نشریه مطالعات ترجمه قرآن و حدیث
پیاپی 15 (بهار و تابستان 1400)

The singular word "halū’a" in the Qurchr('39')an (Machr('39')arij/ 19), according to some commentators, and as it appears from different lexical and interpretive opinions, is one of the strange and difficult words to understand in the Qurchr('39')an, which its definition as "jazū’a" and "manū’a" in the next two verses has neglected scientists to accurately capture its meaning. The first goal of this research was to discover the main meaning of the "hala’a" and its various manifestations through lexical studies. The main question is how "halū’a" is related to "jaza’a" and "man’a", especially in their exaggerated form. The two well-known meanings and interpretations of halū’a, as "intensity of impatient" and "intensity of greed", fail to establish this connection. The present study by descriptive and analytic method clarifies that the central meaning of halū’a is "emptiness of the source from strength" which is accompanied by weakness on the one hand and on the other hand it appears in two branches: "lightness" and "severe hunger". Each of these is accompanied by a kind of restlessness and movement and in the presence of accelerating factors, various manifestations of speed, seriousness, exaggeration, etc. are manifested in this substance. In the Qurchr('39')an, halū’a is used for an anxious person devoid of faith, and refers to his exaggerated and intense action to evil and good; It means it has no direct relationship to the meaning of "jaza’a" and "man’a".

One of the means of translating the Quran is to pay attention to the origin of the meaning of the words of the verses, which paves the way for explaining the meaning of the text. To understand the main words in the verses, the principle of basic meaning, etymology and its meaning in different contexts should be considered. One of the most frequent words in the Holy Quran is the words taken from the article "Nafaq" in a way that for finding an equivalence, the two words "charity" and "hypocrite" are always considered independent due to semantic distance and positive and negative emotional connotation because of not paying attention to the derivation from the principle of matter, and they show the meanings away from the basic meaning. The present research seeks to answer the questions in a descriptive-analytical method, what semantic course has the article "Nafaq" gone through and what components has it in this course? And what is the semantic relationship between the derivatives of this article? The findings of the research indicate that in pre-Islamic Arabic texts and their common scientific language, the word "Nafaq" was used in the meaning of "hole". The Holy Quran created a special culture for the meaning of this word and based on meanings of the hole and the rift, the three words "hypocrite", "charity" and "alimony" has been conceptualized from the article "Nafaq". The difference is that in Quran and in the light of the prototype view, the meanings of "Nafaq" are more limited and it is used in the two areas of charity and spending wealth, as well as hypocrisy and duplicity in beliefs. Based on the original prototype in the scientific language, these meanings have been illustrated and conceptualized in a way that it is necessary for the translators to pay attention to these conceptualizations in the translation of the Quran.

The critical review of translations is one of the most important approaches of researchers in the study of Nahj al-Balāghah, which can further reveal the hidden semantic and conceptual layers of Nahj al-Balāghah and on the other hand, it can determine the methods and requirements of a suitable and ideal translation. Given that Ladmiral's (1994) theory is the provision of destination-oriented translations and its purpose is to convey the full meaning and concept, and on the other hand, considering that Dashti has also tried to make a translation that can be understood by all people, the present study tries to review Dashti`s translation of Sayings of al-'Imam 'Ali in Nahj al-Balāghah descriptively and analytically from the perspective of Ladmiral (1994) translation theory. Therefore, all the Sayings of al-'Imam 'Ali in Nahj al-Balāghah along with their translations were adapted to the 11 components mentioned in the Ladmiral theory. The findings of this study show that Dashti`s translation is very similar to Ladmiral's theory and Dashti in this translation has tried to convey the text message to the audience. In addition, the findings of this article show that the readability component is most used in Dashti`s translation, which aims to convey the text message to the audience.

Among the cases that have been paid less attention in translating the verses of the Holy Quran, is “Al" (arabic: ال) as definite article and this issue causes damage in translation. In general, names with “AL” (disambiguation) are considered as specific nouns and that has many types. but the important point is the difference between" ḏihniyy Al” (Arabic: ذهنی (in syntax and rhetoric, this type of Al has different meanings in Rhetoric and Syntax. Previous scientists have not explained this difference. This article deals with the semantics of AL in the scope of the first hundred verses of the Holy Quran translated by Mohammad Ali Rezaei Esfahani through a descriptive-analytical method and through this seeks to analyze the meanings of AL and the article showes the ways of displaying them in the translation. The translator method has been extracted in translating different types of AL, and some of the translations provided need further consideration. The results of the research indicate that in the translation of the present tense, only by translating the Pronoun and interjection (Arabic: حرف نداء) which is next to the noun, The meaning of "Al" can be stated  As in Arabic, we understand the existence of these meanings from the same signs, and the translator follows the same path and does not explain further. One of the functions of al- is to render the noun onto which it is prefixed a class noun (Arabic: اسم جنس,) ,for this type and " ḏihniyy Al”  there are no special signs to distinguish it and also for translating And for the translation of " ḏikriyy AL"(Arabic:ذکری (, translater added the word "this" and suggested "those" to indicate Mousoul Al (Arabic:(موصول and for the class noun "jins Al" and " ḏihniyy Al”  there are no specific signs to distinguish it

In some statements and literary terms of the Holy Quran, has been used body language to convey the message, such as "hand gestures". Proper translation is very important in translating these metalinguistic communications and requires extra attention on the part of the translator. Accordingly, due to the cultural similarities and extensive historical ties between the two languages, Persian and Arabic, it has been assumed that metalanguage concepts based on hand gestures have common Equivalents in Persian language. In the present study, the research method is descriptive-analytical and in it, the translation of literary terms and propositions based on hand language in the translation of Mousavi Garmaroodi and Khorramshahi has been studied with a comparative view to determine the commonalities of the two languages in this field and to explain the limits and dimensions of the strengths and weaknesses of translators in the use of cultural patterns and terms that reflect these patterns. The results show that most of the Quranic sentences and phrases based on hand movements and the resulting concepts have an equivalent in Persian culture and language, Regarding the performance of translators, it has been determined that due to this rich context in Persian, they have paid attention to body language Equivalents in their translation. In some instances, they have inevitably taken the literal method, and this is due to the difference in the cultural pattern of the two languages, and it is natural that one cannot expect the same and perfectly consistent spelling conditions.

When evaluating and criticizing the Persian translations of the noble Qur’ān, we cannot rely merely on the meanings of the words and sentences; rather, we need to adopt translation models and theories to examine and criticize the existing Persian translations of the Qur’ān and find the one that is closest to the original text. One of the methods that can be used as a useful framework for the evaluation of the quality of the translations of the noble Qur’ān is Garces’ theory that provides a model for the criticism of literary texts. When addressing translations, this theory does not merely attend to the meanings of the words and sentences; rather, it takes into account four levels. The article at hand evaluates and criticizes the translations of the Kingdom chapter by Anṣāriyān and Ṭāhirī based on Garces’ evaluation model in four levels (i.e., semantical-lexical, syntactical-morphological, discursive-functional, and stylistic-pragmatic). The most important finding of this descriptive-analytical study is that the translations of the noble Qur’ān by Anṣāriyān and Ṭāhirī could be criticized and evaluated based on the indices of Garces’ theory. Anṣāriyān’s translation is found to have numerous instances of lexical expansion, while Ṭāhirī’s translation is shown to entail numerous cases for modification, deletion, and reduction subgroup. This makes the positive indices of Anṣāriyān’s translation more significant than those of Ṭāhirī’s work from the viewpoint of Garces’ framework. Moreover, it seems that Anṣāriyān’s translation is more of a target-language–oriented and audience-oriented translation due to the great volume of data it has in the indices related to the target language domain.

Given the significant number of allusions in cultural themes, recreating and matching them in target language is one of the challenges for translators. Translation theorists have proposed different ways to meet such challenges. Peter Newmark is one of the theorists who has proposed strategies for restoring cultural concepts by providing a five-fold division. The purpose of the present study is to identify the challenges that the translators of Nahj al-Balaghe face in finding the exact equivalent for cultural concepts. Researchers have attempted to explain the correct meaning of the metaphorical interpretation of "Haik Ibn Haik" in the nineteenth sermon, using a descriptive-analytical method and a critical approach. Therefore, while examining the meanings and the application of this interpretation in different narrations, five contemporary translations of Nahj al-Balaghah, by Fayz al-Islam, Shahidi, Faqihi, Dashti and Ansarian were selected, criticized and evaluated based on the Newmark model. The result of the research showed that in addition to the baselessness of some narrations in which the above-mentioned interpretation has been used, the cultural aspect of this ironic interpretation has been neglected by the translators. Also, they have not succeeded in transmitting the meaning and concept and the cultural connotation hidden in it by taking the above-mentioned interpretation, so they have provided many explanatory footnotes, and have misunderstood it. Concerning the historical books and glosses written on Nahj al-Balaghe and the familiarity with cultural context of this phrase “ablah nadan/ idiot” is a better choice.

The phrase “And those who argue concerning Allah after that answer has been made to Him" in verse 16 of Surah ASH-SHURA is one of the expressions that there is disagreement on its interpretation and translation. According to this phrase, the argument of deniers stands refuted after the acceptance of the call of the person mentioned by the genitive attached pronoun "hū "(ه)of third person masculine. The disagreement over determining the reference of the deniers, the subject of response and the antecedent of the pronoun "hū "(ه) has caused differences in interpretation and consequently translations of the verse. Some translations, without being influenced by interpretive judgments, also render the ambiguity of the verse. What evidence, however, can be used to interpret and translate this phrase correctly? Using a descriptive-analytic method, the present research, while introducing Persian and English interpretations and translations of the abovementioned verse and taking into account the meaning of the context and other related verses, aims to obtain the correct interpretation and translation of the verse. This research is necessary to make clear the meaning of one of the verses of the Holy Qur'an, and, moreover, it is of importance to show a wide range of ignorance about the evidences in interpreting and translating this verse. The result of the study suggests that the references of the disputers are polytheists or People of the Book or both; The reason for mentioning the passive verb "istujība" is to generalize the subject, which, according to the evidences, can be referred to Muslims, nature, and scholars of the Book, and the antecedent of the pronoun "hū "(ه)is Allah.

One of the important terms used in the Holy Quran is Shachr('39')an Pronoun, one that gives special emphasis to the speech “Kalam” and it is not used except in very important cases. Some scholars and commentators of the Qurchr('39')an have claimed in numerous cases that Shachr('39')an Pronoun is determined in some verses of the Qurchr('39')an and have brought arguments for this claim. In this paper, which has been carried out by a descriptive-analytical method, in order to examine the validity of this claim, it was first determined that the Shachr('39')an Pronoun, due to ambiguity, being a name and being a pillar of speech has an extraordinary emphatic meaning and goes beyond other means of emphasis, and in many ways cannot be compared. Therefore, the arguments of believers of Shachr('39')an Pronoun to be determined have been mentioned and reviewed in various cases. Then the disapproval of determination of the Shachr('39')an Pronoun in Arabic convention, the incompatibility of the emphasis with the omission and the lack of the need for the pronoun in the claimed cases have been mentioned and proved as incorrect arguments of the claimed pronouns.  In none of the claimed cases, a pronoun is not determined. Through examining the translations of Mesbahzadeh (literally), Mostafavi (free) and Meshkini (interpretive), it became clear that Mostafavichr('39')s translation is more accurate than other translations, and Meshkinichr('39')s translation on this issue is less accurate than other translations.

Differences in grammatical structures between languages ​​have always been one of the most challenging issues in translation. It might be said that the farther apart the two languages ​​are in terms of origin and root, the greater the grammatical differences between them. One of the categories in which structural differences are prominent is the category of grammatical number. In Arabic, as one of the Semitic languages, there are three categorizations for number, i.e., singular, dual and plural. In Persian, which is one of the Indo-European languages, only two manifestations have been considered for the category of number, i.e., singular and plural. Now, considering that the form of the Arabic dual does not have any equivalence in the number category of Persian language, what are the solutions to translate it into Persian? After studying the translation of 150 verses containing the dual form in four translations From Elahi Qomshei, Ayati, Khoramshahi and Ansarian, the authors concluded that the translators had used four strategies in translating the dual form: 1. Using number two, 2. Affirmation and mention the dual reference, 3. Translating dual into singular and 4. excluding the dual form.

Nahj al-balagha is one of the most valuable religious books that has a unique position among Shiite Muslims worldwide. This precious work includes significant aspects which have persuaded many to translate. Translating religious texts in comparison with others has excellent sensitivity, confronting the translators with lots of limitations.  However, these texts were not an exception to manipulation. One of the most challenging subjects in this book is related to women. Women’s position in Imam Ali’s words is always in dispute among translators. The present study aimed to investigate the impact of translators’ gender and ideology in translating Nahj al-balagha’s sermons, letters, and sayings about women in Dashti and Aghamirzaei’s translations. To achieve this goal, those words and sentences related to women were selected, compared, and analyzed according to Farahzad critical discourse analysis model and Zuberga manipulation strategies. The result of the research revealed that in their translation, ideology has had a significant role and has made a great difference. Moreover, it was proved that there was no significant relationship between the translator’s gender and the gendered translation. Surprisingly, despite being a male translator,  Dashti has translated these parts more positively than Aghamirzaei as a female translator.

Indefiniteness is a very common phenomena in Arabic texts, especially the Holy Quran, and has various meanings. Awareness of these meanings is essential for the translator and helps him/her to convey the meaning correctly. By using descriptive-analytical method, this paper has tried to point out the meanings hidden in indefinite words and criticize its representation in six different Persian translations (translation of Tafsir al-Tabari, the 10th century AH Quran, Elahi Qomshei, Ansari, Rezaei Esfahani and Safavi) of Surah Al-Baqarah. The results indicate that although the translators have, in some cases, succeeded in representing the indefiniteness of the words of the original text in their translations and in this respect, Rezaei Esfahani has the best and Elahi Qomshei the worst performance, the total performance of the six translations is not such that it can be considered as appropriate and successful. Some of the cases that indicate this poor performance of translators are: 1. Reflecting the indefiniteness of the word and not reflecting its meaning; 2. Discarding the indefinite in some syntactic functions such as Haal; 3. Not paying attention to a word that is used in a phrase (verse) both as indefinite and definite; 4. Insufficient attention to the indefinite word that is mentioned twice in a phrase; 5. Reflecting the indefiniteness of a word and the lack of representation of this feature in another word that are joined by coordinating conjunctions.