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khaliltumandar · 4 years ago

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" Influence & Impact of the Arabic Language & Literature on the Western World "

Speech delivered by:

Dr. Khalil Tumandar on 9th Dec 2020 in an international Conference/ webinar, organized by Arabic Dept of Sir Syed College, Aurangabad,

alongwith the Guest Speakers from different Countries including : (Canada ,Egypt,India, Iraq,Japan,KSA,

Kuwait,Turkey,UAE,USA & Yemen).

اعوذ بالله من الشیطن الرجیم

بسم الله الرحمن الرحیم

الحمدلله رب العالمین والعاقبته للمتقین والصلوہ والسلام علی سید الانبیاءوالمرسلین وعلی آله و اصحابه اجمعین اما بعد -

قال رب الشرح لي صدري ویسر لي امري و احلل عقده من لساني یفقهوا قولي

Respected Chairperson ,

Dr. Shamama Parveen۔

Principal Sir Syed College,A'abad ,India,

Dr Shaikh Kabir Ahmed.

Prof & Head, Department of Arabic , Sir Syed College,Aurangabad(Maharashtra),

Dr. Muhammed Mustafa khan Al - Nadwi Al- khairi.

Former Prof, Dr. Abdur Rasheed

Al- Nadwi ,Al-Madni.

Former Prof Dr. Muhammed Sadrul Hasan Al- Nadwi Al - Madni.

Distinguished Guest Speakers from different Countries .

Respected and Dear Audience .

As-salam- Alaikum

السلام علیکم ورحمتہ الله وبرکاتہ

Indeed it is a great privilege and honour for me to be here, on this auspicious occasion of two days Arabic International Conference / Webinar on

" Literary & Linguistic Influences of Arabic on International Languages" organized by , Department of Arabic, Sir Sayyed College of Arts, Commerce and Science, Aurangabad, Maharashtra, India.

Late (Marhoom) Prof Tilawat Ali was founder Chairman of this renowned institute. Prof Tilawat Ali was very well known to me since 1989-90 when he planned to establish this great educational center. May Allah accept his deeds and services as a source of maghfirat in Aakhirat ( the life hereafter)Aameen .

Today I have been asked to highlight few relevant points over the topic,

" Influence and impact of the Arabic Language and Literature on the Western World ".

Dear Audience ,

Before we should proceed our main discussion, it would be better to know how many spoken languages exist presently ?

It is around 7117.

if we select, ten top most popular spoken languages among these, then the list would be as:

(1) Mandarin

( Mandarin and Cantonese languages , used mostly in China).

(2) English .

(3) Hindustani (mixed Urdu & Hindi ) .

(4) Spanish.

(5) Arabic .

(6) Malay.

(7)Russian.

(8)Bengali.

(9) Portuguese &

(10) French.

The Arabic language is ranked as , fifth spoken language in the world.

Dear Friends,

Today I would like to begin my talk, with the Divine Message of the Holy Quran, Chapter 30 Surah Al - Rum, Aayat 22.

ومن آیاته خلق السماوات والارض و اختلاف السنتکم والوانکم ان في ذلك لایات للعالمین -

Translation:

And among His signs is the creation of the heavens and the earth, and the diversity of your languages and colours. Surely, in this there are the signs for those of sound knowledge.

These Divine words of the Holy Quran indicate clearly that, all languages are signs of the greatness of our Creator Allah Subhanahu Taala. Hence, we should respect all languages and at no cost discriminate against any human being based on language and colour.

The Arabic language has a great significance all over the world, as it is the language of the Holy Quran.

We know very well that, the first aayat of the Holy Quran revealed as :

اقرا باسم ربك الذی خلق

Translation: " Read, O' Prophet, in the name of your Lord "Chapter 96/1.

Another reference regarding the importance of the Arabic language:

احبوا العرب لثلاث:

لاني عربي' والقرآن عربي و کلام اھل الجنته عربي

رواه العقیلی فی الضعفاء

والطبرانی فی ال��بیر

والحاکم فی المستدرک

والبیہقی فی شعب الایمان

( عن ابن عباس رضی اللہ عنہ)

and there is one more reference as :

عن ابی ھریرہ رضی الله عنہ: قال قال رسول الله صلی الله علیہ و سلم انا عربي والقرآن عربي ولسان اھل الجنته عربي

It is narrated from Abu Huraira ( رضی الله عنہ ) that, Rasoolullah Prophet Muhammed( P.B.U.H) صلی الله علیہ و سلم said that, I am Arabi, Quran is in Arabic and the language of Paradise is Arabic.

Al - hamdu- lillah, these (03) three are the main reasons why we should love the Arabic language.

According to data collected in the recent past, it was believed that around two hundred & twenty( 220) Million Arabic speakers exist, but equally four hundred & fifty ( 450) Million could be considered as Arabic language speakers all over the world when one should include non- Arabs, who know the Arabic language because of their interest.

Arabic is the language of the Holy Quran, Prayers ( Salah )and Islamic Studies( Hadith & Fiqh- Islamic Jurisprudence) for a billion and a half Muslims all over the globe. it is also used by a large number of people in different fields of culture, religion, history, trade, technology, agriculture, medical fraternity, engineering, fabrics & clothing, chemicals & pharmaceuticals, food & drugs, Mathematics & Astronomy, Algebra& Geometry, Zoology & Botany.

English and other European languages are enriched with numerous Arabic loan words. As many words in the European languages are originally derived from Arabic.

Just for an illustration, few examples of the English words as:

Camel جمل ،Giraffe زراف' Camphor - کافور ' Musk - مسک ،Caliph - خلیفہ ' Lemon- لیمون ' Alcohol - الکحل ' Sugar - سکر '

Syrup - شراب, Algebra- الجبرا '

Carat - قیراط etc.

There are almost more than 1000 English words of Arabic origin used in a routine.

Dear Friends,

Arabs invented the concept of numerical digit (0)Zero/ صفر ( sifar ,khali - kuch naheeh ,zee- roh) which means emptiness or nothingness and it made easier all complicated mathematical calculations.

We equally noticed that Western Culture is very much influenced by Arabic Philosophers like Khalil Jibran ( خلیل جبران ), Poet Mehmud Darwesh. ( محمود درویش )۔ Even they were impressed by great scholars like Avicennia ( ابن سینا) Ghazali ( غزالی ) and Ibn Rushd( ابن رشد ).

The translation work of renowned Mathematician Al - Khwarizmi who invented Algebra ( الجبرا) mostly at the end of the eighth century, Jabir bin Aflah & Muslima Al - Majriti were the famous names referred by Madrid ( Capital of Spain), even in the 12th century.

Andalusian Scholar completed the great work of translation of Aristotle and Ibn Rushd into Latin & that too in those days, when Greek Philosophy did not exist in Europe. It is also mentioned in the history of the world that collection of Indian Stories known as پنچ تنتر / Panchtantra was translated into Arabic from the Persian version of Ibn- Al - Muqqaffa with the name " Kalila - wa- Dimnah" . This Arabic portion was translated in many languages of the world and collection of these stories were published five hundred years ago, by an English publisher named William Caxton in 1484.

It is also observed that the Spanish language has many Arabic words.

Cardova (Qartaba/ قرطبہ) is also called Cardoba, a city located in southern Spain. There is a library that has more than 400000( four hundred thousands) manuscripts ( مخطوطات ). But, this was a time when taking a gus'l or a bath was considered a dangerous custom.

Non-muslim Arabic Scholars from the West are called " Orientalists"( مستشرقین). They are paid for presenting their critical concepts. They have a keen interest in learning the Arabic language, to know details about the Holy Quran & Hadith (Traditions of Prophet Muhammed, P.B.U.H,صلی اللہ علیہ و سلم) and deep knowledge of Islam & history. They dedicate their lives to their missions. Few of them during their research realized the truth and finally enter the fold of Islam. The Hidayat ( ہدایت / guidance) comes to them only from Almighty Allah subhanahu Quddus ( الله سبحانہ قدوس).

Infact , we should be thankful to the Orientalists who learn the Arabic language & literature, irrespective of their intentions and missions. I would like to enumerate the few .

(1) Joannis Damascene: (676-749 ) official of the Caliph of Damascus.

(2) Abd - al - Masih ibn Ishaque Al- Kindi, an Arab Christian most probably of the 8th / 9th century, his work was translated into Latin and very much popular in Europe.

(3) Petrus Venerablis ( 1092-1156 ) translated , Holy Quran into Latin.

(4) Mose bin Maimoon ( 1135-1204 ) A Jewish Theologist and Talmudist wrote a book Dalalat al- Harin, a guide on Jewish theology, published in 1190.

(5) Marco de Toledo: ( 1193-1216 )

Did translation of Holy Quran, from Arabic to Latin.

(6) Frederik 2: ( 1194-1250 )

An emperor, who continued the mission of translation of Holy Quran from Arabic to Latin.

(7) Ibn- Kammuna : ( 1215-1285)

A Jewish scholar who wrote a book in Arabic on examination of inquiries into three faiths.

(8)Alfonso Sabco: ( 1221-1284)

who did the translation from Arabic into Greek, over the scientific works of Arabs, later on, it was translated into Latin and its maximum translators were jews.

(9) Raman Marti ( 1286):

A traditional partisan ( a strong supporter of a cause), who studied Islam thoroughly and in his book gave the references of Holy Quran, Hadith and quotations from Al - Farabi, Ibn - Sina, Al - Ghazali & Ibn Rushd in his books.

(10) Bar -Ebraya: ( 1226-1286)

much influenced by Al - Ghazali.

(11) Theodor Barliander: ( 1506-1564).

A Zurich theologian published his book with a preface written by Martin Luther.

(12) Andre Ryer: ( 1580- 1660)

Did translation of holy Quran from Arabic to French, published from Paris

in 1647.

(13) Alexander Ross:(1591-1654)

From Scotland did a translation of holy Quran Kareem from French to English.

(14) Antoine Galland :( 1646-1715)

From France, first in the West to translate the Arabian Nights.

(15) Humphrey Prideaux: (1648-1724) wrote many books on Islam.

In addition to the above mentioned, there are many more orientalists, still busy round-the-clock in their mission since the last 1400 years.

No doubt, the Arabic language has also influenced the English language and Western Culture.

Indeed the Arabic language is a live language, which is survived in its original form even after 1400 years, when the first aayat or the First Divine Message of Almighty, in the form of the Holy Quran revealed to, our Beloved Prophet Muhammed ( P.B.U.H) صلی اللہ علیہ و سلم, brought by Archangel Jibraeel علیہ السلام ( Alaih salam), at the Mount Hira ( جبل نور ), Holy Makkah.

اقراء باسم ربك الذی خلق

" Read, O Prophet, in the Name of your Lord, who created ".

Hence, we must read and understand the Arabic language as much as possible, so that we can convey the message of our Creator to mankind all over the world.

انا انزلنه قرانا عربیا لعلکم تعقلون ( سورہ یوسف آیت 2 )

We have revealed it as a Recitation in Arabic that you may fully understand ( surah Yusuf,aayat number 2).

May Allah guide all of us and everyone in the world so that we can understand the words of our Lord Almighty Allah , the words of wisdom in the form of

" Holy Quran " on this earth . ( Aameen ).

Speech delivered by :

Dr. Khaliluddin Tumandar,

mbbs( Bom)mcps.

Former physician, Haram Shariff

Holy Makkah

Presently at :

Ontario, Canada.

email: [email protected].

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tareq131824me · 4 years ago

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Who first translated the Qur'an into Bengali?

There is no end to the confusion among us who first started this fortunate work of translating the Quran into Bengali. Who or what word introduced in our society that Girish Chandra Sen, the evangelist of the new legislation of Brahmanism, translated the Quran into Bengali for the first time. This is the same thing about the founder of democracy, Abraham Lincoln. Just as such statements have no basis in the eyes of political scientists, similarly there is no reality in the eyes of Quran scholars. One or two printers and publishers of the Quran in our region, together with them, are freely promoting something that is historically unsupported.

Girish Chandra Sen has translated and published the entire Quran, so there is no chance of underestimating him and his contributions. That is why he is the first translator to deny the contribution of others and call it oppression. We must acknowledge that he has translated and thanked me for this great work.

Currently, many commentaries and Bangla Quran have been published. But two hundred years before today, this idea was unimaginable. At that time, the interpretation and translation of the Quran were mainly in Urdu and Persian. The glory of books in Bengal. Stories, poems, events, and Islamic themes were also written in the language of the book. The story of the Prophet, the victory of the Prophet, and many other religious matters were narrated in the language of the book. Hundreds of thousands of books including Khairul Bashar, Pandenama, Mesbahul Islam have spread the knowledge and enjoyment of Bengali literature from house to house. People were satisfied with them.

The famous Mujaddid Islamic thinker and social reformer of India at that time, Shah Wali Ullah Muhadis Dehalvi (1803–18), and descendants of that dynasty tried hard for the full implementation of Islam in India. His great-grandson Shah Ismail Shahid (17-1831), along with his comrades, lit the lamp of the Islamic Renaissance. He has dedicated himself to setting his ideas with the help of Australians and Moses. The Maulana Amiruddin Basunia under consideration was a person of the past. According to the investigation, Maulana Amiruddin Basunia started the first Bengali translation of the Quran in 1806, about 60 years before Girish Chandra Sen's translation in 1855. He completed the Ampara translation of the Quran at that time.

This historical information is supported by the writings of almost all Quran scholars from Dhaka and Calcutta. Almost all the Quran research institutes of both Bengalis agree that Maulana Amiruddin Basunia is the lucky person who gave a great start to this great work of translation of the Quran into Bengali. This information has been equally supported in Ph.D. research written on the history of Quran translation in Bengali in various universities of our country over a decade. Therefore, in only two years of his translation, the famous Quranic researcher Maulana Naeemuddin appeared with a reliable and complete translation of the Quran. Earlier, an English priest from Calcutta also translated the Quran. It is heard that Maulana Amiruddin translated the Quran from Basunia to Girish Chandra Sen, i.e. between 1608 and 1850.

Even 6 years before Girish Chandra, another non-Muslim Rajendralal Mitra published a translation of the Quran. However, his translation was not complete. There were passages in his translation. In 1833, Maulvi Naeemuddin (1832–1907) published a monthly magazine called Akbar Islamiyya, through which he began to dispel the superstitions of society and translate the Quran. He died on 23 November 1906 after completing the translation of the Quran by 10 paragraphs. Akbar's Islamia lasted from 173 to 1793. Famous writer and editor Sheikh Abdur Rahim (1859–1931) praised Akbar Islamia and Maulvi Naeemuddin, then published from Tangled. The poet Abdul Qadir (1908–1974) noted in the third chapter of his book on civic literature and culture that Maulvi Nayimuddin was the first Bengali Muslim to translate the Quran into Bengali. He translated 10 paragraphs and was transferred on 23 November 1906 before the completion of printing. The poet Abdul Qadir has written in the fourth chapter of his book, and the first Muslim to translate the entire Quran into Bengali. Printed by Munshi Karachi Box at Maulana Mohammad Abbas Ali (1859-1932), 1317 Bengali year, Beniapukur Road, 33, Calcutta. Was. Translation up to 30 Paras. Page Number 96. Urdu translation below the original Arabic text and Bengali translation below it.

Urdu Tafseer and Bengali notes are given on either side of the border. Then at the end of that comment, the translator quoted what he said, ure is the original scripture of Islam, Amritamayan Quran… scholars have translated it into Persian, Urdu, etc. But to date, no translation of this has been seen in simple Bengali language which is understandable to the Muslims of Bengal. They were deprived of the sweet words of the Quran. This translation was published to overcome its shortage. Then in the fifth chapter, he tells about the translated commentary of Khan Bahadur Maulvi Taslimuddin Ahmed (1852–1926). The first volume (first 10 paragraphs) of his translated Quran was published in 1329 BS i.e. 1922 AD and the second section was published in 1330 BS or 1923 AD (second 10 paragraphs) and the third section or last section was published in 1925 AD. The first section was 456 pages, the second section was 456 pages and the third section was 521 pages. The original Arabic was not given in this translation, but the verses and Ruku numbers were given. In the sixth chapter, he mentions the names of all those who have completed subsequent translations of the Quran. Maulvi Abdul Hakim and Ali Hasan translated the entire Quran in 1936. Maulvi Nakibuddin Khan's (1890–197) translation was in 30 volumes in 30 paragraphs.

Ruhul Amin, Maulana Mohammad Akram Khan, Maulvi Hawa Ahmed, Maulvi Moe. Taimur, Fazlur Rahim Chaudhary, Dr. Muhammad Shahidullah, dr. Kudrat-e-Khuda, Proc. Abul Fazl and others translated parts of the Quran. In 1933, Nazrul composed Ampara in poetry.Former dean of the Department of Arabic and Islamic Studies at Rajshahi University, Drs. Krishna Kumar, who published a special discussion-review and research literature on many translations and commentaries of the Quran. Muhammad Mujibur Rahman. His theme was the practice of the Quran in Bengali.

#bangla quran #al quran bangla #bangla quran sharif

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urduclassic · 6 years ago

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Dr. Jameel Jalibi : A life devoted to Urdu literature

Dr. Jameel Jalibi was a noted linguist, critic, writer, and scholar of Urdu literature and linguistics from Pakistan. He also was Vice-Chancellor at the University of Karachi.

Life and career

Jameel Jalibi was born on 12 June 1929 in a Yusufzai family of Aligarh, Uttar Pradesh. His early schooling was in Aligarh. He matriculated in Saharanpur and did his Bachelor of Arts from Meerut College. One day before the partition of India, on 13 August 1947, Jalibi migrated to Karachi, Pakistan, where he continued his education and literary activities. He received a Master of Arts degree, Bachelor of Laws degree and a Ph.D from Sindh University. He then worked for the Income Tax Department of Pakistan until his retirement. In 1983, he became Vice-chancellor of Karachi University, where he served until 1987. Then he joined the Muqtadara Quami Zaban (National Language Authority) as its Chairman.[1] He used to associate with Karrar Hussain, Sabzwari, Jalib Dehlvi and Ghayur Ahmed Ramzi. From 1950-54, he served as co-editor of an Urdu monthly by the name of Saqi and wrote a monthly column Baatein. He also started a quarterly magazine by the name of Naya Daur. He died on 18 April 2019 at the age of 89.

Publications

Pakistani Culture

Tanqeed aur Tajarba (Criticism and Experience)

Nai Tanqeed (New Criticism)

Adab, Culture aur Masa'el (Literature, Culture and Problems)

Muhammad Taqi Meer

Maasir-e-Adab (Contemporaries Of Literature)

Quami Zaban (National Language)

Yak-Jehti Nafaz aur Masa'el (Solidarity Of Self and Problems)

Masnavi Kadam Rao aur Pidam Rao

Diwan-e-Hasan Shauqi (Collection of Hasan Sahuqi's Poetry)

Farhang-e-Istalahaat (Dictionary of Terms)

Qadeem Urdu Lughat (Ancient Urdu Dictionary)

Tareekh-e-Adab-e-Urdu (History of Urdu Literature)

Diwan-e-Nusrati (Collection of Nusrati's Poetry)

Elliot ke Mazameen (Essays of Elliot)

Pakistan: The Identity Of Culture

Janwarsitan (Animalised)

Arastoo Se Elliot Tak (From Aristotle to Elliot)

Adbi Tehqique ( please update Publisher)

Qaumi English-Urdu Dictionary (Jameel Jalibi: May 5th 1995)

Tareekh-e-Urdu Adab Vol 1-4 (History of Urdu Language and Literature) (1984)

Awards and recognition

Hilal-e-Imtiaz (Crescent of Distinction) Award in 1994 by the President of Pakistan

Sitara-e-Imtiaz (Star of Distinction) Award by the President of Pakistan

Baba-i-Urdu Maulvi Abdul Haq Award (National Literary Award) given by Pakistan Academy of Letters in 2006.

In 2016, a memorandum of understanding was signed at the University of Karachi for the establishment of a library to be named after former Vice Chancellor Jamil Jalibi. Courtesy : Wikipedia

#Urdu #Urdu Poetry #Jameel Jalibi #Karachi #Pakistan #University of Karachi #Urdu Literature #World

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hazratsultanbahoo · 6 years ago

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Bridal Symbolism in Sultan Bahu’s Poetry

One of the Punjabi siharfi or bayt of Sultan Bahu may be translated in English as such:

Everybody recites the kalima (or the basic formula of Muslim faith) verbally, but only the ‘āshiq (the lovers) recite it from their hearts, and they are very few. It is my mentor who has taught me how to recite it from the heart, which has made me sadā suhāgan (or the eternal bride).

It is this very concept of sadā suhāgan or the eternal bride which is the central theme of the present paper, with a particular emphasis on the symbolic or metaphorical usage of concepts related to bride hood in the poetic compositions of the Sufis, with particular reference to Sultan Bahu, in a historical perspective.

Sufism is called the way of love, [i] because Love for the Absolute, the Supreme Being, or God, is one of the core principles of Sufism, and it has also been a consistent theme in Sufi writings, particularly poetical works. Although the English term ‘love’ does not convey the Sufi concept of ‘ishq, which refers to intensified love coupled with passionate longing, the term ‘love’ has been used in this paper for convenience. Coming back to the notion of Divine love, the Sufis believe that the Divine love is reciprocal, and that is why they emphasize the Divine attribute of being ‘the Loving One’—al-Wudūd, which is one of the ninety-nine names of God.

Historically speaking, the notion of unconditional love for God was articulated for the first time by an eighth-century Sufi woman named Rābi‘ah al-‘Adawiyah of Basrah (d. 801) in her poetic compositions. She urged the people to worship God out of love, instead of owing to the fear of hell or greed for paradise. She taught that a Sufi must love God for Himself alone. [ii] The theme of Divine love was further elaborated by the great Sufi masters of subsequent times. The thirteenth-century Andalusian/Spanish Sufi master, Muhiyy al-Din Muhammad b. ‘Ali Ibn al-‘Arabi (d. 1240) and Jalāl al-Dīn Rūmī (d. 672/1273) elaborated on the theme of Divine love, which is based on the notion of the separation of the human soul from its Divine source of origin.

The Sufis believe that the higher and subtle truths of Sufism, or the ‘mysteries of Divine love’, revealed to the accomplished Sufi masters are essentially incommunicable, particularly the state of fanā fi Dhāt or fanā fi Allah, i.e. the spiritual union or the unitive experience. However, these truths and mysteries of love can only be articulated through rich symbols, often employing metaphors, allegories and similes. Their symbolic representation through twined expressions does not make them objectionable in the eyes of the religious establishment, and may not mislead the lay persons.

The Sufi poets have represented the Real Love or Ishq-i Haqīqī through the language and terminology of Ishq-i Majāzī or human love. In other words, the Divine Love is often articulated in human terms by borrowing expressions from the phenomenon of romantic love between a man and a woman. Therefore, the Sufi poets have used gendered imagery in their works, and have presented themselves as ardent lovers, and portrayed God as the Divine Beloved. Sometimes, the metaphor of husband or bridegroom is also evoked for God, whereas wife or bride is used as a symbol of the human self.

Such bridal symbolism is common in many other mystical traditions of the world. It can be identified in the Old and the New Testaments, [iii] in Catholicism, in Jewish mystical literature as well as in Hindu and Bhakti mystical traditions. One striking example is that of the renowned sixteenth-century Rajput saint and poetess of Rajasthan, Mirabai (d. 1547) vividly portrays herself as the bride of Lord Krishna. [iv]

In Sufi tradition, the bridal symbolism metaphorically suggests the notion of spiritual marriage. The ninth-century Persian Sufi, Bayazid of Bistam (d. 874) referred to the Sufis as the brides of God for the first time. [v] Bridal symbolism is also evident in works of Ibn al-Arabi and Rumi. It is worthy of note that such symbolic expressions are characterized by gender reversal, since the male Sufi poets identified themselves with the feminine. Switching of masculine and feminine positions is a common characteristic of Sufi poetry.

It is interesting to note that the term ‘urs literally means wedding in Arabic, and it is traditionally used to refer to the death anniversary celebrations of Sufis. These death anniversaries are not merely observed, they are celebrated by the disciples and devotees like wedding occasions, and that is why there is much festivity and rejoicing. In symbolic sense, it denotes the idea of spiritual wedding, i.e. union of the soul of the departed Sufi with God—the Primordial Beloved. The Sufi is considered the bride of God, who has left for his eternal abode, i.e. the house of Divine Groom.

Bridal symbolism is a consistent theme in South Asian Sufi poetry in Indo-Persian, Hindavi, Urdu, as well as vernacular languages like Sindhi, Punjabi and Gujarati. Traditionally speaking, in South Asian cultural context, the relationship of a wife to a husband is like the relationship of a Sufi to God, which is characterized by extreme submission and intense devotion. [vi] Moreover, according to South Asian cultural traditions and norms, a husband is supposed to be kind and considerate to his wife, whereas a wife is expected to be loyal, faithful and devoted to her husband. The bridal symbolism in Sufi poetry was indigenized by the Sufi poets of South Asia by employing the concepts of suhāg and suhāgan in Sufi poetry. In Hindi language, the term suhāgan refers to a happily married lady (who has achieved the love of her husband), whereas suhāg means a state of marital bliss or wifehood.

The fourteenth-century Chishti Sufi poet, Amir Khusrau (d. 1325) evoked the bride and groom metaphor in his Persian, and particularly Hindavi, poetry. He used the bridal symbol for explaining his spiritual relationship and emotional bonding with his murshid Shaykh Nizam al-Din Auliya of Delhi (d. 1325). Khusrau conceived of himself as a suhāgan, and also referred to the concept of suhāg. Here one may recall a statement of Baba Farid (the murshid of Shaykh Nizam al-Din Auliya) in Fawaid al-Fuad wherein he likened/compared a Sufi Shaykh to a mashshata,[vii] i.e. the hairdresser of the brides, who adorns and prepares them before their final meeting with the bridegroom. In a symbolic sense, to Baba Farid, it is the murshid who cleanses, embellishes and beautifies the human soul, and prepares it for its possible union with the Divine.

#Spiritulaity #Sultan Bahoo Kalam #Sultan Bahoo Books #Hazrat Sultan Bahu #Hazrat Sultan Bahoo

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ghaameer-the-literary-vitamins · 3 years ago

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Role of Urdu in Historic Journey of Jamia: the Study of forgotten aspects

[You will, no doubt, be surprised to learn that everyone who participated in foundation of Jamia was also somehow associated with Urdu language and literature]

By: Wasim Ahmad Alimi

(Junior Research Fellow, JMI, New Delhi)

Jamia Millia Islamia was established on 29th October, 1920 at Aligarh, subsequently shifted to where it is now today. Mahatma Gandhi and Jawahar Lal Nehru left no stone unturned to support Jamia Millia Islamia since its emergence. You will, no doubt, be surprised to learn that everyone who any how participated in foundation of Jamia was also somehow associated with Urdu language and literature.The founders of Jamia Millia Islamia Maulana Mahmood Hasan, Maulana Mohammad Ali Jouhar, Hakim Ajmal Khan, Abdul Majeed Khawaja were originally eminent Urdu writers and poets. Their contributions to Urdu language are never forgettable. Maulana Mahmood Hasan was a famed Islamic scholar and at the same time he was also a literary craftsman of Urdu. One of its founders, Maulana Mohammad Ali Jauhar was a distinguished poet and Journalist. In the same way, Hakim Ajmal Khan and Abdul Majeed khwaja both were acclaimed Urdu poets. Among the founding members of Jamia, Maulana Abul Kalam Azad, was a prominent Urdu scholar whose beautiful writings of Urdu prose sometimes compared to divine words. One may witness the same while reading his collection of letters titled as Ghubar-e- Khatir. Dr Mukhtar Ahmad Ansari was also a great lover of Urdu language.

The Cherishers of Jamia Millia Islamia Dr Zakir Hussain, Prof. Mohammad Mujeeb and Dr Syed Abid Hussain were the greatwordsmiths of Urdu. Dr Syed Abid Hussain had translated a dozen of books from English and German to Urdu. He translated Pt. Jawahar Lal Nehru’s Book Glimpses of World History, Discovery of India and An Autobiography in Urdu. Dr Abid Hussain had also translated Mahatma Gandhi’s world-renowned book My Experiment with Truth and one of Rabindra Nath Tagore’s books in Urdu language. These books were published from Maktaba Jamia limited, a publishing house of Jamia Millia Islamia.

Professor Mohammad Mujeeb was an impactful scholar, philosopher and Urdu playwright. His plays KhanaJangi,(Civil War) Hubba Khatoon,(The Lady Hubba) Kheti, Anjaam, Heroine ki Talaash, and Doosri Shadi are known as the basic Plays of Urdu literature. He was great fan of legend Ghalib.

Dr Zakir Hussain whose tireless services to Jamia is as obvious as sunshine, was also very passionate lover of Urdu language and literature.His book Abbu Khan Ki Bakri is considered a significant piece of Children Literature.

All those who nurtured Jamia had a dream to focus on Urdu language and literature and therefore they tried their best to glorify Urdu by their possible writings. And so that this dream may come true, Maktaba Jamia was founded in 1923. Under this publication House, myriads of valuable Urdu books written by great Urdu scholars of Undivided India and widely circulated. In which Mahatma Gandhi, Jawahar Lal Nehru, Maulana Abul Kalam Azad, Prem Chand, Firaaq Gorakhpuri, Majnu Gorakhpuri, Ranjindra Singh Bedi, Ismat Choghtai, Khwaja Ahmad Abbas, Qurratul Ain Haider and Ali Sardar Jafri’s works worth mentioning here. Maktaba Jamia started issuing premier and prestigious monthly magazines Payam-e-Taleem in 1923 for Children and Kitab Numa for elderly scholars in 1926 which are regularly being issued even today.

A world fame journal, Resala Jamia is also being published from Zakir Institute of JMI setting the milestones for Urdu literature. The well-known Urdu Short Story ‘Kafan’ by Munshi Premchand was originally published in the same journal.

Dr Zakir Hussain Central Library of JMI is known all over the world for its rare collection of books and manuscripts and has an attraction for the researchers from every corner of the world.

Department of Urdu since its initial days from 1972 is playing vital role in nourishing Urdu Language, literature and research across the nation. Prof. Gopi Chand Narang, Prof. Unwan Chishti, Prof. Mohammad Zakir and Prof. Shamim Hanfi have been much celebrated teachers and great literary persons of this department. They are known for their valuable academic works everywhere Urdu is being studied and taught. Professor Muzaffar Hanfi, Prof. Hanif Kaifi, Prof. Shamsul Haque Usmani, Prof. Khalid Mahmood and Prof. Sharper Rasool are also extraordinary teachers of the department. Some of the great name like Professor Ralf Russel, Professor Shamsur Rahman Farooqi, Qurratul Ain Haider, Ashok Vajpaee had been associated with department as visiting Faculties.

Recently in 2012, Ministry of Culture, Govt of India, commemorating 150th birth anniversary of Rabinra Nath Tagore, had assigned Urdu Department a historical work “Tagore Research and Translation Scheme”. Under this project, 13 books were published, some of them were translation of his original works and some were noted as research works on him. His Nobel awarded Book Geetanjali and venerable novel Gora, his short stories, memories, dramas were translated and published. Under this scheme, several lectures, seminars, workshops and cultural programmes were arranged by Urdu Department. The set of all books were presented to his Excellency Parnab Mukherjee (then president of India) who expressed his immense pleasure and satisfaction.

Even today, most of the faculty members’ research and creative works are much appreciable and more than 500 scholars and students are associated with the department. Jamia had, have and will have a firm relation with Urdu.

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dpr-lahore-division · 3 years ago

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CM INAUGURATES FACILITIES FOR LITERATI AT BOARD FOR ADVANCEMENT OF LITERATURE

With the compliments of, The Directorate General Public Relations,

Government of the Punjab, Lahore Ph: 99201390.

NO.2132/QU/Umer

HANDOUT (A)

Lahore, Nov 30:

Chief Minister Punjab Sardar Usman Buzdar inaugurated a tea shop, Punjab's first literary museum and adabi baithak at Majlis-e-Taraqqi-e-Adab (Board for Advancement of Literature) on Tuesday and laid the foundation stone of the e-library block. He took a keen interest in items belonging to Allama Iqbal, poets and intellectuals at Lahore literary museum while viewing a place for storytelling.

Culture Minister Khayal Ahmad Kastro, SACM Hasaan Khawar, director Mansoor Afaq, DC and literati were also present.

While talking to the literati, the CM said several steps have been taken for the welfare of writers and poets adding that membership cards were being issued to writers and poets by the Board for Advancement of Literature to provide financial assistance through the writers' welfare fund. They would be able to get books at subsidized rates besides accessing the antique books of the Board for Advancement of Literature, he maintained. They would also be able to benefit from any of the writers' welfare schemes, he repeated.

The CM said UNESCO has declared Lahore a city of literature and a Lahore literary park was being established in the city. Meanwhile, awards would be given to selected poetry and prose books under the aegis of Board for Advancement of Literature every year; he said and stated that awards would also be given to best prose, poem and ghazal. The government was going to launch the first Urdu e-reader comprising of ten thousand books, initially, to promote the Urdu language, he said. Similarly, a library of manuscripts would be established where five copies of each document would be preserved which can also be accessed online, he added. The CM was presented with a souvenir.

Earlier, Secretary Information and Culture briefed the CM.

+++

NO.2133/QU/Umer

HANDOUT (A)

CM FELICITATES THE NATIONAL CRICKET TEAM

LAHORE, Nov. 30:

Chief Minister Punjab Sardar Usman Buzdar has congratulated the national cricket team on its success against Bangladesh in the Chittagong test match and hoped that the team would continue achieving success in future, as well.

In a statement, the CM appreciated that Abid Ali and Abdullah Shafiq batted well while Shaheen Afridi and Hasan Ali bowled well. This success is a result of teamwork and dedication, he added.

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NO.2134/QU/Umer

HANDOUT (A)

DAROOD SHARIF TO BE RECITED IN SCHOOLS ASSEMBLIES

LAHORE, Nov. 30:

On the direction of Chief Minister Punjab Sardar Usman Buzdar, a letter has been sent to chief secretary Punjab for reciting Darood Sharif (Darood-e-Ibrahimi) before the national anthem and after the recitation of the Holy Quran in schools' assemblies.

In this regard, the CM said Durood Sharif has immense virtues. It is an honour for every Muslim to offer Darood Sharif in the honour of Rehmat-ul-Ulameen Hazrat Muhammad (PBUH), he added.

*****

NO.2137/QU/Umer

HANDOUT (A)

INDUSTRIALISTS' DELEGATION CALLS ON CM PUNJAB

LAHORE, Nov. 30:

A delegation led by former FPCCI president Anjum Nisar called on Chief Minister Punjab Sardar Usman Buzdar at his office on Tuesday to discuss problems faced by the traders and industrialists. Industries Minister Mian Aslam Iqbal, secretaries of industries and environment departments, MD WASA and others were also present. Other members of the delegation included SVP FPCCI Khawaja Shahzeb Akram, former LCCI president Irfan Iqbal Sheikh, Nadeem Yasin, Ghulam Ahmad and Tanvir Sheikh.

The CM assured to resolve genuine issues and announced to hold meetings with office bearers of all the chambers of commerce and industries across the province. No unjustified action has been taken against any factory and the matter relating to resolving the issue of water tariff would also be considered on compassionate grounds; he added and asked the industries minister to take immediate steps for resolving fertilizer related issues. The hoarding of fertilizer would not be tolerated as the government was taking every possible step to ensure the provision of fertilizer at fixed rates; he informed and added that consultation with stakeholders was also in progress to resolve the issues relating to the fertilizer.

The CM emphasized that steps have been taken to deal with smog and legal action was being taken against factories causing air pollution. Similarly, the government had devised a relief package for the business community during corona to continue trade and business activities and the government was fully committed to taking steps to accommodate the traders and industrialists as they were the lynchpin of the economy. The PTI-led government has taken concrete measures to ensure ease of doing business, concluded the CM.

*****

NO.2138/QU/Umer

HANDOUT (A)

CM CONDOLES LOSS OF LIVES IN A ROAD ACCIDENT

LAHORE, Nov. 30:

Chief Minister Punjab Sardar Usman Buzdar has expressed a deep sense of sorrow over the loss of lives in a road accident near Muzaffargarh and extended sympathies to the bereaved heirs. The CM has asked the administration to provide the best medical treatment to the injured and also to submit a report about the accident.

*****

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learnindopacificlanguages · 4 years ago

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anessaycontest902 · 4 years ago

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mdphdessay864 · 4 years ago

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melody10801 · 8 days ago

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ওই ঝিনুক ফোটা সাগর বেলায়

আমার ইচ্ছে করে

আমি মন ভেজাবো ঢেউয়ের মেলায়

তোমার হাতটি ধরে

# সেন্টমার্টিন # কক্সবাজার # ওই ঝিনুক # সামিনা চৌধুরী # Field Trip # Department of Urdu Language and Literature # বাংলা গান

#সেন্টমার্টিন #কক্সবাজার #ওই ঝিনুক #সামিনা চৌধুরী #Field Trip #Department of Urdu Language and Literature #বাংলা গান

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realtalk-princeton · 5 years ago

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@Faun I am so excited to see a comp lit major on RTP!! I'm a rising sophomore who is still undecided but strongly considering comp lit. Can you talk a bit about your experience in the department so far and what led you to it? Any classes/professors you recommend?

Response from Faun:

Of course!! Originally, I came into Princeton thinking I was going to be an English major, but as I took more classes and got a feel for the different departments I made the switch over to comp lit. I’ve always enjoyed learning new languages, world literature, and translation, so I felt like comp lit would be an overall better fit for me and my academic interests. Additionally, it’s a fairly small department (~20 upperclassmen total), which suggests a better chance of receiving more individualized attention from professors as well as a higher likelihood of working with advisors who share your specific academic interest. Finally, I personally appreciate the relative flexibility of course requirements for comp lit, which allow you to take classes across your interests ranging from social sciences to the performing arts.

Since I’ve only just declared this spring, I haven’t gotten a chance to work extensively on IW and such, but so far I’ve really enjoyed my encounters with the department. The classes that I’ve taken both within the department and in fulfillment of departmental requirements (i.e. non-English-language reading courses) were not only excellently taught but also led me to develop a strong rapport with the professors teaching them, since they were mostly seminars that allowed for a greater closeness fostered between students and instructors. The comp lit department is also known to be pretty generous with their funding (given that they’re so small). One of my senior friend’s theater thesis production was also her comp lit thesis, so she was able to be co-sponsored by the department; also, I recently applied for funding from the translation department and ended up getting ADDITIONAL money from the comp lit department. :’)

Of course, like any department, comp lit isn’t 100% perfect: I’ve heard from upperclassmen friends that the department is skewed toward European languages/Western cultures, and I have noticed that there tend to be fewer courses offered for certain languages—say, Urdu, for example. Nevertheless, I really appreciate the department for what it is as well as what it has the potential to become, and I would still encourage you to take courses in comp lit if it’s something that interests you regardless of whether or not you declare!

Personally, I would strongly recommend any course taught by Erin Huang, whom I consider to be an incredibly articulate and insightful scholar; I especially recommend her course EAS 314/COM 398: Dangerous Bodies, which looks at gender and racial norms in Chinese and Sinophone cultures (it’s only offered every couple of years or so in the spring, it seems, so I would definitely enroll if you get the chance). Otherwise, I also benefited a lot from taking literary translation, which is offered through the creative writing department and cross-listed with comp lit and translation, since it gave me the chance to do some hands-on translation work with my languages in a workshop setting (alongside renowned writers such as Paul Muldoon and Jhumpa Lahiri).

I hope I was able to give you a good overview of what my experience with the comp lit department has been like, and feel free to ask any more questions you have regarding comp lit/the department/anything at all! I love talking about my major, and I’m grateful to you for giving me the opportunity to share. :)

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reverseswing · 5 years ago

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PRESERVING INDIA’s LITERARY GOLD

It’s historic. It’s iconic. It’s monumental. It’s 184 years old. It’s the jewel in the crown of literary India. It’s the legendary and the internationally renowned Town Hall, which hosts the amazing and the gigantic Asiatic Society Library. Located at South Mumbai’s famous landmark, the Horniman Circle, the Town Hall is British era’s one of the most wonderful creations gracing the skyline of Mumbai.

This heritage Victorian era structure catches your eye and imagination with its majestic stone architecture on the outside that is heavily influenced by the Greek and Roman style of construction. Designed by Col. Thomas Cowper of Bombay Engineers, this 200 feet across and 100 feet high Town Hall having a portico of eight Doric columns perched atop 30 steps of staircase; even today remains unparalleled in Mumbai’s engineering and architecture history.

With time taking its toll over the years, this magnificent edifice had fallen prey to leakages, breakages, rust and rot. Being a Grade 1 heritage structure, the state government decided to restore its old glory, and towards this end released Rs. 8.5 crore in two phases. The Public Works Department, under the aegis of one of India’s leading conservation architect Abha Narain Lambah, carried out the repair and restoration work. After 12 months of painstaking restoration work, the renovated Asiatic Library was once again thrown open to public on Sunday, 26th February.

In today’s day and age when the concept of reading rooms and libraries is fast fading into oblivion, the Asiatic Library is a ray of hope cutting across the darkness of ignorance and apathy which threatens to destroy India’s rich and multi-dimensional literary legacy. Within its tranquil and peaceful environs, the Asiatic Library stores a mammoth collection of books, periodicals, ancient manuscripts, painted folios, coins, artefacts maps and prints.

The Asiatic Library, one of Mumbai’s oldest free-for-all reading facility, is the host to over 3,00,000 books. Priceless artefacts, ancient manuscripts in Persian, Sanskrit, Urdu and Prakrit languages, over 1000 maps some of which dating back to 100 years, the Library is custodian to plethora of such rare and bibliographical treasures.

There is also a museum which holds the collection of primordial coins including a gold coin of Kumaragupta 1, a gold Mohur of Akbar, the great Mughal emperor, and coins from the Chhatrapati Shivaji Maharaj’s era.

A popular tourist hot-spot because of its colonial roots, the imperial look, and the kind of vast and varied literature treasure that it holds, Asiatic Library’s mission, objective and purpose is to inspire research and preserve the age-old literature, sciences and oriental arts which are now considered rare and antique.

As the guardian of the treasure chest of India’s archaic knowledge, the onus of maintenance and preservation of its golden and priceless possessions lies with the administration of Asiatic Library. Though 184 years old, it was only in 1991 that the Library got its first ever conservation and restoration lab, thanks to the initiative taken by Sir Dorabji Tata Trust. Asked why the Society took so much time to start the Laboratory, Asiatic Library’s President and retired IAS officer Shri S. G. Kale said, “Somebody has to give us the money. Where is the money with us? Government of India is not giving us grant which is good enough even to pay the staff salaries. These are paid from the revenue of the Library. The preservation work is entirely carried out with the help of donations. People are ready to give us money for a project, for capital expenditure. Not for revenue expenditure.”

Currently the library survives on a small annual grant of Rs. 10 Lac from the Bombay Municipal Corporation (BMC). It had been raised to Rs. 25 Lac but now again it has been rolled back to Rs. 10 Lac. The Library has some corpus fund, the interest of which is used for staff, revenue activities, paying telephone bills, electricity bills. National Archives of India too has approved some grant to the Asiatic Library for microfilming the books.

“In 2015, the Government of Maharashtra had given the Library 5 Crores for digitisation of books,” says Shri Kale. “Under that grant we have digitised around 23000 books which are free from copyright. We have newspapers dating back to 1801. We are microfilming them and also digitising them. The idea is to put these up on a web portal where the world can access it. Downloading is not possible for obvious reasons. The web portal is a work-in-progress and will be launched in the near future.” The portal will not be a free-for all. The life-members of the Society would be charged lesser than an outsider who will have to pay some registration charge to view the portal.

The conservation process of the Library is divided into three parts. All those books which very old and in dilapidated condition are sent for restoration in the laboratory. There each page of the book is put through chemical and other processes and made readable enough. They are then bounded and given fresh new look. The second is digitisation. Those books which are free from copyright and in condition good enough to be digitised are sent to the digitisation department. These books will eventually find their place in the upcoming portal. While about 200 books pass through process of restoration in a year, the Library has so far digitised 23000 books. Microfilming is the third part. Microfilming is done for something as big as newspapers. Then it is stored in microfilm rolls. These rolls require special storage like fire-proof cupboards which the Library purchased a few years back.

The Rotary Club of Bombay has been of tremendous help to Asiatic Library. The Urban Renewal Heritage Committee of the Club donated Rs. 25 Lac towards setting up of a new wing of the conservation laboratory. This new wing will enhance the restoration capacity of the laboratory from the present 100 books per year to 200 books per year. Besides this, the Club has donated funds to restore 100 books, to purchase map storage cabinets, and put up Chandeliers in the Central Library Hall.

The technology currently being used for conservation, restoration and preservation of books is the same as the one used in the Department of Archives, says Shri. Kale. “Our laboratory follows internationally approved procedure of conservation and restoration. We have got an expert in our committee which has certified that the procedure that we are following is in accordance with the standard norms of International Federation of Libraries. There is an internal as well as external quality control in place.”

To run a 184 year old institution, to carry out restoration and conservation of books which are rare and age-old masterpieces on a daily basis is no less than a herculean task. Nevertheless, the staff of the Asiatic Library has been performing this difficult duty steadfastly and diligently for over 25 years now and hopes to continue doing the same in years to come promising the researchers and avid readers to keep India’s literary gold glittering for many more years to come.

2017 - FEELINGS - VADODARA

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