DOCSLIB.ORG

Old Quatrains Concordance

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Old Quatrains Concordance CONCORDANCE OF TRANSLATIONS AND VERSIONS OF RUMI’S QUATRAINS PUBLISHED IN ENGLISH By Ibrahim Gamard www.dar-al-masnavi.org February 2008 This concordance is the result of many years of study of the Quatrains of Jalaluddin Rumi. It is designed for use on computer word processing programs which have word- search capacity. It includes quatrains rendered into English from 48 published works. Quatrains can be most easily found via a search for the opening words of the first lines, which are include here. Other renderings of the same quatrain can then be found by a search using the quatrain number (usually “F xxx”-- meaning “Foruzanfar xxx”). If an “F” number is not found, then a check should be made using another system of quatrain numbers (commonly used in popular books containing quatrains attributed to Rumi: “Isf xxx”-- meaning Isfahan xxx”). In 1985, I began a collaborative translation of the Quatrains of Rumi together with Prof. Ravan Farhadi, an Afghan scholar of classical sufi texts. This was finally published in 2008 as “The Quatrains of Rumi”, a book of 754 pages that includes the Persian text, explanatory notes, and translations of the nearly 2,000 quatrains in Vol. 8 of Foruzanfar’s authentic edition based on the earliest manuscripts of quatrains attributed to Mawlânâ Rumi. Over the years, I have been collecting and adding references to previous translations and versions into English. In cases where no references were listed for quatrains in some of the popular books, I did English word searches using our complete translations on my computer, and succeeded in finding links to Persian texts for most of them. This is the “Old Quatrains Concordance,” which does not include the “Farhadi- Gamard” (FG) numbers of our translation of all the quatrains, which is found in the “new concordance” in “The Quatrains of Rumi,” Appendix V; or you may find it on-line on the dar-al-masnavi.org website (in the Quatrains section). This appendix lists all previous translations and versions of the quatrains (mostly distorted, except those translated by university scholars) according to the authentic Foruzanfar numbers. However, one cannot use the quatrain numbers in most of the popularized translations and versions to find equivalent accurate translations in the new concordance in the book, because they use different, “pseudo-Foruzanfar” numbers. To explain the difficulty that arose in more detail: although academic translators such as Annemarie Schimmel (1978), William Chittick (1983, 2004), and Franklin Lewis (2003 paperback edition, 2008) have used the world-wide standard numeration (of 1,983 quatrains) based on Foruzanfar’s edition of the earliest texts of the Rumi’s Divan from Volume Eight of the Quatrains (1963), most of the popular books (John Moyne, translating for Coleman Barks; Shahram Shiva, translating for Jonathan Star, for example) have relied on a commercial one-volume edition of Foruzanfar’s work on the Divan (1957). The quatrains in this volume, however, are actually not those selected by Foruzanfar, which he was not ready to publish for another six years. The commercial publishers included an earlier edition of the quatrains done in Isfahan by Muhammad Baqir Ulfat, first published in 1941 (containing 1,994 quatrains alphabetized differently by the first letters in the opening lines, rather than the last letters for every lettered section). And Ulfat’s “Isfahan” edition happened to have been used by the academic scholar A.J. Arberry (1949), so that the quatrain numbers used in the popular books matched the same quatrains translated by Arberry. The “Isfahan” edition numbers (in the form “Isf xxx”) are included for quatrains translated from this “pseudo-Foruzanfar” collection. In many cases, the texts are identical to those Foruzanfar later included based on the earliest manuscripts. However, more often there are minor or major differences of text, since the Isfahan edition is based on poorer sources. Therefore, the notation “Isf xxx (= F xxx)” means equivalent texts, and not necessarily identical texts. The Isfahan edition also includes many quatrains which are not in the earliest manuscripts used by Foruzanfar. Since they are not in Foruzanfar’s authentic edition, they are therefore not genuine quatrains composed by Rumi. The notation for these cases is “Isf xxx (= X) [NOT RUMI: NOT IN EARLIEST MSS].” This concordance lists 140 of these quatrains which have been rendered into English. Also included are 108 cases in which I found that the quatrains attributed to Rumi in Foruzanfar’s edition were actually composed before Rumi’s time (such as by Sanâ’î or `Attâr). An additional quatrain, often attributed to Rumi (“Come, come, whoever you are”) but which is far older, is not in Foruzanfar’s edition but has been added in the listings here. The notation for these cases is “[NOT RUMI: EARLIER POET]”. These may have been quatrains which Rumi recited (and which he and his listeners knew were composed by others), but which ended up being attributed to him. In his translation of excerpts from the “Discourses” of Shams-i Tabrizi (“Me and Rumi”), William Chittick wrote about “floating quatrains”: “...well-known to scholars--poems of unknown authorship that appear in slightly different versions in the divans of various poets. Although many of them are found among Rumi’s quatrains in the ‘Diwan-i Shams,’ this does not suggest that either Rumi or Shams was the author. Certainly, it suggests that Rumi was not--that he had heard the verses from Shams, that he had then quoted them on occasion, and that one of his disciples wrote them down as coming from his mouth” (“Me and Rumi,” pp. xxiii-xxiv). Many of these were found in “Nuzhatu ’l-Majâlis” (edited by Muhammad Amîn Riyâhî), a collection of quatrains compiled prior to 1284 C.E. I have not included cases in which one half of a quatrain couplet (one of four lines) was composed by some earlier poet, and for which Rumi apparently composed the other three lines. In addition thre are 7 cases in which I found that the quatrains attributed to Rumi in Foruzanfar’s edition were actually composed after Rumi’s time by his son, Sultan Walad. The notation for these cases is ”[NOT RUMI: LATER POET].” A distinction has been made between translators (who have translated directly from Persian texts) and version-makers (who have produced versions based on the translations from Persian done by others) by the notation “b/o” (meaning, “based on”). This is because many of the popular books of Rumi’s poetry often state “translated by so-and-so” when that person does not know Persian at all and his versions are based upon literal translations from Persian made by someone else. Non-scholars who are unable to read the original Persian are advised to cautious regarding the accuracy of versions and translations made by non-scholars (including those made by Iranian Americans), which often have verses which are distorted or misunderstood when compared to the original Persian. Since most of the quatrain versions and translations are of the “popular” kind, this unfortunately includes most of what has been published. Comparative quatrains are listed, according to Foruzanfar’s authentic numbers (with the notation “F xxx”), which have been rendered into English by more than one translator or version-maker. There are 900 quatrains in Foruzanfar’s edition that have not been published as translations or versions. Suggestions and corrections to this Concordance are welcome. There may be a number of cases in which the designation “NOT RUMI: NOT IN EARLIEST MSS” is incorrect because I was unable to locate a quatrain in Volume 8 of Foruzanfar’s edition when the equivalent text is actually there. For example, a quatrain in the pseudo- Foruzanfar edition (“Isf”) may end as ”-îda’ast” and judged as not found, but it exists in a form in the earliest manuscripts as ”-îd-ast.” ABBREVIATIONS X = absent from text; b/o = based on (a version based on a literal translation); also in = reprinted from an earlier book Arb = Arberry’s “The Ruba’iyat of Jalal ad-Din Rumi” Arb DOR = Arberry’s “Discourses of Rumi” Barks OS = Barks’ “Open Secret” Barks UR = Barks’ “Unseen Rain” Barks WAT = Barks’ “We Are Three” Barks BR = Barks’ “Birdsong: Rumi” Barks SIAY = Barks’ “Say I Am You” Barks ER = Barks’ “Essential Rumi” Barks IR = Barks’ “Illuminated Rumi” Chittick SPL = Chittick’s “The Sufi Path of Love” Chittick MAR = Chittick’s “Me and Rumi” Chopra LPM = Chopra’s “The Love Poems of Rumi” Chopra SL = Chopra’s “The Soul in Love” dV-M = de Vitray-Meyerovitch’s (French) translations Glpn = Golpinarli’s (Turkish) translations Harvey LF = Harvey’s “Love’s Fire” Harvey SF = Harvey’s “Speaking Flame” Harvey LG = Harvey’s “Love’s Glory” Harvey WP = Harvey’s “Way of Passion” Helminski (KH) = Helminski’s “The Knowing Heart” Helminski PRR = Helminski’s “The Pocket Rumi Reader” Lewis (2000) = Lewis’ “Rumi: Past and Present, East and West,” hardback edition Lewis (2003) = Lewis’ “Rumi: Past and Present...,” revised paperback edition Lewis RSS = Lewis’ “Rumi: Swallowing the Sun” Mafi-Kolin RWB = Mafi and Kolin’s “Rumi: Whispers of the Beloved” Mafi-Kolin RHM = Mafi and Kolin’s “Rumi: Hidden Music” Mafi-Kolin RGB = Mafi and Kolin’s “Rumi: Gardens of the Beloved” Nich SP = Nicholson’s “Selected Poems From the Divan...” Nich MOI = Nicholson’s “The Mystics of Islam” Shiva RTV = Shiva’s “Rending The Veil Shiva HDSA = Shiva’s “Hush-- Don’t Say Anything to God” Shiva RTS = Shiva’s “Rumi: Thief of Sleep” Star GBP = Star’s “Garden Beyond Paradise” Star IAB = Star’s “In the Arms of the Beloved” QUATRAINS PUBLISHED IN ENGLISH (1) Annemarie Schimmel, “The Triumphant Sun: A Study of the Works of Jalâloddin Rumi,” London: Fine Books, 1978.
Load more

Recommended publications
  • International Mevlana Symposiuın Papers
    International Mevlana Symposiuın Papers ,. Birleşmiş Minetler 2007 Eğitim, Bilim ve Kültür MevlAnA CelAleddin ROmi Kurumu 800. ~um Yıl Oönümü United Nations Educaöonal, Scientific and aoo:ı Anniversary of Cu/tura! Organlzatlon the Birth of Rumi Symposium organization commitlee Prof. Dr. Mahmut Erol Kılıç (President) Celil Güngör Volume 3 Ekrem Işın Nuri Şimşekler Motto Project Publication Tugrul İnançer Istanbul, June 20 ı O ISBN 978-605-61104-0-5 Editors Mahmut Erol Kılıç Celil Güngör Mustafa Çiçekler Katkıda bulunanlar Bülent Katkak Muttalip Görgülü Berrin Öztürk Nazan Özer Ayla İlker Mustafa İsmet Saraç Asude Alkaylı Turgut Nadir Aksu Gülay Öztürk Kipmen YusufKat Furkan Katkak Berat Yıldız Yücel Daglı Book design Ersu Pekin Graphic application Kemal Kara Publishing Motto Project, 2007 Mtt İletişim ve Reklam Hizmetleri Şehit Muhtar Cad. Tan Apt. No: 13 1 13 Taksim 1 İstanbul Tel: (212) 250 12 02 Fax: (212) 250 12 64 www.mottoproject.com 8-12 Mayıs 2007 Bu kitap, tarihinde Kültür ve yayirı[email protected] Turizm Bakanlıgı himayesinde ve Başbakanlık Tamtma Fonu'nun katkılanyla İstanbul ve Konya'da Printing Mas Matbaacılık A.Ş. düzerılenen Uluslararası Mevhiııfı Sempozyumu bildirilerini içermektedir. Hamidiye Mahallesi, Soguksu Caddesi, No. 3 Kagıtlıane - İstanbul The autlıors are responsible for tlıe content of tlıe essays .. Tei. 0212 294 10 00 "W e are the inheritors of the lig ht of Muhammad": Rumi, ada b, and Muhammadan intimacy ümid Safi 1 lran 1 WlLL begin by two stories about relations between Mawlana and his do se companions, each revealing one facet of his un derstanding of the Prophet. One day Shaykh Shas al-Din Multi (Malati?) had come to see Mawlana.
    [Show full text]
  • Jami and Nava'i/Fani's Rewritings of Hafez's Opening Ghazal
    Imitational Poetry as Pious Hermeneutics? Jami and Nava’i/Fani’s Rewritings of Hafez’s Opening Ghazal Marc Toutant To cite this version: Marc Toutant. Imitational Poetry as Pious Hermeneutics? Jami and Nava’i/Fani’s Rewritings of Hafez’s Opening Ghazal. Charles Melville. The Timurid Century, 9, I.B. Tauris, 2020, The Idea of Iran, 9781838606886. hal-02906016 HAL Id: hal-02906016 https://hal.archives-ouvertes.fr/hal-02906016 Submitted on 23 Jul 2020 HAL is a multi-disciplinary open access L’archive ouverte pluridisciplinaire HAL, est archive for the deposit and dissemination of sci- destinée au dépôt et à la diffusion de documents entific research documents, whether they are pub- scientifiques de niveau recherche, publiés ou non, lished or not. The documents may come from émanant des établissements d’enseignement et de teaching and research institutions in France or recherche français ou étrangers, des laboratoires abroad, or from public or private research centers. publics ou privés. Imitational Poetry as Pious Hermeneutics? Jami and Nava’i/Fani’s Rewritings of Hafez’s Opening Ghazal Marc Toutant (CNRS Paris) He was the unique of the age (nadera-ye zaman) and a prodigy of the world (o‘juba-ye jahan). These are the first words with which Dowlatshah Samarqandi begins the notice he devotes to Hafez in his Tazkerat al-sho‘ara in 1486. Then he adds: ‘His excellence (fazilat) and his perfection (kamal) are endless and the art of poetry is unworthy of his rank. He is incomparable in the science of Qur’an and he is illustrious in the sciences of the exoteric (zaher) and the esoteric (baten).’1 Although Hafez died in 1389, his poetry was widely celebrated one century later, as shown by Dowlatshah’s eulogy.
    [Show full text]
  • Divine Love in Early Persian Prose* William C
    129-143 Chittick Divine Love_Layout 1 16/08/2013 20:20 Page 129 Divine Love in Early Persian Prose* William C. Chittick eaders of this journal are no doubt familiar with Persian poets like R cAttar and Rumi, famous for their celebration of love. What is much less well known is that the theological vision shared by these poets was given explicit formulation by a series of prose works written in the century leading up to cAttar, who died in 1221. If we try to understand the teachings of the poets without this theological background, it is difficult to grasp what they are saying. To illustrate what I have in mind, I want to look at a few short passages drawn from this early period. The most famous Persian classic on love appeared during the life- time of Sanaʾi (d. 1131), the first major poet of love. This was a short book called Apparitions (Sawanih) by Ahmad Ghazali, who died in 1126, fifteen years after his illustrious brother, the theologian, philoso- pher, and Sufi Muhammad Ghazali. Ahmad’s Apparitions is relatively well known and has been translated into English,1 so here I will look at two other scholars whose significance has been underrated or ignored. One is cAbdallah Ansari from Herat, who died forty years before Ahmad, in the year 1088. He is the author of the classic Arabic description of the stages on the path to God, The Way Stations of the Travelers (Manazil al-saʾirin). He also wrote a great deal in Persian, much of it addressing the role of love in the spiritual life.
    [Show full text]
  • Why Should Anyone Be Familiar with Persian Literature?
    Annals of Language and Literature Volume 4, Issue 1, 2020, PP 11-18 ISSN 2637-5869 Why should anyone be Familiar with Persian Literature? Shabnam Khoshnood1, Dr. Ali reza Salehi2*, Dr. Ali reza Ghooche zadeh2 1M.A student, Persian language and literature department, Electronic branch, Islamic Azad University, Tehran, Iran 2Persian language and literature department, Electronic branch, Islamic Azad University, Tehran, Iran *Corresponding Author: Dr. Ali reza Salehi, Persian language and literature department, Electronic branch, Islamic Azad University, Tehran, Iran, Email: [email protected] ABSTRACT Literature is a tool for conveying concepts, thoughts, emotions and feelings to others that has always played an important and undeniable role in human life. Literature encompasses all aspects of human life as in love and affection, friendship and loyalty, self-sacrifice, justice and cruelty, manhood and humanity, are concepts that have been emphasized in various forms in the literature of different nations of the world. Poets and writers have endeavored to be heretics in the form of words and sentences and to promote these concepts and ideas to their community. Literature is still one of the most important identifiers of nations and ethnicities that no other factor has been able to capture. As a rich treasure trove of informative and educational material, Persian literature has played an important role in the development and reinforcement of social ideas and values in society, which this mission continues to do best. In this article, we attempt to explain the status of Persian literature and its importance. Keywords: language, literature, human, life, religion, culture. INTRODUCTION possible to educate without using the humanities elite.
    [Show full text]
  • The Study of Ahmad Jam's Verbal Thoughts
    Propósitos y Representaciones May. 2021, Vol. 9, SPE(3), e1116 ISSN 2307-7999 Current context of education and psychology in Europe and Asia e-ISSN 2310-4635 http://dx.doi.org/10.20511/pyr2021.v9nSPE3.1116 RESEARCH NOTES The Study of Ahmad Jam’s Verbal Thoughts El estudio de los pensamientos verbales de Ahmad Jam Karomatullo Olimov Academy of science of the Republic of Tajikistan ORCID ID: https://orcid.org/0000-0001-6175-9959 Saeid Yoosefisoorany Doctorate philosophy, academy of sciences of the republic of Tajikistan ORCID ID: https://orcid.org/0000-0002-2820-182X Received 09-08-20 Revised 10-10-20 Accepted 12-12-20 On line 03-08-21 *Correspondence Cite as: Email: [email protected] Olimov, K., & Yoosefisoorany, s. (2021). The Study of Ahmad Jam’s Verbal Thoughts. Propósitos y Representaciones, 9 (SPE3), e1116. Doi: http://dx.doi.org.10.20511.pyr2021.v9nSPE3.1116 © Universidad San Ignacio de Loyola, Vicerrectorado de Investigación, 2021. This article is distributed under license CC BY-NC-ND 4.0 International (http:..creativecommons.org.licenses.by-nc-nd.4.0.) The Study of Ahmad Jam’s Verbal Thoughts Summary Ahmad Jami is a well-known mystical figure, and his mystical roots are often discussed. But there has been no independent research into his verbal thoughts yet. An important question that has been discussed in this regard is what elements and components of Ahmad Jam's verbal thoughts contain? The present article is a descriptive-analytical one and uses the library method to investigate the mentioned question. The results of the study indicate that wisdom, Genesis, Step, Judgment, and magnitude, the vision of God at the resurrection is one of the most important theological components of Ahmad Jam.
    [Show full text]
  • The Academic Resume of Dr. Gholamhossein Gholamhosseinzadeh
    The Academic Resume of Dr. Gholamhossein Gholamhosseinzadeh Professor of Persian Language and Literature in Tarbiat Modarres University Academic Background Degree The end date Field of Study University Ferdowsi Persian Language University of ١٩٧٩/٤/٤ BA and Literature Mashhad Persian Language Tarbiat Modarres and Literature University ١٩٨٩/٢/٤ MA Persian Language Tarbiat Modarres and Literature University ١٩٩٥/٣/١٥ .Ph.D Articles Published in Scientific Journals Year of Season of Row Title Publication Publication Explaining the Reasons for Explicit Adoptions Summer ٢٠١٨ of Tazkara-Tul-Aulia from Kashif-Al-Mahjoub ١ in the Sufis Karamat Re-Conjugation of Single Paradigms of Middle Spring ٢٠١٧ Period in the Modern Period (Historical ٢ Transformation in Persian Language) ٢٠١٧ Investigating the Effect of the Grammatical Elements and Loan Words of Persian Language Spring ٣ on Kashmiri Language ٢٠١٧ The Course of the Development and Spring Categorization of the Iranian Tradition of ٤ Writing Political Letter of Advice in the World Some Dialectal Elements in Constructing t he Spring ٢٠١٦ ٥ Verbs in the Text of Creation ٢٠١٦ The Coding and the Aspect: Two Distinctive Fall ٦ ١ Year of Season of Row Title Publication Publication Factors in the Discourse Stylistics of Naser Khosrow’s Odes ٢٠١٦ Conceptual Metaphor: Convergence of Summer ٧ Thought and Rhetoric in Naser Khosrow's Odes ٢٠١٦ A Comparative Study of Linguistic and Stylistic Features of Samak-E-Ayyar, Hamzeh- Fall ٨ Nameh and Eskandar-Nameh ٢٠١٦ The Effect of Familiarity with Old Persian
    [Show full text]
  • Naqshbandi Sufi, Persian Poet
    ABD AL-RAHMAN JAMI: “NAQSHBANDI SUFI, PERSIAN POET A Dissertation Presented in Partial Fulfillment of the Requirement for The Degree Doctor of Philosophy in the Graduate School of the Ohio State University By Farah Fatima Golparvaran Shadchehr, M.A. The Ohio State University 2008 Approved by Professor Stephen Dale, Advisor Professor Dick Davis Professor Joseph Zeidan ____________________ Advisor Graduate Program in History Copyright by Farah Shadchehr 2008 ABSTRACT The era of the Timurids, the dynasty that ruled Transoxiana, Iran, and Afghanistan from 1370 to 1506 had a profound cultural and artistic impact on the history of Central Asia, the Ottoman Empire, and Mughal India in the early modern era. While Timurid fine art such as miniature painting has been extensively studied, the literary production of the era has not been fully explored. Abd al-Rahman Jami (817/1414- 898/1492), the most renowned poet of the Timurids, is among those Timurid poets who have not been methodically studied in Iran and the West. Although, Jami was recognized by his contemporaries as a major authority in several disciplines, such as science, philosophy, astronomy, music, art, and most important of all poetry, he has yet not been entirely acknowledged in the post Timurid era. This dissertation highlights the significant contribution of Jami, the great poet and Sufi thinker of the fifteenth century, who is regarded as the last great classical poet of Persian literature. It discusses his influence on Persian literature, his central role in the Naqshbandi Order, and his input in clarifying Ibn Arabi's thought. Jami spent most of his life in Herat, the main center for artistic ability and aptitude in the fifteenth century; the city where Jami grew up, studied, flourished and produced a variety of prose and poetry.
    [Show full text]
  • Brief Bibliographic Guide in Medieval Islamic Philosophy and Theology
    BRIEF BIBLIOGRAPHICAL GUIDE IN MEDIEVAL AND POST-CLASSICAL ISLAMIC PHILOSOPHY AND THEOLOGY (2012-2013) Thérèse-Anne Druart The Catholic University of America I cannot thank enough all the scholars who kindly sent me information and, in particular, those who provided me with a copy of their publications or photocopies of tables of contents of collective works. They are true scholars and true friends. Collective Works or Collections of Articles Ad notitiam ignoti. L’organon dans la translatio studiorum à l’époque d’Albert le Grand, ed. by Julie Brumberg-Chaumont (Studia Artistarum 37). Turnhout: Brepols, 2013, 348 pp., ISBN 9782503541839. Circolazione dei saperi nel Mediterraneo. Filosofia e scienze (secoli IX-XVII). Circulation des savoirs autour de la Méditerranée. Philosophie et sciences (IXe-XVIIe siècle). Atti del VII Colloquio Internazionale della Société Internationale d’Histoire des Sciences et de la Philosophie Arabes et Islamiques, Firenze, 16-28 febbraio 2006, ed. by Graziella Federici Vescovini e Ahmad Hasnawi (Dipartimento di Scienze dell’Educazione e dei Processi Culturali e Formativi, Facoltà di Scienze della Formazione, Università degli Studi di Firenze; Istituto e Museo di Storia della Scienza, Università degli Studi di Firenze; Centre d’Histoire des Sciences et des Philosophies Arabes et Médiévales, CNRS Paris). Florence: Cadmo, 2013, xviii-402 pp., ISBN 9788879234085. The Early Islamic Grammatical Tradition, ed. by Ramzi Baalbaki (The Formation of the Classical Islamic World 36). Farnham: Ashgate, 2007, l-365 pp., ISBN 9780860787181. Education and Learning in the Early Islamic World, ed. by Claude Gilliot (Formation of the Classical Islamic World 43). Farnham: Ashgate, 2012, xc-410 pp., ISBN 9780860787174.
    [Show full text]
  • Islamic Sufism in America: the Philosophy and Practices of the Oveyssi Tariqa
    Islamic Sufism in America: The Philosophy and Practices of the Oveyssi Tariqa The Harvard community has made this article openly available. Please share how this access benefits you. Your story matters Citation Sepehri, Golzar. 2019. Islamic Sufism in America: The Philosophy and Practices of the Oveyssi Tariqa. Master's thesis, Harvard Extension School. Citable link https://nrs.harvard.edu/URN-3:HUL.INSTREPOS:37365385 Terms of Use This article was downloaded from Harvard University’s DASH repository, and is made available under the terms and conditions applicable to Other Posted Material, as set forth at http:// nrs.harvard.edu/urn-3:HUL.InstRepos:dash.current.terms-of- use#LAA Allah | Gabriel Islamic Sufism Geneology | NOVEMBER 2004 Mohammad Ibn Abdullah (Medina - 632 C.E.) | Ali Ibn Abi-Taleb LEGEND: (Najaf- 660 C.E.) | | 2 branches Name (Place of Burial – Date of passage in C.E.*) | | Hossein Ibn Ali | (Karbala - 680 C.E.) | *C.E. (Common Era) = A.D. | Hassan Basri Ali Ibn Hossein (Basreh - 728 C.E.) (Medina - 712 C.E.) | A.H. (After Hijra) = The departure of Prophet Mohammad from | | Mecca to Medina, from which the Mohammadan Era is reckoned Mohammad Ibn Ali | (Medina - 741 C.E.) Habib Ajami = 622 C.E./A.D. | (737 C.E.) Jaffar Ibn Mohammad | (Medina – 765 C.E.) | NAME OF THE SCHOOL | | Mussa Ibn Jafar Davood Taii (Baghdad – 799 C.E.) (781 C.E.) | | Ali Ibn Mussa | (Mashad - 818 C.E.) | SOURCES: branches merge | | | English version of Islamic Sufism Geneology by: Ma’rouf Karkhi (Baghdad - 815 C.E.) Tehran University Publications | No. 2361, 1st print, 1998 MA’RUFI-YEH Title: Majalis (Discourses of Ahmad Ghazalie) | Sarii Saghta Annotated by: Ahmad Mojahed (Baghdad – 865-871 C.E.) ISBN: 964-03-3923-7 | Juneid Baghdadi (Baghdad – 909 C.E.) Tehran University Publications | Abu Ali Roudbari No.
    [Show full text]
  • Mystic Love in Iran-Iraq War Poetry
    Persica 24, 1-49. doi: 10.2143/PERS.24.0.3005372 © 2013 by Persica. All rights reserved. MYSTIC LOVE IN IRAN-IRAQ WAR POETRY Mahnia Nematollahi Mahani INTRODUCTION It is remarkable how a medieval, mystical concept of love, and related topics, were used by the Iranian government and society during the war with Iraq to mobilize masses of Iranians to fight, or to send their sons to fight. Soldiers were commonly identified as ‘lov- ers’ and ‘gnostics’ on a mystic journey to union with the Beloved (ma‘shuq). Poetry played a significant role in this identification of war with love mysticism. According to the war poets, the soldier in battle attains the spiritual station of the mystic, whether or not he is killed. The relationship between the lover and the beloved is a common theme in the nasib, or prolog, of a qasida (an ode).1 Meisami discusses how a Persian courtly qasida reflects the relationship between the lover and beloved. She says that the poet, as a lover, shows his fidelity toward his patron, the beloved, by praising the latter’s generosity, bounty and beauty, using metaphors and similes. Later, more of the courtly concepts of the lover and beloved were applied to mystical poetry. For example, the mystic poet Hakim Sana’i Ghaznavi (d. 1131) employed courtly elements in his mystical poems; encouraging the audience to take up the role of the lover to become the “achieved personification.” In mystical poetry, the lover is presented as one who suffers loneliness, and endures harsh treatment from the beloved, but expects no compensation for the hardships that he endures.
    [Show full text]
  • Islam's Path of Radical Love
    Introduction: Islam’s Path of Radical Love The great mystic poet Farid al-Din ‘Attar tells a moving story about a saint who had a vision of God in his dreams. In this vision, the whole of humanity, all who have ever been and shall ever be, are gathered before God. God presents them with a series of rewards that they can choose from. In the first offer, God asks them, “Who here wishes to have the totality of worldly desires?” Nine out of ten of those gathered choose these worldly pleasures. God says to them, “It is granted onto you,” and they depart. Of those who remain, God asks: “Who here wishes to be spared hellfire?” Again, nine out of ten raise their hands. God again says: “It is granted onto you,” and they depart. Next, God asks the remaining minority who wishes to have a taste of heaven. Nine out of those who remain raise their hand, and God says to them: “It is granted onto you,” and they depart. At long last, there is but a handful of devoted lovers of God, not enchanted by worldly desires, unafraid of the torment of hellfire, and not seduced by the promise of paradise. This time the voice of God comes at them, thundering: “I offered you redemption from hellfire, you chose it not. I offered you my loftiest paradise, you chose it not. What, then, are you here for?” xix They lowered their heads in humility and said: “You. You yourself know Who we desire.” The mystics who seek God as a Beloved before all else, above heaven and hell, above salvation, spoke to God in intimate whispers and prayers overflowing with radical love called Monajat.
    [Show full text]
  • Development of Sciences in Muslim Spain T
    DEVELOPMENT OF SCIENCES IN MUSLIM SPAIN ABSTRACT *<>£ TNESIS SubiviiTTEd FOR TNE DEQREE of itftttfr nf piftl000jrijB i» ISLAMIC STUDIES Sy Aicm Malifi %han UNDER THE SUPERVISION OF PROF. M. SALIM KIDWAI T- S*°3° DEPARTMENT OF ISLAMIC STUDIES ALIGARH MUSLIM UNIVERSITY ALIGARH (INDIA) 1997 Spain had remained a part of Muslim world with its conquest by the Muslims in 711 A.D. till the downfall of their rule in 149? A.D. During this period of about eight hundred years many dynasties established there and rul«»d either on the whole peninsula or a part of it. Muslim Spain is also remarkable for the contributions of its scholars to various fields of learnings. These include the Islamic Sciences, the language and literature and other sciences, such as mathematics, medicine, geography, botany, agronomy, astronomy and others. Earlier, various nations, civilizations and races had worked on either all or some of them. However, having become in need of their development they continued to work and made inventions and discoveries. The Babylonians, the Egyptians, the Greeks, the Chinese, the Romans, Mayas, the Hindus and the Japanies are the most important civilizations and nations among them. The beginning of these sciences is traced back to about 2700 B.C. when, it is said that the Babylonians started contributing to the field of mathematics. All these civilizations produced various scholars who worked on different fields. With the establishment of Muslim society they also started contributing to all the branches of learning. The development of sciences in Muslim Spain is said to be started with the introduction of the Rasa'il of Ikhwan 2 al-safa' by al-Majriti.
    [Show full text]