نشریه مطالعات ترجمه قرآن و حدیث
پیاپی 16 (پاییز و زمستان 1400)

The forward challenges in translating the holy Quran are the large differences caused by the differences in the interpretations of the verses. As, a translator is obliged to be faithful to the interpreters’ views, for solving this challenge, there is a need for having an exact criterion and in accordance with linguistic logic of the holy Quran, in order to judge the diverse interpretative views.  The criterion, accordingly, is the product of having the structural approach to the holy Quran. Because having such an approach, is a knowledgeable attempt in finding the wisely geometry of surahs, and takes us to what The All-Wise Allah, aimed at the sending the text of the Quran. This article by using a descriptive-analytical method and by elicitation of the geometrical structure of Surah Al-Imran and analyzing the differences in translating some verses of this surah, and investigating the extent of adaption of each of these interpretative views with compatibility index of the general purpose, resulted from the geometrical structure of the surah, aims at answering the question that how we can use the systematic or structure-based views for criticizing a translation. Some of the results are as follows: First of all, considering the fact that Quran, itself, is a criterion for analyzing everything, included the speech of Ahl-Albayts (SAW), then the criterion of analyzing the interpretive ideas must be intra-textual; and this is the same purpose derived form the geometrical structure of the surah. In this view, the words and verses of each surah are the building blocks that are organized around one single center. Therefore, each interpretive idea or translation is not acceptable if it is not compatible with the purpose of the surah and place of the verse in the structure. Secondly, the translation of the selected verses of Sural Al-Imran have been determined as objective instances to this analytical criterion and interpretive views adapted to the structure of surah and exact translation based on them.

"Verbal similarity", which has been interpreted as "Mutashābih Al-Qurān", and sometimes as “Mutashabihāt Al-Qurān” in the ancient works of Quranic sciences, refers to verses of the Qur'an that, despite slight and very accurate differences, are repeated in a subject or subjects and contain similar words. Some of these differences include: emphasis and lack of it, definition and reflection, difference in preposition, excess and deficiency, and tense of the verb. The similarities in such similar verbal verses and the accuracy of the differences in such verses have caused translators to slip in translating these verses. These mistakes are mainly due to not paying attention to the small and invisible differences in these verses and in some cases have led to uniformity, and consequently misplaced uniformity in translation. In the present study, first, types of verbal similarity and examples of such verses are introduced and the reason for their differences is explained. The results show that the best performance is related to Mousavi Garmaroodi with 78.56% accuracy. Rezaei with 71.42%, Fooladvand with 50%, Haddad Adel and Taheri with 28.56%, Kavianpour and Makarem Shirazi with 14.28% are next.

Translation is one of the ways through which ideology can be reproduced. Consequently, methods of discourse analysis can provide appropriate criteria for evaluating translators’ performance. Mojahedin Khalq who pay special attention to Nahj al-Balagha for representing their thought seem to transfer their institutional ideology while translating Imam Ali’s words. The study used a descriptive-analytical method and library resources to explore ideological viewpoint of Mojahedin while translating using Van Leeuwen’s approach. The approach is based on socio-semantic criteria and is divided generally into represention and deletion. The study showed that Mojahedin uses representing strategy more than deletion in their translation. In rendering fifty part of Nahj al-Balagha, activation, categorization, nomination, inclusion, exclusion, specification and deletion have been used. Amongst the elements, nomination, categorization and exclusion are the most frequent ones. Through representing social actors, Mojahedin have provided a special definition of revolutionary action. They then categorize the agents and invite people to them. Applying the elements have made Mojahedin create a version of Nahj al-Balagha that institutional discourse works instead of Alavi’s discourse (related to Imam Ali).

Scrambling is the process which various structures of the sentence move because of the discursive and semantic factors of their position. It is a syntactic tool for emphasize. In the Holy Qur'an, the lexical makeup and the formation of linguistic structures play an important role in the semantic aspects of the word. Therefore, changing of this has a significant effect in discourse. The Scrambling in any language is subject to the constraints and syntactic features of language, for this, this study aims to investigate the semantic transformations which derived from the scrambling of the Quranic pronouns in the process of translation from Arabic to Persian. In the Persian language, the scrambling is mostly used in spoken language, as well as in literary language, especially fictional literature. Therefore, it is difficult to make a discursive balance between Arabic and Persian languages at the level of notation and the contrasting emphasis of the syntactic scrambling. Due to the differences in the structure of the two languages, in some cases, the structure that is readable in Arabic as a result of the translucent structure of the markings should be equal to that of the structure without translating the accent into Persian and with the use of phonetic and accent instruments, must be transferred the emphasis in Persian. The most important findings of this study show that construction information of Arabic languages changes in translation for difference between Arabic and Persian languages.

In the conceptual system of the Holy Quran, the only strategy of the believers in the face of enemies is "resistance" which has different dimensions. The views of lexicographers, commentators, as well as how translators translate some of these words (Specifically "Là tarkanou elà" In verse 113 of Surah Hood, "Anbaza elà" in verse 58 of Surah Anfal "Asheda" In verse 29 of Surah Fath and "Qhelzah" in verse 123 of Surah Tubah/Baraàt) are Different and numerous. The present article aims to use descriptive-analytical method and data evaluation to enumerate the meaning of these words based on the opinions of lexicographers and commentators and after analysis and critique, to provide a comprehensive and accurate meaning of them. Finally, based on the results, contemporary Persian translations (specifically Ansarian, Fooladvand, Makarem, Meshkini, Safavid, Rezaei, Moezi, Mesbahzadeh, Khorramshahi, Haddad Adel and Yazdi) are evaluated. The results of the present study indicate that in order to understand the exact meaning of these strategic words, paying attention to the context and their association with other words plays the most important role; which some lexicographers, commentators and translators have paid less attention. However, Meshkini and Safavi have been more successful in transmitting the correct meanings of these words than other translators.

The most important duty of scholars in the process of translating the Holy Qur'an is to understand the meaning of the Qur'anic words accurately and to choose the best equivalents for them, especially when the Qur'anic word has some special semantic components which have been neglected in the period of Classical Arabic. For example, the word "khuṭwah" is used in the Holy Qur'an only in the form of "khuṭuwāt al-shayṭān" (the footprints of Satan) due to having some unknown semantic components. Adopting the etymological approach, the present research is an attempt to (A) find the root "Kh-Ṭ-W" in various Semitic languages, (B) find out its oldest meaning, (C) study the semantic changes of this word towards the Qur'anic Arabic, and finally (D) reexamine its semantic components in the Holy Qur'an. Moreover, this study evaluates the success of Persian translators in providing equivalents for the Qur'anic word "khuṭwah". This study shows that one of the most significant semantic components of the word "khuṭwah", which has been neglected in the lexical and interpretive studies, is going astray and becoming lost. Therefore, "khuṭwah" at the time of the revelation of the Holy Qur'an referred to the footprints that cause the travelers to go astray.

Religious prohibition of iconography led Muslims to compile hadith books to portray the faces of religious leaders, describing the outward features of the saints of the religion, especially the Prophet. Tirmidhi is the author of one of the first and most influential books. His book, known as "Al-Shamayel al-Mohammadiyya" in 56 chapters is devoted to hadiths describing physical characteristics of the Prophet. Despite the significance of Al-Shamayel in Islamic Iconography, only one Persian translation of it has been published in the contemporary era by Mahdavi Damghani. This is while the manuscript version of its poetic translation called "Nazm Al- Shamayel ", belonging to the tenth century, is available in the library of the Iranian Parliament. In this article, using a descriptive-analytical method, while introducing this single copy, expressing its linguistic and literary features and the level of fidelity to the Arabic text, we have revealed the composer of the verse (Hafez Heravi) translated "Shamayel" into persian as "Nasrol khasayel" and then converted its prose translation into poetry. His translation contains 4500 verses in the form of Masnavi. Except in the introductory sections, it rarely contains poetic elements and should be considered a rhythmic poem rather than imaginary. Comparing this version with the Arabic original, we found that the Persian poet generally managed to translate hadiths skillfully and faithfully to Persian in one, two or sometimes three verses or more, by deleting the chain of narrators and adding an addendum entitled "benefit" at the beginning of each chapter.

Every word in the Holy Quran has its own meaning and has spiritual and rhetorical purposes, which should be considered in translation as well. One of the words that requires special attention in the translation of the Qur'an is the word "Innama", which is one of the Bounds and has a special place in the Holy Qur'an. However, despite the importance of paying attention to this matter, some translators have either not exercised the necessary care in translating "Innama", or have not translated it fundamentally, or have translated it incorrectly. In the present study, using a descriptive-analytical method, the verses in which "Innama" is used are extracted and studied in the translations of five translators (Ansarian, Khorramshahi, Fooladvand, Ghomshei and Makarem Shirazi). According to the results of the research, Common errors in the translation of "Innama" are: 1. Translation of the word "إنما" emphatically, 2. Error in distinguishing the elements of Bound (Bouned and Bound into), 3. Error in distinguishing the Redundant "ma” from the private in "Innama", 4. The error in distinguishing the consonantal ma from the infinitive" ma”, 5. Error in finding the semantic equivalent of "Innama", 6. Error in the same translation of "ella" and "Innama". The results indicate that the translations of Khorramshahi (81 cases), Elahi Ghomshei (74 cases) and Ansarian (23 cases) did not pay the necessary attention to the translation of "Innama" and Makarem's translation has paid full attention to the emphatic translation of "Inna".

One of the most widely used words in the Quran that has been considered by lexicographers and commentators is the root "Fakeha" along with its derivatives. Because of this semantic difference, the translators of the Quran have also acted in expressing the meaning of the word "Fakeha". The present study is performed in the descriptive-analytical method, and in order to obtaining and finding the correct view on the meaning of the root  "Fakeha", has collected, analyzed and evaluated the views of lexicographers and commentators And then, based on the final results, has evaluated the translations of Ayati, Elahi Ghomshei, Khorramshahi, Rezaei, Safavid, Fooladvand, Meshkini, and Makarem Shirazi in terms of success or failure in finding the equivalent of this root. The result of the present study was that the semantic principle and lexical meaning of this word were "opening between something with the filling of something delicate" and "great joy with pride", respectively, which has been used in various cases such as "fruit" and "humor". The ability of the mentioned translations is also different for  various derivatives of the root "Fakeha"; In some cases, such as choosing the meaning of "fruit" for "Fakeha", their performance is successful; But in others, such as the meaning of "Fakeha", the performance of translators is poorly evaluated.

Regarding the special place of metaphor in adding meaning, understanding the meanings conveyed by metaphors and translating them correctly into another language are important criteria of a translation. In this study, ten Persian translations by Ayati, Ansariyan, Elahi Ghomesheie, Salavati, Kaviyanpoor, Mousavi Garmarudi, Fuladvand, Moshkini, Makarem Shirazi, and Moezzi were studied to determine the translation quality of Quranic verses of Hijab. Although there are six verses about clothing in the Quran, five verses are in a metaphoric language. This study first studied metaphors based on two traditional and conceptual theories to accurately elicit the conveyed meanings; then, according to Newmark translation theory, it sought to show the appropriate translation of metaphors. The present study was descriptive-analytic and inferential. Analysis of metaphors based on the two theories provides the ground for a more complete and correct interpretation. The meanings based on the two theories were almost similar, resulting in more confidence in the accuracy of the obtained meanings. The study of translations showed that the translator's performance, in translating this technique, was not systematic and has not followed a specific theory. Among the translations understudy, the translations of Fuladvand, Kaviyanpoor, Garmarudi, Moshkeni, and Moezzi were more accurate in translating the metaphors and have used literal methods.

Although Quran’s text is obvious and comprehensible, but it has delicate meanings and it is written with an eloquent syntax and unique brevity. According to this description, one should try in Quran translation to transmit its clarity as well as its delicate meanings and syntactical  and rhetorical details. Tahereh Saffarzadeh has translated Quran in Persian by an obvious and understandable language, but in some cases, she has not conveyed the word’s significations and syntax of text with accuracy and brevity. Investigating Safarzadeh’s Persian translation of Quran and comparing it with Arabic lexicons and syntaxical structures, authors of present article has figured out that some parts of translation cannot reflect the Arabic text and is influenced by English translation of Quran. In order to meet the purpose, text of last for parts of Saffarzade translation has been compared with Quran and Abdullah Yosef Ali’s translation and the aspects by which saffarzade has been influenced, has been extracted and investigated. A more in depth analysis, the results show that in safarzade’s translation, changes such as ungrammaticality, linguistic adjuncts, change of implication, inappropriate equivalents and descriptive equivalents have been made under the influence of English translation.

The phrase " Sedr- Al-Muntaha" has been used once in the Qur'an (Najm / 14) and is one of the phrases which exact translation has not been well explained and some have even considered it vague and strange in meaning. This phrase is often translated to mean (single Lotus-tree on the edge of paradise); However, this meaning is disproportionate to the context of other verses of the surah and is apparently influenced by several narrations that have a weak document and obvious content. The present research method is descriptive-analytical. The purpose of the research is to find a new meaning in accordance with the contextual evidence, and the researcher seeks an answer to the question of what is the most appropriate translation for the phrase (Sedr- Al-Muntaha). Finally, it was found that the word "Sedr" is morphologically the source of the type and meaning (a kind of special astonishment) and the expressive addition of "Sedr- Al-Muntaha" means (to reach the ultimate level of astonishment). With this explanation that when the Holy Prophet saw the great signs of God, was in a position where the utmost astonishment and wonder appeared. However, his eyes were not impressed by it and he was able to understand those facts with his heart. The new meaning is in accordance with the main meaning of the words and also in accordance with the content of other verses of this surah.