A study of the methods of translating secondary meanings of prohibitive verbs in the Holy Quran translated by Tabari and Saffarzadeh

Subject Areas : Comparative Literature Studies

Shahrbanoo  Mahini ¹ (PhD student, Arabic language and literature, Islamic AzadUniversity Science and Research Branch, Tehran, Iran)
Ali  Saberi ² (Associate Professor of Arabic Language and Literature, Islamic Azad University, Tehran Branch, Tehran, Iran)
Seyed Ebrahim  Dibaji ³ (Professor of Arabic Language and Literature, Islamic Azad University, Science and Research Branch, Tehran, Iran)

Received: 2021-12-02 Accepted : 2021-12-02 Published : 2021-11-22

Keywords: The Qur’an, Secondary Meanings, Prohibitive Verbs, Tabari’s ‎Translation, Saffarzadeh’s Translation,

Abstract :

 One of the important sub-branches of Ilm ul-ma'aani (Science of meanings) is the ‎study of secondary meanings in declarative and imperative sentences. Of course, ‎rhetorical sciences play an important role in the comprehension of the Holy Qur’an ‎and its wisdom. In this paper, by using a descriptive-analytical method, and by ‎studying the methods of the expression of secondary meanings in the Persian ‎language, we achieved two practical methods for the translation of these terms, and ‎in order to test them, we analyzed and criticized the translations of Tabari and ‎Saffarzadeh. Then, in order to grasp the precise meaning of the studied terms, we ‎used Qur’anic Commentaries and rhetorical books to compare the two translations ‎with four other translations so that we could judge them rightly, without any ‎mistake.‎ We are to present two methods for the translation of prohibitive terms of the ‎Qur’an which have secondary meanings, thus we can analyze the translation of the ‎Qur’an based on two translations of Tabari and Saffarzadeh. First method includes some verses that convey the secondary meaning of a verse to the Persian ‎reader: The readers have to grasp the secondary meaning of the verse by ‎themselves, and there is no need for equivalent, interpretive addition, and ‎explanation. And second method includes the verses that their Persian translation does not express the secondary ‎meaning of the prohibition and the translator must use an equivalent, ‎explanation, or interpretive addition to communicate the meaning.‎ Based on these methods, we tried to understand that in which cases and by what ‎methods, these translators of the Qur’an have translated the prohibitive verbs and ‎to what extent they have succeeded.‎