نوع مقاله : مقاله پژوهشی

نویسندگان

• ابراهیم فلاح ¹
• سید محمدحسین عمادی منش ²

¹ استادیار گروه زبان و ادبیات عربی دانشگاه آزاد اسلامی واحد ساری، ساری، ایران

² دانشجوی کارشناسی ارشد علوم قرآنی – گرایش ادبی دانشکده علوم قرآنی، آمل، ایران

چکیده

ترجمه واژه به واژه قرآن کریم ممکن است مانع از انتقال مفاهیم عمیق آن شود. به همین دلیل، مترجمان گاهی ناچارند افزوده‌هایی به متن ترجمه اضافه کنند تا شفاف‌سازی معنایی و ساختاری متن به‌خوبی انجام گیرد. در ترجمه‌های فارسی معاصر قرآن کریم، افزوده‌های تفسیری جایگاه ویژه‌ای دارند و بسیاری از مترجمان معاصر، این افزوده‌ها را به‌صورت داخل پرانتز یا به‌صورت جداگانه در مورد ترجمه برخی آیات مطرح کرده‌اند. پژوهش حاضر در صدد است تا با اتخاذ روش توصیفی-تحلیلی، به گونه‌شناسی افزوده‌های تفسیری مترجمان معاصر در دو جزء پایانی قرآن کریم بپردازد. بررسی‌ها نشان می‌دهد که بیان معنای برخی حروف مقطعه قرآن، بیان سبب نزول آیات به‌صورت افزوده‌های تفسیری، بیان مصداق برخی گزاره‌های قرآنی، بسط معنایی برخی واژگان، بهره‌گیری از سیاق آیات در ترجمه و تأویل صفات متشابه خداوند از مهم‌ترین گونه‌های افزوده‌های تفسیری در ترجمه‌های معاصر فارسی به شمار می‌روند.

کلیدواژه‌ها

• قرآن کریم
• افزودههای تفسیری
• ترجمههای معاصر
• گونهشناسی

موضوعات

• قرآن پژوهی

عنوان مقاله [English]

Typology of Interpretive Additions in 7 Contemporary Translations (Case Study of the Last Two Parts of the Holy Quran)

نویسندگان [English]

• Ebrahim fallah ¹
• Seyyed Mohammad Hossein Emadi Manesh ²

¹ Associate Professor of Arabic Language and Literature, Islamic Azad University, Sari Branch, Sari, Iran

² Master’s student in Quranic Sciences – Literary Orientation, Faculty of Quranic Sciences, Amol, Iran

چکیده [English]

Extended Abstract

Introduction

One of the most important ways to understand the message of the verses in the form of translation is the commentary additions that contemporary translators have used. These additions are often presented in the form of quotes and beyond the literal translation. Pathology of interpretative additions and how to use them correctly can be considered as a new horizon in the translation of the Holy Quran.
In general, three types of translation can be considered for the Holy Quran:

The translation is "word for word" or so-called "subliteral" where every word is taken from the first language and its equivalent word is put in its place in the second language, and this is the worst type of translation. (Maaraft, 1382, Vol. 1, pp. 113-114).
The method of free translation in which the translator tries to transfer a meaning from one form to another so that the intended meaning is fully expressed; it means that the meaning of the theologian should be translated without any loss and if possible, the words of the original text and the translation should be substituted accordingly, and if it is not possible, he would introduce and delay and increase or decrease some phrases. Even he adds one or more words to the phrase to make the meaning clear. This type of translation is also called spiritual translation; Because most of the attempt is to convey the concepts completely, not to match the words. (Ibid., p. 114)
Interpretive translation is a method of translation in which the target text deals with additional details and additions that the original text did not explicitly state (Shetlwirth, 2008, p. 118), and the translator explains and expands the content in a language other than the original language and should not exceed the limit of translation. If so, it is not a good translation. (see: Marafet, 1382, p. 185)

The translators of the Qur'an, among the interpretation adjustments, tend to use the additions of interpretation more. In the last few decades, new perspectives have emerged in the translation of the Qur'an. In these translations, the audience is considered and they avoid literal and incomprehensible translations, and they also try to consider translation as separate from interpretation and aim to minimize interpretation along with translation and finally use explanatory additions to clarify meanings (Zand Rahimi, 2017, p. 124).
Contemporary interpretive translations are divided into two categories: short translations and long translations. In short interpretive translations, Quranic words are explained in the form of words or short sentences inside parentheses. For example, regarding the seventh verse of the blessed Surah Al-Baqarah:
«خَتَمَ اللَّهُ عَلى‏ قُلُوبِهِمْ وَ عَلى‏ سَمْعِهِمْ وَ عَلى‏ أَبْصارِهِمْ غِشاوَةٌ وَ لَهُمْ عَذابٌ عَظیمٌ» (7)
In the interpretive translation, the meaning of "Khatm" is the seal of shame and the meaning of "Ghashaveh" is the veil of neglect.
"God has put a seal (of misery) on their hearts and on their ears, and there is a veil (of neglect) on their eyes, and they will have a great punishment." (Meshkini, 1381, vol. 1, p. 3)
However, in long interpretation translations, a sentence in the form of an interpretation of Quranic propositions is expressed inside parentheses. For example, in the translation of the second verse of Surah "Yas":
«وَ الْقُرْآنِ الْحَکیمِ» (2)
There is a sentence in the interpretation of the wisdom of the Qur'an:
"I swear by this wise Qur'an (strong against the harm of falsehood, speaking of wisdom, ruler and arbiter between right and wrong, and possessing intellectual knowledge and heavenly laws)" (ibid., vol. 1, p. 440).
In translating the verses of the Holy Quran, translators have used both types of translation, i.e. short and long translations. The present study is dedicated to the typology of exegetical additions in contemporary Persian translations of the Holy Quran.

Research Question(s)

2.1. What is the role of explanatory additions in the translation of the verses of the Holy Quran?
2.2. What kinds of explanatory additions are there in the two final parts of the Holy Quran?

Literature of Review

So far, some works have been written in the study of commentary additions in the Persian translation of the Holy Quran. In his thesis, Nasuhi Dehnavi has investigated and analyzed the commentary additions in seven contemporary translations in the 30th part of the Holy Quran. In this research, which was defended in Qom University in 2015, he investigated the number of additions in the translation of Elahi Qomshehai, Meshkini, and Safarzadeh and compared the additions with others in order to check the correctness of the exegetical additions and their compatibility with the interpretation. In his thesis, Azizi has also done similar research on the link between the 25th and 26th parts of the Holy Quran. In this work, he has examined the translations of Elahi Qomshai, Khorramshahi, Safarzadeh, Foladvand, Garmarodi, Meshkini and Makarem and has analyzed and analyzed the effective and key additions in their translation. Sepsis has referred to authentic Shia and Sunni interpretations, lexical sources, narrations and similar cases, and based on them, he has analyzed and examined the additions and examined the extent of their correspondence with the opinions of the commentators. Mohammadi Nabi-Kandi has investigated the additions of seven contemporary translations of the Holy Qur'an in Persian language in the translation of the fifteenth and sixteenth parts of the Holy Qur'an, which were selected from the divine translations of Qomshahi, Khorramshahi, Safarzadeh, Foladvand, Garmarodi, Meshkini and Makarem. In this context, first, the verses that the translators have used additions in their translation have been extracted. After that, only key and effective additions have been identified for a better understanding of the verses. Then these additions have been analyzed and examined in terms of conformity with the opinions and views of the commentators in various fields of rulings or words according to the interpretations in order to determine whether the addition brought by the translator has an interpretation support or not. And to what extent does it agree with the opinions of commentators? And which of the translators has provided a better addition?
In their article, Ebrahimi and his colleagues analyzed and examined the commentary additions in six contemporary translations of the Holy Quran focusing on Surah Isra. Among the translators of the Holy Quran, Elahi, Khorramshahi, Safarzadeh, Foladvand, Makarem Shirazi and Meshkini's exegetical additions have been examined in this article. The findings of this research have shown that among the mentioned translators, Meshkini used the most additions, followed by Elahi Qomsheai, and Khorramshahi and Foladvand used the least additions.
The innovation of the present research compared to the mentioned cases is that in this research, the exegetical additions of the contemporary commentators from the verses of the last two parts of the Holy Qur'an are investigated and analyzed.

Methodology

The research method is descriptive-analytical. In this sense, the description of the data is done according to the verses of the Qur'an, their translation, and their analysis by means of the author's interpretations and analysis.

Results

- Some contemporary translators did not translate it when faced with cut letters of the Holy Quran or the same they have expressed the form of the letter that is in the verse. But some contemporary translators try to interpret some of the cut-off letters and they have used sources such as explanatory traditions in the interpretation.
- The reason for the revelation of the verses of the Holy Qur'an in some contemporary translations in the form of explanatory additions is explained in the title is one of the important types of exegetical additions, and the reason for the revelation of the first verse of Surah Nasr is one of them.
 
Extended Abstract

Introduction

One of the most important ways to understand the message of the verses in the form of translation is the commentary additions that contemporary translators have used. These additions are often presented in the form of quotes and beyond the literal translation. Pathology of interpretative additions and how to use them correctly can be considered as a new horizon in the translation of the Holy Quran.
In general, three types of translation can be considered for the Holy Quran:

The translation is "word for word" or so-called "subliteral" where every word is taken from the first language and its equivalent word is put in its place in the second language, and this is the worst type of translation. (Maaraft, 1382, Vol. 1, pp. 113-114).
The method of free translation in which the translator tries to transfer a meaning from one form to another so that the intended meaning is fully expressed; it means that the meaning of the theologian should be translated without any loss and if possible, the words of the original text and the translation should be substituted accordingly, and if it is not possible, he would introduce and delay and increase or decrease some phrases. Even he adds one or more words to the phrase to make the meaning clear. This type of translation is also called spiritual translation; Because most of the attempt is to convey the concepts completely, not to match the words. (Ibid., p. 114)
Interpretive translation is a method of translation in which the target text deals with additional details and additions that the original text did not explicitly state (Shetlwirth, 2008, p. 118), and the translator explains and expands the content in a language other than the original language and should not exceed the limit of translation. If so, it is not a good translation. (see: Marafet, 1382, p. 185)

The translators of the Qur'an, among the interpretation adjustments, tend to use the additions of interpretation more. In the last few decades, new perspectives have emerged in the translation of the Qur'an. In these translations, the audience is considered and they avoid literal and incomprehensible translations, and they also try to consider translation as separate from interpretation and aim to minimize interpretation along with translation and finally use explanatory additions to clarify meanings (Zand Rahimi, 2017, p. 124).
Contemporary interpretive translations are divided into two categories: short translations and long translations. In short interpretive translations, Quranic words are explained in the form of words or short sentences inside parentheses. For example, regarding the seventh verse of the blessed Surah Al-Baqarah:
«خَتَمَ اللَّهُ عَلى‏ قُلُوبِهِمْ وَ عَلى‏ سَمْعِهِمْ وَ عَلى‏ أَبْصارِهِمْ غِشاوَةٌ وَ لَهُمْ عَذابٌ عَظیمٌ» (7)
In the interpretive translation, the meaning of "Khatm" is the seal of shame and the meaning of "Ghashaveh" is the veil of neglect.
"God has put a seal (of misery) on their hearts and on their ears, and there is a veil (of neglect) on their eyes, and they will have a great punishment." (Meshkini, 1381, vol. 1, p. 3)
However, in long interpretation translations, a sentence in the form of an interpretation of Quranic propositions is expressed inside parentheses. For example, in the translation of the second verse of Surah "Yas":
«وَ الْقُرْآنِ الْحَکیمِ» (2)
There is a sentence in the interpretation of the wisdom of the Qur'an:
"I swear by this wise Qur'an (strong against the harm of falsehood, speaking of wisdom, ruler and arbiter between right and wrong, and possessing intellectual knowledge and heavenly laws)" (ibid., vol. 1, p. 440).
In translating the verses of the Holy Quran, translators have used both types of translation, i.e. short and long translations. The present study is dedicated to the typology of exegetical additions in contemporary Persian translations of the Holy Quran.

Research Question(s)

2.1. What is the role of explanatory additions in the translation of the verses of the Holy Quran?
2.2. What kinds of explanatory additions are there in the two final parts of the Holy Quran?

Literature of Review

So far, some works have been written in the study of commentary additions in the Persian translation of the Holy Quran. In his thesis, Nasuhi Dehnavi has investigated and analyzed the commentary additions in seven contemporary translations in the 30th part of the Holy Quran. In this research, which was defended in Qom University in 2015, he investigated the number of additions in the translation of Elahi Qomshehai, Meshkini, and Safarzadeh and compared the additions with others in order to check the correctness of the exegetical additions and their compatibility with the interpretation. In his thesis, Azizi has also done similar research on the link between the 25th and 26th parts of the Holy Quran. In this work, he has examined the translations of Elahi Qomshai, Khorramshahi, Safarzadeh, Foladvand, Garmarodi, Meshkini and Makarem and has analyzed and analyzed the effective and key additions in their translation. Sepsis has referred to authentic Shia and Sunni interpretations, lexical sources, narrations and similar cases, and based on them, he has analyzed and examined the additions and examined the extent of their correspondence with the opinions of the commentators. Mohammadi Nabi-Kandi has investigated the additions of seven contemporary translations of the Holy Qur'an in Persian language in the translation of the fifteenth and sixteenth parts of the Holy Qur'an, which were selected from the divine translations of Qomshahi, Khorramshahi, Safarzadeh, Foladvand, Garmarodi, Meshkini and Makarem. In this context, first, the verses that the translators have used additions in their translation have been extracted. After that, only key and effective additions have been identified for a better understanding of the verses. Then these additions have been analyzed and examined in terms of conformity with the opinions and views of the commentators in various fields of rulings or words according to the interpretations in order to determine whether the addition brought by the translator has an interpretation support or not. And to what extent does it agree with the opinions of commentators? And which of the translators has provided a better addition?
In their article, Ebrahimi and his colleagues analyzed and examined the commentary additions in six contemporary translations of the Holy Quran focusing on Surah Isra. Among the translators of the Holy Quran, Elahi, Khorramshahi, Safarzadeh, Foladvand, Makarem Shirazi and Meshkini's exegetical additions have been examined in this article. The findings of this research have shown that among the mentioned translators, Meshkini used the most additions, followed by Elahi Qomsheai, and Khorramshahi and Foladvand used the least additions.
The innovation of the present research compared to the mentioned cases is that in this research, the exegetical additions of the contemporary commentators from the verses of the last two parts of the Holy Qur'an are investigated and analyzed.

Methodology

The research method is descriptive-analytical. In this sense, the description of the data is done according to the verses of the Qur'an, their translation, and their analysis by means of the author's interpretations and analysis.

Results

- Some contemporary translators did not translate it when faced with cut letters of the Holy Quran or the same they have expressed the form of the letter that is in the verse. But some contemporary translators try to interpret some of the cut-off letters and they have used sources such as explanatory traditions in the interpretation.
- The reason for the revelation of the verses of the Holy Qur'an in some contemporary translations in the form of explanatory additions is explained in the title is one of the important types of exegetical additions, and the reason for the revelation of the first verse of Surah Nasr is one of them.
- Some contemporary translators in the form of explanatory additions in parentheses, examples of some propositions have stated a Qur'an that describes the example of the "Karim Rasul" to the Prophet of Islam (PBUH) or Gabriel and the example "Al-Asr" to Qaim.
- Expressing the literal meaning of some Quranic words in the form of semantic expansion of the word includes one of the important types of commentary additions in contemporary translations.
- One of the important types of exegetical additions in contemporary translations is the use of the context of the verses.
- Some attributes of Almighty God need to be explained so that doubts about God's physicality are not raised. This is a task of interpreting similar attributes that appear in the exegetical additions of contemporary translators.
 
 

کلیدواژه‌ها [English]

• Holy Quran
• Interpretive Additions
• Contemporary Translations
• Typology