نشریه مطالعات ترجمه قرآن و حدیث
پیاپی 13 (بهار و تابستان 1399)

One methods to critique translation is its assessment in order to determine the quality of the translation including the patterns presented in this type of evaluation and critique based on the Garceschr('39')s evaluation model. This study intends to critique and evaluate the lexical selections of Hadad Adel, Moezzi, and Ansariyanchr('39')s translation in verses 29 and 30 of the holy Qurchr('39')a according to the proposed Graces model at semantic-lexical level and seeks to determine extent to which Haddad Adel, Moezzi, and Ansarianchr('39')s translations conform with the Garceschr('39')s modelboth lexically and semantically. The study is rather a descripive-analytic one in terms of design. The findings indicate that the translations of the translators can be critiqued and evaluated in terms components of Garce chr('39')s model in a way that the translations of each translator can be regarded as an explanation (explanatory and lexical explanation), or as plenty of parallels, parallelism, syntactic expansions, and the transmission of ambiguity. Verification of the correspondence of translations with the semantic-lexical level of the Graces model shows that the Ansarianchr('39')s translation in all of this level, except for the syntactic note, enjoys the highest level of correspondence with the semantic-lexical level, and secondly, the Hadad Adelchr('39')s translation is used moderately at this level. In such a way that all of these levels are observed in their translations. Finally, the Moezzichr('39')s translation due to its literal translation enjoys the highest match except for the syntactic note among other cases and the lowest level of applicability and utilization of the Garceschr('39')s model.

One of the problems that translators and commentators face in understanding the meanings of the verses is the multiplicity of meanings that make it difficult to distinguish the meaning considered in the verse. One example of the above problem is: meanings of the phrase) wala tute man chr('39')aghfalna qalbah) so each of the commentators and translators, based on their understanding, have taken a meaning that some of these meanings raise the suspicion of algebra Therefore, the present article tries to examine this phrase in a descriptive-analytical method in various interpretations in order to extract the meaning of the above phrase using the context and finally to critique the Persian translations. For this purpose, more than twenty interpretations and forty translations of the Holy Qurchr('39')an were examined, and finally the context of the verse (verbal and non-verbal) showed that among the proposed meanings, the meaning of (neglect of the heart) is closer to the main meaning of the verse. However, among the commentators, Sharif Razi, Ibn Shahr Ashob, Neyshabouri and Ibn Jonei, and among the translations translated, only two Persian translations of Tafsir Tabari and Kazem Arfachr('39')s translation have mentioned this concept.

Different attitudes in to the subject of translation have led to appearance of several topics in its extent, each of which has expanded the science of translation in different points of view and provided the grounds for its conversion into a separate field, entitled "translation studies". Among the many topics in this field, this article reviews the history of translation of the Holy Quran in terms of distinguishing between viewpoint and theory. In this regard, the issue of research is: what kind of view on the matter of translation is shown in the historical course of translation of the Qurchr('39')an? Studies on the evolution of the history of translations from the beginning of Islamic history to contemporary era, especially in Persian translations of the Holy Quran, shows that according to the definition of "translation theory", what happened in the history of translation of the Qurchr('39')an is more view pointing rather than a theoretical perspective. Of course, the existence of some successful theorizing in the historical course of the translation of Quran cannot and should not be ignored.

The translation of "Ambiguity", especially in the Holy Quran, is one of the most challenging topic in linguistics. A variety of techniques have been proposed to eliminate it, including the Garces technique. This model using Newmarkchr('39')s views, examines "the amount of positive and negative attributes that indicate adequacy and acceptability of the T.T". The study with a counter-analytical approach, examined translations of Mojtabavi and Saffarzadeh from the part 30 of the Qurchr('39')an to improve the quality of translated text, especially in the challenges of linguistic ambiguity, based on a scientific theory and model. And based on statistics, the quantities of these techniques have been compared. And the adequacy and acceptability of each translation is outlined in the first six Surah. The result showed that according to Garcés model, Mojtabachr('39')s translation with ambiguous and virtual words has a higher adequacy and acceptance than Saffarzadeh. Saffarzadeh, with unambiguous text, has undergone creative and complex additions to transparency; Especially in virtual vocabulary. On the other hand, in cases that need to be "explained", such as Qurchr('39')anic allusions, Mojtabavichr('39')s translation is less adequacy and acceptable than Saffarzadeh. Generally, Mojtabavi techniques have a higher level of adequacy and acceptability in disambiguation.

Recognizing the semantic differences of close meaning words is one of the most important challenges concerning the Qur’an, especially in the translation of the Qur’an; For in the Qur’an Allah Almighty wisely chose one word and ignored its synonyms, the fact that if be neglected will lead to an incomplete translation of the meaning of the divine purpose into the second language. The present research aims to study the semantic differences of the three Qur’anic words “chr('39')Uṣyān”, “Ṭughyān”, and “Baghy” through analyzing evidences of lexical sources and interpretive tradition and emphasizing semantic implications and contextual approaches. Then it evaluates the Persian translators of the Qur’an in terms of their successfully reflections of the differences. Findings show that “chr('39')Uṣyān” means absolute negligence in disobeying the command of the Lord and disregarding it, “Ṭughyān” is exceeding in “chr('39')Uṣyān”, and “Baghy” in the absolute demand of aggression and exceeding, whether this demand is at will or it comes to action. However, in “Baghy”, the public and civil aspect of “chr('39')Uṣyān” is considered. As a translator, these differences are also reflected in interpretive translations more, better and clearer.

One of the most important functional theories to translation studies was Skopos theory introduced by Hans Vermeer in the late1970s. The theory in contrary to other translation theories that were based on linguistics, focused on the function on text. Vermeer clarifies the main concepts of the theory, considering adequacy of text, and using and discussing equivalence, coherence and cohesion, culture and cultural items in translation, functional analysis of text, and the main features that influence the creation and understanding of a text (expressive, vocative and informative features). Nahj al-Balagha is one of the most remarkable examples abundant with different figures of speech such as similes, tropes, metonymies, and conceptual metaphors. The translation of most of the figures and elements can be well explored within the framework of the Skopos theory.  These are investigated in Bahrampour’s translation of Nahj al-Balagha (2017). The study tried to analytically and descriptively compare the main text and the translation within the framework of Skopos theory. The study showed that Bahrampour has tried to, in addition to explicating the main ideas, translate the specific concepts and aspects according to the function of target text.

There  are Israelites and the constructions   made  by  People of the Book in some historical sources and narrative  interpretations of    some Quranic   verses , and the reader becomes   doubtful  by referring to the interpretations from non-Islamic sources  that adapted   and   borrowed   the stories of the prophets  and  quoted  the instauration  of the people of the Book, as well as the translations taken from those interpretations , thus   he /she  reminds  the  concept inconsistent  with  the prophets’  chastity . Addition to maintaining grammatical and rhetorical structures and similarity of the effect of the source and target text,  correct interpretation  and  translation of these verses from the source language to the target language and correct conveyance  of their contents require   a translator  and  commentator   to  have  special  skill  and   be  proficient in  the correct theological principles and feedback of  these basics in the target language so that  they  do not   cause  the  reader  to  thin of  lack of  chastity  of the prophets. This  study, with  analytic- descriptive  method  and   critique  and  selection of   literally , semantic ,  interpretive  and  free  translating  methods, has  aimed  to     investigate  and  criticize  the  translation of verses 31 to 33 of Sad chapter. Results from the study   showed that the interpretations from the constructions made by People of the Book are inconsistent with certain rational and narrative principles and literary arguments. Therefore, an interpretation and translation of these verses are accepted when they are based on the strongest literary arguments and include well-grounded theological reasons such as chastity..

The role of rhetoric and its specific status in the deep perception of the Quran as well as the correct understanding of its irreplaceable teachings is undeniable. The investigation of secondary meanings in declarative and explanative sentences is one of the essential contexts within the semantics which is considered as a branch of rhetoric. The current study uses a descriptive-analytical method. This paper overview the secondary meanings in imperative verbs of the Quran. It also investigates the techniques used by Tahereh Saffarzadeh concerning the explanation of these meanings in the translation of imperative verses of the Quran. She is one of the contemporary translators of the Quran. In the next step, we will take assistance from the interpretations of the Quran and rhetoric books to achieve an exact secondary meaning of these sentences. We will also compare the translation of the intended translator with four other translations to somehow privilege the error derived from arbitration to some extent. The results indicate that Saffarzadeh has chosen three different techniques to translate the imperative sentences with secondary meanings: (1) The replacement of imperative verb with an analogy equivalent to secondary meaning in the target language; (2) According to the expressive text of the verse concerning the secondary meaning, the perception of secondary meanings is entrusted to the reader; and (3) Failure to use an analogy despite the absence of transparency in the text of the verse concerning the expression of secondary meaning. The investigation of the translating techniques of Saffarzadeh indicates her precision and adherence to the transfer of secondary meanings within the imperative verbs. In the cases where she just translates the words instead of analogy to express the secondary meaning, the transfer of secondary meaning is completely correct and this meaning can be understood by the reader.

As a universal translation strategy explicitation is based upon a variety of ploys to offer an equivalent translation of the source given the priority of explicitation with regards to retaning the source tex s form and structure. it is considered as a suitable strategy for Quran translation. Expliciitation methods reflect the domain of discourse majorly through four layers inclluding information provision emphasis allocation and informational deciphering. the purposes of  the present study involves introducing the explicitation sttategy. the results optaned from its analaysis in the area of Quran translation can be a further step towards offering a relatively  comperhnsive standard pattern of the translation process that is more reflective of the reality. the corpus of the study includes Assra surah with 111 verses. the method of the study is qualitative-quantitative-analytical approach. the high frequency of explicitation methods demostrated the omitted roles, expressive addition and refrences in both translation.

The sensitivity of the text of the Qurchr('39')an requires careful evaluation of its translation. Such evaluation requires a scientific basis and a comprehensive model. In recent years, evaluators have used Translation evaluation models in evaluation of Quran translation, but those models are not designed to criticize the translation of a sacred text. Given the specific features of the Qurchr('39')an, its translation evaluation requires a distinctive and indigenous model. In order to design such a model, it is necessary to examine the models presented in translation studies. To this end, this paper studies the Garces’ model and its efficiency in evaluating the translation of the Qurchr('39')an. For this purpose, present paper evaluates the TT-oriented translation of Makarem and looks for efficient and inefficient components of the Garces’ model and its advantages and disadvantages. This study shows that the components of definition, expansion, Transposition, Modulation Explanation, creative expansion, inappropriate expression in TT, elaboration, and Variation in the use of rhetorical figures are the most efficient components in evaluating of Quran translation. On the other hand, Suppression of committed subject, Suppression of marginal text and Moderation in conversational expressions are inefficient and the other components have little efficiency. The advantages of the Garces’ model are its multilevel and minimized components, as well as its special attention to the rhetorical figures. The disadvantages of this model are the general division of the components into positive and negative, regardless of their necessity, some components interference, and the lack of components for discursive cohesion.