نگاهی نو به ترجمۀ قرآن‌کریم براساس مولفه های واحد ترجمه (نقد موردی: ترجمۀ معزی، پاینده، مکارم شیرازی و انصاریان)

تاکنون الگوی دقیق و جامعی برای نقد واحد ترجمه در ترجمۀ قرآن طراحی نشده است. به منظور دست یابی به چنین الگویی می توان ابتدا کار آمدیِ مولفه های واحد ترجمه را مورد بررسی قرار داد. به همین جهت، در این پژوهشِ نو تلاش شده است تا مقولۀ واحد ترجمه در ترجمۀ قرآن کریم بررسی شود. در این جستار ابتدا به شرح واحدهای ترجمه از نظر نظریه پردازان حوزۀ ترجمه پرداخته شده است. سپس با مقایسۀ واحدهای ترجمه که مترجمان قرآن در ایران به کار گرفته اند به نقد و تحلیلِ میزانِ کارآمدیِ واحدهای ترجمه در ترجمۀ قرآن کریم پرداخته شده است. در این تحقیق علاوه بر استفاده از واحدهای ترجمه که نظریه پردازان غربی مطرح کرده اند از یک واحد ابداعی دیگر - واحد کمتر از کلمه - استفاده شده که هنوز از طرف هیچ یک از نظریه پردازان ترجمه در غرب به عنوان واحد ترجمه مطرح نشده است. در این مقاله، تحلیل براساس واحد ترجمه و با روش توصیفی- تحلیلی صورت گرفته است و ترجمه هایی که مورد نقد و بررسی قرار گرفته‌اند، عبارتند از: ترجمۀ معزی، پاینده، مکارم شیرازی و انصاریان. نتایج پژوهش گویای آن است که با توجه به بافت خاص هر آیه و تفاوت در نگاه مترجم، در ترجمۀ قرآن کریم می توان از واحد کلمه، واحد جمله، واحد اندیشه، واحد متن، واحد فرهنگ و واحد کمتر از کلمه استفاده کرد. درصد استفاده از واحد جمله نزد مترجمان مورد اشاره بیش از واحدهای دیگر بوده است. همچنین با توجه به یافته های این پژوهش و از آنجا که در ترجمۀ قرآن هرگونه دخل و تصرف در محتوای متن از سوی مترجم جایز نیست، واحدِ ترجمه ایِ پیشنهادی برای ترجمۀ قرآن کریم، واحد جمله است و بیشترین کارآیی را دارد.

a new look at the translation of the holy quran based on the components of the translation unit (case critique: translations by moezi, payandeh, makarem shirazi and ansarian)

abstractcurrently, there is no precise and all-encompassing model available for evaluating the translation unit in the translation of the quran. to attain such a model, it is necessary to first analyze the effectiveness of the components of the translation unit. in this new study, we aim to examine the translation unit used in translating the holy quran. this essay starts off by looking at how translation theorists have approached the idea of translation units. following that, a thorough study and analysis of the translation units utilized by quran translators in iran have resulted in critiques of their effectiveness in interpreting the holy quran. in this study, alongside the utilization of translation units suggested by western theorists, an additional groundbreaking unit was employed—a sub-word unit—which has not yet been utilized by any translation theorists in the western context as a recognized translation unit. this article employs a descriptive-analytical method to analyze the translation unit. the examined translations include moezi, payandeh, makarem shirazi, and ansarian’s translation. the research findings indicate that the translation of the holy quran can be approached using several units, such as word unit, sentence unit, thinking unit, text unit, culture unit, and even units smaller than a word. the choice of unit depends on the specific context of each verse and the perspective of the translator. the percentage of sentence unit usage among the mentioned translators is higher than that of other units. based on the research findings, it is not permissible for translators to make any modifications to the content of the qur’an during translation. therefore, the recommended translation unit for the holy qur’an is the sentence unit, which has proven to be the most impactful.keywords: holy quran translation, translation unit, components of translation unit, translation critique.introductionthe exploration of various methodologies in the discourse around translation has given rise to numerous subjects within this domain. a problem that has been discussed in the theoretical field and has a direct impact on the practical field is the concept of the translation unit. the question at hand is: what is the optimal amount of text that a translator should choose as a translation unit? the translation unit refers to the portion of the source text that the translator selects for translation. it represents the unit of the source text that can be adjusted to match the unit of the destination text. initially, the translator must choose a portion of the original text that has the essential meaning for translation. subsequently, they must render it into the target language in its original form, or if that is not feasible, by implementing modifications. translating religious literature is particularly delicate in comparison to other texts due to the significance of these texts in conveying divine revelation and words. this is because any alteration of the text’s content by the translator is strictly prohibited. however, the sacredness of the term prohibits any alteration in the linguistic composition of the text.the translation unit is a theoretical concept in the field of translation that determines the portion of the source text that a translator can use to convey the meaning in the target language throughout the translation process. this article attempts to examine the usage of several linguistic units, such as word units, sentence units, thought units, text units, cultural units, and less-than-word units, by translators when translating the quran from the source language to the destination language. please have a look.this research has utilized twelve different translations of the holy quran. we selected these translators because we aimed to analyze various generations of translators and their distinct styles within the context of the translation unit. our objective was to assess the utilization of different translation units by each translator.literature reviewin the realm of quranic translation, numerous subjects have been addressed, and thorough investigations have been conducted. here are a few examples, summarized briefly: in their article titled criticism of haddad adel’s persian translation of the holy quran from the perspective of conceptual translation, amraei and marouf (2014) criticized haddad adel’s persian translation of the holy quran. they found that this translation, while drawing on the eloquent persian language, adheres to the translator’s belief in the method of conceptual translation. as a result, the translations are more equivalent and in harmony with the original language and structure of the quran.in their 2013 article titled contemporary literal translations of the holy quran in persian language: superiorities and shortcomings, naseri et al. examined the literal translations of the holy quran in persian, specifically dehlavi, sharani, mesbah zadeh, and moezi. they concluded that the literal translations of the holy quran have certain advantages and disadvantages when compared to the content translations. although they have certain limitations, they also provide relative benefits.azaddel et al. (2018) conducted a study titled criticism and analysis of the translation of surah al-qara’a based on its linguistic context (a case study of the translations of fuladvand and makarem shirazi), where they compared two different translations of the holy quran. fouladvand and makarem shirazi analyze surah al-qaria by applying the principle of equivalence of linguistic context between the source and destination texts. finally, they offer a recommended translation that is determined by analyzing the linguistic context using three key factors: lexical, morphological-syntactic, and rhetorical.based on our observations, it has been discovered that numerous researchers have engaged in research endeavors focused on critiquing, examining, and evaluating translations of the holy quran. however, none of these studies have specifically focused on the act of translation itself. thus, this paper aims to utilize the translation unit in translating the qur’an to yield novel findings in the realm of qur’an translation.