نشریه مطالعات ترجمه قرآن و حدیث
پیاپی 3 (بهار و تابستان 1394)

In translation studies، meaning is at the center of translation practice. Since Systemic Functional Linguistics considers language as a meaning making resource، it is arguedthat such an approach could serve as a helpful tool for translator. In Systemic Functional Linguistics (SFL)، any text encodes three kinds of meanings or meta-functions. Traditionally، translators and evaluators of translations have mostly focused on one aspect of meaning، i. e.، the ideational، in particular experiential. Using a descriptive-analytic method within the SFL، this study is aimed to investigate the way in which the interpersonal meaning of the dialogues between God and the Devil is exchanged in four Suras of Araf، Hijr، Isra and Saad and its role in Quran’s translation. The results show that، taking into consideration the constitutive components of clause as exchange and awareness of interpersonal meta-functional analysis، the translator of Quran will have an appropriate and concrete model in hand for investigating the way of exchanging meaning and will be able to evaluate the quality of his translation. However، regarding the specific characteristics of Quran language، the network unity of verses، the existence of Wujuh and multiple semantic layers of Qur''an and hence the infinitude of Quran، generally this approach would not be adequately helpful in the field of commentary of Quran.

The Holy Quran has been translated as a book of guidance from ancient times over and over again. Sometimes translators due to the lack of understanding of Quran translated it with too many mistakes and sometimes they have presented appropriate and valuable translation of this Holy Book. For this reason, the critique and review of Quranic translations and particularly the Holy Quran translated by Tahereh Saffarzadeh can be considered as an important and valuable research. Saffarzadeh has translated Quran in a communicative or cmomentary method of translation, in other words she attempts to reproduce the exact contextual meaning of the Holy Quran in Persian language. This paper finally came to this conclusion that the Holy Quran translated by Tahereh Saffarzadeh is acceptable and comprehensible to the readership in Persian language to some extent that we can say both content and language have been taken into serious consideration in the process of translation. Therefore, it seems that this translation, besides emphasizing on the TL text, is somehow faithful to the reference text or Source Language.

Entry of Majaaz in the narrations is accepted by most of Islamic scholars; as they confirmed it independently or sometimes implicitly. However, some of scholars have accepted and it in the narrations, and practically have committed excessive interpretations of virtual expression in narrations. In contrast, others denied any entry of Majaaz in religious propositions and considered it synonymous false. Therefore, review of the views and theological foundations that shaped a range of absolute rejection to acceptance irregular is essential in understanding the right approach in the field of semantics and consequently, the correct translation of accounts. Each of the views, are based on foundations that of their owners accepted toward the nature of meaning. The rational hermeneutic-oriented approach -which most of its believers are attributed to the rationalism and logical and rule-interested interpretation of Majaaz expressions - is considered acceptable and reasonable approach in this area, so adopting it will lead to understanding and correct translation of narrations. As, a batch numerous Shiite and Sunni scholars such as Bukhari, Muslim, Saduq, Razi, Faiz Kashani, Majlesi and Qaradawi, in their traditional works have the same basis in the perception and understanding of the meaning of the narrations.

Quran, the noblest and most worthwhile source of doctrines, was revealed in the most eloquent and appealing language, accordingly to translate and describe its immortal doctrines for propagation and cultivation of its sublime implications and high educations, seems indispensable. From long ago and since the first decades of Islam, many Quran scholars have discussed the translatability or untranslatability of the Holy Book, the methods and principles of its translation and different styles of translation. Besides they submitted eloquent translation. Punctilious wises have also noticed slips and inadvertencies and have lead the translations towards more stability through wise reviews. In the current study we are about to mention different types of translations briefly by means of descriptive – analytical methods, afterwards give some examples of insufficiencies of versified translations in the area of vocabulary, grammatical, phonetic and semantic levels in Khoda Aminian’s translation. The most prominent achievement of the present study is the fact that poetry despite possessing mostly difficult verbal and moral embellishments, is a function of the poet’s taste and his art, therefore the poet is obliged to follow the necessities of poetry and its bottlenecks of rhythm and rhyme, in sequence selected vocabulary are either more Arabic than the original text or differ from that. The above-mentioned fact about the translation of Quran – either verse or prose – is undeniable and shows there is a long distance to the ideal translation.

The true understanding of a word requires using the different semantic methods so that through them, the exact description of that word can be found. One of these methods is sense relations such as semantic opposition. The purpose of this article is to study semantic opposition in Quran. For this work, 106 opposite word pairs have been extracted and gathered from different sources especially “Tafsire Noor” by Mostafa Khorram-del with their frequency and verses in which they have used and then have been analyzed according to six types of semantic oppositions agreed by linguists. For the reason of the limited size of the article, mentioning all these word pairs was refrained and several instances have been mentioned for every type of semantic opposition. Studying and analyzing data indicates that the six types of semantic opposition, that is gradable, complementary, symmetrical, directional, lexical, and semantic contrast are found in Quran and gradable, complementary, symmetrical, lexical, semantic contrast, and directional ones have the most and least frequency respectively. In some cases, there is overlap among these oppositions. The use of semantic opposition can be effective in the true translation of Quran words. The issue of most of these oppositions is human and his moral and educational affairs.

Translationof Quranandtransmissionandclarification of itsgreat meaningsforPersian audiencehas alwaysbeenthe position of theefforts ofresearchersandscholarsofthisdivinebook. One of theinterpreterswhom many scholarsconsiderhimthe bestcontemporary translator of the Quranis Mr. Fooladvand. Experts regard histranslation reliable in course of matching texts,usingfamiliarwordsof Persian language, linguisticcompliance, and a newapproachtotranslationandupdating ofthe Holy Quranchallengingconcepts, applyingrigorouscitations. But despiteall theseadvantages, by paying aclose attention to histranslation, we cometothewrong points which representhis less attentionto some grammatical, vocabulary andliterary details of the translation of holly Quran. Negligence in someinstances lead to lossofmanymiraculous points ofverses, in addition to troubling the readerin understanding thetruemessageof the verses. The purpose of thisresearchis reviewing the translation of some verses based on scientific principles in morphological, syntactic, rhetorical and lexical fields,as well as proposing alternatives for translation of some verses.

The concept of Quranic phrase «بعوضه فما فوقها»: a gnat or a larger entity «has been always the subject of dispute among interpreters and translators of the Holy Quran. Apparently, the word فوق»: above«is not used in its common sense (higher and larger), rather, used in the parable sense, i. e. the opposite meaning "lesser and lower". The current study, applying an analytic-descriptive inquiry, using linguistics and referring to lexics, syntax, interpretation books, and considering the differences of words «ف»، «ما»، «فوق»»: above, anything, or, respectively«based on intertextuality relations, assessed such implications in words of Islamic grandees (Hadith of the holy Prophet, Imam Ali, and Imam Kazem). The phrase has been neglected due to the intertextuality to get the meaning of the verse, and has been interpreted as "larger and higher". Also with regard to intertextuality of this Quranic phrase and assuming a phrase from Sermon 164 of Nahjo- al-Balagheh, it is indicated that «ف» in this phrase means إلی»: to «and should be translated as«تا» in Persian, implying an ascending trend. Moreover, reviewing many Persian translations of this phrase and providing the diagrams, it is revealed that the word «فوق» in Persian does not certainly tolerate two opposite meanings (in any case), and accordingly, only some translations remain faithful.