{"title":"《古兰经》翻译中译者的解释学定位","authors":"Hicham Elass, Hanan Bennoudi","doi":"10.36892/ijlls.v5i2.1298","DOIUrl":null,"url":null,"abstract":"The transition from the text to the figure of the translator has been a substantial paradigm shift in Translation Studies amidst the cultural and sociological turns of the present context. Not only does current research shift the focus towards studying translation as a socially and ideologically situated activity, governed by various sociocultural and cognitive factors, but it also emphasizes the translator’s role as an active agent of change—an activist. This article explores the hermeneutic positioning of the translator in the realm of Quran translation, aiming to retrieve the active role of the translator from the shackles of the dominant Western models of sacred translation and the exegetical tradition in which the practice of Quran translation is deeply entrenched. The study emanates from the premise that the practice of Quran translation lacks a consistent approach that strikes a balance between the Quran along with its interrelated systems of exegetical authority and the vital position of the translator, as an exegetical interpreter, in the hermeneutic process of translating the Quran. Inspired by Mohammed Abed Al-Jabri’s Quranic hermeneutics, the study advances a middle-way translational approach to Quran translation that spares the confusion and contradictions surrounding the legitimation of the Quran’s interpretation/translation, the significations of exegetical translation (tarjama tafs?riyya), and the problematic embrace of the mainstream Western definition of translation and its inherent negative bearings on the role of the Quran translator. Thus, the article posits that the retrieval of the translator’s central hermeneutic positioning not only hinges on rethinking the translation as/and interpretation of the Quran but also on disconnecting the practice of Quran translation from the Western models of sacred translation to make room for special consideration of the hermeneutic implications of the Arabic term tarjama (translation) as it was practiced in early Islamic history as a form of tafs?r (exegesis) and/or ta’w?l (interpretation) in reference to the sacred text.","PeriodicalId":34879,"journal":{"name":"International Journal of Language and Literary Studies","volume":null,"pages":null},"PeriodicalIF":0.0000,"publicationDate":"2023-07-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":"0","resultStr":"{\"title\":\"Hermeneutic Positioning of the Translator in Quran Translation\",\"authors\":\"Hicham Elass, Hanan Bennoudi\",\"doi\":\"10.36892/ijlls.v5i2.1298\",\"DOIUrl\":null,\"url\":null,\"abstract\":\"The transition from the text to the figure of the translator has been a substantial paradigm shift in Translation Studies amidst the cultural and sociological turns of the present context. Not only does current research shift the focus towards studying translation as a socially and ideologically situated activity, governed by various sociocultural and cognitive factors, but it also emphasizes the translator’s role as an active agent of change—an activist. This article explores the hermeneutic positioning of the translator in the realm of Quran translation, aiming to retrieve the active role of the translator from the shackles of the dominant Western models of sacred translation and the exegetical tradition in which the practice of Quran translation is deeply entrenched. The study emanates from the premise that the practice of Quran translation lacks a consistent approach that strikes a balance between the Quran along with its interrelated systems of exegetical authority and the vital position of the translator, as an exegetical interpreter, in the hermeneutic process of translating the Quran. Inspired by Mohammed Abed Al-Jabri’s Quranic hermeneutics, the study advances a middle-way translational approach to Quran translation that spares the confusion and contradictions surrounding the legitimation of the Quran’s interpretation/translation, the significations of exegetical translation (tarjama tafs?riyya), and the problematic embrace of the mainstream Western definition of translation and its inherent negative bearings on the role of the Quran translator. 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引用次数: 0
摘要
在当前语境的文化和社会学转向中,从文本到译者形象的转变是翻译研究的一次实质性范式转变。当前的研究不仅将重点转移到研究翻译这一受各种社会文化和认知因素支配的社会和意识形态活动上,而且还强调了译者作为变革的积极推动者——活动家的作用。本文探讨了译者在《古兰经》翻译领域的解释学定位,旨在从西方主流神圣翻译模式和《古兰经翻译实践》根深蒂固的训诫传统的束缚中找回译者的积极作用。这项研究的前提是,《古兰经》的翻译实践缺乏一种一致的方法,无法在《古兰经及其相关的训诫权威体系和译者作为训诫口译员在翻译《古兰经的训诫过程中的重要地位之间取得平衡。受穆罕默德·阿贝德·贾布里(Mohammed Abed Al Jabri)的《古兰经》解释学的启发,本研究提出了一种中间翻译方法,以避免围绕《古兰经的解释/翻译的合法性、训诫翻译的意义(tarjama tafs?riyya),以及对西方主流翻译定义的有问题的接受及其对《古兰经》译者角色的固有负面影响。因此本文认为,译者核心解释学定位的恢复不仅取决于对《古兰经》翻译和解释的重新思考,而且还取决于将《古兰经翻译实践》与西方神圣翻译模式脱钩,从而为特别考虑阿拉伯语术语tarjama(翻译)的解释学含义腾出空间在早期伊斯兰历史上作为塔夫绸的一种形式被实践?r(注释)和/或ta'w?l(解释)指的是神圣的文本。
Hermeneutic Positioning of the Translator in Quran Translation
The transition from the text to the figure of the translator has been a substantial paradigm shift in Translation Studies amidst the cultural and sociological turns of the present context. Not only does current research shift the focus towards studying translation as a socially and ideologically situated activity, governed by various sociocultural and cognitive factors, but it also emphasizes the translator’s role as an active agent of change—an activist. This article explores the hermeneutic positioning of the translator in the realm of Quran translation, aiming to retrieve the active role of the translator from the shackles of the dominant Western models of sacred translation and the exegetical tradition in which the practice of Quran translation is deeply entrenched. The study emanates from the premise that the practice of Quran translation lacks a consistent approach that strikes a balance between the Quran along with its interrelated systems of exegetical authority and the vital position of the translator, as an exegetical interpreter, in the hermeneutic process of translating the Quran. Inspired by Mohammed Abed Al-Jabri’s Quranic hermeneutics, the study advances a middle-way translational approach to Quran translation that spares the confusion and contradictions surrounding the legitimation of the Quran’s interpretation/translation, the significations of exegetical translation (tarjama tafs?riyya), and the problematic embrace of the mainstream Western definition of translation and its inherent negative bearings on the role of the Quran translator. Thus, the article posits that the retrieval of the translator’s central hermeneutic positioning not only hinges on rethinking the translation as/and interpretation of the Quran but also on disconnecting the practice of Quran translation from the Western models of sacred translation to make room for special consideration of the hermeneutic implications of the Arabic term tarjama (translation) as it was practiced in early Islamic history as a form of tafs?r (exegesis) and/or ta’w?l (interpretation) in reference to the sacred text.