نشریه مطالعات ترجمه قرآن و حدیث
پیاپی 11 (بهار و تابستان 1398)

Translating of the Quran, either fully or partially, has started from its descending time and its evolutionary movement has continued until now. Continuous scientific criticism of the various translations of this sacred work can prepare the ground for advancement of Qur'an translations and also can pave the way to an ideal goal that is a precise translation containing all the delicacies of the original text. So, with the approach of technical and literary pathology of translation, the present study aims to investigate the issue of translators' errors when attempting to translate Asma al-hosna to Persian.

In so doing, data about 43 of these non-selective names were extracted from the Quran.After separating all relevant data and determining their frequency and lexical categories, their equivalents were selected from 35 contemporary Persian translations of the Holy Qur'an. Then they were analyzed in a general and thematic critique method and errors due to translator's oversight were described and classified.

It was found that translators have contravened translation principles in at least 11 cases. Some of these errors include: not observing the consistency in translation; not observing the translation brevity; proposing unfamiliar and incomprehensible equivalents for commonalty; using undue ellipsis; choosing diverse equivalents for the same syntactic structures and using unnecessary structural changes.

Through descriptive-analytic method, and based upon the common patterns of translating the Proper Names (PNs), this paper investigates the translation resistance and, or the challenges the translators are exposed to, while translating some Glorious Divine Names, GDNs. Generally, GDNs is placed under the domain of PNs, about which some strategic models have been presented in translation studies (TS). This paper takes the Leppihalme's and Baker's models as its approaching method. Hence, it is followed by the detailed discussion of translations of the 11 GDNs taken from Sura Al-Hashr (59:23-24) as rendered by the nine well-known English translators. Having used different Qur'anic exegetical sources, the typical meanings of GDNs are extracted and compared side by side to answer this question that how and by which strategies the translators have rendered these GDNs. Finally, it deems that the nine translators have not been able to convey the colorful Qur'anic meanings of DNs. Prefereably, they have less employed the contextual and intertextual relations than the semantic strategies of translation, transliteration, literal translation, replacement, and substitution included, in translating these GDNs. In sum, the Glorious Divine Names show resistant to translation from Arabic into English.

One of the most important challenges in the process of translating the Quran into other languages is the observation of grammatical rules and conveying it into the aim language correctly. «Tazmin» is one of these rules. The application of this rule in the Qur’anic verses has always been controversial. This research, using a descriptive-analytical method, criticizes how the Hebrew translators encountered with the rule of «Tazmin» in Qur’an. The correct translation of «Tazmin» cases is of high importance because it sometimes affects our understanding of the juristic, theological and aesthetic dimensions of the Quranic verses. One of the results of the survey is that the Hebrew translators of the Quran have hardly been successful in grasping and conveying «Tazmin» in their translations. Although Muslim translators have been more successful in this field, they also have in many cases failed in true understanding and translating it, hence making impressions contrary to the principles of the Shariah. The errors of the Hebrew translators are mainly due to their ignorance of the people’s culture at the era of Quran’s revelation and their inability to properly transmit «Tazmin».

GhairMonsaref nouns in Arabic include some numbers which, due to being descriptions and non-repetitive, are called Ma’dule numbers. The concept of Mosana and Solas and Roba’ in Quran consists of a series of such numbers that are grouped under Maf’al and Fo’al and can be found in verse 3 of Nisa and verse 1 of Fatir in Quran. Although some translators of Quran have stick to the idea of repetition while translating these numbers, many of them have offered translations that do not match this target meaning. This has created different and sometimes contradictory understandings in the minds of readers and has problematized the process of reading each verse. The present study adopts a descriptive-analytic approach in order to closely examine the meaning of Ma’dule numbers in Farsi translations of Quran. The semantic analysis of Ma’dule numbers highlights the idea of “repetition and variety” for Mosana and Solas and Roba’ at the same time as bringing forth the meaning of numbers and counting in the words. This sense is more in line with “binary, tertiary and fourfold” that can be used as translations for the above words.

The holy Quran is an ocean of meaning, therefore translating it from Arabic language to Persian language and other languages requires the understanding of language delicacies. Today, semantics provide the readers with methods which help them understand the text better and understand its hidden meanings. In words level, the issue of conceptual relationships between the words has been raised in semantics which provide the readers with methods which help them figure out the relationships between the words of a text and detect its implications. One of these relations is semantic opposition between the words.  In this article, we have tried to understand the implications of opposite words of Quran in ten last parts of it based on semantic opposition principle using descriptive-analytical method. And we have tried to explain the pathology of these equivalents by critically reviewing Moezzi and Payandeh equivalencies. The significance and importance of this research is that it introduces some of delicacies of literary texts to the translators and shows them some of the probable challenges. Results of this research indicate that ignoring the opposition and emphasizing on basic meaning of words, not paying attention to the multiple implications of opposite words in the context, neglecting morphology of opposite words, not paying attention to the context and collocations of opposite words, and translating the opposite words with incomplete words are the most important pathologies of the two abovementioned translations which have resulted in deficiency in transferring the meaning or in redundancy in these equivalencies in some areas.

Due to the formation of numerous translations of the Qur'an and the important role of translation in relation of all sections of society with the teachings of the Holy Qur'an, scholarly criticism of the translations of the Holy Qur'an has emerged as one of the areas of Qur'anic studies in contemporary period. The importance of research in this field is understood when we see translational errors leading to differences in the perceptions of the Qur'an among the general public. Studies of the criticism of the translations of the Qur'an have sought to establish a critical mechanism for evaluating the translations of the Qur'an and hence, it introduces the translators slip places. The present study, through a descriptive and critical analysis, has investigated " Assumming different words as one due to negligence " as one of the slips of the Persian translators of the Holy Qur'an. Enumerating different types of assumming different words as one due to negligence, the two types of " Negligence in diagnosing the root of the words"and “Negligence in pay attention to the differences between similar constructions” have introduced and gave them 12 examples. Statistical reports of translators' performance in the studied samples indicate that translations of Ansarian, Bahrampour, Safavid Mousavi Garmaroudi and Ali Akbar Taheri's have the lowest Negligence. On the other hand, the translations of Mohammad Ebrahim Boroujerdi (9 slips), Mohammad Kazem Arfa (7 slips), Ibrahim Ameli (6 slips), Mohammad Kazem Moezzi (6 slips) have had less success in staying away from Assumming different words as one due to negligence.