چکیده:
Antoine Berman, a contemporary French philosopher, historian, and theorist, has significantly influenced the field of translation studies due to his unique perspective on translation. He introduced his deconstructionist model through thirteen tendencies and highlighted the heterogeneous nature between translation and the source text as a system of textual distortion. This descriptive-analytical research aims to examine, critique, and evaluate seven tendencies of Berman's deconstructionist approach in the Persian translation by Elahi Qomshe'i of Surah Maryam. The findings indicate that Qomshe'i's translation includes numerous interpretative elements and parenthetical explanations, distancing itself from the original text in certain instances. Among the thirteen identified tendencies, amplification, clarification, logical reasoning, and dismantling text systems emerge as the main factors contributing to textual distortion in Qomshe'i's translation. In the areas of embellishment, quantitative and qualitative destruction, slight deviations from the source text are noticeable. Overall, these tendencies lead to both structural and semantic distortion of the source text.
خلاصه ماشینی:
However, considering that translation, as an interlinguistic and communicative act, is accompanied by flaws and defects, the issue of translation criticism is naturally brought forward; therefore, given the importance that criticizing the translations of the Holy Quran has in conveying the themes and meanings present in the Quranic verses more accurately and completely, the authors have set out to examine and evaluate Elahi Qomshei's translation of Surah Maryam.
The translator has placed the phrase "god-worship" as the equivalent of "hatha" and has resorted to clarification; but more important than this clarification is the rationalization and the destruction of the source text structure.
Another example of this is verse 58, in which both clarification and verbosity are seen, as well as the destruction of the syntactic system of the source language: «أُولَئِكَ الَّذِینَ أَنْعَمَ اللَّهُ عَلَیهِمْ مِنَ النَّبِیینَ مِنْ ذُرِّیةِ آدَمَ وَمِمَّنْ حَمَلْنَا مَعَ نُوحٍ وَمِنْ ذُرِّیةِ إِبْرَاهِیمَ وَإِسْرَائِیلَ وَمِمَّنْ هَدَینَا وَاجْتَبَینَا إِذَا تُتْلَى عَلَیهِمْ آیاتُ الرَّحْمَنِ خَرُّوا سُجَّدًا وَبُكِیا» (Maryam:58): These are (whose qualities were mentioned from Zechariah to Idris) the very messengers whom God, from among all the descendants of Adam and their descendants whom we placed in the ark with Noah, and the descendants of Abraham and Jacob, and others whom He guided and chose, has specially favored with His grace and bounty (and their state in servitude is such) that whenever the verses of the Merciful God are recited to them, they fall to the ground weeping (with longing and love) with faces of sincerity.
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