Asgar Babazadehaghdam; Bizhan Karamimirazizi; Ebrahim Namdari; Fatemeh Mahdipoor
Abstract
The widespread approach of the Persian language scholars to the translation of the Holy Quran has gained a lot of vitality in recent decades, so that many critics succeeded in presenting the translated version of the critique, with this critique, translations of various texts of The Holy Qur'an examines ...
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The widespread approach of the Persian language scholars to the translation of the Holy Quran has gained a lot of vitality in recent decades, so that many critics succeeded in presenting the translated version of the critique, with this critique, translations of various texts of The Holy Qur'an examines the valuable works carefully and precisely, and in this way opens up a new chapter in Qur'anic research as a "Critique of Holy Quranic translations". Among these patterns is the proposed model of Carmen Grosses, Four levels are proposed. The present study intends to translate Hadad Adel, Moezi, and Ansarian by selecting from the 29th 30 Quran verses mentioned the model of relying on the Syntax-term construction, criticize and evaluate. For this purpose, firstly, the expression of the Garces model is explicitly dealt with and then the cases of the application of this theory. According to the witnesses, the examples extracted from the translators of sections 29 and 30, based on the syntactic term, are examined. The most important the findings of this research are descriptive-analytic and that according to the Garces model, the only one is the Moezi translation one by one, and that the translation of Ansariān and Haddad is ordinary only as an explanation and extension of meaning. In the remaining cases, each interpreter has gone through the pattern and, finally, the compensation item lacked a Quranic specimen.
Hasan Esmaeil Zadeh
Volume 5, Issue 12 , October 2015, , Pages 96-65
Abstract
Finding equivalents for the Quran words requires precise investigation of the etymology of words, studying their evolution and the verses context. In the Holy Quran, the term of ‘‘Majnun: crazy’’ is revealed 7 times in addressing to the Holy Prophet (PBUH), twice for Moses, once ...
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Finding equivalents for the Quran words requires precise investigation of the etymology of words, studying their evolution and the verses context. In the Holy Quran, the term of ‘‘Majnun: crazy’’ is revealed 7 times in addressing to the Holy Prophet (PBUH), twice for Moses, once for Noah and once in general sense. According to meaning-oriented theory in translation, the meaning of each word in context is based on words that come before and after and also it determines the meaning of its neighboring words. In the Holy Quran, the term ‘‘Majnun’’ is accompanied by words such as ‘‘priest’’, ‘‘magician’’, ‘‘tutored’’ and ‘‘poet’’. With an overview of the words and their lofty position among the pre-Islamic Arabs, it is clear that the word ‘‘Majnun’’ had the same position. In this research, we are looking for explaining the neglected aspects from most translators of the Quran in Persian and by referring to desired verses, their translation and interpretation and analysis of elements that determines verses concepts, we result that all of them have translated all of mentioned words into ‘‘crazy’’ or ‘‘mad’’. As a result of these discussions it became clear that the term of ‘‘Majnun’’ in addressing to the Prophet (pbuh), does not mean ‘‘crazy’’ one due to his popularity in the community before his mission and the public beliefs about the poet. Also, the words of ‘‘Majnun’’ and ‘‘Jinni’’, of course with this explanation that both the word brings to mind a relationship with the puck, is the best equivalent for the word ‘‘Majnun’’ in these verses.
Ali Saberi; Masoumeh Forouzan
Volume 4, Issue 11 , September 2014, , Pages 57-78
Abstract
The style of praise and blame is one of thespecificstructuresin Arabic language and it relatively widely is used in the Quran. In this studywetried to study and express the structure and purposes and its function and we will analyze some verses with mentioned structure.In this research, we found that ...
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The style of praise and blame is one of thespecificstructuresin Arabic language and it relatively widely is used in the Quran. In this studywetried to study and express the structure and purposes and its function and we will analyze some verses with mentioned structure.In this research, we found that although this structure has no equivalent in Persian, but we can find some grammatical structures and compositions in Persian which state its themes and objectives.Since this structure sometimes expresses speaker's surprise and wonder. Structures such as: “what’’, “what + Positive adjective’’ and “what + adjectival composition’’canplay arole inthe transmission ofthis theme. On the other hand, because verbs praise and blame are emotional, structures such as positive adjectives, adjectival superlatives and adjectival composition would bean appropriateequivalentfor expressing of thespiritual meaning. Also, since the structure of the source language has the concept of hyperbole andgrandiosity.Sometimes, multiplicity adverbs such as “so’’, “so many’’, “hard’’, “adverb+ Positive adjective’’ and “adverb+ adjectival composition’’can be usedas a suitable equivalentto expressthis theme in the target language. But by studying of translation of thisstructure in the translation of some contemporary translators, we found that there is no any coordination in theselectionofequivalents by thetranslators and thisimbalanceisclearly seenin the choice of words by a translator.
Ebrahim Ebrahimi; Asghar Tahmasebi Boldaji; BabAllah Mohammadi Nabi Kendi
Volume 4, Issue 11 , September 2014, , Pages 83-112
Abstract
Quran's expressive style is so that it is only possible to present its deep meaning by addition of interpretive phrasesand we can't understand it completely. Therefore, withall theefforts ofwritersandtranslators, they are not accountable to readers. it is because of succinct verses that their implications ...
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Quran's expressive style is so that it is only possible to present its deep meaning by addition of interpretive phrasesand we can't understand it completely. Therefore, withall theefforts ofwritersandtranslators, they are not accountable to readers. it is because of succinct verses that their implications are not clear.Thus, translatorshave used visible and specific additions in their translation for an explanation of some verses.Most of theseadditions have applied according to the commentaries and books of Asbab al-Nuzul or theological andintensifyingissues.This articleanalyzes and scrutinizes expository additions of some verses ofsurat al-Isra in six translation according to theinterpretationsandtraditions (Ahadith). These translations are including Ellahi Gomshei, Khorramshahi, Safarzadeh, Fuladvand, Meshkini and Makareme Shirazi. First, we found verses and their translations and then we have mentioned interpretive theoriesforexplainingtranslator's method. Finally, our analysis was based on interpretations about each verse. Expository additions play an important part in verse understanding and proper attention to this issue will pave the way for contemporary translations that can express great concepts of the Holy Quran in translation.
Ebrahim Fallah
Volume 4, Issue 10 , July 2014, , Pages 79-96
Abstract
The Holy Quran, The eternal miracle of Godandthe only outstanding book of universe has longbeenat the center ofthoughtand attention of scientists of Muslims and non-Muslim. The result of theseattentionsand thoughts is a vast heritage of valuable scientific effects which it has been presented to Islamic ...
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The Holy Quran, The eternal miracle of Godandthe only outstanding book of universe has longbeenat the center ofthoughtand attention of scientists of Muslims and non-Muslim. The result of theseattentionsand thoughts is a vast heritage of valuable scientific effects which it has been presented to Islamic and religious culture in the form of interpretive literature, Quranic science and especially various translations of Quran, in the field of culture and Islamic religion. One of these translationsis the Quran translation in Persian from shah waliullah Dehlavi which is the turning point in the Sunni translations of the Quran inIndian subcontinent.Since this translation is literal, it can be criticized like other translations that it has some strength and weakness points. This study, titled“Review of the translation of the King Waliullah Dehlavi’’ is donein descriptive- analytical method and informations is collected by taking notes and its purpose is obtaining more careful and accurate translation for searching a technical literary pathology of translation of shah waliullah Dehlavi. The writer of this article intends to toreview Quran translation from Dehlavi by providinf evidences andby presenting his proposedtranslation of the Quran verses.The results of this study show the Quran translation has some errors and mistakes at grammar, Translation ofwords, Arabism at application of Vocabulary and etc and these errors has been reviewed.
