قالب های ثابت زبان و چالش های معادل یابی آن در ترجمه های نهج البلاغه (موردکاوی نفرین های جمعی) (مقاله علمی وزارت علوم)
درجه علمی: نشریه علمی (وزارت علوم)
آرشیو
چکیده
در نهج البلاغه گاه با تعابیر و اصطلاحاتی برمی خوریم که می توان آن را تعابیر نفرین آمیز نامید. این تعابیر دارای دو کارکرد هستند برخی جنبه نفرین و دشنام دارند و برخی دیگر ظاهری نفرین آمیز دارند؛ اما معنایی کنایی و غیر نفرینی افاده می کنند. شناخت پیشینه تاریخی این تعابیر و بافت متنی و موقعیتی آن در تشخیص معنای مورد نظر امام (ع) بسیار ضروری و کارساز است. در پژوهش حاضر که با روش تجویزی (prescriptive) سامان یافته چهارده نفرین جمعی در نهج البلاغه شناسایی و کوشش شده عملکرد پنج مترجم شامل فیض الاسلام، شهیدی، فقیهی، دشتی و انصاریان که هرکدام سبکی متفاوت در ترجمه را نمایندگی می کنند در معادل یابی این لعن و نفرین ها مورد سنجش و ارزیابی قرار گیرد. برآیند پژوهش نشان داد برخی از این تعابیر به ظاهر نفرین آمیز کاربرد نفرینی نداشته اند بلکه در موقعیت های مختلف برای مدح، اظهار شگفتی، تعجب، تنبیه و... به کار رفته اند. مترجمان یادشده به این موضوع توجه نداشته و به ترجمه تحت اللفظی از این تعابیر دست زده اند یا معادل کارکردی غیر دقیقی برای آنها ارائه داده و نتوانسته اند به درستی این تعابیر را معادل یابی کنند. از میان سبک های ترجمه نیز به ترتیب سبک وفادار و سبک تحت اللفظی امکان بهتری را برای برگردان این نوع از قالب های ثابت زبان فراهم کرده اند.Fixed Linguistic Forms and Problems of Finding Its Equivalence In Translations of Nahj Al-Balagha
Within the text of Nahj al-Balagha, one may come across words and phrases that can be classified as profane or offensive statements. These terms serve two purposes. Some of them denote profanity and obscenity, while others seem to be using profanity. However, it possesses a metaphorical connotation and does not include any profanity. Understanding the historical origins of these statements, as well as their textual and temporal context, is essential and highly beneficial for comprehending the intended meaning of Imam Ali (peace be upon him). This study employed a prescriptive methodology to extract fourteen collective curses from Nahj al-Balagha and analyze the translation performance of five translators in relation to this work. The translators are Faiz al-Islam, al-Shahidi, al-Faqihi, al-Dashti, and al-Ansari. Each of these translators embodies a distinct translation style. The research findings revealed that many statements that may appear to be curses were not employed as insults but rather served various purposes such as praise, adoration, attention, and punishment. These translators neglected this difficulty and attempted to translate these meanings either word-for-word or with an imprecise functional equivalent, resulting in an incorrect translation of these meanings. Of the various translation methods available, the faithful approach and the literal method offer greater potential for translating this specific category of fixed language structures.Keywords: Translation, Fixed Form of Language, Cursing, Nahj al-Balagha.IntroductionGiven the intimate connection between translation and culture, the primary obstacle for the translator will be to convey these ideas accurately in the target language. Multiple hypotheses have been put out in the process of converting these concepts into different languages. Newmark (2011) has put forward a total of eighteen approaches, while Ivier (1987) has suggested a total of seven methods. Gradler (2000) and Harvey (2000) both postulated four distinct procedures. Additionally, Chesterman (1997) and Pedersen (2007) have put up alternative approaches. The primary distinction in the categorization of methodologies in these types of studies lies in the specific focus that each method places on the primary unit of language in translation (Alizadeh, 2019: 54). Profane expressions are seen as established linguistic and cultural phenomena that vary across different cultures. Consequently, translators often opt for literal translations, disregarding cultural nuances, resulting in inaccurate translations. To ensure a dependable scientific outcome, we chose five translations of Fayz al-Islam, al-Shahidi, al-Faqihi, al-Dashti, and al-Ansari from a pool of several translations of Nahj al-Balagha. We next examined how well these translations rendered eight collective cursing expressions. The primary objective of the ongoing research is to determine whether the cursing idioms found in Nahj al-Balagha exclusively convey the act of cursing or if alternative interpretations may be attributed to them based on the context and circumstances.Can a Persian-compatible cultural counterpart be provided for these allegedly cursed phrases? If the answer is yes, then which translator achieved greater success?Which translation method offered the most optimal approach for translating profanities?Literature Review The majority of research conducted in the realm of translating cultural components focuses on English translation. The research conducted in the domain of Arabic is exceedingly restricted. The majority of the works conducted in this domain, with the exception of a small number, pertain to the genre of novels and stories. This article introduces and critiques the following research studies relating to the subject:The study titled "A Study of the Content and Structure of Cursing Expressions in Nahj al-Balagha" was authored by Mir Ahmadi and his colleagues and published in the Journal of Studies in Nahj al-Balagha in 2017. Through an analysis of the rhetoric, style, and structure of cursing words in Nahj al-Balagha, the researchers aimed to examine the concept of politeness in Nahj al-Balagha from various perspectives. Their objective was to demonstrate that the Imam (peace be upon him) adhered to the teachings of the Holy Qur'an even when using cursing, maintaining a sense of politeness, and refraining from using vulgar language. The research approach employed in this study diverges significantly from the current essay, which seeks to critique the translation of profane terms in Nahj al-Balagha.The paper titled "A Study of the Expressions of Cursing and Cursing of Imam Ali (peace be upon him) in Nahj al-Balagha" was authored by Akbar Tawhid Law and published in the Journal of Modern Studies in Nahj al-Balagha in 2016. This essay focuses on elucidating the semantic and conceptual distinctions between the idioms of cursing found in the Qur'an and Nahj al-Balagha.The subject of the current research is novel and groundbreaking in comparison to earlier studies, and no research has been conducted using this approach thus far.Research MethodologyThis research used a prescriptive methodology. In this approach, after examining each sample, the researcher provides explicit instructions or recommendations that outline a particular approach for conducting translation tasks (refer to Manafi Anari, 2015: 13). The chosen samples are additionally evaluated and examined using the techniques suggested in the Newmark model.ConclusionThe results gained from researching five Persian translations of Nahj al-Balagha's sermons and messages for expressing collective cursing expressions are as follows:Translators have encountered comparable difficulties while translating profane terms, which include: A) Restricting their analysis to the surface meaning of certain curses and disregarding their purpose in early Islam. B) The inaccuracy lies in the verb's structure in translation, as it is employed to convey meaning based on a different structure. C) Failing to embrace a singular approach. When encountering comparable circumstances, the process of translating a term takes place.2: Upon evaluating the translators' performance, we observed deficiencies and inadequacies in their ability to accurately comprehend and convey meaning in this domain. The translators, as a whole, did not execute their tasks correctly and did not adhere to the established scientific principles of translation studies. Consequently, it is not possible to favor the performance of one translator over another.Some of the profanities found in Nahj al-Balagha serve purposes beyond mere cursing. They are employed in various contexts to express admiration, astonishment, caution, and other intentions.Hence, translators must diligently consider the many connotations of these terms and render them in accordance with the specific context in which they are employed. It is advisable for them not to solely depend on the Nahj al-Balagha dictionary and its explanations. Instead, students should explore these terms in poetry, ancient prose, collections of proverbs, and other sayings to get insight into their various applications and the intended meaning by the Imam.
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