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The word is composed of three elements: noun and verb and grapheme. And each of these elements has special meaning. The Quran, which is a literary masterpiece, has used of these structures very good.  Because the words of revelation included the meaning fully and exactly, so the translation of verses must be accurate. The verbs express the time in addition to the meaning, while the nouns have not the time. Because of the equality between two languages Arabic and Persian, translation of the verbs in Quran into Persian is not a problem. But it is difficult to translate noun elements to Persian and usually the noun elements are translated to verbs. This action of the translators has caused an imbalance between the equivalents in front of the main text.      

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This research has tried to define a new approach to translator’s role as intercultural mediator supported by the theories of Sapir and Whorf in anthropologies to find a right perception of interactional relation between language and cultural, which affects translator’s understanding of the reality. To achieve this, a Meta model was proposed that could help the mediator/translator to realize consciously the cultural reality hidden in the text in order to create a meaningful text, which is closer to the main concept of the source text.

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The movement of translating the texts of Greek philosophy into Arabic during the 2nd and the 3rd centuries AH especially in the period of caliphate of Mansour Davaniqi, was a main cause of the glory of the Islamic college or by the act of Muslim philosophers like Ibn Sina. At least from 17th century Western philosophy has moved in a way that is different from what we know of Islamic philosophy and if we need to have deep knowledge of it we need to either be expert in Western languages or to use the translations of their original texts of Western philosophy. The text of Western philosophy, however, have been written in several languages like English, German and French and a scholar in philosophy, in spite of his proficiency in English, in order to be familiar with works written in other European languages, he needs to the help of translators. This article explains the necessity of translating philosophical texts of Western philosophy and some entailments of it.

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In the number of verses, the words "Kharasa" and "Zanna" are companion and are known as synonymous. The present study aims to explain exact meaning and distinction between the two words by semantically analyzing them and analyzing the context in that Quranic verses. The findings of the study indicate that the meaning of the word "Kharasa" is estimation and conjecture and is used in the Arabic language to estimate the number of palm dates. In the intensification form, "Kharrās" means someone who has different beliefs in his estimation that have no basis. In the meantime, Persian translators have used it to mean lying, speculating, thinking, estimating, speak in vain, dumb, incorrect explanation, forgetting divine utterances and ebey the soul imperative, exaggerated, defamatory, conjecture and irrelevant that all of them (except estimating and conjecture) have problems and this article has addressed them. Also the correct meaning of "Zanna" is "suspected", and the verses where two words come together, first speak about the "opinion" and then about the "expression of that opinion".

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One of the most important functional theories to translation studies was Skopos theory introduced by Hans Vermeer in the late1970s. The theory in contrary to other translation theories that were based on linguistics, focused on the function on text. Vermeer clarifies the main concepts of the theory, considering adequacy of text, and using and discussing equivalence, coherence and cohesion, culture and cultural items in translation, functional analysis of text, and the main features that influence the creation and understanding of a text (expressive, vocative and informative features). Nahj al-Balagha is one of the most remarkable examples abundant with different figures of speech such as similes, tropes, metonymies, and conceptual metaphors. The translation of most of the figures and elements can be well explored within the framework of the Skopos theory.  These are investigated in Bahrampour’s translation of Nahj al-Balagha (2017). The study tried to analytically and descriptively compare the main text and the translation within the framework of Skopos theory. The study showed that Bahrampour has tried to, in addition to explicating the main ideas, translate the specific concepts and aspects according to the function of target text. 

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Nowadays, experts in the field of translation studies agree that translation is one of the most characteristic patterns of interaction between two cultures that cannot be limited to a purely linguistic process. In the field of translation, theorists such as Berman, Venuti, Schleiermacher, Ricoeur ... emphasize representation and alienation of the other and consider it as a superior strategy. They warn the translator against any "sacredness of the mother tongue" and believe that he should introduce the other culture to the target language readers without any interference. But in reality this is not always the case. Sometimes the translator uses semantic substitution instead of acquainting the destination reader with the foreign culture. Sometimes it even involves deleting and changing content. Can alienation be considered a superior strategy regardless of the situation? What factors prioritize strategies? Is not choosing such a so-called superior strategy simply rooted in the translators' view of the translation process? What factors influence translator choices and differentiate different translations of a work? What effects can these choices have on the target language reader? This article examines the factors affecting translator choices in translating culturally oriented elements.  It then examines the impact of these choices on target language readers.
 

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The presence of video games in Iran is an undeniable fact but it has received little academic attention in Persian translation studies and no local research has examined fan translation of video games. This qualitative research, therefore, set out to describe translation of video games into Persian from a non-professional translation lens. The study examined the translation and subtitling of cut-scenes in a fan-video recording of the game Uncharted 4: A Thief's End. These cut-scenes were non-professionally subtitled and uploaded on Aparat.com to share with other Persian-speaking gamers. Initially, the paper presents the key literature on game localization and describes the status quo video games in Iran and non-professional translation. In the next section, the collected data were presented and analyzed at two levels of macro and micro. The interview results of the macro-level revealed the subtitler’s background information, aims and motivations. At the micro-level, the non-professional Persian subtitles of a five-hour video recording were analyzed in terms of translator’s visibility and agency as well as technical and linguistic issues. The findings suggested that the aim of this novice subtitler for volunteering to render the cut-scenes into Persian was to improve his command of English language and to pursue his interest in gaming. In other words, he was seeking cultural in addition to symbolic capital. Other results suggested the visibility and presence of the subtitler in the translation through the frequent use of glosses and explanations. Analysis of the subtitles at textual and technical levels showed that in multiple cases the generally recommended regulations in terms of time and space related constraints were not respected and mistranslation of idioms was frequent. It is hoped that the present article would provide sufficient inspiration for further research on fan translation.    
 

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The present study examined the translator’s agency on the basis of footnotes and notes written by contemporary Iranian literary translators. The purpose, in the first place, was to classify the content of the footnotes and notes, to find the reasons behind footnote writing, and to reveal patterns of annotation; attempts were then made to analyze the translator’s agency – i.e. their everyday work, activities, roles, as well as their own perception of their duties – on the basis of the data gathered in the first phase. The study, thus, proceeded to answer the following questions: 1) How can the content of the footnotes and notes by contemporary Iranian literary translators be classified? 2) What can be learned about the distribution and abundance of footnotes and the reasons behind footnote and note writing? And 3) How can one analyze literary translators’ agency on the basis of the collected data? Based on the findings of other studies (e.g. Paloposki, 2010), the following hypothesis was stated: the main reason behind footnote writing by Iranian literary translators is to explain the unknown aspects of the source culture to the target language reader and this turns the literary translator into an agent of intercultural communication. To answer the research questions, the footnotes and notes in 24 literary books translated and published recently in Iran were gathered and analyzed based on the model presented by Paloposki (2010). Meanwhile the publishers of the books were interviewed to make sure that the footnotes and notes were written by the translators and not by a different agent. The results showed that the content of the footnotes could be classified into two general groups: 1) explanations on the source language, culture, society and literature, 2) explanations concerning the translation of the work. A large number of footnotes and notes were found in the books examined in the study; on average, there were 2.95 notes on each page and 97.41 notes in each book. This large number of footnotes and notes can be explained with regard to the type of literature analyzed; as the books examined here were all examples of serious, canonized literature in their source cultures, the translators seemed to have strongly felt the need to include their footnotes to explain the unknown aspects of those cultures to the reader and to make the reading of the work an easier experience. The distribution and abundance of the footnotes and notes were very uneven; the number of footnotes and notes in books translated from Western languages (i.e. English, Spanish, Italian, French, German) was considerably larger than the notes found in books translated from Arabic. This can be justified on the basis of the cultural differences between the Iranian and Western cultures on the one hand, and the cultural similarities between the Iranian and Arabic cultures on the other; the translators of the Arabic books seemed to have mostly felt no need to write footnotes on cultural or religious events, since they felt that the reader was already familiar with such facts; on the contrary, the translators of the Anglo-American books sensed more cultural, social and religious differences between the source and target cultures, so they seemed to have provided more explanations in the form of footnotes and notes. The most important reasons behind footnote writing were the need to fill the cultural gap between the source and target societies as well as a willingness to help readers better understand the text and a tendency to justify the translators’ decisions and choices. The translators played the role of a bridge between cultures, a facilitator of intercultural communication, a critic, a teacher and a guide in different situations. The study showed that translators see literary translation as an activity which consists in attempts to explain different aspects of the texts in the form of footnotes and notes and consider their explanations as necessary to the understanding of the readers.

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Differences in grammatical structures between languages ​​have always been one of the most challenging issues in translation. It might be said that the farther apart the two languages ​​are in terms of origin and root, the greater the grammatical differences between them. One of the categories in which structural differences are prominent is the category of grammatical number. In Arabic, as one of the Semitic languages, there are three categorizations for number, i.e., singular, dual and plural. In Persian, which is one of the Indo-European languages, only two manifestations have been considered for the category of number, i.e., singular and plural. Now, considering that the form of the Arabic dual does not have any equivalence in the number category of Persian language, what are the solutions to translate it into Persian? After studying the translation of 150 verses containing the dual form in four translations From Elahi Qomshei, Ayati, Khoramshahi and Ansarian, the authors concluded that the translators had used four strategies in translating the dual form: 1. Using number two, 2. Affirmation and mention the dual reference, 3. Translating dual into singular and 4. excluding the dual form.
 

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Lexicology and morphology are among the most influential sciences on meaning and Quran translation. The proximity of the Persian and Arabic languages has led to the use of some vocabulary in both languages, but with different meanings. Additionally, Arabic words are highly variable, and morphology is responsible for examining these changes. These changes in inflected and derived words follow specific rules, and the translators' lack of understanding and application of these rules sometimes leads to confusion with other words, resulting in incorrect translations being presented to the audience. The present study, using an analytical-descriptive method, aims to examin the application of lexicology and morphology in approximately 15 Quranic verses, highlighting examples of translators' errors and suggesting solutions to avoid translation mistakes. The current research issue is focused on the question: ‘What is the application of lexicology and morphology and its importance in Quran translation?’ The most significant finding in the field of lexicology is the proof of the principle of "Not relying on initial mental meanings." The importance of this principle is demonstrated in 9 Quranic verses. Regarding morphology, "Accuracy in the correct form of verbs" and "Precision in tracing the correct roots of words" are the most important research findings. These two principles are applied in 4 Quranic examples, revealing translators' errors in neglecting these principles and highlighting the correct translation.

 

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Language like other inventions was originated to serve human needs in different civilization. Different language was created later. Contextually the importance of translation from one language to another is not only to understand words; as the words are not the elements of translation. Importance and base of translation lies in context to understand it. After getting the content, one should deliver the same idea with the words of the destination language. That is an art of creative reproduction. There is no doubts that ideology in not specific for a special language. Difference in ideologies is originated from human essence and experiences and it is not related to the kinds of languages. Translation is the first and the most important way to convert these concepts and connect people, cultures and civilizations. Therefore it will not be an exaggeration if we say translation is a medium for creating peace.

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