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 This study analyzes the semantic meaning of the word "zanīm" in verse 13 of Surah Al-Qalam and, by examining contemporary Persian translations, seeks to clarify the precise meaning of this word. As an example of words with evolving meanings in the Quran, "zanīm" is used only once in the mentioned verse and does not appear in any other verses in any derived or related forms. This rare occurrence presents challenges for accurately interpreting the word, reflecting the lack of consensus on its meaning among translators and exegeses of the Quran. Consequently, this ambiguity and the multiplicity of interpretations emphasize the need for a systematic and semantic study—one that, through analyzing the context of the verse and reviewing linguistic and exegetical perspectives, can offer a more accurate understanding of the word "zanīm" and, thus, provide a basis for resolving the challenges in its comprehension and translation. The significance of this study lies in its precise examination of how the word "zanīm" is used and the analysis of its various meanings and interpretations, which can be beneficial for researchers in Quranic studies. The aim of the research is to provide a comprehensive understanding and propose a more accurate translation for the word "zanīm" within the context of the verse. The research method is analytical-descriptive, and related meanings are explored based on the views of interpreters and lexicographers. The findings indicate that "zanīm" carries a negative connotation, referring to individuals who, due to improper behavior, false lineage, or

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In the field of textual analysis and detailed understanding, we can benefit numerous mechanisms, In the meantime, attention to the mutual semantic opposition, has a special place. In the collocation of the word that one of the issues is invaluable semantics, Semantic opposition with their Types can lead translators and analysts to the exact meaning of the words of text. This means that a translator with knowledge of the mutual semantic opposition between words of coincide sentences, can lay behind the many challenges to achieve the accurate translation. According to the Nahj al-Balagha full of valuable semantic opposition, in this article we Following the Performance of Persian translations in translate of semantic opposition of sermons of Nahj al-Balagha And the extent to contexture have consider. In this regard, the types of collocation of the word and semantic oppositions have mentioned. And continue, some of the phrases that contain such opposition are offered and then to explain and evaluate the performance of five Persian translation of Nahj al-Balagha sermons on the correct translation of the semantic opposition. The results of this study suggest that in many cases, translators with a lack of attention to the symmetric sentences with each other, have been far from such the Strict sense of phrases while considering the context, we can overcome this problem.

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The words "Halal Tayyib" and "Tayyibat" used in the Qur'an, more than twenty times (explicitly or as a clear example) about food. This phrase has been translated by the translators of the Quran in various forms. The question that arises in this context is that: what is the exact meaning of "Halal Tayyib"? The author of the article suggests two meanings for this phrase: "Persian:  ؛گواراtasty" and "Persian:  ؛خوشgood" and continues to prove these two meanings based on the realistic evidences. In this regard, more than fifty Persian translations of Quran have been reviewed, and then the result has been that the meanings of "Persian:  ؛پاکیزهclean"   and "Persian:  ؛حلالlawful" are not accurate for this word but considered among the figurative meanings of it. Most of the translators have not translated "Halal" in its precise meaning.  But in the meantime there are interpreters who translated "Tayyib" to "Persian:  ؛گوارا و لذیذtasty and delicious" but unfortunately they translated this word in various forms and did not adopt a single procedure in all the verses of the Holy Quran. But it should be noted that some interpreters adopted a single procedure and translated the word "Tayyib" to "Persian:  ؛پاکیزهclean" in all cases, although it is not an exact equivalent for "Tayyib".  Another finding of the present study is that the combination of "Tayyip" and "halal" is an adjectival combination which most of the translators did not pay attention to it and finally translated it with the conjunction letter "Halal and Tayyib".

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The single-use vocabulary in comparison to other vocabulary in the Holy Qur'an requires more precision in translating, because there are no other explanatory options in other verses and this lack of the same verse has made it difficult for them to translate. The verb "Nashata" is one of the single-use vocabulary in the Holy Qur'an mentioned only in verse 2 of the surah "Nazeaat". It seems that the translators in dealing with this word have been made different types of translations and have different voices.The present paper aims at analyzing the data and choosing the best translation, by classifying the approaches of translators and analyzing the Qur'anic data, to examine and critique the semantic forms presented by them to answer finally to this question that which translation is eventually has more credibility and is more reliable?
The result of this study is as follows: The translators have used three methods (literal, loyal and interpretive) in the translation of this verse, but, in fact, no one has been succeeded in complying with all the rules contained in the truth of the word, and consequently, it is necessary to present a corresponding meaning to the truth of the word.

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One of the important principles of Al-Zamakhshariin commentary is the use of prophetic Hadiths to study issues such as literary sciences, Qur'anic sciences, etc., in order to understand the meaning of the verse. Meanwhile it is noteworthy thatZamakhshari used from prophetic Hadiths in 19 cases to explain the meaning of words. In this regard, the present study, based on the analytical-describing method and a critical approach, evaluates four challenging applications in terms of the meaning of the word by analyzing the Zamakhshari's views and then reflects the result of the review of the meaning of the words in the contemporary Persian translations of the Quran. And finally, it has come to the conclusion that in the majority of cases Zamakhshari did not properly use the narratives, and on the other hand, contemporary Persian translations have not been successful in this regard, but in any case, almost the late Ayatollah Meshkini has been more successful than other translators.

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Many scholars in the field of Qur'an and translation have considered the translation of Mohammad Mahdi Fouladvand from the Holy Quran as one of the best contemporary translations of the Qur'an.And they find it reliablein terms of compliance with the source text,and applying the rules of language and expression, as well as the use of Persian phrasal vocabulary, which is often the main theme of coherence in the structure of the text.On the other hand, one of the small Qur'anic Surahs which, despite a small volume, speak of a variety of topics is the Surah of At-Tariq. Due to the diversity of the subject and the small volume, the quality of coherence in this chapter and its translation can be questioned.Thus, in this research,based on the evolved version of the systematic theory of Holliday and Hassan 1985.m,as well as the concept of cohesive coordination that Roghayeh Hasan introduced in 1984.m,the factors of coherence and coordination of coherence in Surah At-Tariq and its translation from Mohammad Mahdi Fouladvand were studied and reviewed selectively and inductively,based on descriptive - analytical and statistical evaluation. The author intends, with a spacious and textual view, relying on the above theory to determine the factors of coherence, coordination of coherence, and the amount of this cohesion, in the text of Surah At-Tariq and its translation, then compared both the source and destination to each other. The results of the research show that, despite the differences in the ratio of the grammatical elements and the lexical elements of the source and destination texts, both texts is coherent, also, due to the high percentage of the similarity of the target text to the source text in the way of applying the coherence factors, the translator has been able to translate successfully and reflect the meanings and concepts of translation to a large extent.

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The phrase of “min dūn Allāh”, in this structure or by adverbs instead of Allah, is one of the most used phrases in holy Quran, which is mentioned in holy Quran for 113 times. Studying the meaning and translation of this phrase is important because any misleads in understanding the meaning of this phrase would impact on the Islamic theology. 10 translations of those 7 verses which have involved this phrase are studied in this research. This is showed that almost all translators used those words in their translations which imply on exception, and they have translated “min dūn-i Allāh” as “except Allah” and “other (Gods) than Allah”; while refer to dictionaries and scrutinize in the meaning of the word of “min” and attention to difference between “min dūn” and “min ladun” shows that true translation of this phrase should involve the meaning of separation from God besides “except God”.

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Despite the common consensus that Dariush Shahin’s translation of Nahj-al-Balaqe is one of the first contemporary translations, it has been less welcomed by researchers. Based upon a descriptive-analytic method, a contrastive approach, and Antoine Berman’s deforming tendencies, the current research endeavours to investigate the frequency and the rationale of deforming tendencies in the translated version of Imam Ali’s letter to Imam Hasan. The study revealed that Shahin’s translation involves seven deforming tendencies that has significantly changed the meanings of the original text: Rationalization, Clarification, Expansion, Qualitative impoverishment, Quantitative impoverishment, Destruction of rhythms, and Destruction of linguistic patternings.    

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Due to the formation of numerous translations of the Qur'an and the important role of translation in relation of all sections of society with the teachings of the Holy Qur'an, scholarly criticism of the translations of the Holy Qur'an has emerged as one of the areas of Qur'anic studies in contemporary period. The importance of research in this field is understood when we see translational errors leading to differences in the perceptions of the Qur'an among the general public. Studies of the criticism of the translations of the Qur'an have sought to establish a critical mechanism for evaluating the translations of the Qur'an and hence, it introduces the translators slip places. The present study, through a descriptive and critical analysis, has investigated " Assumming different words as one due to negligence " as one of the slips of the Persian translators of the Holy Qur'an. Enumerating different types of assumming different words as one due to negligence, the two types of " Negligence in diagnosing the root of the words"and “Negligence in pay attention to the differences between similar constructions” have introduced and gave them 12 examples. Statistical reports of translators' performance in the studied samples indicate that translations of Ansarian, Bahrampour, Safavid Mousavi Garmaroudi and Ali Akbar Taheri's have the lowest Negligence. On the other hand, the translations of Mohammad Ebrahim Boroujerdi (9 slips), Mohammad Kazem Arfa (7 slips), Ibrahim Ameli (6 slips), Mohammad Kazem Moezzi (6 slips) have had less success in staying away from Assumming different words as one due to negligence.

 

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Translating of the Quran, either fully or partially, has started from its descending time and its evolutionary movement has continued until now. Continuous scientific criticism of the various translations of this sacred work can prepare the ground for advancement of Qur'an translations and also can pave the way to an ideal goal that is a precise translation containing all the delicacies of the original text. So, with the approach of technical and literary pathology of translation, the present study aims to investigate the issue of translators' errors when attempting to translate Asma al-hosna to Persian.

In so doing, data about 43 of these non-selective names were extracted from the Quran.After separating all relevant data and determining their frequency and lexical categories, their equivalents were selected from 35 contemporary Persian translations of the Holy Qur'an. Then they were analyzed in a general and thematic critique method and errors due to translator's oversight were described and classified.

It was found that translators have contravened translation principles in at least 11 cases. Some of these errors include: not observing the consistency in translation; not observing the translation brevity; proposing unfamiliar and incomprehensible equivalents for commonalty; using undue ellipsis; choosing diverse equivalents for the same syntactic structures and using unnecessary structural changes. 

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Nahj al-Balagha with the Persian translation of fifth and sixth centuries is the oldest translation of this valuable book in our hands. Contrary to its linguistic and literary significance, this translation has received little attention from linguists and translators. For this reason, the present study seeks to examine and criticize the Persian translation of the famous sermon "Shqshaqiyah" based on Peter Newmark's criticism model (1988) as one of the first studies in this field. The findings of this study, written based on descriptive-analytic method, show that the translator has used the cultural equivalent selection approach in translating words and the metaphorical image reconstruction strategy in translating metaphor. Although he has chosen the literal method, it has not been an unconditional function of the source text in terms of grammatical structures, and there are cases of changes in its translation; These changes are sometimes due to ideological issues and sometimes to linguistic reasons.

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The translations of the Holy Quran are one of the most important sources behind formulating the mentality of non-Arab audiences of Quran about the concepts within this scripture. The word " عذاب’athaab" (doom) is one of the most widely used words of the Holy Quran which plays a key role in the construction of the Qur'anic schema of resurrection and life after death. The present study aims at examining what equivalents the Persian translators of the Quran have suggested for this term. A study of 50 Persian translations of the Holy Quran over different time periods, using analytical-descriptive methods together with statistical procedures, showed that the Persian translators have not sufficiently tried to find proper Persian equivalences for this term, and thus in most of the cases have used the word itself in their translations. However, throughout the middle centuries of AH, the use of the word itself for translation has been slowly but steadily declining, but this downward trend has been stopped in the contemporary centuries and most of the contemporary translators have followed their antecedents again. In the few cases where the word itself has not been used for translation, the words "مجازات (punishment), شکنجه (torture), کیفر (punishment), عقوبت (retribution), آزار (persecution), گرفتاری (plague), بلا (plague) and ‘عقاب (retribution)" have been used as the equivalent by the order of the frequency of their usage. Among the above, the word "کیفر (punishment)" seems an appropriate Persian equivalence for the the word "’athaab" in the Holy Quran.

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One of the problems that translators and commentators face in understanding the meanings of the verses is the multiplicity of meanings that make it difficult to distinguish the meaning considered in the verse. One example of the above problem is: meanings of the phrase) wala tute man 'aghfalna qalbah) so each of the commentators and translators, based on their understanding, have taken a meaning that some of these meanings raise the suspicion of algebra Therefore, the present article tries to examine this phrase in a descriptive-analytical method in various interpretations in order to extract the meaning of the above phrase using the context and finally to critique the Persian translations. For this purpose, more than twenty interpretations and forty translations of the Holy Qur'an were examined, and finally the context of the verse (verbal and non-verbal) showed that among the proposed meanings, the meaning of (neglect of the heart) is closer to the main meaning of the verse. However, among the commentators, Sharif Razi, Ibn Shahr Ashob, Neyshabouri and Ibn Jonei, and among the translations translated, only two Persian translations of Tafsir Tabari and Kazem Arfa's translation have mentioned this concept.
 

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Translation Theory is undoubtedly one of the most important fields of translation studies and it has established itself among the scientific researches. Based on this fact, the current study which has made one of the first explorations in Katharina Reiss’s Translation Theory, aims to scrutinize Jafar Shahidi’s translation of the 28^th letter of Nahj-ul-Balaghe, and it intends to realize the ways in which this translation has influenced the role and nature of the text, along with how and why it has brought about the alteration of inter-lingual and intra-lingual elements present in the text. This study is descriptive-analytic in nature, and its result will determine the extent to which the original text has underwent crucial change throughout of the translation process; it also put forward cases of instability with regards to register, grammar, semantics and stylistics, which have been often presented via the inter-lingual elements
 

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Today, syntagmatic and paradigmatic analyses are widely applied by literature researchers and experts as principal methods in understanding and interpretation of religious texts. Taking syntagmatic and paradigmatic analyses into consideration, this research seeks to explore the explicit and implicit meanings of the Arabic term (Doon), literally translated as “other than, instead of, besides, and apart from”, in the Holy Quran. It also aims to determine how much attention Quran translators have paid to the meanings of the term and in transferring them into the target language, namely Persian. The study, conducted based on structural semantics and using descriptive –analytic research methodology, has found that the term "دون" (Doon) has various meanings and functions in the Holy Quran, but in some cases, translators have failed to render them correctly. The original meaning of the term is “other than and inferior” which is seen almost in all phrases and lexical combinations in the Holy Book. Therefore, for instance, the phrase "من دون الله", which has been transplanted as “other than, besides and apart from Allah” in famous translations, can be rendered as “[someone/something] other as Allah that is inferior”. فرودِ" (Inferior)" or از فرودِ" (Inferior to)" have been used as equivalents to "دون" (Doon) in old Persian translations of the Quran which closely correspond with the denotation of the Arabic word ,since they contain both the sense of “other than” and “inferior”. However, "دون" (Doon) can bear different meanings in different contexts.
 

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Sentence:  ﴿وَ لمَّا سُقِطَ فیِ أَیْدِیهِم﴾has been considered by Quranic commentators and Arab writers. There is a wide difference in the literary analysis of this sentence and its meaning. Most scholars have considered this interpretation as an allusion or metaphor of regret. And they have tried to make a connection between the apparent meaning of the words of this sentence and the meaning of regret. The result of this effort is fourteen different words in the literary-rhetorical analysis of this sentence. And some commentators think that sentence a means to face something sudden, distasteful and scary, and regret may follow such an encounter. The accuracy of verse 149 of Surah A'raf, the study of the sayings of the commentators, and the search for earlier and contemporary Arabic texts reinforce this view. The translators of the Holy Quran used different ways to translate this sentence. Most translators, following the commentators, have considered this sentence to mean regret. Some translators have translated it word for word: It fell into their hands / It was thrown into their hands. Some translators have translated this sentence: They found that they had believed in the wrong. The best option for translating this interpretation into English seems to be: "When the matter was dropped in their hands" (Translation of the Qur'an By T. B. Irving).

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Since Quran has been revealed in Arabic, a precise perception and translation of its words has always been of special importance for non-Arabic speakers. Paying attention to the precise meaning of words is seen as the most essential step in offering a precise translation and staying faithful to the text. Here, the word 'asaver', which has been used four times in the Quran and introduced as one of the gifts from heaven, is especially important. Using a descriptive-analytic method, the current research examines the meanings of the word 'asaver' and analyzes the Persian translations of this term stage by stage. At first, the meaning of the word 'asaver' was analyzed lexically, stylistically and using the opinions of the interpreters and historians. The results of the examinations at this stage showed that 'asaver' is the plural form of 'sevar' meaning any kind of ornament related to the hand and worn like a ring. At next stage, the Persian translations of the Quran were investigated. The results at this later stage reveal that all translators have been affected by the result of the first stage. What matters is that none of the lexicologists, interpreters and translators have heeded the otherworldly nature of the concept of asaver, treating it as synonymous with the word 'asverah' that has been used once in an Ayah and refers to the worldly ornamentation.
 

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This paper investigates the Persian writer’s style through domesticating/foreignizing strategies used in two English translations of Hedayat’s The Blind Owl. As the ‘thumbprint’, style is concerned with some recurring patterns of linguistic habits of any writer; hence, any translator. As proposed by Venuti, these strategies may result from various shifts made by translators in transferring the ST style into the TT one. The question is raised: Is there any relationship between the translator’s style and the used strategies by the translators? Having reviewed the main literature and strategies, this paper puts into practice the main used strategies in 200 sentences chosen randomly from each English translation of the novel, related to the given categories of domestication and foreignization. The results showed that Costello’s translation was dominated by such domesticating strategies as borrowing and extra-lingual gloss; Bashiri’s with foreignizing ones. In both translations, the dominant domesticating strategies are deletion, approximation, and paraphrasing. However, regarding the macro-level structure, keeping or losing the original author’s style has nothing to do with domesticating/foreignizing strategies. In conclusion, it seems perplexing to apply such strategies to the texts translated from non-hegemonic languages such as Persian into hegemonic languages such as English.