One of the challenges that translators of literacy and non-literary texts face is rendering and finding equivalents for figures of speech. In this regard, translating simile and compound adjectives are of great importance. Most of the challenges in translating such figures of speech are due to cognitive and cultural differences between the source and target languages. By paying attention to the differences, translators can overcome the challenges. Using a descriptive-analytical method, this study dealt with the nature, function, and criteria of categorizing similes and compound adjectives in Bahrampour’s translations of Sermons and Letters of Nahj al-Balagha. Applying Pierini’s (2007) model, the study then explored the strategies used for dealing with problems in translating the figures of speech. Pierini uses domestication strategy for translation in such cases. Considering the strategy, he introduces two strategies for compound adjectives and six strategies for translating similes. The results show that when translating all compound adjectives and similes, the used translation methods that are based on domestication of language and culture, are appropriate and applicable; since in this translation, Bahrampour has used a literary method and the correspondence shows the closeness between source and target languages.

This research aims at studying and criticizing Mohammad Dashtee’ s selections in his translation from Nahjolbalaghe according to meaning and terminology level of Garces translation assessment. For this purpose, Garces thesis has been introduced, then the elements that were applicable to Dashtee’ s translation had been explained in details. The main findings of this research based on analytical-descriptive approach show that Dashtee in his lexical selecting is relying usually on the lexical extension at different models and above all on interpretive and ideological explanation. He has removed lexical ambiguities of Emam Ali’ s speech or interpreted them according to his opinion, and tried not to be any ambiguous words in his work.

In this essey, the interest of the university proffessors in translation of relgeous texts is diseussed. To find the specificantions of a .fluent traslation we compared seven copies of persian Nahjolbalagheh. Since the translation of Sayed Jafar Shahidy is the best and complete one we considered it as the original text. The other text are: 1- the Dr. Ayaty "s translation. 2- The text that is adijusted and corrected by Dr. Azizollah Jovayny. (The main copy is translated at 5th or sixth century, but the translator is not known.) 3- The Feyzol Eslam translation. 4- The Allameh Mohammad Taghi Jafari translation. 6- The Molla Fatollah kashany translation. comparing these copies, we .find that the Dr. Shahidis copy is not only brief and to the point but also rhigmed and .fluent the copies are different key words. Although the copies are selected from two different sources, both university proffessors and clergymen with different point of views, vocablary and cultural backgrounds did their best. Consequently we find that these translations have a deep influence on persian literature and viceversa.

Ibn Moghafa's Arabic Translation of kelile and Damene from Pahlavi is considered to be an innovation in literary and prose style which had been welcome by Arab writers and literary figures. The translation acquired a very lofty place in Arabic literature and seriously influenced future literary texts.Far from denying the Iranian and Indian origins of the text, the present study aims at demonstrating the fact that the Arabic translation had been influenced by Nahj-ol-balaghe as there are at least 8 statements and tens of themes in the text which are originally from Nahj-ol-balaghe. One might conclude that Imam Ali (peace be upon him) has been one of Ibn Moghafa's sources in translating Kelile and Damene. Moreover, the translation could not have been welcome by Arab writers save by following Imam Ali's thought.

One of the most important ways to transmit the messages from one nation and culture, to another is translation. Peter Newmark, one of the contemporary theorists of translation, believes that in general, the translation is divided into two types of communication and semantics. The effect and significance of translation are reflected in various aspects, one of which is to translate literary works and include rhetorical devices. The most prominent of these devices is the metonymy. Regarding the ideas of Newmark, there are different kinds of translating the metonymies including mentioning the equivalent for the allusion, explicit and direct meaning, Mozart method (literal with explanation), etc. which depends on different aspects. "Nahj al-Balaghah" of Imam Ali (as) is one of the valuable works that is rich in literary prominence based on its content and form. The present study tries to identify a better way of translating the metonymies in Nahj al-Balaghah's sermons based on Newmark's ideas with a descriptive and analytical method, and in order to better understand the words of Imam Ali (AS); in this regard, the performance of four Persian translations from Nahj al-Balaghah was the studied data, so as to identify the most appropriate ones in translating the metonymies, it is to be determined which translation method is more frequent. The results showed that the most frequent method of translating Nahj al-Balaghah's metaphorical interpretations is the literal translation method with explanation (Mozart method), because most of its metonymies are of an innovative and standard type, and the translation of Ayati and Dashti correspond to Newmark's view and more relevant than others, among the four translations.

One of the most striking aspects of the aesthetics of metaphor is the "capability of interpretation" (interpretability). Interpretability is the property by which the reader can participate in completing the meaning and image of the metaphor and, as a result, his cooperation with the author. This feature of metaphor is more evident in texts such as Nahj al-Balagha's sermons, because the first characteristic of the addressed texts is the relationship between the author and the reader. The author, using tools such as metaphor, encourages the reader to aquire knowledge about relevant aspects. Thus, in the process of translating, maintaining aesthetic aspects of the metaphor is a prerequisite for the acceptance of the translation. Accordingly, the present study, relying on a descriptive-analytical method and based on the Newmark seven strategies, examined the translation of the metaphor in the third sermon of Nahj al-Balaghah. Results show that in order to maintain aesthetics based on the metaphor's interpretability, the methods which render methaphorical products are more appropriate. Therefore, we suggest literal translation for a metaphor based on almost common shared impressions and experiences between two languages; Translation into a similar and equal metaphor for culture-based metaphor whose aesthetic scope extend beyond the range of the language-speakers of language of origin; and Translation into similitude for an interpreter who is not able to find or make an equal metaphor. The results of the evaluation of translators'' performance suggest that Mr Garmaroudi is more successful in maintaining the metaphor's interpretability, due to the most appropriate and correct adoption of the first to the third methods of Newmark.

Trust is a key concept in Islamic ethic and mysticism. Relying on Qur’an, the ethicists have advised Muslims to realize this concept in their personal and social life. Mystics treat it as one of the mystical stages passing through which is a must for every wayfarer. Our written literature on ethics and mysticism, frequently repeat the necessity of taking it into consideration.Nahj al-blaqah uses this term both in its moral and mystical senses. Imam Ali (peace be upon him) emphasizes the importance of  the trust from different dimensions, and considers it as the basis of faith, the cause of moral serenity, a way to achieve mystical poverty, and the cause of thinking. Yet, Nahj al-blaqah never knows trust as an alternative for human’s effort: it works where the man does not give up efforts.