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استعاره مفهومی اصطلاحی جدید و نوظهور در حوزه زبان شناسی شناختی است که منجر به فهم یک موضوع و حوزه مفهومی بر حسب حوزه مفهومی دیگر می شود. این جستار قصد دارد استعاره های مفهومی صحیفه سجادیه و نحوه بازتاب آن را در دو برگردان مشهور از این کتاب -حسین انصاریان و عبدالمحمد آیتی- در بستر مبدأگرایی و مقصدگرایی بررسی کند. 296 استعاره مفهومی بر اساس اصول تعریف شده لیکاف و جانسون در این کتاب یافت شد که تنها به بررسی نمونه هایی خواهیم پرداخت که تفاوت روش مترجمان در برگردان استعاره های مدنظر از منظر مبدأگرایی و مقصدگرایی بارزتر بوده است. این پژوهش با روش تحلیلی- توصیفی و با تکیه بر محورهای نظریه استعاره مفهومی که توسط لیکاف و جانسون ارائه شده است. نتایج حاکی از آن است که مفاهیم مجرد موجود در زبان دعا در صحیفه سجادیه ، اغلب از استعاره های وجودی به عینیت رسیده اند. مترجمان برای انتقال استعاره های مفهومی از زبان مبدأ به زبان مقصد از هر دو روش مبدأگرایی و مقصدگرایی استفاده کرده اند، اما نگاه و رویکرد آیتی به گونه ای بوده است که در برخی موارد مترجم سعی در ارائه ترجمه ای کاملاً وفادار به ساختار زبان مقصد داشته است و یا گاهی عبارات مدنظر را بدون ترجمه و عین لفظ مبدأ ذکر کرده است و همین امر باعث شده است تا ترجمه وی در برخی از نمونه ها نتواند استعاره های مفهومی را به درستی منتقل کند، اما روشی که انصاریان در انتقال این عبارات اتخاذ کرده است، منجر به نمود بهتر استعاره های مفهومی در زبان مقصد شده است.

An Investigation into the Equivalence of Conceptual Metaphors in the Sahifa Sajjadiyya within the Framework of Source-Oriented and Target-Oriented Approaches (A Case Study: Translations by Ansarian and Ayati)

The concept of conceptual metaphor is a relatively recent and emerging term in cognitive linguistics, which enables the understanding of one conceptual domain through another. This study examines the conceptual metaphors in the Sahifa Sajjadiyya and their reflection in two well-known translations by Hossein Ansarian and Abdul Mohammad Ayati, within the framework of source-oriented and target-oriented approaches. A total of 296 conceptual metaphors were identified in the text, based on the principles defined by Lakoff and Johnson. This study focuses on examples where the translators’ approaches diverge most distinctly in terms of source- and target-oriented perspectives. Using an analytical-descriptive method and relying on the principles of conceptual metaphor theory, the research evaluates the translators’ performance and the impact of their methods, categorizing selected examples according to shared source domains. The findings indicate that the abstract concepts in the supplicatory language of the Sahifa Sajjadiyya are often concretized through existential metaphors. Both translators employed source- and target-oriented approaches; however, Ayati’s translation sometimes leans toward overly literal renderings or retaining the Arabic text verbatim, which hinders the accurate conveyance of conceptual metaphors. In contrast, Ansarian’s translation offers a more effective representation of conceptual metaphors in Persian, aligning more closely with the principles of conceptual metaphor theory. Introduction George Lakoff and Mark Johnson, in their seminal book Metaphors We Live By (1980), introduced a novel perspective on metaphors. Before their work, metaphors were largely regarded as rhetorical or literary devices, used by poets and writers to embellish language and enhance eloquence. Their theory of conceptual metaphor challenged this view, showing that metaphors shape human thought and language. Religious discourse is a particularly fertile ground for studying conceptual metaphors, as it often engages with abstract and metaphysical notions such as the soul, the afterlife, God, death, and sin. The Sahifa Sajjadiyya , a collection of fifty-four supplications, conveys ethical and spiritual concepts through striking rhetorical expressions, many of which rely on conceptual metaphors. This study analyzes how Ansarian and Ayati translated these metaphors, focusing on their use of source-oriented and target-oriented strategies. Ansarian predominantly employs a target-oriented approach, using expressions that align with Persian linguistic and cultural norms, occasionally extending into colloquial Persian. Nevertheless, his work also reflects some source-oriented tendencies, due in part to the linguistic proximity between Arabic and Persian. By contrast, Ayati’s translation often emphasizes literal renderings or the verbatim retention of Arabic expressions, which sometimes obscures the underlying metaphors and complicates interpretation for readers. Literature Review Several studies have addressed conceptual metaphors in the Sahifa Sajjadiyya . Seyyed Kulthum Mousavi Dare (2019), in his thesis Conceptual Metaphors in Makarem al-Akhlaq Dua from the Viewpoint of Lakoff and Johnson (Mazandaran University), demonstrated that Imam Sajjad’s words are rich in abstract concepts. He argued that the effective use of creative metaphors grounded in physical mechanisms enhances the audience’s understanding of abstract notions. Sahar Malekian et al. (2021), in their article The Role of Conceptual Metaphors in the Sahifa Sajjadiyya from the Perspective of Cognitive Linguistics and Lakoff and Johnson’s Model (Journal of Translation Research in Arabic Language and Literature), examined the translations of Mousavi Garmarodi and Elahi Qomshei. Fatemeh Zare’i (2022), in her thesis Metaphor Analysis in the Sahifa Sajjadiyya Based on Cognitive Semantics (Case Study of Prayers 5–45) (Imam Khomeini International University), argued that existential metaphors—especially anthropomorphic ones—are the most effective means of concretizing abstract concepts, and that they occur with notable frequency. Similarly, Mohammad Razi Al-Jahishi (2023), in his thesis Examination of Conceptual Metaphors in the Sahifa Sajjadiyya in Light of Conceptual Metaphor Theory (University of Religions and Denominations), concluded that the text employs language strategically to communicate spiritual and abstract concepts to its audience. These studies demonstrate a growing interest in conceptual metaphor analysis but do not specifically compare the translations of Ansarian and Ayati with respect to source- and target-oriented strategies, leaving this study uniquely positioned to fill that gap. Research Methodology This research employs an analytical-descriptive method. First, the identified metaphors were classified according to the framework and categories defined by Lakoff and Johnson. They were then grouped by source domains to highlight similarities. Selected examples were analyzed from the translations of Ansarian and Ayati to evaluate how their approaches align with source- or target-oriented strategies. Conclusion  * Both translators successfully conveyed many conceptual metaphors, but Ansarian’s translation more effectively reflects the abstract concepts embedded in the Sahifa Sajjadiyya . * Translators must carefully balance source-oriented and target-oriented approaches, as conceptual metaphors vary across cultures, and literal translation often risks obscuring or distorting meaning. * A recommended approach is for translators to preserve the abstract imagery of the source language while replacing it with natural equivalents in the target language, thereby maintaining rhetorical and semantic impact even if the metaphorical image itself changes. * Personification, as a dominant type of conceptual metaphor, is especially prevalent in the Sahifa Sajjadiyya , where abstract concepts such as God or Satan are often described in human terms through the attribution of human traits or actions.

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