جستجوی مقالات مرتبط با کلیدواژه « “translation” » در نشریات گروه « علوم قرآن و حدیث »

It is a necessity to translate Husayni literature from a typical Islamicate language, eg, Arabic or Persian, into English. There are many points to bear in mind in this regard, as there has not been any specialized handbook for such purposes. Drawing on several years of experience, the paper contains some general remarks suggested to the newcomers to the field.

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.

Wazn (the “weighting” of the roots or a pattern or cycle of rhythm in Arabian music) of "Af’al" is one of the most widely used Awzān in the Holy Qur'an, which needs to be revised in interpretation and translation. Most of the interpreters and translators of the Qur'an have interpreted and translated this wazn throughout the Holy Qur'an as Tafzil (excellence). However, according to the context of most of the verses in which this wazn is used, it is clear that its use in most of the verses is for ta’een and hasr, not to praise; This means that, contrary to popular belief, the wazn of "Af’al" and "Fu’la" does not always mean "Tafzil" so that the suffix tar and tarin (er and est in English grammar)" is used in Persian translation, but sometimes "Af’al" and " Fu’la" are used to express "ta’een" and “hasr”, because Af’al and Fu’la mean “af’al tafzil” when two things or two people are compared while sometimes there is no comparison. The use of this type of wazn of ‘af’al” is obligatory and definite, which has been used many times in the Holy Qur’an and in this article, using a descriptive-analytical method, examples of this type of use in the Qur'an have been analyzed with regard to its high impact in the interpretation and translation of the verses

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.

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.

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.