The translation of religious texts has always been a perilous undertaking, especially when it concerns a sacred text. Indeed, seeing translation as an act of communication requires a knowledge of the communicative parameters that constitute it. The translator-speaker, who plays the role of intermediary, must create an interaction at the level of meaning and its semantic components. From this emerges the role of the addressee as the main protagonist and the only interpretative force of the message. Thus, the process of negotiation manages the translating activity, since the transfer of a message is not only reduced to a process of reformulation of the source text in another language, but, largely exceeds this compartmentalization. We will first discuss the challenges and stakes of the translation of religious texts, which we have chosen to illustrate with examples that make this aspect clear. Then, we will insist on the question of the translation as a semantic negotiation, considering that there is a confrontation between transmitter and receiver from the point of view of knowledge, historical and linguistic references. Indeed, this facet of the pyramid where the cultural dimension of translation and interpretation is played out remains unknown and implicit. It is quite easy to reveal what is related to the cultural, social and historical reality of a particular receiver. But that is not enough to communicate, it is also necessary to question the cultural references of this one, the representations conveyed by the language. Indeed, we have chosen to present examples of the Holy Qur'an translated by translators of different religions, and given that some translations have deviated from the noble mission of translation, in this case, the faithful transmission of the meaning, without any objectivity whatsoever, especially when it is a sacred text whose inimitability is not to be proven or tested. Thus, the difficulty in our choice stems, on the one hand, from the sacred character of the chosen writing, and on the other hand, from the nature of research in this field which is condemned to remain always relative. Since several elements control the translation of the sacred text, namely, the language, the tradition and the personal factors of the translator. Finally, the field of religious translation requires a great deal of precision and neutrality, and a constant rethinking of the fact that the slightest subjective or cultural interpretation could call into question our research work. Thus, when it comes to cultural transfer, the translator's task is to take into consideration the knowledge that already exists in the target culture about the source culture. Indeed, it is necessary to know how to relate the knowledge concerning the target culture to the knowledge via the source culture. The translator is the first receiver who receives and interprets the message; he will therefore try to understand the source culture with his own knowledge and value judgments. The translator is indeed a mediator because he assumes two roles, that of receiver and reader of the source message, however, the translator having a task of reader which must be different from that of the normal reader, since he must undoubtedly appropriate the competence of mediator in communication which crosses with the function of transmitter of the translated message. Moreover, this same message undergoes a second transfer; the target reader receives it and interprets it in turn according to his own ideological and cultural schemes. Thus, the process of the translated text is not limited to a single phase, but, it enchains back and forth during which the text acquires the imprint of the translator who makes the transfer. Without forgetting to negotiate the meaning by respecting all the circumstances of the original text. So, to what extent can this semantic negotiation communicate the said and the unsaid of the text? .
SENTENCE AND ITS POETIC SYNTAX IN BAYATIES OF AZERBAIJAN
