نشریه مطالعات ترجمه قرآن و حدیث
پیاپی 12 (پاییز و زمستان 1398)

Translation of the Holy Qur'an is a way to establish a connection to Holy Qur'an for non-Arabic people, therefore analyzing and criticizing the translations of the Holy Qur'an is necessary to understand the merits and shortcomings of previous translations and to obtain a favorable translation. One of the common languages for the translation of the Holy Qur'an is the Russian language. Using a descriptive-analytical approach, this paper examines five prominent translations of the Holy Qur'an into Russian including the first verse of Surah Alaq by “Mohammed Nuri Usmanov”, “Valeria Prokhorova”, “Ignati Krachkowski”, “Elmir Kuliyev” and “Betsy Shidfar”. In this study, in addition to presenting a history of the translation of the Holy Qur'an into Russian, these translations were examined on the first verse of Surah Alaq, and their strengths and weaknesses were explained with reference to interpretive, literary, and historical evidence and finally, a relatively appropriate translation of the verse mentioned is presented in Russian language using the appropriateness of the verses in Surah Alaq.

Translating the words in the Holy Quran into Persian has always occupied the minds of the scholars of this divine book, and it seems that one of these challenging words is the word “al-Tafavot”, which is incompatible with its general notion that it is the difference between objects. The present article, with descriptive-analytic method, attempts to analyze the lexical meaning of “al-Faoot” and its derivatives, especially the “al-Tafavot”, and finally evaluates the Quranic translations based on the research findings. One of the results of the study has been that the word “al-Faoot” in the translations often has been translated to “deliverance” and “salvation” which correctly means “opportunity for deliverance”. Also, most translators have translated the word “al-Tafavot” into concepts such as “difference”, “discord”, disorder, “dissimilarity”, “disharmony”, “problem”, “fault” and “defect” which due to the verse and the literal meaning of this word, the translations are not properly evaluated and the correct translation can be termed “disconnection or disparity” and “nothingness”, which are perfectly compatible with the purpose of creation.

Nahj al-Balagha with the Persian translation of fifth and sixth centuries is the oldest translation of this valuable book in our hands. Contrary to its linguistic and literary significance, this translation has received little attention from linguists and translators. For this reason, the present study seeks to examine and criticize the Persian translation of the famous sermon "Shqshaqiyah" based on Peter Newmark's criticism model (1988) as one of the first studies in this field. The findings of this study, written based on descriptive-analytic method, show that the translator has used the cultural equivalent selection approach in translating words and the metaphorical image reconstruction strategy in translating metaphor. Although he has chosen the literal method, it has not been an unconditional function of the source text in terms of grammatical structures, and there are cases of changes in its translation; These changes are sometimes due to ideological issues and sometimes to linguistic reasons.

Study and recognition and comparison of the divine names, plays an important role in understanding, translation and interpreting the Qur'an. In this research by using descriptive and analytical method, the eight divine names in the field of creation are examined. Based on Arabic poetry and prose, words of linguists and commentators, linguistic contexts, and succession relations, their exact meaning and their use in different verses should be revealed. "Sanee" means who create with precision, science and power. "Sanee" translated to "Maker". "Khaliq" means who create on the basis of size and creativity. The word "Khaliq" in Qur'an is associated with two names: "Rabb" (The Lord) and Razegh" (The Provider). "Khaliq" translated to "Creator"."Fatir" means who fission the inexistence and signifies God's power and greatness. "Fatir" translated to "Bringer". "Mobde", according to its antonyms [Moiid], means who began the creation. "Mobde" translated to "Producer". "Monshe" means the creator who exalt the creations. "Monshe" translated to "Establisher". "Badiee" implies that the Creator's innovation and his needless from former matter and form "Badiee" translated to "Originator". "Bare" means the Creator who himself and His creations are isolated from all flaws. "Bare" translated to "Shaper". "Zare" means the creator that his creations are vast, wide, and dispersed. "Zare" translated to "Multiplier". Without questioning it must consider the conceptual difference between these names in the translation, interpretation and cite of the verses.

The translations of the Holy Quran are one of the most important sources behind formulating the mentality of non-Arab audiences of Quran about the concepts within this scripture. The word " عذاب’athaab" (doom) is one of the most widely used words of the Holy Quran which plays a key role in the construction of the Qur'anic schema of resurrection and life after death. The present study aims at examining what equivalents the Persian translators of the Quran have suggested for this term. A study of 50 Persian translations of the Holy Quran over different time periods, using analytical-descriptive methods together with statistical procedures, showed that the Persian translators have not sufficiently tried to find proper Persian equivalences for this term, and thus in most of the cases have used the word itself in their translations. However, throughout the middle centuries of AH, the use of the word itself for translation has been slowly but steadily declining, but this downward trend has been stopped in the contemporary centuries and most of the contemporary translators have followed their antecedents again. In the few cases where the word itself has not been used for translation, the words "مجازات (punishment), شکنجه (torture), کیفر (punishment), عقوبت (retribution), آزار (persecution), گرفتاری (plague), بلا (plague) and ‘عقاب (retribution)" have been used as the equivalent by the order of the frequency of their usage. Among the above, the word "کیفر (punishment)" seems an appropriate Persian equivalence for the the word "’athaab" in the Holy Quran.

Discussion and research in different rhetorical and semantic aspects of the Quran, and especially the syntactic and rhetorical aspects, have astonished the Quranic researchers of every age. Among these rhetorical issues is the discussion of the Tanwin and its hidden intentions and purposes. This unique phenomenon of the Arabic language, which is widely used in the Holy Quran, has other secondary meanings that are sporadically mentioned in the syntactic books, in addition to its original meaning (indicating indefinite noun). By carefully reflecting on the Quranic verses, it appears that the Tanwin has other implications such as, amongst other things, magnification, reduction, proliferation, diversification, humiliation, generalization. A field survey of the Farsi translations of the Quran shows that most translators have not paid much attention to the Tanwin and its other semantic implications, and have largely meant it to indicate indefinite nouns. In this study, it has been attempted to criticize and analyze the semantic aspects of the Tanwin and its different implications in some of the Quranic verses translation by Abdurrahman Pirani et al. The results show that paying attention to the semantic and implicating dimensions of the Tanwin can be an effective step towards enhancing the semantic levels of Quranic expressions and discovering the rhetorical-semantic layers of this divine book. But this translation, along with many of its more prominent features, does not pay much attention to the secondary meanings of the Tanwin, and this has led to some divergence from some of the sublime meanings and concepts in the Quranic vocabulary.

Conjunction style is one of the most widely used styles in the Arabic language, especially in the Holy Quran which prevents repetition by attaching a phrase into another phrase and results in brevity to the word. The first phrase in this style is called "subordinate word in conjunction" and the latter phrase "primary word in conjunction" which these two phrases are principally joined together. But sometimes the two phrases are separated by a phrase that belongs to both of them. Based on this research, this phenomenon has a semantic function and actually represents the difference between subordinate word in conjunction and primary word in conjunction to interact with the meaning of the common sentence (word occurrence + disjunctive phrase). With a descriptive-analytical method, the present study has investigated this phenomenon in the examples of the Holy Quran. The results indicate that the mentioned phenomenon as a semantic index phenomenon has not been recognized and interpreted by translators and has attempted to convey its meaning except in a few cases. In the meantime, that interpretive and communicative translations, which are more open-ended than literal translations, have had a better response to this phenomenon.

There are several patterns in the quality evaluation and critique of the Holy Quran translations, which among them the Garces pattern take more angles of translation critique. This pattern is based on the principle of equality between source and destination text and it considers in four levels of semantic - lexical, syntax - inflectional, discursive - functional, and stylistic-practical. This research aims to study and critique translation of the Holy Quran by Elahi Qomshei and Fooladvand based on the four principals of the Garces pattern with descriptive-analytical method. The results show that in the semantic - word semantic level in translation of Fooladvand the semantic extension is more and in the translation of Elahi Ghamshei seen more evident in the divine translation of meaning, semantic ambiguity, and more explanation. There are more incorrections in term of the gramatical- syntactic level in the translation of Fooladvand and structure shift is observed more in the Ghomshei translation. In term of the discursive – functional level change of verses is same in both of Fooladvand and Ghomshei translation and also  change due to  the social and cultural differences has more seen in Folladvand translation. The change of rhetorical industries is observed more at the stylistic-practical cognitive level in Elahi Qhomshei translation.Thus, the rate of increase in the translation of Elahi Qomshei is greater, and the rate of reduction in the translation of Foladvand is more founded and generally based on the Garces pattern the negative features is founded more than the positive one in both of translations.

In the number of verses, the words "Kharasa" and "Zanna" are companion and are known as synonymous. The present study aims to explain exact meaning and distinction between the two words by semantically analyzing them and analyzing the context in that Quranic verses. The findings of the study indicate that the meaning of the word "Kharasa" is estimation and conjecture and is used in the Arabic language to estimate the number of palm dates. In the intensification form, "Kharrās" means someone who has different beliefs in his estimation that have no basis. In the meantime, Persian translators have used it to mean lying, speculating, thinking, estimating, speak in vain, dumb, incorrect explanation, forgetting divine utterances and ebey the soul imperative, exaggerated, defamatory, conjecture and irrelevant that all of them (except estimating and conjecture) have problems and this article has addressed them. Also the correct meaning of "Zanna" is "suspected", and the verses where two words come together, first speak about the "opinion" and then about the "expression of that opinion".

The two Qur'anic words, 'osr' and 'yosr', require a revision of transcripts and interpretations. Most interpreters, and commentators have received the equivalent of "ease and simplicity" for the matter of "yosr" and "hardness" for the matter of "osr." The most important form of error in accepting this concept in verses 5 and 6 of the Sura "Sharh", is the mismatch between the verses and the truth. On this basis, most commentators have used the term "maa" in these two verses as meaning later, and They are influenced by a syntactic rule and a poor narrative and believe that the message of verse 5 and 6 of this sura is that it is two easy with every difficulty. The present article seeks to retrieve the notion of "Osr" and "Yosr" , with the descriptive-analytic method. The retrieval of the concept of "Osr" (difficulty) and "Yosr" (development), and also the study of the correct meaning of the term "Maa", Expresses a concept that has been neglected by most commentators and that concept is the expression of a divine tradition in verse 5; and the consolation and calm of the Prophet on the sixth. Therefore, the reason for the repetition of the verses is not emphasis; but each of the two contains an independent message that has been analyzed in this paper.