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Stylistic and Communicative Dimensions in Translations of Sūrah Yāsīn into English

Thesis Info

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Author

Khan, Muhammad

Program

PhD

Institute

National University of Modern Languages

City

Islamabad

Province

Islamabad

Country

Pakistan

Thesis Completing Year

2008

Thesis Completion Status

Completed

Subject

Languages & Literature

Language

English

Link

http://prr.hec.gov.pk/jspui/handle/123456789/258

Added

2021-02-17 19:49:13

Modified

2024-03-24 20:25:49

ARI ID

1676725058366

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ABSTRACT STYLISTIC AND COMMUNICATIVE DIMENSIONS IN TRANSLATIONS OF SŪRAH YĀSĪN INTO ENGLISH A matter of great concern is that the universal Message of the Qur’ān could not be effectively communicated throughout the world through English translations. This challenging task has been treated lightly. The present study envisages a blending of linguistics and the Qur’ānic translations into English, relatively an unattended area of research. Linguistic stylistic analysis of the Qur’ānic translations’ is the subject matter of the study. The interaction between the two is very essential for better translations of the Qur’ān, deviating from the traditional literal and dictionary translations. A linguistic study of the Qur’ānic translations seems extremely fascinating, for, the translator may reap its fruit in the form of effective communication and comprehension of the Qur’ānic Message. The study in hand is a humble attempt to make the two disciplines shake their hands in the field of the Qur’ānic translations, by analyzing linguistically various translations of Sūrah Yāsīn into English as an epitome. The work will certainly encourage further studies in the field of the Qur’ānic translations and comparative linguistics. It may however, be pointed out that it is almost impossible to translate in entirety the thematic, stylistic and rhetorical standards of a Divine revelation. Hence the study will go to the extent that it can.
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اسلامی عقاید اور دیگر مذاہب

اسلامی عقاید اور دیگر مذاہب
اعتراض نمبر۷۴
ڈریپر صاحب (معرکہ علم و مذہب) میں لکھتے ہیں ، بحیرہ راہب نے بصریٰ کی خانقاہ میں محمد ﷺ کو نسطوری عقاید کی تعلیم دی۔آپ کے نا تربیت یافتہ لیکن اخاذ دماغ نے نہ صرف اپنے اتالیق کے مذہبی بلکہ فلسفیانہ خیالات کا گہرا اثر قبول کیا۔بعد میں آپ کے طرز عمل سے اس امر کی شہادت ملتی ہے کہ نسطوریوں (عیسائیوں کے ایک مذہبی فرقہ کا نام ہے) کے مذہبی عقاید نے آپ پر کہاں تک قابو پا لیا تھا۔( سیرت النبی۔ج ۱ ص۱۱۸)
جواب:بحیرہ راہب والی روایت پیچھے درج ہوئی ہے جس سے کوئی ادنیٰ سا اشارہ بھی نہیں ملتا جس سے ظاہر ہو کہ آپؐ نے راہب سے تعلیم حاصل کی۔ حجر و شجر کا سجدہ کرنا، بادل کا سایہ کُناں ہونا ، مہر ِ نبوت کا ذکر کرنا اور بوسہ دینا، درخت کی شاخوں کا جھک کر آپ پر سایہ کرناوغیرہ یہ وہ باتیں ہیں جو راہب نے کہیں اور سب سے بڑھ کر ببانگ دہل یہ کہا کہ ’’ تمام جہانوں کے پروردگار کی طرف سے رسول ہیں، اللہ تعالیٰ ان کو تمام عالم کے لیے رحمت بنا کر مبعوث کرے گا اور یہ تمام عالم کے سردار ہیں‘‘ لیکن یہ نہیں کہتا کہ اس کی تعلیم کی ذمہ داری میری ہے ۔میں اسے تعلیم دوں گا ، مجھے ان کی تعلیم کے لیے حکم دیا گیا ہے۔ اس قسم کی کوئی بات راہب نہیں کہتا ‘مگر ادھر مستشرقین ہیں کہ ان کی جان پر بنی ہوئی ہے وہ یہی رٹ لگائے جاتے ہیں کہ اس راہب سے آپﷺ نے مذہب کے اسرار و رموز سیکھے۔اسے کہتے ہیں مدعی سست گواہ چست۔
دوم:آپ ؐ کی اس وقت عمر مبارک قریباََ ۱۲ سال تھی۔ اس عمر کے لڑکے کو راہب نے مذہب کے تمام حقائق اور...

Research on Akhlaq Development: The Standard Character and its Development in Muslim Living

Knowledge without its moral disposition is of no benefit. The virtues of knowledge without hidāyat are useless and vice versa. Man is advised to control his behavior as he will be questioned for his deeds. Faith is not a matter of words but of accepting Allah’s will and striving in his cause. Every soul shall have a taste of death and on the Day of Judgment will be paid full recompense for his deeds. The one who is admitted to heaven would attain the object of life. This object is achieved by moral character. It shapes an individual in a way conducive to the unfettered growth of good, virtue and truth in every sphere of life. It gives full play to the forces of going in all directions. Also it removes all impediments in the path of virtue. It eradicates evils from social plan by prohibiting the causes of its appearance and growth, by closing the inlets through which it creeps into a society. It saves from all sorts of human weaknesses and counsels of pseudo-wisdom, self respect that keeps breaking-in and resists all evils. This is attained by exercising highest patience and self restraint. It signifies the entire scheme of life and not any isolated part or parts thereof. Akhlāq develops an attitude in a person by which every moral valuation, every decision as to the practical course for whatever the individual would prefer in his life to take for ultimate success.

Allelopathic Effects of Crops Sorghum, Sunflower and Brassica on Weeds, Productivity and Rhizosphere of Mung Bean Vigna Radiata L.

The present research work was conducted to evaluate the effect of allelopathic crops like sorghum (Sorghum bicolor L.), sunflower (Helianthus annuus L.) and brassica (Brassica compestris L.) on weeds, productivity and rhizosphere of mung bean during 2014 and 2015. Laboratory trials were conducted in Plant and Microbial Ecology Lab, Department of Agronomy, University of Agriculture, Faisalabad. Three sets of field experiments were conducted and repeated at Student Research Farm, Department of Agronomy, University of Agriculture, Faisalabad. In all three field experiments, crop water extracts (10 and 20 L ha-1) were foliar applied at 15 DAS and residues incorporation (4 and 6 tons ha-1) was done before sowing. Among all the treatments residue incorporation at 6 tons ha-1 showed the highest suppression of weed density, fresh and dry weight (sorghum; 62, 67, 65%, sunflower; 57, 66, 61% and brassica; 52, 61, 56% respectively). In case of soil properties significant improvement was observed by the application of crop residues at 6 tons ha-1 as compared with control. In all three field experiments maximum mung bean seed yield was improved (37%, 36% and 33%) by the application of sorghum, sunflower and brassica crop residues, respectively at 6 tons ha-1 as compared with control. Sorghum, sunflower and brassica residues incorporation at 6 tons ha-1 had higher net benefits (306, 339 and 347 $ ha-1, respectively) followed by 4 tons ha-1 during both years. In the fourth experiment the bacterial strains 4-17HM, C-14HM, C-17HM and 10-10M isolated from rhizosphere soil of mung bean which was amended by allelopathic crop water extracts and residues, showed the highest resistance against synthetic allelochemicals and allelopathic crop water extracts and the maximum nitrogen fixing, zinc and phosphate solubilization activity. So, the whole study was concluded that the residues incorporation of different allelopathic crops (sorghum, sunflower and brassica) was more effective than their water extracts application in weed suppression, improvement in soil health and productivity of mung bean. Application of crop residues at 6 tons ha-1 was the most effective and economical treatment with highest net benefit and marginal rate of returns. Due to their resistance and active role of bacterial strains in the rhizosphere, as nitrogen fixer, zinc and phosphate solubilizer, they could be applied with the allelopathic crop water extracts and residues to manage weeds and improve soil health.