Lesson One

Part 1
Equivalence in Translation
Equivalence is a controversial technical term used in translation studies to mean "equality of
value or meaning". Due to some socio-cultural barriers, it is not always possible to achieve
"equality of value or meaning" between the source text (ST) and the target text (TT), especially
in translating poetry and religious texts which are highly sensitive and in which "matter" and
"manner" both are of vital significance. When the manner of expression, which is inseparable
from the matter in such sensitive texts, is reconstructed in the target language, something of the
matter is often skewed or lost and, as such, equality of value or meaning neither in the matter
nor in the manner is achieved between the translation and the original text. According to D.
Kenny (cited in Baker [ed.],1998:77), "proponents of equivalence-based theories of translation
usually define equivalence as the relationship between source text (ST) and a target text (TT) that
allows the TT to be considered as a translation of the ST in the first place. Equivalence
relationships e also said to hold between parts of STs and parts of TTs."
Nida (1964: 156) argues that since no two languages are indentical, either in the meanings given
to corresponding words or in the ways in which such words are arranged, we may reason that
there can be no absolute correspondence between languages.
Constance B.West (1932: 344) has been quoted by Nida (ibid.) as saying: "Whoever takes upon
himself to translate contracts a debt; to discharge it, he must pay not with the same money, but
the same sum."
According to R. Jakobson (1959, cited in Venuti [ed.], 2000: 114), in interlingual translation, or
translation proper, "there is ordinarily no full equivalence between code-units, while messages
may serve as adequate interpretations of alien code-units or messages." He considers such a
translation as a "reported speech", and believes that the translator receives a message from the
source language and recodes it in the target language. Then he concludes that "translation
involves two equivalent messages in two different codes." For Jakobson (ibid.) "equivalence in
difference is the cardinal problem of language and the pivotal concern of linguistics."
Based on what said, we can conclude that: Equivalence is a controversial concept discussed so
widely in translation studies. Many theorists take it to be fundamental in translation theory and
define translation in terms of equivalence, wheras they consider total equivalence as a chimerical
idea impossible to be realized, especially in translating literary and religious texts. As H. Abdul-
Raof (2001:7) says, "whether at a micro or a macro-level, one cannot achieve absolute
symmetrical equivalence for languages since their multiple layers of meaning and their cultures
in which they flourish are drastically different." He (ibid.) quotes Bell (1991:6) as saying that "the
idea of total equivalence is a chimera."
According to Vinay and Darbelnet (1958/1995: 38), "one and the same situation can be rendered
by two texts using completely different stylistic and structural methods. In such cases we are
dealing with the method which produces equivalent texts." This method of creating equivalence
is frequently employed in translating idioms and proverbs.

Part 2
Instructions
[1] Read the Persian text and the first English translation consecutively and segment by segment.
[2] Discuss the semantic variety between each underlined segment in the second translation and
its counterpart in the first. (The Persian text is extracted from Man and Faith (‫)انسان و ایمان‬, written
by M. Mutahhari. The first English translation is by R. Campbell, the second one by Mustajab A.
Ansari.).

‫ملاک امتیاز انسان‬

‫] که در طی قرون و اعصار رویهم انباشته شده و‬1[ ‫*بینش وسیع و گسترده انسان درباره جهان محصول کوشش جمعی بشر است‬
]2[ .‫تکامل یافته است‬

R. Campbell:
The Touchstone of Man's Distinctiveness
Man's breadth of insight into the universe stems from humanity's collective efforts [1] amassed
and evolved over the centuries.[2]

M.A.Ansari:

Basis of the Distinction of Man

Man's vast and extensive conception of the word product of the collective human effort made
through so many centuries. The information so acquired has been piled together and developed.
 ‫ یعنی مجموع تفکرات‬،‫] علم به معنی اعم‬1[ .‫*این بینش که تحت ضوابط و قواعد و منطق خاص در آمده نام «علم» یافته است‬
]2[ .‫ محصول کوشش جمعی بشر است که نظم خاص منطقی یافته است‬،‫بشری درباره جهان که شامل فلسفه هم می شود‬

Campbell:
This insight, expressed through special criteria, rules, and logical procedures, has come to be
known as "science."[1] Science in its most general sense means the sum total of human
contemplations on the universe (including philosophy), the product of the collective efforts of
humanity within a special system of logic. [2]

Ansari:
This information after it has been processed and regulated come to be known as "science" in the
wider sense of the that is the sum-total of human ideas about the co includes philosophy, a
product of the collective which has been given a special logical form.

Part 3
Complete the English translation with the suitable words from the list given. 3(The sayings are
extracted from Blossoms of Wisdom or Maxims of Ali (‫ )شکوفه های خرد یا سخنان علی(ع‬selected from
Nahj al-Balaghah and translated into Persian and English by A.Hālat.)

.‫ بر حذر باش از زبان که مانند تیری است که به خطا می رود‬.1

1. Beware of your tongue for it is like an arrow which may miss the target.

.‫ با برکندن بدی از سینه خود بدی را از سینه دیگری برکن‬.2

2. Uproot malevolence from other's heart by expelling it from your own.

.‫هنگامی که سخن گفتن سزاوار نیست خاموشی بهترین سخن است‬. ٣

3. When speaking is inopportune, silence is better than eloquence.

 .‫ چون بدی کردی عذر بخواه و چون بر تو بد کردند ببخش‬.4

4. When you wrong someone apologize when a wrong is done to you forgive.

.)‫ بخیل ترین مردم کسی است که از مال خویش به خود بخل ورزد و به وارث خود بخشش کند (واگذارد‬. 5

5. The most avaricious man is he who does not take advantage of his property and leaves it to his
heir.

.‫ از گناه در خلوت نیز بپرهیزید چون آنکه شاهد شماست درباره شما داوری خواهد کرد‬.6

6. avoid committing sins in privacy for he who is your witness will judge you.

.‫ کسی را که با تو نیکی می کند سپاس گذار باش و با کسی که سپاس گذار توست نیکی کن‬. 7

7. Be grateful one who is kind to you and show kindness to one who is grateful to you.

.‫ در گفتار خود راستی و صداقت و در کردار خود درستی و خلوص نیت داشته باشید‬.8

8. Be truthful in your words and deeds in your sincers.

.‫ داناترین مردم کسی است که شک و گمان یقین او را از میان نبرد‬.9

9. The most learned man is he whose certainty is not wiped out by doubt.

.‫ غالب ترین مردم کسی است که به نیروی علم خود بر هوای نفس غلبه یافته است‬.11

10. The most victorious man is he who, by force of wisdom subdues his passion.

.‫ برتر از همه کسی است که خشم خود را فرو خورد و در هنگام توانائی نرمی ورزد‬.11

11. The most virtuous man is the one who is calm when angry and humble when powerful.
 .‫ نیرومندتر از همه کسی است که بر هوای خود پیروزی یابد‬.12

12. The strongest of all men is the one who can overcome his passions.

Part 4
Complete the English translation with the suitable words from the list given. (The Persian
sentences are extracted from The world view of Tauhid (‫) جهان بینی توحیدی‬, written by M. Mutahhari,
translated into English by R.Campbell, 1985.).

‫صدق و اخلاص‬

‫ اندازه این تأثیر به درجه ایمان بستگی‬،‫*خداشناسی خود به خود بر روی تمام شخصیت و روحیه و اخلاق و اعمال بشر اثر می گذارد‬
.‫دارد‬

To know God automatically influences all man's character, morale, ethics and actions The extent
of this influences On the degree of one's faith.

‫*هر اندازه ایمان انسان قویتر و شدیدتر باشد نفوذ خداشناسی در وجود انسان بیشتر می گردد و شخصیت آدمی را بیشتر تحت‬
.‫سیطره خود قرار می دهد‬

The stronger and more intense is one's faith, the greater the influence of this knowledge of God
within one's being and the more it brings one's character under its dominion.

‫*تأثیر و نفوذ خداشناسی در انسان مراتب و درجات دارد و تفاوت انسانها از نظر کمال انسانی و قرب به خداوند به این درجات بستگ ی‬
.‫دارد‬

The influence and penetration or knowdge of God in man has levels and degrees upon which
depend will the differences among people from the standpoint of human degrees and nearness to
God.
 ‫*و همه اینها «صدق» و «اخلاص» نامیده می شود یعنی همه این درجات‪ ،‬درجات مصدق و اخلاص است‪.‬‬

‫‪Collectively they are named veracity (side) and sincerity (ikhlas); that is, all these degrees are‬‬
‫‪degrees of veracity and sincerity.‬‬

‫‪Part 5‬‬
‫‪Translate into English the following sentences extracted from the world view of‬‬
‫‪) written by M.Mutahhari. The key words are from Campbell's translation.‬جهان بینی توحیدی(‪Tauhid‬‬

‫جهان بینی توحیدی‬

‫(‪ )1‬همه آن خصائص و خصلتها که لازمه یک جهان بینی خوب است‪ ،‬در جهان بینی توحیدی جمع است‪ )2( ،‬تنها جهان بینی‬
‫توحیدی است که می تواند همه آن خصائص را داشته باشد‪.‬‬

‫‪features and properties‬‬ ‫خصائص و خصلتها‬

‫‪organic to‬‬ ‫لازمه‬
‫‪world view‬‬ ‫جهان بینی‬
‫‪Summed‬‬ ‫جمع‬

‫(‪ )3‬جهان بینی توحیدی یعنی درک اینکه جهان از یک مشیت حکیمانه پدید آمده است‪.‬‬

‫)‪ (4‬و نظام هستی بر اساس خیر وجود و رحمت‪ ،‬و رسانیدن موجودات به کمالات شایسته آنها استوار است‪.‬‬

‫‪sagacious will‬‬ ‫مشیت حکیمانه‬

‫‪to convey existents‬‬ ‫رسانیدن موجودات‬
‫‪attainments‬‬ ‫کمالات‬

‫(‪ )5‬جهان بینی توحیدی‪ ،‬یعنی جهان «یک قطبی» و «تک محوری» است‪.‬‬

‫(‪ )6‬جهان بینی توحیدی یعنی جهان ماهیت «از اوئی»‪( ،‬انالله) و «به سوی اوئی» (انا الیه راجعون) دارد‪.‬‬

‫‪unipolar‬‬ ‫«یک قطبی»‬

‫‪uniaxial‬‬ ‫«تک محوری»‬
‫‪from Him-ness‬‬ ‫«از اوئی»‬
‫) آفرینش هیچ موجودی عبث و بیهوده‬۸( .‫) موجودات جهان با نظامی هماهنگ به یک «سو» و به طرف یک مرکز تکامل می یابند‬۷(
.‫) جهان با یک سلسله نظامات قطعی که «سنن الهیه» نامیده می شود اداره می شود‬۹( ،‫و بدون هدف نیست‬

In a harmonious system »‫با نظامی هماهنگ به یک «سو‬

Evolve ‫تکامل می یابند‬
divine norms »‫«سنن الهیه‬
is regulated ‫اداره می شود‬

Part 7
Extensive Reading
Contrast the English translation with the original Persian text to see how the translation has been
done. (The Persian text is quoted from the book ‫مبانی اعتقادات در اسلام‬, written by Sayyia Mujtaba
Musavi Lari, translated into English by Hāmid Algar,1989).

‫*قرآن چگونه خدا را معرفی می کند؟‬

‫ با شیوه‬،‫ و قرآن که اساسی ترین مأخذ برای شناخت جهان بینی اسلام است‬،‫بحث خداشناسی در اسلام بر پایه روشن و نوی قرار دارد‬
.‫نفی و اثبات مسأله را پیگیری می کند‬

How does the Quran present God?

Islam deals with the knowledge of God in a clear and novel way. The Quran, the fundamental
source for learning the worldview of Islam, applies the method of negation and affirmation to
this question.

‫ زیرا بمنظور نزدیک شدن به ارزش متعالی‬،‫ ابتدا خدایان غیر حقیقی و دروغین را نفی می نماید‬،‫*یعنی با راهنمائیها و براهین جالب‬
‫ و این نخستین گام مهمی است که راه را برای وصول به‬،‫ قبل از هر چیز باید همه صور شرک و عبودیت غیر خدا را نفی کرد‬،‫توحید‬
.‫توحید هموار می سازد‬

First, it negated, by means of convincing proofs and, indications, the existence of false gods,
because in approaching the transcendent doctrine of unity, it is necessary first to negate, all
forms of pseudo-divinity and the worship of other-than-00 This is the first important step on the
path to unity.
 :‫*قرآن می فرماید‬

‫ این دعوت به‬،‫«آیا مشرکان نادان خدای بحق را رها کرده و خدایان باطل بی اثر را انتخاب کردند؟ بگو برهانتان چیست؟ بیاورید‬
‫ و‬،‫ اما این ارمان شناختی بحق ندارند‬،‫ و همه پیامبران و دانشمندان پیش از من است‬،‫توحید سخن من و سخن استمندان امت من‬
.)۱۲ ‫ آیه‬،۱۲ ‫همواره از آن رو گردانند» (سوره‬

‫ او خدا است که شنوا و به احوال‬،‫»بگو ای پیامبر شما کسی را غیر خدا می پرستید که بهیچ وجه مؤثر در سود و زیان شما نیست‬
.)76 ‫ آیه‬،5 ‫همه خلق دانا است» (سورة‬

The Quran says: "Have the ignorant polytheists abandoned the true God and chosen. instead, the
false and powerless gods? Tell them: 'Bring forth your proof!' This call of mine to unity is my
saying and that of all the learned men of the community, as well as the saying of all the prophets
and learned men before me. But these polytheists have no knowledge of the truth and constantly
avert themselves from it." (21:24)
"Say; O Messenger, 'You worship one other than God who has no power to help or to harm you.
It is God Who is all hearing and Who knows the state of all of creation." (5:76) [...]

:‫ و می گوید‬،‫ راه شناخت و معرفت ذات مقدس ربوبی را نشان می دهد‬،‫*قرآن آنگاه به وسیله دلائل روشن‬

‫ با اینکه آسمان و زمین را هم این مردم‬،‫«آیا بشر از عدم و نیستی خود به خود برخاسته با اینکه خود خالق خویش بوده است‬
)٣۹ ‫ و‬٣۳ ‫ آیات‬،۲۱ ‫آفریدند؟ اینها به یقین خدارا نشناختند» (سوره‬

Using clear proofs, the Quran shows man the way to attaining knowledge of the divine essence
as follows: "Did man emerge from non-being through his own devices? Was he his own creator?
Did mankind create the heavens and earth? Certainly they do not know God." (52:35-36)

‫ به عقل و‬،‫ و یا اینکه خود بتواند خویشتن را بیافریند‬،‫*قرآن بطلان این دو فرض را که انسان خود به خود از عدم به وجود بیاید‬
‫ و با تفکر در آیات و نشانه های خدا سرچشمه هستی‬،‫ تا انسانها آنرا به آزمون گاه اندیشه برند و تحلیل کنند‬،‫فطرت سالم را می گذارد‬
‫ مگر آنکه در ورایش عقلی مدبر و سازمان‬،‫ و دریابند که تصویر جهان هستی را نمی توان ارج نهاد‬،‫را با یقینی قاطع و رسا بشناسند‬
.‫بخش موجود باشد‬

The Quran leaves it to man's reason and commonsense to realize the falsity of these two
hypotheses-that man came into being of himself, or that he was his own creator-by testing and
analyzing them in the laboratory of his thought. By reflecting on the signs and indications of
God, he will come to recognize with clear and absolute certainty the true source of all being and
to understand that no value can be posited for any model of the universe unless behind it an
organizing and capable intellect is at work.
 Lesson Two
Part 1
Intelligibility, Accuracy and Adequacy
in Translation

Intelligibility of the meaning, normality of the style, and naturalness of the language all are of
prime importance in translated texts, but they are not the only factors to be taken into account in
evaluating a translation. The original text is! considered as the keystone in assessing the accuracy
and adequacy of a translated text. It may happen that a translation is clear and intelligible in its
meaning, normal in its style, and natural in its language, but does not correspond to the original in
the content of the message. That is, neither the intelligibility nor the naturalness of a translation is
a sign of its faithfulness to the original.
According to Nida and Taber (1969), intelligibility of the translation is of vital significance. If a
translation is source oriented in formal style or formal correspondence, the meaning will most
probably be ambiguous and obscure due to the inevitable awkwardness of the language resulting
from the verbal consistency. That is why a translator must not attempt just to render the words and
grammatical constructions of the ST: rather, he/she should reproduce the translated text in the TL
in a manner which is both informative and expressive; that is, it conveys the same information as
is in the original and impresses the target audience as the original impresses its own readers.
Therefore, Nida and Taber (1969: 22) give priority to 'dynamic equivalence' over 'formal
correspondence' and say: 'If we look at translations in terms of the receptors, rather than in terms
of their respective forms, then we introduce another point of view, the is not, intelligibility of the
translation. Such intelligibility however, to be measured merely in terms of whether the words are
understandable and the sentences grammatically constructed, but in terms of the total impact the
message has on the one who receives it'.
To evaluate the quality of a translation in the past, one simply examined the message
communicated in the TL and compared the formal and meaningful structures of the TT to those of
the ST to see whether they correspond to one another. In other words, the focus was on the formal
correspondence, and the extent of 'faithfulness' depended on the degree of verbal consistency. This
criterion was a decisive factor in evaluating the translations of religious texts, since the originals
of such texts were considered as 'sacred', and therefore, any departure from the original, whether
semantically or stylistically, was regarded as a deviation from the religious message. Thus, the
prevalent strategy was literal translation, and the yardstick for assessing a rendering was the ST.
That is, the level of accuracy in the 11 was determined according to the extent of its formal
correspondence to the ST.
Reproducing the stylistic specialties and unusual grammatical structures in the past mostly resulted
awkwardness and unnaturalness of the language and thus the TT (translated text) was obscure,
unintelligible and 'heavy' and it was very often misunderstood by the receptors, as in such a
translation, priority was given to verbal consistency over dynamic equivalence, and this caused the
accuracy of the information, clarity of the message, and comprehensibility of the meaning to be
distorted and sacrificed for the sake of preserving the stylistic features of the ST in the translation.
According to the new focus in translating, a 'good' translation is not that in which all the words
and grammatical structures of the ST have been rendered correctly. It is rather that which, as
Christina Schäffner (1998:1) says, 'effectively fulfills its intended role in the target culture'. In this
notion, which is a functionalist approach to translation, a 'good' translation is that which is
'pragmatically adequate' and 'functionally appropriate' in the target language and culture regarding
its purpose, text type, and function of the language.

Part 2
Instructions
1. Read the Persian text and the first English translation consecutively and segment by segment.
2. Discuss the semantic variety between each underlined segment in the second translation and its
counterpart in the first. (The Persian text is extracted from Man and Faith LuleL), written by
M.Mutahhari. The first English translation is by R. Campbell, the second one by Mustajab A.
Ansari.)

‫ هم‬،‫] که آن حقایق‬1[ ‫ زاده ایمان و اعتقاد و دلبستگیهای او به برخی حقایق در این جهان است‬،‫*گرایشهای معنوی و والای بشر‬
]2[ .‫ عام شامل است و هم ماورای مادی است یعنی از نوع نفع و سود نیست‬،‫ماورای فردی است‬

R. Campbell:
The elevated and ideal aptitudes of humanity are born of its faith, belief, and attachment to certain
realities in the universe [1] that are both extraindividual, or general and inclusive, and
extramaterial, or unrelated to advantage or profit. [2]

M.A.Ansari:
Spiritual and higher human tendencies are born of man's belief in certain realities of this world and
his devotion to them. These realities are neither individualistic nor material. They are
comprehensive and general involving no question of any economic gain.
‫] که یا از طرف پیامبران الهی به‬1[ ‫ مولود برخی جهان بینی ها و جهانشناسی ها است‬،‫ به نوبه خود‬،‫*اینگونه ایمانها و دلبستگیها‬
]3[ .‫] و یا برخی فلاسفه خواسته اند نوعی تفکر عرضه نمایند که ایمانزا و آرمان نیز بوده باشد‬2[ ‫بشر عرضه شده است‬

Campbell:
Such beliefs and attachments are in turn born of certain world views and cosmologies [1] given to
humanity by prophets of God [2] or by certain philosophers who sought to present a kind of thought
that would conduce to belief and idealism. [3]

Ansari:
And are in their turn the outcome of certain conceptions of the world either presented to mankind
by the Divine Prophets or produced by a sort of idealistic thinking initiated by some philosophers.

‫*به هر حال گرایشهای واال و معنوی و فوق حیوانی انسان آنگاه که پایه و زیربنای اعتقادی و فکری پیدا کند نام «ایمان» به‬
.‫خود می گیرد‬
Campbell:
As these elevated, ideal, supra-animal aptitudes in man find an ideational and creedal
infrastructure, they are designated "faith" (iman).

Ansari:
In any case the higher spiritual and super-animal tendencies of man if based on a doctrinal and
intellectual infrastructure take the name of faith.
‫*پس نتیجه می گیریم که تفاوت عمده و اساسی انسان با جانداران دیگرکه مالک "انسانیت" او است و انسانیت وابسته به آن‬
.‫ علم و ایمان است‬،‫است‬
Campbell:
It is therefore my contention that the central difference between man and the other animals, the
touchstone of man's humanity, on which humanity depends, consists in science and faith.

Ansari:
Hence we come to the conclusion that knowledge and faith constitute the main and the basic
difference between man and other living beings and that knowledge and faith form the basis of
man's humanity which depends on them.

Part 3
Complete the English translation with the suitable words from the list given. (The sayings are
extracted from Blossoms of Wisdom or Maxims of Ali (‫) شکوفه های خرد یا سخنان علی ع‬, selected from
Nahj al-Balaghah and translated into Persian al by A.Hālat.)

.‫ سخنی را که برای سعایت و نما می گویند تکذیب کن خواه راست باشد خواه دروغ‬.1

1. When a scandalous tale is received to you, be it true or false, reject it.

.‫ آگاه باش که از جمله نعمت ها فراوانی مال و باالتر از آن تندرستی و باالتر ازتندرستی پاکی دل است‬.2
2. One of the blessing is wealth and better than wealth is health than better is health of purity heart.

.‫ عقل و ایمان دو برادر همزادند که خداوند هیچ یک را بدون دیگری نپذیرد‬.3

3. Wisdom and faith are like twin brothers none of whom will borne by God without the other .
 .‫ دانش و بینش مانند درختی است که از دل می روید و از زبان میوه می دهد‬.4
4. Knowledge and wisdom are like a tree which grows in the heart and bears its fruits through the
tongue.

.‫ دانا زنده است اگر چه مرده باشد و نادان مرده است اگر چه زنده باشد‬.5
5. The learned is alive even after his death; the ignorant is dead even when he is alive.

.‫ عاقل به عمل خود اعتماد دارد و جاهل به آرزوی خود‬.6

6. The wise man relies upon his deeds: the ignorant on his dreams.

.‫ دانا با دیده دل و جان می بیند و نادان به چشم ظاهر می نگرد‬.7

7. The wise man sees with the eyes of his heart; the foolish with the eyes on his face.

.‫ بنده تا قناعت می ورزد آزاده است و آزاده تا طمع دارد بنده است‬.8
8. A slave is free as long as he is content; a free man is a slave as long as he is covetous.

.‫ عجله در همه کار بد است مگر در آنچه دفع شر می کند‬.9

9. Haste is bad in every instance; except in warding off evil.

.‫ عزت و سرافرازی در بندگی خداوند است و هر کس در بندگی خلق عزت جوید به آن نرسد‬.11
10. There is honour in subjugation to God but it can never be found in subjugation to people .
 .‫ خرد غریزه ای است که از دانش و آزمایش (تجربه) تقویت شود‬.11
11. Sagacity is an instinct which develops by knowledge and experience.

.‫ گنج بزرگی است که نابود نمی شود و عقل لباس نوی است که فرسوده نمی گردد‬،‫ علم‬.12
12. Knowledge is a treasure that is never exhausted wisdom is a new dress that never gets worn
out.

Part 4
Complete the English translation with the suitable words from the list given. (The Persian
sentences are extracted from The world view of Tauhid (‫) جهان بینی توحیدی‬, written by M. Mutahhari,
translated into English by R.Campbell, 1985.).
:)‫(ادامه صدق و اخالص‬

‫ ذات احدیت است و من در‬،‫*آنگاه که به خدا رو می آوریم و او را عبادت می کنیم چنین ابراز می داریم که تنها مستحق اطاعت‬
.‫ اینگونه ایستادن و ابراز داشتن عبادت است و جز برای خدا جایز نیست‬.‫مقابل او تسلیم محض هستم‬

When we turn to God and worship Him, we are expressing "The only thing worthy of worship is
the essence of unity, and I am utterly surrendered to Him." To thus stand and express oneself is
worship and impermissible except when directed to God.

‫*ولی این اظهار و ابراز ما تا چه اندازه دارای «صدق» است یعنی ما در عمل تا چه اندازه قید تسلیم در برابر غیر خدا را‬
. ‫رها کرده ایم و در مقابل ذات او اتسلیم محض هستیم؟ این جهت به درجه ایمان ما بستگی دارد‬
But to what extent does this expression of ours have veracity? To what extent have we in this act
let go the bond of surrender to other-than God and beome utterly surrendered to His Essence? This
aspect of worship depends on the degree of our faith.
‫‪Part 5‬‬
‫‪Translate into English the following sentences extracted from The World View of Tauhid.‬‬
‫‪Written by M.Mutahhari. The key words are from Campbell's rendering. (The poems are from‬‬
‫‪other sources).‬‬

‫*(‪ )1‬انسان در میان موجودات از شرافت و کرامت مخصوص برخوردار است وظیفه و رسالتی خاص دارد‪ )2( ،‬مسئول تکمیل و تربیت‬
‫خود جودات از شرافت و کرامت مخصوص برخوردار است و اصلاح جامعة خویش است‪.‬‬

‫‪Evolution‬‬ ‫تکمیل‬
‫‪Upbringing‬‬ ‫تربیت‬
‫‪Improvement‬‬ ‫اصالح‬

‫*(‪ )3‬جهان مدرسه انسان است (‪ )4‬و خداوند به هر انسانی بر طبق نیت و کوشش صحیح و درستش پاداش می دهد‪.‬‬
‫‪The school for man‬‬ ‫مدرسه انسان‬
‫‪Right‬‬ ‫صحیح و درست‬
‫‪Rewards‬‬ ‫پاداش می دهد‬

‫*(‪ )5‬جهان بینی توحیدی با نیروی منطق و علم و استدالل حمایت می شود‪ )6( .‬در هر ذره از ذرات جهان‪ ،‬دالئلی بر وجود‬
‫خدای حکیم علیم هست (‪ )۷‬و هربرگ درختی دفتری در معرفت پرورگار است‪.‬‬
‫‪a wise, omniscient God‬‬ ‫خدای حکیم علیم‬
‫‪Every tree leaf‬‬ ‫هر برگ درختی دفتری‬
‫‪a compendium of knowledge of‬‬ ‫در معرفت پروردگار‬

‫«شدن» و عامل آن‬

‫(‪ )1‬ما در پدیده های طبیعی تطور و تغییر می بینیم و مخصوصا در موجودات زنده این تغییر مشهودتر است‪ :‬درخت رشد می کند‪،‬‬
‫شکوفه می دهد‪ ،‬گل بتدریج باز می شود و بالاخره پژمرده می گردد‪ ،‬و با رشد آرام میوه و دانه پیدا می شود‪.‬‬

‫(‪ )۱‬سلول نطفه ای یک انسان بتدریج تکثیر شده و بصورت جنین در می آید‪ ،‬و دگرگونیهای مداوم و بی وقفه جنین را رشد می دهد‬
‫تا آماده تولد شود‪ ،‬و بهمین گونه‪ ،‬نوزاد دائما رو به رشد و در حال «شدن» است‪ ،‬بزرگ می شود‪.‬‬

‫(‪« )3‬شدن» را می توان چنین تبیین کرد‪ :‬نوعی «هستی» و وجود که سبلان دارد و تدریجی است‪ .‬در هر مرتبه‪« ،‬هستی» آن غیر‬
‫از آن است که بوده و غیر از آن است که بعدا خواهد بود‪ ،‬اما به و بعدا خواهد بود‪ ،‬اما بهر حال هست و پیوند مستمری بین این‬
‫«هستیها» برقرار است و در مجموع یک «هستی سیال» است‪.‬‬
‫ آمیختن و ساختن از کجاست؟ این طور که بر اساس نظم و حسابی‬،‫) اما باید دید که آیا عامل این «شدن» چیست؟ این یافتن‬4(
‫دقیق است چرا» پیدا شده است؟‬

Part 7
Extensive Reading
Contrast the English translation with the original Persian text to see how the translation has been
done. (The Persian text is quoted from the book‫ مبانی اعتقادات در اسالم‬, written by Sayyia Mujtaba
Musavi Lari, translated into English by Hāmid Algar,1989).

،‫ آنگاه است که درک می کنیم‬،‫ و از آنها بهره برداری صحیح نمائیم‬،‫ به مصایب و بلاها نظر کرده‬،‫*اگر با دید عمیق و ابعاد وسیع تری‬
‫ و ی ک‬،‫ به طرز واکنش و عکس العمل انسان در برابر آن بستگی دارد‬،‫ و بلا بودن بلا‬،‫ نعمت بودن نعمت‬،‫ نه بلا‬،‫در واقع اینها نعمتند‬
.‫موضوع نسبت به دو فرد وضع مختلفی به خود می گیرد‬

If we look a little more deeply and imaginatively at the misfortunes and disasters that plague man
and interpret the correctly, we will appreciate that in reality, they are blessing not disasters. A
blessing being a blessing, and a disaster bem disaster is dependent upon man's reaction to it: a
single may be experienced quite differently by two different people.

‫ دستگاه مصونیت‬،‫ و در واقع این پدیده‬،‫ که انسان را به اصلاح نقایص و اشتباهات خود وامی دارد‬،‫*مصیبت و درد آژیر خطر است‬
.‫طبیعی و کنترل است‬

Misfortune and pain are like an alarm warning man to remedy his deficiencies and errors; they
are like a natural immune system or regulatory mechanism inherent in man.
‫ و تنگدستی و ناداری اگر سبب تربیت و پرورش و تکامل روح‬،‫ نکبت و بدبختی است‬،‫*اگر ثروت موجب عیاشی و تن پروری گردد‬
‫ این قانون در‬،‫ و نه ناداری و فقر را بدبختی مطلق‬،‫ پس نه می توان ثروت را خوشبختی مطلق پنداشت‬،‫ خود نعمت است‬،‫انسان شود‬
.‫مورد تمام مواهب طبیعی قابل انطباق است‬

If wealth leads to self-indulgence and pleasure-seeking, it is a misfortune and a disaster, and if

poverty and deprivation lead to the refinement and development of the human soul, they are a
blessing. Thus, wealth cannot be counted as absolute good fortune nor poverty as absolute
misfortune. A similar rule covers whatever natural gifts man may possess.

‫ قدرت و جان می‬،‫ ناگزیر از فعالیت و تلاشند‬،‫ و برای حفظ موجودیت خود‬،‫*ملت هایی که در برابر نیروهای مخالف قرار می گیرند‬
‫ هرگز نمی توانیم از نقش دشواریها در تقویت نیروهای‬،‫ وقتی از عمل به عنوان پویشی سازنده و کوششی مثبت سخن می گوئیم‬،‫گیرند‬
.‫ غافل باشیم‬،‫ به عنوان زیر ساز عمل‬،‫درونی برای به پیش راندن انسان به سوی هدف‬

Nations who are confronted by various hostile forces and compelled to struggle for their survival
are strengthened thereby once we regard effort and struggle to be a positive and constructive
endeavor, we cannot overlook the role played by hardships in developing man's inner resources
and impelling him to progress.
 Lesson Three
Part 1
Shifts in Translation

The term shifts refers to the changes which occur in translation. It has originally been defined by
J.C.Catford (1965: 73) as "departures from formal correspondence in the process of going from
the SL to the TL.' According to Catford (ibid.), there are two major types of 'shift': level shifts and
category shifts. Level shift occurs when 'a SL item at one linguistic level has a TL translation
equivalent at a different level. Such as the shifts from grammar to lexis and vice-versa.' For
example, "Russian imperfective (e.g. pisal) is translatable with almost equal frequency by English
simple (wrote) or continuous (was writing). (ibid.:74). Catford (1965: 76) believes that category
shifts are of four types: structure-shifts, class-shifts, unit-shifts (rank-changes), intrasystem-shifts.
1. Structure-shifts are amongst the most frequent category shifts at all ranks in translation,
especially in grammatical structure or word order. The following example has been given by
Abdul-Raof (2001: 11) from Asad's English translation of the Qur'an.

)۹۳ ‫ آیه‬،16 ‫ سوره‬،‫*اللذین لا یؤمنون بالآخرة مثل السؤء (قرآن‬

The attribute of evil applies to all who do not believe to come. (Q16:60)
As Catford (1965: 78) says, 'structure-shifts can be found other ranks, for example at group rank.
In translation bet English and French, for instance, there is often a shift from M (Modifier+head)
to (M) HQ (modifier+) head + qualifier), C.. A white house (MH) = Une maison blanche (MHQ).'
2. Class-shifts: A class-shift occurs when the translation equivalent of a SL item is a member of a
different class from the original item. (ibid.)See the following example:

)‫ (از گلستان سعدی‬.‫*هر نفسی که فرو می رود ممد حیات است و چون برمی آید مفرح ذات‬

Every inhalation of the breath prolongs life and every expiration of it gladdens our nature.
(Rehatsek's trs.) Catford has given the following example for class-shift (ibid.: 79); English: a
medical student French: un étudiant en medicine.
3. Unit-shift: By unit-shift Catford (ibid.) means 'changes rank-that is, departures from formal
correspondence the translation equivalent of a unit at one rank in the at a different rank in the TL.
Abdul-Raof (2001: 11) refers unit-shift in the following way: Unit shift (semantic voids, Dagut
(1978)) where a single language item is rendered into a phrase in the target which means lack of a
one-item equivalent language, as in (w O 22: 36) which means the cattle) and ( O 30: 42) which
means those who do not believe in the Hereafter).
4. Intra-system shift: Catford (1965: 80) uses the term intra system shift for those cases where the
shift occurs internally. within a system; that is, for those cases where SL and TL possess systems
which approximately correspond formally as to their constitution, but when translation involves
selection of a non-corresponding term in the TL system.' For example, English and French possess
formally corresponding systems of number (singular and plural), but in some cases this formal
correspondence is departed from, i.e. where the translation equivalent of English singular is French
plural and vice-versa. (ibid.) Examples:

English French
advice ( (singular) des conseils (plural)
news (singular) des nouvelles (plural)
trousers (plural) le pantalon (singular)
the dishes (plural) la vaisselle (singular)

Part 2
Instructions
[1] Read the Persian text and the first English translation consecutively and segment by segment.
[2] Discuss the semantic variety between each underlined segment in the second translation and
its counterpart in the first. (The Persian text is extracted from Man and Faith ( ‫)انسان و ایمان‬, written
by M. Mutahhari. The first English translation is by R. Campbell, the second one by Mustajab A.
Ansari.).

‫] علم سرعت می‬2[ ،‫] اعلم ابزار میسازد و ایمان مقصد‬1[ ،‫*علم به ما روشنائی و توانائی می بخشد و ایمان عشق و امید و گرمی‬
‫] علم می نمایاند که چه هست و ایمان الهام بخشد که چه‬4[ .‫] علم توانستن است و ایمان خوب خواستن‬3[ ،‫دهد و ایمان جهت‬
]6[ .‫] علم انقلاب برون است و ایمان انقلاب درون‬5[ ‫باید کرد؟‬

(1) Science gives us enlightenment and power; faith gives us love, hope, and ardor. [1] Science
makes instruments; faith constructs purposes. [2] Science gives speed; faith gives direction.[3]
Science is power; faith is benevolence.[4] Science shows what is; faith inspires insight into what
must be done. [5] Sciences is the outer revolution; faith is the inner revolution. [6]

(2) Knowledge gives us light and power; faith gives us love, hope and warmth. Knowledge helps
make implements and appliances and accelerates progress; faith determines the purpose of human
efforts and gives direction to them. Knowledge brie about outer revolution; faith causes inner
revolution.
 .‫*علم جهان را جهان آدمی می کند و ایمان روان را روان آدمیت می سازد‬

‫] علم طبیعت ساز است و ایمان انسان‬2[ .‫] علم وجود انسان را به صورت افقی گسترش می دهد و ایمان به شکل بالا می برد‬1[
]3[ .‫ساز‬

(1) Science makes the universe the human universe; faith the psyche the psyche of humanity. [1]
Science expands being horizontally; faith conveys him upward. [2] Science shapes nature; faith
shapes man. [3]

(2) Knowledge makes the world man's world; faith make life the life of humanity. Knowledge
expands the horizontally; faith lifts it up vertically. Knowledge trains man's temperament; faith
reforms man.

Part 3
Complete the English translation with the suitable words from the list given. 3(The sayings are
extracted from Blossoms of Wisdom or Maxims of Ali ( ‫ )شکوفه های خرد یا سخنان علی(ع‬selected from
Nahj al-Balaghah and translated into Persian and English by A.Hālat.)

.‫ علم آدمی را به عقل رهبری می کند؛ پس کسی که علم آموخت عاقل شد‬.1

1. Knowledge leads to wisdom; hence he who acquires knowledge becomes wisdom.

‫ آن آتش را خاموش کند و هرکه عنان خشم را رها سازد نخست خود‬،‫ خشم آتشی شعله ور است؛ هر که خشم خود را فروخورد‬.2
.‫به آتش آن سوزد‬

2. Anger is like a flaming fire: he who controls his anger extinguishes the fire and he who does
not, first gets himself burnt.

)‫( الکریم إذا وعد و فی و اذا قدر عفی‬.‫ جوانمرد چون وعده دهد بدان وفا کند و چون قدرت یابد از دشمن خود در گذرد‬.3

3. A generous man when promises a grant fulfills it; and when acquires powerful forgives his
enemy.
 )‫ (الکلام کالدواء قیلة نافع و کثیرة قاتل‬.‫ سخن مانند داروست؛ کمش سودمند و بسیارش کشنده است‬.4

4. Speech is medicine like; it is beneficial taken if fatal a little if too much.

.‫ مانند درنده ای است که اگر رهایش کنی ترا بگزد‬،‫ زبان‬.5

5. The tongue is a savage beast it will bite you if you let it free.

.‫ نیکو کار زنده است اگر چه در منازل مردگان رخت کشیده باشد‬. .6

6. The benevolent man is alive even if he is shifted to the houses of the deed.

.‫ مکرر و خدعه در حق کسی که به تو ایمان دارد کفر است‬.7

7. Deceiving one who has confidence in you, is infidelity.

.‫ مردم به زمان خود شبیه ترند تا به پدران خود‬. .8

8. People are more like their time than their parents.

.‫ مردم شبیه درختانند که آب یکسان نوشند و میوه گوناگون دهند‬.9

9. People are like trees which absorb water in a similar manner but give fruits differently.

.‫ اشک ندامت گناه را پاک می کند‬.11

10. Repentance absolves you from your sins.

.‫ وعده قرضی است که ادای آن بسته به وفای آن است‬.11

11. A promise is a debt which is fulfilled when repaid.

.‫ چون خداوند شما را نعمتی دهد سپاس گزارید و چون به مصیبتی گرفتار سازد شکیبائی کنید‬.12

12. Be thankful when God grants you a fortune, and be patient when He inflicts calamity on you
Part4
Complete the English translation with the suitable words from the list given. (The Persian
sentences are extracted from The world view of Tauhid ( ‫) جهان بینی توحیدی‬, written by M.
Mutahhari, translated into English by R.Campbell, 1985.).

:)‫(ادامه صدق و اخلاص‬

‫ برخی تا این حد پیش می روند که عملا جز امر خدا بر وجود آنها‬.‫*مسلما همة افراد از نظر صدق و اخلاص در یک درجه نیستند‬
.‫ از درون و برون فرماندهی جز خدا ندارند‬.‫حاکم نیست‬

Not all individuals have the same degree of veracity and sincerity some advance so far that in
practice nothing but God's command rules their beings; they have no other commander than God
inwardly or outwardly.

‫*نه هوای نفس و تمایلات نفسانی می تواند آنها را از این سو به آن اند و نه یک انسان دیگر می تواند آنان را مسخر فرمان خویش‬
.‫سازد‬

Psychical and inclination impulses cannot, draw them from this side to that, and no other person
can draw them to his command.

‫ و البته رضای خدا همان راهی است که انسان را به‬.‫*به تمایلات نفسانی آن اندازه اجازه فعالیت می دهند که موافق رضای خدا باشد‬
.‫کمال واقعی خود می رساند‬

They permit their psychical inclination just that scope of activity which conforms to God's
pleasure, this being the road that lead man to his real pleasure.

.‫*و فرمان انسانهای دیگر را از قبیل پدر و مادر و معلم و غیره برای رضای خدا و در حدود اجازه خدا انجام می دهند‬

And they comply with other's orders (father, mother, teacher and so forth) to please God and within
limits of what God has permitted.
‫‪Part 5‬‬
‫‪Translate into English the following sentences extracted from The World View of Tauhid, written‬‬
‫‪by M.Mutahhari. The key words are from Campbell's rendering.‬‬

‫)‪(1‬جهان بینی توحیدی به حیات و زندگی معنی و روح و هدف می دهد (‪ )2‬زیرا انسان را در مسیری از کمال قرار می دهد که در‬
‫هیچ حد معینی متوقف نمی شود و همیشه رو به پیش است‪.‬‬

‫‪On the course of perfection‬‬ ‫در مسیری از کمال‬

‫‪No determinate limit‬‬ ‫در هیچ حد معینی‬
‫‪Leads ever onward‬‬ ‫همیشه رو به پیش است‬

‫(‪ )3‬جهان بینی توحیدی کشش و جاذبه دارد‪ ،‬به انسان نشاط و دلگرمی می بخشد (‪ )4‬هدفهائی متعالی و مقدس عرضه می دارد و‬
‫افرادی فداکار می سازد‪.‬‬

‫‪A magnetic attraction‬‬ ‫کشش و جاذبه‬

‫‪Joy and confidence‬‬ ‫نشاط و دلگرمی‬
‫‪Impart‬‬ ‫می بخشد‬
‫‪Leads individuals to be self-sacrificing‬‬ ‫افرادی فداکار می سازد‬

‫(‪ )5‬جهان بینی توحیدی تنها جهان بینی ای است که در آن تعهد و مسئولیت افراد در برابر یکدیگر مفهوم و معنی پیدا می کند‪.‬‬

‫(‪ )6‬همچنانکه تنها جهان بینی ای است که آدمی را از سقوط در دره هولناک پوچی گرائی و هیچی ستائی نجات می دهد‪.‬‬

‫‪Commitment‬‬ ‫تعهد‬
‫‪Mutual‬‬ ‫در برابر یکدیگر‬
‫‪Just as‬‬ ‫همچنانکه‬
‫‪terrible valley‬‬ ‫دره هولناک‬
‫‪belief in futility‬‬ ‫پوچی گرایی‬
‫‪worship of nothingness‬‬ ‫هیچی ستائی‬
Part 7
Extensive Reading
Contrast the English translation with the original Persian text to see how the translation has been
done. (The Persian text is quoted from the book‫ مبانی اعتقادات در اسلام‬, written by Sayyia Mujtaba
Musavi Lari, translated into English by Hāmid Algar,1989).

‫ در نتیجه رفاه مادی و غرق شدن در شهوات و لذایذ‬،‫ و در محیطی بدون تضادها زندگی کنند‬،‫*مردمی که مجبور به تلاش نباشند‬
.‫سقوط خواهند کرد‬

People who are not obliged to struggle and who live in an environment free of all contradiction
will easily be immersed by material prosperity in their pleasures and lusts.

‫ هدف بزرگ‬،‫ که اگر آن تلاش رنج آمیز نبود‬،‫ به جان می خرد‬،‫* چه بسا انسانی رنج و سختی فرساینده ای را در راه هدف بزرگ‬
‫ منهای‬،‫ و خیزش های انسان‬،‫ حرکت کور و میکانیکی پذیرفته نیست‬،‫ رکود و همواری راه‬،‫ این است که در اندرزگاه تکامل‬،‫نمی نمود‬
.‫ به دگرگونی بنیادی وی نخواهد انجامید‬،‫اراده آگاهانه‬

How often it happens that someone willingly endures hardship and pain for the sake of a great
goal! Were that hardship and pain, the goal might not appear so him! A smooth path along which
one advances mechanically is not conducive to development and growth. And a human effort from
which the element of conscious will has been removed cannot produce a fundamental change in
man.

‫ ولی انسانها در بستر مشکلات و سختی ها شکل‬،‫ خرد می شوند‬،‫ جمادات در زیر فشار ضربات‬،‫*کشمکش و تضاد شالاق تکامل است‬
.‫ و بالاخره در کوره بحرانها است که نبوغها تجلی می یابند‬،‫ آنها خود را به دریا می افکنند تا فن شناگری بیاموزند‬،‫می گیرند‬

Struggle and contradiction are like a scourge impelling man forward. Solid objects are shattered
by the pressure of repeated blows, but men are formed and tempered by the hardships they endure.
They throw themselves into the ocean to learn how to swim, and it is in the furnace of crisis that
genius emerges.
،‫ و نیندیشیدن به هدفهای والاتر‬،‫ و لذت جوئی و منفعت طلبی های محض‬،‫*کامروائیهای مطلق و عشق به دنیا و هدف قرار دادن آن‬
‫ و در متن رنجهای زندگی‬،‫ بدبخت ترین افراد آنهائی هستند که در آغوش ناز و نعمت کامل پرورش یافته‬،‫نشانه گمراهی و غفلت است‬
.‫ در خود طلوع کرده اند و در خود غروب می نمایند‬،‫ سردی و گرمی دنیا را نچشیده اند‬،‫نبوده اند‬

Untrammeled self-indulgence, love of the world, unrestric-ted pleasure-seeking, heedlessness of

higher goals-all these are indications of misguidance and lack of awareness. In fact, the most
wretched of men are those who have grown up in the midst of luxury and comfort, who have never
experienced the hardships of life or tasted its bitter days along with the sweet: the sun of their lives
rises and sets within, unnoticed by anyone else.
 Lesson Four
Part 1
Explicitation in Translation
As Kinga Klaudy (in Baker [ed.], 1998: 80) says, 'Explicitation is the technique of making explicit
in the target text information that is implicit in the source text.' Klaudy points out that the concept
of explicitation was first introduced by Vinay and Darbelnet (1958), and in their glossary of
translation techniques explicitation is defined as 'the process of introducing information into the
target language which is present only implicitly in the source language, but which can be derived
from the context or the situation' (1958: 8; translated).
According to M.Shuttleworth and M. Cowie (1997: 55). 'explicitation can be characterized in
general terms as the phenomenon which frequently leads to IT stating ST information in a more
explicit form than the original. Such a process is brought about by the translator filling out ST, for
example, by including additional explanatory phrase, spelling out implicatures or adding
connectives to "help" the logical flow of the text and to increase readability.'
In dealing with 'shifts in levels of explicitness', BlumKulka (1986, cited in Venuti [ed.], 2000: 299)
argues that grammatical differences between languages will be expressed by changes in the types
of ties used to mark cohesion in source and target texts. Such transformations might carry with
them in the text's overall level of explicitness. Blum-Kulka 300) adds that 'on a higher, textual
level, such shifts in lev explicitness through translations have been claimed to be lin to differences
in stylistic preferences for types of cohesiul markers in the two languages involved in translation.'
Blum-Kulka (ibid.) believes that the process of translation, particularly if successful, necessitates
a complex text and discourse processing. The process of interpretation performed by the translator
on the source text might lead to a TL text which is more redundant than the SL text. This
redundancy can be expressed by a rise in the level of cohesive explicitness in the TL text. This
argument may be stated as "the explicitation hypothesis", which postulates an observed cohesive
explicitness from SL to TL texts regardless of the increase traceable to differences between the
two linguistic and textual systems involved. It follows that explicitation is viewed here as inherent
in the process of translation.'
Vilma Pápai cited in A. Mauranen and P. Kujamaki [eds.), 2004: 145) considers explicitation as
one of the features regarded as a universal of translated texts, and says: 'In terms process,
explicitation is a translation technique involving as from the source text (ST) concerning structure
or content technique of resolving ambiguity, improving and my cohesiveness of the ST and also
of adding linguistic and extra-linguistic information. The ultimate motivation is the translator's
conscious or subconscious effort to meet the target readers expectations. In terms of product,
explicitation is a text feature contributing to a higher level of explicitness in comp non-translated
texts. It can be manifested in linguistic features used at
in comparison with In linguistic features used at higher frequency than in non-translated text or in
added linguistic and extra-linguistic information.'
Part 2
Instructions
1. Read the Persian text and the first English translation consecutively and segment by segment.
2. Discuss the semantic variety between each underlined segment in the second translation and its
counterpart in the first. (The Persian text is extracted from Man and Faith LuleL), written by
M.Mutahhari. The first English translation is by R. Campbell, the second one by Mustajab A.
Ansari.).

‫] علم زیبایی است و ایمان‬2[ .‫] اما علم نیروی منفصل می دهد و ایمان نیروی متصل‬1[ .‫ هم ایمان‬،‫*هم علم به انسان نیرو می دهد‬
]5[ .‫] علم زیبائی اندیشه است و ایمان زیبائی احساس‬4[ ،‫] علم زیبائی عقل است و ایمان زیبائی روح‬3 [ .‫هم زیبایی است‬

(1) Both science and faith empower man, [1] but science gives a power of discrimination, and
faith gives a power of integration. [2] Both science and faith are beauty, [3] but science is the
beauty of the reason, and faith is the beauty of the spirit. [4] Science is the beauty of thought, and
faith is the beauty of feeling. [5]
(2) Both knowledge and faith give power to man; but the power given by faith is continuous,
whereas the power given by knowledge is disjointed. Knowledge is beauty; faith is beauty too.
But knowledge beautifies reason and thought; faith beautifies spirit and feeling.

‫ سیل‬،‫] علم در مقابل هجوم بیمارها‬2[ ،‫] علم امنیت برونی پیمان امنیت درونی‬1[ .‫*هم علم به انسان امنیت می بخشد و هم ایمان‬
‫] علم جهان را با انسان سازگار می کند‬4[ .‫ احساس بوح انگاری ها‬،‫ تنهائی ها‬،‫] و ایمان در مقابل اضطرابها‬3[ ‫ می دهد‬،‫ زلزله ها‬،‫ها‬
]5[ ‫و ایمان انسان را با خودش‬

(1) Both science and faith give man security,[1] but science gives outward security, and faith
gives inward security.[2] Science gives security against the onslaught of illness, floods,
earthquakes, storms; [3] faith, against worry, loneliness, feelings of heplessness, feelings of
futility. [4] Science brings the world into greater harmony with man, and faith brings man into
greater harmony with himself.[5]

(2) Both knowledge and faith give man security. But knowledge provides outer security, whereas
faith provides inner security Knowledge gives protection against diseases, floods, earthquake and
storms. Faith provides security against restless loneliness, sense of insecurity and low thinking.
Knowledge harmonizes the world with man, faith harmonizes man himself.
 .‫ سخت توجه اندیشمندان را اعم از مذهبی و غیر مذهبی برانگیخته است‬،‫*نیاز انسان به علم و ایمان توأما‬

(1) Man's need for science and faith together has greatly excited the interest of both religious and
nonreligious thinkers.

(2) The need of man to both knowledge and faith has attracted the attention of religious as well as
secular thinkers.

Part 3
Complete the English translation with the suitable words from the list given. 3(The sayings are
extracted from Blossoms of Wisdom or Maxims of Ali ( ‫ )شکوفه های خرد یا سخنان علی(ع‬selected from
Nahj al-Balaghah and translated into Persian and English by A.Hālat.)

.‫ دور اندیش کسی است که از حیله های دیگران زیان نبیند و خردمند کسی است که از روی آز فریب نخورد‬.1

1. A prudent person is the one who is not harmed by the deceits of others; and a wiseman is the
one who is not deceived due to his avidity.

.‫ اوقات تو جزء ایام حیات تو هستند پس وقت خود را جز در راه نجات خود صرف مکن‬.2

2. Your times are parts of your life; S0, do not spend them except for your salvation.

.‫ از خشم خداوند بیندیشید و در خشنودی او بکوشید و از آنچه شما را با تهدید به عذاب خود بر حذر داشته است حذر کنید‬.3

3. Beware of God’s wrath, try to please. Him and avoid whatever He has warned you of its
punishment.

.‫ ضمیر خود را مراقب کردار خود کن‬.4

4. Assign your own self to supervise your deeds.

 .‫ در روزگار رفاه و عیش خود را برای زمان تنگدستی (و گرفتاری) آماده کن‬.5

5. In the days of tranquility make preparations for the time of difficulty.

.‫ نیکو گوئید تا پاسخ نیکو شنوید‬.6

6. Say good words if you want to hear good answer.

.‫ با کسی که بدی می کند نیکی کن تا او را از آن خود سازی‬. .7

7. Do good to one who has done evil to you and, in this way, you will possess him.

.‫ از هر چیزی تازه ترش را بگزین و از میان دوستان دیرینه ترین آنان را‬.8

8. Select among everything the newest but among friends the oldest.

.‫ تدبیر و اندیشه نیکوست‬،‫ بهترین دلیل بسیاری عقل‬.9

9. The reason for an efficient mind is good thinking.

.‫ چون علم اموزد خود را کوچک سازد و کوچک چون به کسب دانش پردازد به بزرگی رسد‬.11

10. When a great man learns he feels humble and when a little man acquires knowledge he feels
great.

.‫ هرجا پای تقدیر پیش آید تدبیر باطل گردد‬.11

11. With predestination prudence is of no use.

.‫ وقتی که نادان پیر شود نادانی او جوان گردد و هنگامی که دانا پیر شود دانائی او جوان می گردد‬.12

12. When an ignorant gets old ignorance grows younger but when a wise man gets old his
wisdom grows younger.
Part 4
Complete the English translation with the suitable words from the list given. (The Persian
sentences are extracted from The world view of Tauhid (‫) جهان بینی توحیدی‬, written by M.
Mutahhari, translated into English by R.Campbell, 1985.).
:)‫(ادامه صدق و اخلاص‬

.‫ خداوند محبوب و معشوق اصلی آنها قرار می گیرد‬،‫*برخی از این پیشتر می روند و مطلوب و محبوبی جز خدا ندارند‬

*Some have gone further than this and have no object or beloved other than God. They make
God their true beloved.

،»‫ « هر کس چیزی را دوست بدارد آثار آن اچیز و نشانه ها و یادگارهای آن چیز را نیز دوست می دارد‬:‫*و خلق خدا را به حکم اینکه‬
.‫از آن جهت دوست می دارند که آثار و مخلوقات الهی و آیات و نشانه ها و یادگارها و یادآورهای خدا می باشند‬

* And they love God's creatures according to the rule "Eve who loves a thing, loves its traces,
Signs, and keepsake well" because God's creatures are the traces and creations of God. His signs
keepsakes, and remembrances.

‫ همه چیز در‬،‫ یعنی او را در همه چیز می بینند‬،‫*برخی پا را از این هم فراتر می گذارند و جز او و جلوه های او چیزی نمی بینند‬
.‫ و همه جهان یک آیینه خانه می شود که به هر سوینگرند اورا و جلوه او را می بینند‬،‫حکم آئینه‬

*Some have advanced even beyond this and see nothing but Him and His manifestation (jilva),
that is, they see Him in everything. They see everything as a mirror and the whole world as a house
of mirrors in which wherever they turn they see Him and His manifestations.
 :‫* زبان حالشان این می شود که‬

‫به دریا بنگرم دریا تو بینم‬ ‫به صحرا بنگرم صحرا تو بینم‬

‫نشان از روی زیبای تو بینم‬ ‫به هرجا بنگرم کوه و در و دشت‬

Their beings wordlessly reveals:

I look on the plain, I see it as you.
I look on the sea I see it as you.
Wherever I look, mount, vale, or plain,
I see it declare the beauty of you.

.»‫ «هیچ چیزی را ندیدم مگر آنکه قبل از او و با او خدا را دیدم‬:‫*على علیه السلام فرمود‬

'Ali (upon whom be peace) said, "I saw nothing without seeing God prior to and along with it."

Part 5
Translate into English the following sentences extracted from the World View of
Tauhid (‫ )جهان بینی توحیدی‬written by M.Mutahhari. The key words are from Campbell's translation.

‫جهان بینی اسلامی‬

.‫) توحید در اسلام به خالص ترین شکل و پاک ترین طرز بیان شده است‬2( .‫)جهان بینی اسلامی جهان بینی توحیدی است‬1(

Manner ‫طرز‬
Is presented ‫بیان شده است‬
‫(‪ )3‬از نظر اسلام خداوند مثل و مانند ندارد‪ .‬لیس کمثله شییء‪ )4( )42:11(.‬خدا شبیه چیزی نیست و هیچ چیزی را نتوان به‬
‫خداوند تشبیه کرد‪ )5( -‬خداوند بی نیاز مطلق است‪ ،‬همه باو نیازمندند و او از همه بی نیاز است‪ .‬انه الفقراء الى الله والله هو الغنى‬
‫الحمید (‪.)35:15‬‬

‫‪Peer‬‬ ‫مثل و مانند‬

‫‪The ones needing God‬‬ ‫انتم الفقرا الی الله‬
‫‪The one free of need‬‬ ‫الغنی‬
‫‪The praiseworthy‬‬ ‫الحمید‬

‫(‪)6‬خدا به همه چیز آگاه است و بر همه چیز تواناست‪ .‬إنه بکل شیء علیم (‪ )42:12‬انه على کل شیء قدی(‪ )7( )22:6‬او در همه‬
‫جا هست و هیچ جا از او خالی نیست‪ .‬بالای آسمان و قعر زمین با او یک نسبت دارد (‪ )8‬به هر طرف که بایستیم رو به او ایستاده‬
‫ایم‪ .‬اینما تولوا فثم وجه الله‪.)2:115(.‬‬

‫‪Capable of‬‬ ‫توانا‬

‫‪Devoid of‬‬ ‫خالی‬
‫‪The highest heaven‬‬ ‫بالای آسمان‬
‫‪The depth of the earth‬‬ ‫قعر زمین‬
‫‪The same relationship‬‬ ‫یک نسبت‬
‫‪Bear‬‬ ‫دارد‬
‫‪Wherever‬‬ ‫به هر طرف که‬
‫‪We turn‬‬ ‫بایستیم‬
‫‪We face Him‬‬ ‫رو به رو ایستاده ایم‬
‫‪Wherever you turn‬‬ ‫اینما تولوا‬
‫‪There is the presence of God‬‬ ‫فثم وجه الله‬
Part 7
Extensive Reading
Contrast the English translation with the original Persian text to see how the translation has been
done. (The Persian text is quoted from the book‫ مبانی اعتقادات در اسلام‬, written by Sayyia Mujtaba
Musavi Lari, translated into English by Hāmid Algar,1989).

‫ و جنبه های پویائی و تحرک خود را از‬،‫ در همه ابعاد وجود به انجیر کشیده می شود‬،‫*انسان به علت سرگرم شدن به زندگی مادی‬
،‫ و تا پرده های هوس ها بر وجودش سایه افکنده‬،‫ و اما از حیات ابدی و تلاش در راه خودسازی غفلت خواهد ورزید‬،‫دست خواهد داد‬
،‫ و بدرگاه هرچیزی جز خدا سر می سپرد‬،‫ چون خسی بازیچه امواج بهره های مادی می شود‬،‫و روانش در بند تاریکی ها اسیر است‬
‫ تافنا و زوال این جهان زودگذر را به‬،‫ نیازمند است‬،‫لذا به یک وسیله بیداری که در شکل دادن و نضج افکار مثبت نقشی داشته باشد‬
‫ آزادی از تمام موانع و سدهائیکه بشریت‬،‫ برساند‬،‫ و وی را به آزادی نفس که مطلوب نهائی تربیت های آسمانی است‬،‫او یادآوری نماید‬
.‫را از کمال و رفعت باز می دارند‬

Once man is preoccupied with his material life, all dimensions of his existence are enchained, and
he loses aspiration and motion. Inevitably, he will also neglect his eternal life and inward
purification. As long as desire casts its shadow on his being and his soul is ensnared by darkness,
he will be like a speck tossed around on the waves of matter. He will seek refuge in anything but
God. He therefore needs something to awaken him and induce maturity in his thoughts, to remind
him of the transitoriness of this ephemeral world and help him attain of all heavenly teachings-the
freedom of the soul from all the obstacles and carriers that prevent many attaining lofty perfection.

‫ بلکه رم اغماض از هوس های خوش آیند و خواهش های‬،‫ و ارزان به دست نمی آید‬،‫*آری خودسازی به آسانی میسر نمی شود‬
.‫ و این بریدن ها و گسستن ها و محرومیت های بسی تلخ و ناگوارند‬،‫مطبوع است‬

The training and refinement of the self is not to be had cheaply; it requires the renunciation of
various pleasures and enjoyment, and the process of cutting loose from them is bitter and difficult.

‫ ولی اساسا صبر بر‬،‫ و ظهور استعدادها است‬،‫ و آمادگی های روانی‬،‫*درست است که این کوشش ارزنده در جهت هموار کردن درون‬
‫ و او با مقاومت سر سختانه است که می تواند رسالت‬،‫ و بجانش نیش می زنند‬،‫ همیشه بکام انسان زهر می ریزند‬،‫گناه و کامجوئیها‬
.‫ و از نردبان رشد و ارزش ها بالا رود‬،‫خود را برای درهم کوفتن موانع و برداشتن مشکلات از پیش پا ایفا کند‬

It is true that such exertions will be for the sake of purifying man's inner being and allowing his
latent capacities to appear. Nonetheless, patient abstention from sin and pleasure seeking is always
bitter to man's taste and it is only through obstinate resistance to lower impulses that he can fulfill
his mission of breaking down the barriers that confront him and thus ascend to the realm of higher
values.
 Lesson five
Part 1
Types of Explicitation
Klaudy (cited in Baker [ed.], 1998: 82-3) has discussed four types of explicitation as follows:

1. Obligatory explicitation
Obligatory explicitations are those that are caused by differ-ences between the syntactic and
semantic structures of the source and target languages. They are obligatory because without them
the sentences of translation would be considered ungrammatical in the target language. This type
of explicitation is mostly caused, as Klaudy (ibid.: 83) says, by 'the so-called "missing categories."
For example, Persian language has no definite article, while this article is abundantly used in
English. Therefore, translation from Persian into English will necessarily contain many additions
caused by this missing category in Persian. See the following examples:
1. The door of the room is open.

.‫ در اطاق باز است‬.1

.‫ یکی از دانشجویان بیرون از اطاق است‬.2

2. One of the students is outside the room.

Klaudy (ibid.) believes that 'while such syntactic explicitation generally means an increase in the
number of separate words in the target text, semantic explicitation consists of choosing more
specific words in the target text. Due to the different linguistic structuring of reality in different
languages, certain conepts such as body-parts, colours and kinship terms me languages than in
different linguistic structuring of reality in different i certain concepts such as body-parts, colours
and kin may have more detailed vocabularies in some languages others. For example, the English
terms 'brother and cannot be translated into Hungarian without explicitation because Hungarian
has different terms for 'younger brother' (ä and 'younger sister' (hug), and for 'older brother' (báty)
and 'oldo sister' (n vér).'

2. Optional explicitation
Optional explicitations are caused, as Klaudy (ibid.) says. 'by differences in text-building strategies
(cf. Blum-Kulka's cohesive patterns) and stylistic preferences between languages. They are
optional in the sense that grammatically correct sentences can be constructed without their
application in the target language, although the text as a whole will be clumsy and unnatural.'
3. Pragmatic explicitation
Pragmatic explicitations, according to Klaudy (ibid.), dictated by differences between cultures:
members of the la Language cultural community may not share aspects of considered general
knowledge within the source culture and, in such cases, translators often need explanations in
translations. For example, a translator may use 'the river Karoon' for 'Karoon', or 'Lake Hamoon'
for Hamoon in English translation in order to make the implicit information in the Persian words
explicit for the target language audience.

4. Translation-inherent explicitation
This type of explicitation is related to the nature of the translation process. Klaudy (ibid.) says that
Séguinot draws a distintion between 'choices that can be accounted for in the language system, and
choices that can come about because of the nature of the translation process.' (1988: 18).'The latter
type of explicitation is explained by one of the most pervasive, language-independent features of
all translational activity, namely the necessity to formulate ideas in the target language that were
originally conceived in the source language (Klaudy 1993).' It is, perhaps, for this reason that
explicitation is considered as a universal of translated texts.

Part 2
Instructions
[1]. Read the Persian text and the first English translation consecutively and segment by segment.
[2]. Discuss the semantic variety between each underlined segment in the second translation and
its counterpart in the first. (The Persian text is extracted from Man and Faith ( ‫)انسان و ایمان‬, written
by M. Mutahhari. The first English translation is by R. Campbell, the second one by Mustajab A.
Ansari.).

‫] ایمان را در پرتو علم‬1 [ .‫*تجربه های تاریخی نشان داده است که جدائی علم و ایمان خسارتهای غیر قابل جبران به بار آورده است‬
‫ ایمان به جمود و تعصب کور و با‬، ‫] با دور افتادن علم از ایمان‬3[‫[ ایمان در روشنائی علم از خرافات دور می ماند‬2] ‫باید شناخت‬
]4[ .‫شدت به دور خود چرخیدن و راه به جانی نبردن تبدیل می شود‬

(1) Historical experiences have shown that the separation of science from faith has brought about
irremediable ha Faith must be known in the light of science; [2] faith must be kept far from
superstition in the light of science. [3] When science is removed from faith, faith is deformed into
petrificati and blind fanaticism; it turns on its own axis and on nowhere.[4]
(2) Historical experience has shown that separation between knowledge and faith has caused
irreparable losses. Faith should be identified in the light of knowledge, which saves it from being
mixed up with myths. Faith without knowledge ends in stagnation and blind prejudice, and can
achieve no purpose.

‫[ که نمونه اش را در خوارج صدر‬1]‫ ایمان مؤمنان نادان وسیله ای می شود در دست منافقان زیرک‬،‫*آنجا که علم و معرفت نیست‬
]2[ .‫اسلام و در دوره های بعد به اشکال مختلف دیده و می بینیم‬

(1) When there is no science and true knowledge, the faith of an ignorant believer becomes an
instrument in the hands of the clever charlatans [1] exemplified in early Islam by the Kharijites
and seen in various forms in later times. [2]
(2) Where there is no knowledge, faith of the believer becomes tool in the hands of the clever
hypocrites. We saw an examp; this contingency in the case of the Khawarij (Kharijites) early
Islamic era. Other examples in various forms we have se in later periods and are still seeing.

]2[ .‫[ چراغی است در نیمه شب در دست دزد برای گزیده تر بردن کالا‬1] ،‫* علم بدون ایمان نیز تیغی است در کف زنگی مست‬

(1) Conversely, science without faith is a sword in the maniac, [1] or else a lamp at midnight in
the hands he can pick out the choicest goods. [2]

(2) Knowledge without faith is a sharp sword in the hand of a drunken brute. It is a lamp in the
hand of a thief to help him pick up the best articles at midnight.

‫ از نظر طبیعت و ماهیت رفتارها و کردارها کوچکترین تفاوتی‬،‫ با انسان جاهل بی ایمان دیروز‬،‫* اینست که انسان عالم بی ایمان امروز‬
.‫ندارد‬

(1) Thus, the scientifically informed person of today without faith does not differ in the least from
the ignoramus without faith of yesterday in the nature and essence of his behavior.
(2) That is why there is not the least difference in the nature and conduct of the faithless man of
today who has knowledge and the faithless man of yesterday who had no knowledge.
Part 3
Complete the English translation with the suitable words from the list given. (The sayings are
extracted from Blossoms of wisdom or Maxims of Ali ( ‫) شکوفه های خرد یا سخنان علی ع‬, selected from
Nahj al-Balaghah and translated into Persian al by A.Hālat.)

.‫ هنگام گناهکاری به یاد داشته باشید که خوشیها می روند و اثرات آنها می مانند‬.1

1- When committing sins keep in mind that all pleasures go soon and their consequences remain.

.‫ باطن خود را نیکو کن تا خدا ظاهر ترا نیکو گرداند‬.2

2- Correct yourself inwardly and God will correct your out words.

.‫ رسم ادب آن است که انسان از حد خود پا فراتر نگذارد‬.3

3- The best form of politeness is to avoid exceeding beyond your limits.

.‫ از همه خردمندتر کسی است که زندگی خود را بهتر از همه اداره کند و در اصلاح آخرت خود سخت تر از همه بکوشد‬.4

4- The wisest man is the one who can live the best life in this world and win good rewards in the
other.

.‫ عبرت گرفتن از کار جهان ما را پند دهد و می بر حذر می دارد‬.5

5- The world examples and warns you by giving advises.

.‫ درسی پایه دینداری و گشاده روئی طریق نیکوکاری است‬.6

6- Goodness is the basis of faith and cheerfulness the way of righteousness.

.‫ روشنی رخسار را ببرد و رزق را کم کند‬،‫ بیکاری آزاده عزیز را بنده خوار سازد‬.7

7- Idleness debases and enslaves a respectful man, wips out brightness of the face and diminishes
the livelihood
 .‫ دور اندیش کسی است که تجربه ها او را پخته سازد و سختی ها او را اصلا کند‬.8

8- A prudent man is the one who enlightens himself by experience and corrects his deeds by
difficulties.

.‫ جهان فناپذیر است و مال جهان بر جای نمی ماند و اگر هم برای تو به جا ماند تو برای آن به جان می مانی‬.9

9- The world is transient and worldly wealth inconstant; even if it remains for you, you do not
remain for it.

.‫ اعتبار مرد به هوش و خرد اوست نه چهره او‬.11

10- A man's credit depends on his intelligence not his countenance.

.‫ خرسندی بی نیازی و ناخرسندی رنج و زحمت است‬.11

11- contentment brings freedom from want and dissatisfaction brings trouble.

.‫ از پاسخ بی خرد لب فروبستن بهترین پاسخ اوست‬.12

12- silence is the best answer to a fool.

Part 4
Complete the English translation with the suitable words from the list given. (The Persian
sentences are extracted from The world view of Tauhid ( ‫) جهان بینی توحیدی‬, written by M.
Mutahhari, translated into English by R.Campbell, 1985.).
:)‫(ادامه صدق و اخلاق‬

‫ در متن زندگی آن را پیاده می کند و به مرحله‬،‫*یک نفر عبادتگر آنچه را در حال عبادت با خدای خویش در میان می گذارد‬
.‫«صدق» در می آورد‬

What passes between a worshipper in the act of worship and his God that worshipper will enact
in his everyday life, and so he will arrive at the stage of veracity.
 .‫*عبادت برای یک عبادتگر واقعی «پیمان» است و صحنه زندگی وفای پیمان است‬

For a real, worshipper worship is a contract, and the sphere of his life is the fulfillment of that
contract.

،‫ اعم از هوای نفس و مطامع نفسانی‬،‫ یکی رهائی و آزادی از حکومت و اطاعت غیر خدا‬:‫*این پیمان مشتمل بر دو شرط اصلی است‬
.‫و از موجودات و اشیاء و اشخاص‬

This contract includes two central provisions One is to free oneself from the rule of other-than-
God, from obedience to that rule, whether of psychical appetites and impulses or of beings,
objects, persons.

.‫* و دیگر تسلیم محض در مقابل آنچه خدا به آن امر می کند و به آن راضی است و آن را دوست می دارد‬

The other is utter submission to what God commands contentment with that love of that.

.‫ برای عبادتگر درس است‬،‫ عبادت‬.‫* عبادت واقعی برای عبادتگر عامل بزرگ و اساسی تربیت و پرورش روحی او است‬

Real worship is a major basic factor in the worshipper's spiritual education Worship is a lesson to
the worshipper.

‫ احسان و‬،‫ همبستگی و دوستی اهل حق‬،‫ محبت امر خدا‬،‫ محبت خلق خدا‬،‫ محبت خدا‬،‫ فداکاری‬،‫ آزاد منشی‬،‫*درس وارستگی‬
... ‫ و‬،‫خدمت به خلق‬

The lesson of liberation, free-spiritedness, sacrifice love of God, (love of God's creatures), love
of God's command, love of solidarity, with, the people of the Truth, beneficence and service to
the people.
‫‪Part 5‬‬
‫‪Translate into English the following sentences extracted from The World View of Tauhid, written‬‬
‫‪by M. Mutahhari. The key Words are from Campbell's translation. (The quatrain is from the‬‬
‫‪Gulistan of Sa'di).‬‬

‫*او از مکنونات قلب و از خاطرات ذهن و نیتها و قصدهای همه آگاه است و لقد خلقنا الإنسان و نعلم ما توسوس به نفسه(‪)51:16‬‬
‫(‪ )۱‬از رگ گردن انسان به انسان نزدیک تر است نحن اقرب إلیه من حبل الورید (‪)۲۳ :۲۹‬‬

‫‪secrets‬‬ ‫مکنونات‬
‫‪the thoughts passing through the mind‬‬ ‫خاطرات ذهن‬
‫‪designs‬‬ ‫قصد های‬
‫‪whispers to him‬‬ ‫توسوس به‬
‫‪his soul‬‬ ‫نفسه‬
‫‪his jugular vein‬‬ ‫حبل الورید‬

‫*(‪ )5‬او مجمع کمالات است و از هر نقصی منزه و مبرا است و لله الأسماء الحسنی (‪ )6( )۷ :۲۸۳‬او جسم نیست و به چشم دیده‬
‫نمی شود لا تدرکه الأبصار و هو یدرک الأبصار‪)6:113(.‬‬

‫‪the summation of‬‬ ‫مجمع‬

‫‪all defect‬‬ ‫هر نقصی‬
‫‪above and devoid of‬‬ ‫منزه و مبرا‬
‫‪the most beautiful names‬‬ ‫الاسما الحسنی‬
‫‪a body‬‬ ‫جسم‬
‫‪He is not to be seen‬‬ ‫دیده نمی شود‬
‫‪No visions can grasp Him‬‬ ‫لا تدرکه الابصار‬
‫‪He comprehends all vision‬‬ ‫هو یدرک الابصار‬

‫* از نظر جهان بینی توحیدی اسلامی‪ :‬جهان‪ ،‬یک آفریده است و با عنایت و مشیت الهی نگهداری می شود (‪ )۸‬اگر لحظه ای‬
‫عنایت الهی از جهان گرفته بشود نیست و نابود می گردد‪.‬‬

‫‪divine providence and will‬‬ ‫عنایت و مشیت الهی‬

‫‪were withdrawn‬‬ ‫گرفته بشود‬
‫‪it would cease to be‬‬ ‫نیست و نابود می گردد‬
Part 7
Extensive Reading
Contrast the English translation with the original Persian text to see how the translation has been
done. (The Persian text is quoted from the book‫ مبانی اعتقادات در اسلام‬, written by Sayyia Mujtaba
Musavi Lari, translated into English by Hāmid Algar,1989).

‫*رنجها عامل بیداری و تحرکند‬

‫ یکسره‬،‫ و اخلاق انسانی را بعلت چیره شدن ارزشهای فریبنده برجان و ادراکاتشان‬،‫کسانیکه سرمست از غرور کامیابیها و قدرتند‬
‫ می تواند زمینه تغییرات بنیادی و آگاهیهای تحول‬،‫ گاهگاهی وقوع حوادث تلخ در گوشه و کنار جهان‬،‫بدست فراموشی سپرده اند‬
،‫ و حتی ممکن است آنان را به راهی که در برگیرنده ابعادی از کمال انسانی‬،‫ و پرده های غفلتشان را بدرد‬،‫انگیز را در آنها آماده نموده‬
.‫ و افرادی بوده اند که از این رهگذر عمیقا تحول یافته اند‬،‫ رهنمون شود‬،‫و پرش و عبور از حال و پیوستن به اینده پربار است‬

Hardship, a Cause of Awakening

Those who are drunk on the arrogance of power and success and who have totally forgotten
humane ethics because of the seduction of their soul and their senses will sometimes find, in
various corners of the world, that the occurrence of unpleasant fundamental changes and to open
events makes them the veils of them from that tear away developments a path leading to
forgetfulness. They may even be guided to some degree of moral perfection and a future more
fruitful than their present. They are people in whom misfortune has induced a profound
transformation.

‫ می توان‬،‫ و درسهای فراوان تربیتی که از این حوادث آموخته می شود‬،‫*باتوجه به اثرات زیانبار و وحشتناک غفلت و مستی غرور‬
‫ و از عناصر پرباری هستند‬،‫ در متن آنها نعمت های بزری نهفته‬،‫ در عین حال که نسبی است‬،‫ در حقیقت این آفات و ناکامیها‬،‫گفت‬
.‫که هسته آگاهی و اراده را می سازند‬

Considering the harmful effects of neglectfulness and the intoxication of arrogance, on the one
hand, and the numerous moral lessons to lessons taught by misfortune, on the other, it can be said
far as they contain that failure and misfortune are relative insofar as they great blessings; they
contribute fruitfully to the building of awareness and will.
‫ و‬،‫ و در آن درجه خلوص و رفعت‬،‫ و زمینه ساز سنجش ارزشها و اعطای پاداشها است‬،‫* پس دشواریها مقدمه هستی ها و کمالاتند‬
.‫ نمودار می گردد‬،‫ یا انحطاط انسانها‬،‫میزان اوج گیری‬

Hardship is, then, the preliminary to higher, more advanced states of being; it prepares man for the
recompense that awaits him, and from his response to it, it becomes apparent whether he has
attained the lofty degree of sincerity and devotion or is sunk in decay.

:‫*قران می فرماید‬

)4:91( » ‫«ما بشر را در آغوش سختی ها آفریدیم‬

‫ و رزمندگان مقاوم‬،‫ به آزمون می کشیم‬،‫ و آفاتی در محصولات‬،‫ و مرگ و میر‬،‫«ما شما را به ترس و گرسنگی و کاهش در ثروت و مال‬
،‫ ما از سوی خدائیم و در مسیر تکامل به سوی او باز می گردیم‬،‫ همانها که هنگام ابتلای به مصیبت و رنج گویند‬،‫را در این راه مژده ده‬
.»‫ و هم ایشان راه یافتگانند‬،‫اینان کسانی هستند که از جانب پروردگار درد همراه با عطوفت و رحمت را دریافت می کنند‬

The Quran says: "We have created man in the embrace of hardship" (90: 4) Or, again: "We test
you with fear, hunger loss of wealth and possessions, death, and the loss of the your toil. Give glad
tidings to those who struggle manfully on this path that those who say when afflicted with calamity
pain, "We are from God and to Him we return on our path to perfection, that it is they who receive
kindness and mercy from their Lord together with their suffering, and they it is who are truly
guided." (2: 155-57)

‫ قدرت انتخاب و اختیار و ازاد ی‬،‫ اما اگر در برابر آن‬،‫ بیافریند‬،‫*بی تردید خداوند می تواند جهان را عاری از ناملایمات و رنج و بدبختی‬
‫ در این پهنه‬،‫ همچون دیگر موجودات فاقد ادراک و شعور‬،‫ بی اختیار و قدرت تصمیم‬،‫را از انسان بگیرد و او را موجودی بی اراده‬
.‫ آیا دیگر لایق نام «انسان» می بود؟‬،‫ و برنگ دلخواه آن در آید‬،‫ که تحت تاثیر طبیعت شکل بگیرد‬،‫هستی رها نماید‬

Whithout doubt, God could have created a world without hardship, pain and misfortune, but that
would have meant His depriving man of freedom and choice; he would have been let loose in the
world as a creature without will or the power of decision, just like any other creature lacking
perception and awareness, formed exclusively by nature and totally obedient to it. Would he then
have deserved the name of man?.
 Lesson Six
Part 1
Culture and Translation

According to A. Lefevere (1992: 14), 'translations are not made in a vacuum. Translators function
in a given culture at a given time. The way they understand themselves and their culture is one of
the factors that may influence the way in which they translate.' Lefevere adds that 'translations can
be potentially threatening precisely because they confront the receiving culture with another,
different way of looking at life and society, a way that can be seen as potentially subversive, and
must therefore be kept out.'
J.F.Aixela (cited in Alvarez and Vidal (eds.), 1996: 52) maintains that 'if there is anything to be
stated without any doubt about translation it is its historicity, which goes hand in hand with the
notion of language and of the other each linguistic community has had throughout its existence.
The fact that for any case and for any moment, translation mixes two or more cultures implies an
unstable balance of power, a balance which will depend to a great extent on the relative weight of
the exporting culture as it is felt in the receiving culture, the one in whose language the target text
is nearly always elaborated, and, therefore, the one that generally takes the decisions concerning
the way a translation is done.'
Regarding the difficulty with the definition of culture, specific items'. Aixela (ibid.: 56-7) says:
The first problem face in the study of the cultural aspects of translation is how devise a suitable
tool for our analysis, a notion of 'culture specific item' (CSI) that will enable us to define the strictly
cultural component as opposed to, say, the linguistic or pragmatic ones. The main difficulty with
the definition lies, of course, in the fact that in a language everything is culturally produced,
beginning with language itself.'
As Aixela (ibid.: 56) states, 'culture-specific items are usually expressed in a text by means of
objects and of systems of classification and measurement whose use is restricted to the source
culture, or by means of the transcription of opinions and the description of habits equally alien to
the receiving culture.'
In his essay on 'cultural aspects in Qur'an translation', H. Abdul-Raof (cited in L. Long [ed.], 2005:
162) affirms that the Qur'an, for the Muslim, is the word of God; its theological message, therefore,
transcends the boundaries of the Arab peninsula and carries a universal message to all mankind
regardless of their language or race. Thus, the message or Qur'an cannot be disseminated without
translating its language and culture to other languages and cultures.(...) We encounter Qur'an-
specific cultural expressions as well as Qur'an-s linguistic patterns that cannot be domesticated by
linguistic norms; in this case, we are dealing with cases cultural and linguistic untranslatability
(Catford, 1965:93).
As to the pragmatic, connotative and emotive translation, Abdul-Raof (ibid.: 163) states: "The
context of culture, the natural habitat for words, needs to be preserved in order to achieve a
successful ethnographic translation. Peoples of different cultures perceive the world and its objects
around them differently: words that are functionally identical have different mental and ethical
associations. One of the examples given by Abdul-Raof is that the word 'farm' in British culture
refers to a vast piece of land with grass, corps and livestock; this word can at surface level be easily
translated into Arabic as ‫ مزرعه‬mazra'ah.

However, in Arabic culture the word mazra'ah has the denotative meaning of a piece of land with
fruit trees, mostly dominated by date palm and livestock.'
Abdul-Raof (ibid.: 163-4) adds that 'while some words are taboo or considered improper in one
culture, they have neutral connotative meanings in another. In other words, the denotative meaning
of some words is identical in the two cultures, but their connotative meanings are completely
distinct.'

Part 2
Instructions
1. Read the Persian text and the first English tarnation consecutively and segment by segment.
2. Discuss the semantic Variety between each underlined segment in the second translation and its
counterpart in the first. (The Persian text is extracted from Man and Faith)‫(انسان و ایمان‬, written by
M.Mutaari. The first English translation is by R. Campbell, the second one by Mustajab A.Ansari.)

‫[ آنجا که ایمان بوده و علم نبوده است‬1].‫*تاریخ گذشته و حال نشان داده که تفکیک علم و ایمان از یکدیگر نتایجی به بار می آورد‬
‫] و گاهی منشا تعصبها و‬2[ ‫مساعی بشر دوستانه افراد صرف اموری شده که نتیجه زیاد و احیانا نتیجه خوب به بار نیاورده است‬
]4[.‫] تاریخ گذشته بشر پر است از اینگونه امور‬3[ .‫جمودها و احیان کشمکشهای زیانبار شده است‬

(1) History shows the consequences of disjoining science faith. [1] Where faith has been, and
science not, individuals humanitarian efforts have produced no great effect-at times.no good
effect.[2] Sometimes they have given rise to fanaticisms stagnations, and ruinous conflicts.[3]
Human history is filled with such events.[4]
(2) The past and present history has shown what evil consequences the dissociation of knowledge
and faith from each other has produced. Where there was faith but no knowledge, the efforts of
the humanitarian people were directed to the matters which either were not much fruitful or did
not produce good results. These efforts were often the source of prejudices and obscurantism, and
occasionally resulted in harmful conflicts.

‫] تمام قدرت علمی صرف خودخواهیها و‬1[‫*آنجا که علم بوده و جای ایمان خالی مانده است مانند برخی جوامع عصر حاضر‬
]2[ .‫ نیرنگ ها و نیرنگ بازیها شده است‬،‫ استعبادها‬،‫ استثمارها‬،‫ تمام قدرت علمی صرف قلبیها‬،‫ افزون طلبیها‬،‫خودپرستیها‬

(1) Where science has been with the place of faith left empty, as in some contemporary societies.[1]
all the power of 5 been expended on selfishness, egoism, acquisitiveness, exploitation, subjugation,
deceit, and guile.[2]

(2) Where there has been knowledge but faith has been lacking as in the case of some modern
societies, the entire force of knowledge has been used to serve the cause of self-aggrandizement,
amassing wealth, and satisfying the exploitation, subjugation and craftiness.

‫*آن چیزی که لازم است مورد توجه واقع شود اینست که تنها ایمان مذهبی قادر است که انسان را به صورت یک «مؤمن» واقعی در‬
‫ و تسلیم» در فرد ایجاد‬،‫] هم خودخواهی و خودپرستی را تحت الشعاع ایمان و عقیده و مسلک قرار دهد و هم نوعی «تعبد‬۲[ .‫آورد‬
‫] و هم آنرا به صورت یک‬٣[ .‫] به طوریکه انسان در کوچکترین مسئله ای که مکتب عرضه می دارد به خود تردید راه ندهد‬۱[ .‫کند‬
‫] و با نوعی غیرت‬5 [ ‫] در حدی که زندگی بدون آن برایش هیچ و پوچ و بی معنی باشد‬4 [ ‫شیئی عزیز و محبوب و گرانبها در آورد‬
]6[ .‫و تعصب از آن حمایت کند‬

(1) Only religious faith, however, can make man truly "faithful" - [1] can make faith, belief, and
principle dominate selfishness and egoism, can create a kind of devotion and surrender in the
individual [2] such that he does not doubt the least point the teaching advances, [3] and can render
this belief something precious to him, [4] to the extent that life without it is hollow and meaningless
[5] and that he will defend it with zeal and fervor.[6]

(2) It is important to note that it is religious faith alone that can convert a man into a true believer
and can suppress his selfishness and self-seeking under the impact of a doctrine and an ideology.
Religious faith creates in the individual a sort of unqualified submission so that he can no longer
entertain any doubt even school dear to his school. He holds his school dear to his heart, regards
his life without it as meaningless and absurd and supports his ideology with zeal and fervour.
Part 3
Complete the English translation with the suitable words from the list given. 3(The sayings are
extracted from Blossoms of Wisdom or Maxims of Ali ( ‫ )شکوفه های خرد یا سخنان علی(ع‬selected from
Nahj al-Balaghah and translated into Persian and English by A.Hālat.)

.‫ صبر در طاعت خدا سهل تر از صبر در عقوبت اوست‬.1

1- Patience in worshipping God is easier than bearing His punishment.

.‫ سخن راست ترا نجات بخشد اگر چه از گفتن آن پروا داری و دروغ ترا نابود کند اگرچه از گفتن آن خود را ایمن پنداری‬.2

2- The truth saves you even if you are afraid to tell it. The lie destroys you even if you feel safe
when telĺing it.

.‫ دلهای پاک راستگوتر از زبان های شیوا هستند‬،‫ دلها گواهی‬،‫ هنگام گواهی‬.3

3- Clear hearts are more truthful in testifying than eloquent tongues.

.‫ پیروزی بسته به دوراندیسی به دور اندیشی و دوراندیشی نتیجه تجربه است‬.4

4- Man's triumph depends on his prudence and prudence is the result of experience.

.‫ نعمت ها را سلب کند و مردم را در ورطه هلاکت اندازد‬،‫ ستم پا را دچار لغزش سازد‬.5

5- Tyranny causes the feet to slip, spoils the affluence and destroys the people.

.‫ خردمند از هر تجربه ای پند گیرد و بی خرد را هوس ها فریب دهد‬.6

6- An intelligent man takes a lesson of every experience but an ignorant man is always deceived
by desires.

.‫ دانشمند کسی است که کردارش به درستی گفتارش گواهی می دهد‬.7

7- A savant is the one whose good deeds certify the truth of his words
 .‫ دانا کسی است که بر هوای نفس خود چیره شود و آخرت خود را به دنیا نفروشد‬.8

8- A sagacious man is one who can overcome his passion and does not sell his next world to this.

.‫ دانشی که به کار نبندند رنج (وبال) است و کاری که از روی دانش نکنند گمراهی است‬.9

9- Knowledge is troublesome if it is not practice; and work is misleading if it is not being overcome
with knowledge.

.‫ جوانمرد کسی است که با مال خود ابروی خود را حفظ کند و فرومایه کسی است که به قیمت آبروی خود مال به دست آورد‬.11

10- A generous man is one who spends his riches to keep his honour but a mean man is one who
loses his honour to save his riches.

.‫ مال تا از تو جدا نشود ترا سود نمی بخشد‬.11

11- Your wealth will not be profitable to you unless it is separated from you.

.‫ اگر بیتابی کنی دو برابر می شود‬.‫ بدبختی ( مصیبت) یکی است‬.12

12- Calamity is one, but will be doubled by your impatience.

Part4
Complete the English translation with the suitable words from the list given. (The Persian text is
quoted from the book Man and Faith (‫)انسان و ایمان‬, written by M. Mutahhari, translated by R.
Campbell, 1985.)

‫منابع تفکر در اسلام‬

.‫ منابع تفکر را نیز ارائه داده است‬،‫*قران که دعوت به تفکر و اندیشه می نماید علاوه بر اینکه راههای لغزش اندیشه را ارائه داده است‬

The Qur'an, in summoning us to thought and reflection, in addition to pointing out the stumbling
points of reflection, has also presented the wellsprings of thought.
‫* یعنی موضوعاتی که شایسته است انسان در آن موضوعات فکر خویش را به کار بهره گیری نماید (را) نیز ارائه اندازد و از آنها به‬
.‫عنوان منابع علم و اطلاع خویش داده است‬

That is, the subjects that are suitable for man to think upon and avail himself of as the sources of
his knowledge and information.

‫* در اسلام به طور کلی با صرف انرژی فکری در مسائلی که نتیجه ای جز خسته کردن فکر ندارد یعنی راه تحقیق برای انسان در‬
.‫آنها باز نیست و همچنین مسائلی که فرضا قابل تحقیق باشد فایده ای به حال انسان ندارد مخالفت شده است‬

In Islam, there has been a general opposition to the expenditure of mental energy on questions that
can have no other Issue than mental fatigue (that man has no means to investigate) and on question
that, although they could be investigated, offer no benefit to the human condition.

‫* پیغمبر اکرم علمی را که دارا بودن آن سودی نبخشد و نداشتن آن زیانی ساند بیهوده خواند اما علومی که راه تحقیق در آنها باز‬
. ‫است و به علاوه سودمند می باشد مورد تأیید و تشویق اسلام است‬

The Most noble Messenger characterized and pointless a Science that brings no benefit and whose
absence brings no detriment, but Islam supports and encourages sciences in which investigation
can be pursued and that additionally are beneficial.

:‫*قرآن کریم سه موضوع برای تفکر مفید و سودمند ارائه می دهد‬

The noble Qur'an teaches that three subjects are useful and fruitful to reflect upon:

:‫ طبیعت‬.1*

‫ حرکت کشتیها در‬،‫ جریان باد‬،‫ باران‬،‫ ابر‬،‫ ماه‬،‫ خورشید‬،‫ استارکان‬،‫ آسمان‬،‫در سراسر قران آیات زیادی است که طبیعت یعنی زمین‬
‫ موضوعاتی که درباره آن دقیقا باید اندیشید و تفکر‬: ‫حیوانات و بالاخره هر امر محسوسی را که بشر در اطراف خود می بیند به‬،‫دریاها‬
.‫و نتیجه گیری کرد یاد عنوان موضوعاتی کرده است‬

Nature: throughout the Ouran, there are many verses mentioning nature ( including earth, sky,
stars, sun, moon, clouds, rain, winds, movements of ships upon the sea, plants, animals-in sum, all
the sensible phenomena that man sees about himself) as something we are to consider closely.
‫*برای نمونه یک آیه ذکر می کنیم‪ :‬قل انظروا ماذا فی السموات و الارض ( سورۂ یونس‪ ،‬آیه ‪ )۲۳۲‬بگو به مردم‪ :‬دقت و مطالعه کنید‬
‫ببینید در آسمانها و زمین چه چیزهائی هست؟‬

‫‪As an example, I Cite the verse: "Say, ' observe all that is in the heavens and on the earth'" (10:‬‬
‫)‪101‬‬

‫‪Part5‬‬
‫‪Translate into English the following sentences extracted from The World View of Tauhid, written‬‬
‫‪by M. Mutahhari. The key Words are from Campbell's translation. (The quatrain is from the‬‬
‫‪Gulistan of Sa'di).‬‬

‫(‪ )1‬جهان به باطل و بازی و عبث آفریده نشده است‪.‬‬

‫(‪ )2‬هدفهای حکیمانه درخلقت جهان و انسان در کار است‪.‬‬

‫(‪ )3‬هیچ چیزی نابجا و خالی از حکمت و فایده آفریده نشده است‪.‬‬

‫(‪ )4‬نظام موجود نظام احسن و اکمل است‪ ،‬جهان به عدل و به حق برپاست‪.‬‬

‫‪nothing inappropriate‬‬ ‫هیچ چیزی نابجا‬

‫‪devoid of wisdom and value‬‬ ‫خالی از حکمت و فایده‬
‫‪rets‬‬ ‫برپاست‬

‫(‪ )5‬نظام عالم بر اساس اسباب و مسببات برقرار شده است (‪ )6‬و در نتیجه ای را از مقدمه و سبب مخصوص خودش باید جستجو‬
‫کرد‪ )7( .‬از هر نتیجه و سبب تنها نتیجه و مسبب مخصوص خود آن را باید انتظار داشت‪.‬‬

‫‪causes and effects‬‬ ‫اسباب و مسببات‬

‫‪result‬‬ ‫نتیجه‬
‫‪unique cause and antecedents‬‬ ‫مقدمه و سبب مخصوص‬
،‫) قضا و تقدیر الهی یک شئ‬9( ،‫ وجود هر موجودی را تنها از مجرای علیت خاص خودش به وجود می آورد‬،‫) قضا و قدر الهی‬8(
.‫عین قضا و تقدیر سلسله علل او است‬

bring about ‫به وجود می آورد‬

divinely decreed fate ‫قضا و تقدیر الهی‬
the fate decreed ‫قضا و تقدیر‬
the sequence of causes ‫سلسله علل‬

Part 7
Extensive Reading
Contrast the English translation with the original Persian text to see how the translation has been
done( .The Persian text is quoted from the book , ‫مبانی اعتقادات در اسلام‬written by Sayyia Mujtaba
Musavi Lari, translated into English by Hāmid Algar,1989(.

‫قالب های اراده و مشیت خدا‬

‫* از مسائل جنجالی و بحث انگیز که در بسیاری از موارد به علت ناآگاهی عدم شناخت دقیق یا سوء نیت از آن برداشت های نادرستی‬
.‫ که در اینجا برای شکافته شدن موضوع به تجزیه و تحل فشرده ای از آن می پردازیم‬،‫ من قضا و قدر» است‬،‫شده است‬

The Forms of God's Will and Volition

Fate and destiny are one of those controversial topics that! are often misinterpreted because of lack
of precise understanding or, sometimes, malicious intention .In order to explore the topic, we will
analyze it here as concisely as possible.

‫ و‬.‫ و با اندازه گیری صحیح در جای خود قرار گرفته است‬،‫* در این جهان هر چیز بر پایه حساب و منطق و قانون دقیق بنیان شده‬
.‫حدود مشخصات خویش را از ناحیه علل و موجباتی که به آن وابسته است کسب می کند‬

Everything in this world is based on a precise calculation, logic and law. It has been put in its place
according to an exact measurement, and it derives its defining characteristics from the causes and
factors on which it is dependent.
‫ تمام خصایص ظاهری و باطنی خود را نیز از ناحیه علت‬،‫* همانگونه که هر پدیده ای اصل هستی را از علت خود دریافت می نماید‬
‫ طبعا هر علتی اثر مناسب با ذاتش را به‬،‫ و چون میان علت و معلول سنخیت برقرار است‬،‫میگیرد و از جانب آن اندازه گیری می شود‬
.‫معلول منتقل می کند‬

Just as every phenomenon derives its primal existence specific cause, it also acquires all its outer
and inner from the same source; it derives its shape and extent from the cause. Since there is a
homogeneity between the cause from the cause. Since there is a homogeneity between the cause
and the effect, the cause inevitably transmits to the characteristic bearing affinity to its own
essence.
‫ و هر رویدادی‬،‫ و اندازه و حدود آنها است‬،‫ به معنی حکم قطعی خداوند در جریان کارهای جهان‬،‫* قضا و قدر در جهان بینی اسلام‬
‫ و اینهم چیزی جز شمول و جریان اصل عام علیت‬،‫ از ناحیه علل خود قطعیت می یابد‬،‫در نظام آفرینش و از آن جمله اعمال انسان‬
.‫نیست‬

In the worldview of Islam, fate and destiny have the meaning of God's firm decree concerning the
unfolding of the affairs of the world, their extent and their limits. All phenomena that occur within
the order of creation, including man's deeds, become fixed and certain by means of their causes,
their being a consequence of the universal validity of the principle of causality.