نوع مقاله : پژوهشی

نویسندگان

• قادر قادری ¹
• عبدالاحد غیبی ²
• محمد جهانگیری اصل ³

¹ عضو هیئت علمی گروه زبان و ادبیات عربی دانشگاه پیام نور

² عضو هیأت علمی دانشگاه شهید مدنی آذربایجان

³ دبیر آموزش و پرورش

چکیده

قرآن کریم نگارشی تا حدودی متفاوت از زبان عربی دارد، یکی از موارد اعجاز این کتاب آسمانی، اعجاز رسم‌الخط آن است که از دیرباز موردتوجه قرآن‌پژوهان و دوست دارانِ زبان عربی بوده و با گذر زمان، به علمی تبدیل گشته که چگونگی رسم‌الخط و نگارش مصحف از موضوعات مهمِّ آن است. باوجود اندک مخالفان، غالب صاحب‌نظران علوم قرآنی، به اعجاز معنایی رسم‌الخط در قرآن معتقدند و تابه‌حال آثار ارزشمندی در این خصوص از خود به یادگار گذاشته‌اند؛ اما بااین‌وجود، بازتاب این بُعد از اعجاز قرآنی در ترجمه‌های بیشتر مترجمان مغفول مانده است. با توجه به این‌که قرآن کریم لزوماً به زبان‌های مختلف و به‌خصوص زبان فارسی ترجمه می‌شود اهتمام به انعکاس تمام جنبه‌های معنایی آن از ضروریات یک ترجمة‌ متعادل است. بر این اساس، مقالة‌ حاضر با روش تحلیلی-نقدی، درصدد ارزیابی میزان بازتاب اعجاز معنایی رسم‌الخط قرآن کریم در ترجمة جدید قرآن از عبدالعزیز سلیمی است که در سال 1397 ش، به چاپ رسیده است. بررسی رسم‌الخطِ برخی از واژگان قرآنی و بازتاب معانی آن‌ها در ترجمة مذکور، نشان می‌دهد باوجود قابلیت انعکاس بار معنایی رسم‌الخط در ترجمه‌، مترجم توجه چندانی به این موضوع نداشته‌اند. ازاین‌رو با تأمل بیشتر در رسم‌الخط مفردات قرآن، می‌توان بر غنا و گیرایی ترجمه‌ها افزود.

کلیدواژه‌ها

• قرآن
• ترجمه
• رسم‌الخط
• عبدالعزیز سلیمی

موضوعات

• مطالعات قرآنی

عنوان مقاله [English]

Evalution of the Reflection of the Semantic Miracle of written form of Quran in Abdolaziz Salimi

نویسندگان [English]

• Qader Qaderi ¹
• Abdolahad Gheibi ²
• Mohamad jahangiri Asl ³

¹ Faculty member of the Department of Arabic Language and Literature, Payame Noor University

² Associated professor, Azarbaijan Shahid Madani University

³ Secretary Education

چکیده [English]

Introduction
The Qur'an is a book that has a large audience and is not specific to the Arab-speaking people. Although it was revealed in the clear Arabic language, since some of the audience are not familiar with the Arabic language, the necessity of its translation becomes more and more apparent; Therefore, since the time of its revelation, various translations have been presented, including the Persian language translations. "Historians believe that the oldest translation into Persian language is the translation of Surah Hamad by Salman Farsi" (Aqiqi Bakshaishi, 1387: 1108; Al-Sarakhsi, 1993: Vol. 1, 37)
There is a difference of opinion among Islamic scholars about the permissibility of translating the Quran; A few have ruled that it is forbidden, and the majority of them have ruled that its translation is permissible. Perhaps the reason for banning the translation by some is that the Quran cannot be translated as it is; because this heavenly book has hidden angles that no language can fully convey its concepts. Therefore, one of the essentials of Quran translation is that the translator should be fluent in Arabic and pay attention to all the levels of the language of revelation, and besides this knowledge, he should also be aware of all the cultural levels of the target language. But it must be admitted that although the translation of the Qur'an has evolved throughout history and has been presented in different ways, there is still a long way to reach a balanced translation with the holy text.
The theorists of translation science believe that due to the dissimilarity of language systems, it is impossible to establish equality between the source and target languages ​​in the field of translation. Therefore, instead of the word equality, they use the word balance or equivalence. The translator should try to realize minimum levels of balance and equivalence in translation (Siyahi et al., Quarterly Journal of Translation Researches in Arabic Language and Literature, No. 14, Year 6, 2015). In this context, it is necessary for the translator to try to create, at least, an approximate balance between the two languages. Translations or writings that smell like translations when read are those that do not benefit from this balance (Solhjo, 2012: 75). Replacing and matching textual elements in translation is one of the translator’s most important priorities. Naturally, the meaning of the correct replacement of textual elements is not limited to conveying the initial meaning and concept of these elements in the target language, but rather each of these textual elements, in light of taking into account a specific linguistic context and interacting with other textual elements, according to the general context of the text, finds a new and changed meaning and concept. Hence, the meaning of the appropriate replacement and equality of textual elements in translation is to find the appropriate lexical equivalent for them, taking into account that the linguistic context is the ruler in it.
As a result, it can be said that there is a direct relationship between the translation and the linguistic context of the text, due to which it is not possible to translate the text without considering the linguistic context. Undoubtedly, the linguistic context and its various components, which have a more objective appearance than the non-linguistic context, is the first part that attracts the translator's attention. Therefore, the translator must consider different linguistic units, which include lexical unit, morphological-syntactic unit, rhetorical (literary) unit, and phonetic unit, along with other components and in interference with each other, in order to finally have a successful translation.(Azad Dell, et al., 2018: 225).
However, the process of translating the Quran always faces challenges, one of which is the existence of the special script of the Quran as the source language, which the target language or languages ​​lack. The Holy Quran has its own script and some words are written differently in different contexts. But most of the translators of the Qur'an have not paid much attention to these differences in script.
 
Research background
Regarding the subject of the Qur'an's calligraphy, throughout the history of Islam, precious stone works have been left, each of which can be observed and examined in its place; Books such as: "Hijaja al-Masahif" by Muhammad bin Isa Isfahani, "Al-Masahif" by Abu Hatem Sajestani, "Ilm al-Masahif" by Ibn Ashte Esfahani and the works of Abu Amr Dani, especially the book "Al-Maqnafi fi marafa-e-maqad al-Musahaf al-Amsar"; In general, all these old works have only dealt with the differences of the script without paying attention to its semantic implications. This is despite the fact that the later ones have a semantic view of this issue, including the books "Manahel al-Irfan" by Zarqani and "Ijaz Rasm al-Qur'an wa Ijaz al-Talawah" by Mohammad Shamloul, have paid more attention to this issue than others. In this book, the author is trying to prove that God Himself specified the way of writing words and the type of letters and the arrangement and placement of Quranic words to convey new and precise meanings to the audience. In such a way that if it was otherwise, these meanings and its subtleties would not be understood And in this way, she wants to prove that the Holy Qur'an has miracles in terms of handwriting and recitation, and while pointing to the unusual writing of the words and its unusual reading, to explain the meaning and meaning of its miracle. Also, the book "Rosem al-Musaf, a historical and linguistic study" written by Ghanem Qaduri al-Hamd, has a special privilege, because it is both comprehensive and uses wide sources of written and printed books, manuscripts, old stone inscriptions, and the research of modern linguists. has researched and analyzed in scientific and technical ways. In this book, the author discusses in detail the history of Arabic writing before the Ottoman script, as well as the history of the writing and collection of the Holy Qur'an and the sources of the Ottoman script, and the date of its completion, and at the end, the relationship between reading and writing and the history of readings in three centuries. First, it deals with the historical course of readings of Shaz and...
Also, in the book "Al-Jalal Wal-Jamal Fi Rasm Al-Kalmah Fi Al-Qur'an Al-Karim" the author of the book, Dr. Sameh Al-Qalini, who is one of the great contemporary Quran scholars, writes in the introduction of this valuable book: The studies that were done before this book are considered superficial studies that only look at examples They are detailed and do not provide a comprehensive explanation for this important phenomenon [Qur'an calligraphy]. Therefore, I decided to deal with all the details of this matter with a mind free from any prejudice, and not to look for anything else except the search for the truth, therefore I entered the research with a state of doubt to reach the truth and certainty. The results of the research show that the reader will understand in an objective and real way and with clear proofs that even the handwriting of the words of this precious book is one of its miracles (Qalini, 2008: A).
Also, the book "Ijaz al-Rasmi al-Qur'ani between Al-Mustabin and Nafin" written by Khaled Abdul Latif Al-Muhamor; Also, the book "Al-Ijaz al-Qur'ani fi Rasim al-Uthmani" authored by Abdul Moneim Kamel Sha'ir, and the book "Al-Ijaz al-Dalali and Bayani fi Rasim al-Uthmani" authored by Dr. Hamdi Al-Sheikh, all of which deal with the issue of the miracle of Quranic calligraphy and examine the opinions of supporters and opponents. In Iran, it is also possible to mention the book "Study on Rasm al-Musaf and marking methods in the Holy Qur'an" written by Hasan Tafkari, which dealt more with the history of calligraphy, but did not pay attention to its semantic implications.
Articles have also been written in the field of the current research as follows:
Ahmad Zarangar, Seyyedah Zainab Hosseini, Ruhollah Muhammad Alinejad Omran, article: "The script of the Holy Quran" is restricted or ijtihadi in Bute Naqd (1400), Research Journal of Quranic Studies, year 12, number 45. In this research, the opinions of those who believe in the Al-Musaf and Al-Umla style and how these two opinions face each other were examined with a descriptive-analytical method, and the basis and criteria of the opinions raised regarding the restrictiveness and ijtihad of the Qur'anic calligraphy were discussed and the differences in the Al-Musaf and Al-Umla style were discussed. Explanation, and the weaknesses and strengths of each of them have been proposed
Seyyed Mohammad Baqer Hojjati, article: Rasmal Khat Mushaf Osmani; Its secrets, wisdom and benefits: the difficulty of reading the Mushaf and its solution (1389), Religious Research Journal, No. 4. In this article, while criticizing the theory of the prohibition of the Ottoman custom, the opposition of this script to the common script in some words of the Qur'an is examined. Is
Karim Davlati, article: An attitude towards the script of the Holy Quran (1387), educational and research quarterly of the University of Islamic Religions, third year, number 11. In this article, after briefly explaining the writing of the Qur'an, the definition of the Al-Musaf tradition and the background of its use in the writing of the Qur'an have been discussed, and the views of Islamic scholars regarding the doubts raised regarding the observance of its rules in the writing of the luminous words of God Almighty have been expressed. Then the basic rules of Al-Musaf ritual are stated.
Mohsen Rajabi, article: Rasam al-Musaf; Features and views (2018), Meshkah magazine, volume 28, number 3. This article, by examining different viewpoints about the script of the Qur'an, aims to explain and analyze the traditions and viewpoints that consider the differences in the script of the Qur'an to be caused by the mistakes of the writers of the revelation or the incompleteness and primitiveness of the Arabic script. Show its inaccuracy.
Seyyed Mohammad Reza Ibn Al-Rasoul and his colleagues, the article: "Al-Mustzadah letters in the line of Uthman Taha, positions and reasons in the Holy Qur'an", "Studies in Arabic Studies and Literature" magazine, summer 2013, number 14, has been published.
Among the above articles, the only article related to the subject of this research is the article by Mr. Dr. Ibn al-Rasoul et al., and it also deals with the methods of Uthman Taha's calligraphy rather than specifically dealing with the Qur'anic calligraphy. By checking the reliable scientific databases and specialized magazines, it was found that no research has been done on evaluating the attitude of the Qur'an translators to the script (comparatively) and this research seems to be new in its kind and it is hoped that it will be able to The eyes of Quran translators are focused on calligraphy and its semantic dimensions
Research method
The present article, with analytical-critical method, aims to evaluate the degree of reflection of the semantic miracle of the Qur'an script in the translation of Abdul Aziz Salimi.
Result
In this article, believing in the effect of Quranic calligraphy on the meanings of the verses and considering the wide range of findings in this regard, four principles (deletion, addition, addition and modification) from the six principles of the rules of Quranic calligraphy in translation Abd al-Aziz Salimi was examined and the following results were obtained:
1- The opinion of experts about the special Quranic script is different; Most of them believe that the script of the Qur'an is one of its miracles and forbidden by God Almighty, and if others make a mistake in understanding the meanings behind these customs, this mistake is not a defect in the custom, but a type of ijtihad and an error in ijtihad.
2- By pondering and thinking based on the context of the verses of the Quran, it is possible to understand the difference in the Quranic script and apply it in the translation of the Quran. It is not possible to reflect all the cases of calligraphy in the translation of the Qur'an.
3- This research indirectly emphasizes the necessity of preserving the Ottoman script, because not paying attention to the use of this custom and writing the Quran according to the usual custom will cause readers and researchers to lose many hidden benefits in understanding and understanding the deep meanings of the Quran. .
4- By examining the reflection of the semantic miracle of the special Qur'anic script in the translation of Abdul Aziz Salimi, it seems that this translation - however little - pays attention to the semantic miracle of the Quranic script and conveying the concepts hidden in it. But in this direction, it cannot be considered a significant success.

کلیدواژه‌ها [English]

• Quran
• translation
• written form
• Abdolaziz Salimi