نشریه مطالعات ترجمه قرآن و حدیث
پیاپی 17 (بهار و تابستان 1401)

Sentence:  ﴿و لما سقط فی ایدیهم﴾has been considered by Quranic commentators and Arab writers. There is a wide difference in the literary analysis of this sentence and its meaning. Most scholars have considered this interpretation as an allusion or metaphor of regret. And they have tried to make a connection between the apparent meaning of the words of this sentence and the meaning of regret. The result of this effort is fourteen different words in the literary-rhetorical analysis of this sentence. And some commentators think that sentence a means to face something sudden, distasteful and scary, and regret may follow such an encounter. The accuracy of verse 149 of Surah A'raf, the study of the sayings of the commentators, and the search for earlier and contemporary Arabic texts reinforce this view. The translators of the Holy Quran used different ways to translate this sentence. Most translators, following the commentators, have considered this sentence to mean regret. Some translators have translated it word for word: It fell into their hands / It was thrown into their hands. Some translators have translated this sentence: They found that they had believed in the wrong. The best option for translating this interpretation into English seems to be: "When the matter was dropped in their hands" (Translation of the Qur'an By T. B. Irving).

One way to make an exception in Arabic is resorting to definite predicate. It has been utilized in numerous verses of the Qur'an to express exception. One instance of this usage of definite predicate in the Qur'an occurs at the end of verses in which the Beautiful Names are mentioned as definite complement with gender AL. In some of these verses the above-mentioned definite Predicate has been juxtaposed with emphatic particles and copulation. Our approach in the present study has been one based on both a complete induction and a qualitative quantitative method that analyses the verses in which these expressions occur; it likewise analyses the problems translators encounter when translating them. The results show that amongst the most daunting of these problems are: taking definite complement and indefinite complement for one, translating definite beautiful names as indefinite, not being attentive to more than one definite predicate in one verse, not heeding he different ways of translating different exceptions, the existence of different multiple exceptions in one verse, the difficulty of including multiple emphatic structures and exception in Persian, not willing to follow the same path when it comes to similar structures, not being alert to the syntactic structures in the source language, being doubtful about the exception in the verse, not coming up with a usual equivalent, having juxtaposing definite Beautiful Names with other emphatic particles. As for precision in the studied verses, the most precise translations were the ones done by the center for Quranic culture and sciences, Saffarzadeh and Balaghi. Moreover, no significant discrepancy was detected when comparing the classical and contemporary renditions in terms of showing or not showing the concept of exception in the translations.

Like any other translations, the translation of the Qur'an must be made according to the principles of translation. Despite the great efforts of the translators of the Qur'an in Persian, problems can be found in these translations. One of the terms whose translation needs to be defined precisely is the term "faith". This term and its derivatives are used in the Qur'an in two forms: one in transitive sense with the preposition "bā" in Arabic and the other one with preposition "lam". Etymologists and Shia and Sunni commentators, by examining the meaning of "faith" in its latter usage, have expressed different opinions about it. Drawing upon the descriptive-analytical method and reflecting on the Qur'anic usages of the term "faith" in its former usage and comparing it with the usages of "faith" in its latter usage in 28 Persian translations of the Qur'an, and also by referring to the lexical and explanatory books on the Qur'an, this article has shown that except for a small number of translations, the rest of them do not have the necessary accuracy and have not provided a correct translation. The findings of this research work is that the term "faith" in its former usage means "faith" as opposed to disbelief, and the term "faith" in its latter usage means confession and submission; which finds its meaning in Persian in the word trust.

Proper nouns are one of the most important cultural categories in any language. This importance is felt more in some texts, such as the Holy Quran because of its features, especially when such texts are translated into another language. Previous studies in the field of translation of proper nouns have been mainly related to the reflection of such nouns in fiction and novels, and not much attention has been paid to the reflection of proper names in Quran translations, particularly Persian translations. In the present study, which has been done by descriptive-analytical method, we have tried to study the reflection of Quranic proper nouns (with the focus on Surah al-Baqarah) in six Persian translations: Translation of Tafsir al-Tabari, the 10th century A.H. Translation, Elahi Qomshei, Ansari, Rezaei Esfahani and Safavi, and to show what strategies these translations have used in translating Quranic proper nouns. In this regard, we have placed proper nouns under seven groups, and identified fourteen strategies, which some of them are adapted from previous studies in the field of translating proper nouns, and some of them are a combination of two independent strategies. The research results show that the three main strategies of the six translations in dealing with proper nouns are: "Replacement by a noun from the target language", "Transference (without any change or with a slight change)" and "translation".

Translation is responsible for transferring knowledge from the source-language text to the target-language text. This process of transfer is sometimes difficult due to the specific complexities of the structure and style of the source language. It becomes more important when the Qur’an, which has an independent linguistic culture on the one hand and is a sacred (non-human) text on the other, be the case. A problem occurring in most of the Persian translations is how to find a true equivalent for the Qur’anic phrase “’an yadin wa hum sāghirūn” (Tawbah (9): 29), resulting to issue special jurisprudential rulings. Applying the analytical-descriptive method, this paper tries to evaluate the opinions of commentators, jurists and translators for finding the meaning and translation of the verse, and then present its exact Persian equivalent. Findings show that based on this verse, many commentators and jurists as well as most of the translators emphasize the humiliation of the People of the Book in paying jizya (tribute), while it contradicts the literal meaning of sāghir and its semantic range in the Qur’an, Islamic hadith and Sunnah. In conclusion, it is proved that the meaning of the phrase, in harmony with the words, verses and traditions, will be “to pay jizya as much as possible while accepting a low status”, which is not observed in most of the translations examined here.

Since Quran has been revealed in Arabic, a precise perception and translation of its words has always been of special importance for non-Arabic speakers. Paying attention to the precise meaning of words is seen as the most essential step in offering a precise translation and staying faithful to the text. Here, the word 'asaver', which has been used four times in the Quran and introduced as one of the gifts from heaven, is especially important. Using a descriptive-analytic method, the current research examines the meanings of the word 'asaver' and analyzes the Persian translations of this term stage by stage. At first, the meaning of the word 'asaver' was analyzed lexically, stylistically and using the opinions of the interpreters and historians. The results of the examinations at this stage showed that 'asaver' is the plural form of 'sevar' meaning any kind of ornament related to the hand and worn like a ring. At next stage, the Persian translations of the Quran were investigated. The results at this later stage reveal that all translators have been affected by the result of the first stage. What matters is that none of the lexicologists, interpreters and translators have heeded the otherworldly nature of the concept of asaver, treating it as synonymous with the word 'asverah' that has been used once in an Ayah and refers to the worldly ornamentation.

Ignoring the precise meaning and implications of Quranic lexicons appended to its text in various styles or registers may cause misunderstanding and inaccuracy in determining the connotation of the holy Quranic verses. The same problem has driven many Quranic commentators and translators to disregard the original meaning of the Quranic phrase Alqa al-Alwah [Tossed the Tablets] (Al-A'raf/105) and instead conceive it as a phrase that relates to Moses' (PBUH) violence and rebellion. However, this misinterpretation vividly contradicts the chastity of the holy prophets, and as a result, some scholars, following the Israiliyyat hadiths, have portrayed Moses as an impatient and furious prophet. Using a descriptive-analytical approach and dictionary and commentary resources, this research seeks to reveal the true meaning of this Quranic phrase and correct misconceptions about the holy prophet as someone who disregards God's commandments. The findings demonstrate that the root "La-qa-ya" does not have the connotation of "throwing," and the meaning retrieved from employing it in the pattern of If'al (Alqa) does not necessarily give it the sense of "throwing." The underlying practical meaning of Alqa al-Alwah is "to put down or toss," which refers to putting something from up to down in a non-insulting manner. This Quran phrase has a metaphoric connotation of "refusing to explain The Ten Commandments." An accurate translation may include both of the above-mentioned meanings. However, many Quran translators have failed to reflect both meanings simultaneously.

One of the challenges facing the Holy Qur'an in interpretation and translation is the seemingly synonymous words that are interpreted as synonyms. By accepting the principle of non-synonymy in the Holy Qur'an, the importance and delicacy of the work of interpretation and translation of the Qur'an becomes more apparent; Because sometimes only one word can be expressed in front of several words of the Holy Quran in the target language, careful selection of translation words in such cases brings the audience closer to the main meaning and purpose and wisdom of choosing these words by God. And in addition to observing the criteria hidden in the truth of the words, he reveals the rhetorical miracle of the Qur'an more than before; The present study seeks to use a descriptive-analytical method by selecting an example of these synonymous words that the word "Ahd" and"misagh" is below verse 27 of Surah Al-Baqarah and also by examining the word"Naghz" which is a common verb for these two words in the Holy Quran; First, explain the semantic aspects of words and according to these aspects and semantic differences are explained, examine and evaluate the approach of translators and interpreters, and at the end provide a suitable lexical equivalent in Persian translation ; The results of the research show that the word violation has an auditory and vocal concept that has no exact equivalent in Persian and the two words covenant and covenant are not synonymous that should be reflected in translations.

Long interpretive additions mean long propositions that some translators have used in parentheses to further explain the words of the verses of the Holy Qur'an. Among the contemporary translations, the two divine translations of Ghomshei and Meshkini have expressed more interpretive additions than other translators. The present study intends to use the method of comparative microanalysis in which the study cases are of the same type; To make a comparative analysis of long interpretive additions in the last three parts of the Holy Quran in two divine translations of Ghomshei and Meshkini. Studies show that long interpretive additions in these two translations have different types such as expressing the meaning of verses, expressing the cause of revelation, explaining the contents, expressing the meaning of propositions, expressing the interior of verses, and so on. In translating verses such as the fifth surah of Infitar, both translators have given appropriate and similar interpretive additions; In translating verses such as the second verse of Surah Jumu'ah, both translators have erred in expressing interpretive additions; In some cases, such as the translation of verse 11 of Surah Al-Mujadaleh and the first verse of Surah Al-Qalam, Meshkini's interpretive additions are considered more appropriate, and in the translation of verses such as the Ninth Resurrection and 34 Ma'arij, the divine interpretive additions are more appropriate. Is evaluated.

The word "qaswara" in the verse "farrat men qaswara" is one of the words that translators, especially Persian translators, have not given a identical meaning. but Latin translators have translated the word almost identically, but it is often accompanied by a question mark and sometimes a surprise that indicates the translator has doubts about the meaning of the word. also translators, commentators have also expressed different views on the meaning of this word, so that in the commentaries up to seven meanings have been mentioned for this word. There are many narrations in Shiite and Sunni interpretive sources that refer to the meaning of qaswara. Hence, the commentators, based on the narrations, have each chosen a different interpretation for themselves. This research has been done with the historical-linguistic method with an analytical approach and with the aim of achieving the causes and sources of differences in the meanings of this word in the process of time and presenting the meaning close to the correctness by the library method. Examination of word sources and historical course of interpretations and analysis of narrations carrying the meanings of this word shows that both the word researchers in the meaning of the word do not have a definite opinion and over time some meanings have overcome other meanings and has been gradually established and later crystallized in translation. The study of the genealogy of the word in the Semitic languages has given rise to a new proposed meaning that is presented in the article.

Al-Mushakalah is one of the most influential yet unknown Embellishments among Figures of Speech investigated in literary-Quranic studies. However, considering Nahj al-Balaghah, not significant attention has been paid towards al-Mushakalah, and limited examples are mentioned in related books. Given that Al-Mushakalah leads to a Metonymic usage of the word al-Mushakil, we should put extra attention into translating to avoid confusion. After gathering Mushakalah’s usage in Nahj al-Balaghah,  the present study has put the examples into six categories and then reviewed 25 Persian translations with high accuracy and delicacy in meaning. This investigation shows that Feyz al-eslam has the best performance, with 53.84 percent accuracy, giving the intended meaning in parenthesis after telling the literal meaning. Arfa and Shariati and Faghihi, with 46.15 percent accuracy, stand in second place. Ostadwali and Hojjati comes in third place with 38.40 percent accuracy. the sixth-century Translator with 7.69 percent accuracy and  Shirvani with zero percent accuracy have the least proper performance, which in regards the first translator, it is a result of Literal translation of this Embellishment, a disturbing method in conveying the intended meaning.

Mousavi Garmaroodi's translation of Sajjadiyeh scripture is one of the most accurate translations of this prayer book into Persian. And because of the large number of relative clauses in the Arabic text, the critique of the translation of this word has been the subject of the present speech. Using the descriptive-analytical method and after extracting and arranging the equivalents of this type of Relative “Ma” from the script in Garmaroodi translation, the authors have focused on the first category in two categories without "من " and with "من". Because of relative clauses without what has a vague meaning, the translator must use the context or descriptions of the text to find the right equivalent, and this requires the translator's artistry, linguistics, experience, and extensive knowledge of the language and Literature is Persian and Arabic. It follows from this research that Garmaroodi has taken two methods for relative clause without what: either to keep the rhyme and brevity in the original text, he has kept it vague and has given him equivalents such as "which [آنچه]", or has turned to equalizing and bringing clear words from the Persian language. In order to find a suitable equal, he has used the context of the words and phrases back and forth of relative clause and apparently some of the descriptions on the Sajjadieh scripture. In any case, this combined method is a testament to the translator's meticulousness, research, and fidelity, and his aesthetic taste, and has placed his translation into a literary and beautiful prayer in Persian.