DOCSLIB.ORG

Q: Write a Note on Life and Literary Works of Taha Hussain. Introduction

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Q: Write a Note on Life and Literary Works of Taha Hussain. Introduction Q: Write a note on life and literary works of Taha Hussain. Introduction: Taha Hussein (1889- 1973)was one of the most influential Egyptian writers and intellectuals. He was a figurehead for the modernist movement in Egypt and was considered dean of contemporary Arabic literature and a pioneer of enlightenment. LIFE: Born in AI-Minya province, Upper Egypt, on November 14th, 1889 he became blind due to illness at a very early age of two years. He went to an Islamic kuttab (a traditional school where children learn to read, write, and recite the Quran), and then was sent to Al-Azhar University, where he was educated in religion and Arabic literature. He studied under Nalino and Javedi in criticism. He also learnt French language. In 1914 he got the degree of Ph.d by writing Zikraa Abi Al-Aalaa. He traveled to France on scholarship. He studied history and Greek literature and composed thesis on Ibne Khuldoon. He served as Arabic professor in jamia Al-ahlia. In 1950he became education minister. His Literary Works: Taha Hussein's works can be divided into three categories: 1) Scientific study of Arabic literature and Islamic history: In this book, he brought some .(ال جاه لي ال ش عر ف ي) In 1962, Taha wrote On Pre-islamic poetry different and opposite ideas and views against rigid and conservative ideas and became criticized by many literary persons namely Mustafa Sadiq Al-Rafie and Mamen Al-Aziz. After was banned by Egyption Parliament due .(ال جاه لي ال ش عر ف ي) some time On Pre-islamic poetry to its novel and odd ideas. A year later, he published a presumably softened version of the book under a different title, Fī al-adab al-jāhilī. 2) Creative literary works with social content combating poverty and ignorance, , ال كروان دعاء The Call of the Curlew, ب ؤسال شجرة He wrote many novels like The Tree of Misery etc. The true Promise is his famous and monumental novel inال حق ال وعد The True Promise which he proved by historical incidents and evidences that Allah‟s promise is true. In his novels, he expresses an astounding sensitivity, insight and compassion in that age for a person with his background. His arguments for justice and equality are supported by deep and honest understanding of Islam. Equally remarkable are his sympathy with his downtrodden compatriots and his understanding of the deepest emotions and thoughts of woman as girl, lover, wife and mother. 3)Political articles: Taha Hussain became the editor-in-chief of a newspaper “Al-katib-al-Misri” and wrote many political articles which were published in the same newspaper. He also produced “The in which he wrote stories of suppression of ”اﻷر ض ف ى ال م عذب ون Sufferers: Stories and Polemics Egyptions during political demise in Egypt. He also remained editor of newspaper “ASSIASIAH” . In 1925 he wrote “Qadat ul Fikr”(leaders of thought) and mentioned some western thoughts and behaviors. Greek Influence on Taha’s Work: A great influence of Greek culture can be seen on Taha‟s works. He issued "Selected Pages" from Greek Dramatic poetry (1920), "The Athenian System" in 1921, and "Leaders of Thought" in 1925. “The Athenian System” was an incomplete attempt at an expose of Greek poets and their works. “Leaders of Thought” was a meticulous translation of one of the most important texts of Greek history of civilization. He deals with the religious impact on thought in the Middle Ages, then moves on to the Modern Ages of multi influences. His Prominent literary Works: Among his most prominent works are: a collection of essays on literary criticism (اﻷرب عاء حدي ث) Wednesday talk • (ال جاه لي ال ش عر ف ي) On Pre-islamic poetry • اﻷر ض ف ى ال م عذب ون The Sufferers: Stories and Polemics • أدي ب A Man of Letters, a novel • اﻷي ام (The Days (3-Part Autobiography • • An Egyptian Childhood م صر ىف ال ث قاف ة م س ت ق بل The Future of Culture in Egypt • ال بؤس شجرة The Tree of Misery • ال كروان دعاء The Call of the Curlew • The Following 8 Users Say Thank You to Faiza Dar For This Useful Post: ASF SRAA (Friday, January 25, 2013), comm786 (Tuesday, March 05, 2013), osman saleem (Wednesday, September 05, 2012), roijen (Sunday, July 15, 2012), sara bhittani (Monday, August 20, 2012), Sharafat Ali (Monday, November 05, 2012), Tassawur (Wednesday, July 18, 2012), Zara Sheikh (Tuesday, September 04, 2012) #2 Wednesday, June 20, 2012 Join Date: Jun 2012 Posts: 55 Thanks: 76 Faiza Dar Member Thanked 95 Times in 41 Posts Q:Explain the significance of pre-Islamic poetry and its importance in understanding the language of Quran. Pre Islamic Poetry: Pre-Islamic poetry is the master piece of pre Islamic literature. Indeed poetry is considered history of pre Islamic Arabs. In pre Islamic era the best poetry was used to be hanged with the wall of Kaaba. Hammaad –The Rhapsodist has collected some of the Qasaids in the volume named as ― “Mualqaat. Its Significance: Pre Islamic era was the age when poetry had reached the apex of its brilliance. The poet was the most respectable person in tribe. To safeguard the honor and respect of the tribe, the poets were always at the forefront. Ahmad Hassan’s view: Ahmed Hassan Zyat in his book ―Tarik h Adab Arabi has mentioned that ― “Whenever there emerged a poet in a tribe, it was taken as a blessing of Providence. The appearance was celebrated as the people of other tribe used to congratulate the tribe in which the poet was emerged”. Clement Huart’s view: Clement Huart in his book ―Literary History of Arabs has mentioned that “there were many poets the evidence of whom was the final say in order to decide to encamp or decamp a certain place. The booty which was collected in fights with other tribes was distributed by no person other than the poet.” Poetry as source of depiction of pre Islamic conditions: Another significance of pre Islamic poetry is that it depicts the social, political, cultural and moral condition of the society of Arabs before the emergence of Islam. Through this poetry of Dour-e-Jahlia, we know that Arabs were racially prejudiced without any central government or authority. The ordinary Arab out of the love for his tribe did not leave any stone unturned. Relevance to Quran: The poetry was given so much importance that Allah bestowed on the Holy Prophet(PBUH) His miracle in the form of a lucid and eloquent Holy Quran. It is an established fact that the miracle bestowed by Allah to different Prophets were according to the art, which was at its apex in that era. Poetry was most significant thing in the pre Islamic era. So Quran is the miracle of Allah, to show and answer the eloquent and lucid poets of Arabs. Importance of Pre Islamic Poetry In Understanding Holy Quran Socio Economic Culture: The interpretation of Holy Quran sometimes require a peep into the socio economic setup of that era and the poetry of that era is very good depiction and manifestation of the socio economic circumstances of that time. So, poetry was consulted to know thecustoms and traditions of that era. Understanding of Ghraib: There are many strange words or Gharaib in the Holy Quran which were alien to Arabs because these were no more in use in there day to day life. However these words were used by the poets in their poetry. So, in order to understand these Gharaibs , the interpreters and Mufasareen used to consult the pre Islamicpoetry. To understand Waduhaa the Mufasareen sought help from Pre Islamic poetry. Explanation of Ayats: Hazrat Abdullah bin Abbas was asked to explain some Ayats of the Holy Quran, He made allusion to the pre Islamic poetry to make it comprehendable for the people who asked him to explain them. Source to understand Grammar: The pr Islamic poetry was the master piece in the Arabic literature therefore this poetry provided as being a source for the grammar and it was used as a guideline. Source to know the superiority of Quran: Pre Islamic poetry also shows when it is compared with the Holy Quran that Holy Quran is the best of the lot and superior in its style, eloquence and lucidity than the pre Islamic poetry. The Following 6 Users Say Thank You to Faiza Dar For This Useful Post: Dr.Ehsan ilahi (Sunday, June 02, 2013), Habibbodla (Tuesday, February 12, 2013), salman habib (Tuesday, November 06, 2012), Sharafat Ali (Sunday, November 18, 2012),Tassawur (Wednesday, July 18, 2012), Zara Sheikh (Tuesday, September 04, 2012) #3 Wednesday, June 20, 2012 Join Date: Jun 2012 Posts: 55 Thanks: 76 Faiza Dar Member Thanked 95 Times in 41 Posts Q: Write a note on modern trend in Arabic literature. How and when Arabic literature was revived? Arabic literature which was facing its downfall for the last five centuries was revived in Egypt. After the invasion of Napoleon, Arabs especially Egypt came in direct contact with French or west. Now all the trends which were introduced in Arabic literature were determined by this very fact. This revival of Arabic literature is called “Al-Nahdat Al-Adab” . During the 20th century the Arabic literature was affected by the political turmoil and upheavals which were taking place in the Arab world. A cursory look at the trends in all genres will make the situation and picture more clearly to us. 1-Poetry:- Poetry was an area in which the new trends were emerged during 20th century.
Load more

Recommended publications
  • I Did Not Know the Levant in Its Heyday, I Arrived Too Late, All That
    1 I did not know the Levant in its heyday, I arrived too late, all that was left of the spectacle was a tattered backcloth, all that remained of the banquet were a few crumbs. But I always hoped that one day the party might start up again, I did not want to believe that fate had seen me born into a house already condemned to demolition. My people have built many houses, from Anatolia to Mount Lebanon, to coastal cities and the valley of the Nile, only to abandon them, one after another. I feel a nostalgia for them, unsurprisingly, and also a little stoic resignation when confronted by the vanity of things. Never become attached to something you might miss when the day comes that you must leave! It was in Beirut that I was born, on February 25, 1949. The news was announced the following day, as was once cus- tomary, via a paragraph in the newspaper where my father worked: Mother and child are both doing well. The country and the region, on the other hand, were doing badly. Few realized it at the time, but the descent into hell had already begun. Egypt, the adoptive country of my mother’s family, was in turmoil. On February 12, two weeks before my birth, Hassan al-Banna, founder of the Muslim Brotherhood, had been assassinated. He had gone to meet with one of his political allies; as he left the building, a car drew up and a gunman fired. Although shot in the chest, he did not collapse and the wound did not seem serious.
    [Show full text]
  • I) If\L /-,7\ .L Ii Lo N\ C, ' II Ii Abstract Approved: 1'
    AN ABSTRACT OF THE THESIS OF Asaad AI-Saleh for the Master of Arts Degree In English presented on _------'I'--'I--'J:..=u:o...1VL.c2=0"--'0"-=S'------ _ Title: Mustafa Sadiq al-Rafii: A Non-recognized Voice in the Chorus ofthe Arabic Literary Revival i) If\l /-,7\ .L Ii lo n\ C, ' II Ii Abstract Approved: 1'. C". C ,\,,: 41-------<..<.LI-hY,-""lA""""","""I,--ft-'t _ '" I) Abstract Mustafa Sadiq al-Rafii, a modem Egyptian writer with classical style, is not studied by scholars of Arabic literature as are his contemporary liberals, such as Taha Hussein. This thesis provides a historical background and a brief literary survey that helps contextualize al-Rafii, the period, and the area he came from. AI-Rafii played an important role in the two literary and intellectual schools during the Arabic literary revival, which extended from the French expedition (1798-1801) to around the middle of the twentieth century. These two schools, known as the Old and the New, vied to shape the literature and thought of Egypt and other Arab countries. The former, led by al-Rafii, promoted a return to classical Arabic styles and tried to strengthen the Islamic identity of Egypt. The latter called for cutting off Egypt from its Arabic history and rejected the dominance and continuity of classical Arabic language. AI-Rafii contributed to the Revival by supporting a line ofthought that has not been favored by pro-Westernization governments, which made his legacy almost forgotten. Deriving his literature from the canon of Arabic language, culture, and history, al-Rafii produced a literature based on a revived version of classical Arabic literature, an accomplishment which makes him unique among modem Arab writers.
    [Show full text]
  • •C ' CONFIDENTIAL EGYPT October 8, 1946 Section 1 ARCHIVE* J 4167/39/16 Copy No
    THIS DOCUMENT IS THE PROPERTY OF HIS BRITANNIC MAJESTY'S GOYERNMENT •C ' CONFIDENTIAL EGYPT October 8, 1946 Section 1 ARCHIVE* J 4167/39/16 Copy No. LEADING PERSONALITIES IN EGYPT Mr. Bowker to Mr. Bevin. (Received 8th October) (No. 1051. Confidential) 53. Ibrahim Abdul Hadi Pasha. Sir, Cairo, 30th September, 1946 54. Maitre Abdel Hamid Abdel Hakk. With reference to Mr. Farquhar's despatch 55. Nabil Abbas Halim. No. 1205 of-29th August, 1945, I have the honour 56. Maitre Ahmed Hamza. to transmit a revised list of personalities in Egypt. 57. Abdel Malek Hamza Bey. I have, &c. 58. El Lewa Mohammed Saleh Harb Pasha. JAMES BOWKEE. 59. Mahmoud Hassan Pasha. 60. Mohammed Abdel Khalek Hassouna Pasha. 61. Dr. Hussein Heikal Pasha. Enclosure 62. Sadek Henein Pasha. INDEX 63. Mahmoud Tewfik el-Hifnawi Pasha. 64. Neguib el-Hilaly Pasha. I.—Egyptian Personalitits 65. Ahmed Hussein Effendi. 1. Fuad Abaza Pasha. 66. Dr. Tahra Hussein. 2. Ibrahim Dessuki Abaza Pasha. 67. Dr. Ali Ibrahim Pasha, C.B.E. 3. Maitre Mohammed Fikri Abaza. 68. Kamel Ibrahim Bey. 4. Mohammed Ahmed Abboud Pasha. 69. Mohammed Hilmy Issa Pasha. 5. Dr. Hafez Afifi Pasha. 70. Aziz Izzet Pasha, G.C.V.O. 6. Abdel Kawi Ahmed Pasha. 71. Ahmed Kamel Pasha. 7. Ibrahim Sid Ahmed Bey. 72. ,'Lewa Ahmed Kamel Pasha. 8. Murad Sid Ahmed Pasha. 73. Ibrahim Fahmy Kerim Pasha. 9. Ahmed All Pasha, K.C.V.O. 74. Mahmoud Bey Khalil. 10. Prince Mohammed All, G.C.B., G.C.M.G. 75. Ahmed Mohammed Khashaba Pasha. 11. Tarraf Ali Pasha.
    [Show full text]
  • 9781474434010 Pepe Bloggin
    Blogging from Egypt Edinburgh Studies in Modern Arabic Literature Series Editor: Rasheed El-Enany Writing Beirut: Mappings of the City in the Modern Arabic Novel Samira Aghacy Autobiographical Identities in Contemporary Arab Literature Valerie Anishchenkova The Iraqi Novel: Key Writers, Key Texts Fabio Caiani and Catherine Cobham Sufism in the Contemporary Arabic Novel Ziad Elmarsafy Gender, Nation and the Arabic Novel: Egypt 1892–2008 Hoda Elsadda The Unmaking of the Arab Intellectual: Prophecy, Exile and the Nation Zeina G. Halabi Post-War Anglophone Lebanese Fiction: Home Matters in the Diaspora Syrine Hout Prophetic Translation: The Making of Modern Egyptian Literature Maya I. Kesrouany Nasser in the Egyptian Imaginary Omar Khalifah Conspiracy in Modern Egyptian Literature Benjamin Koerber War and Occupation in Iraqi Fiction Ikram Masmoudi Literary Autobiography and Arab National Struggles Tahia Abdel Nasser The ArabNahdah : The Making of the Intellectual and Humanist Movement Abdulrazzak Patel Blogging from Egypt: Digital Literature, 2005–2016 Teresa Pepe Sonallah Ibrahim: Rebel with a Pen Paul Starkey Minorities in the Contemporary Egyptian Novel Mary Youssef edinburghuniversitypress.com/series/smal Blogging from Egypt Digital Literature, 2005–2016 Teresa Pepe Edinburgh University Press is one of the leading university presses in the UK. We publish academic books and journals in our selected subject areas across the humanities and social sciences, combining cutting-edge scholarship with high editorial and production values to produce
    [Show full text]
  • Reclaiming Egyptian Identity in Naguib Mahfouz's Trilogy
    Journal of the College of Arts. University of Basrah No. ( 53) 2010 Naguib Mahfouz's Task of Cultural Representation Assist. Prof Ghanim Jasim Samarrai University of Sharjah, UAE I. Introduction In the first half of the twentieth century, many Arab writers were engaged in a long and difficult task aimed at achieving cultural independence and intellectual decolonization after years of inertia caused, if not imposed on them, by foreign domination. These writers were well aware of the fact that literature, amongst other types of artistic production, was a powerful medium for human expression, especially for those who look for better representation of their cultural identity. They observed, in particular, "the rise in the social power of the novel as an important form for expressing the collective imaginary" (Jacquemond, 2008: 221-2), and realized that we, the Arabs, are among those who have a very strong yearning for this kind of expression. Our cultural identity has for decades been under pressure and threat of fragmentation, ironically, "in an age of identity." (1) We have been worried about our identity and we need to affirm it; we need to show who we are. In Egypt, that task has been carried out by a group of writers, among whom Naguib Mahfouz stands out. This Egyptian Nobel Prize laureate was not merely a novelist, but over and above that, a man of vision committed to reclaiming the rich heritage of Egypt, of every inch of it. This commitment, I have to state, was not a political devotion or a cultural trait absorbed as the writer matured; it developed in him from the time he was seven years old, when he experienced an early meaning of nationalist feeling (Enany, 2007: 3).
    [Show full text]
  • The American University in Cairo Government and Politics in Egypt
    The American University in Cairo Government and Politics in Egypt Fall-2016 Instructor: Ashraf El Sherif Monday-Thursday 3:35-4:55 pm WALEED C148 Office hours: Monday-Thursday 12:30-2:00 pm Office: HUSS 2027 Email: [email protected] Course Objective This course offers a historical and thematic analysis of the nature and dynamics of modern Egyptian politics including the state institutions, civil-military relations, parliaments and political parties, ideology and political economy. The objective of this course is to study the evolution of Egypt's political institutions, processes and dynamics highlighting its elements of continuity and change. The first part of the course will be chronological, intended to give students a basic knowledge of the history and evolution of Egyptian political institutions. The course will start by searching state origins in Mohammed Ali's time and the regime's origins in Nasser's time. We will then proceed to Sadat's period that constituted the backdrop of the Mubarak's periods that will form the second part of the course.. The second part will be thematic, in which we will deepen our knowledge of some key political issues facing Egypt today that have led Egypt to the 2011 revolution and shape its post 2011 political arena till the reconsolidation of authoritarianism in the post- 2013 era. Such themes will include but are not limited to the following:, the rise of the second republic, civil participation, social movements, civil society, ideological actors, the role of the military, parliamentary elections, presidential elections and the evolving legal structure. The last part of the course will highlight the 2011 revolution and its political impacts including the counter-revolution and re- consolidation of state authoritarianism under General Abdel-Fattah al-Sisi and the military rule.
    [Show full text]
  • Imágenes Occidentales Del Oriente Medio a Través De Las Traducciones De Textos Árabes Al Francés En La Época Del Protectorado
    UNIVERSIDAD COMPLUTENSE DE MADRID FACULTAD DE FILOLOGÍA Departamento de Filología Francesa IMÁGENES OCCIDENTALES DEL ORIENTE MEDIO A TRAVÉS DE LAS TRADUCCIONES DE TEXTOS ÁRABES AL FRANCÉS EN LA ÉPOCA DEL PROTECTORADO MEMORIA PARA OPTAR AL GRADO DE DOCTOR PRESENTADA POR Ahlam Mahmoud Rashid Sbaihat Bajo la dirección de la doctora Amelia Sanz Cabrerizo Madrid, 2016 © Ahlam Mahmoud Rashid Sbaihat,2002 Universidad Complutense de Madrid Facultad de Filología Departamento de Filología Francesa Imágenes occidentales del Oriente Medio a través de las traducciones de textos árabes al francés en la época del protectorado Tesis doctoral Dirigida por: Dr. Amelia Sanz Cabrerizo Doctorando: Ahlam Mahmoud Rashid Sbaihat 2001-2002 AGRADECIMIENTOS En primer lugar me gustaría agradecer al Ministerio de Asuntos Exteriores Español el haberme concedido una beca de cuatro años sin la cual no hubiera podido llevar a cabo este estudio. También he de expresar mi agradecimiento a otras instituciones, como l’Institut Français d’Archéologie Orientale del Cairo por haberme otorgado una beca para realizar la investigación relacionada con el tema de mi tesis en el Cairo y al Institut Français de Damasco por haberme facilitado, fuera de las normas, consultar una gran cantidad de sus fondos durante mi corta estancia en Siria. Quisiera también mostrar mi agradecimiento al Departamento de Filología Francesa de la Universidad Complutense y de forma especial al Dr. Javier del Prado por haberme aceptado en su programa. He de dar públicamente las gracias a quien con tanta paciencia me ha dirigido más directamente en este trabajo, la Dra. Amelia Sanz Cabrerizo, del Departamento de Filología Francesa de la Universidad Complutense de Madrid: por su disponibilidad destacable e inolvidable, por su ayuda y dedicación personal preciosas y eficaces, por su excelente capacidad de dirigir y manejar con tanta habilidad y tanto conocimiento este tema.
    [Show full text]
  • Voicing the Voiceless: Feminism and Contemporary Arab Muslim Women's Autobiographies
    VOICING THE VOICELESS: FEMINISM AND CONTEMPORARY ARAB MUSLIM WOMEN'S AUTOBIOGRAPHIES Taghreed Mahmoud Abu Sarhan A Dissertation Submitted to the Graduate College of Bowling Green State University in partial fulfillment of the requirements for the degree of DOCTOR OF PHILOSOPHY December 2011 Committee: Ellen Berry, Advisor Vibha Bhalla Graduate Faculty Representative Radhika Gajjala Erin Labbie iii ABSTRACT Ellen Berry, Advisor Arab Muslim women have been portrayed by the West in general and Western Feminism in particular as oppressed, weak, submissive, and passive. A few critics, Nawar al-Hassan Golley, is an example, clarify that Arab Muslim women are not weak and passive as they are seen by the Western Feminism viewed through the lens of their own culture and historical background. Using Transnational Feminist theory, my study examines four autobiographies: Harem Years By Huda Sha’arawi, A Mountainous Journey a Poet’s Autobiography by Fadwa Tuqan, A Daughter of Isis by Nawal El Saadawi, and Dreams of Trespass, Tales of a Harem Girlhood by Fatima Mernissi. This study promises to add to the extant literature that examine Arab Muslim women’s status by viewing Arab women’s autobiographies as real life stories to introduce examples of Arab Muslim women figures who have effected positive and significant changes for themselves and their societies. Moreover, this study seeks to demonstrate, through the study of select Arab Muslim women’s autobiographies, that Arab Muslim women are educated, have feminist consciousnesses, and national figures with their own clear reading of their own religion and culture, more telling than that of the reading of outsiders.
    [Show full text]
  • TAHA HUSSEIN (1889-1973) 1 Abdel Fattah Galal
    The following text was originally published in Prospects: the quarterly review of comparative education (Paris, UNESCO: International Bureau of Education), vol. XXIII, no. 3/4, 1993, p. 687-710. ©UNESCO: International Bureau of Education, 2000 This document may be reproduced free of charge as long as acknowledgement is made of the source. TAHA HUSSEIN (1889-1973) 1 Abdel Fattah Galal Yes, in the darkness and tranquility of the night, I allow myself the indulgence of a beautiful dream. I see an Egypt which has done all I have ever asked, now devoting its wholehearted care and attention to education. I see an Egypt which has achieved all I have ever promised. I see an Egypt from which the mists of ignorance have been lifted, now bathed in the light of knowledge and learning. I see an Egypt in which education embraces all the people, rich and poor, strong and weak, bright and dull, young and old. I see an Egypt steeped in the sweetness of education, an Egypt in which the light of education brightens hovel and palace alike.1 This, then, was the beautiful dream of Taha Hussein, one of Egypt’s greatest thinkers. It was the summation of his experiences in life, drawing together the strands of Egypt’s immemorial past, its modest present and its glittering future. His thinking, which grew out of the very soil of Egypt, was combined with his experiences of Egypt and the Arab world, of Islam and Europe. It was a declaration of war on backwardness and a proposal of alternatives drawn from modern civilization, which he had experienced in Europe, above all in France, his second home.
    [Show full text]
  • Nicomachean Ethics by the Famous Twentieth-Century Egyptian Philosopher and Father of ‘Arab Existentialism’ Abd Al-Rahman Badawi (D
    ARTICLE https://doi.org/10.1057/s41599-019-0376-9 OPEN Editions, translations, transformations: refashioning the Arabic Aristotle in Egypt and metropolitan Europe, 1940–1980 Kamran I. Karimullah 1* ABSTRACT Like translations, critical editions can play an important role in the language- mediated evolution of political concepts. This paper offers a case-study of a modern edition of 1234567890():,; Aristotle’s Nicomachean Ethics by the famous twentieth-century Egyptian philosopher and father of ‘Arab existentialism’ Abd al-Rahman Badawi (d. 2002). It draws on ancient Greek and medieval Arabic corpora developed by the Genealogies of Knowledge project and a modern Arabic corpus accessible through Sketch Engine to examine the lexical patterning of key political items relating to the concept of citizen in the Arabic and Greek versions of Aristotle’s Nicomachean Ethics. This corpus-based analysis of lexical patterns is contextualised against discursive and disciplinary parameters that shaped Badawi’s edition. Supplementing this collocational analysis of relevant lexical items with a more traditional analysis of Badawi’s paratexts, I argue that the editing process produces a hybrid ‘third text’ that is neither a transcription of the original manuscript nor a reconstruction of the manuscript’s archetype. The paper concludes that, like translations, editions transform the texts they are based on. 1 University of Manchester, Manchester, UK. *email: [email protected] PALGRAVE COMMUNICATIONS | (2020) 6:3 | https://doi.org/10.1057/s41599-019-0376-9 | www.nature.com/palcomms 1 ARTICLE PALGRAVE COMMUNICATIONS | https://doi.org/10.1057/s41599-019-0376-9 Introduction ristotle’s (d. 322 BCE) Nicomachean Ethics sets out a but does not mince words about his disdain for others.
    [Show full text]
  • A Study of Tawfiq Al-Hakim's Equilibrium Doctrine And
    A Study of Tawfiq al-Hakim’s Equilibrium Doctrine and Philosophical Narratives Thesis submitted in accordance with the requirements of the University of Liverpool for the degree of Doctor in Philosophy by Shereen Hamed Shaw. July, 2015 Department of Philosophy University of Liverpool 7 Abercromby Square Liverpool, L69 7WY © 2015. All rights reserved. 1 For my Mother Hala ‘Abduh Dergham 2 TABLE OF CONTENTS Abstract Acknowledgement Note on Translation Preface........................................................................................................................................ 9 Translation of Tawfiq al-Hakim’s Equilibrium ...................................................................... 14 Introduction: Background and Influences ......................................................................... 53 I. Arab Existentialism ............................................................................................... 54 II. Jean Paul Sartre and Simone de Beauvoir in Egypt .............................................. 64 III. Tawfiq al-Hakim and Others ................................................................................. 75 Chapter One: The Equilibrium Doctrine ............................................................................. 89 I. Introduction ........................................................................................................... 90 II. The Doctrine ......................................................................................................... 94 III. Conclusion
    [Show full text]
  • Presented By
    PRESENTATION ON AR – 202 / CC6 (MODERN POETRY) FOR ACADEMIC SESSION 2019 – 2020 SEMESTER – II LESSON – 1 Life and Work of Hafiz Ibrahim PRESENTED BY DR. SARWAR ALAM NADWI HOD, DEPARTMENT OF ARABIC PATNA UNIVERSITY PATNA Introduction:- ( )1871–1932)was a wellحافظ إبراهيم ) Hafiz Ibrahim known‎Egyptian poet of the early 20th century. He was dubbed the "Poet of the Nile", and sometimes the "Poet of the People", for his political commitment to the poor. His poetry took on the concerns of the majority of ordinary Egyptians, including women’s rights, poverty, education, as well as his criticism of the British Empire and foreign occupation. He was one of several Egyptian poets who revived Classical Arabic poetry during the latter half of the 19th century. While still using the classical Arabic system of meter and rhyme, these poets wrote to express new ideas and feelings unknown to the classical poets. Hafez is noted for writing poems on political and social commentary. Life of Hafiz Ibrahim: Hafiz was born in 1871 in Dayrut, in Egypt. His father was an Egyptian engineer and his mother was Turkish. When he was two years, he lost his father in poverty in Dayrut and his mother moved to Cairo and his uncle adopted him. His uncle sent him to Khdyvyh charity school. His elementary and secondary schools finished in Cairo, he spent the first step of his hard life. Hafiz Ibrahim had not a suitable condition to living, To the extent that they chose a ship for living and he was born on the same ship.
    [Show full text]