Translation in Arabic language and literature
Ahmad Pashazanos; Abdolali Alebooyeh Langerudi; Mohammad Zangoui
Abstract
One of the beautiful Qur'anic styles for expressing the truth, attracting attention and informing the audience is asking questions. Most of the questions in the Qur'an have purposes other than real questions. Rhetoric scholars have listed several secondary meanings, such as denial, mockery, surprise, ...
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One of the beautiful Qur'anic styles for expressing the truth, attracting attention and informing the audience is asking questions. Most of the questions in the Qur'an have purposes other than real questions. Rhetoric scholars have listed several secondary meanings, such as denial, mockery, surprise, interpretation, negation, etc. for questioning. Until now, various theories of translation have been used as codified frameworks to evaluate the translations of the Qur'an. Among them, Jean-Paul Vine and Jean Darblene published a book titled "Comparative French and English Stylistics" in 1958, which later became an important source for translation scholars. Became. Vineh and Darblene introduced techniques in this work. In this article, after explaining these techniques and their sub-branches with a descriptive analytical method and confronting the quality of their application in the translation of secondary meanings, four translators of the Holy Quran (Makaram Shirazi, Aiti, Ansarian and Elahi Qomshei) who due to differences In the approach, the jurisprudential attitude and the method of translation that they have have differences, advantages and disadvantages relative to each other, and its purpose is to explain how and the extent of the application of the translation model of Vineh and Darbalteh in the translations under review. the findings of the research show that the translators have used literal translation, which is one of the components of direct translation, more than other components, considering the sanctity of the Qur'an text and its special linguistic features. On the other hand, the transposition technique - as one of the components of indirect translation, has the highest frequency after literal translation due to the difference in the grammatical structure of Arabic and Persian languages; The indirect technique of assimilation also has a lower frequency than other components due to the cultural similarities between the two languages and the prohibition of excessive interference in the Qur'an.Keywords: Interrogation, Secondary Meanings, Veena and Darblaneh, Selected Translations of the Holy Quran.IntroductionQuestioning is deposited as a natural instinct in the existence of every human being and is one of the signs of his intellectual development. Whenever a person does not know about something and wants to know about it, he tries to get the necessary knowledge by using questions. In the Holy Qur'an, which is the most important miracle of the Prophet of Islam, many questions are used, and most of these questions are figurative, and the reason for this is God's control and knowledge of all matters, and the real questions in the Qur'an are usually from someone other than God. have been. In the Qur'anic questions and rhetorical purposes, the meaning and meaning of the theologian, which consists of secondary meanings, has been the opinion of Qur'anic commentators and translators since the very distant past.On the other hand, the translation of the verses of the Holy Quran from Arabic to another language, such as Persian, may not accurately convey the secondary meanings of interrogatives that exist in Arabic, due to differences in linguistic structures and principles. The concept of questioning, which is used in the Qur'an and can refer to a number of secondary meanings, may have some shortcomings in translation into other languages, and there may be differences in the meanings of questioning.Finally, the translation of the Qur'an is an interpretive process, and the translator's interpretation, linguistic and cultural conditions, and his personal understanding may influence the translation. Studying and researching in this field sheds light on the rhetorical subtleties in the verses that highlight the miraculous aspect of the Qur'an, and by thinking and considering these verses and the questions used in them, one can understand the main intention of God. and obtained a correct translation of those verses.Literature ReviewThe background of the current research should be examined in two parts; First, the researches conducted on the translation of Quranic interrogatives and secondly in the field of translation criticism based on the model of Winnie and Darbelneh. Regarding the first part, the following studies can be mentioned:Dissertation "Aesthetics of Quranic interrogatives and Shia interpretations, parts 4, 5, and 6" by Hakimeh Sadeghinejad (master's degree in Arabic language and literature, Yazd University, 2013).The article "Rhetorical Secrets of Interrogation in the Qur'an" by Hassan Rezaei, Arabic Literature Magazine, 2014.Thesis "Interrogatives and their use in the Holy Qur'an" by Seyyed Mahmoud Qasrinejad (Master's degree in Arabic language and literature, Tarbiat Modares University, 1379).Regarding the background of the second part of the present article, it should be said that the seven-fold model of Vinny and Darbelneh has been used in many studies in the field of translation criticism. including:An analysis of Garmarodi's translation of the letter of Imam Ali (pbuh) to Malik Ashtar based on the seven methods of Vinah and Darblanah (2017), in which Esmaili Taheri and his colleagues have criticized examples of Mousavi's translation of Garmarodi based on the seven methods of Vinah and Darblanah. . According to the findings of the research, Garmarodi's translation was in most cases an indirect translation, which caused the fluency of his translation.The article analyzing a part of the novel "Al-Shahaz" based on the theoretical model of Wini and Darblaneh (2018), Shahriar Niazi and colleagues have tried to extract comparative examples from the translation of Najib Mahfouz's Al-Shahaz book based on the translation techniques of Wina and Darblaneh. The result of this research shows that the translator has benefited the most from the indirect translation method in order to be able to artistically reproduce the textual materials of the source language in the target language.Criticism of the translation of parts of the time of Sayyidat al-Qamar" with an emphasis on the seven techniques (1401) The achievement of Mohammad Nabi Ahmadi and Yahya Babaei in this research is that the translator paid much attention to the reader in translating the time of Sayyidat al-Qamar and had a goal-oriented approach. ; Therefore, indirect techniques have been used abundantly in the presented translation.According to the mentioned backgrounds and also according to the review of the authors, so far no research has been done in connection with the translation of the secondary meanings of interrogatives in the translations of Shirazi, Aiti, Ansarian and Elahi Qomshei based on the theory of translation of Vinah and Darblanah.Research MethodologyResearchers have used the descriptive-analytical method to investigate the translation of Quranic interrogatives in four selected translations. And the review of the translations is done based on the Vinny and Darbleneh method.ConclusionThe results of this research in the first part in response to the question that what are the similarities and differences of the mentioned translations in the context of the secondary meanings of the Quranic interrogatives? and why as follows:And the result of the review of the translations of the four translators of the Holy Quran (Makaram Shirazi, Aiti, Ansarian and Elahi Qomshei) based on the seven translation strategies of "Vini" and "Darbelneh" is summarized in the following points:1- The translation of Makarem Shirazi is a direct translation of the Wini Darbelaneh type due to frequent use of the literal method (85 percent), balance method (5 percent) and displacement method (10 percent) and is close to the source text.2- Due to the frequent use of the literal method (80 percent), displacement method (15 percent) and imitation method (5 percent), the translation of the verse is a direct translation of the Wini Darbelneh and is close to the source text.3- Ansarian's translation, due to the frequent use of the literal method (90 percent) and the displacement method (10 percent), is a translation of the direct type of Wini Darbelneh and is originalist.4- The translation of Elhi Qomshei due to the frequent use of the literal method (60 percent), the method of balance (10 percent), the method of assimilation (15 percent) and the method of displacement (15 percent) is a translation of the direct type of Wini Darbelneh. and is close to the original text.5- No translation is 100% source oriented or destination oriented, but always a combination of the two.6- The translations examined in the order of degree of direct or original translation from the highest to the lowest are as follows: Ansarian, Makarem Shirazi, Aiti and Elahi Qomshei's translation.7- The translations examined in the order of degree of indirect or target oriented translation from the highest to the lowest are as follows: Elahi Qomshei, Aiti, Makarem Shirazi and Ansarian translation.8- In general, all four translations of the Qur'an under review are close to the original text due to the frequent use of the literal method (literal translation). The main reason for the use of more direct translation models (originalist) can be seen in the traditional attitude towards the Qur'an and the effort to preserve the structure of the Qur'an in Persian translation.9- Considering the excellence of the literal translation technique from the point of view of Wini and Darbelneh, it should be said that the translation of the Ansarians is superior to other translations due to the observance of the original text of the Qur'an; Although it is sometimes difficult for the audience to read the translated text, the explanation given below the translation and in the form of a footnote makes up for this shortcoming to some extent.10- Since the basis of the translation of Elhi Qomshei is on the expression of literary topics, he has often referred to the figurative meanings of interrogatives. But it is worth noting that in a few cases, some questions from Makarem Shirazi or Ayati have been carefully explained.11- In some cases where there was a need to explain the questions for accurate translation of some verses, no analysis was provided by the translators.
Marzie Rabiei; Abdolali Alebooye Langerodi; Ahmad Pashazanos
Abstract
Cultural elements are the identity of a nation and can also be added to the cultural transfer of the destination if it is correctly translated. Therefore, the translator must have sufficient control over the language of the source language and the target language, while at the same time interpreting. ...
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Cultural elements are the identity of a nation and can also be added to the cultural transfer of the destination if it is correctly translated. Therefore, the translator must have sufficient control over the language of the source language and the target language, while at the same time interpreting. The present study intends to examine the equivalence of the cultural elements of the novel "Noun Valley" by Jalal Al-Ahmad based on the categorization of Sadegh Hedayat's cultural categories in the Arabic translation of Majeede Al-Annani. Since the transmission of all the semantic layers of a word from one language to another is difficult and cannot be precisely determined for each of the cultural elements of the language in the target language, the explanation of the concept of each term commensurate with the semantic realm and cultural theme requires an independent solution to equivalence Is. Hence, the Newark guidelines are the basis of this research. The findings of this research, which have been deductively inductively, and its important examples have been chosen as the content of the article, suggests that in translating cultural material elements, the interpreter has often used the cultural equivalents and descriptive equivalents that can be derived from the cultural-cultural coherence of the source and the destination. In the translation of the spiritual elements of the translator, in addition to the cultural mean, the functional equivalent and the descriptive equivalent of the compilation method are used and explains the interpretation of the desired category.
Abdulali Aleboyeh Langrudi; Sarieh Sheikhi Ghalat
Abstract
Language is a symbolic system for communication. In order for the messages to be conveyed successfully between the interlocutors, it is sometimes necessary to be accompanied by certain signs so that the recipient of the message receives what was exactly meant by the addresser. This process in Arabic ...
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Language is a symbolic system for communication. In order for the messages to be conveyed successfully between the interlocutors, it is sometimes necessary to be accompanied by certain signs so that the recipient of the message receives what was exactly meant by the addresser. This process in Arabic and Persian is known as “Emphasizing or the Emphasis” which based on the six functions proposed by Jakobson for verbal communication are mainly manifested in conative and referential functions. This study, using an inductive-inferential research design within a linguistic approach, tried to investigate the functions of the emphatic devices as tools, function words and style in the contemporary Arabic language while finding their Persian equivalents. To this end, it focused on two books of “The Days” by Taha Husain and “An Introduction to Arab Poetics” by Adonis. These two are prominent contemporary writers and their prose is considered as standard prose by most literary critics. The findings revealed that the emphatic tools have lost their emphatic role in modern Arabic and are solely used for the sake of textual coherence; therefore, there is no equivalent for them in Persian. The emphatic role of some of these words such as “Ghad” have been fainted and just play a role in determining the type of the verb. Another group of them like “Emphatic N” is rarely used in modern texts. However, emphatic styles have still kept their emphatic role and their equivalents can be easily found in Persian.
