Abstract:
The translation and understanding of Nahj al-Balagha, as the most important religious text after the Quran, is of great importance, and many translators have undertaken its translation so far, each having their own specific method. Examining and discovering the unique characteristics of each translation can open new horizons and windows for the translations of subsequent translators. Among the top-tier translators of Nahj al-Balagha, Fayz al-Islam can be mentioned. He has made additions to his translation to facilitate better understanding for the audience and has titled his work as a translation and commentary. The present research aims to explore and reflect on his work and attempts to reveal the accuracy and correctness of the translator's claim regarding these additions. By examining and evaluating his translation, it was found that the characteristics of commentary do not apply to his work as they should or perhaps might, and Fayz al-Islam's additions can be categorized into three principles: clarification, elucidation, and short in-text commentary.
Machine summary:
An article titled "Introduction and Critique of Fayz al-Islam's Interpretive Translation of the Holy Quran" by Mohammad Ali Kosha (1382) was published in the Tarjoman-e-Vahy journal; however, it does not mention the subject of the present article, namely "explication, clarification, and commentary," but rather addresses some strengths and weaknesses of his translation.
The word "Ibn al-Labun" in the Imam's speech is a specific word with cultural weight, which Fayz al-Islam has explained in parentheses and has not settled for mere translation; rather, as can be seen, in translating this culture-oriented word, the translator first used the borrowing method and then engaged in explication in parentheses, clarifying it for the audience and effectively introducing it in a way.
As can be seen in the two examples above, Fayz al-Islam has not settled for merely mentioning the words "Siffin" and "Dhi Qar," but has also explicitly stated their spatial dimensions, and thus the ambiguity for the audience has been removed; because the audience might not realize what these words are, and it seems that the translator's goal is to clarify the spatial and geographical dimension for general audiences who may not have information in this regard.
Fayz al-Islam's explication of the subject of the above wisdom accelerates the reader's understanding process and allows the reader to know what the content of the Imam's (AS) words is, in such a way that even if the mere translation is not sufficient for the audience, they can grasp the meaning of the speech through the mentioned subject.
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