Amir Khusrau” an Eminent Historian
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The La Trobe Journal No. 91 June 2013 Endnotes Notes On
Endnotes NB: ‘Scollay’ refers to Susan Scollay, ed., Love and Devotion: from Persia and beyond, Melbourne: Macmillan Art Publishing in association with the State Library of Victoria and the Bodleian Library, 2012; reprinted with new covers, Oxford: The Bodleian Library, 2012. Melville, The ‘Arts of the Book’ and the Diffusion of Persian Culture 1 This article is a revised version of the text of the ‘Keynote’ lecture delivered in Melbourne on 12 April 2012 to mark the opening of the conference Love and Devotion: Persian cultural crossroads. It is obviously not possible to reproduce the high level of illustrations that accompanied the lecture; instead I have supplied references to where most of them can be seen. I would like to take this opportunity to thank all those at the State Library of Victoria who worked so hard to make the conference such a success, and for their warmth and hospitality that made our visit to Melbourne an unrivalled pleasure. A particular thanks to Shane Carmody, Robert Heather and Anna Welch. 2 The exhibition Love and Devotion: from Persia and beyond was held in Melbourne from 9 March to 1 July 2012 with a second showing in Oxford from 29 November 2012 to 28 April 2013. It was on display at Oxford at the time of writing. 3 Scollay. 4 For a recent survey of the issues at stake, see Abbas Amanat and Farzin Vejdani, eds., Iran Facing Others: identity boundaries in a historical perspective, New York: Palgrave Macmillan, 2012; the series of lectures on the Idea of Iran, supported by the Soudavar Memorial Foundation, has now spawned five volumes, edited by Vesta Sarkhosh Curtis and Sarah Stewart, vols. -
International Journal of English and Studies (IJOES)
SP Publications International Journal Of English and Studies (IJOES) An International Peer-Reviewed English Journal www.ijoes.in Vol-1, Issue-4, 2019 ISSN: 2581-8333 Indexed in ________________________________________________________________ GHAZAL: JOURNEY FROM PERSIAN TO ENGLISH ______________________________________________________________________________ Dr. R.P. Singh Professor of English University of Lucknow-226007 ______________________________________________________________________________ Abstract: It is an informative paper on the construct, form, and expansion of Ghazal as a poetic form. The origin of the word ‘Ghazal' goes back to the Arabic word ‘Ghazal' meaning ‘deer' in English. The reference finds roots to the act of hunting a deer. When a hunter shoots a deer in a moonlit night in the Arabian desert, the deer getting pierced with the arrow, runs around helplessly in search of water. In this state, the throat makes the sound like "gaz - gaz". A lover, in the same way, pines for his beloved, and feels emotional bleeding; this leads to the making of Ghazal. The paper discusses various aspects of Ghazal. Key Words: Ghazal, Sher, Matla, Takhallus. The Ghazal is a Persian word referring to a form of Persian poetry. It became popular in Urdu literature later. It is, generally speaking, a form of poetic expression describing platonic love. The locale, tone, and content –almost everything around Ghazal find a lover and his unattained love as the central concern. The narrator almost knows it too well that the meeting of the lovers is unattainable, yet they keep striving till the last. This pang and desire emanate into the verses of Ghazal. The complete Ghazal comprise of Shers (couplets); most of the Ghazal has less than fifteen shers, A good Ghazal has approximately five Shers. -
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. -
Muslim Saints of South Asia
MUSLIM SAINTS OF SOUTH ASIA This book studies the veneration practices and rituals of the Muslim saints. It outlines the principle trends of the main Sufi orders in India, the profiles and teachings of the famous and less well-known saints, and the development of pilgrimage to their tombs in India, Pakistan and Bangladesh. A detailed discussion of the interaction of the Hindu mystic tradition and Sufism shows the polarity between the rigidity of the orthodox and the flexibility of the popular Islam in South Asia. Treating the cult of saints as a universal and all pervading phenomenon embracing the life of the region in all its aspects, the analysis includes politics, social and family life, interpersonal relations, gender problems and national psyche. The author uses a multidimen- sional approach to the subject: a historical, religious and literary analysis of sources is combined with an anthropological study of the rites and rituals of the veneration of the shrines and the description of the architecture of the tombs. Anna Suvorova is Head of Department of Asian Literatures at the Institute of Oriental Studies, Russian Academy of Sciences, Moscow. A recognized scholar in the field of Indo-Islamic culture and liter- ature, she frequently lectures at universities all over the world. She is the author of several books in Russian and English including The Poetics of Urdu Dastaan; The Sources of the New Indian Drama; The Quest for Theatre: the twentieth century drama in India and Pakistan; Nostalgia for Lucknow and Masnawi: a study of Urdu romance. She has also translated several books on pre-modern Urdu prose into Russian. -
Introduction to Jami
Introduction to Nūr al-dīn ʿAbd al-Raḥmān Jamī (1414-1492) Having looked last week at the essentially oral tradition of Kabir, we come, by contrast, this week to one of the most cultivated and highly educated figures not only of the 15th century, but of the entire Islamic poetic tradition, Nūr al-dīn ʿAbd al- Raḥmān Jamī (1414-1492). Born in Khorasan, he spent most of his life in Herat under the reign of the Timurids, at a time when this region was the most advanced and culturally brilliant centre of the Islamic world. Jamī was not just a poet, although poetry does seem to have received his most intense and abiding attention; he was also a brilliant scholar, a Sufi master of the Naqshbandī order, and one of the most important interpreters of the ideas of Ibn ‘Arabī, writing several important commentaries and expositions which, in the eastern regions, were as highly regarded and widely studied as the works of the Shaykh al-akbar himself. Jamī’s output was prodigious; there are about 39,000 lines of verse extant, plus 31 prose works. In contrast with Kabir, these were well preserved in manuscripts that have come down to us in the present day – Herat being, as we saw in our first week, a great centre of book production in the 15th century. Despite this, he has been oddly neglected at certain periods and in certain places within the Islamic world – he is not as widely known and universally loved as, say, Hafiz, Sa’di or ‘Iraqī – and also by modern western scholars. -
An Introduction to Amir Khusrau
Islamic Mystical Poetry 5: Amīr Khusrau (1253-1325) Having looked at the development of Turkish culture and spirituality last week, this week we move to the other end of the Islamic world to one of the great figures of Indian mystical poetry. This extraordinary man, born in 1253 in Delhi, was both a courtier who became the chief poet to the Delhi Sultan, and a Sufi and disciple of the great Sufi saint of the 14th century, Nizam al-din Awliya (1238-1325); he is buried side by side with his master in Delhi and the two are equally revered by the thousands of visitors who still come to the Niẓamī khanaqah every year. He was a skilled and gifted poet who wrote in Persian in all the forms which were standard in the courts of the time, and became known as the ‘Parrot of India’ because of his excellence. But he also wrote in the vernacular; in fact, he is credited with establishing Hindustani, the lingua franca of the many different races and tribes of people who were living in and around Delhi, as a written language; bringing together Muslim and Hindi elements, this would eventually evolve into present day Urdu. He was also a brilliant musician who is credited with making many innovations in the tradition of Indian classical music, inventing not only new forms of music but also instruments – it is widely believe, for instance, that he invented the sitar and the tabla. In addition, he played a definitive role in the development of the sacred music of the Indian Sufis, which is called qawwali. -
The Concept of City in Qajar Era in the Mirror of Matla Al-Shams Focusing on Mashhad
Science Arena Publications Specialty Journal of Architecture and Construction ISSN: 2412-740X Available online at www.sciarena.com 2018, Vol, 4 (4): 40-48 The Concept of City in Qajar Era in the Mirror of Matla Al-Shams Focusing on Mashhad Mahdi Mohammadi1*, Ehsan Kakhani2 1 PhD student, Arts & Architecture Department, Yazd University, Iran, 2 PhD student, Architecture and Urban Planning Department, Shahid Beheshti University, Iran. *Corresponding Author Abstract: Matla Al-Shams by Mohammad-Hasan Khan Etemad-al-Saltana is one of the most important geographical books from Nāṣeri Era. The book contains extensive information about several cities and villages in Iran, including the 14th hegira century’s holy city of Mashhad. The present article aims at the investigation and interpretation of an image portrayed of Mashhad by Mohammad-Hasan Khan Etemad-al-Saltana in his book “Matla Al-Shams”. To do so, first of all, the importance of Mashhad from the perspective of Mohammad-Hasan Khan in the position of an author and as an individual belonging to Qajar era will be investigated based on the extant evidences. Next, the current research paper’s writer tries decoding the significations of “holy Mashhad” in “Matla Al-Shams” and distinguishing their relationship with the holy shrine of Shiites’ eighth Imam through interpretation of the proofs and materials existent in the book. Keywords: The concept of city, Mashhad, Qajar era, Iran Historical Architecture, Matla Al-Shams, Etemad-al-Saltana INTRODUCTION Accompanied by his court fellows, Naser-al-Din Shah took a trip to Khorasan in 1879. Etemad-al- Saltana who was authoring a book called “Meraat al-boldan” at the time and used to record the geographical and historical information of the various localities in Iran seized the opportunity. -
Khorasan's Great Doctrine in Timurid Period 18
Azam Kalantar, et al.: Khorasan's great doctrine in Timurid period 18 Khorasan's great doctrine in Timurid period AZAM KALANTAR ,MOHAMMAD KARIM YOUSEFJAMALI, HOSSEIN MIR JAFARI PhD student, Department of History, Faculty of Humanities, Najaf Abad Branch,Islamic Azad University, Najaf Abad, IRAN, Address, Iran Associate Professor, Department of History, Faculty of Humanities, Najaf Abad Branch,Islamic Azad University, Najaf Abad, IRAN, Address, Iran, Professor, Department of History, Faculty of Humanities, Najaf Abad Branch,Islamic Azad University, Najaf Abad, IRAN, Address, Iran Abstract. Timurid period is one of the most turbulent and important periods in the history of Iran. Mysticism market was warm during this period due to the political and social turmoil and different doctrines had found followers and had different influence on social and political events. Great Khorasan that has long been the major focus of Sufism in Iran, in this period it was considered activity of different principle owners such as Sheykhiye, Movlavie, Mashashiyan, Hurufieh, Naqshbandiyya, Nurbakhshiye and nematollahiye. Among these were more influential Hurufieh and Naqshbandiyya in Khorasan. This series is supported some from Sunni and some from Shiie. Hurufieh follows social justice and struggle with the Timurid rulers. Government severely dealt with them. Naqshbandi doctrine was the reaction of Sunni Sufis against increase activities of Shiie Sufi doctrine. Elders of this doctrine were respected by Timurid in Khorasan. This article tries to investigate the major sects of Khorasan mysticism such as Nematollahiyein, Hurufieh and Naqshbandiyya in Timurid period. Keywords: Khorasan, Mysticism, Hurufieh, Nematollahiye, Naqshbandiyya 1 Introduction Attention of Teimur and Timurid was effective to Sufi elders and respect to them and stating belief to companions of monasteries in rare extension and popularity of Sufi thought. -
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. -
Bahram's Feat of Hunting Dexterity As Illustrated In
bahram’s feat of hunting dexterity 181 BAHRAM’S FEAT OF HUNTING DEXTERITY AS ILLUSTRATED IN FIRDAUSI’S SHAHNAMA, NIZAMI’S HAFT PAIKAR AND AMIR KHUSRAU’S HASHT BIHISHT Adeela Qureshi آ �ک�ج ���ج ج ج� � ج ج� �� ��لی ا ����صو�س ح�س ا �ر یس ����ه �و س ج ���ج ج ی ج ک�ه د ر ر ی��ا �س �ح�س ج�ود ه پ��ی�ر د �ه��� �ا �ی ی ج ش ج ش گ ج ی �ی���ا �� س �کا ر ر ��������ا �م�ه ا ��س ج��ی� ک� ر ک�ه ���می������� ی ج � ج ا ج � ا ���� ���ح������ی��ا � ج ر و ر ج�� ر و ی و ر م ج ی Especially that most eloquent one of Tus Who was an old husbandman of the gardens of speech Estimate his deeds from the Shahnama For Rustam of Sijistan is not his equal in strength of arm.1 In these verses, the Mughal poet-laureate Faizi (d. 1595) alludes to Fir- dausi’s verbal dexterity and further maintains that if he had been under the appreciative gaze of his Majesty [Akbar], “his days would not have been dark nights”.2 Moreover, citations from the Shahnama are frequent in Mughal historical texts and Abu’l-Fazl, Akbar’s court historian, writes that among the celebrated books there were hardly any that were not read out in His Majesty’s assembly hall. In addition to historical works, some of the texts frequently recited in the presence of the emperor included the Akhlaq-i Nasiri; the Divan of Anvari; the Bustan and Gulistan of Sa‘di; the collected masnavis of Nizami; the works of Amir Khusrau and Jami; the Qabusnama, and the Shahnama of Firdausi.3 Abu’l-Fazl affirms that the imperial library was divided into several sections and was organised according to the relative value of the books, 1 These verses are from Faizi’s qasida, in which he refers to the attributes of several poets including ‘Attar, Khaqani, Sa‘di and Sana’i, incorporated into Abu’l-Fazl’s Akbar- nama, 308, trans. -
Revisiting the Canon Through the Ghazal in English
Revisiting the Canon through the Ghazal in English Chandrani Chatterjee Milind Malshe Abstract At the dawn of English education in India the popularity of certain genres led to the adaptation, transformation and assimilation of these forms in the Indian languages. However, in this East-West encounter, not only were the European forms appropriated by the Indian writers, one of the Eastern forms, viz. the ghazal, was taken up by writers in English. This paper traces the origin of the ghazal as a distinct form, its development in the poetry of Mir (c 1723-82) and Ghalib (1797-1869) before discussing how this genre was adapted and experimented with, by some writers in English. In this process we try to address some issues like translation, adaptation and transformation and also what factors affect the composition and institution of a canon. I Ghazal as a form is supposed to have originated in Arabia in the late seventh century. 1 It is said to have developed from the nasib , which itself was an amorous prelude to the qasida (an ode). Qasida was a panegyric to the emperor or his noblemen. It has been observed that because of its comparative brevity and concentration, its thematic variety and rich suggestiveness, the ghazal soon eclipsed the qasida and became the most popular form to be introduced in India from the Persian and Arabic literary traditions: “Ghazal means literally conversation, most often between lovers. It has a strict form Translation Today Vol. 3 Nos. 1 & 2, 2006 © CIIL 2006 Chandrani Chatterjee 184 Milind Malshe bound by rules, containing from a minimum of five to a maximum of seventeen couplets. -
Persian Poetry at the Indian Frontier
Permanent Black Monographs: The ‘Opus 1’ Series Published by PERMANENT BLACK D-28 Oxford Apartments, 11, I.P. Extension, Persian Poetry Delhi 110092 Distributed by at the Indian Frontier ORIENT LONGMAN LTD Bangalore Bhubaneshwar Calcutta Chennai Ernakulam Guwahati Hyderabad Lucknow Mas‘ûd Sa‘d Salmân Mumbai New Delhi Patna of Lahore © PERMANENT BLACK 2000 ISBN 81 7824 009 2 First published 2000 SUNIL SHARMA Typeset in Adobe Garamond by Guru Typograph Technology, New Delhi 110045 Printed by Pauls Press, New Delhi 110020 Contents Acknowledgements ix Transliteration and Abbreviations xi INTRODUCTION 1 1. POETRY AT THE FRONTIER OF EMPIRE 6 A. At the Frontiers of Islam: The Poetics of Ghazâ 7 B. Lahore: The Second Ghaznavid City 14 C. The Life of Mas‘ûd Sa‘d 18 D. Mas‘ûd Sa‘d and Ghaznavid Poetry 26 2. POETS IN EXILE FROM PRIVILEGED SPACES 33 A. The Perils of Being a Court Poet 33 B. The Poetic Memory of Ghazna and Sultan Mahmûd 39 C. Manipulation of History in a Qasida by Mas‘ûd Sa‘d 43 D. Poets Complaining of Ghurbat 47 E. Mas‘ûd Sa‘d between Ghazna and Lahore 56 3. PRACTICING POETRY IN PRISON 68 A. The Genre of Prison Poetry (Habsîyât)68 B. Varieties of Habsîyât 73 viii / Contents C. The Physical State of Being Imprisoned 81 D. The Prisoner’s Lament 86 E. Mas‘ûd Sa‘d’s Use of His Name 102 4. ‘NEW’ GENRES AND POETIC FORMS 107 A. Shahrâshûb: A Catalogue of Youths 107 B. Bârahmâsâs in Persian? 116 C. Mustazâd: A Choral Poem 123 D.