چکیده:
Translators and translation theorists are divided into three groups: a. text-oriented, b. author-oriented, and c. reader-oriented. Taking the text as pivotal, the first group seeks to present the lexical meaning of the words and sentences to the readers. The second group seeks to understand the message and the intention of the author and to transfer it to the readers. The third group takes the readers as criterion and translates the text to their demand. Translators of the Qur'an mainly appear to be text-oriented. They more often look for equivalents and display their strong loyalty to the text by literal translation. The latter itself is divided into two groups: one group cast the equivalents in the mold of the source language and the other cast the words of the source language in the grammatical mold of the target language, not being concerned about the transformation of the source language. There are also some author-oriented translators among the text-oriented. For example, Abū Bakr ‘Atīq al-Nayshābūri seems to be author-oriented in translation of some verses. The author-oriented translators refer to God's intention sometimes in parentheses and at other times in brackets, etc. Some of the translators of the Qur'an enjoy their own beliefs in the translation of the verses; however, they do not follow a constant procedure in translation. Sometimes, they translate some verses in such a way that seems to fit their own beliefs; and sometimes they do not enjoy their own beliefs and translate literally the verses that are inconsistent with their beliefs.
خلاصه ماشینی:
In form and structure, the translation is text-oriented, but in finding equivalents, he sometimes seeks to convey the message and the intention of God. For instance, in the translation of the verse «ذلک الکتاب لاریب فیه هدیً للمتقین» (Al-Baqarah/2), he writes: This book is not a place for doubt; it is readable, a guide, and manifest to the righteous, protecting them from disbelief, polytheism, and sins.
For example, Ayatollah Makarem, in the translation of the verse «فلاتتّخذوا منهم اولیاء حتّی یهاجروا فی سبیل اللّه فان تولّوا فخذوهم و اقتلوهم» (An-Nisa/89), writes: "Do not choose friends from among them, unless they (repent, and) migrate in the way of God. Whenever they turn back from this (and continue their actions against you), capture them wherever you find them!
" Among contemporary translators, some pay the most attention to the intention and purpose of the Creator of the Quran and make extensive use of parentheses, brackets, and dashes; some are less author-oriented, and some are not inclined toward author-orientation at all; for example, Fayz al-Islam, Elahi Qomshei, Makarem Shirazi, etc.
In contrast to people like Abu al-Futuh, some translators such as Mr. Khormashahi, Kavianpour, Qomshei, Fayz al-Islam, Mojtabavi, Seraj, and Makarem Shirazi undertake the translation of the verse under the influence of their own beliefs.
In translating the verse "لیغفر لک اللّه ما تقدّم من ذنبک" (Al-Fath/2), he utilizes the belief in infallibility and writes in the translation: "so that God may forgive the past and future sins that they used to attribute to you".
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