رضایی

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.

Absolute object is one of the syntactic modes which is of structural difference in Arabic and Persian; this syntactic mode has had the same structure in the ancient Persian language, but in the modern Persian language, using this structure is not common; therefore it is necessary that translators apply its structural equivalent in the translation. In the present study, it has been concluded that due to these structural differences, the most important mistake that the translators of the Holy Quran have been faced was lack of translation of the mentioned syntactic state by criticizing the absolute displaced object of in the translations by Pourjavadi, Rezaei and Taheri.

There are lexical items and conjunctions in the holy Quran whose syntactic diversity requires that a lot of attention be paid to Arabic syntax in the process of translating them into Persian. A times, translators commit errors in translating these conjunctions due to not recognizing their type. Owing to the particular significance of conjunctions in Arabic language, the present article seeks to subject the translation of some of them (wav, fa, hatta, laken, and bal) to scrutiny in renditions of Ayati, Ansarian, Rezaei, Foulavad and Mojtabavi which are among the superior translations of the Quran and enjoy greater popularity. Comparison of these translations and identification of their differences, strengths and weaknesses may be a step, though a small one, towards correcting and modifying the translation of the Divine Book, and a better and more accurate translation of the signification of the Divine Word is made available for the scholars of the Quran.