Relevant bibliographies by topics / Translations from Urdu

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Academic literature on the topic 'Translations from Urdu'

Author: Grafiati
Published: 4 June 2021
Last updated: 1 August 2024

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Journal articles on the topic "Translations from Urdu"

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Jabbari, Alexander. "From Persianate Cosmopolis to Persianate Modernity: Translating from Urdu to Persian in Twentieth-Century Iran and Afghanistan." Iranian Studies 55, no. 3 (2022): 611–30. http://dx.doi.org/10.1017/irn.2022.21.

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AbstractThis article examines twentieth-century Persian translations of Urdu-language works about Persian literature, focusing on two different Persian translations of an influential Urdu-language work on Persian literary history, Shiʿr al-ʿAjam (Poetry of the Persians), by Shibli Nuʿmani. The article offers a close, comparative reading of the Afghan and Iranian translations of Shiʿr al-ʿAjam in order to understand why two Persian translations of this voluminous text were published within such a short time period. These translations reveal how Indians, Afghans, and Iranians were invested in th
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Dr. Aasma Rani, Dr. Aqsa Naseem Sindhu, and Dr. Sadaf Naqvi. "MUTUAL TRANSLATIONS OF URDU AND PUNJABI." Tasdiqتصدیق۔ 4, no. 01 (2022): 54–63. http://dx.doi.org/10.56276/tasdiq.v4i01.91.

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Human being uses language to convey their messages, emotions, feelings, observations and experiences to others. For this, language was used as spoken and written language, and different languages came into existence due to geographical boundaries and linguistic groups. And for those who know one language, commonly it is not possible to know another language. Human emotions and feelings are expressed in one language in speech or writing which the other language knower is generally unable to understand. Thus there was a need to translate this expression into another language which was called Tra
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Kamran, Dr Malik, and Bushra Noreen. "A Comparative Study of the Preference of Selected Words in Urdu Qur'anic." ĪQĀN 4, no. 01 (2021): 1–13. http://dx.doi.org/10.36755/iqan.v4i01.335.

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As urdu translations are personal struggles of different scholars, so each translator has chosen Urdu words in his own way. And because of different mindsets and preferences of every translator, we find different Urdu words and phrases for one particular word of the Qur'an . They have written according to their intellect, so every translation seems different. These words seem to determine the divine meaning and the understanding of the Qur'an. The following is a comparative study of the Qur'anic translations of the Indian subcontinent, in which the selection of Urdu words is examined in the li
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Edi Suprayetno, Malik Umer Ajmal, and Marina Khan. "A Comparative Analysis of "Jawab e Shikwa": A Vinay and Darbelnet Model-based Examination of Two English Translations." Journal of Applied Linguistics 3, no. 2 (2024): 1–7. http://dx.doi.org/10.52622/joal.v3i2.171.

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This research explored the translation of the Urdu poem "Jawab-e-Shikwa" by Muhammad Iqbal into English, focusing on two versions by Altaf Hussain and Frances W. Pritchett. The study employed the Vinay and Darbelnet model to analyze translation strategies such as equivalence, modulation, and oblique translation. The analysis revealed differences in linguistic accuracy, cultural relevance, and literary style between the two translations. Through a qualitative and quantitative approach, the study aimed to provide a comprehensive understanding of the impact of translation on the interpretation of
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Bibi, Mariam, Liaqat Iqbal, and Zafar Nazeer Awan. "Strategies for Translating Idioms from English to Urdu: An Analysis." Global Language Review VIII, no. II (2023): 400–412. http://dx.doi.org/10.31703/glr.2023(viii-ii).32.

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The purpose of this study is to investigate the translation strategies employed by undergraduate students in the translation of idioms from English into Urdu. To achieve this, a translation test was administered, incorporating Fernando's (1996) classification of idioms into three distinct categories: literal idioms, semi-idioms, and pure idioms. This test consisted of two parts: de-contextual idioms and context base idioms. Later on, an analysis of data collected from both de-contextual and contextual translations of idioms was analyzed employing translation strategies expounded by Baker and N
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Zahra, Snober, Abeera Hassan, Abdul Bari Khan, and Hafiza Sana Mansoor. "Equivalence, Transposition, Modulation, and Adaptation in English or Urdu Translation of Shafak's Honour." International Journal of Linguistics and Culture 4, no. 2 (2023): 265–80. http://dx.doi.org/10.52700/ijlc.v4i2.205.

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Translation is a complex process that ensures cross-cultural communication in the realm of literature and literary writings, translation has been used to educate and inform readers about other cultures and traditions. The source and target language English and Urdu respectively vary a great deal from each other therefore; the underlying differences between these languages become apparent contributing towards inevitable shifts in translation. This research comparatively analyses Elif Shafak’s novel Honour and its translation in Urdu done by Huma Anwar titled Namoos looking at oblique translatio
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UMAROVA, MOHIRA. "Realias about food names and their translations into Urdu and, Russian languages." Sharqshunoslik. Востоковедение. Oriental Studies 02, no. 02 (2022): 71–76. http://dx.doi.org/10.37547/os/vol-01issue-02-11.

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Non-equivalent lexicons are considered one of the issues of translation studies that attract the attention of representatives of translation schools of every country. This article also talks about the translation of words included in the list of non-equivalent lexicons - national specific words. The methods of translation of realities from Uzbek to Russian and Urdu languages ​​are considered. The examples are collected on the basis of "Starry Nights" by P. Kadirov, considered masterpieces of Uzbek prose, and its Russian and Urdu versions, and G. Ghulam's short story "Shum Bola" and its transla
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Omer, Aatika Khalid, Shoaib Waqas, Muhammad Tariq, Hassan Bin Akram, Muhammad Waqas Mughul, and Somia Faisal. "Translation and Validation of FLACC scale in Urdu Language." Pakistan Journal of Medical and Health Sciences 17, no. 8 (2023): 2–4. http://dx.doi.org/10.53350/pjmhs20231782.

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Aim: To translate and validate FLACC scale in Urdu language Methods: At the Ghurki Trust and Teaching Hospital (GTTH), cross-cultural linguistic validation research using non-probability convenient sampling was carried out for 7 months, from July 2021 to January 2022. Two native Urdu speakers with sound English language understanding, one from medical background and second from educational background translated the English FLACC scale. Two English-certified linguists who did not have access to the English version subsequently reverse-translated these two versions into English. These Urdu trans
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SADIQ, ALI HUSSAIN BIN, and ALI AYYAZ. "PROBING AMPLIFICATION, DOMESTICATION, AND UNTRANSLATABILITY IN THE URDU TRANSLATION OF SHAKESPEARE’S OTHELLO." Bulletin of Business and Economics (BBE) 12, no. 2 (2023): 410–16. http://dx.doi.org/10.61506/01.00024.

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This study explores the projection of amplification, domestication, and untranslatability in the Urdu translation of Shakespeare’s Othello by Anayatullah Dehlvi. The traditional approaches to translation are realized to hide cultural depiction and naturalness of language. They are regarded mathematically inflexible, which conceive one to one relation in languages. They are eclipsed and translation in the recent era is viewed with the lens of broader spectrum. In this descriptive study, the researcher uses the purposive sampling technique to select various extracts from the Urdu translation of
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Fatima, Noor Ul Ain, Qurat-Ul Ain, Fareeha Kausar, Mian Ali Raza, Misbah Waris, and Sadaf Waris Pt. "Urdu Translation and Validation of Activities-Specific Balance Confidence (ABC) Scale." Pakistan Journal of Medical and Health Sciences 15, no. 12 (2021): 3505–8. http://dx.doi.org/10.53350/pjmhs2115123505.

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Objective: To translate and validate the ABC-Scale in Urdu language to predict risk of fall in older population. Study design: Cross-cultural Translation and validation Place and Duration: Study was conducted in older adult community of Sialkot from March 2020 to December 2020. Methodology: Translation of ABC in Urdu was conducted by using Beaton et al guidelines. Two bilingual translators translated the original version into Urdu language step wise, correction process was followed. Then two backward translations were done by language expert. After all this process, the translated version was
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Books on the topic "Translations from Urdu"

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1934-, Issar T. P., ed. Ghalib, cullings from the divān. T.P. Issar, 1999.

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Salim, Mohammed. From the window of the East. Nirali Duniya Publications, 2013.

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Hāshmī, ʻAbdulmunʻam. Qurāʼn-i ḥakīm men̲ ʻaurton̲ ke qiṣṣae: Urdū tarjumah, Qaṣaṣunnisā filqurʼān. Batulʻulūm, 2004.

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Āʻẓmī, Kaifī. Śaramāya: Kaifī Āzamī / Kaifī Āʻẓmī, sampādana va rupānrarana Shāhid Māhilī. 2-ге вид. Vānī Prakāśana, 2000.

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Gangopadhyaya, Sunil. Aur us vaqt. Sāhityah Akādamī, 2009.

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Ghalib, Mirza Asadullah Khan. Renderings from Ghalib. Ghalib Institute, 1996.

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Zia, Abdul Q. Urdu poetry in contemporary setting: A study in historical perspective. Asian Research Service, 1985.

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Muhammad, Iqbal. Poems from Iqbal: Renderings in English verse with comparative Urdu text. Oxford University Press, 1999.

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Muhammad, Iqbal. Poems from Iqbal: Renderings in English verse with comparative Urdu text. 2nd ed. Oxford University Press, 2004.

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Husain, Intizar. Saharazada ke nama. DK Agencies, 2008.

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Book chapters on the topic "Translations from Urdu"

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Caplan, David. "“In That Thicket of Bitter Roots”: The Ghazal in America." In Questions Of Possibility. Oxford University PressNew York, NY, 2004. http://dx.doi.org/10.1093/oso/9780195169577.003.0003.

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Abstract in 1968 the ghazal entered american poetry. the year 1969 marked the centennial anniversary of the death of Mirza Ghalib, a Persian and Urdu poet and one of the form’s masters. In anticipation of the anniversary, Aijaz Ahmad, a Pakistani literary and cultural critic living in New York, solicited several well-known American poets to work on a pamphlet of translations for the centennial. Because none of the poets knew Urdu, the text’s original language, Ahmad supplied them with literal translations from which they crafted their collaborative versions. Ahmad’s queries generated much more enthusiasm than he anticipated. His project expanded from a pamphlet into a handsome 174-page book, Ghazals of Ghalib, published by Columbia University Press. Several of the translations also appeared in major American and Indian literary periodicals. The book’s contributors included four future Pulitzer-Prize winners who already enjoyed a certain stature in the literary community: W. S. Merwin, Adrienne Rich, William Stafford, and Mark Strand. Moving from translation to original composition, Rich started “Ghazals (Homage to Ghalib)” in July 1968, only a few months after Martin Luther King’s assassination and less than thirty days after Robert Kennedy’s death.
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"An Eighteenth-Century Satirist." In A Life in Urdu, edited by Marion Molteno. Oxford University PressDelhi, 2022. http://dx.doi.org/10.1093/oso/9789391050948.003.0005.

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Abstract The poet Sauda features in Russell’s well-known book Three Mughal Poets. This article appeared separately before the book’s publication and introduces readers to his work and attitudes, through extensive examples. It gives insight into the role of a satirist at a time when the Mughal Empire was in catastrophic decline. Poets depended on patronage from the wealthy noble class, but despite this Sauda exercised considerable independence in expressing his views. The translations from his poems include attacks on incompetent self-seekers who controlled the empire; their extravagance; gluttony; meanness; the self-appointed censors of others’ morals; an exploitative hakim (practitioner of a traditional system of medicine). These poems reflect the fact that a certain licence was conventionally allowed to poets. Other poems reflect his deep despair at the fate of Delhi, his native city.
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Christine, C. "Introduction to This Volume." In The Literature of Lashkar-e-Tayyaba. Oxford University PressOxford, 2023. http://dx.doi.org/10.1093/oso/9780198883937.003.0001.

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Abstract This chapter provides a brief background to this volume, which offers English translations of a curated sample of Urdu-language foundational texts from the vast body of literature produced and disseminated across Pakistan and beyond by a Pakistan-based international terrorist organization known as Lashkar-e-Tayyaba (LeT) through their in-house Lahore-based publisher, Dar-ul-Andlus. It introduces the Lashkar-e-Tayyaba and the various front organizations it has spawned. In examining the tensions between Pakistan and India, it discusses the influences of the United States and its interests on their relations. It describes the methodology used to collect and curate materials for translation and provides an overview of each chapter of the volume.
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Blecher, Joel. "Lost in Translation." In Said the Prophet of God. University of California Press, 2017. http://dx.doi.org/10.1525/california/9780520295933.003.0011.

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This chapter examines two case studies in the translation of hadith commentary in South Asia. In the first section, I analyze the making of an English translation of Fad al-bari (“Bounty of the Creator”) by Shabbir Ahmad ‘Uthmani (d. 1949), a Deobandi hadith commentator, from the master’s lips in Arabic and Urdu to a book printed in English. This section grapples with ‘Uthmani’s fraught relationship with Western audiences and Western influence in India, which he appeared simultaneously to embrace and resist. In the second section, I examine the work of a contemporary Urdu commentator on prophetic traditions in Hyderabad, India, named Muhammad Khwaje al-Sharif. This section draws on ethnographic observations, interviews, and close readings of his texts to understand how his commentary navigate and emerge from the spaces, times, audiences, technologies, intellectual debates, and syncretic cultural milieu of twenty-first-century Hyderabad.
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"Hindi and Urdu, Languages and Scripts." In A Life in Urdu, edited by Marion Molteno. Oxford University PressDelhi, 2022. http://dx.doi.org/10.1093/oso/9789391050948.003.0013.

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Abstract The connections between Hindi and Urdu have long been controversial. Russell discusses their history as languages, the range of overlapping vocabulary; the impact of different scripts; the development of modern literary Hindi; attempts to ‘purify’ either language by avoiding words originating from other language sources. Premchand, Gandhi, and Nehru all wished to promote national unity by stressing that Hindi and Urdu are ‘one language with two scripts’—though this is not born out in an analysis of the language Premchand himself used. In India since Independence, Hindi has been prioritised and Urdu has not been taught in government schools. Children of Urdu speaking families often cannot read the Urdu script and community efforts to counteract this have had limited effect. Some Urdu literature is now being published in Devanagri script, and there is a growing need for Urdu literature to be made available in English translation.
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"Remarkable Women—Two Memoirs." In A Life in Urdu, edited by Marion Molteno. Oxford University PressDelhi, 2022. http://dx.doi.org/10.1093/oso/9789391050948.003.0008.

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Abstract Anis Kidwai’s Azadi ki Chhaon Mein is a memoir about her experiences during the time of Partition. Russell was asked by a publisher to edit and translate it. He translated 100 pages but was not able to complete the project. (It was subsequently published in Anis Kidwai’s translation.) He admired her courage in moving beyond her home to help women victims of the violence. An extract from his translation describes the chaotic situation of trying to get wounded people to hospital. Shaukat Azmi’s Yad ki Rahguzar describes the traditional values in which she was raised in Hyderabad, and her long married life with Kaifi Azmi. Russell was asked to write a foreword to the English translation. He had known Kaifi as a fellow communist and a leading poet, but knew little about his personal life, and found Shaukat’s description of their life together vivid and moving.
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Ingram, Brannon D. "What Does a Tradition Feel Like?" In Revival from Below. University of California Press, 2018. http://dx.doi.org/10.1525/california/9780520297999.003.0006.

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The fifth chapter examines how “Deobandi” tradition is mediated through scholarly and pedagogical networks in theory and practice. The first part of the chapter focuses on Qari Muhammad Tayyib, rector of the Dar al-`Ulum Deoband for half a century and the foremost theorist of Deobandi identity, arguing that mid-twentieth century Deobandis like Tayyib developed the concept of the maslak (“path” or “way”) as a means of lending ideological and affective coherence to a rapidly expanding global network. Tayyib theorized the maslak as a “middle path” between ideological extremes—as, for instance, between those who indulge in “excessive” Sufi devotions and those who dispense with Sufism altogether—and as an embodied discourse one learns to inhabit through the companionship of those who already do. The second part of the chapter, shifting from theory to practice, traces the rise of the Tablighi Jama`at, a Deobandi revivalist movement that sought to make individual Muslims mobile “embodiments” of the seminary and the Sufi lodge, effectively translating Thanvi’s project of public reform into an actual program, one explicitly based on internalizing the teachings of Ashraf `Ali Thanvi’s Urdu primers for lay Muslims, on shunning public debate of controversial legal issues, and on the replication of a set of reformed affects in others—hence the Tablighi Jama`at’s role, by mid-century, in propelling Deobandi tradition across the globe.
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Begum, Jamila. "Husnara Begum." In The Silence That Speaks. Oxford University PressDelhi, 2022. http://dx.doi.org/10.1093/oso/9780190132613.003.0012.

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Abstract Jamila Begum’s Urdu short-story “Husnara Begum” appeared in December 1915 in the Urdu journal Tehzeeb-e-Niswan, which was founded by Mumtaz Ali (1860-1935) in 1898 in partnership with his wife Muhammadi Begum (1878-1908). This story highlights the plight of an abandoned wife, whose husband deserts her and his daughter Husnara to get married to the daughter of a rich trader. This is a fictional account of the misery and struggles of a Muslim woman, who opens an elementary school to eke out her living and educate her daughter. The success of their enterprise and consequent prosperity delivers the radical message of women’s empowerment, demonstrating how education can be used as a tool to battle economic adversity. The story ends in the marriage of Husnara to a barrister as a reward for their hard-work. This woman’s narrative rewrites the traditional concept of sharafat in order to accommodate the idea of women’s economic independence. “Husnara Begum” demolishes the stereotypes about Muslim women as mere victims of Muslim patriarchy and raises the issue of women’s agency in the age of feminism. No information is available about the author of the story except that she published this short-story in Tehzeeb-e-Niswan in 1915. The translation of this story from an Urdu women’s journal is aimed at recovering the lost voices of Indian Muslim women in the early twentieth-century.
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Fuchs, Simon Wolfgang. "Alternative Centers of Shiʿi Islam." In In a Pure Muslim Land. University of North Carolina Press, 2019. http://dx.doi.org/10.5149/northcarolina/9781469649795.003.0001.

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The introduction discusses the fundamental transformations of Shi‘i thought and conceptions of religious authority that occurred in tandem with the expansion of Shi‘i religious education in colonial India and Pakistan throughout the 20<sup>th</sup> and 21<sup>st</sup> centuries. In particular, this section introduces the reader to the three key analytical lenses of the book, namely the evolving nature of sectarianism, the salience of transnational connections, and the creative potential of local religious authority when engaging with the Shi‘i scholarly tradition. The introduction adopts a model of “impetus” and “response” to elucidate the travel of ideas between the Middle East and South Asia, while also paying attention to their translation from Arabic and Persian into Urdu.
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"Excerpt from the Foreword to the Rumanian Translation of Ideals and Realities by Professor loan Ursu, member of the Rumanian Academy." In Ideals and Realities. WORLD SCIENTIFIC, 1989. http://dx.doi.org/10.1142/9789814439152_0032.

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