وادیِ سینا
جس وادی مقدس طویٰ کا ذکر قرآن میں ملتا ہے اس کی وسعت قلبی واضح نظر آ رہی تھی ۔ گرمی سے نڈھال پیاسی وادی نے اپنی چونچ بحیرہ احمر میں ڈال رکھی تھی ،بحر ہند کا پانی جزیرہ نما عرب کے یمنی ساحلی علاقے راس منہلی اور براعظم افریقہ کے راس سیاں کے درمیا ن کوئی بیس میل کی ایک تنگ گھاٹی سے گزر کر افریقہ اور ایشیا کے درمیان حدِ فاضل کھینچتا ہے جو وادیٔ سینا پہنچ کر دوحصو ںمیںمنقسم ہو جا تا ہے مشرقی حصے کو خلیج عقبہ جبکہ مغربی حصے کو خلیج سویز کہا جا تا ہے ۔قاہرہ سے وادیٔ سینا جاتے ہوئے خلیج سویز کو عبور کرنا پڑتا ہے ۔اس حصے میں موسیٰ ؑنے اپنی قوم کو فرعونی مظالم سے نجات کے لیے پار کرایا تھا اور اسی بحر میں فرعون منفتاح غرق ہوا تھا۔
مصر ،سعودی عرب،اسرائیل اور اردن کی سرحدیں خلیج عقبہ میں ملتی ہیں ۔سعودی عرب اسی ساحل ’پر نیوم‘ نامی بستی بسا رہا ہے ۔اس جدید بستی کے بارے میں یہ بات کہی جا رہی کہ یہاں عیش و عشرت کے وہ سارے ذرائع موجودد ہوں گے جن کے لیے مغرب و مشرق کے عیاش طبقات دنیا کے کسی بھی کونے میں جانے سے انکار نہیں کرتے ۔
جہاز نے سمت بدلنے کے لیے جب داہنا پنکھ نیچے کیا تو کھڑکی سے خلیج سویز ایک نیلے ربن کی طرح نظر آ رہی تھی ۔محمد علی نے اشارہ کیا کہ وہ پانی خلیج سویز ہے ۔انہوں نے نہر سویز کی لمبائی چوڑائی اور اس پر برطانوی ،امریکی اور فرانسیسی قبضے کی تاریخ بھی بیان کی او ر بڑے فخر سے جمال عبدالناصر کی بہادری اور اس نہر کے قومیانے کے عمل کو سراہا ۔ انہوںنے کہا کہ ۱۸۶۹ء...
Great lineage, good manners, trustworthiness, sincerity, courage and bravery, obedience, generosity, modesty, humility, thankfulness, absolute trust in Allah, education and upbringing, affection and compassion towards the elderly, the youth, slaves and animals, the regard for truth, the endurance and patience etc. Are such features that at them neither was the match for the Holy Master (saw) born, nor will any such person be ever born. In addition, let alone friends, his enemies were helpless to hold him as-Sadiq (the Truthful) and al-Ameen (the Trustworthy) due to these and many other great attributes; and they would say: Muhammad is not a liar at all, but we can’t believe in him as a prophet sent by Allah. Moreover, even a non-Muslim or polytheist has never criticized his character to this day, nor will anybody do till the judgment day. Whenever the greatest personalities of the world were listed or somebody committed to writing on the said topic, the Holy Prophet (saw) remained at the top of the list. Drawing of the swords of father and son against each other, the change of the standard of friendship and enmity, fighting of master and his slave against each other, chanting the slogan of Ahad-Ahad (the only One, the only One) on the blazing sand, giving priority to martyrdom over the utterance of a word of unbelief, taking a husband away from his wife and separating a mother from her infant, deforming the condition after a blasphemous blow on the blessed face, forced migration to Habsha (Abyssinia) at times, and laying siege to Shb-e-Abi Talib (the valley of Abi Talib) at times.
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.