpretations within the translation

Literary texts and more particularly, "the narrative text", assume pivotal roles in expressing culture. Therefore, the translation of these texts demands accurate conversion of any language’s cultural elements. The study at hand, through a descriptive-analytic approach, intends to analyze the Arabic version of Jalal Ale-Ahmad’s Modir-e Madrese based on Newmark’s cultural theory, in order to derive the most important cultural elements of the story and the challenges in their translation. Also addressed by the study, is presenting practical methods of accurately translating and transforming the cultural parts and parcels according to Newmark’s theory. The story of Modir-e Madrese helps the manifestation of a lucid view in the social, cultural, and administrative institutions of the author’s temporal and local milieu. Evaluation of the quality of transmitting local and cultural elements in lieu of translation, indicates the entanglement of cultural and linguistic elements which has impelled the translator to utilize diverse strategies of translating them in Arabic. A number of the untranslatable cultural elements have been conceptually translated. Functional equivalents and the explanation of the cultural elements’ conceptualization in the translation of the story, is the dominant and challenging concern of the translator. He has undertaken efforts to assimilate the story appropriately to the target language in his translation.

The element of dialogue is one of the main ways to spread the story and image of the characteristics and representation of situations. In the Holy Qur'an verses, dialogues, especially in the Qur'anic stories have a prominent and frequent place. One of the prominent features of these conversations is the crystallization of personalities various tones, which is based on the arrangement quality of words, signifying the rhetorical elements of the sentence, favor (Iltifāt) and other phonetic ultimatums and techniques formed and indicating the distinctive speech style of each character. The revival of this feature in translation language requires attention to the capacities of the target language and all elements of the word style-making so that the diversity of the characters and the dialogue style and tone of the characters in the target language are represented. The present study aimed to analyze the translator's strategies in conveying Quranic address styles by a descriptive-analytical method and selecting a number of verses based on Quranic dialogues in the reading translation of the Qur'an Ali Maleki. The results indicated that the translator in this translation has tried to recreate the style of conversations with strategies such as paying attention to the stylistic meaning of words, how to combine words in sentences, using added of instincts, using words and speaking interpretations.

One of the common features of epic texts is war and belligerence. A high volume of such texts is devoted to describing war as well as war methods and techniques. The tendency to exaggerate in depicting battles is a main feature of epic language. This feature can be clearly observed in ‘Rostan and Shorab’ tragedy and ‘Amr ibn Kulthum’. The present study made an attempt to comparatively analyze this literary device in the lines depicting battles in ‘Rostam and Sohrab and ‘Amr ibn Kulthūm'. The results show that natural factors form the main elements of exaggeration accompanied by such literary devices as metaphor and simile. In ‘Rostam and Sohrab’, the psychological aspects are also visualized besides the sensory aspect, but the visualizations in ‘Amr ibn Kulthum’ do not go beyond visual and sensory aspects and no abstract element is represented. Among the different types of exaggeration, auxesis is very frequent in Ferdowsi’s poem whereas overstatement and hyperbole predominate ‘Amr ibn Kulthum’. Another difference between the two literary works is the chain of exaggerative visualizations, which are absent from Arabic pre-Islamic poetry in general and from ‘Mu'allaqat’ in particular.

The old Persian translations of the noble verses of the Holy Quran are among the valuable treasures of Persian literature. Kashf al-Asrar Meibodi and Rawz al-Jinan Abul Fotouh Razi are among these works, both of which were written in the sixth century A.H. Meibodi in 520 AH, and Abul Fotouh in the middle of this century, i.e. between 510 AH and 556 AH, composed these two works. The translation and literary accuracy of these two valuable works have distinguished them from their previous works, and in the interpretation section, they have left a rich legacy of jurisprudence, mysticism and hadith issues. In this article, focusing on the translation of a number of words from the verses of the Holy Quran in these two works, we deal with the problem of word selection and syntactic selections in these two translations. Study of old translations reveals translators' significant commitment to the source text, and proves their trustworthiness. The result of this study shows that following the style of the Quranic verses and paying attention to the Arabic structure of the verses in the eyes of both translators is clearly noticeable; But this issue is much less important in the eyes of Meibodi than the owner of Rawz al-Jinan; This is why the translation of the verses in the first part of Kashf al-Asrar appears to be much smoother than that of al-Jinan. In word selection, Meibodi prefers the use of Persian-origin and indigenous words, as the explanatory additions and mention of synonyms play a prominent role in the flow of his translated prose, and his phrasing and syntactic features have made it closer to the Persian structure.

Vernacular translation of literary works invites inevitable semantic, syntactic, rhetorical, and ideological shifts within a text. This process of stabilizing originates mostly from the translator’s conscious intention and is reliant on the target language’s innate nature. Among the most notable theories in this regard, is J. C. Catford’s theory (1965), which analyzes semantic and syntactic shifts in two general categories and four sub-categories. This study attempts to compare and investigate Abdolmona-em’s and Al-Attar’s stabilizations in the Arabic translation of Forough Farrokhzad’s “Tavallod-i-Digar,” based on Catford’s theory. The results of this study suggest that in comparison with other transformation modes, transformations on a syntactic level are of high impact on the translations by both aforementioned translators. Maryam al-Attar’s translation includes fewer structural stabilizations because of reduced concern about the primary language’s structure and emphasis on literal translation, and this culminated in the complexity and unfamiliarity of the end product. On the contrary, Abdolmona-em’s translation appears more smooth and natural, as it suggests suitable equivalents and emphasizes the expression and stabilization of semantic and syntactic structures. Furthermore, the exclusions and redundant extensions in Al-Attar’s translation have often brought about interpretative and thematic transformations in the poem.

The variety of parables and parable-like stories of Nahj al-Balaghah is of great significance from a stylistic and linguistic point of view, along with the religious, educational and moral functions such stories serve. The effectiveness of these literary genres is evident in their richness of themes, creating images, highlighting meaning, and showing the cultural and intellectual identity of the time. These seemingly short and independent phrases are semantically related to the other elements of the text, whose literary and cultural meaning could be analyzed through cognitive semantics. The present study applies a cognitive analysis of the types of imaginary schemas of these concise expressions in Nahj-al-Balaghah. To fulfill this aim, the selected proverbs were analyzed based on the model presented by Evans and Hans. The results indicate the existence of schemas of space, force, containment, balance, and locomotion, among which the schemas of space and containment were significantly frequent. There is a direct relationship between the frequency of imaginary schemas and the rate of animal names, elements of nature, human activity, and human organs in these parables. Addition of space and locomotion to these abstract phenomena leads to more effective communication and greater understanding of such concepts.

Exploring the significance of synonymy is among the main objects of semantic studies in Holy Quran to show the varieties in their signification and semantic networks. One such word is “Tabe’a” (obedience) which is synonymous with “At’a” (obey), “Eqtadi” (follow), “Estejab” (abide), etc. Nonetheless, these words are different stylistically, a phenomenon clearly evident in Qur’anic verses. The present study focuses on the word “Tabe’a” and its derivatives to investigate its meaning in the lexical network of Holy Quran with respect to the words in the same lexical field, including synonyms, antonyms, and collocations in the paradigmatic axis, so that its signification could be substantiated within the lexicon network of Holy Quran. The word and its derivatives have been used in more than 170 verses in Quran. It is collocated with such words as  “Allah” (God), “Rasoul” (The Messenger), “Ol-ol-Amr” (Responsible), “Taqva” (Piety), , “Hedayat” (Guidance), “Osyan” (Disobedience), illustrating that obedience follows internal and external structures and has been used for both guidance and deviation, along with linguistic, practical, and mental forms. With regards to the verses, true obeisance is not merely bound to mental and linguistic aspects of the word, but requires to be practically implemented as well, manifested in full obedience of God’s, the Holy Prophet’s (pbuh), Ulu l-Amr’s, and just leaders’ orders.

Al-Sharia Al-Arabiya, a book written by Adonis, is one of his works dealing with critique, published almost thirty years ago. Despite its small size, the book encompasses integrated information about the nature of Arabic poetry and its evolution through history. The author meticulously explores Arabic poetry and discusses its foundations from the perspective of ancient critics and orators. The four chapters of the book include subjects on origins of Arabic poetry, identity of rhythm and music of poetry, analysis of aesthetic issues and their connection with Qur'anic research, and struggle between tradition and modernity.  The Persian version of the book, published under the title ‘Boutigha-ye Arabi’, is one of the most recent works by Adonis translated into Persian. The book is translated by Amir Abu Sassani and Omid Pourhassan by Amir Kabir Publications in 2018. The analysis of the translation of the book shows that despite some grammatical errors and inaccuracies in choosing equivalents, the translators have provided a proper translation, transmitting the message and the content fluently and expressively. Adding diacritical marks to the Quranic verses as well as lines and words in the poems and including a list of sources and indexes in the final part of the translation are the advantages of the book. However, with respect to the translation, inconsistency in using equivalents, collocational clashes, and improper omissions at the word level are some of the weak points.

Rumi's Masnavi has been widely popular outside the Persian culture, having attracted many an audience. The work has been warmly welcomed in Arabic cultures as well. Arabic literary figures have provided several translations of this literary-mystic masterpiece in prose and poetry, among which the poetic translations of two contemporary Arab poets, Abdul Aziz Jawaheri and Mohammad Jamal Hashemi, have served a key role in introducing Masnavi to the Arab audience. Translators’ familiarity with Rumi’s philosophy and cultural affinity between the source and target cultures have helped reflect the spiritual atmosphere of the poems in Arabic. Having discussed the qualitative characteristics of these translations, the study has investigated the translations of the first story in Rumi’s Masnavi, The King and the Handmaiden, within the procedures provided by Viney and Darbelnet. The results show that Jawaher’s translation is closer to the original, adopting direct translation procedures, particularly ‘literal translation’, more extensively. Faithfulness to the source text is yet another virtue of this translation. Hashemi has provided a translation that mostly reveals the syntactic and pragmatic elements of the target language, explicating many elements to make the text more accessible to the readers in lieu of literal translation. Among the seven procedures studied, transposition and modulation are significantly more prevalent than others.

Creating a competitive Supply Chain (SC) LARG (Lean, Agile, Resilient and Green) is one of the main challenges in many industries to this end the integration approach of the above paradigms can balance the conflicts between them and achieve the highest competitiveness. The aim of this study is to provide a model for assessing the maturity of the Large SC using Fuzzy Inference System (FIS). The sampling method is judgmental and finally the number of experts in the sample to confirm the rules is 7 people. In the present study, a fuzzy expert system has been designed to calculate the maturity level of LARG SC in organizations. The main dimensions of the system are pure SC, agile, radiant and green. The designed system has been tested and validated, and results show validity and reliability of its performance. Also this system has been used to calculate the maturity level of LARG SC in Saipa Yadak Company.

The language of Quran is a multi-layer and faceted one which is considered as one of its marvels. Based on some quotes, the Holy Quran encompasses seven and on some other, seventy layers of meaning. This has long derived the Quran scholars and investigators to strive to figure out these layers of meaning. Multiple meaning words carry with them more than one meaning and since there is always the possibility of the presence of multiple meanings in a single context, due attention and care plays a significant role in figuring out the right meaning and message of Quranic verses and correctly translating them. Following a descriptive-analytical methodology, this study investigated the translation of some multiple meaning words. This implies the incongruences in picking up the Farsi equivalent of the same word by different translators. Taking the semantic and pragmatic context of the verses into account, considering the etymological aspects of the words and analyzing interpretative texts are among the most important solutions to the translation of multiple- meaning words.