ترجمه قرآن

Among the effective contextual evidence in understanding and translating the Qur'an - especially in clarifying the referents of each verse and removing ambiguity from the apparent meanings of verses - are the reliable asbāb al-nuzūl (occasions of revelation). Neglecting these has sometimes led to significant differences and errors in some Qur'anic translations. Therefore, to demonstrate the role of asbāb al-nuzūl in understanding verses and reducing errors in translations, this article aims to explain the position of asbāb al-nuzūl in five well-known contemporary Persian translations of the Qur'an using an analytical-critical method. By presenting examples from Surah Al-Baqarah, it evaluates their translations and identifies the correct translation for each verse. The results show that although not all narrations of asbāb al-nuzūl can be considered reliable, the credible ones that pertain to the meaning of the verse and have reached us from trustworthy sources play a significant role in understanding and translating the Qur'an and clarifying the intended meaning of its verses. The context of asbāb al-nuzūl has the least impact on translating polysemous words and the most impact on explaining the referents of verses and then removing ambiguity from their apparent meanings. Among the selected translations, out of approximately 60 cases with reliable asbāb al-nuzūl, Elahi and Meshkini have translated only 27 cases, Ansarian 21 cases, Mojtabavi 12 cases, and Rezaei 7 cases, based on these narrations.

According to the verse of purification, God has meant the Ahl al-Bayt (peace be upon them) to be always free from every impurity and flaw and, instead, to be always pure and clean. However, this verse is sometimes translated in such a way that it seems that the verse does not include the past and that the Ahl al-Bayt have only been subject to God's will since the verse was revealed. In this study, conducted with a descriptive-analytical method mixed with criticism, an attempt has been made first to explain the theoretical foundations of the Shiite belief in the maximum infallibility of the Ahl al-Bayt and then to examine the various literary and interpretive dimensions of the verse of purification, especially the present tense of the verb and the views of the commentators on the meaning of “Liyudhhiba”. The aim is to evaluate and criticize the Shiite Persian translations of this verse and, secondly, to suggest the best option for its correct translation.

One of the most crucial foundations for correctly understanding the Holy Qur'an is syntactic analysis of its verses and accurate identification of the structures employed within them—an endeavor that directly impacts the clarity and accuracy of its translation. Among the syntactically challenging structures found in the Qur'an is the seemingly positive but actually negative causal construction formed by "ʾan + present verb." The Basran and Kufan grammarians have proposed different interpretive approaches to this structure: the Basrans suggest an implicit accusative of cause, such as karāhatan or makhāfatan (i.e., “out of dislike/fear of…”), while the Kufans argue for an elliptical negative particle lā (i.e., “so as not to…”). This study first identifies all Qur'anic occurrences of this structure, and then critically analyzes how it has been translated in 30 different Persian renditions of the Qur'an. Six particularly challenging verses are examined in detail. The results show that the highest application of the Kufan approach is found in Haddad Adel’s Translation, with 22 out of 30 instances (73.33%). The Basran approach is most prominently represented in Dehlavi’s Translation, with 11 out of 30 cases (36.67%). The most frequent mistranslations occur in the Tafsir al-Tabari Translation (16 out of 30; 53.33%), while the fewest are found in the Translations of Ansarian and Yazdi (only 1 error each; 3.3%). Furthermore, the Translation by Fayz al-Islam shows the greatest reliance on interpretations beyond the Basran and Kufan syntactic perspectives, with 11 out of 30 instances ((36.67%). The lack of a consistent pattern across translations suggests that translators’ approaches were driven more by contextual cues and the conventional reading of the verses than by adherence to established Basran or Kufan grammatical theories.

The universality and the eternity of the Quran necessitate that its translation be done according to a set of evidence that is effective in the understanding of the verses and reflects its high intentions in the best way. Authentic revelation occasions (Asbāb-e-nuzūl) are among the most important factors that are effective in understanding and translating the Quran. Still, neglecting them has sometimes led to obvious differences and mistakes in the translations of the Quran. So, to illustrate the role of the revelation occasions in understanding and translating the verses, these narrations have been reread in four famous Persian translations. Also, the translations of some verses with revelation occasions were evaluated, and based on this evidence, their correct translations were identified. According to the results, although it is impossible to consider all revelation occasions as valid, those authentic revelation occasions that correspond with the meaning of the verse and have reached us from reliable sources have a significant role in understanding and translating the Quran and clarifying the denotation of the verses and their interpretation. The evidence of the revelation occasion has the least effect on translating the multi-sense words and the most impact on clarifying denotations of the verses and then removing the ambiguity from their exoteric meanings. Out of 30 sample verses that have authentic revelation occasions, the number of the cases that have been translated based on these narrations by selected translations are as follows: Mishkīnī: 16 cases, Ilāhī: 14 cases, Riḍāyī: 7 cases, and Fūlādvand: 4 cases.

The semantics of verbally similar verses is one of the most important axes of Quran research. There are verses in the Qur'an that have the same words and meanings, but are repeated two or more times with slight differences in the structure of the word. These differences are in takhir and taanith, submission and delay, omission and addition, singular and plural, intervals of verses and ma'rifa and nakrah, each of which can be considered in the field of research.In this research, the aim is to investigate the excessiveness in verbally similar verses, which is obtained by descriptive-analytical method, first by using the rules of lexicography and the dictionary of the meaning of additional words or letters in the verse, then by considering the science of semantics, the information is processed. by the Qur'an in the context, so that the conceptualization of the position of each verse is clarified with that additional interpretation, then the result of this conceptualization is compared with translation equivalents in various translation methods of translators: Makarem Shirazi, Dehlavi, Khormardel, Elahi Qomshei amThis research was carried out in the selection of translators based on the method of semantic, literal, interpretive and free translation. The result of this research shows that there are many wisdoms in similar verses, such as respecting the context, the difference of the audience, and presenting a new point and meaning, that sometimes the translators have translated both similar verses in the same way,

The Qur'an is a heavenly book that hundreds of translations have been written for it with different methods and styles in order to reach its truths. For this purpose, in this article, an attempt has been made to analyze the contemporary translations of the Qur'an by Makarem Shirazi and Khorramshahi, and to examine the methods and styles in the aforementioned translations and compare their stylistic and prose characteristics. The basis of the translation model of Kashf al-Asrār, which is considered one of the precious treasures of Persian language and literature and has clear and eloquent prose, was achieved in the best way and style among these translations. Based on this, the mentioned translations have been described and analyzed from the perspective of semantics and at the linguistic level. According to the investigations, it can be said that the mentioned translators did not follow a specific and uniform style in translating the Quranic verses. In most of the cases, like the discovery of secrets, the verbal sentences have been interpreted as a verbal sentence. However, in the translation of noun sentences, which are mostly used to emphasize Quranic concepts and teachings, Makarem Shirazi interpreted them in the form of verbal sentences, unlike Kashf al-Asrār, in most cases, which have less emphasis, while Khorramshahi interpreted noun sentences as Kashf al-Asrār in most cases as noun and emphatic sentences and was faithful to the words of the Qur'an.

Translating the Quran is a bridge for transmitting the Divine message to its non-Arab audiences. Translators try to render both the denotation and connotation of the divine eloquent words correctly and completely from Arabic to other languages. Still, sometimes due to the broad range of some words and the diversity of their usages, it is difficult for them to find an exact equivalent and correct meaning. So, different translations have been given for a single phrase.  Derivatives of the root "tha-na-ya" are examples of these words. In this study, by using a critical-analytical method, renderings of these derivatives in the contemporary Persian translations of the Holy Quran have been examined. Firstly, by using lexical sources and considering the context of the verses, a correct equivalent for each of them has been chosen. Then, based on them, the contemporary translations have been evaluated. According to the results, some derivatives of the root "tha-na-ya" have been used in the primary meanings of flexibility, giving up, and exception. However, as the root has been mostly used in the numerical meanings of two and twelve, it has been translated to these numerical meanings.

Vocabulary knowledge was established with the aim of serving to understand the difficult words and expressions of the Qur'an. The history of the foundation of this knowledge goes back to the second century of Hijri. The first exegetical works written in the Islamic world were actually books aimed at interpreting and explaining difficult Qur'anic vocabulary, which were published in the form of Gharib al-Qur'an, Ma'ani al-Qur'an and Majaz al-Qur'an. Vocabulary knowledge itself consists of sub-branches; "Al-Qur'an Forms" is considered one of the oldest and most important branches of vocabulary knowledge. "Qur'anic forms" refers to the different meanings of words or phrases from the Qur'an that have different meanings in different contexts of the Qur'an. Undoubtedly, without paying attention to this importance, it will not be possible to achieve a correct understanding of Quranic words and expressions.A look at the narrative heritage of Ahl al-Bayt (PBUH) shows that a large amount of "Qur'anic aspects" have been explained and interpreted at the two levels of nouns (420 words) and phrases (60 phrases). Considering the divine position of the family of Revelation, and their leadership in the field of speech, taking advantage of the correct opinions of these leaders has an effective role in dealing with misunderstandings in understanding the words of the Quran and wrong interpretations of the Quranic phrases. In the transition of Islamic history, many scholars have written works on this subject, but despite the variety and number of works available in this field, none of them ...

One of the most used syntactic roles in the Qur'an is the cognate object. The complexities in the use of the cognate object in the Arabic language, especially the Qur'an, have caused a precise understanding of it by Persian interpreters and translators. For example, what exactly the emphatic cognate object signifies and how it should be translated is still not as well dealt with as it should be. In addition, the cognate infinitive at first sight is imagined as the emphatic cognate object. Through examining the context, we can come to the conclusion that such an idea is wrong and that such infinitives are cognate objects. This research has emphasized the importance of mastering the principles of literary interpretation of the Holy Qur’an in order to provide a correct translation, through a descriptive-analytical method and by addressing the conceptual discussion of the cognate object and showing the errors that have occurred in some translations of the Holy Qur’an related to the topics about the cognate object.

The fourth verse of Sūrat al-Balad, about which various viewpoints have been brought up by commentators in its interpretation and by translators in its Persian translation, is a polysemic verse. The meaning of polysemy in the verse is not the same as ambiguity of meaning that occurs without the intention of the speaker; rather, it indicates the power and wisdom of God in choosing words and combinations that express multiple meanings at the same time and all meanings have also been intended by Him. With the aim of examining the interpretation and translation of the fourth verse of Sūrat al-Balad, the present research has premised the polysemic feature in it. Understanding and a desirable translation of the verse necessitates knowing the applied words, the juxtaposition relationship in the verse as well as the ambience of the sūrah. The present article, which is carried out with a descriptive-analytical method, comes to the conclusion that two meanings can be understood from the verse as it is intended by the Lord, which is reflected in the Persian translation of the verse, will be a parallel application of words due to the impossibility of one-to-one (one word for one word) making equivalents.

The first Western conceptualization of the Prophet (PBUH) carried the influence of religious motives, and almost inevitably included some kind of myth-making. Their continuation and repetition until the end of the Middle Ages made a lasting impact on the Western mindset. Several factors had an effect on the way the West conceptualization of the Prophet (PBUH). The crusades and the increase in the scope of Christianity and Islam prejudice caused Peter Arjamand, the monk (Rāheb) of Deir Colony, to order a false and biased translation of the Quran. This erroneous translation had a significant impact on the negative portrayal of the Prophet (PBUH). These depictions were so widely disseminated that they became dogma. This article, with a descriptive-analytical method, seeks to answer the question of what effect did the translations of the Quran in European languages ​​have on the conceptualization of the Prophet (PBUH) in the West? The findings of this research show that the first translation of the Quran into Latin in the 12th century AD increased Christian bias toward the Prophet (PBUH) and became a standard for the works of scholars of Christianity. It was only after the correct translation of the Quran into English in the 18th century that a relatively realistic understanding of the Prophet of Islam (PBUH) was established.

The Holy Quran is a book for human guidance in Arabic, whose understanding is only available through translation to those who do not know Arabic. None of the translations of the Qur'an can ever compare with its Arabic origin and they serve only as a means for a better understanding of the Qur'an. However, since Arabic is one of the most complete languages and it involves many fine details, this makes the translation of the Qur'an a very challenging job. Therefore, unless the translator has a competent knowledge and command of the fine details of the Arabic language, his translation would be a flawed one. This research aims to study the role and the effect of synonymy on inconsistencies and their frequencies in translation based on the analytical descriptive method. For this purpose, the translations of two short Suras of Ash-Shams and Al-Balad by the following contemporary translators have been selected for comparison: Ansariyan, Ayati, Bahrampour, Khorramdel, Khorramshahi, Sadeghi Tehrani, Fooladvand, Qaraati, Mojtabavi, Mo'ezi, Makarem Shirazi, and Elahi Qomsheie. The results of this study show a significant ratio of differences in finding the Farsi equivalents among these translators, Such that the percentage of differences is much higher than that of the similarities. the highest ratio was seen between Khorramdel and Mo'ezi and the least ratio was seen between Fooladvand and Sadeghi Tehrani. This probably represents the least and highest amount of influence among these translators, and of course their only instrument in producing these inconsistencies is the synonymy phenomenon in

The addition of the infinitive to the subject or object is one of the syntactic structures in which accuracy plays an important role in the correct understanding the meaning of the verses of the Holy Quran. Sometimes there is disagreement among the scholars who interpret the Holy Book of Quran in determining whether the infinitive is added to the subject or to the object. Translators have sometimes provided an inadequate translation. This article has tried to discover ways to resolve the difference in determining the qualificative role of genitive case and also to provide an expressive translation of this structure by using a descriptive-analytical-critical method and by examining a number of infinitives added to the subject or object in the Holy Quran. The solutions to resolve the dispute are as follows: Paying attention to how the sentences relate to each other, paying attention to the citation of the subject in the verse, paying attention to the reason for using rhetorical devices in the verse, paying attention to the interpretive context (the context of the discussed verse, the guiding purpose of the Surah), paying attention to the verses and narrations of the same subject of the verse and paying attention to the requirements of servant politeness. The use of these solutions in order to provide a correct and expressive translation of the infinitive structure added to the subject or the object is necessary: The use of verb in the translation of the infinitive, the use of an appropriate word for translation of the pronoun, the use of an appropriate word in addition to the accompanying added infinitive, the use of the explanations in parentheses, the avoidance of compression writing and the avoidance of literal translation.

Translating personal names in literary-religious texts is one the challenges faced by translators. The study aims at investigating strategies of translating such names in The Holy Qur’an based on Grima’s (2018) model. The research method is of descriptive type. The corpus includes five Persian translations by Makarem Shirazi, Elahi Qomshei, Fuladvand, Khoramshahi, and Ansarian, and five English translations by Qarib, Saewar, Rodwell, Sale, and Itani. As the first step, personal names were identified from The Holy Qur’an and their equivalents were extracted from the Persian and English translations. Finally, the strategies were specified based on the boosted framework. According to the findings, strategies of ‘transference’, ‘modification’, ‘transliteration’, and ‘combination’ were employed at least once while ‘omission’ had never been used and the strategy of ‘translation’ was not adopted independently. In fact, the addition of the two strategies of ‘transliteration’, and ‘combination’ was quite essential for boosting Grima’s (2018) model. Moreover, the findings of the present study revealed that ‘transference’ (by 96%) and ‘modification’ (by 71%) were the most repeatedly used strategies resorted by Persian and English translators, respectively. Moreover, it was found that 100% of the strategies adopted by Persian translators tended towards the source-language and culture, while 79% of the selected strategies by English translators inclined towards the target-language and culture.

During the era of Imams (a.s.), Iranian thinkers had a significant impact on the development of Qur’anic sciences and interpretation. Over time, the interpretations of Iranians grew significantly in terms of quantity and quality. In the beginning, the interpretations of the Iranians included some surahs and verses of the Holy Quran, but with a short distance from the era of revelation, from the second century onwards, their interpretations included all the verses of the Holy Quran, and they grew significantly in terms of quality. Sources and documents of Iranian interpretation are divided into two categories: connected and disconnected. The attached documents include: literary points, writing style, characteristics of the audience and the topic of speech and separate documents include: other verses, hadiths, opinions of the Companions, common conversations, intellectual information, references to poems and opinions of divine religions other than Islam. In this research, using the descriptive- analytical method, the efforts of some prominent Iranian thinkers to expand the interpretation and sciences of the Qur’an in the era of the presence of the infallible imams (a.s.) have been examined. The purpose of this research is to prove the claim that Iranians played a significant role in the development of Qur’an interpretation and sciences at the beginning of Islam, and this is due to their love and affection for the Qur’an. The main research question is, to what extent did Iranians play a role in the expansion of Quranic interpretation and sciences during the era of presence? With a brief review, it can be said that Iranians have played a significant role in the development of Qur’anic interpretation and sciences during the present era and thinkers such as: Salman Farsi, Dahhak, Muqatil and Ali Ibn Ibrahim Qomi are among the pioneers of these sciences.

Johann Zechendorff (1580-1662) was the head of the Sevi Kau Latin School, a linguist and a Lutheran Christian. He was one of the pioneers in the field of Arabic and Islamic studies in the territory of the Kingdom of Germany in the Roman Empire. The translation of the Saff and Naba Surahs into Latin, as well as the translation of the commentary of the Qari’ah and Asr Surahs, are among his printed works, which were printed with wooden letters with difficulty. He made a lot of efforts to prepare the complete printed version of the Quran along with the Latin translation; however, due to unknown reasons, he failed to publish the complete Quran. So far, the activities and works of Johann Zechendorf as the pioneers of Islamic studies have not been considered and analyzed in Persian studies. This research, with a descriptive-library method, reviewed the works and activities of Zechendorff in the field of Arabic education and the translation of the Quran into Latin, and based on the previous research of Asaph Ben-Tov, Roberto Tottoli and Reinhold Glei, he endeavored to determine the position of this German orientalist in the field of Arabic education and outlined Islamic studies. In addition to the brief description and introduction of Zeschendorff’s works, the results indicate that although he started his translation in the early stages intending to reject it, in the later stages and after getting to know Baydawi’s exegesis, he changed his approach, which could be the cause of his isolation in the final stages of his life

The discovery of the meaning of the word of the Holy Qur'an, translating and evaluating the translation of the single word of this text as its fundamental units, has always been a challenge for researchers in the field of translation studies and translators of the Holy Qur'an. The semantics knowledge which is responsible for the scientific study of meaning can help the translators for this issue. The semantics of the Qur'anic vocabulary and the selection of related equivalent semantic in the target language (here Farsi and English) and is necessary to translate this holy text based on meaning. The word AGHL is a key word in the Qur'anic text, which is only used in the way of Praise and homage and hence the discovery of its meaning with the aim of assessing the process of choosing an equivalent in translation is very important. And AGHL is also an Arabic word that is used in Persian as a borrower (involved). Hence, in Persian translations, it has been used either in the same form, returned or words such as thought and AGHL have been used as equivalent to it; But AGHL in Qur'anic usage refers to the practical dimension and the central sense of AGHL, meaning imprisonment and emulsion Although many Persian and English translations of the Qur'an have used Equivalents such as wisdom and thinking (Reason, studied, comprehend, understood) While the same equivalents for other vocabulary which have clear meaning difference with the word AGHL such as (علمون، تذکرون، تفقهون، ٱلحکمه، ذو مره، سلطن مبین) are also chosen Which do not have the necessary semantic precision and elegance. This research is based on a descriptive method with regard to the ability to include the theoretical dimensions of the problem and an analytical method for comparative issues to obtain a more accurate assessment of this term, proportional to its Quranic implication.

Krachkovsky and Zinalf are one of the prominent Russian figures in the field of translating the Holy Quran. In spite of the long time period elapsing between them, they have almost identical and much better performance than the other Russian translators of the Quran. Krachkovsky has been acquainted with the Quran for many years and has taught it at university. But, Zinalf has seminary knowledge and his acquainted with the Quran is due to familiarity with different Quranic sciences in Seminary School of Qom. The question of article is that despite the fluency of both in Arabic, which one had a better translation? Analytical review of content shows that Zinalf had a more successful performance than Krachkovsky because of his greater linguistic knowledge of the Holy Qur'an (i.e. correctly understanding of the text and mastering on it, not merely having fluency in text language). Seems this comparative superiority is not unrelated to his educational environment