مشکینی

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.

Since the Holy Qur’an has been descended in Arabic, the exact translation of this book is very important and necessary for everyone in order to be aware of its content. In the study and analysis of the translation of the Qur’an, the structures of the language of origin and destination must be considered. One of the basic requirements to reach a loyal and desirable translation is equivalence or harmony between these structures. An Arabic syntactic structure is that of “the present” with its various forms, the equivalent of which is the “adverb of manner” in Persian with its various forms. In this paper, the singular syntactic structure is examined in three famous translations of Elahi-Qomsheiy, Fouladvand and Meshkiny in the last part of the Holy Qur’an, presenting the correct translation besides mentioning their faults. As a result, we conclude that the Foulavdand’s translation has the slightest slip among the others, and he has followed mostly the correct equivalent for the present phrases, completely according to his own theory of “loyal-meaning” translatoion.

The Holy Quran is a book whose words have been chosen by the All-Wise God and only match His Status. Meanwhile, the translation of the Quran requires interpretation and interpretation demands knowledge of the Quranic sciences. Among the important issues in the Quranic sciences is the subject of literal allegories. Hence, the present article evaluates the accuracy of the seven Persian translations of the Holy Quran, i. e. Ayati, Dehlavi, Fuladvand, Mojtabavi, Meshkini, Makarem Shirazi and a group translation, in conveying the meaning of the literally allegorical verses. An attempt has been made to examine several areas of discrepancy in allegorical verses some of which are lexical discrepancy and disagreement about the number and composition of such verses. The carefulness of the translators in rendering of the translation identically has been evaluated as well. Our findings indicate that most of these translators have not paid enough attention to the translation of allegorical verses and the group translation by Mohammad Ali Rezaee Isfahani and his coworkers is more successful than others in translating allegorical verses.