Issa Mottaghizadeh; Mohammad Reza Ahmadi
Abstract
The Holy Quran has a sturdy syntactical, morphological and rhetorical structure. The interpretation process of this heavenly book requires great attention to the syntax and grammar of Arabic language. The letter “Fa” is one of those meaningful letters in Arabic language that has high diversity, ...
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The Holy Quran has a sturdy syntactical, morphological and rhetorical structure. The interpretation process of this heavenly book requires great attention to the syntax and grammar of Arabic language. The letter “Fa” is one of those meaningful letters in Arabic language that has high diversity, and this fact makes it complex for the translators to interpret it into Persian. The Persian translators have proposed “then”, “after that” and “next” as its equivalents, which considering the diversity of this letter seems to be insufficient. The aim of the present study is to conduct a grammatical analysis of how some translators such as Elahi Ghomshei, Fouladvand, and Khorramshahi have translated this letter in Quran into Persian. One of the results that we have reached upon is that these translators have had a satisfactory performance in translating Communicative Fa but have failed to translate Communicative Fa, Appealing Fa, Causal Fa and Excess Fa. As a result, their equivalents for Appeal Fa and Excess Faare incorrect, since this type of Fa shouldn’t be translated at all. Also, in translating Causal Fa, they have not paid due attention to the cause and effect and have not conveyed the causality relation. Furthermore, in translating Communicative Fa, they have only considered the emotional aspect, and have not considered that part of the sentence that has been omitted, and this fact has caused them to go awry in translation.
Abbas Eghbali; Zeynab Rahimi
Volume 3, Issue 7 , June 2013, , Pages 105-130
Abstract
The Holy Qur’an is a multilayered fantastic text and the translation of its verses requires great care and attention. This is why many translations of the Holy Qur’an have been criticized on different grounds. Due to the high frequency of the instances of figurative language in the Holy Qur’an, ...
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The Holy Qur’an is a multilayered fantastic text and the translation of its verses requires great care and attention. This is why many translations of the Holy Qur’an have been criticized on different grounds. Due to the high frequency of the instances of figurative language in the Holy Qur’an, these types of phrases need special consideration in related research. The purpose of the present study is to explore some of the translations offered for the figurative language of the Holy Qur’an within the scope limits of an article. Four translations of the same text have been selected, including those by Ayati, Elahi, Fooladvand, and Khorramshahi. They are famous translators of the Holy Qur’an and, at the same time, differ in their methods of translation. Works on Quranic interpretation like al-Mīzan, Jawame’ al-Jame’, and Mafātīh al-Ghaib and others have been used to look at the language of the first ten chapters of the Holy Qur’an. The results of this study indicate that the four translators offer very different translations of the same figurative language. They seem not to have followed any particular translation style. Sometimes, they have used figurative language of the target forms and sometimes they have tried to offer explanations instead. In some other cases, some of the nuances of the meanings of the figurative language have been ignored and the translations have become literal, not expressing the meaning intended by the verses.
