DOCSLIB.ORG

Ruhum Bir Kadındır

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text

Load more

Ruhum Bir Kadındır ANNEMARIE SCHIMMEL © 1995 by Kösel-Verlag GmbH&Co., München © İz Yayıncılık Limited Şirketi, 2011 Sertifika no: 14444 iZ YAYINCILIK: 271 İ11celeme ar<litırma dizisi: 60 ISBN 9JB-975-JSS-J41-I J. Baskı; İstanbul, 1011 Orjinal adı: /1eine Seefe ist eme frau Çatalçeıme Sokağı No: 27/1 Cağaloğlu 34110 İstanbul telefon: (212) 520721O faks: (212) Si 15791 www.iz.com.tr e-posta: [email protected] kapak resmi: İra11-Buhara uslfibunda minyatür, takribi 1540 Sackler Müzesi, Harvard University, Cambridge, Mass. kapak: Medine Efe Basıldığı yer: Alemdar Ofset Matbaacılık Davutpa§a Caddesi Besler i� Merkezi No: 20f2g Topkapı/Zeytinburnu İstanbul ANNEMARIE SCHIMMEL A RUHUM BİR KADINDIR İslam' da Müennes Türkçesi: Ömer Enis Akbulut ·z"'1 � ANNEMARIE SCHIMMEL, 1922'de Erfurt'ta doğdu. 1941'de Bedin Üniversite­ si'nde İslami Araştırmalar sahasında doktora yaph. 1946-54yıllan arasında Mar­ burg Üniversitesi'nde, 1954-59 yıllan arasında da Ankara İlahiyat Fakültesi'nde Dinler Tarihi dersleri verdi. Bonn ve Harvard Üniversitelerinde çalıştı. Çok sayı­ da uluslararası ödül aldı ve çeşitli ilinikuruluşlarda başkanlık ve üyelik yaptı. Almanca, İngilizce ve Türkçe olmak üzere 80' den fazla yayına imza attJ. Arapça, Farsça, Urduca, Türkçe ve Sindçe'den Almanca'ya çeviriler yaptı. Çalışmaları özellikle tasavvuf büyüklerinden Mevlana, İbn Ataullah ve Hallac üzerinde yo­ ğunlaştı. Çeşitli ülkelerde konferanslar verdi. 2003'te vefat etti. İçindekiler Mütercimin Takdimi..... ............ 7 Türkçe Baskıya Önsöz .. ... ... 11 Önsöz ········· ········· ········ ···· 13 Giriş ........... ·· ·············· ··············· 21 Peygamber ve kadınlar .... .. 29 Tasavvufta kadınlar . ································ 37 Kur'an ve Gelenekte kadınlar. ············· ········· ········ 57 Kadın veya "Allah eri": Nefsin terbiyesi üzerine .. ................... ..... .... 71 Kocakarı .. ........................... .. ....................... ........................................... 83 Analar...... ............................................ ......... .............. 91 Allah'ın tecellisi olarak kadın . ·· ··· ························· 99 Allah'ın gelinleri . ······· ···· 109 Hindu-Pakistan nazmının rılh-kadınları.. ················· ·········· 121 Sassi'nin seyahatleri ..... ...... ..................... 141 Sonhi Mehanval . ••••••••••••••• m m 157 Ömer Maruvi . .................... ..... 169 Hatime ............. ....... ···· ························ 179 Bibliyografya ············ ......... .. 181 Karma İndeks ........... .................. 187 Mütercimin Takdimi nnemarie Schinunel hanımefendinin bu kitabın ön­ sözünde ifade buyurduğu üzere, "İslam' da kadın" mevzuu, bir moda rüzgarı nev'inden Bah kamu­ oyundaA alaka celbetmiş ve mevzuya vakıf olsun olmasın bir­ çok müellife malzeme teşkil etmiştir. Aynı mevzu bizde de, bir hayli siyasi muhteva yüküyle ve dolayısıyla çok daha sı­ cak bir tartışma vasatında gündemdedir. Bu eser, Annemarie Schimmel gibi, -vukı1fiyeti malum bii şahsiyetin eseri olması hasebiyle dahi tercümeye layık ol­ mak bir tarafa, Türk okuyucusuna yeni zaviyeler kazandırma­ sı umuduyla dilimize kazandırılmıştır. Daha ziyade artık "bi­ zim" iklimimizden addedilmesi gereken, ama tabii kendi ka­ muoyunun zihniyet ve meşrebinden şüphesiz ki fazlasıyla muttali bir hanımefendinin hadiseyi ortaya koyuşundaki üslı1b ve tarzın, hedef aldığı garb okuyucusunun hassasiyetleri ve mantığını aksettirmesi -kendimize de riicı1 edebileceğimiz "yeni", ama belki de zannettiğimizden "kadim", lakin nisyana duçar vecheler itibariyle- dikkate şayandır. Acaba aradığımız heyecan ve zevk, Türk kavminin lsliim'la müşerref oluşunun başlangıç dönemlerinde bariz iken, siyasi ve şer'i ve de en ev­ vel "bilimsel" prangalarda ölüme terkedilmiş -şimdi de müel­ lifin umutla hitap ettiği- şüpheci ve mütereddit garplının na­ zarlarına takılmış, aşk ve vecd haclesinde yakalanabilir mi? 8 RUhunı Bir Kadındır Bize göre nisbeten serinkanlı, lakin ihtiyatlı garp ruhuna belki de biraz fazla muhabbetkar bir yaklaşunla Annemarie Schimmel, İslami gelenekteki kadının yerini şaşırhcı bir ra­ hatlıkla "muhabbet, aşk, vecd, iştiyak ve hicran" penceresin­ den takdim ederken, bu havzanın insanları olmamız hasebiy­ le tanıdık zannettiğimiz unsurların nasıl başka bir müziğin ahengine tahavvül ettiğini yaşıyoruz: sanki kullanmayı unut­ hığumuz eski(mez), ama bize ait bir kapı yeniden aralanıyor. Müellif bu zaviyenin hadd i kusvası mahiyetinde olan ve bu kitaba adım veren bir başka hayrete mucib netice ile de bizi tanışhrmaktadır: "Veliler Allah'ın gelinleridir" diyen Baye­ zid i Bistarni'yi zikreden Schimmel, insan ruhunun Allah'a olan sülük ve iştiyakının "aşk, hasret, vecd, hicran" gibi vec­ helerinin, kadın cinsinde en kamil ve mütebariz tecellisini bulduğunun izahla -Hind tasavvufundan misaller ile de bi­ ze tanıştırarak- müennes nefsin ale'l-ıtlak kadın ile temsili­ nin tasavvufi nazmın en rakik misallerini doğurduğunu ser­ dediyor; ve bu suretle kadın -bambaşka bir buutta- Aşk-ı İlahi'nin mükemmel remzi olmak hasebiyle müsnesna bir mevkiye yükseliyor. Aşk illetine giriftar beşer de erkek da­ hiolsa- bu idrak ile, "Ruhum Bir Kadındır" ikrarıyla maka­ mını aksettiriyor. * * * Mütercim, bu kitabın tercümesinde kullandığı dil husu­ sunda, ceberrut "öz Türkçecilik" umdesine boyun eğmek is­ tememiş, daha ziyade ve tabii ki becerebildiği kadarıyla "doğruluk bütünlük" umdesini esas alımşhr. Zira yetersizli­ ği ve fukaralığı fazilet mertebesine yükseltip, yanlış ve nefes­ siz bir tercümenin "özbeöz"(?) olmasının vicdanları tatmin etmeyeceği izahtan varestedir. Muhakkak ki Türkçemiz sade olacaktır, ama ondan da evvel, bilhassa tercüme gibi bir iddi­ anın beraberinde getirdiği taahhüt mucibince, "doğru ve isa­ betli" olacak ve bu taahhüt, fer'i (ve doğruluğu su götürür) mülahazalara kurban edilıneyecektir. Hem aktarılan mana­ nın mümkün mertebe eksiksiz ve isabetli olup derinliğe nü Miiterciıniıı Takdimi 9 ruz etmesi, hem husUle gelen tertiplerin "Türkçe" olması, hem de aksettirilen manayı temsil eden "iklim i lisan"ın bü­ tünlüğü bu "doğruluk ve isabetlilik" mefhumu kapsamında­ dır. Bizim havzamızın ıstılahat ve iklimini Almanca' dan geri­ ye doğru tercüme ederken, Almanca gibi her ne kadar kuv­ vetli olduğu kabul görülen bir lisanın -hem de hasbahçe­ mizde- gerisine düşmüş olmak herhalde nza gösterilecek bir husus olmasa gerek. Bu itibarla zirvesinde iken miras al­ dığımız, "özbeöz"(!) bizden neşet eden manevi iklime ait lisa­ nımızın zerafet ve zenginliğinden istifade etınek mecburiye­ ti, mebdei itibariyle bize rücu eden bir metnin Almanca ter­ cümesinde, irtifa kaybetınemek ve muadiliyeti tutturmak ar­ zusundan hasıl oluyorsa, biraz meşakkete katlanmak ve lisan hususundaki ruhsuz ve modem istikametleri tekrar gözden geçirmek gerekecektir. Senelerin tahribatının ruhumuz ve li­ sanımızda açtığı gedikler neticesinde, okuyucu şu veya bu kelimeye hafızasında karşılık bulamadığında, buna çare ola­ rak -mütercimin de sık sık yaptığı gibi- cüz'f bir zahmetle sözlüklerden istifade etmesi, hem Türkçemizin çok gerilerde olmayan ihtişamı ile kurulabilecek -zayıf ve nakıs da olsa­ bir temas vesilesi olacak, hem de esere hakkının verilmesi açısından uygun düşecektir. * • * Kıymetli mesaisini ayırarak, vukı1fiyetine istinaden tercü­ menin köşelerini törpüleyen, dikenlerini ayıklayan ve "daha doğrusunu" telkin eden 1lan Kutluer'e burada teşekkürleri­ mi ifade etmek istiyorum. * • * Orjinal metinde dipnot bulunmayıp, mevcut dipnotların tamamı mütercim tarafından tavzih ve tasrih kasdıyla konul­ muştur. Ömer Enis Akbulut Samiha Ayverdi' nin hatırasına teşekkürlerimle A.S. Türkçe baskıya önsöz • slamf-dini ve bilhassa tasavvufi an' anede kadın hakkın­ I daki kitabımın şimdi de Türkçe olarak neşredilmesinden büyük bir memnuniyet duymaktayım; zira, dini hayata dair birçok hakikate Türkiye'deki kadınlar sayesinde müdrik oldum. İstanbul ile Ankara'daki kadın dostlarım, ama bilhas­ sa Anadolu köylerinino sade kadınları, ızdırab ile yoğrulmuş olup daha bir müttaki olan Anadolu'nun o anaları ve üniver­ sitedeki hanım meslekdaşlarım olduğu kadar talebelerim de, Türkiye'deki hayatın daha derin buutlarına müttalf olmamda bana yardımcı olmuşlardır. Bu kitap bir manada bütün müs­ lüman hanım dostlarıma -umudum odur ki, kabul buyurula­ cak olan- teşekkürümün bir ifadesidir; ve bununla beraber umud ederim ki, İslami an'anedeki müennes unsurun ehem­ miyeti bu hanım dostlarımın şuurlarında bu kitap sayesinde daha da vuzuha kavuşur. Basit olmayan Almanca metnin zarif tercümesi için müter­ cime de teşekkür ederim. Türkiye'nin kadınları yollarında yürümeye devam edeler ve mahza hal-i aşk-ı ilahfyi hayatın esası yapan Basralı Ra­ bia' dan başlayarak, tarihin o cesur ve mütteki kadınlarında tecessüm eden emsalleri yad edeler. Bonn, 23 Kasım 1998 Annemarie Schimmel Onsöz • slam' daki kadını konu alan kitapların sayısı mütemadi­ I yen artış kaydetmektedir; sosyolojik araştırmalar yapıl­ makta, tıbbi meselelere değinilmekte, harem menfi ve müsbet manalarda ele almmakta, Arap ve Türk Melikeler hakkında eserler telif edilmekte, cinselliği ilgilendiren mese­ leler ve çocuk terbiyesi derken -hülasa, feministlerin de bü­ yük bir iştiyakla, tabii ki umumiyetle İslami lisanlara ve ede­ biyata vukufiyet kesbetmeden, denemesine tevessül ettikleri "İslam'da kadın" mevzuu, moda konulardan oluverdiği gö­ rülmektedir. Hala daha, Wiebke Walther'in güzel araştırma­ sı, "İslam'da Kadın", müteakip tetkikler için muhkem bir te­ mel teşkil etmekteyken, Sachiko Murata'nın gayet tahrik edi­ ci eseri "The Tao of Islam", İslamiyet' deki cinselliği,
Recommended publications
  • The Science of Society Has Its Place in Understanding the Collective Cognizant Which Is Sum Total of Beliefs, Sentiments, Thoughts and Social Collaborations

    The Science of Society Has Its Place in Understanding the Collective Cognizant Which Is Sum Total of Beliefs, Sentiments, Thoughts and Social Collaborations

    Grassroots, Vol.51, No.II July-December 2017 SOCIOLOGICAL STUDY OF SYMBOLS OF SUFISM AS DEPICTED IN SHAH LATIF’S POETRY Ali Murad Lajwani Dr.Nagina Parveen Soomro ABSTRACT People living on earth are socially connected due to their social needs and social actions. Such social actions and social needs are root-cause of various social relationships. The art of building true relationships is one of social actions which create harmony and tolerance among the people. Shah’s poetry offers openness to demonstrate good behavior and make global relationships with glowing understanding of spiritual concepts about different religions. There are poetic signs and symbols which connect hearts of people together in the same way as social needs are ground reasons of peaceful relationships. This poetry is a creative attempt with many signs and symbols of love, peace and spirituality. Like the poetic words are very catchy and appealing with unique spiritual flavour that starts its function of connecting people together while enjoying the reading as well as listening spiritual music (Shah-Jo-Raag). The unique flavour of reciting verses is genuinely food for human inner-soul and thought that creates a collective wish of social solidarity. Through the spiritual symbols of Shah’s poetry many intellectual scholars are globally connected in the present era of terrorism and frustrations because the continuous pursuit of reading Shah’s poetry and listening spiritual music promotes sense of spirituality among the people on becoming peaceful citizens. This worthwhile poetry helps on improving the sense of spirituality and such capability is the basic need of our present as well as future generations.
  • Professor Annemarie Schimmel1 (April 7, 1922 to January 26, 2003)

    Professor Annemarie Schimmel1 (April 7, 1922 to January 26, 2003)

    Professor Annemarie Schimmel1 (April 7, 1922 to January 26, 2003) Annemarie Brigitte Schimmel, who died aged 80 on 26th January 2003, was the West’s most outstanding expert on Sufism, classical and folk Islamic poetry, Indo-Pakistani literature, and calligraphy. By the time of her sudden death following an accident aggravated by medical complications, she had written and translated not only 105 works and numerous scholarly and popular articles, but also poetical compositions in the spirit of medieval mystics such as al-Hallaj (d. 922 AD); Hafiz (d. 1380 AD); and Rumi (d. 1273 AD) – on whom she was the foremost western specialist long before he became a best-seller among new-age occidentals. Her impressive output was attributable to a solid grounding in not only the Islamic “tripos” of Arabic, Persian and Turkish but also Urdu, Pashto and Sindhi. For good measure she also added Czech and Swedish to her native German, and also Latin, English, French and Italian. She read and corresponded in twenty-five languages and was able to deliver extemporaneous lectures serenely, in ten languages, with her eyes shut to enraptured audiences for an hour or even longer. After concluding with a memorable verse, she conveyed her audience from the sublime to the mundane albeit mesmerised. Born in historic Erfurt, also hometown of the German mystic Meister Eckhart, Annemarie Schimmel grew up in a house “permeated with religious freedom and poetry”. She began studying Arabic at 15, finished high school two years earlier than customary, and obtained her first doctorate from Berlin University in 1941 at 19 in Arabic, Turkish and Islamic history.
  • Journal of Islamic Thought and Civilization (JITC) Article: Discourse

    Journal of Islamic Thought and Civilization (JITC) Article: Discourse

    Journal of Islamic Thought and Civilization (JITC) Volume 9, Issue 2, Fall 2019 pISSN: 2075-0943, eISSN: 2520-0313 Journal DOI: https://doi.org/10.32350/jitc Issue DOI: https://doi.org/10.32350/jitc.92 Homepage: https://www.umt.edu.pk/jitc/home.aspx Journal QR Code: Discourse on Nationalism: Political Ideologies of Indexing Article: Two Muslim Intellectuals, Maulana Hussain Partners Ahmad Madani and Allama Muhammad Iqbal Author(s): Shahid Rasheed Humaira Ahmad Published: Fall 2019 Article DOI: https://doi.org/10.32350/jitc.92.05 QR Code: Rasheed, Shahid, and Humaira Ahmad. “Discourse on nationalism: Political ideologies of two Muslim To cite this intellectuals, Maulana Hussain Ahmad Madani and article: Allama Muhammad Iqbal.” Journal of Islamic Thought and Civilization 9, no. 2 (2019): 89–109. Crossref This article is open access and is distributed under the Copyright terms of Creative Commons Attribution – Share Alike Information: 4.0 International License For more Department of Islamic Thought and Civilization, please Publisher School of Social Science and Humanities, click here Information: University of Management and Technology Lahore, Pakistan. Department of Islamic Thought and Civilization 89 Volume 9 Issue 2, Fall 2019 Discourse on Nationalism: Political Ideologies of Two Muslim Intellectuals, Maulana Hussain Ahmad Madani and Allama Muhammad Iqbal Shahid Rasheed∗ Department of Sociology Forman Christian College University, Lahore, Pakistan Humaira Ahmad Department of Islamic Thought and Civilization University of Management and Technology, Lahore, Pakistan Abstract The chief purpose of this paper is to understand and compare the political ideologies of two key thinkers and leaders of twentieth century Muslim India on the question of nationalism.
  • Sympathy and the Unbelieved in Modern Retellings of Sindhi Sufi Folktales

    Sympathy and the Unbelieved in Modern Retellings of Sindhi Sufi Folktales

    Sympathy and the Unbelieved in Modern Retellings of Sindhi Sufi Folktales by Aali Mirjat B.A., (Hons., History), Lahore University of Management Sciences, 2016 Thesis Submitted in Partial Fulfillment of the Requirements for the Degree of Master of Arts in the Department of History Faculty of Arts and Social Sciences © Aali Mirjat 2018 SIMON FRASER UNIVERSITY Summer 2018 Copyright in this work rests with the author. Please ensure that any reproduction or re-use is done in accordance with the relevant national copyright legislation. Approval Name: Aali Mirjat Degree: Master of Arts Title: Sympathy and the Unbelieved in Modern Retellings of Sindhi Sufi Folktales Examining Committee: Chair: Evdoxios Doxiadis Assistant Professor Luke Clossey Senior Supervisor Associate Professor Bidisha Ray Co-Supervisor Senior Lecturer Derryl MacLean Supervisor Associate Professor Tara Mayer External Examiner Instructor Department of History University of British Columbia Date Defended/Approved: July 16, 2018 ii Abstract This thesis examines Sindhi Sufi folktales as retold by five “modern” individuals: the nineteenth- century British explorer Richard Burton and four Sindhi intellectuals who lived and wrote in the late nineteenth and twentieth centuries (Lilaram Lalwani, M. M. Gidvani, Shaikh Ayaz, and Nabi Bakhsh Khan Baloch). For each set of retellings, our purpose will be to determine the epistemological and emotional sympathy the re-teller exhibits for the plot, characters, sentiments, and ideas present in the folktales. This approach, it is hoped, will provide us a glimpse inside the minds of the individual re-tellers and allow us to observe some of the ways in which the exigencies of a secular western modernity had an impact, if any, on the choices they made as they retold Sindhi Sufi folktales.
  • SUFISM: ISLAMIC MYSTICISM and SPIRITUALITY Department of Religious Studies, FIU Professor: Dr. Carlos Grenier (Cgrenier@Gmail.Co

    SUFISM: ISLAMIC MYSTICISM and SPIRITUALITY Department of Religious Studies, FIU Professor: Dr. Carlos Grenier ([email protected]

    SUFISM: ISLAMIC MYSTICISM AND SPIRITUALITY Department of Religious Studies, FIU Professor: Dr. Carlos Grenier ([email protected]) Office hours: Before class or by appointment Overview: At the heart of the religion of Islam is its mystical tradition, Sufism. Practitioners of Sufism often departed from Islamic law and traditional orthodoxy and follow edwidely varying paths towards a mystical union with the divine. Usually organized into distinct groupings and schools of thought, Sufis strove for spiritual progress through an array of meditative practices, mystical recitations, music, and dance. They often expressed these truths in poetry and other arts, and so profoundly influenced Islamic culture as a whole. Ultimately the spread of Islam into Asia and sub-Saharan Africa was almost exclusively through the syncretic and esoteric teachings of these mystics who formed bridges between indigenous philosophies and the Islamic tradition by a focus on love of the Divine, the Prophet, and his family over fear of Divine judgment. Today Sufi mysticism remains a vitally important aspect of contemporary Islam – one that is not always visible on the global stage. Aims: This course aims to use primary and secondary texts to give students a thorough grasp of the Sufi mystical perspective, its terminology, and the social histories of its practitioners. By the completion of this course, students shall be able to (1) Recognize the major ethical and philosophical precepts that unite Sufism across its many manifestations, (2) Become aware of key variations within the varied panorama of Sufi thought and practice, and (3) Be able to place Sufism within a historical and cross-cultural perspective.
  • Sindh Sindh /Sɪnd/ Is One of the Four Provinces of Pakistan, in the Southeast of the Country

    Sindh Sindh /Sɪnd/ Is One of the Four Provinces of Pakistan, in the Southeast of the Country

    Sindh Sindh /sɪnd/ is one of the four provinces of Pakistan, in the southeast of the country. Historically home to the Sindhi people, it is also locally known as the Mehran. It was formerly known as Sind until 1956. Sindh is the third largest province of Pakistan by area, and second largest province by population after Punjab. Sindh is bordered by Balochistan province to the west, and Punjab province to the north. Sindh also borders the Indian states of Gujarat and Rajasthan to the east, and Arabian Sea to the south. Sindh's landscape consists mostly of alluvial plains flanking the Indus River, the Thar desert in the eastern portion of the province closest to the border with India, and the Kirthar Mountains in the western part of Sindh. Sindh's climate is noted for hot summers and mild winters. The provincial capital of Sindh is Pakistan's largest city and financial hub, Karachi. Sindh is known for its distinct culture which is strongly influenced by Sufism. Several important Sufi shrines are located throughout the province which attract millions of annual devotees. Sindh also has Pakistan's highest percentage of Hindu residents.] Sindh's capital, Karachi, is Pakistan's most ethnically diverse city, with Muhajirs, or descendants of those who migrated to Pakistan from India in 1947, making up the majority of the population. Sindh is home to two UNESCO world heritage sites - the Historical Monuments at Makli, and the Archaeological Ruins at Moenjodaro.[13] History Prehistoric period Extent and major sites of the Indus Valley Civilization in pre-modern Pakistan and India 3000 BC.
  • BSO Volume 35 Issue 2 Front Matter

    BSO Volume 35 Issue 2 Front Matter

    BULLETIN OF THE SCHOOL OF ORIENTAL AND AFRICAN STUDIES UNIVERSITY OF LONDON Downloaded from https://www.cambridge.org/core. IP address: 170.106.39.219, on 05 Oct 2021 at 00:14:22, subject to the Cambridge Core terms of use, available at https://www.cambridge.org/core/terms. https://doi.org/10.1017/S0041977X00109334 Volume XXXV 1972 BULLETIN OF THE SCHOOL OF ORIENTAL AND AFRICAN STUDIES UNIVERSITY OF LONDON Published by THE SCHOOL OF ORIENTAL AND AFRICAN STUDIES Agents: Messrs. Luzac & Co., Ltd., 46 Great Russell Street W.C.I Downloaded from https://www.cambridge.org/core. IP address: 170.106.39.219, on 05 Oct 2021 at 00:14:22, subject to the Cambridge Core terms of use, available at https://www.cambridge.org/core/terms. https://doi.org/10.1017/S0041977X00109334 ) School of Oriental and African Studies University of London MANCHESTER UNIVERSITY LIBRARY Printed in England by Stephen Austin and Sons, Ltd. Caxton Hill, Hertford Downloaded from https://www.cambridge.org/core. IP address: 170.106.39.219, on 05 Oct 2021 at 00:14:22, subject to the Cambridge Core terms of use, available at https://www.cambridge.org/core/terms. https://doi.org/10.1017/S0041977X00109334 CONTENTS AETICLES AND NOTES AND COMMUNICATIONS PAGE D. L. APPLEYARD : /a-/ and /as-/ verb forms in Amharic . 18 S. ARIEL : The functions of the conjugations in Colloquial Israeli Hebrew .......... 514 J. BLAU : Middle and Old Arabic material for the history of stress in Arabic 476 T. BURROW : A reconsideration of Fortunatov's law . 531 M. G. CARTER : ' Twenty dirhams ' in the Kitdb of Slbawaihi .
  • Veesrio, Manzoor

    Veesrio, Manzoor

    MANZOOR ALI VEESRIO Father’s name: Mohammad Bux Date of Birth: 15-05-1977 Marital Status: Married Nationality: Pakistani Contact: 051-90644032 (off) E.mail: [email protected] EDUCATION: M.Phil. (Pakistani Languages & Literature with the specialization of Sindhi) Allama Iqbal Open University, Islamabad 2009 M.A (Sindhi) University of Sindh, Jamshoro, Sindh 1999 B.Ed. University of Sindh, Jamshoro, Sindh 2003 EXPERIENCE: Current Position: Lecturer, National Institute of Pakistan Studies, Quaid-i-Azam University, Islamabad from 21 April, 2004 to date. AREA OF INTEREST: Sindhi Language and Literature. LIST OF PUBLICATION (Books/Journal Articles): Books/Monographs Total = 02 Jamal Abro- Personality and Works (Urdu), Pakistan Academy of Letters, Islamabad. 1. (2006) Linguistic Similarities of Pakistani Languages (Urdu), National Institute of 2. Pakistan,QAU, Islamabad. (2007) INTERNATIONAL & NATIONAL CONFERENCES: INTERNATIONAL CONFERENCES 2nd Shaikh Ayaz International Conference on Language and Literature held on November 1. 7-10, 2008 organized by Faculty of Arts, University of Sindh, Jamshoro. Presented a paper on Similarities in thoughts of Sheikh Ayaz and his contemporary progressive poets of Pakistani languages. International Conference on the Contribution of Shams-ul-Ulama Mirza Kalich Beg towards Language, Literature and Society held on October 3-4, 2009 organized by Faculty of Arts, 2. University of Sindh, Jamshoro. Presented paper on Mirza Kalich Beg, Pioneer of Modern Sindhi Literature. NATIONAL CONFERENCES '”Review of Sindhi Literature during 1970 to 1990”. 2 days national conference on 1. Language Literature and Culture of Pakistan at National Institute of Pakistan Studies, Quaid-i-Azam University, Islamabad held on 15-16 December, 2004. “The role of Sindhi Poets in the Freedom Movement”.
  • A LIFE of LEARNING Annemarie Schimmel

    A LIFE of LEARNING Annemarie Schimmel

    A LIFE OF LEARNING Annemarie Schimmel Charles Homer Haskins Lecture American Council of Learned Societies ACLS OCCASIONAL PAPER, No. 21 ISSN 1041-536X © Copyright 1993 Annemarie Schimmel A LIFE OF LEARNING Annemarie Schimmel Charles Homer Haskins Lecture American Council of Learned Societies ACLS OCCASIONAL PAPER, No. 21 Charles Homer Haskins (1870-1937), for whom the ACLS lecture series is named, was the first Chairman of the American Council of Learned Societies, 1920-26. He began his teaching careerat the Johns Hopkins University, where he received the B.A. degree in 1887, and the Ph.D. in 1890. He later taught at the University of Wisconsin and at Harvard, where he was Henry Charles Lea Professor of Medieval History at the time of his retirement in 1931, andDean of the Graduate School ofArts and Sciencesfrom 1908 to 1924. He served aspresident of the American HistoricalAssociation, 1922, and was a founder and the second president of the Medieval Academy of America, 1926. A greatAmerican teacher, CharlesHomerHaskins also did much to establish the reputation of American scholarship abroad. His distinction was recognized in honorary degrees from Strasbourg, Padua, Manchester, Paris,Louvain, Caen, Harvard, Wisconsin, and Allegheny College, where in 1883 he had begun his higher education at the age of thirteen. In 1983, to recognize Haskins'signal contributions to the world of learning in the United States, the ACLS inaugurated a series of lectures entitled "The Life of Learning" in his honor. Designed to pay tribute to a life of scholarly achievement, the Haskins lecture is delivered at the Annual Meeting of the Council by an eminent humanist.
  • Annemarie Schimmel Was Spread Upon the Permanent Records of the Faculty

    Annemarie Schimmel Was Spread Upon the Permanent Records of the Faculty

    At a meeting of the FACULTY OF ARTS AND SCIENCES on November 16, 2004, the following tribute to the life and service of the late Annemarie Schimmel was spread upon the permanent records of the Faculty. ANNEMARIE SCHIMMEL BORN: April 7, 1922 DIED: January 26, 2003 Annemarie Schimmel was born on April 7, 1922 in Erfurt, Germany, as the only child of highly cultured middle-class parents, who raised her in an atmosphere saturated with literature and poetry. Skipping two grades in secondary school, she began her studies at the University of Berlin in the fall of 1939 at the age of seventeen. Her most influential teacher was the inspiring polymath, Hans Heinrich Schaeder. He suggested that she study the Divan of Jalaluddin Rumi, and the poetry struck her like lightning. She intuitively grasped the ideas embodied in this poetry and never let go of it again. In October 1941, at 19, she earned her doctorate with a dissertation on late medieval Egypt. Shortly thereafter, she was drafted by the Foreign Office and attached to a decoding unit. She continued to work on scholarly projects in her spare time, and on March 31, 1945 she submitted her Habilitationsschrift. However, the next day her decoding unit was put on trucks and evacuated, destination unknown. On April 20, the convoy encountered the advancing American army somewhere in Saxony; once captured, the whole group was sent to Marburg and interned there on May 8, 1945, the day the war ended. The internees soon founded a “camp university,” and Annemarie gave her first lectures on things Islamic sitting on the top of a double-decker bunk.
  • Shahadat and the Evidence of the Sindhi Marthiya

    Shahadat and the Evidence of the Sindhi Marthiya

    285 PART III Relations between Shiʿism and Sufism in other Literary Sufi Traditions 285 286 7 Sufism and Shiʿism in South Asia: Shahādat and the Evidence of the Sindhi marṡiya Michel Boivin In one of the first Sindhi-English dictionaries published in 1879, the word marṡiyo615is translated as follows: ‘An elegy or dirge, particularly one sung during the Muhorrum’.616 In Arabic, the marṡiya is an elegy composed to lament the passing of a beloved person and to celebrate his merits. When did the word enter the Sindhi language? Unfortunately, it is not possible to answer but the spread of the marṡiya in Sindhi literature didn’t start before the 18th century. This paper addresses a double issue. On the one hand, it wishes to introduce the marṡiyas from the countryside. What does that mean? In South Asia, the marṡiya is associated with the court culture of the main states that have flourished in the ruins of the Mughal empire. The leading school of marṡiyas growth in Lucknow, the then capital of the state of Awadh in North India. As a matter of fact, the marṡiyas composed by poets such as Mīr Babar ʿAlī Ānīs (1216–1290/1802–1874) were considered as the ultimate reference for the writing of these elegies in the whole Indian subcontinent. Another centre for the production of marṡiya literature was the State of Hyderabad, in Dekkan. The marṡiyas schools of Hyderabad and Awadh both used Urdu, which was then 615 Although the right word in Sindhi is the masculine marṡiyo, I shall use the Persian and Urdu form marṡiya (Arabic, marthiyya) which is increasingly predominant even in Sindhi literature.
  • Monograph No 43.Pmd

    Monograph No 43.Pmd

    IDSA Monograph Series No. 43 January 2015 State versus Nations in Pakistan Sindhi, Baloch and Pakhtun Responses to Nation Building Ashok Behuria State versus Nations in Pakistan | 1 IDSA Monograph Series No. 43 January 2015 State versus Nations in Pakistan Sindhi, Baloch and Pakhtun Responses to Nation Building Ashok K Behuria 2 | Ashok K Behuria Institute for Defence Studies and Analyses, New Delhi. All rights reserved. No part of this publication may be reproduced, sorted in a retrieval system or transmitted in any form or by any means, electronic, mechanical, photo-copying, recording or otherwise, without the prior permission of the Institute for Defence Studies and Analyses (IDSA). ISBN: 978-93-82169-49-9 Disclaimer: The views expressed in this Monograph are those of the author and do not necessarily reflect those of the Institute or the Government of India. First Published: January 2015 Price: Rs. 240/- Published by: Institute for Defence Studies and Analyses No.1, Development Enclave, Rao Tula Ram Marg, Delhi Cantt., New Delhi - 110 010 Tel. (91-11) 2671-7983 Fax.(91-11) 2615 4191 E-mail: [email protected] Website: http://www.idsa.in Layout & Cover by: Vaijayanti Patankar, Geeta Printed at: M/S A. M. Offsetters A-57, Sector-10, Noida-201 301 (U.P.) Mob: 09810888667 E-mail: [email protected] State versus Nations in Pakistan | 3 Contents List of Abbreviations .................................................................. 5 Preface ..............................................................................................