Ẕahīn Shāh Tājī’s (d. 1978) Signs of Beauty (Āyāt-i Jamāl)

2021 ◽  
Vol 10 (1-2) ◽  
pp. 215-233
Author(s):  
Amer Latif
Keyword(s):  
English Translations ◽  
Sufi Order

Abstract Bābā Ẕahīn Shāh Tājī (d. 1978) is a well-known Sufi poet in Pakistan. He belonged to the Chishtī Sufi order and his mausoleum in Karachi is a center of pilgrimage known for its weekly Qawwali (devotional singing) gatherings. This article presents an overview of Tājī’s experience and articulation of the Sufi path through selected English translations from his collection of Urdu ghazals, Signs of Beauty (Āyāt-i jamāl), which are performed by Qawwals and ghazal singers both in India and in Pakistan to this day.

Beyond Intelligence Testing

2012 ◽  
Vol 17 (4) ◽  
pp. 320-325 ◽  
Author(s):  
Serge Nicolas ◽  
Zachary Levine
Keyword(s):  
Social Psychology ◽  
Experimental Psychology ◽  
Intelligence Testing ◽  
Developmental Psychology ◽  
Mental Life ◽  
Applied Psychology ◽  
Important Research ◽  
Memory Research ◽  
English Translations ◽  
The Many

Though Alfred Binet was a prolific writer, many of his 1893–1903 works are not well known. This is partly due to a lack of English translations of the many important papers and books that he and his collaborators created during this period. Binet’s insights into intelligence testing are widely celebrated, but the centennial of his death provides an occasion to reexamine his other psychological examinations. His studies included many diverse aspects of mental life, including memory research and the science of testimony. Indeed, Binet was a pioneer of psychology and produced important research on cognitive and experimental psychology, developmental psychology, social psychology, and applied psychology. This paper seeks to elucidate these aspects of his work.

Lesse Greeke? Homer in Jonson and Shakespeare

2016 ◽  
Vol 23 (1) ◽  
pp. 101-126 ◽  
Author(s):  
Robert S. Miola
Keyword(s):  
William Shakespeare ◽  
Free Will ◽  
Ben Jonson ◽  
Dark Side ◽  
Julius Caesar ◽  
Troilus And Cressida ◽  
English Translations ◽  
Love's Labor's Lost ◽  
And Function

Throughout their careers both Jonson and Shakespeare often encountered Homer, who left a deep impress on their works. Jonson read Homer directly in Greek but Shakespeare did not, or if he did, he left no evidence of that reading in extant works. Both Jonson and Shakespeare encountered Homer indirectly in Latin recollections by Vergil, Horace, Ovid and others, in English translations, in handbooks and mythographies, in derivative poems and plays, in descendant traditions, and in plentiful allusions. Though their appropriations differ significantly, Jonson and Shakespeare both present comedic impersonations of Homeric scenes and figures – the parodic replay of the council of the gods (Iliad 1) in Poetaster (1601) 4.5 and the appearance of “sweet warman” Hector (5.2.659) in the Masque of the Nine Worthies (Love's Labor's Lost, 1588–97). Homer's Vulcan and Venus furnish positive depictions of love and marriage in The Haddington Masque (1608) as do his Hector and Andromache in Julius Caesar (1599), which features other significant recollections. Both Jonson and Shakespeare recall Homer to explore the dark side of honor and fame: Circe and Ate supply the anti-masque in the Masque of Queens (1609), and scenes from Chapman's Iliad supply the comical or tragical satire, Troilus and Cressida (c. 1601). Both poets put Homer to abstract and philosophical uses: Zeus's chain and Venus's ceston (girdle), allegorized, appears throughout Jonson's work and function as central symbols in Hymenaei (1606); Homer's depiction of the tension between fate and free will, between the omnipotent gods and willing humans, though mediated, inflects the language and action of Coriolanus (c. 1608). Ben Jonson and William Shakespeare practice a kind of inventive imitatio which, according to classical and neo-classical precept, re-reads classical texts in order to make them into something new.

cAbdullah Yūsuf cAlī & Muhammad Asad: Two Approaches to the English Translation of the Qur'an

2000 ◽  
Vol 2 (1) ◽  
pp. 107-123 ◽  
Author(s):  
Muzaffar Iqbal
Keyword(s):  
Twentieth Century ◽  
Comparative Study ◽  
Life Experiences ◽  
Academic Career ◽  
British India ◽  
Human Understanding ◽  
English Translations ◽  
Political Milieu ◽  
The Times

This article attempts to present a comparative study of the role of two twentieth-century English translations of the Qur'an: cAbdullah Yūsuf cAlī's The Meaning of the Glorious Qur'ān and Muḥammad Asad's The Message of the Qur'ān. No two men could have been more different in their background, social and political milieu and life experiences than Yūsuf cAlī and Asad. Yūsuf 'Alī was born and raised in British India and had a brilliant but traditional middle-class academic career. Asad traversed a vast cultural and geographical terrain: from a highly-disciplined childhood in Europe to the deserts of Arabia. Both men lived ‘intensely’ and with deep spiritual yearning. At some time in each of their lives they decided to embark upon the translation of the Qur'an. Their efforts have provided us with two incredibly rich monumental works, which both reflect their own unique approaches and the effects of the times and circumstances in which they lived. A comparative study of these two translations can provide rich insights into the exegesis and the phenomenon of human understanding of the divine text.

“Agapē” and Synonyms in the New Testament Translations of St. Thomas More

Moreana ◽  
2008 ◽  
Vol 45 (Number 175) (3) ◽  
pp. 120-146
Author(s):  
Anne M. O’Donnell
Keyword(s):  
New Testament ◽  
Thomas More ◽  
English Translations ◽  
The New Testament ◽  
Passion Of Christ

This article examines translations for the Greek word “agapē” and its synonyms in versions of the New Testament: Thomas More used Latin versions of NT (Vulgate, Erasmus) and made his own English translations. In Dialogue Concerning Heresies (1529) and Confutation of Tyndale (1532-1533), More criticizes Tyndale’s New Testament (1526) for translating “agapē” as “love” not “charity.” Opposing Luther’s “sola fide,” More argues for faith infused with charity. More quotes Paul’s Hymn of Charity (1 Cor 13) in his polemical works or meditates on the Passion of Christ in his prison writings. This study also notes some translations of “agapē” by the Vulgate, Erasmus, and Tyndale.

Korngold and His World

2019 ◽  
Keyword(s):  
Chamber Music ◽  
Musical Theater ◽  
Musical Language ◽  
American Film ◽  
Popular Song ◽  
Film Scores ◽  
Hollywood Film ◽  
English Translations ◽  
Erich Wolfgang Korngold ◽  
American Popular Song

Erich Wolfgang Korngold (1897–1957) was the last compositional prodigy to emerge from the Austro-German tradition of Mozart and Mendelssohn. He was lauded in his youth by everyone from Mahler to Puccini and his auspicious career in the early 1900s spanned chamber music, opera, and musical theater. Today, he is best known for his Hollywood film scores, composed between 1935 and 1947. From his prewar operas in Vienna to his pathbreaking contributions to American film, this book provides a substantial reassessment of Korngold's life and accomplishments. Korngold struggled to reconcile the musical language of his Viennese upbringing with American popular song and cinema, and was forced to adapt to a new life after wartime emigration to Hollywood. The book examines Korngold's operas and film scores, the critical reception of his music, and his place in the milieus of both the Old and New Worlds. It also features numerous historical documents—many previously unpublished and in first-ever English translations—including essays by the composer as well as memoirs by his wife, Luzi Korngold, and his father, the renowned music critic Julius Korngold.

Black Muslimness Mobilized

2019 ◽  
Vol 36 (1) ◽  
Author(s):  
Youssef J. Carter
Keyword(s):  
United States ◽  
South Carolina ◽  
Religious Study ◽  
The United States ◽  
Black Atlantic ◽  
West African ◽  
Religious Leader ◽  
American Muslims ◽  
The Rich ◽  
Sufi Order

The Mustafawi Tariqa is a transnational Sufi Order that was initiated in 1966 by the late Cheikh Mustafa Gueye Haydara (d. 1989) in Thiès, Senegal. Yet, only since 1994 has this specific Sufi network reached westward across the water, bringing American Muslims—many of whom are converts—into the larger network. In the United States, the majority of students who have entered the Tariqa and have declared allegiance (bayah) to Shaykh Arona Rashid Faye Al-Faqir are African-Americans who have inserted themselves religiously, culturally, and pedagogically into a West African Sufi tradition which emphasizes religious study and the practice of dhikr (remembrance of God). Shaykh Arona Faye is a Senegalese religious leader who relocated to the southeastern region of the United States from West Africa to spread the religion of Islam and expose American Muslims to the rich West African tradition of spiritual purification and Islamic piety. At the same time, many of those who are African-American members of this tradition have made it a point to travel to Senegal themselves to strengthen transatlantic ties with West African compatriots and visit sacred burial sites in the small city of Thiès. I examine how two sites of pilgrimage for the Mustafawi—Moncks Corner, South Carolina and Thiès, Senegal—play a part in the infrastructure of Black Atlantic Sufi network. Moncks Corner is the central site in which access to the Tariqa’s most charismatic living shaykh, Shaykh Arona Faye, has worked for the past two decades teaching and mentoring those on the Path. On the other hand, Thiès is the location where the Tariqa’s founder is buried and travelers visit the town in order to pay homage to his memory. I show how these sites catalyze mobility and operate as spaces of spiritual refuge for visitors in both local and regional contexts by looking at how a local zawiyah produces movement in relation to a broader tariqa. By looking at pilgrimage and knowledge transmission, I argue that the manner in which esoteric approaches to spiritual care and the embodiment of higher Islamic ethics via the West African Sufi methodology of the Mustafawi informs the manner in which Muslims of varying African descent inhabit a broader diasporic identification of “Black Muslimness.”

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