نشریه مطالعات ترجمه قرآن و حدیث
پیاپی 4 (پاییز و زمستان 1394)

After translating the Quran, review of the translation methods was also considered by translators, especially in the last half century. This serious concern to different ways of translations indicates the positive attitude of linguists and translation scholars to achieve a perfect, loyal and desirable translation. Gholam-Ali Haddad-Adel is one of the translators of the Quran which considered the kind of his translation as "concept to concept", but with focusing at structure and content of this translation, it is understood that he is not only bound to the original text but has a attention to the target language and its structures as much as possible. The purpose of this paper is to provide evidence and clear examples about his conceptual theory to show that the translation in addition to the conceptual meaning, in many cases is a literal, faithful and honest translation. The most important result of this paper is that the mentioned translation, in addition to relying on the rich Persian prose and its clearness, in the belief of translator to the conceptual translation method, often is in accordance and equivalent with the structure and linguistic of the origin language (the Quran). In this translation many indicators can be found which are against the conceptual approach.

The present study deals with the senses of preposition ̎Fii̎ in the Holy Quran. The theoretical framework of this study is Cognitive Semantics. In Cognitive Semantics, the spatial sense is usually supposed to be the central and prototypical sense of spatial prepositions and other temporal, abstract, metaphoric and metonymic senses are derived from it. All uses of ̎Fii̎ were extracted from the Holy Quran and their senses were analyzed using Quran translations and Tafseer books of Almizan and Majmaolbayan. Using the achievements and theoretical tools of Cognitive Semantics such as image scheme, semantic categories , prototypical sense, semantic radial network, trajector and landmark, the writers of the study have tried to present the prototypical (central or main) sense and also other senses via metaphor and metonymy and finally they have drawn its semantic network. Findings of Cognitive Semantics reveal that the number of the senses of preposition ̎Fii̎ is more than what have been recorded in the classical literature of Arabic language and this means that Cognitive Semantics Approach is more efficient and accurate in describing the senses of the prepositions. There have been about ten senses for fii in the classical literature of Arabic including: containment, accompaniment, tendency, above, attachment, synonym of ̎Ilaa̎, synonym of ̎Min̎, comparison, substitution and emphasis, but this study offers thirteen related senses for ̎Fii̎.

In some of the theological verses of the Holy Quran, there are some expressions in which God addresses the holy prophet (pbuh) with a reproachful and warning tone. Some of the most prominent types of these blames are prohibitionofidolatry, enjoining to ask for God's forgiveness, prohibition of doubt, prohibition of following the requests of the people of the Book, notifying the priority of the fear of God over the fear of men, emphasizing the protection of God, and blaming the prohibition of God's Halal.
Since the translation of these expressions to Persian or any other language may cause the readers to be suspicious about the chastity of the holy prophet (pbuh), the translation of these verses has become sensitive and serious, leaving the translator with too much responsibility. Hence, it is important for the translator to have special considrarion and dominance over theological fundamentals to be able to accurately transfer the content of these verses along with sustaining the grammatical and rhetorical structures and also the homology of influence on the readers between the source and the target passage.
This study – utilizing the opinions of exegetes and researchers of Quran and relying on the theological presumptions – intends to analyze some of the most prominent translations of these verses. In this way, after explaining the possible weeknesses and strengths of these translations and assessing the different methods employed in them, such as literal, loyal, free and interpretative translations, the most succesful method in adapting the true meaning of these verses is introduced.

Antoine Berman is one of the source text oriented theorists in translation. He interprets the inhomogenous cases between translation and the original text as the text deformation system and founds this system based on “deforming tendencies” theory. As a translator and a theoretician, he pays a particular attention to the source language text and he believes that the translator should be bound and loyal to the source text, both from content and form points of view. In the present study, it has been tried to survey Nahj al-Balagha translation by Shahidi based on four text deformation signifiers from Antoine Berman’s point of view which include rationalization, clarification, explication, and decoration. The study findings indicate that the translation by Shahidi can be regarded as a source-oriented one which has been less subjected to text-defrormation factors and it seems that being source-oriented is necessary in religious contexts which are not of various and different readings and Shahidi has been considerate of the Imam’s (peace be upon him) literary speech besides transferring the concepts accurately and correctly, and his translation is also duly bound from this perspective.

The morphological structure of many of the words inthe Arabic language generally and in the Quran in particular, is involved in thedevelopment of lexical meaning in Quran. we can examine this issue in the following cases: Implying a morphological weight on the multiple morphological structure with the same root, polysemy of morphological structures or implication of a morphological weight of on the semantic scope in type and number, indication of a weight over a range of semantic meanings, in the conditions of multi-syntactic cases, which lead to the development of semantic morphological structure from a root. But if we are to translate this semantic scope from Arabic to Persian, we’ll face challenges that these challenges stemsfrom eloquence and linguistic features of any language, especially Persian, and this article relying on analytical method tries to express these challenges while translating into Persian. The results of this research point out the characteristics of the sourcelanguage (Arabic) and the target language (Farsi), in other words, linguistic features and interpretation facilities in all languages ​​do not enjoy the same level, rather the features and facilities in Arabic and Persian look quitedifferent.

Every language and dialect uses certain styles for emphasizing, and fixing meanings in the minds and thoughts of the audience. Among these languages, and indeed the best of them is the language of the Quran, which has in many ways an emphasis for strengthening the concepts in the minds of its audience. Given the importance of this element in the Quran, this study has attempted to review the emphasis particles in three Quran translations Methods Literally translation, loyal translation, and commentary translation. In this article, the authors firstly describe the emphatic particles in Quran, and then study and review (Åäø Inna, Ãäø Anna, äæä ÇáÊĘیÏ noon of emphasis) among the contemporary Persian translations of the Quran. The study findings indicate that the literal translations of Quran surpass other types of translation in conveying the precise and original meaning of emphasis to the target language.