نشریه مطالعات ترجمه قرآن و حدیث
پیاپی 14 (پاییز و زمستان 1399)

In the Holy Qurchr('39')an, there are verses which implicitly refer to the scientific subjects and scientific facts. Although the scientific aspects of these verses were unknown at the time of Revelation, the problem now and at this time is that the improper translation cannot reflect the scientific implications and references of the verses- their I’jaz or miraculous nature. The purpose of the present research is to study the English translations of the scientific verses to find if there is a meaningful relation between adequate/ acceptable and explanatory/ non-explanatory translations. To fulfill such end, first the scientific verses were selected based on four authentic exegeses. Next, four translations- Arberry, Irving, Yusuf ali and Saffarzadeh’s English translations- were selected. The aforementioned English translations were analyzed based on Toury’s initial norm of acceptibility and adequacy and an eclectic model of shift (Chesterman and Zahedi). The quality of translating the scientific implications were comparatively assessed in the four selected translations. The results show that Saffarzadeh has used more number of shifts and Yusuf ali, Irving and Arberry stand at the second, third and fourth positions. Based on Toury’s model, Saffarzadeh, Yusuf ali and Irvingchr('39')s translations are acceptable. These translations with more number of shifts, have translated the scientific implications in more number of verses than Arberry who has a more adequate translation. The more acceptable translations of the scientific verses are explanatory and transfer the scientific implications, qualitatively and quantitatively, more precisely and more properly.

Regarding the importance of the quality of religious texts translation such as Qurchr('39')an and Hadith, the importance of evaluating this kind of translations is undeniable to preserve them. Among these texts, the translation of Sahifa Sajjadiyya is the one to draw less attention to be studied. One of the valuable translations in this regard is of Fouladvand which suffers from suppression. Suppression, part of negative translation techniques, has received more attention in the Garcés model. This model, proposed to evaluate translation at four levels, is divided into three main groups of addition, conservation and suppression. Suppression includes Omission, Contraction, simplism, modification in rhetorical analysis and Translator error. Applying a descriptive-analytical method, the present article examines the cases of suppression and frequency in Fouladvand translation to ensure its accuracy and conformity with scientific principles and to evaluate it scientifically. The basis of this assessment is to answer this question: How are the translational suppressions reflected in Fouladvand translation regarding the Garcéschr('39') suppression pattern? The results of this study show that the examples of suppression affecting this translation are: 1. Types of omissions (omission of a word, omission of several phrases or sentences and irregular omission of sentences, 2. Suppression or reduction (ellipsis, converting the passive to the active tense, nominalization, converting plural to singular) 3. Change in rhetorical analysis and 4. translator errors (semantic-lexical errors and syntactic-syntactic errors). The result indicates also the most frequent reduction is found in word omission and grammatical errors.

Translation Theory is undoubtedly one of the most important fields of translation studies and it has established itself among the scientific researches. Based on this fact, the current study which has made one of the first explorations in Katharina Reiss’s Translation Theory, aims to scrutinize Jafar Shahidi’s translation of the 28th letter of Nahj-ul-Balaghe, and it intends to realize the ways in which this translation has influenced the role and nature of the text, along with how and why it has brought about the alteration of inter-lingual and intra-lingual elements present in the text. This study is descriptive-analytic in nature, and its result will determine the extent to which the original text has underwent crucial change throughout of the translation process; it also put forward cases of instability with regards to register, grammar, semantics and stylistics, which have been often presented via the inter-lingual elements.

Since the first days of the revelation of the Quran, many attempts have been made to understand its verses. There is a direct relationship between a thoughtful understanding of the verses and the exact translation as well as the meaningful perception of them. Thus, a difficult challenge to translating the holy Quran is to find the exact meaning of the words. One of the Quranic words many translators have tried to avoid is "bayan" in the verse "elmat al-bayan" (Ar-Rahman/4). In other words, the translators have not used an exact meaning for this word. The "semantic square" is one of the models and methods used for representing the semantic deep structure of a text and is based on opposites developed by Algirdas Julien Greimas. Using this square, this research tries to find an exact meaning for the word "bayan", attempting to offer an exact meaning for this word by analyzing the opposites of "sokhan (speaking)" and "sokout (silence). In this respect, the semantic layers corresponding to each of these two words have been analyzed. In the current study, "human speech" has been considered as the common ground. Hence, other sounds such as "hammas" written in some verses are not the focus of this research. The present study shows that the word "bayan" means chr('39')speaking fluently and oratechr('39').

In Arabic language and literature, sometimes words with different meanings and parsing are used in a single meaning. Since the language of the Qurchr('39')an is also Arabic, it can be seen that some words in different verses signify one and the same meaning.  Knowing the synonymy  of words is very important in achieving the meaning of these words in the Qurchr('39')an, and of course this importance is very evident in the discussion of translation. In the meantime, what is necessary is to what extent the translators have been diligent in recognizing these synonymous words, in presenting their correct meanings, and of course translating correctly? Accordingly, the present study has tried to examine the four words " Khatm, Tabe, Sarf and Gholf " in a descriptive-analytical method, in conjunction with the word Ghalb, and to examine and evaluate the meaning provided by the translators in question. The findings indicate that, firstly, knowing the words with the same meaning can be of great help in providing a correct translation of these words in different verses. Secondly, in the study of the synonymy of the words " Khatm, Tabe, Sarf and Gholf " it was obtained that these words in connection with the word Ghalb express a single meaning.

One of the challenges for Quran translators is finding the exact equivalent of words. Meanwhile, the matter of (Qorb) with high frequency has a wide range of applications in the Holy Quran. Due to the importance of accurate and correct translation of this word and its derivatives, the present study has tried to study the matter of (Qorb) and its semantic dimensions in the Holy Quran by descriptive-analytical method and by using lexical and historical sources in order to study and evaluate the equations of the matter of (Qorb) in four Translated by Fooladvand, Ayati, Elahi Ghomshei, Mousavi Hamedani. In the end, these results have been obtained that the semantic dimensions include temporal and spatial proximity, performing an action, in the sense of relative and family relationship, access, acquisition, plurality and abundance, sex, marriage, offering, status and formative closeness. Also, translators have not equated words such as Taqarrob, Moqarrab, Moqarraboon and Divine qorb, and in some cases of translation, there have been semantic overlaps. The error of using interpretive meaning instead of using equivalent meaning can also be seen in these translations.

A syntactic structure that plays an important role in understanding the Holy Quran is infinitive as being mudãf (annexed to another noun). Among the grammatical roles that the infinitive can annex to, are subject and object. Sometimes there is a discrepancy in whether the infinitive is added to the subject or the object. In this article, one example of this syntactic structure is examined; the annexation of "Zikr" to the majestic word "Allah", in verse 28 of surah al-Rachr('39')d. In order to reach a conclusion, after the literal review of the word "Zikr", the opinions of the commentators have been categorized and analyzed. Then 20 important translations of the verse 28th of surah al-Rachr('39')d have been studied. The vast majority of commentators and translators believe that in that phrase, "Allah" is object. In the continuation of the article, arguments are presented to prove that "Allah" can be subject. Then the meaning of remembrance of servants by Allah is explained. The author argues that in the phrase "Zikr Allah" we can also deal with the possessive as subject and from this point of view, significant concepts were obtained. Of course, in the phrase, assuming the possessive as subject does not mean that it cannot be object; but it simultaneously can assume subject and object.

The words "ummi" and "ummiin" have been used singularly and collectively in the Qurchr('39')an a total of six times. According to commentators and Quran scholars, this Quranic term has different meanings such as "illiterate, common people and a person without a divine book". The translators of the Holy Qurchr('39')an have translated it into "the illiteracy and illiteracy of the Messenger of God (pbuh) and his people", which seems to be coordinated with the context of the related verses and the issued narrations. In this article, which was written in a descriptive-analytical method, the translation of this Quranic word was reviewed and it was found that the mentioned meanings do not seem correct and accurate, but according to the context of verses and authentic Shiite narrations, "ummiin" are the ones to whom the Divine book has not been revealed and who do not have the Book. So the majority of translators have only translated literally because they are influenced by intellectual and mental presuppositions.

So far, various translations of Nahj al-Balaghah into Persian have been made, but in general, due to the shortcomings in the translation of Arabic into Persian, these translations have been criticized by some litterateurs. The present study critiques the lexical aspect of the translation of "Derivatives of Estef’al" in the sermon of Nahj al-Balagheh. Since one of the most important tools to eliminate translation deficiencies is scientific critique and evaluation using literary science e.g. vocabulary, grammar, syntax and rhetoric, and an important prerequisite in this category is familiarity with vocabulary. Ignoring of vocabulary causes serious harms to translation. This research addresses the harms related to issues in understanding the semantic meaning of terms, including (disregard of the root-meaning of the word, disregard for the meanings of the subject, omission, and so on) and in this case, 5 Persian translations of the sermon of Nahj al-Balaghah (Faiz al-Islam, Dashti, Shahidi, Ansari and Zamani), by referring to the main literature of this aspect, and discovering the exact meaning of the word were reviewed. It should be noted that in the sermons of Nahj al-Balaghah, the derivatives of the "Estef’al" have been used 293 times, and 35 lexical mistakes have been found.

The present study aims to study the English equivalents of the verb adraaka used in the Qurchr('39')anic phrase ma adraaka through looking at the equivalents selected by translators based on Fillmorechr('39')s linguistic theory of semantic frame. Accordingly, the equivalents used in seven English translations by Arberry, Pickthall, Helali and Khan, Sale, Shakir, Yusuf Ali, and Qarai were compared and examined. The results were analyzed using Fillmorechr('39')s semantic frames, which also meant to depict how and to what extent semantic frames can be applied in similar analyses. The analysis indicated that the translators have used 9 verbs that belong to 7 different frames in the FrameNet, among which considering the senses and frames of the verbs, three equivalents, i.e. know (used 12 times by Helal and Khan, and 4 times by Shakir), understand (used 13 times by Sale), and comprehend (used 4 times by Shakir) showed to be more suitable. All in all, Sale, Helali and Khan, and following them, Shakir can be regarded as more successful translators translating this Qurchr('39')anic verb.