41. Fussilat/Clearly Explained
I/We begin by the Blessed Name of Allah
The Immensely Merciful to all, The Infinitely Compassionate to everyone.
41:01
a. Ha. Mim.
41:02
a. This is a Revelation from Allah - The One and Only God of everyone and everything.
b. The Immensely Merciful to all, The Infinitely Compassionate to everyone.
41:03
a. This is a Book whose Messages are clearly explained and well spelled-out -
b. Qur’an in Arabic -
c. for a people who understand.
41:04
a. The Qur’an is to be a herald of good news for those who accept its Message, and
b. a warner for those who intentionally deny and belie its Message.
c. And yet most of them turn away in aversion and arrogance,
d. for they do not care to listen to it so as to reflect on its Message.
41:05
a. And they say:
b. ‘Our hearts are in covering from whatever you call us to, and
c. our ears are heavy so we cannot hear you, and
d. there is a barrier - a void - between us and you with regard to the basic concepts of religion.
e. So you do whatever you like according to your religion to please your Allah, and
f. we are going to do as we have always done.
41:06
a. Tell them O The Prophet:
b. ‘Indeed, I am only a human being like anyone of you.
c. However, it is revealed onto me that your elah is only One Elah.
d. So take a straight course to HIM through faith, reverence, and obedience, and
e. seek HIS forgiveness’ for your disbelief and sinful...
Renowned Yemeni poet and freedom fighter Muhammad Mahmood Al-Zubairi, also known as the father of freemen, born in Sanna in 1910 in a middle class family. He was one of the Yemeni iconic revolutionaries who opposed the Imamate. He took part in the revolution in 1962, bringing about Yemen’s transition from a monarchy to a republic. He was one of the founders of the movement of liberals and the leader of opposition against the Imam’s rule. This led to his persecution and he suffered destitution and exile outside his country, settling finally in Pakistan where he had opportunity to translate the poetry of Pakistan’s national poet, Muhammad Iqbal into Arabic. Finally, in 1962, when the revolution against the Imam erupted in Yemen, he went back to his country and became the minister of education. He fallen victim to the royalist forces in 1965 and has been regarded since as one of the Yemen’s most acclaimed martyrs. Al- zubairi published several collection of poetry. In 1978, a volume of his collected poems was published entitled Diwan al-zubairi. His work reflects a real originality of themes, ideas and method of treatment. This article discusses the literary work of Abu Ahrar Muhammad Mahmood Al-Zubairi.
Translation is not a neutral activity but it is a constructive tool that brings new realities into being. This ideologically preoccupied activity has been called for facilitating the colonial operations in the colonies. It has also been deployed by the colonial entrepreneurs to obtain linguistic and anthropological information of the indigenous population of colonized India in nineteenth century. Translation, in colonial context, creates and maintains power relations between the British colonizer and the colonized Indian culture by deploying various discursive strategies. Situated in this perspective, the English translations of Urdu classic Bagh-o-Bahar appear as a rewriting and discursive representation of the Indian colonized culture and the ontological position of the British translators, the purpose of the translation, and the ideological constraints initiated by the target readers influence this rewriting and representation. This study aims at understanding the processes of rewriting and representation of subordinate culture in discourses constructed by the imperial powers and exploring the ways the socio-political context and the ideological constraints of the translator are reflected in the translated texts, investigating the instrumental and ideological role of translated text in colonial situation. It also traces the role of translator (how) in rewriting, and attempts to demystify and decipher the discursive strategies employed by the translators for creating, maintaining and sustaining the power relations between the source culture and target culture.