Sayyed Mohammad Mirhosseini; Hashmatollah t Zarei Kefayat
Volume 3, Issue 8 , September 2013, , Pages 145-174
Abstract
“Translation” means torender awordfrom one language toanother.Accordingtothe translationofthe textandits purpose, it divides into two types:(a) Semantic type, (b)Communicative type. Semantic translationisfaithfulto thetextandtranslates word by word, and it has featuresof a literal translation, ...
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“Translation” means torender awordfrom one language toanother.Accordingtothe translationofthe textandits purpose, it divides into two types:(a) Semantic type, (b)Communicative type. Semantic translationisfaithfulto thetextandtranslates word by word, and it has featuresof a literal translation, in which the text is inclinedtowards thesource language. In contrast, it is a communicative reader-driven translation whose translation unit is sentence including fluency in speech. Nahjolbalagheh is a valuableandcredible religiouswork that is beyondthe words. Thisworkhasnearly 80translations, but the most importanttranslations belong toDashti, Shahidi, Qureshi,andFeiz-al-Islam. It is noteworthythatthese four translators chose one of the translation types, semantic or communicative, but they rely on the context in somewordsandphrases, and theyrelyonlyonthe text insomeothers. In addition, Dashti, Shahidi, and Qureshirely further ontranslationofthewordandgive aliteral translation, but the Feiz-al-Islam, according tohis work,hascentered on theinterpretationof his translation. In addition, thetranslation ofShahidi, insomephrases, is literary, but Dashtihas usedacontemporary languagein the translation. Inthispaper,we try tostudy theimagery translations inthesermons of"Jihad" and "Almlahm" inlibraryby relying onthe translationofNahjolbalagheh by Dashti, Shahidi, Qureshi, and Feiz-al-Islam to present these findings to the writers of Persian literature.
