طاہر شادانی(۱۹۱۶ء۔۱۹۷۰ء)کا اصل نام محمد صدیق ہے۔ شادانی پسرورپیدا ہوئے ۔آپ نے یونیورسٹی اورنٹیل کالج لاہور میں شادان بلگرامی اور حافظ محموود شیرانی سے کسبِ فیض حاصل کیا۔ ان کی ساری زندگی تعلیم وتعلم میں گزری۔ تعلیم سے فراغت کے بعد محکمہ تعلیم سے وابستہ ہو گئے۔ ۱۹۸۲ء میں سرکاری ملازمت سے سبکدوش ہوگئے۔ آپ نے ضیا محمد ضیا اور حفیظ صدیقی کی رفاقت میں پسرور میں حلقہ ارباب ذوق کے نام سے ادبی حلقہ قائم کیا۔ (۶۸۲)
طاہر شادانی نے اردو ادب میں شاعری کے ساتھ ساتھ تدوین اور ترجمے میں بھی گراں قدر خدمات سر انجام دی ہیں۔ آپ کا کلام ’’فنون‘‘ ،’’شام و سحر‘‘ ،’’اقرار‘‘ ،’’الہلال‘‘،تحریریں ،’’سیارہ‘‘،اور ’’شاخسار‘‘ کے علاوہ دیگر ملکی سطح کے رسائل و جرائد میں چھپتا رہا۔ آپ پنجاب ٹیکسٹ بورڈ لاہور سے بھی وابستہ رہے۔ اور چھٹی سے دسویں تک اردو کی درسی کتابیں مرتب کیں۔ اردو قواعد و انشا کے حوالے سے بھی شادانی نے علمی کتابیں تالیف کیں۔ آپ کا صرف ایک شعری مجموعہ’’شعلہ نمناک‘‘ ایوانِ ادب لاہور سے ۲۰۰۰ء میں ان کی زندگی میں شائع ہوا۔ ان کا بہت سا شعری کلام مختلف رسائل و جرائد میں بکھرا پڑا ہے۔
طاہر شادانی نے اپنے شعری مجموعے ’’شعلہ نمناک‘‘ کا آغاز حمدوں سے کیا ہے۔ لیکن شادانیؔ کی یہ حمدیں صرف روایت کاتتبع نہیں ہیں۔ حمد و نعت کی طرف ان کا ذہنی میلان ابتدا سے تھا۔ شادانی کی شاعری پر اقبال کے اثرات واضح طورپر محسوس کیے جا سکتے ہیں ۔ان کی حمدوں میں دعا کا وہی انداز ہے ۔جوا قبال کے ہاں ہے اقبال نے اپنی نظم دعا میں اﷲ سے نیک انسان بننے کی دعا مانگی ہے۔
لب پہ آتی ہے دعا بن کے تمنا میری
Syncretic and shared religious spaces have long been perceived as reflections of tolerance. This does not imply that tolerance is completely liberated from multiple clashing components and the coexistence of interfaith practices do not suggest that hostility is entirely missing. In recent times, a transformation is taking place at the shared space of the Jhule Lal by the dominant religious group. However, there remains an appearance of tolerance at the shared space of the Jhule Lal among believers of both Islam and Hinduism, which blinds the observer of the deep internal contestation and process of transformation between both Sindhi Hindus and Sindhi Muslims who revere the same saint of the Jhule Lal. A syncretic space does not simply absorb different religious groups, and by studying the practices, rituals and interactions of the custodians, visitors and devotees at the shrine, this paper aims to unearth the processes through which shrine is contested in multiple identities, discourse (written, textual, verbal) authority, and belief systems.
An Analysis of English Translation of Khushhal Khan Khattak's Poetry The present study investigates the verse to verse translation of Khushhal Khan Khattak's poetry. The source text (ST) comprises of eight selected Pashto poems from the Diwan of Khushhal Khan Khattak. The translation is done into English by Olaf Caroe in collaboration with Evely Howell. The study explores the relationship between the original text and the translation in terms of equivalence which is the core concept in translation studies. It focuses on identification of the norms of translational equivalence observed in the actual practice of translation. It explores as to what extent the form and content of the original text is reproduced /transferred in the translation. The study identifies whether the translators truly understand the source text and are able to convey the author's point of view or they take liberties to adapt the translation to the linguistic and cultural system of the target audience at the expense of deviating from the intent and meaning of the original. As the nature of the study demands, the research method is based on hermeneutics which is an interpretive framework in translation studies. The analytical framework is based on Nida's principles of formal and dynamic equivalence which provide the ground for analysis of translation at both textual and extra textual levels. The study examines how the different, social, cultural and linguistic factors affect the process/ product of translation in terms of its adequacy and accuracy. Moreover, it also focuses on how far the translators' own ideologies and personal prejudices are influential in guiding them in making addition, deletion and adaptation in the source text. And, it tries to identify how far the translation carries the sense and spirit of the original. After analysing the poems it has been found that the translation exhibits equivalence at those places where the text of English translation and Pashto exhibit universal features common to both the languages. However, it has also been found that the poet's feelings, thoughts and ideology, in addition to the social and cultural context in which the poems were produced, have not been transferred in the translation. Consequently, equivalence in verse to verse translation has not been successfully achieved. The analysis has shown that the sense and spirit of the original is partially conveyed in the translation.