Translation in Arabic language and literature
Javad Asghari; Hossein Jowkar
Abstract
AbstractCurrently, there is no precise and all-encompassing model available for evaluating the translation unit in the translation of the Quran. To attain such a model, it is necessary to first analyze the effectiveness of the components of the translation unit. In this new study, we aim to examine the ...
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AbstractCurrently, there is no precise and all-encompassing model available for evaluating the translation unit in the translation of the Quran. To attain such a model, it is necessary to first analyze the effectiveness of the components of the translation unit. In this new study, we aim to examine the translation unit used in translating the Holy Quran. This essay starts off by looking at how translation theorists have approached the idea of translation units. Following that, a thorough study and analysis of the translation units utilized by Quran translators in Iran have resulted in critiques of their effectiveness in interpreting the Holy Quran. In this study, alongside the utilization of translation units suggested by Western theorists, an additional groundbreaking unit was employed—a sub-word unit—which has not yet been utilized by any translation theorists in the Western context as a recognized translation unit. This article employs a descriptive-analytical method to analyze the translation unit. The examined translations include Moezi, Payandeh, Makarem Shirazi, and Ansarian's translation. The research findings indicate that the translation of the Holy Quran can be approached using several units, such as word unit, sentence unit, thinking unit, text unit, culture unit, and even units smaller than a word. The choice of unit depends on the specific context of each verse and the perspective of the translator. The percentage of sentence unit usage among the mentioned translators is higher than that of other units. Based on the research findings, it is not permissible for translators to make any modifications to the content of the Qur'an during translation. Therefore, the recommended translation unit for the Holy Qur'an is the sentence unit, which has proven to be the most impactful.Keywords: Holy Quran Translation, Translation Unit, Components of Translation Unit, Translation Critique.IntroductionThe exploration of various methodologies in the discourse around translation has given rise to numerous subjects within this domain. A problem that has been discussed in the theoretical field and has a direct impact on the practical field is the concept of the translation unit. The question at hand is: what is the optimal amount of text that a translator should choose as a translation unit? The translation unit refers to the portion of the source text that the translator selects for translation. It represents the unit of the source text that can be adjusted to match the unit of the destination text. Initially, the translator must choose a portion of the original text that has the essential meaning for translation. Subsequently, they must render it into the target language in its original form, or if that is not feasible, by implementing modifications. Translating religious literature is particularly delicate in comparison to other texts due to the significance of these texts in conveying divine revelation and words. This is because any alteration of the text's content by the translator is strictly prohibited. However, the sacredness of the term prohibits any alteration in the linguistic composition of the text.The translation unit is a theoretical concept in the field of translation that determines the portion of the source text that a translator can use to convey the meaning in the target language throughout the translation process. This article attempts to examine the usage of several linguistic units, such as word units, sentence units, thought units, text units, cultural units, and less-than-word units, by translators when translating the Quran from the source language to the destination language. Please have a look.This research has utilized twelve different translations of the Holy Quran. We selected these translators because we aimed to analyze various generations of translators and their distinct styles within the context of the translation unit. Our objective was to assess the utilization of different translation units by each translator.Literature ReviewIn the realm of Quranic translation, numerous subjects have been addressed, and thorough investigations have been conducted. Here are a few examples, summarized briefly: In their article titled "Criticism of Haddad Adel's Persian Translation of the Holy Quran from the Perspective of Conceptual Translation," Amraei and Marouf (2014) criticized Haddad Adel's Persian translation of the Holy Quran. They found that this translation, while drawing on the eloquent Persian language, adheres to the translator's belief in the method of conceptual translation. As a result, the translations are more equivalent and in harmony with the original language and structure of the Quran.In their 2013 article titled "Contemporary Literal Translations of the Holy Quran in Persian Language: Superiorities and Shortcomings," Naseri et al. examined the literal translations of the Holy Quran in Persian, specifically Dehlavi, Sharani, Mesbah Zadeh, and Moezi. They concluded that the literal translations of the Holy Quran have certain advantages and disadvantages when compared to the content translations. Although they have certain limitations, they also provide relative benefits.Azaddel et al. (2018) conducted a study titled "Criticism and Analysis of the Translation of Surah Al-Qara'a based on its Linguistic Context (a case study of the translations of Fuladvand and Makarem Shirazi)", where they compared two different translations of the Holy Quran. Fouladvand and Makarem Shirazi analyze Surah Al-Qaria by applying the principle of equivalence of linguistic context between the source and destination texts. Finally, they offer a recommended translation that is determined by analyzing the linguistic context using three key factors: lexical, morphological-syntactic, and rhetorical.Based on our observations, it has been discovered that numerous researchers have engaged in research endeavors focused on critiquing, examining, and evaluating translations of the Holy Quran. However, none of these studies have specifically focused on the act of translation itself. Thus, this paper aims to utilize the translation unit in translating the Qur'an to yield novel findings in the realm of Qur'an translation.Research MethodologyTo analyze the translation units in the translation of the Holy Qur'an, we initially determine the translation units available for the translator to utilize during the Qur'an translation process. In this study, alongside the translation units suggested by Western theorists, we will incorporate another groundbreaking unit: the sub-word unit. This article will analyze the translation of verses, focusing on translation units such as words, sentences, thoughts, texts, cultures, and smaller linguistic units. Next, an analysis is conducted on the efficacy of the translation units utilized by Quran translators in Iran for translating the Holy Quran. This article employs a descriptive-analytical method to analyze the translation unit.ConclusionUpon careful analysis of each translation of the Holy Quran, it becomes evident that the translators have rendered their translations based on their individual styles and personal preferences. This study demonstrates that the translator has the ability to utilize several units of translation, such as word units, sentence units, thinking units, text units, cultural units, and even units smaller than a word, when translating the Holy Quran. It is recommended to employ a single word in verses with jurisprudential difficulties that need to be translated without any interference.The sentence unit is the most frequently utilized due to its ability to effectively deliver messages without excessive or insufficient information. The usage of a unit of thought is suggested when it enhances the transmission of the message by being compatible with the target language and facilitating the audience's interpretation of the verse. Due to the significance of trustworthiness in conveying the message of the Qur'an and the concern of the translator's own bias, it is advised against utilizing the unit of the text.The cultural unit utilized varies depending on the specific cultural element and its relationship to the target text. However, its appropriate application will enhance the word's significance and promote familiarity with the culture of the Qur'an. In cases where the precise translation of individual letters is crucial, the unit is smaller, which enhances the accuracy of the translation. The study examined and criticized the translation units used by Quran translators in Iran.It found that the application of these units is highly effective in translating the Holy Quran. The use of translation unit components helps solve various challenges faced by translators, such as streamlining the translation process, avoiding inaccurate translations, addressing cultural differences, and accurately translating complex letters. Overall, the use of translation units greatly enhances the efficiency and accuracy of Quranic translation. Overall, the study on verse translation found that translators tended to use sentence units more frequently compared to other units. This is because sentence units allow for the translation of concepts without the need to add or remove any information. The verse's meaning is comprehended. Based on the research findings and the given reasons, the recommended translation unit for the Holy Quran is the sentence unit, as it is the most effective. This is because the sentence unit is particularly useful when the source language is concise (such as in descriptions or irony), which is also a characteristic of the Qur'an. Consequently, the sentence unit is considered the optimal and prevalent translation unit for translating the Quran.
Translation in Arabic language and literature
Fatemeh Dini; Javad Asghari
Abstract
Each profession has its own rules, limits, and restrictions, and for each profession, its boundaries and rules must be defined. Adherence to the standards, values, and limitations of each discipline can be defined as the professional ethics of that discipline. Due to the special position of the translator ...
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Each profession has its own rules, limits, and restrictions, and for each profession, its boundaries and rules must be defined. Adherence to the standards, values, and limitations of each discipline can be defined as the professional ethics of that discipline. Due to the special position of the translator in the translation process, the present article has tried to express the ethics of the translator's profession and the prerequisites of the translation profession while using the descriptive-analytical method. Understanding the prerequisites and challenges and slips of the translation profession, as well as work experience in specific fields, makes the translator specialize in a field of translation techniques, and the process of finding expertise provides an important part of professional ethics in the field. Hussam al-Din Mustafa in his book "Basics and rules of the translation industry" has referred to the subject of professional ethics of translation and to various issues in this field, which is the basis of this article. The authors have come to the conclusion that: Familiarity with the culture of the source language, specialization in translation, familiarity with the technique of translation, context in translation, and translation process, are the most important prerequisites that a translator should consider, to be able to provide a more acceptable translation.
Translation in Arabic language and literature
Akram Madani; Javad Asghari
Abstract
Relying on Newmark's theoretical framework, the present study examines the quality of transferring the unit of culture and the performance of translators in translating the novels Miramar, Zaqaq al-Muddaq, and the Nile Trilogy by Najib Mahfouz, The Season of the Hijrah to the North, and Ars al-Zain by ...
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Relying on Newmark's theoretical framework, the present study examines the quality of transferring the unit of culture and the performance of translators in translating the novels Miramar, Zaqaq al-Muddaq, and the Nile Trilogy by Najib Mahfouz, The Season of the Hijrah to the North, and Ars al-Zain by al-Tayyib Saleh and Daruz al-Bulgrad by Rabbi to measure the degree of conformity of translation with the components of this theory. After reviewing and adapting the original text and Persian translation based on Newmark theory, it was found that in translating these novels, the methods of transmission, localization, and cultural equivalent have been most used in transmitting the unit of culture. Cases have not been successful in conveying cultural categories. Many cultural categories, including the names of food, clothing, antiquities, institutions and organizations, customs, etc., without explanation in the footnote, are only transferred to the target culture and make it difficult for the reader to understand, which is one of the weaknesses of translators.
Javad Asghari
Abstract
This paper seeks to put forward a new meaning of the word "rahū" in the verse “وَاتْرُکِ الْبَحْرَ رَهْوًا"(44:24). There are two meanings, "calm" and "cloven", mentioned for this word in dictionaries and interpretations of Quran.In this respect, the present article benefits ...
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This paper seeks to put forward a new meaning of the word "rahū" in the verse “وَاتْرُکِ الْبَحْرَ رَهْوًا"(44:24). There are two meanings, "calm" and "cloven", mentioned for this word in dictionaries and interpretations of Quran.In this respect, the present article benefits from lexicons and dictionaries such as Lisan al-Arab, Taj al-Arus, Al-Mufradat fi Gharib Al-Quran as well as many important interpretations of Quran in Islamic world from the first interpretation Tafsir Moqatil Soleyman to Tafsir of Nemune and Al-Mizan. However, the author of this paper first proposes that this word has a different meaning in this context then argues that it is foreign (non-Arabic) word and belongs to the language of Semitic family. Hence he has searched for its meaning in Hebrew, Aramaic and Syriac lexicons and dictionaries and has given other meanings that are more consistent with the context of the verse.
