نشریه مطالعات نقد ادبی
پیاپی 49 (بهار و تابستان 1398)

The translation of sacred texts at the head of the Holy Qur'an is considered to be the propaganda of the Islamic religion. Due to the mission of the metaphysical and metaphorical Qur'an, many scholars in the history of Islam demanded to translate the Quran. Among them, the accuracy of the translation of Mindami is in the Holy Qur'an. From the point of view of the ulama, the syntax and the interpretation, it is a name whose meaning is similar to the infinite, combined with the signifying and expressive power, and in addition to Hadith, often implies the end and the last. The review of the library-analytic of contemporary translations of the Holy Qur'an, from the infallible Mimi of Surah Baqara, in three literal ways of Abolhassan Shahrani, a commentary on Mahdi Elahi Ghomshei, Abdolmohammad Ayati and Mohammad Reza Safavi, and loyal to Naser Makarem Shirazi, Mehdi Fouladvand, Mostafa Khorramdel, Abolfazl Bahrampour, shows that in all these translations, the main meaning of the infallible Mimi is neglected, and the Amin or Faithful translation is to some extent referred to as the ultimate meaning of the word, the ultimate and ultimate meaning of the matter. Taking into account the true function of Mimi, we present a table of translations of Mimi Surah Baqara and, by presenting the proposed translation, provide the correct meaning of the clear divine word, and provide a better understanding of the verses of the Holy Quran, and provide the next Translators and the dynamics of knowledge of the Quranic translation .

Holy Quran the greatest miracle of the religion of Islam shows  new sights in every era. Some of the verses of the Holy Qur'an include the Wishes The Holy Quran This great miracle of the religion of Islam, in every era and era, watches its new front. The downsides of the verses of the Holy Qur'an include those that are equivalent to the letter of the Lithium that is one of these great scenes of strong and influential discourse. In this paper, we try to examine these verses by analytical-descriptive method from the perspective of the Grimes semantics square as well as the aesthetic-emotional aspect; an aspect which, as a flexible element, can control a structure with emotional elements, and translators The modern one seeks to understand and understand these subtle aspects in the translation of the word of revelation The most important goal we seek to achieve is the recognition of multiple layers and the application of this structure in emotional aesthetic discourse, taking into account contradictory, contradictory and complementary contrasts by the positive and negative actors, in these seemingly short terms, a large drama of four An effective pole in the discourse and emotions in the flood. In this regard, achieving a dynamic, vibrant and effective translation is our ultimate goal in this research. Studies show that God in the Holy Quran has expressed the words "Evil" in the language of humans in the two worldly and in the past, in very beautiful words and words, and expresses the desire and regret of what others have, or in a pity And regret what has been lost and gone. On the other hand, it expresses a wish for a future that is not available in the present circumstances.

The process of message transmitting from the source language to the target language is always difficult, and undoubtedly, translation difficulty level of sacred texts, such as the Quran, is twofold. Considering the nature of the translation, it is not expected of any Quran's translator to present exact re-creation of the meaning and message of the Quran in target language. Just because of that, different experts as linguists and translation critics should identify and examine mistakes and errors which translators of the Quran encounter, to propose a practical solution. One of the major problems in the Quran's Persian contemporary translations is to select an equivalent for divine names and attributes used frequently in the text of the Quran. This study aimed to identify these fallacies through a survey of ten Quran's contemporary translations chosen from Noor software database randomly. For this purpose, translation of 15 items of divine names and attributes were discussed from the linguistic point of view. In order to increase the validity of the results, names with a high frequency in text were selected. A close view of all the details shows that the most obvious mistakes made in the translation of the divine names and attributes in Persian are: lack of consistency; the non-observance of the consistency in translating the names in verses with similar syntactical and thematic structures; the use of difficult and obsolete equivalents; ignoring the emotional load of the verse in choosing the equivalent; word omission (ellipsis); not paying attention to the lexical and syntactical structure of the word in Arabic language and so on.

In this research, the role of texture and internal and external markers in the formation of the final identity of some of the Qur'anic vocabulary has been demonstrated. For example, words such as "Wali", "The First" and "Zakat", which are accepted in the light of propositions, textures and signs, have been adopted in various ways. For example, the word "vali", whose semiotic meaning is descendant, brings with it different meanings in the light of various textures and phrases. Sometimes it means the server, and sometimes the helper and friend are meant, and finds their last identity in the context of sentences, and also the word "zakat" and other words. This process of semantic formation, in all words and in all languages, is legally pervasive. By examining Persian translations of contemporary Persian, their attention to the context of sentences and peripheral evidence is evaluated in the formation of authentic and expressive translation.

In rhetorical studies by focusing on rhetorical knowledge which is a miraculous aspect, in divine verses is an organizer element and is very impressive to convey the meanings to the audiences. The beauty of these vocabularies come from personified and humanized words with pleasure of hearing melodies, enjoyment of intelligence and ear, emotional joy and suitability of verses in psychological verses. In such expression divine vocabularies arrange themselves by personifying and making creatures wise. And in addition to their aesthetic rhetorical expressions, they appear in weaving art, too. This unknown late-named literary term rely on achievements and works of great rhetoricians and by working on contemporary rhetorical culture gets new name, personification. Its background goes before revelation of Qoran. And it shows itself more in divine verses and become a subject for Persian and Arabic Literature. This topic is the continuation of rhetoricians’ discussions about metaphor and it is completely different from animism. Because recognizing the participations of word in personification, by making the meanings clear is achievable. It has rational satisfaction and has effect on emotion and sentiment. This article with humility and respect tries to present the aesthetic inspired words in art and personification respectfully to friends.

The subject of this research is the study of metaphorical verbs in the text of Holy Quran and their semantic nature from the perspective of cognitive linguistics on the basis of Lakoff and Johnson’s theory of conceptual metaphors. This method examines the relationship between the language of man, his mind and his physical and social experiences. Based on the contemporary theory of metaphor, a specific semantic domain is presented the context of an abstract-conceptual domain by experimental foundation mapping between the two areas of origin and destination. For example, the use of verbs such: “dominates” to express the abstract concept of “conquest”, the verb “extend” which is the spatial concept to express the abstract meaning of “time” and the verb “turning to” to express the abstract of “admission”. Considering the allegorical and metaphorical nature of the Quran’s language to facilitate the perception of spiritual concepts and the difficult meaning that could not be described directly to human beings, many of the verbs in Holy Quran have been based on human physical experiences of communicating with the world around them and providing areas for effective communication and perception of the verses. In this way, the study of the cognitive and conceptual domains of this verbs will provide new curable ways to achieve a systematic and precise semantic framework for the further perception of this spiritual treasures of human history.