Research Paper
Translation in Arabic language and literature
Ali Hjikhani; Ahmad Soleimani
Abstract
One of the major challenges in translating the Holy Qur’an lies in selecting appropriate equivalents for Quranic terms that not only maintain semantic accuracy but also align with standard Persian and remain comprehensible to Persian-speaking audiences. A translation that deviates from standard ...
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One of the major challenges in translating the Holy Qur’an lies in selecting appropriate equivalents for Quranic terms that not only maintain semantic accuracy but also align with standard Persian and remain comprehensible to Persian-speaking audiences. A translation that deviates from standard Persian and incorporates obscure or uncommon words may distance readers from the Qur’anic message. Therefore, using equivalents that are both conceptually accurate and easily understood not only aids in conveying the divine message but also enhances both the acceptance and practical application of Qur’anic teachings.This study examines the word equivalents used in Haddad Adel’s translation of the Qur’an and assesses their compatibility with standard Persian. Employing an analytical-comparative method, the research first analyzes the vocabulary in Haddad Adel’s translation, identifying archaic and obsolete terms. Alternative equivalents are then proposed to maintain semantic accuracy while facilitating clearer understanding of the Qur’anic verses for a general audience.The findings indicate that the use of uncommon words in some cases reduces accessibility and comprehension of Qur’anic verses. Conversely, equivalents closer to standard Persian enhance the clarity of Qur’anic concepts and foster a stronger connection with readers. The study further highlights the importance of using simple, precise, and comprehensible equivalents to ensure more effective transmission of Qur’anic meanings.IntroductionThe translation of the Holy Qur’an has a long history, dating back to its earliest revelation, and is recognized as one of the most significant fields of Qur’anic and linguistic studies. Qur’anic translation not only serves as a bridge for non-Arabic speakers to comprehend its meanings but also functions as a medium for disseminating the message of Islam across diverse peoples and cultures. Historical sources mention early examples, such as Jaʿfar ibn Abī Ṭālib’s translation of verses from Surah Maryam into Abyssinian for the Negus of Abyssinia (Ṭabrisī, 1415 AH, 3:401), and the Persian rendering of Surah al-Fātiḥa by Salmān al-Fārsī (Sarakhsi, 1414 AH, 1:37; Ālūsī, 1415 AH, 6:365), marking them as pioneers in this field.Following the Islamic conquests and the resulting expansion of the Muslim world, with the conversion of large numbers of non-Arabic speakers to Islam, the need for Qur’anic translation into various languages became increasingly evident. This process not only facilitated the transmission of the Qur’anic message but also fostered cultural and linguistic exchange among diverse communities.In Iran, given its cultural and geographical context and the population’s swift and profound acceptance of Islam, Qur’anic translation into Persian has held particular importance. From the earliest translations to contemporary versions, the consistent efforts of Iranian scholars are evident. In the modern era, especially after the victory of the Islamic Revolution, Qur’anic translation into Persian has undergone a remarkable transformation, reaching a period of unprecedented growth and flourishing. This era may aptly be termed the “renaissance of Qur’anic translation.” Over the past four decades, the publication of numerous translations employing various methods—including word-for-word, semantic, faithful, free, and exegetical—attests to this flourishing period (Jawāharī, 1399 SH, pp. 35–48).Gholam-Ali Haddad-Adel, a contemporary translator of the Qur’an and head of the Academy of Persian Language and Literature, has produced a translation that, in addition to employing a semantic approach, pays special attention to preserving and honoring Persian. His lexical choices emphasize the beauty and richness of the Persian language, setting his translation apart from others. He aims to choose precise and refined Persian equivalents for Qur’anic terms to ensure both faithful meaning and stylistic harmony with the literary nature of the Qur’an.Nevertheless, some of the lexical choices in Haddad Adel’s translation present challenges. In certain cases, readers must consult Persian dictionaries to grasp the meaning, which poses difficulties for general audiences. These challenges arise from discrepancies between the translator’s linguistic ideals and the audience’s linguistic competence, particularly regarding the preservation of classical Persian literary style.This study, using an analytical-comparative method, identifies key lexical challenges in Haddad Adel’s translation and proposes more accessible equivalents. The goal is to strike a balance between accurate transmission of Qur’anic meanings and increased readability for the general audience. Comparative analysis with other translations also assists in a more precise evaluation of strengths and weaknesses.Accordingly, this study addresses the following research questions:What is the significance of using standard (maʿyārī) Persian in Qur’anic translation, and what outcomes does it yield?What lexical challenges does Haddad Adel’s translation face regarding adherence to standard Persian, and how do these affect audience comprehension?How has the approach of “linguistic purification” (sareh-nevisi) and de-Arabization impacted Haddad Adel’s translation of the Qur’an?Literature ReviewThe Persian translation of the Holy Qur’an by Gholam-Ali Haddad Adel has been recognized as a prominent contemporary work in the field and has attracted the attention of numerous scholars. Research indicates that, due to its semantic approach and particular attention to the Persian language, this translation has consistently been the subject of critique and analysis.Rokni Yazdi (2011), in “The Necessity of Qur’anic Translation Over Time with a Focus on Gholam-Ali Haddad Adel’s Translation,” reviewed the historical evolution of Qur’anic translations and emphasized the importance of Haddad Adel’s linguistic approach. Ashouri Telouki and Tavakoli (2015), in “A Review of Haddad Adel’s Qur’an Translation,” highlighted issues such as obscure word choices and inconsistencies in pluralization and noun forms. Emraei and Ma’ruf (2015), in “A Critical Review of the Persian Translation of the Qur’an by Haddad Adel from the Perspective of Conceptual Translation,” examined structural and lexical imbalances in the translation. Similarly, Emraei et al. (2016), in “Primary and Secondary Meanings in Gholam-Ali Haddad Adel’s Translation of the Qur’an,” critiqued grammatical and rhetorical choices, offering alternatives in Surah al-Naml. Rahimi Khoygani (2016), in “The Qur’an with the Translation of Gholam-Ali Haddad Adel: From Claim to Reality,” compared Haddad Adel’s stated goals with his actual translation output, revealing contradictions. Finally, Safavi (2022), in Critical Notes on Qur’an Translations, provided detailed verse-by-verse critiques and suggestions for improvement.A review of these studies shows that most focus on general evaluations of Haddad Adel’s translation, while fewer examine specific surahs or particular aspects of his approach.The present study focuses on one key feature of Haddad Adel’s translation: Persianization in the selection of equivalents for Qur’anic terms. It examines the challenges arising from this approach and, through analysis of selected examples from various surahs, offers alternative word choices to address these issues and improve translation quality. By correcting problematic lexical equivalents, this research aims to enhance the comprehensibility of Qur’anic vocabulary for the general reader through clearer and more accessible alternatives.ConclusionBy examining the role of standard Persian in Qur’anic translation, the challenges of lexical equivalence in Haddad Adel’s work, and the consequences of linguistic purism (sareh-nevisi), this study demonstrates that standard Persian plays a crucial role in conveying divine concepts. Due to its simplicity and fluency, standard Persian allows for more direct understanding of the verses and prevents ambiguity in interpreting Qur’anic meanings. Thus, the more accurate and aligned lexical choices are with standard Persian, the stronger the connection between the reader and the Qur’anic text.Analysis of Haddad Adel’s translation reveals that, in some cases, he employs archaic and unfamiliar words such as zhāzh-khāyīdan, moshkū, and zehdān. These choices distance the translation from standard Persian and make comprehension difficult for contemporary readers. Inconsistencies in word choice further hinder accurate understanding of intended meanings.His emphasis on linguistic purism and avoidance of common Arabic loanwords has, in certain instances, reduced clarity and fluency. Although intended to preserve the authenticity of Persian, this approach sometimes produces ambiguity, as in the exclusion of widely familiar Arabic-origin terms such as tabārak, hedāyat, and beshārat. This suggests that excessive purism may hinder accurate understanding of Qur’anic concepts and weaken the reader’s engagement with the text.In conclusion, this study underscores the necessity of balance in lexical selection: while avoiding obsolete words and maintaining adherence to standard Persian, translators should also exercise caution against unnecessary elimination of widely accepted Arabic-derived terms. Such balance can yield a fluent, accurate, and accessible translation that meets the needs of contemporary readers.
Research Paper
Translation in Arabic language and literature
Parasto Momeni; Ali Akbar Noresideh; Sayed Reza Mirahmadi
Abstract
The concept of conceptual metaphor is a relatively recent and emerging term in cognitive linguistics, which enables the understanding of one conceptual domain through another. This study examines the conceptual metaphors in the Sahifa Sajjadiyya and their reflection in two well-known translations by ...
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The concept of conceptual metaphor is a relatively recent and emerging term in cognitive linguistics, which enables the understanding of one conceptual domain through another. This study examines the conceptual metaphors in the Sahifa Sajjadiyya and their reflection in two well-known translations by Hossein Ansarian and Abdul Mohammad Ayati, within the framework of source-oriented and target-oriented approaches. A total of 296 conceptual metaphors were identified in the text, based on the principles defined by Lakoff and Johnson. This study focuses on examples where the translators’ approaches diverge most distinctly in terms of source- and target-oriented perspectives. Using an analytical-descriptive method and relying on the principles of conceptual metaphor theory, the research evaluates the translators’ performance and the impact of their methods, categorizing selected examples according to shared source domains. The findings indicate that the abstract concepts in the supplicatory language of the Sahifa Sajjadiyya are often concretized through existential metaphors. Both translators employed source- and target-oriented approaches; however, Ayati’s translation sometimes leans toward overly literal renderings or retaining the Arabic text verbatim, which hinders the accurate conveyance of conceptual metaphors. In contrast, Ansarian’s translation offers a more effective representation of conceptual metaphors in Persian, aligning more closely with the principles of conceptual metaphor theory.IntroductionGeorge Lakoff and Mark Johnson, in their seminal book Metaphors We Live By (1980), introduced a novel perspective on metaphors. Before their work, metaphors were largely regarded as rhetorical or literary devices, used by poets and writers to embellish language and enhance eloquence. Their theory of conceptual metaphor challenged this view, showing that metaphors shape human thought and language.Religious discourse is a particularly fertile ground for studying conceptual metaphors, as it often engages with abstract and metaphysical notions such as the soul, the afterlife, God, death, and sin. The Sahifa Sajjadiyya, a collection of fifty-four supplications, conveys ethical and spiritual concepts through striking rhetorical expressions, many of which rely on conceptual metaphors.This study analyzes how Ansarian and Ayati translated these metaphors, focusing on their use of source-oriented and target-oriented strategies. Ansarian predominantly employs a target-oriented approach, using expressions that align with Persian linguistic and cultural norms, occasionally extending into colloquial Persian. Nevertheless, his work also reflects some source-oriented tendencies, due in part to the linguistic proximity between Arabic and Persian. By contrast, Ayati’s translation often emphasizes literal renderings or the verbatim retention of Arabic expressions, which sometimes obscures the underlying metaphors and complicates interpretation for readers.Literature ReviewSeveral studies have addressed conceptual metaphors in the Sahifa Sajjadiyya. Seyyed Kulthum Mousavi Dare (2019), in his thesis Conceptual Metaphors in Makarem al-Akhlaq Dua from the Viewpoint of Lakoff and Johnson (Mazandaran University), demonstrated that Imam Sajjad’s words are rich in abstract concepts. He argued that the effective use of creative metaphors grounded in physical mechanisms enhances the audience’s understanding of abstract notions.Sahar Malekian et al. (2021), in their article The Role of Conceptual Metaphors in the Sahifa Sajjadiyya from the Perspective of Cognitive Linguistics and Lakoff and Johnson’s Model (Journal of Translation Research in Arabic Language and Literature), examined the translations of Mousavi Garmarodi and Elahi Qomshei.Fatemeh Zare’i (2022), in her thesis Metaphor Analysis in the Sahifa Sajjadiyya Based on Cognitive Semantics (Case Study of Prayers 5–45) (Imam Khomeini International University), argued that existential metaphors—especially anthropomorphic ones—are the most effective means of concretizing abstract concepts, and that they occur with notable frequency.Similarly, Mohammad Razi Al-Jahishi (2023), in his thesis Examination of Conceptual Metaphors in the Sahifa Sajjadiyya in Light of Conceptual Metaphor Theory (University of Religions and Denominations), concluded that the text employs language strategically to communicate spiritual and abstract concepts to its audience.These studies demonstrate a growing interest in conceptual metaphor analysis but do not specifically compare the translations of Ansarian and Ayati with respect to source- and target-oriented strategies, leaving this study uniquely positioned to fill that gap.Research MethodologyThis research employs an analytical-descriptive method. First, the identified metaphors were classified according to the framework and categories defined by Lakoff and Johnson. They were then grouped by source domains to highlight similarities. Selected examples were analyzed from the translations of Ansarian and Ayati to evaluate how their approaches align with source- or target-oriented strategies.Conclusion * Both translators successfully conveyed many conceptual metaphors, but Ansarian’s translation more effectively reflects the abstract concepts embedded in the Sahifa Sajjadiyya.* Translators must carefully balance source-oriented and target-oriented approaches, as conceptual metaphors vary across cultures, and literal translation often risks obscuring or distorting meaning.* A recommended approach is for translators to preserve the abstract imagery of the source language while replacing it with natural equivalents in the target language, thereby maintaining rhetorical and semantic impact even if the metaphorical image itself changes.* Personification, as a dominant type of conceptual metaphor, is especially prevalent in the Sahifa Sajjadiyya, where abstract concepts such as God or Satan are often described in human terms through the attribution of human traits or actions.
Research Paper
Translation in Arabic language and literature
Abdollah Hosseini; Hossein Abavisani; Ali Piranishal; Reza Bayat
Abstract
Translation is a purposeful activity in which the translator attempts to replace a written message in one language with the same message in another. In this regard, the translator pays close attention to the intercultural relationship between the source and target languages to create the same effect ...
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Translation is a purposeful activity in which the translator attempts to replace a written message in one language with the same message in another. In this regard, the translator pays close attention to the intercultural relationship between the source and target languages to create the same effect on the audience as the original text. Mohammadreza Marashipour has translated many works, which will be introduced below. The subject of this study is the Persian translation of Kalilah and Dimnʼna by Marashipour. The authors aim to evaluate the purposefulness of this translation in light of Hans Vermeer’s Skopos theory. The central question of this research is: “To which readers—considering their knowledge, expectations, values, and norms—and to which cultural and social strata is Marashipour's translation of Kalilah and Dimnʼna related? And to what extent does the translation fulfill its purpose based on the criteria of Skopos theory?”IntroductionSkopos is a Greek word meaning “purpose,” first coined by Hans Josef Vermeer in the 1970s. According to Vermeer, every translator should aim to convey meaning adequately while maintaining the independence and coherence of both languages. Vermeer proposes five important principles: (1) the purposefulness of translation; (2) the offer of information in the translated text corresponds to the “offer of information” in the source language and culture; (3) the target text does not reproduce the source text in a strictly reversible way; (4) internal coherence of the target text; and (5) coherence between the target and source texts.Mohammadreza Marashipour, born in Shooshtar in 1946, has translated important works by Najib Mahfouz into Persian, including Kuche Madaq, Rah', and Khaab (a collection of stories). He has also translated Zakaria Tamer’s renowned work Tondar into Persian, as well as works by other prominent Arab writers such as Georgi Zidan, Ehsan Abdul Quddus, and Ahmad Rajab. His primary aim in translating Kalilah and Dimnʼna was to provide a trustworthy rendering of the text originally written by Ibn al-Muqaffa, using a source approved by Manfaluti and Egyptian universities. He emphasized that translations should be updated every thirty years to remain understandable to contemporary audiences. Accordingly, Marashipour revised his translation to ensure fluency in line with modern writing standards. Given the literary and educational value of Kalilah and Dimnʼna, this study examines selected sections of his translation. Considering Marashipour’s extensive experience in literary translation, it is assumed that the strengths of his work outweigh its weaknesses. The choice of this translation is based on its contemporary nature and its alignment with the literary style and standard language of modern Persian.This study seeks to answer the following research questions using a descriptive-analytical method and comparative approach:To what extent are the cultural value and significance of Persian phrases translated from the Arabic text of Kalilah and Dimnʼna consistent with the original?What organizational or personal motivations influenced the translator in producing this work?Which strategies did Marashipour use to transfer the Arabic culture of Kalilah and Dimnʼna into contemporary Persian culture?To what extent does the Persian target text correspond to the values, knowledge, and norms of Marashipour’s intended audience?Literature ReviewSeveral studies have examined Kalilah and Dimnʼna. Heidari (2007), in his article “Study of the Differences between Kalilah and Dimnʼna by Nasrollah Monshi and its Arabic Translation by Ibn al-Muqaffa and the Tales of Bidpay and Panjakian,” addressed deficiencies, inadequacies, and errors in Nasrollah Monshi’s translation. He categorized the changes into three types—additions, deletions, and differences—focusing particularly on the third. In his thesis “Comparison of Two Literary Works: Kalilah and Dimnʼna by Nasrollah Monshi and the Stories of Bidpay by Mohammad Bukhari,” Ziaei (2008) compared the two works from a stylistic perspective, examining their intellectual, linguistic, literary, and stylistic features. However, no study has examined precisely the subject of this article.Research MethodologyThis study analyzed selected sections of Marashipour’s translation, focusing on multiple elements in light of Skopos theory. First, words were examined as the basis of the sentence, followed by sentences as collections of words. Additional elements—including metaphors, proverbs, symbols, and maxims—were also analyzed. The research employed a descriptive-analytical method and a comparative approach.ConclusionThe findings indicate that in most cases, the cultural value and significance of the original text and the translation are consistent, with the same value conveyed either directly or through forms such as metaphors and proverbs. For instance, some Arabic sentences examined in the section on proverbs were originally ordinary expressions but were translated as proverbs, thereby enhancing eloquence and enriching the literary quality of the text for Persian readers.Second, the translator’s motivation was primarily personal: he aimed to provide a trustworthy and updated translation while enhancing its quality by incorporating contemporary Persian.Third, Marashipour employed various strategies, including case grammar, attention to context and word positioning, adherence to the structure of the target language, simultaneous fidelity to the source text, and sensitivity to the literary nature of the work, while considering the needs of diverse Persian-speaking audiences.Finally, the translator generally observed the norms of the audience. For instance, in translating metaphors, he used culturally familiar equivalents in Persian, enabling readers to grasp the meaning without requiring further explanation.
Research Paper
Translation in Arabic language and literature
Zahra Hozhabri; Fereshteh Afzali
Abstract
Film translation varies depending on the content of each scene. One important aspect is polite speech, which includes expressions of courtesy, respect, humility, and gratitude. Politeness theory, also referred to as linguistic politeness, belongs to the field of applied linguistics and discourse analysis. ...
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Film translation varies depending on the content of each scene. One important aspect is polite speech, which includes expressions of courtesy, respect, humility, and gratitude. Politeness theory, also referred to as linguistic politeness, belongs to the field of applied linguistics and discourse analysis. First introduced by Brown and Levinson in 1978 and revised in 1987, the theory offers a framework to study politeness in communication. This study investigates the translation of polite speech in the film The Last Season (2008) and its Arabic subtitles using Brown and Levinson’s model. The aim is to examine how Persian politeness strategies correspond with the theorists’ categories of direct and indirect speech, positive politeness, and negative politeness. The film was selected because of its high frequency of indirect polite speech, cultural courtesies, and respectful forms of address. Using a descriptive-analytical method, polite expressions were identified in the Persian dialogues, their Arabic subtitles extracted and tabulated, and then analyzed within the theoretical framework. The findings show that speakers frequently use indirect strategies to convey meaning implicitly, while the translator similarly employed indirect tools to preserve politeness. However, in some subtitles, politeness was omitted, leaving certain requests unstated and avoiding face-threatening acts.IntroductionPoliteness is a cornerstone of intercultural communication, embedded in linguistic and social norms. Brown and Levinson’s (1987) politeness theory, rooted in Goffman’s concept of “face,” provides a framework for analyzing how speakers mitigate face-threatening acts (FTAs) through strategies such as direct and indirect speech, as well as positive and negative politeness. This study examines the translation of Persian polite speech into Arabic subtitles in The Last Season, a film notable for its indirect politeness, cultural deference, and honorifics. The research addresses two main questions:How does the Arabic translator handle Persian polite speech?Which of Brown and Levinson’s politeness strategies correspond to Persian linguistic markers?The dialogues in The Last Season, rich in implicit requests and cultural nuances, provide an ideal corpus for this investigation. Literature ReviewSeveral prior studies have examined politeness strategies and their translation in Persian contexts:Mohammadnia Dizaji (2008): Analyzed dubbed English–Persian films, focusing on how politeness markers were adapted in audiovisual translation.Karami (2009): Examined Persian and English speakers’ strategies for polite complaints, identifying overlapping protest strategies.Azarparand (2013): Compared structural parallels in Japanese–Persian polite speech, identifying both lexical and syntactic frameworks.Khodaie Moghaddam et al. (2014): Cataloged high-frequency Persian polite terms using Brown and Levinson’s theory. Rahmani et al. (2015): Investigated politeness and impoliteness in Persian young-adult novels, showing an inverse correlation between power dynamics and politeness.Research MethodologyThis study analyzes the Arabic subtitles of The Last Season (2008) through Brown and Levinson’s politeness theory. Persian politeness markers—such as indirect expressions, cultural courtesies, and honorifics—were examined to assess their rendering into Arabic. A descriptive-analytical approach was applied:Data Collection: 50 Persian dialogues and their Arabic subtitles were selected, focusing on politeness markers.Coding: Dialogues were categorized using Brown and Levinson’s strategies:Direct/indirect FTAs.Positive/negative politeness.Omission of FTAs.Analysis: Subtitles were evaluated for equivalence in politeness strategies.Findings and DiscussionDirect FTAs (24%) Some Persian directness was retained in Arabic.Persian: «آزادش کن بره!» (“Let him go!”) → Arabic: «أطلقی سراحه» (imperative, no mitigation).Persian: «چرا بهم دروغ گفت؟!» (“Why did you lie to me?") → Arabic: «فلِمَ کذب علی؟» (direct accusation).Implication: By prioritizing literal accuracy over politeness, the translator risked intensifying face-threatening acts in Arabic.Indirect FTAs (22%) Persian indirectness was often preserved.Persian: «یه موقع مزاحم نباشیم» (“Let’s not bother you”) → Arabic: «أخشى أن نسبب لک الإزعاج» (“I fear we might disturb you”).Persian: «میشه واضحتر بگی؟» (“Could you clarify?”) → Arabic: «هل یمکنک التوضیح أکثر؟» (“Could you clarify further?”).Implication: Indirect strategies reduced face threats, aligning with Arabic’s preference for hedging.Positive Politeness (20%) Expressions of solidarity were translated smoothly.Persian: «دوست دارم» (“I love you”) → Arabic: «أحبک».Persian: «خدا پدرتون رو بیامرزه» (“God bless your father”) → Arabic: «رحم الله والدک».Implication: Shared cultural expressions of positive politeness facilitated equivalence.Negative Politeness (29%) Deference strategies translated effectively.Persian: «ببخشید» (“Excuse me”) → Arabic: «المعذرة».Persian: «میشه کمک کنید؟» (“Could you help?”) → Arabic: «هل یمکنک المساعدة؟».Implication: Arabic’s honorific system allowed natural rendering of negative politeness.Omission of FTAs (5%) Some politeness markers were not translated.Persian: «بابا به منم حق بده!» (“Dad, acknowledge me!”) → omitted.Implication: Subtitling constraints (time/space) likely caused omissions.ConclusionBased on Brown and Levinson’s model, most speech acts in The Last Season—including commands, requests, and complaints—inherently threaten both the hearer’s and speaker’s face. The translator attempted to mitigate these FTAs by restructuring dialogue in line with politeness norms. In the Arabic subtitles, speech acts were either unmitigated (appearing as commands, criticisms, or explicit complaints) or mitigated through compensatory devices such as modifiers, hedges, and approximators.The study concludes that:Indirect strategies (44%) and negative politeness (29%) were most frequently employed, reflecting the Persian originals.Direct FTAs (24%) were retained where cultural equivalence took precedence over politeness.Omission of FTAs (5%) was largely due to subtitling constraints.These findings highlight the complexities of transferring politeness across cultures and demonstrate the utility of Brown and Levinson’s framework for analyzing subtitled film dialogue.
Research Paper
Translation in Arabic language and literature
SalahAddin Abdi; Shokofeh Solgi
Abstract
Translation assessment involves examining different textual levels and units, and evaluating the translator's effectiveness in rendering these units into the target language. The word is the most basic and influential unit of translation, capable of carrying multiple layers of meaning; hence, finding ...
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Translation assessment involves examining different textual levels and units, and evaluating the translator's effectiveness in rendering these units into the target language. The word is the most basic and influential unit of translation, capable of carrying multiple layers of meaning; hence, finding its precise equivalent is crucial. Word choice must therefore be appropriate and consistent with the textual context. Sometimes, however, the semantic weight of a word cannot be fully conveyed in translation. Different methods can be used to address or mitigate these challenges. Ladmiral, a French destination-oriented theorist, proposes several strategies to help translators establish a relative balance between the source and target texts through appropriate word selection.The present research employs a descriptive-analytical method to analyze Sattar Jalilzadeh’s translation of Hajar Abdulsamad’s story Habibi Daeshi, drawing on Ladmiral’s applied theories. These include displacement of sentence parts, translator’s choice, disambiguation, repetition, heterogeneity, deletion, addition, minimal interpretation, and readability. Accepting the principle that the most suitable method to translate Habibi Daeshi is a goal-oriented and free approach, this study considers Ladmiral’s theory the most compatible framework for evaluating Jalilzadeh’s translation.The findings indicate that Jalilzadeh's translation aligns remarkably well with Ladmiral's theory, especially in the components of disambiguation, readability, addition, and minimal interpretation. The translator succeeds in producing a work that fits the cultural and literary context of the target language.IntroductionTranslation criticism analyzes the quality of a translation compared to the original text and examines its strengths and weaknesses. This process helps identify both the translator’s performance and potential shortcomings in the translation. Analyzing translations improves the balance between the source and target texts by identifying omissions, disproportionate changes, and substitutions, all of which influence the overall quality of the work. Translation theories are also a form of criticism, but they operate within defined frameworks of principles and rules.This study analyzes and critiques Sattar Jalilzadeh's translation of the novel Habibi Daeshi, focusing on Jean-René Ladmiral's model. The aim is to assess the quality and accuracy of the translation, as well as its effectiveness in conveying the original work’s cultural and social concepts. With this in mind, the research seeks to answer the following questions:According to Ladmiral's theory, what are the most significant strengths and weaknesses of Jalilzadeh's translation?Which components of Ladmiral's theory are less evident in Jalilzadeh's translation?Are Ladmiral's theoretical components suitable for analyzing the translation of Habibi Daeshi? If so, what are the reasons for their effectiveness?Literature ReviewThis research draws on several relevant studies:1.Fatemeh Mahdipour (2011), in her article Jean-René Ladmiral: Propositions for Confronting Translation Challenges, presents selections from Ladmiral’s practical theories, elaborating on them with examples from French.2.Shahram Delshad and Seyyed Mehdi Masboq (2016), in their article A Comparative Study of the Process of Omission or Entropy in Persian Translations of One Thousand and One Nights, evaluated omissions across three categories: expressions of love, translations of poetry, and Arabic-Islamic symbols.3.Shahram Delshad, Seyyed Mehdi Masboq, and Salahuddin Abdi (2016), in their article Revisiting Abdolatif Tasouji's Translation of the Foundational Story of One Thousand and One Nights Based on Ladmiral's Theory, demonstrated that Ladmiral's theory is highly applicable to literary translation, particularly where meaning alone is insufficient and recreation becomes essential.Research MethodologyThis research centers on Sattar Jalilzadeh’s translation of the novel Habibi Daeshi, analyzed using a descriptive-analytical method. Dialogues and narrative passages from both languages were extracted and assessed according to Ladmiral’s theoretical framework. The strengths and weaknesses of the translation are presented within this model.ConclusionAn analysis of Jalilzadeh's translation of Habibi Daeshi reveals successful vocabulary choices that align well with the target language context. However, weaknesses appear in his use of addition and omission. While Ladmiral permits this strategy only in essential cases, Jalilzadeh occasionally employs inappropriate additions, which in rare cases compromise the accuracy of meaning transfer. Consequently, he relies less effectively on this component.Applying Ladmiral’s model demonstrates its strong applicability in literary translation, particularly for recreating and producing effective, reader-oriented texts. Jalilzadeh’s translation is target-oriented and shows notable compatibility with Ladmiral's approach, which prioritizes the target audience. Rather than strictly adhering to the source text’s structure and style, Jalilzadeh emphasizes balancing primary meanings with accessibility for the target audience. He often selects simple and suitable equivalents for primary meanings and, in some instances, directly transfers words from the source language when appropriate. When literal translation risks creating negative connotations or disharmony, he employs minimal interpretation and addition to preserve meaning. This approach reflects his commitment to producing a fluent, readable, and culturally resonant translation.
Research Paper
Translation in Arabic language and literature
Azam Daryadel Movahed; Sayyed Mahdi Masboogh; Mohammad Taheri
Abstract
Attar of Nishapur (Farid al-Din Attar), a renowned poet–mystic of the 6th–7th centuries AH, articulates profound mystical themes through symbols and allusions. Among his works, Mantiq al-Tayr (The Conference of the Birds) is closely tied to religious and Sufi symbolism. It has been translated ...
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Attar of Nishapur (Farid al-Din Attar), a renowned poet–mystic of the 6th–7th centuries AH, articulates profound mystical themes through symbols and allusions. Among his works, Mantiq al-Tayr (The Conference of the Birds) is closely tied to religious and Sufi symbolism. It has been translated into several languages, including Arabic. This study evaluates three Arabic translations—by Ahmad Naji al-Qaisi, Badie Muhammad Juma, and Ali Abbas Zuleikha—focusing on the challenge of rendering hints and allusions. Using Ritva Leppihalme’s model, we assess allusion-translation strategies in a descriptive framework. Given the scope of the poem, we analyze the first 65 verses (“A Conversation with the Birds”), which are especially dense with allusions and symbols. Findings indicate that only al-Qaisi consistently attends to the meanings embedded in symbolic allusions and selects suitable equivalents.IntroductionA successful translation enables target readers to comprehend the text readily and grasp its nuances. To achieve this, translators must be conversant with the linguistic techniques and cultural concepts of both source and target languages. Among these techniques, allusions are particularly demanding: their translation requires deep cultural knowledge and sensitivity to intertextual cues. Attar employs allusions and symbols extensively, notably in Mantiq al-Tayr. When translators overlook this symbolic dimension, the text’s concealed meanings become opaque, and readers may lose both nuance and clarity.Leppihalme’s widely used model offers practical solutions for rendering allusions. This study addresses two questions: (1) Which Arabic translation most successfully renders the allusions in the selected verses? (2) Which of Leppihalme’s strategies occurs most frequently in these translations of Mantiq al-Tayr?Research backgroundA doctoral thesis completed at the University of Tehran (2017), “Review and Critique of the Arabic Translations of Attar’s Mantiq al-Tayr by Ahmad al-Qaisi and Badi Juma,” examined manipulation and rhetorical devices, concluding that both translators misinterpreted numerous ironies and metaphors. A 2010 article, “T. S. Eliot’s Poems in Persian: A Case Study of Talmih (Allusion) Translation,” analyzed sixteen Persian translations of four Eliot poems using Kristeva’s intertextuality and Leppihalme’s model. Another study (2012), “Meaning Transfer and Intertextuality Based on Leppihalme’s Model,” investigated proper-name and key-phrase allusions in Ahmad Matar’s poems. To date, however, no research has examined the Arabic translations of Mantiq al-Tayr’s symbolic allusions specifically through Leppihalme’s framework; the present study is therefore novel in this respect.Research methodBecause Leppihalme’s model comprises two parts with multiple subcategories, this study focuses— for concision—on key allusive phrases. We employ a descriptive–analytical approach to examine the allusions in the first 65 verses of the opening poem of Mantiq al-Tayr, titled “A Conversation with the Birds.” We then analyze their rendering in three Arabic translations—Ahmad Naji al-Qaisi (1969), Badie Muhammad Juma (2002), and Ali Abbas Zuleikha (2021)—and evaluate each translator’s performance.ConclusionLeppihalme’s model identifies several methods for translating allusions, including strategies for proper names and key phrases. In translating Mantiq al-Tayr, concise descriptions of historical and Qur’anic references and brief explanations of symbolic meanings in footnotes proved the most effective means of conveying symbolic allusions. Ahmad Naji al-Qaisi consistently flags such references in footnotes, drawing readers’ attention to Qur’anic allusions and latent meanings; he does so by consulting commentaries (e.g., Goharin and Mashkur) and works on Qur’anic narratives. As a result, his translation surpasses the other two in handling allusions, relying primarily on descriptive footnotes in line with Leppihalme’s model. By contrast, Zuleikha’s translation lacks explanatory notes, tends toward literal rendering, and occasionally misinterprets terms, which obscures allusive content.
Research Paper
Translation in Arabic language and literature
Hesam Hajmomen
Abstract
This article introduces a method for teaching legal translation between Persian and Arabic by exploring the potential of parallel legal texts—legal texts written independently in both Persian and Arabic that share similar genres and subject matter. Using a descriptive-analytical approach and relying ...
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This article introduces a method for teaching legal translation between Persian and Arabic by exploring the potential of parallel legal texts—legal texts written independently in both Persian and Arabic that share similar genres and subject matter. Using a descriptive-analytical approach and relying on a comparative analysis of parallel legal texts, the study presents an educational framework in which students play a more active role in the translation learning process. Initially, legal texts are examined from the perspective of translation and categorized into four groups: legislative, judicial, private, and academic. Subsequently, by analyzing and comparing examples of these texts in Persian and Arabic, the study elucidates the advantages of using them in translation education. The findings demonstrate that parallel legal texts between Persian and Arabic can be divided into three categories based on their degree of similarity: texts with maximum correspondence, texts with similar informational structures, and texts with content similarities. Furthermore, the study proposes a variety of exercises tailored to each category, enabling students to actively improve their translation skills through comparison and analysis. This student-centered approach, emphasizing learning through practice, can serve as an effective step toward improving legal translation education between Persian and Arabic.IntroductionIn legal translation education, instructors typically provide source texts for students to translate, followed by error correction and the provision of a final translation. This method, commonly found in textbooks (e.g., Abdi & Rezvani Mofared, 2018; Homayouni & Madani, 2020), while offering certain benefits, confines students to the instructor’s knowledge and potentially stifles creativity. Furthermore, the provided translations often adhere more to the source language’s structure than to the stylistic norms of the target language, raising concerns about fidelity. This approach therefore warrants critical evaluation.This article proposes an alternative method for teaching legal translation between Persian and Arabic, predicated on the use of parallel legal texts. Parallel texts are defined as corresponding texts on identical legal subjects written independently in Persian and Arabic. The central research question is: How can these parallel texts be utilized in translation education? The hypothesis posits that parallel texts, by providing authentic examples of legal concepts expressed in both languages, can facilitate comprehension and analysis, support the identification of appropriate equivalents, and aid in reconstructing target-language stylistic features. This approach is informed by the author’s teaching and translation experience. Employing a descriptive-analytical methodology, this study comparatively analyzes the linguistic characteristics of parallel legal texts and outlines practical methods for their application in legal translation instruction.Literature ReviewNumerous theoretical studies have explored the complexities of legal translation. Adel and Rahimi (2018), in their article “Principles of Translation of Legal Texts”, emphasized the significance of meaning-based translation and the translator’s mastery of legal knowledge. Sadrzadeh (2011), in “Legal Translation: Modern Challenges and Theories”, examined various translation theories, the typology of legal texts, and translation criteria. Haghani (2004), in “Translation Teaching: Language Learning or Translation Training”, critiqued traditional translation teaching methods, highlighting the need for creativity and innovation in translation. Mobaraki and Aminzadeh (2013), in “Theory and Translation Competence”, emphasized the importance of learner-centered approaches in translation instruction. Nazari and Ghasemi Mousavi (2015), in “Issues, Problems, and Solutions for Teaching Translation”, stressed the necessity of revising curricula and developing practical, exercise-based, and student-centered syllabi in Arabic language translation education.Fattahipour (2020), in “University Textbooks for Official (Legal) Translation: Reviewing and Proposing a Model for Textbook Development”, critiqued existing textbooks and identified their inadequacy as a major cause of the disconnect between translation classrooms and the demands of the job market. Hajmalek and Aghamohammadi (2022), emphasizing participatory and student-centered methods, highlighted the need for new approaches in translation instruction in Iran. Delzendehrouy (2015), in “Using Parallel Texts in Translation Education”, underscored the importance of using parallel texts in translation pedagogy. Baqeri and Fekri (2020), in “The Challenges Characterising Arabic–Persian Translation Pedagogy at Iranian Universities from Professors’ Standpoint”, pointed to the use of parallel texts and language corpora as effective solutions for improving translation instruction. Despite these contributions, few studies have specifically addressed the development of new teaching methods for Persian–Arabic translation.Research MethodologyThis research employs a descriptive-analytical approach. Parallel legal texts in Persian and Arabic are comparatively analyzed. First, legal texts are defined and categorized, followed by an examination of the benefits of utilizing parallel texts in translation education. Finally, by analyzing examples of parallel legal texts, the study presents practical methods for incorporating these texts into the teaching of legal translation.ResultsThe use of parallel texts in legal translation instruction constitutes an active-learning approach that emphasizes learning through comparison and analysis. This method transforms the instructor’s role from that of a translator-dictator to a facilitator and advisor, supporting students in self-directed learning and fostering their independence in acquiring translation skills. To organize parallel texts, categorizing them into four groups—legislative, judicial, private, and academic—is recommended. This classification provides a comprehensive understanding of the diverse structures and functions of legal texts.Textual relationships between parallel texts can be divided into three categories: texts with complete correspondence, texts with similar informational structures but differing in detail, and texts with content similarities but differences in expression. This classification establishes an appropriate order of priority for presenting texts to students. Each of these three types of textual relationships lends itself to specific translation exercises. These include extracting equivalent elements, comparing information coverage, finding appropriate equivalents, analyzing writing styles, and practicing imitation, which help students become familiar with specialized legal terminology.
Research Paper
Translation in Arabic language and literature
Melika Afroz; Ali Bashiri; Zohreh Gharaei
Abstract
Proper names in travel narratives are not merely referential devices used to identify individuals, places, or institutions. Rather, they may perform functions that extend beyond identification, conveying layers of meaning, identity, ideology, and cultural memory. This study, focusing on the novel The ...
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Proper names in travel narratives are not merely referential devices used to identify individuals, places, or institutions. Rather, they may perform functions that extend beyond identification, conveying layers of meaning, identity, ideology, and cultural memory. This study, focusing on the novel The Travelogue of Ebrahim Beyg and drawing on Gibka’s (2018) two-act model, investigates the secondary functions that proper names assume in the source text. The findings reveal that these include sociological, localizing, semantic, humorous, didactic-educative, conative, allusive, revealing, expressive, desirous, poetic, camouflaging, and commemorative functions. The Arabic translation of the novel was then analyzed using Fernández’s (2006) translation procedures to evaluate the effectiveness of each in transferring these functions. The results indicate that “copying” has been more successful than other procedures in conveying certain functions—particularly sociological and localizing functions—but has proved ineffective in representing the complex functions of personal and place names. A final analysis, informed by Soja’s (1996) theory of Thirdspace, revealed that many culturally significant spaces extending beyond geographic places are semantically reduced in translation, becoming merely geographic in nature. The study emphasizes the necessity of a function-oriented and context-aware approach to the translation of proper names.
Introduction
Proper names—including place names and personal names—serve multiple functions in historical and literary texts. They lend credibility to the narrative, reveal ideological biases, and often act as vehicles of cultural mediation. In travelogues, the frequent use of proper names enables authors to enhance the authenticity of their accounts, validate firsthand experiences, and shape readers’ perceptions of various locations and encounters (Pratt, 2007). As Edward Said (1978) observes, European travel writers often meticulously recorded local place names to assert the originality of their discoveries, while simultaneously introducing Europeanized versions of these names to reinforce colonial dominance. This dual and seemingly contradictory function of proper names highlights the tension between representation and power in travel narratives.
Selective naming—or deliberate omission—has often enabled Western travel writers to portray foreign societies as exotic, contributing to the construction of a cultural “Other” (Kabbani, 1994). For example, in certain nineteenth-century Orientalist texts, authors reduced individual identities to generic labels such as “the Oriental,” thereby perpetuating stereotypes (Said, 1978). In contrast, postcolonial travel writers like V.S. Naipaul and Ryszard Kapuściński have challenged these Western narratives by foregrounding indigenous names (Youngs, 2013). Proper names have also been employed as tools for satire and ideological critique, as exemplified in Jonathan Swift’s Gulliver’s Travels, where invented place names serve to mock political institutions. Thus, proper names are not merely referential; they often carry symbolic, political, and ideological significance (Algeo, 1973; Van Langendonck & Van de Velde, 2016).
Given the multifaceted functions of proper names in travel writing, their translation poses considerable challenges. They are both linguistic signs and carriers of cultural and ideological meaning. Translation, as an intercultural process, is influenced by the differing cultural norms and ideological orientations of the source and target societies. Various strategies have been employed in the translation of proper names, each preserving certain functions while potentially erasing others. For example, transliteration may retain the phonetic form of the original name but fail to convey its cultural connotations.
While most studies on the translation of travel writing have focused on Western travelogues, Eastern travel narratives have received comparatively little attention. Despite the significance of proper names and the complexities involved in translating them, a noticeable gap remains—particularly regarding translations into Arabic. Although some studies have examined the translation of proper names in fantasy literature, children’s books, interpreting, and philosophical-literary texts (Abdul-Baqi, 2016; Amari Alahyari et al., 2023; Kashavarz, 2021; Shanaki & Ehteshami, 2022), the translation of proper names in Eastern travel writing remains underexplored.
To address this gap, the present study investigates the translation of proper names in Eastern travelogues into Arabic. The corpus comprises the three volumes of The Travelogue of Ebrahim Beyg by Zeyn al-Abedin Maraghe’i. The primary aim is to analyze the functions of proper names in the original text using Gibka’s (2018) functional model. Additionally, the study evaluates the translation procedures employed, based on Fernández’s framework (2006). Ultimately, it assesses the extent to which the functions and implicit connotations of proper names are preserved or lost in translation, and how this affects the reader’s understanding of the target text.
Literature Review
Several studies have explored the translation of proper names across different genres and theoretical frameworks. Abdul-Baqi’s (2016) thesis investigated the translation of proper names in children’s literature, focusing on Alice in Wonderland and its Arabic translation. Using Davies’ seven-strategy model, the study revealed that literal preservation of names was used in 85% of cases, with intratextual addition, omission, localization, transformation, and generalization occurring less frequently.
Kashavarz (2021) examined strategies for translating proper names in philosophical-literary novels. Using Van Coillie’s ten-strategy framework, the study analyzed the Arabic translation of Symphony of the Dead, finding that transcription and the addition of descriptive details were most common. However, certain choices resulted in the loss of functional aspects of the original names.
Horri (2022) analyzed the translation style of Saleh Hosseini across five English novels (Animal Farm, 1984, The Sound and the Fury, Absalom, Absalom! and Go Down, Moses). Applying Leppihalme’s framework, the study found that Hosseini employed both foreignizing and domesticating strategies. It concluded that style in the source text reflects the author’s voice, whereas in the target text, it reflects the translator’s agency.
Shanaki and Ehteshami (2022) critiqued the Persian translation of proper names in five fantasy novels. Using Gibka’s model and Van Coillie’s framework, they found that omission often led to loss of meaning and function, emphasizing the importance of functional translation strategies.
Similarly, Amari Alahyari et al. (2023) studied strategies for translating proper names in interpreting, applying Van Coillie’s model. Their analysis of a tourism-related documentary broadcast by Al-Kawthar Network found that non-translation, reproduction, and transcription were most frequent. They concluded that preserving original names was particularly important in tourism texts, given their role in promoting regional identity.
Overall, existing research has primarily focused on fantasy, children’s literature, philosophical-literary texts, and interpreting, while systematic analysis of proper names in travel writing remains scarce. Given that travelogues contain rich semantic, historical, and cultural layers—providing insights into geographical, religious, and political contexts—accurate translation of proper names in these texts is crucial. The present study therefore focuses on The Travelogue of Ebrahim Beyg, analyzing the functions and secondary meanings of proper names using Gibka’s (2018) model and evaluating their Arabic translation through Fernández’s (2006) framework.
Method
This study draws upon the three volumes of The Travelogue of Ebrahim Beyg by Zeyn al-Abedin Maraghe’i (1321 AH) and its Arabic translation by Mohammad Salama Alawi (2000). The corpus consists of the Persian edition edited by Sepanlou (2024) and its Arabic counterpart by Alawi. Employing a descriptive-analytical method with a quantitative component, all proper names were extracted from the Persian text and matched with their Arabic equivalents.
The analysis proceeded in two stages:
Using Gibka’s (2018) function-oriented model to identify the thirteen functions of proper names in the source text.
Applying Fernández’s (2006) ten translation procedures to assess how these functions were transferred into Arabic.
The theoretical foundation of this study rests on the premise that proper names in literary texts are not merely referential but also cultural, social, and symbolic. Gibka’s model enables nuanced analysis by distinguishing thirteen distinct functions of proper names, while Fernández’s framework provides a comprehensive classification of translation procedures. Together, they allow for a systematic evaluation of how proper names are represented in translation and the extent to which their functions are preserved or altered.
Conclusion
In this travelogue, the social function of personal names was most often conveyed through transcription, a procedure well-suited to the linguistic similarities of Persian and Arabic. As a result, the social status of individuals was largely preserved in the Arabic translation. This also applied to the localizing function, which typically reflects birthplace or ethnic origin.
However, the findings show that transcription was less effective in conveying semantic and expressive functions. For place names, conative, expressive, revealing, and commemorative functions are particularly important, yet these were often diminished when translators relied heavily on copying or transcription. Such strategies, as Venuti (1995) cautions, risk “foreignization,” reducing culturally rich spaces to mere physical geography.
Soja’s (1996) theory of Thirdspace provides a useful lens here. Rejecting binary views of space as either material (Firstspace) or abstract (Secondspace), Soja conceptualizes Thirdspace as a lived, hybrid realm where geography intersects with history, identity, and collective memory. Place names in The Travelogue of Ebrahim Beyg often operate within this Thirdspace, embodying cultural and mnemonic dimensions. When translators reduce them to mere geographic references, these deeper layers are lost.
In sum, place names in travelogues are not simply geographical markers but cultural and historical signifiers that shape readers’ spatial understanding. Preserving their Thirdspace dimensions is therefore essential. Proper names act as gateways, transporting readers into lived spaces where geography is interwoven with identity, myth, and memory. This study underscores the need for function-oriented, context-sensitive strategies in translating proper names, particularly in travel writing.
Research Paper
Translation in Arabic language and literature
Narges Ansari; Tayyebeh Seyfi
Abstract
The relationship between language and culture is reciprocal, and cultural elements manifest themselves in language through words, phrases, and idioms. Cultural vocabulary refers to concepts, relationships, phenomena, and tools, encompassing both the material and spiritual aspects of a specific society. ...
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The relationship between language and culture is reciprocal, and cultural elements manifest themselves in language through words, phrases, and idioms. Cultural vocabulary refers to concepts, relationships, phenomena, and tools, encompassing both the material and spiritual aspects of a specific society. These often have no direct equivalents in other languages, thus posing significant challenges in intercultural and interlingual communication. Yahya Sinwar’s book The Thorn and the Carnation, due to its focus on various dimensions of Palestinian life, contains numerous cultural elements. A translator must thoroughly understand these and find suitable equivalents in the target language to accurately convey the culture and produce a clear, accessible translation.
This study examines Mr. Shani’s Persian translation of the book, focusing on different types of cultural elements and the translator’s strategies. Overall, despite the political nature of the narrative and its emphasis on military themes, the work incorporates a wide range of cultural elements rooted in daily life. Given its role in conveying meaning and expressing the historical truths of Palestine, the translation is crucial in intercultural transfer. The translator faced the dilemma of foreignization versus domestication, attempting to preserve the authenticity of the source text while also ensuring reader comprehension. Hybrid methods were employed, including footnotes, descriptive equivalents, and cultural substitutions. However, by introducing both Arabic and Persian equivalents directly into the main text, the translation at times loses fluency and clarity.
Introduction
Cultural elements and the strategies for rendering them in translation are among the most debated issues in translation studies. A translator’s choices depend on their purpose and approach, but these decisions are crucial: an unsuitable method may prevent readers from fully understanding the text or, conversely, estrange them by excessively preserving foreign elements. Successful cultural translation requires strategies that allow the audience to grasp the meaning while simultaneously experiencing the cultural characteristics of the source language. This challenge is particularly acute in texts with strong cultural and social dimensions.
One such work is Yahya Sinwar’s The Thorn and the Carnation. In Iran, few studies have explored Palestinian culture through literature, yet this novel, which narrates the struggle and resistance of the Palestinian people within the context of their daily lives, vividly portrays cultural practices and social realities. Several Persian translations exist, and this study focuses on Mr. Shani’s version.
Given the prominence of Newmark’s framework for analyzing cultural elements in translation, this study adopts his approach while also drawing on domestic scholarship that has addressed localization strategies. It seeks to answer two key questions:
What cultural elements are employed in the novel?
How were these elements translated and transferred into Persian by Mr. Shani?
Research Background
Numerous studies have examined cultural elements in texts and their translation. Notable examples include:
Shadman and Mirzakhani (2019), The Challenges of Translating Cultural Elements of Plays Based on Newmark’s Theory, Journal of Translation Research in Arabic Language and Literature.
Masbuq and Ghaffari (2022/1401 AH), Finding the Equivalent of Cultural Elements in Ibn Arabshah’s Translation of Marzbannameh Based on Ivir’s Model, Journal of Language Studies.
Sedghi and Kiaderbandsari (2017), Translatability of Institutions, Customs, Trends, and Concepts in Arabic-to-Persian Translation Based on Newmark’s Framework, Journal of Arabic Literature.
Despite this growing body of work, little research has been conducted on The Thorn and the Carnation, either on its content or its translations. Some analyses exist, such as Alaa Abu Bakr’s essay Reading in the Mind of Al-Sinwar: “The Thorns and the Carnations,” the Epic of the Palestinian Struggle and Zibaei and Ibrahim Ali’s The Narrative Structure in the Story of The Thorns and the Carnations, which employs a structuralist approach to examine narrative elements. Yet no systematic study has addressed the translation of the novel. Considering the importance of translation in meaning transfer, this gap must be filled through critical evaluation of strategies and shortcomings.
Methodology
This research is based on library study and employs a descriptive-analytical method. Cultural elements in the source text were extracted and compared with their renderings in Mr. Shani’s Persian translation. The translator’s strategies were then categorized according to Newmark’s framework. The analysis evaluates whether the translation successfully conveys Palestinian culture to Persian readers or whether it merely familiarizes the text through localization.
Conclusion
The results of this study can be summarized in two main findings.
First, an examination of The Thorn and the Carnation from the perspective of cultural elements shows that, although the work is a historical, political, and military narrative of Palestinian resistance, it also portrays daily life, customs, idioms, games, foods, and clothing. This reflects the author’s realist approach, bringing the narrative closer to the language of ordinary people and enabling stronger engagement with general audiences.
Second, regarding translation strategies, the analysis of Mr. Shani’s work indicates a combination of approaches. At times, the translation preserves the authenticity of the source text by retaining foreign cultural elements; at other times, it adapts them to Persian culture to improve readability. However, one notable weakness is the inconsistency in finding equivalents, as the same cultural element is sometimes translated differently across the text. This lack of uniformity reduces coherence and clarity.
In conclusion, while Mr. Shani’s translation succeeds in introducing Palestinian culture to Persian readers, greater consistency in applying equivalence strategies would enhance fluency. A balanced application of Newmark’s methods could allow both authenticity and accessibility, ensuring that the translation maintains cultural depth without sacrificing readability.
Research Paper
Translation in Arabic language and literature
Ali khaleghi; jamal talebi ghareh gheshlaghi
Abstract
In the translation process, lexical choices (the selection of specific words and phrases) and structural choices (the organization of sentences and phrases) both play a key role and mutually influence one another. The translator should make the best choices, considering the communicative goals of the ...
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In the translation process, lexical choices (the selection of specific words and phrases) and structural choices (the organization of sentences and phrases) both play a key role and mutually influence one another. The translator should make the best choices, considering the communicative goals of the text, the cultural and social characteristics of both the source and target languages, as well as the needs of the audience, to convey the main message effectively. The translator’s accuracy and skill directly affect the overall quality of the translation and play a vital role in preserving the text’s integrity and ensuring the effective transmission of its message. Lexical choices, in particular, can profoundly shape the reader’s understanding and interpretation.
Ibrahim Nasrallah’s novel The Ghosts of Kilimanjaro, translated into Persian by Seyed Hamidreza Mohajerani, is a significant work that reflects Palestinian experiences and emotions. The novel portrays the ascent of Mount Kilimanjaro as a symbol of determination and resilience, representing the Palestinians’ effort to assert their identity and convey their message to the world. This ascent symbolizes spiritual elevation in the face of hardship.
This article examines the Persian translation of The Ghosts of Kilimanjaro with a focus on structural and lexical strategies, applying Lance Hewson’s theory of translational recreation.
Introduction
Translation is more than a transfer of words from one language to another; it is a complex process involving the transmission of cultural concepts, linguistic structures, and communicative goals between distinct cultures. According to Raphaël Breton, as long as there is a need to understand other cultures, translation will remain a vital tool for building connections (Mir-Emadi, 1990: 12).
Every language has two main aspects: structure and function. Structure refers to the rules and elements that make up a linguistic system, including syntax, phonology, and semantics. Noam Chomsky divides linguistic structure into four levels: deep structure, transformational structure, semantic structure, and phonological structure (Horri, 2011: 57). During the translation process, the translator faces lexical and structural choices, both of which influence each other. The selection of words and the arrangement of sentences play a crucial role in recreating the text and effectively conveying the intended message.
Nasrallah’s novel The Ghosts of Kilimanjaro, translated by Seyed Hamidreza Mohajerani, is an important work of contemporary Arabic literature that narrates the experiences and emotions of Palestinians. The ascent of Mount Kilimanjaro is portrayed as a symbol of resilience, willpower, and spiritual elevation in the face of adversity.
This study, drawing on Lance Hewson’s theory of translational recreation, seeks to evaluate the translator’s strategies in this work. The guiding research questions are:
How does the evaluation of normative and cultural dimensions in Hewson’s model affect the recreation of the translation of The Ghosts of Kilimanjaro?
In what ways does this evaluation adapt or modify the cultural, value-based, and ideological elements of the source text to align with the target audience’s horizon of expectations, and what consequences does this have for Persian readers’ reception?
Based on Hewson’s model, how have the translator’s strategies and decisions impacted the recreation of the text?
Literature Review
Few studies have applied Lance Hewson’s theory of recreation to literary texts, particularly in the context of Arabic literature. One relevant article, “Thematic Recreation in the Translation of the Play A Bridge to Forever by Ghassan Kanafani Based on Lance Hewson's Translational Recreation Model,” was published by Sayadani et al. (2024) in the Journal of Translation Studies in Arabic Language and Literature. Using a descriptive-analytical approach, the authors aligned Hewson’s theoretical framework with the translation of Kanafani’s play.
Despite such contributions, Hewson’s theory has not been comprehensively explored in relation to Arabic novels. Given that The Ghosts of Kilimanjaro, with its distinct cultural and social themes, provides an ideal case for studying translational recreation strategies, this research seeks to fill this gap and provide a more detailed analysis of its translation.
Research Methodology
This study adopts a descriptive-analytical approach to examine the Persian translation of The Ghosts of Kilimanjaro. Selected passages from the Arabic source text and its Persian translation were collected and analyzed using Hewson’s framework.
Hewson argues that the translator does not merely transfer meaning but actively recreates the text for the target audience through “structural choices” and “linguistic choices.” His model highlights several strategies, including:
Structural Equivalence: Adjusting sentence structures, such as merging or splitting them, to improve coherence and comprehension in the target language.
Alteration: Modifying the perspective or form of the message without changing its core meaning, often concerning metaphorical or connotative concepts.
Amplification: Adding information or details to enrich the translation and better convey the message.
This study analyzes concrete examples to show how the translator employed these strategies to align the text with Persian cultural norms and expectations.
Conclusion
This study demonstrates that Seyed Hamidreza Mohajerani, in his Persian translation of The Ghosts of Kilimanjaro, successfully recreated the source text by applying Hewson’s strategies to preserve its message while adapting it for Persian readers.
Structural Choices: By employing structural equivalence (e.g., summarizing verbs or adding explanatory phrases) and alteration (e.g., replacing metaphors with culturally appropriate equivalents), the translator reduced cultural and linguistic incongruities. For instance, rendering certain pronouns as their referents improved clarity and reader comprehension.
Linguistic Choices: On the lexical level, the translator used amplification and other techniques to make implicit or connotative meanings more explicit. For example, samiʿtu was translated as khabar be man rasid (“I received the news”), while nashtaʿil was rendered as shamʿ-e digar ra roshan konim (“we will light another candle”). Similarly, jalisa (“seated”) was translated as mochaleh (“crumpled up”), intensifying imagery. Descriptions were enriched through adjectives such as kubandeh, suzandeh, va robandeh (“pounding, burning, and sweeping”) to enhance the narrative’s emotional power.
Ultimately, Mohajerani’s translation goes beyond literal transfer. By carefully considering cultural, value-based, and ideological elements, he transformed the novel into a meaningful and authentic experience for Persian readers, while preserving the integrity of Nasrallah’s message.
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