Pathology of the Translations of Linguistic the Quran Case Study: Translations of Surah al-Waqi ah

The Quran, as a book of guidance for man, utilizes some kind of language to express its lofty concepts that includes enough contextal capacity for various layers of meaning. How to translate these concepts from the language of the Quran into other languages has constantly been the subject of various discussions among scholars. Some scholars have not only prohibited translation of the Quran, but have also anathemized such an undertaking. Meanwhile, a lot of scholars, including the Shiite ones, have not only consented to the translation of the Quran, but have regarded this undertaking as a means for the expansion of Islam and the Quranic culture admitting all the flaws and weaknesses of human language. Following a review of the observations made about the translation of the Quran and the characteristics of good translation and examimning the lexical, morphological, syntactic and rhetorical features of seven translations of Surah al-Waqi’ah, i.e. Makarem, Ayati, Faiz al-Islam, Elahi Qomshe’i, Fuladvand, Saffarzadeh and Safavi, the present article attempts to explore the defects and flaws of the Persian translations of the Quran. Some flaws of the translations result from the accurate and complicated structures of the langauge of the Quran causing the translators to prefer one kind of translation to another. However, some defects result from ignoring the lexical, morphological, syntactic and rhetorical aspects. At the same time, some translators have resorted to free translation and have interpreted the texts without distinguishing the original text from its interpretive shades.