RESEARCHES ON TRANSLATION IN ARABIC LANGUAGE AND LITERATURE
Year:2016 | Volume:5 | Issue:13|Papers Count:6

Simplification is one of the universal features of translation, and this feature means that translators benefit special techniques to simplify the language of translated text. According to Baker, the simplification is the tendency to simplify the translated text for the readers, and it is also the tendency to choose one interpretation and prevent other interpretations. In this case, the translator enhances the clarity by removing ambiguities. In this paper, considering Baker’s definition of the universals, especially simplification, a descriptive and analytical method is used to study this feature in Mohammad Reza Maraashipour's translation of two novels written by Naguib Mahfouz Al-Tariq (the way) and Zaqaq Al_Medaq (Medaq’s alley). However, the main problem of this research is the role of simplification in the transmission of cultural taboos while taking the differences of cultural norms in the first language to that of the target language is not a little problem. The findings of this study show that the removal of complex structures and replacing them with simpler structures, simplification of the existing structure, diminution of meaning of formidable vocabulary or elimination of some vocabulary, specially elimination or diminution of cultural taboos that the most evident of which is the sexual scenes are the distinctive characteristics of Maraashipour’s individual style. Although the translated text has become simplified in comparison with the original text, the elimination of cultural taboos from the original text, the translator’s mistakes, and the diverse simplifications cause loss of some of author’s purpose to a considerable extent

Translation of literary works of mystic scholars and wayfarer poets due to use of convolutions, the application of secrets, and specific terms has always been one of the main challenges facing translators. “Ghazaliyat-e-Shams”, a collection of mystical poems by Mawlana, have been translated into Arabic several times. Among these, the translation of "Mohammed Saeed Jamal al-Din" is presented as a selection of sonnets of Shams. This study attempts with a descriptive-analytical method to examine some of the failures of this translation and the factors that affect it.  The lack of command of translator in Farsi, inaccuracy in reading words and phrases, presence of homonym (a word that sounds the same or is spelled the same as another word but has a different meaning), misdiagnosis of the subject from the object, and inattention to punctuation in the original text are of influence on an incorrect translation of some verses of The Works of Shams. Obviously, the fact that this collection has been translated into prose in Arabic, the prosodic differences between the two works will not be investigated.

In Arabic, the letter “vav” (meaning and) is normally not used to indicate a causal function between a main clause and a subordinate clause of purpose beginning with “causal Lam Mansoub” and a present verb. For example, “(This is) a book which We have revealed to you that you may bring forth men, by their Lord’s permission form utter darkness into light.” This structure is prescribed in standard language based on the rules of Arabic semantics, and it is an instance of separation in rhetoric. This structure is abundantly seen in the Holy Quran, and beside this criteria structure there is another structure in the Holy Quran in which the letter “vav” is placed between the main clause and the subordinate clause of purpose; thus, it is considered defiance from the standards of this structure. The main question in this paper is whether the “vav” is a conjunctive one or a redundancy. This paper takes advantage of the descriptive-analytical method to extract the verses of the Holy Quran and explain the notions of semantics scholars and interpreters of Quran to introduce this structure as a style-builder indicator in the Holy Quran which not only makes the reader think about it, but also generates meaning.

Language interference or the blend of two languages is a distinctive feature that relates both Persian and Arabic. Emergence of Islam in Iran established a closed and deep connection between these two languages. This connection resulted in a collateral effect especially in the lexical aspects; this means that the involved words or loanwords exchanged between the two languages signified that the Arabic loanwords are far greater in number than Persian ones. Although some words maintained their phonological and written form, there are many other words that have been changed over the centuries in terms of meaning and usage. In some cases, the written form has stayed the same but is considered completely different in terms of linguistic signs. This creates problems for the translators. The present paper aims to employ field experiments design analysis and interpretation to present general and new categories of involved Arabic words and distinguish the effective aspects of each category in translation.  It also endeavors to demonstrate that translating from Arabic into Persian, despite the many involved words, may be helpful; however, considering their semantic transformation and functional differences or the distinctiveness of the other group, deviation may happen in finding equivalents.

In the holy Quran, there are some words that translators for their translation to other languages need to have special precision and contemplation. One example of such words is reduction and amplification devices that the presence of these words in the text sometimes causes inconsistency or error in the translation. Additionally, it is sometimes seen that the translators ignore them. Such disorganization in the translation is probably attributable to various meanings of these words, such as the implication of the word "قَد" [Indicates emphasis or diminution] for emphasis, inquiry, approximation, reduction, and amplification. In addition, it sometimes bears similarity to other words, such as exclamatory “کَم” [How many, How much, many a] to interrogatory “کَم”. It could occur due to opposite concepts, such as the word «رُبَّ» [Indicates preponderance or diminution] that sometimes indicates the increase and other times it means shortcoming. These has caused the translators to commit errors in determining the type of these devises, their correct implication, and their part of speech. We decided to find out what are the methods of the translation of these devices and what solution can keep the translators safe from making errors? Initially, this study primarily demonstrates the disconformity between some translators and ccommentators and grammarians. Then it attempts to introduce the correct words to rectify the translation of the texts, and it scrutinizes the principles of determining the type of devices, such as «رُبّ» or «قد» that are used for reduction or amplification or other meanings and «کم» and «کأیّن» [Indicates preponderance or diminution] that are used for detection of binding element of the sentence. Therefore, a translator needs to be well aware of the rules of grammar and etymology.

This paper seeks to put forward a new meaning of the word "rahū" in the verse44:24) "وَاتْرُکِ الْبَحْرَ رَهْوًا" ). 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.