بررسی و نقد ترجمه‌ی علی عباس زلیخه از کنایات شعر حافظ

شعر حافظ فراتر از ارزش‌های ادبی و هنری آن به‌مثابۀ آینه‌دار فرهنگ و جهان‌بینی ایرانی شناخته شده است. ازاین‌رو آشنایی با آن از سوی اهالی زبان و فرهنگ‌های دیگر، دریچه‌ای به ادراک هنر، فرهنگ و ذائقۀ ایرانی خواهد گشود. از این منظر، کیفیت ترجمۀ سروده‌های حافظ به زبان‌های دیگر اهمیت ویژه‌ای پیدا می‌کند. تاکنون دست‌کم، نه ترجمۀ گزیده یا کامل از دیوان حافظ به زبان عربی منتشرشده که بیان‌گر اقبال عرب‌زبانان به شعر و اندیشۀ حافظ است. یکی از جدیدترین این برگردان‌ها، ترجمۀ علی عباس زلیخه است. با در نظر گرفتن این موضوع که هر عبارت کنایی، افزون بر معانی واژگانی، پیوست‌هایی فرهنگی، تاریخی و قومی را نیز در خود نهفته دارد، برگرداندن کنایات به زبان دیگر که در بستری متفاوت جاری است؛ یکی از دشواری‌های امر ترجمه به شمار می‌رود. در این جستار که با روش تحلیل محتوا و به شیوۀ توصیفی-تحلیلی انجام پذیرفت، تعداد ده غزل از دیوان حافظ مشتمل بر 29 کنایه به‌صورت تصادفی و با بهره‌گیری از جدول اعداد کندال و اسمیت برگزیده و تحلیل شد. برآیند پژوهش نشان داد که در 8 مورد، مفهوم عبارت به طرز قابل قبولی ترجمه‌شده و در 21 مورد دیگر، ترجمۀ عربی با اشکال جدی مواجه است. شایان توجه است که تعداد 5 مورد از 21 مورد ترجمۀ اشتباه، ناشی از بدخوانی متن فارسی بود به‌این‌ترتیب که مثلاً مترجم واژۀ «دُرد» را «دَرد» و واژۀ «بکِش» را «بکُش» خوانده و تبعاً به‌غلط ترجمه کرده بود.

analysis and criticism of ali abbas zulaikha’s translation of the metonymies of hafez’s poetry

beyond its literary and artistic values, hafez’s poetry is known as a mirror of iranian culture and worldview. therefore, familiarity with it by people of other languages and cultures will open a window to the perception of iranian art and culture. from this point of view, the quality of the translation of hafez’s poems into other languages becomes especially important. so far, at least nine selected or complete translations of hafez’s poems have been published in arabic, which shows the appreciation of arabic speakers for hafez’s poetry and thought. one of the most recent translations is the translation of ali abbas zulaikha. because every metonymy expression, in addition to lexical meanings, also contains cultural, historical, and ethnic attachments, translating metonymies into another language that is current in a different context is one of the difficulties of translation is considered. in this research, which was carried out with the method of content analysis and in a descriptive-analytical way, 10 sonnets of hafez containing 29 metonymies were randomly selected and analyzed using kendall and smith’s table of numbers. the results of the research showed that in 8 cases, the meaning of the phrase was translated acceptably, and in 21 other cases, the arabic translation faced serious problems. it is worth noting that 5 out of 21 cases of wrong translation were caused by misreading the persian text.keywords: hafez’s poetry, arabic translation, metonymies translation, ali abbas zulaikha.introductionhafez has a privileged position among numerous poets in the history of persian literature. any selection of the best examples of persian poetry will contain examples of his poetry. this high position is the result of establishing a balance between the two characteristics of beautiful form and deep meaning. hafez’s extraordinary linguistic ability, along with his aesthetics and extraordinary skill in poetic art, has made his poetry desirable to lovers of literature. but regarding the meaning of the word, perhaps it can be considered as the summary of iranian culture and worldview. hafez is not only the great poet of iran, he is the miracle of persian literature and the summary of this culture (shaygan, 2014: 114). the first feature makes it difficult to translate hafez’s poetry, but the second feature adds to the importance of the quality of his poetry translation. hafez’s poetry shows resistance to being translated in terms of the complexities of the form and the visible and hidden relationships of the words, but since his poetry is the manifestation of a part of the identity of iranian culture, the correctness of the translation audience’s perception of the pure manifestations of iranian culture and worldview has a direct relationship with the quality of the translation of his poems. dick davis in his article on not translating hafez says: certain poets are held to be untranslatable, or virtually so, and often they are thought of as those that most intimately express the poetic soul of their people (…) the fact that it is often precisely the poets who seem to sum up a poetry’s idiosyncratic potential and identity who are those whose works are most resistant to translation (davis, 2011: 74).the importance of hafez’s poetry translation benefiting from a suitable quality, with all its inherent difficulties, makes the mission of the translator of hafez’s poems heavier. walter benyamin explains the mission of the translator as follows: this mission consists of finding that intention or meaning in the target language that echoes the original text in this language (2003: 44).the world fame of hafez’s poems has been a strong motivation for translators to translate his poetry into many living languages of the world. among others, we can mention its numerous translations in french, german, english, italian, spanish, swedish, russian, armenian, kazakh, hindi, urdu, punjabi, bengali, turkish, japanese, arabic, etc. (hafez encyclopedia, 2017: pp. 542-585).due to the extent of cultural exchanges between persian and arabic languages, the arabic translations of hafez’s diwan are very important. numerous translations of hafez’s poems, as well as various academic articles and theses, on the subject of his poems and personality, show that hafez as a literary-mystical figure in the arab world has attracted the attention of many writers and poets, including taha hossein, shawarebi, seyyed qutb, salah al-sawi, omar shebli and... (zinivand and almasi, 2011: 57).so far, hafez’s poems have been translated into arabic nine times, most of which contain excerpts of poems. mohammad al forati (selection), mohammad mehdi javaheri (selection), mohammad amin al-shawarbi (sonnets), salah al-sawi (selection), youssef victor al-kakk (selection), muhammad ali shamsoddin (selection), omar shebli al-sawairi (selection), ali abbas zulaikha (selection) all poems) (azizi, 2013: pp. 75-93) and nader nezam tehrani (sonnets) are the translators of hafez’s poetry in arabic.ali abbas zulaikha, born in 1958 in syria, is a doctor and embryologist. the result of his interest in the persian language and literature was the translation of several famous works of persian literature into arabic, among which we can mention the translation of hafez shirazi’s diwan, molana’s masnavi, attar neishaburi’s diwan and asrarnameh (kakavand and valvi, 2019: 10).