QURAN HADITH TRANSLATION STUDIES
Year:2018 | Volume:5 | Issue:9 |Papers Count:6

Jean-Paul Vinay and Jean Darbelnet, two of the most famous critique translation theorists in their book "Comparative Stylistics in French and English, "(1995) introduce the seven methods and criteria for translation, which each interpreter uses unwittingly, and the interpreter's using of any of these methods and the amount of such use, expresses the translator's translation method, including direct and indirect translation. This research in two theoretical and comparative aspects first describes the components of Vinay and Darbelnet and then by an analytical and descriptive method examines some examples of (1394) Mousavi Garmaroudi's translation from Imam Ali's Letter to Malek Ashtar in Nahj al-Balagha based on the seven methods of the two, in order to provide a positive and accurate assessment of the quality and methods of the translator's translation. The result shows that Garmaroudi through the Vinay and Darbelnets' these seven methods used direct procedures less, which includes borrowing, calque, and literal translation and this issue is justified by his true and accurate writing. And the next four techniques, which are indirect, have been used more in his translation, and this method has contributed to an eloquent translation.

The topic of Hyperbole has been taken into consideration in various sciences of Arabic language, but less has been taken into additional verb, especially in the Holy Qur'an. The abundance of Hyperbole in the Qur'an's additional verbs and the semantic delimitations of these sentences and the lack of sufficient attention by translators in translating them necessitates research and review of this subject. In the present research, through the descriptive-analytical method, the challenges of the concept of Hyperbole and its reversal in lower Quran additional verbs have been examined. The purpose of this research is to introduce these challenges and ultimately provide a more accurate translation of the Qur'an. According to the findings of this research, at least three major challenges in this regard can be identified: The multiplicity of meanings of third person verb and the glorification of more famous meanings, the interconnection of the two concepts of "plurality" and " Hyperbole", and mistake in identifying the subject of Hyperbole. Moreover, the study of sample verses in this study shows that the general Persian interpretations and translations have a weakness and inadequacy in the understanding and transference of the concept of Hyperbole of additional verbs in the Qur'an. In addition, the method of analyzing verses in this study reveals that it is not easy to distinguish between the implication of verbs on Hyperbole, and can not be understood solely by relying on the mere meaning of the terms and generalities contained in the mere books on this subject. Instead, it is necessary to interpret the text of the verses and analyze its space using the inner and outer metamorphosis in order to recognize the implication of Hyperbole in the additional verbs of the Qur'an.

Simile and metaphor are two stylistic devices whose translations are always difficult, for their relationship basis is like the relationship between two entities. Since the cultural themes in simile and metaphor and the relationship between them in the target language are not necessarily the same as in the source language, somehow, this relationship needs to be reflected in the translation. In this study, first, the translations of simile and metaphor were studied, then, by looking at the two French translations of the Quran from Muhammad Hamidullah and Albert Kasimirski, the manner of translatability of the "similes" and "metaphors" existent in the selected verses was studied in a comparative way. The purpose of this research is to study different ways of these arrays translations in the Holy Qur'an. In the context of this article, from among the verses, 10 verses were given as examples and the results of the research outcome showed that two translators, from among different translation methods, to maintain the great meaning of the Qur'an, made more use of literal translation in transferring the two arrays to maintain the form in addition to the meaning, but in the face of the verses having elements with a cultural burden, also made use of explanations.

Translation is one of the most prominent intercultural fields that has seen ups and downs over the past years and it grows steadily. An important aspect of translation is the cultural issue. Since cultural elements belongs to a particular people and groups and differ according to their speech, deeds and tastes, will face the converting of meaning to the target language with problem; ﹾ indeed, these problems are rooted in the amount of translator knowledge about the cultural elements in the source language. Peter Newmark (1988) is one of the most famous experts in the field of translating cultural elements. Newmark has divided cultural elements into five categories and provided fifteen methods for their translation. The present study evaluates five Persian translations of the Quran, regarding to Newmark's theory, using a descriptive-analytical method. The criteria for these selecting translations are the specifics method of each translation in their writing style. However, those mentioned translations have been created between 1988s and 2004s. In this research, the translation of the materialistic culture of clothing in the Quran has been studied and its purpose is to know which of the fifteen methods of cultural translating elements has a greater role in translating of clothing element? The results of the research indicate that translators have often chosen literal translations and they have chosen the cultural equivalent, and semantic method to translate the cultural elements.

"Rooting" and "originality" of the vocabularies are considered as two important axes for the correct equating in the translation and interpretation process of Holy Qur'an. In this regard, this study tries to apply them in the Quranic "Saleya" root. This root has been used 25 times in the Quran in various structures and different meanings are given for it, among which "entering" is most often seen. Also, due to the similarity of this root and the "Salava" root, it has usually not been paid much attention to it, and even some have not realized the distinction between these two roots. According to the dark meaning of this root and its uses in the Quran, this research seeks to provide a clearer meaning of this root than what had come in most Persian translations of the Holy Quran and some of the interpretations by relying on the first hand dictionaries and some of the early interpretations, as well as the dictionaries of the Sami and Afro-Asian languages in the field of Semantic studies with a descriptive-analytical method and referring to academic resources. According to the conducted studies, this root originally meant "necessity" and "communication", and then used in its other meanings such as: "to receive heat of fire", "to be turned" and "to enter".

The theory of "aesthetics of reception" proposed by Wolfgang Eiser is one of the branches of the theory of reception in linguistics and literature. This theory emphasizes the reader's understanding and reception and aims to achieve the goal that the text translator, as one of the readers, ought to fill the gap based on his perception. This research is descriptive-analytic and is based on the theory of Wolfgang Iazer, and has chosen translations of Shojaee, Ellahe Qumshahi and Moaidi from Arafah's prayer, as a literary text. It has done this after examining the various types of gaps in the original text of prayer, and the way they reflect on Persian translation. The results of the research showed that the virtual part of the language (metaphor, quibble, permissive and simile) is the most intrinsic part of the prayer and metaphor has the largest amount of linguistic split. Translators have used two methods to remove and highlight these empty spaces and among translators, Mr. Shojaei, using a free translation of this prayer, has used the method of highlighting to read empty spaces more than others.