نشریه مطالعات ترجمه قرآن و حدیث
پیاپی 19 (بهار و تابستان 1402)

One-used words are words that have been used only once in the Holy Quran and regarding their lone usage and lack of contextual clues, they make translation a difficult and challenging task. The term "ʻAbqarī" is a one-used word that, considering historical distance and the abandonment of its original root, has been suggested with various equivalents in translations and exegeses of the Holy Quran. Researchers have proposed around 25 different meanings for this term with different roles in the sentence. The present study, with a descriptive-analytical method, aims to analyze the translation and interpretative meaning of this term. The results indicated that these suggestions can be categorized into three groups: nominal, adjectival, and nominal-adjectival, each reflecting a certain meaning. The fundamental flaw in these translations is the mere focus on examples and not considering the original meaning of "ʻAbqarī" which signifies "Magnificent and Unparalleled," leading to a confusion of meanings by translating "ʻAbqarī" as "Rafraf" and not taking into account the context of the verse, which is in the context of expressing and introducing the extraordinary and wondrous blessings of Paradise. Therefore, it is probable that "ʻAbqarī" is an adjective and can be considered as an adjective meaning "Magnificent and Unparalleled."

Ṣaḥīfa Sajjādīya is one of the most prominent and valuable prayer works that has a profound spiritual, psychological, and educational impact on its readers. The importance and position of this valuable book necessitate attention to its accurate translation and critique of the translations carried out so that the best translations can be identified and introduced to readers for better understanding of its lofty concepts. Therefore, in the present study, the translation of this book has been examined based on a descriptive-analytical approach and relying on Newmark's theory, in two components of transfer and indigenization. The results indicated that Ayati and Balaghi have had the highest level of transfer, while Fayḍul Islam has utilized the transfer process to a lesser extent. The highest level of indigenization is observed in Balaghi's translation, and the lowest in Fayḍul Islam's translation. The results of these two analyses also show that Ayati and Balaghi have used the highest level of transfer and indigenization, while Fayḍul Islam has the lowest level of transfer and indigenization, making Fayḍul Islam's translation more appropriate. The types of indigenization strategies employed by translators in translating Ṣaḥīfa Sajjādīya include: 1. Converting the rounded "Tāʼ" to an extended "Tāʼ"; 2. Adding a Persian plural marker to an Arabic word; 3. Using other derivatives of Arabic words; 4. Reversing the order of the noun and adjective; 5. Adding a Persian suffix to an Arabic word; 6. Converting the plural form of a word to singular; 7. Using a different form of the plural word; 8. Removing Arabic diacritics from the word; 9. Converting the rounded "Tāʼ" to "Hā" in Persian, and 10. Constructing a compound Persian verb using the root of an Arabic verb.

Lexicology and morphology are among the most influential sciences on meaning and Quran translation. The proximity of the Persian and Arabic languages has led to the use of some vocabulary in both languages, but with different meanings. Additionally, Arabic words are highly variable, and morphology is responsible for examining these changes. These changes in inflected and derived words follow specific rules, and the translators' lack of understanding and application of these rules sometimes leads to confusion with other words, resulting in incorrect translations being presented to the audience. The present study, using an analytical-descriptive method, aims to examin the application of lexicology and morphology in approximately 15 Quranic verses, highlighting examples of translators' errors and suggesting solutions to avoid translation mistakes. The current research issue is focused on the question: ‘What is the application of lexicology and morphology and its importance in Quran translation?’ The most significant finding in the field of lexicology is the proof of the principle of "Not relying on initial mental meanings." The importance of this principle is demonstrated in 9 Quranic verses. Regarding morphology, "Accuracy in the correct form of verbs" and "Precision in tracing the correct roots of words" are the most important research findings. These two principles are applied in 4 Quranic examples, revealing translators' errors in neglecting these principles and highlighting the correct translation.

Many Arabic words, upon entering the Persian language, have been transferred with the preservation of sound and script but have acquired completely different meanings, to the extent that in Persian, either the intended Quranic meaning is not understood at all, or the meaning is abrogated and not intuitive. These words can pave the way for misconceptions; in translating such words, the Persian interpretation of these words may subconsciously come to the minds of some translators and steer them away from the Arabic meaning. This deviation can be referred to as "Persianization" in translation. The present study, using reliable lexical sources of Persian and Arabic languages with a descriptive and critical approach, the semantic differences of the words "Tafāwut, Ḥājat, Ihlāk, Imdād, and Ṣāḥib/Aṣḥāb" in Arabic and Persian have been explained, followed by the examination of the performance of 41 Persian translators of the Holy Quran. The research findings indicate that the issue of Persianization has a widespread prevalence among Persian-speaking translators to the extent that no translator can be identified who has made fewer mistakes in this regard.

In some of the ancient translations and exegesis of the Quran in the Herat region, a specific word, "Ḥin," has been used whose meaning is unclear. In most ancient Persian cultures, the word "Ḥin" is considered specific to the ancient Shirazi dialect and means "Is"; however, examining this word in the ancient translations of the Quran in the Herat region indicates differences in its usage and meaning compared to Shirazi texts. In this descriptive-analytical article, all instances of this word in the translations of the Quran in the Herat region have been collected in the first stage. Then, by referring to the Quranic text and equivalents of this word in Arabic on one side, and tracing the roots and explaining the ancient applications and meanings of this word in Middle Persian texts and early Islamic periods on the other side, an effort has been made to clarify and analyze the meanings and applications of this rare word in Quranic translations. The crucial results obtained from this research are as follows: In most cases, "Ḥin" is mechanically used without considering the grammatical structure of the Persian language in the translation of phrases such as "Hādhā," "Hātayni," "Hāʼulāʼ," "Yawmaʼidhin," "Kadhālika," "Hunālika," "Alʼān," and "Ka" and therefore, it is not considered a verb in Arabic nor as an auxiliary verb in Persian translation. "Hunna" is used in translating terms from words like "Hādhā, Hātayni, Hāʼulāʼ, etc." which signify warning, attention, and emphasis. In cases where "Hunna" seems to have no clear equivalent in the Arabic verse and is used as an auxiliary verb/agent, it carries the same emphasis and warning meaning mentioned earlier. Therefore, as conclusion, in the Heravi genre of Persian language, "Hunna" as a form of the third-person singular verb h- "Is" has preserved one of the semantic components of this verb from the Middle Persian period, namely certainty, definiteness, and emphasis on the timeless nature of documents, and transferred it to the new era of the Persian language.

The term "Ḥusbānan" in the verse "... wa Yursila ʻalayhā Ḥusbānan min al-Samāʼ…" is one of the words that have different interpretations in Persian and Latin interpretations and translations. Meanings such as punishment, fire, lightning, hail, cold, wind, calamity, etc., have been mentioned for it in interpretations and translations. The present study, using a historical-analytical method, aims to find the reasons for the difference in the meaning of "Ḥusbānan" and employs a modern semantic approach (associative relationships) to present the correct meaning. Examination of lexical sources and interpretations indicates that some differences are based on linguistic foundations and some on narrative ones. The available hadiths have issues in terms of authenticity and convey multiple meanings, making their prioritization challenging. Additionally, lexical sources have not been able to prevent differing viewpoints; the historical trend of interpretations shows that in the early centuries, the meaning and application of "Ḥusbān" were limited, but from the sixth century onwards, they expanded. In this study, by using substitutional relationships, an effort has been made to present a more precise meaning and application.

The Quran is a heavenly book revealed in the Arabic language, therefore providing an elegant translation of it is the only way to access its content for non-Arabic speakers. Since a complete translation of the Quran is not possible regarding its peak eloquence and rhetoric, analyzing and scrutinizing Quranic translations is necessary to identify their strengths and weaknesses. The present study aims to analyze the contemporary linguistic translations of the Quran by Fooladvand and Khorramshahi, examining the methods and styles in these translations, and conducting a comparative analysis of the literary and rhetorical elements and their stylistic features based on the interpretive model of Kashshāf in the best possible way among these translations. Accordingly, the mentioned translations are described, analyzed, and examined in terms of semantics and linguistic aspects, indicating that the translators have not followed a specific and consistent style in translating the literary and rhetorical aspects of the Quranic verses. In most cases, they have failed to depict a clear image of the meaning for the target language reader through literal and under-literal translation of the verses, only managing to translate Quranic verses based on the interpretive model of Kashshāf in some instances.

Translation is a skill aimed at rendering speech and conveying the meaning of a text from the source language to the target language, in a way that preserves all the objectives of the original text. To achieve a meaning close to that of the source language, especially in sacred texts like the Quran, reliance on available contextual clues and other auxiliary resources is indispensable.  The discrepancy among contemporary translators regarding the translation of verse 178 of Surah al-Baqarah (the verse on Qiṣāṣ – retribution) in the two phrases "Fa Ittibāʻun bil Maʻrūf" and "Fa man Iʻtadā baʻda Dhālik" is prominent, and the main reason for this difference stems from a lack of attention to the narrations of Ahl al-Bayt (AS). The present study, using a descriptive-analytical method, aims to evaluate the degree of conformity between contemporary translations of the verse on Qiṣāṣ and the statements of Ahl al-Bayt (AS).  By examining interpretive narrations and relevant translations, it becomes clear that the phrase "Fa Ittibāʻun bil Maʻrūf," according to the narrations, refers to the Responsible (Walī) of the victim, and its meaning is the appropriate adherence of the Walī to his right of blood money, i.e., to be lenient and not harsh with the killer. Similarly, the second phrase also pertains to the Walī, and the meaning of "Baʻda Dhālik" (after that) is the transgression and greed of the Walī after forgiveness and reconciliation with the killer. Some translations, however, have interpreted this part with a general and broad meaning.

Context is the collection of explicit and implicit clues within a text that gives meaning and direction to words within a sentence. Contextualization and discovering the meaning of a word based on the verse's context is a necessary prelude to understanding the intent of the verses of the Holy Quran. For this purpose, after understanding the semantic range and distinguishing the primary and secondary meanings of a word, the explicit and implicit clues in the surrounding content of the word are analyzed to prefer the most appropriate instance and meaning of the word. This study, using a critical and analytical approach, explores the derivatives of the root (Jaml). After understanding the depth of meaning and recognizing its primary and secondary uses, the verse or verses surrounding the word (Jaml) are analyzed to find an answer to the question: What is the most appropriate meaning for the derivatives of the word (Jaml) considering the context of the verse and its surrounding content? The result indicated that, contrary to the opinion of most commentators, the use of Jamāl and Jamīl in the Quran does not mean beauty, elegance, comeliness, and goodness; rather, it is better to consider the meaning of (a harmonious, organized, and balanced set) for it. Also, taking the meaning of rope or cord for the word (Jaml) in the phrase "Wa Lakum fīhā Jamāl" (al-Naḥl/6) is more appropriate because this meaning is more consistent with the context of the verse.

In the transition from the "speaking-listening" form of narrations to its "writing-reading" form, the risk of forgetting and all kinds of distortions caused by oral transmission began to decline; A matter that, although it was followed by a slight opposition at the beginning, but with the manifestation of its many merits, it met with public favor and following this all-encompassing tradition, hadith correspondences emerged. What makes this change somewhat problematic and creates a problem in trusting it is the void in the face of hadiths. The characteristic of the Arabic script in the classical period was not able to express all aspects of speech. Therefore, in some cases, multiple readings of hadith letters emerged; What in linguistics is called "reading deviations" that in some cases is different from the real meaning of Masoom (AS). The passage of time and distance from the atmosphere of hadith issuance fueled many readings; Therefore, it prompted the hadith scholars to look for solutions to overcome this problem. In this article, which is organized by descriptive and analytical method, an attempt has been made to present a model for a better reading of narrations by using both traditional and new methods. Going through the classic solutions such as paying attention to the "rules of Arabic literature", "famous reading" and "components of the sentence texture", referring to important criteria such as "finding the reading based on complementary relationships, intensity and contrast" and "analysis based on intertextual reference" gone.

Metaphor is considered one of the important and effective literary devices in creating beauty and eloquence in speech. The presence of numerous metaphors in Nahj al-Balāgha, in addition to its aesthetic aspect, is important for a correct understanding of the words of the impeccable leader of Muslims. This importance is doubled when metaphors enter the realm of translation. The present study aims to analyze the translation of metaphors of curses and reproaches in the English translations of Nahj al-Balāgha (Sayyid Alireza, Askari Jafari, Foroutan/Marashi) using a descriptive and analytical method. The findings indicated that: None of the metaphors have been rendered using a metaphorical translation method; Foroutan/Marashi and Askari-Jafari have mostly used semantic translation, and Sayyid Alireza has mostly used literal translation; integrated translation has also been used less than the previous two methods but has been more or less considered by all three translators; some metaphors have not been translated at all in Askari-Jafari's translation. Finding equivalents for the metaphors of Nahj al-Balāgha for the target language is both difficult and not possible in a single way. The best practical method of translation is semantic or integrated, but in difficult cases, instead of refraining from translation, the literal method should be used.