جستجوی مقالات مرتبط با کلیدواژه "ترجمه" در نشریات گروه "علوم قرآن و حدیث"

Intertextuality is the relationship between two words and in a deeper sense, the relationship between two or more texts. One of the reasons for the content and richness of Persian poetry is the Quranic intertextuality in the poetry of poets and writers. Among these famous poets is the late Mullah Mohsen Feyz Kashani, who was one of the leaders of science, jurisprudence and interpretation in the Safavid era. In fact, Faiz can be mentioned as a scientist who has style in various scientific fields. In this article, we are looking for the amount of intertextuality and the blending of the poems of this great philosopher with the Holy Quran. The result of this research was that Faiz Kashani Kashani had many influences from the verses of the Quran and Feyz's poetry is actually an interpretation of the Holy Quran and narrations in such a way that there are Quranic references everywhere in his works. In Quranic intertextuality, he has used most of all the method of translation in the form of lexical and reporting, and he has used most of the famous and widely used verses in guarantees.

The Qur'an is a book that has a large audience and is not specific to the Arab-speaking people. Although it was revealed in the clear Arabic language, since some of the audience are not familiar with the Arabic language, the necessity of its translation becomes more and more apparent; Therefore, since the time of its revelation, various translations have been presented, including the Persian language translations. "Historians believe that the oldest translation into Persian language is the translation of Surah Hamad by Salman Farsi" (Aqiqi Bakshaishi, 1387: 1108; Al-Sarakhsi, 1993: Vol. 1, 37)There is a difference of opinion among Islamic scholars about the permissibility of translating the Quran; A few have ruled that it is forbidden, and the majority of them have ruled that its translation is permissible. Perhaps the reason for banning the translation by some is that the Quran cannot be translated as it is; because this heavenly book has hidden angles that no language can fully convey its concepts. Therefore, one of the essentials of Quran translation is that the translator should be fluent in Arabic and pay attention to all the levels of the language of revelation, and besides this knowledge, he should also be aware of all the cultural levels of the target language. But it must be admitted that although the translation of the Qur'an has evolved throughout history and has been presented in different ways, there is still a long way to reach a balanced translation with the holy text.The theorists of translation science believe that due to the dissimilarity of language systems, it is impossible to establish equality between the source and target languages ​​in the field of translation. Therefore, instead of the word equality, they use the word balance or equivalence. The translator should try to realize minimum levels of balance and equivalence in translation (Siyahi et al., Quarterly Journal of Translation Researches in Arabic Language and Literature, No. 14, Year 6, 2015). In this context, it is necessary for the translator to try to create, at least, an approximate balance between the two languages. Translations or writings that smell like translations when read are those that do not benefit from this balance (Solhjo, 2012: 75). Replacing and matching textual elements in translation is one of the translator’s most important priorities. Naturally, the meaning of the correct replacement of textual elements is not limited to conveying the initial meaning and concept of these elements in the target language, but rather each of these textual elements, in light of taking into account a specific linguistic context and interacting with other textual elements, according to the general context of the text, finds a new and changed meaning and concept. Hence, the meaning of the appropriate replacement and equality of textual elements in translation is to find the appropriate lexical equivalent for them, taking into account that the linguistic context is the ruler in it.As a result, it can be said that there is a direct relationship between the translation and the linguistic context of the text, due to which it is not possible to translate the text without considering the linguistic context. Undoubtedly, the linguistic context and its various components, which have a more objective appearance than the non-linguistic context, is the first part that attracts the translator's attention. Therefore, the translator must consider different linguistic units, which include lexical unit, morphological-syntactic unit, rhetorical (literary) unit, and phonetic unit, along with other components and in interference with each other, in order to finally have a successful translation.(Azad Dell, et al., 2018: 225).However, the process of translating the Quran always faces challenges, one of which is the existence of the special script of the Quran as the source language, which the target language or languages ​​lack. The Holy Quran has its own script and some words are written differently in different contexts. But most of the translators of the Qur'an have not paid much attention to these differences in script.

Regarding the subject of the Qur'an's calligraphy, throughout the history of Islam, precious stone works have been left, each of which can be observed and examined in its place; Books such as: "Hijaja al-Masahif" by Muhammad bin Isa Isfahani, "Al-Masahif" by Abu Hatem Sajestani, "Ilm al-Masahif" by Ibn Ashte Esfahani and the works of Abu Amr Dani, especially the book "Al-Maqnafi fi marafa-e-maqad al-Musahaf al-Amsar"; In general, all these old works have only dealt with the differences of the script without paying attention to its semantic implications. This is despite the fact that the later ones have a semantic view of this issue, including the books "Manahel al-Irfan" by Zarqani and "Ijaz Rasm al-Qur'an wa Ijaz al-Talawah" by Mohammad Shamloul, have paid more attention to this issue than others. In this book, the author is trying to prove that God Himself specified the way of writing words and the type of letters and the arrangement and placement of Quranic words to convey new and precise meanings to the audience. In such a way that if it was otherwise, these meanings and its subtleties would not be understood And in this way, she wants to prove that the Holy Qur'an has miracles in terms of handwriting and recitation, and while pointing to the unusual writing of the words and its unusual reading, to explain the meaning and meaning of its miracle. Also, the book "Rosem al-Musaf, a historical and linguistic study" written by Ghanem Qaduri al-Hamd, has a special privilege, because it is both comprehensive and uses wide sources of written and printed books, manuscripts, old stone inscriptions, and the research of modern linguists. has researched and analyzed in scientific and technical ways. In this book, the author discusses in detail the history of Arabic writing before the Ottoman script, as well as the history of the writing and collection of the Holy Qur'an and the sources of the Ottoman script, and the date of its completion, and at the end, the relationship between reading and writing and the history of readings in three centuries. First, it deals with the historical course of readings of Shaz and...Also, in the book "Al-Jalal Wal-Jamal Fi Rasm Al-Kalmah Fi Al-Qur'an Al-Karim" the author of the book, Dr. Sameh Al-Qalini, who is one of the great contemporary Quran scholars, writes in the introduction of this valuable book: The studies that were done before this book are considered superficial studies that only look at examples They are detailed and do not provide a comprehensive explanation for this important phenomenon [Qur'an calligraphy]. Therefore, I decided to deal with all the details of this matter with a mind free from any prejudice, and not to look for anything else except the search for the truth, therefore I entered the research with a state of doubt to reach the truth and certainty. The results of the research show that the reader will understand in an objective and real way and with clear proofs that even the handwriting of the words of this precious book is one of its miracles (Qalini, 2008: A).Also, the book "Ijaz al-Rasmi al-Qur'ani between Al-Mustabin and Nafin" written by Khaled Abdul Latif Al-Muhamor; Also, the book "Al-Ijaz al-Qur'ani fi Rasim al-Uthmani" authored by Abdul Moneim Kamel Sha'ir, and the book "Al-Ijaz al-Dalali and Bayani fi Rasim al-Uthmani" authored by Dr. Hamdi Al-Sheikh, all of which deal with the issue of the miracle of Quranic calligraphy and examine the opinions of supporters and opponents. In Iran, it is also possible to mention the book "Study on Rasm al-Musaf and marking methods in the Holy Qur'an" written by Hasan Tafkari, which dealt more with the history of calligraphy, but did not pay attention to its semantic implications.Articles have also been written in the field of the current research as follows:Ahmad Zarangar, Seyyedah Zainab Hosseini, Ruhollah Muhammad Alinejad Omran, article: "The script of the Holy Quran" is restricted or ijtihadi in Bute Naqd (1400), ResearchJournal of Quranic Studies, year 12, number 45. In this research, the opinions of those who believe in the Al-Musaf and Al-Umla style and how these two opinions face each other were examined with a descriptive-analytical method, and the basis and criteria of the opinions raised regarding the restrictiveness and ijtihad of the Qur'anic calligraphy were discussed and the differences in the Al-Musaf and Al-Umla style were discussed. Explanation, and the weaknesses and strengths of each of them have been proposedSeyyed Mohammad Baqer Hojjati, article: Rasmal Khat Mushaf Osmani; Its secrets, wisdom and benefits: the difficulty of reading the Mushaf and its solution (1389), Religious Research Journal, No. 4. In this article, while criticizing the theory of theprohibition of the Ottoman custom, the opposition of this script to the common script in some words of the Qur'an is examined. Is Karim Davlati, article: An attitude towards the script of the Holy Quran (1387), educational and research quarterly of the University of Islamic Religions, third year, number 11. In this article, after briefly explaining the writing of the Qur'an, the definition of the Al-Musaf tradition and the background of its use in the writing of the Qur'an have been discussed, and the views of Islamic scholars regarding the doubts raised regarding the observance of its rules in the writing of the luminous words of God Almightyhave been expressed. Then the basic rules of Al-Musaf ritual are stated.Mohsen Rajabi, article: Rasam al-Musaf; Features and views (2018), Meshkah magazine, volume 28, number 3. This article, by examining different viewpoints about the script of the Qur'an, aims to explain and analyze the traditions and viewpoints that consider the differences in the script of the Qur'an to be caused by the mistakes of the writers of the revelation or the incompleteness and primitiveness of the Arabic script. Show its inaccuracy.Seyyed Mohammad Reza Ibn Al-Rasoul and his colleagues, the article: "Al-Mustzadah letters in the line of Uthman Taha, positions and reasons in the Holy Qur'an", "Studies in Arabic Studies and Literature" magazine, summer 2013, number 14, has been published.Among the above articles, the only article related to the subject of this research is the article by Mr. Dr. Ibn al-Rasoul et al., and it also deals with the methods of Uthman Taha's calligraphy rather than specifically dealing with the Qur'anic calligraphy. Bychecking the reliable scientific databases and specialized magazines, it was found that no research has been done on evaluating the attitude of the Qur'an translators to the script (comparatively) and this research seems to be new in its kind and it is hoped that it will be able to The eyes of Quran translators are focused on calligraphy and its semantic dimensions

The present article, with analytical-critical method, aims to evaluate the degree of reflection of the semantic miracle of the Qur'an script in the translation of Abdul Aziz Salimi.

In this article, believing in the effect of Quranic calligraphy on the meanings of the verses and considering the wide range of findings in this regard, four principles (deletion, addition, addition and modification) from the six principles of the rules of Quranic calligraphy in translation Abd al-Aziz Salimi was examined and the following results were obtained:1- The opinion of experts about the special Quranic script is different; Most of them believe that the script of the Qur'an is one of its miracles and forbidden by God Almighty, and if others make a mistake in understanding the meanings behind these customs, this mistake is not a defect in the custom, but a type of ijtihad and an error in ijtihad.2- By pondering and thinking based on the context of the verses of the Quran, it is possible to understand the difference in the Quranic script and apply it in the translation of the Quran. It is not possible to reflect all the cases of calligraphy in the translation of the Qur'an.3- This research indirectly emphasizes the necessity of preserving the Ottoman script, because not paying attention to the use of this custom and writing the Quran according to the usual custom will cause readers and researchers to lose many hidden benefits in understanding and understanding the deep meanings of the Quran. .4- By examining the reflection of the semantic miracle of the special Qur'anic script in the translation of Abdul Aziz Salimi, it seems that this translation - however little - pays attention to the semantic miracle of the Quranic script and conveying the concepts hidden in it. But in this direction, it cannot be considered a significant success.

A comprehensive understanding of the multi-faceted aspect of the word - as the cornerstone of the text - holds particular significance in the translation of the Holy Quran. Especially when faced with "polysemous words," the translator must be aware of all these meanings to select the essential meaning based on the text's context. However, considering the possibility of the word being "foreign and alien" is crucial, an approach often overlooked in the Persian translation of the term "متکا" in Surah Yusuf, verse 31. In a part of this verse which narrates the confrontation of the Egyptian women with Yusuf which was an invitation by the Emir of Egypt’s wife, it is mentioned that "واعتدت لهن متکا" meaning Zulaykh gave them متکا meaning repast and then furthers that she gave them a knife. While the literature depicts the presence of oranges or citrus fruits in the hands of Egyptian women in the story of Yusuf in the Persian poetry and prose of Persian since the time of Rudaki until now, Persian translations commonly neglect this. A survey of 63 Persian translations of this verse revealed only 5% (3 translators) translated the term as "ترنج" (Citrus), while 95% (60 translators) translated it as a seat, gathering place, fruit, or a type of food. A review of 168 Arabic books on interpretation, hadith, and dictionaries showed that 101 considered "متکا" a Hebrew word, interpreting it as "ترنج" (Citrus) or orange. Therefore, the best equivalent for "متکا" in this verse is "ترنج" or orange, emphasizing the need to expand the semantic scope of polysemous words to identify non-Arabic words in the Holy Quran and highlighting the importance of aligning Persian translations with the text's context and logic.

The Quran represents the primary source of religion, faith, and the essence of both material and spiritual life for humanity. Understanding the meaning of its verses holds paramount importance, especially in contemporary times. The more one comprehends the concepts and translations of the Quran in the modern era, the more they benefit from its effects, blessings, and particularly, a deeper understanding. Conversely, a lack of understanding of the Quran leaves one devoid of its guidance, blessings, and impacts. From the perspective of scholars, translation plays a crucial role in comprehending and understanding the Quran. The Quran is the most comprehensive and valuable Islamic source for guiding humanity, second only to Allah. This research focuses on the role of translation in understanding the Quran based on scholars' perspectives, particularly emphasizing Imam Khamenei's viewpoint. Employing a descriptive-analytical research method, this study delves into the significance of translation in understanding the Quran, emphasizing scholars' views and Imam Khamenei's perspective. The findings highlight that "translation" encompasses attention to context, recitations, divine teachings' comprehension, and a particular focus on fundamental meanings using Quranic keywords and core concepts according to the viewpoint of Ayatollah Khamenei and a segment of Islamic scholars.

Receiving theory is one of the contemporary critical approaches that has sub-branches; One of these branches is the aesthetic theory of Wolfgang Iser. Given that the basis of this theory is the reader's perception of the text and looks at the translator as a reader, so it seeks to find out how and by what methods the translator as a reader bridges the gaps and gaps of a text Fills the basis of your receipt. The present study uses the descriptive-analytical method of critical type and in the light of Wolfgang Iser theory, selected the divine translations of Ghomshei, Makarem Shirazi and Meshkini from Surah Al-Baqarah and Al-Imran as a literary text and after examining the gaps in the original text The two suras examine how it is reflected in the Persian translation Has set. Analyzes show that the virtual part of the language (metaphor, irony, authorized messenger, simile) is the most obscure part of the surahs, and among these, metaphor has the largest volume of linguistic gap. Translators have used two methods of removing and highlighting to fill these empty spaces, among which, Elahi Ghomshei has used the highlighting method to read the empty spaces more than others by freely translating these two noble suras.

The issue of translatability and the permissibility of translating the Holy Book of Quran is one of the Quranic issues that has been subjected to analysis by Muslim thinkers and Quranic scholars for a long time. This subject can be examined from the religious and linguistic aspects. Rashid Riḍā has mentioned fifteen reasons for proving that the translation of the Quran is not permissible. He has considered the translation of the Holy Book of Quran as something beyond human ability and also considered it forbidden by Sharia (religion); however, Āyatollāh Sayyid Abū l-Qāsim al-Khoeī believes that the laws and teachings of the Quran are universal and its guidance is general and universal and this Divine Book should be translated into all the living languages of the world in order to use its great and universal truths for those who are not familiar with the language of the Quran. He believes that the translator must adhere to three principles: 1. Adhering to the originality of the appearance (the appearance of a word’s meaning) and what is used by the word's appearance; 2. Coordination of the translated text with nature and intellect; 3. Paying attention to the aḥādīth (Arabic: احادیث, singular: ḥadīth, traditions and narrations) narrated in the interpretation (tafsīr, exegesis) of the Quran from the family of revelation.

Translation of Holy Quran to persian is an excellent endeavor in realm of Quranic studies that has been considered in recent decades by researchers and critics. This progress that essentially has been based on personal preferences, by entry of translation studies to realm of Quranic translation and acquaintance of translation scholars with schools and theories of translation has advanced to systematic structure. Model of Garces assessment of translation is one of helpful and efficient theories in critique of Holy Quran translations.This article by title ‘application of changing technique in Bahaolldin Khorramshahi’s translation of Holy Quran upon Garces model’ (case study from Juz 15 to Juz 20) is a theorical research that by descriptive-analytic method based on exchange technique in Garces model, examines Bahaoddin Khorramshahi’s translation of Holy Quran . data of study shows that considering Khorramshahi’s approach in translation, all forms of exchange technique mentioned in this study especially grammer-transposition by positive value and altering inner structure of source language by negative value have been applied in his translation.

Some have recently claimed that the word "majnoon" in the Qur’an is associated with the meanings of "priest," "sorcerer," "teacher," and "poet" according to the theory of meaning. Since these words had positive connotations among pre-Islamic Arabs, it is argued that "majnoon" does not mean "madman," which has a negative connotation. The correct translation for "majnoon" is "possessed by jinn," which implies a connection with jinn. The purpose of this study was to find the intended meaning and connotation of the word "majnoon" in its Qur’anic usage through analytical and descriptive methods, using examples from the Qur’an. The results of this study show that the word "majnoon" is not always associated with the aforementioned words, but rather has been used individually or with each of them once or twice. Furthermore, if being called a priest, teacher, or poet was a sign of nobility during pre-Islamic times, being nicknamed as a liar among "majnoon's" companions is not the same, and commentators have interpreted "majnoon" as a person with madness, which has no positive connotation. In four instances, the Prophet (PBUH) was described as being possessed by jinn by disbelievers, which interpreters have taken to mean madness. God also denies this attribute from him in four verses when He says: “Your companion [Muhammad] is not possessed.”

One of the challenges in translating the eloquent passages of the Qur'an into other languages ​​is the literal format. Sometimes this style of translation in eloquent expressions leads to moving away from the divine purpose. The style of "Ma Adraka Ma..." is one of the rhetorical styles that translators have faced challenges in conveying its divine meaning to other languages. This semi-frozen phrase has a special meaning that only paying attention to its literal meaning causes other aspects of this type of dialect to be neglected. The present research has analyzed 45 translations of the Quran from the third century to the contemporary era using library sources using analytical-descriptive method and it is based on The most chosen state of faithfulness to the divine meaning can be achieved in the translation of the phrase "Ma Adraka Ma". The results show that the most expressive translation is "What made you aware that.... What is it" which can be considered as a communicative translation of the Qur'an. Some translators have kept the translation faithful to the divine purpose, but most of them have made mistakes in terms of morphology, syntax and attention to the unity of this .

According to the doctrines of the Qur’an, hadiths, and linguistic rules, reading the words of the Qur’an should be at least accompanied by understanding the surface meaning; however, belief in the permissibility or reward of reading the words of the Qur’an without understanding the surface meaning is one of the common beliefs of non-Arab Muslims. The difficulty of learning the Arabic language for the general public, together with the interest in continuous reading of the Qur’an in accordance with the emphasis on the Qur’an and hadiths, has prepared the ground for the formation of this belief. Of course, encouraging non-Arabic speakers to read only the words with the aim of creating a direct relationship with the Qur’an at the beginning of learning to read it, seems reasonable; however, it does not mean that it is permissible to continue it throughout one’s life. Using a descriptive-analytical method, this article for the first time seeks to examine and criticize the formation backgrounds and evidences of believing in the permissibility or reward of reading the words of the Qur’an without understanding its surface meaning in the lower layers of Islamic culture. The results of this research show that these backgrounds are usually rooted in residues of the incomplete and vague debates such as impressions of hadiths, inimitability of the Qur’an, untranslatability of the Qur’an, requirements of connection to the Qur’an, lexical debates and similar debates among the general public, which has been cited as a justification for not comprehending the surface meaning of the verses.

Selecting appropriate equivalence in translation is an essential and sensitive process that requires the translator's high precision and mastery of both source and target languages. Seyyed Jafar Shahidi's translation of the Nahj Al-Balaghah, according to many experts, is one of the best translations of this book so far. This translation was introduced as the selected book of the year in 1990, and many scientific and literary societies have praised it. In this research, the authors chose the translation of the Qasea sermon from this book, compared it with its Arabic text based on the text-oriented approach, and analyzed it on two levels of lexical and textual context. The findings of this research show that, despite many efforts that have been made in the translation of this precious book, and despite all the beauty and elegance used in it, it seems that Shahidi in selecting equals for referential meaning as well as the contextual and textual meaning of some words has not been very precise.

Nida, the famous American linguist and translation studies scholar, has categorized translation equivalence as two types of formal and dynamic. The formal equivalence is the literal and author's oriented type while dynamic equivalence is a communicative translator oriented type trying to send the message of the text across. The reason for the existence of various adjustments in the dynamic equivalence could be elements such as omission, addition, reduction, and words and phrases' parts of speech change. Deploying a descriptive-analytical research method and making examples of Nahj al-Balaghah sermons, the selected translations are studied based on the mentioned research model. The issue of addition or omission from the lexical elements of translation may consider factors such as attention to the context and register of the words and paying attention to the main structure of the source and target language, as these two types of translation may lead to the meaning communication from the sources text to the target. However, it could change the linguistic form and structure of the target text. Out of fourteen samples, among the studied translations, Dashti and Makarem Shirazi have adopted nine dynamic equivalences and five formal ones in their translations while Ansariyan has rendered seven dynamic and seven formal equivalences.

Translation quality assessment is one of the methods of criticism that is used to determine the quality of the translated texts. Using a descriptive, analytical and comparative research method, this research is to qualify the selected Persian translations of Nahj al-Balagheh using the second level of Carmen Garcis translation quality assessment model - the syntactic level of lexicography. Translation Quality assessment of four famous translations of these show that they have adopted different translation strategies of iteral to explanatory strategies; namely, the translation of Feyz al-Islam, Shahidi, Dashti, Jafari, Ansarian and Makarem Shirazi, especially in the use of examples indicating dementia, avarice and anger have adopted translation strategies that show cultural differences between Persian and Arabic languages and different equivalent levels of these two languages at the lexical and grammatical level as the most important challenges in this field. In the literal translation, the rhetoric of these structures are ignored which have not stated the true meaning meant by Amir al-Mu'minin Ali (as). Thus, these translations limit verbal similarities to the Persian language and reduces the translation qualities and readability. In reviewing, evaluating and criticizing these translations, the authors try to expose his proposed point of view to the audience to be criticized.

To understand the meaning of the metaphor, various theories have been proposed by linguists and semantic experts, including substitution, comparative theories, etc. In this regard, the comparative perspective is more inclusive than other theories, which was also common among traditional linguists. Hence, it is important to investigate the effects of this theory on the understanding of metaphoric meanings in the Quran, especially the Jar letters. This indicates which groups of translators have applied this method to translate the metaphoric meanings and whether or not they have constantly used this style in their translations. Generally, this research is a significant move to recognize the stylistics of translating the Quran’s metaphoric meanings. No research has ever been undertaken to examine this approach so far. Based on the findings, none of the translators have systematically used this method; rather, they have used the methodologies optionally.

In the tradition of translating the Holy Qur'an, every translator has used a fixed and clichéd phrase in translating Basmalah. On the other hand, Shia and Sunni commentators, in almost all commentaries, they have attempted to explain this verse only in the basmalah of Surah Ḥamad and have not seen the need to mention anything under the basmalah of other surahs. Among the traditional commentaries, Laṭāif al-ʾIshārāt al-Qushayri and Kashf al-Asrār Meybudi are exceptions, which mention unique explanations under each basmalah that are different from other surahs. In addition, in Kashf al-Asrār, which is dedicated to translation, there are four different types of translations that are unique. This article, which is organized in a descriptive and analytical method, seeks to answer the question why Rashiduddin Meybudi's performance in translation and interpretation is heterogeneous; after analyzing 113 translations and 112 interpretations of the verse tasmīyat in Kashf al-Asrār, the conclusion was reached that although some translations and interpretations are related to the content of the surahs, in most cases, we are faced with a kind of tasteful method based on inner perceptions and enlightenment. In any case, Rashid al-Din Maibdi's behavior indicates that he considered each basmalah to be specific to the same surah; a view that is very close to Shia Imamiyah.

Abstract The term aesthetic equivalence means creating a logical balance in the translation of the source text and the target text, which is one of the basic concepts in translation studies. Wolfgang Iser, a German thinker and linguist, is one of the most prominent theorists in the field of aesthetic equivalence. He believes that the lack of equivalence in translation causes different reactions of the audience to the text and the reader fails to understand the aesthetic points of the translated text and the original text. The goal of aesthetic equivalence is to strike a balance between two literary texts so that the degree of interpretability of the two texts is the same. Sahifa Sajjadiyya is one of the most important Shiite prayers in which Imam Sajjad (AS) has included his prayers. In the meantime, the forty-seventh prayer has a special importance and place in the subject of the day of Arafa. The aim of this study was to identify the aesthetic equivalence of the original text and the translated text and the extent to which translators pay attention to the translation equivalence and has purposefully selected four phrases from the divine translation of Ghomshei, Mousavi Garmaroodi, Ansarian and a verse from the forty-seventh prayer. Relying on content analysis method and with a critical approach has examined the performance of translators. An analysis of the four-translator translation showed that concepts such as the interpretability of the translated text, metaphor, and the dynamics of meaning were considered by all four translators. The concept of interpretability of the text in the divine translations of Ghomshei and Ansarian is accompanied by a clarification approach, and in their translations more than the original text, the gaps in the source text are filled. In contrast, metaphors are more dynamic in Ayati and Garmarudi translations.