چکیده:
In some verses of the holy Qurchr ('39') an, the Almighty God has addressed or spoken about the Holy Prophet (s) and other prophets in a kind of reprehensible way, which evokes themes that contradict his infallibility. Translation of these verses from the source language to the target language and the correct transmission of its content, in addition to maintaining grammatical and rhetorical structures and matching the effect of the source and target text, as well as observing interpretive, narrative and linguistic categories, encompassing special aristocracy and seeks to refine and reflect these principles in the target language so as not to create a perception of the infallibility of the prophets in the mind of the reader. The present study seeks to critique some translations of the verse 7 of Ḍuḥā from some of the most reliable, semantic, free and interpretive translations, and while explaining the advantages and disadvantages of the mentioned translators, the best method and necessary rules for translating this group of verses is introduced. In front of translators and audiences of Quran translations. Taking incorrect equivalents as well as paying the most attention to the structure have made the translations of the verses away from what meant by them, and in contrast, mixed translation can be a good way to translate these verses and make the translator more successful in meeting the translation goals.
خلاصه ماشینی:
Translating these verses from the source language to the target language and correctly conveying their content—in addition to maintaining grammatical and rhetorical structures, ensuring the equivalence of the impact between the source and target texts, observing interpretive, narrative, and linguistic categories, and possessing a special mastery of correct and refined theological foundations and reflecting these foundations in the target language—is required so as not to create the perception of the prophets' lack of infallibility in the mind of the reader.
(See: Ash'ari, 1400: 151; Taftazani, 1409: 5 / 50; Qadi Abd al-Jabbar, 1422: 387; Qadi Nurullah, 1409: 2 / 206; Muzaffar, 1396: 600 - 568) Infallibility in receiving, preserving, and conveying revelation (Tusi, 1407: 213), infallibility from polytheism and disbelief, and also infallibility in behavior and conduct before and after the mission (Mufid, 1413: 37; Hilli, 1413: 394) are the three dimensions and aspects of infallibility, which makes the interpretation of verses related to the prophets based on its refined foundations very necessary and significant, as the manifestation or absence of these foundations in the translation of the Quran yields two completely different and contradictory meanings.
(Sayyid Murtada, 1250: 10 / 45-46; Ibn Maytham, 1406: 125) Therefore, in response to the primitive view of the noble verse, which creates the perception of not finding the truth and the lack of faith of the Prophet before his mission in the mind of the audience, it must be said that among many theories and in response to the question of what religion Muhammad (peace be upon him and his family) had before prophethood, the theory of following the most complete religion, namely the religion of Islam, has been proven.
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