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#1537 From: Hamida Chopra <Hamida.Banu@...>
Date: Wed Oct 6, 2010 2:23 pm
Subject: Yad dahani
Hamida.Banu@...
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Adab
 Barai meharbani apnai dost aHbab aur

jin jin tanzeem sai aap wabasta haiN unhaiN aik baar aur meHfil ki yaad dahani karwa daiN  shukriya

Insha Allah aap sab sai 10 ko mulaqat hogi.

Khuda Hafiz

Hamida


1 of 1 File(s)


#1538 From: Ibne Kanwal <ibnekanwal@...>
Date: Wed Oct 6, 2010 12:24 pm
Subject: Khwab:Drama
ibnekanwal@...
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Aik drama



2 of 2 Photo(s)

#1539 From: Afzal Usmani <simaalusmani@...>
Date: Mon Oct 4, 2010 9:46 pm
Subject: Maulana Abdus Salam Nadvi & Allama Iqbal
simaalusmani
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www.inquilab.com

Maulana Abdul Salam Nadvi  ( http://shibliacademy.org/Mawlana_Abdus_Salam_Nadwi ) , one of the founder of Darul Musannefin Shibli Academy was a well known scholar and his book " Sherul-Hind" is his well acclaimed work.
Very recently a seminar was organised in Azamgarh  and the proceedings were published with a title "Maulana Abdus Salam Nadvi ki daanishwari aur asre-Haazir". Bombay based Mr. Mohammad Haroon Azmi deserves appreciations for his continuous efforts to bring Maulana Abdus Salam Nadvi's life and work in print form.

Here is a note published in Urdu daily from Bombay (Mumbai) "Inquilab.

Mr. Mohammad Haroon Azmi is based in Bombay and can be reached at haroon_azmi@...

Mr. Mohammad Haroon Azmi, please keep up the good work.


--
Afzal Usmani
Austin TX
www.aligarhmovement.com



1 of 1 Photo(s)

#1540 From: "AMU Alumni Association" <amualumni@...>
Date: Mon Oct 11, 2010 4:15 am
Subject: Sir Syed Day 2010 - International Mushaira and AEEF Benefit Dinner
khansh98
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Aligarh Muslim University Alumni Association

Northern California – USA

A non-profit 501 (c) (3) Educational & Charitable Organization

 

Cordially Invites You and Your Family

To

 

Sir Syed Day 2010

International Mushaira and AEEF Benefit Dinner

 

Saturday, October 30, 2010 (6:00 PM - Midnight)

(Dinner 6:00 PM 8:00 PM Only)

 

India Community Center

525 Los Coches Street

Milpitas, CA 95035

 

Participating Poets

Nida Fazli (India)

Tariq Subzwari (Pakistan)

Naseem Nikhat (India)

Rais Ansari (India)

Asar Bahraichi (India)

Khalid Irfan (Mazahiya Shair, New York)

Selected poets of California

 

Tickets

$ 40 (General Ticket - Early Bird, $50 after October 23rd)

$ 100 (VIP, up to October 29th)

$500 (Supporter Reserved Table of 10)

$ 10 (Children under 10 yrs, including babysitting)

Buy 10 tickets and reserve a table.

NO tickets at the Gate

 

For More Information and Tickets Please Call:

AMUAA                                              (650) 212-2544

Afzal Khan                                        (408) 910-9786

Mohammad Ali Sarodi                   (408) 499-0060

Rizwan Khan                                   (408) 493-6300

Faisal Siddiqi                                   (650) 533-4347

Mohiuddin Ahmad                         (650) 857-0649

Tarique Anwar                                (510) 857-3952

Shachindra Nath                            (510) 585-8701

Najmi Minhaj                                   (916) 799-0047

Shahla Nihal Khan                         (925) 736-4566

Aftab Umar                                       (925) 924-0929

Email:                                     tickets@...

Tickets are also available online through our website:

www.amualumni.org

Join us on Facebook: www.facebook.com/amuaaca

Follow us on Twitter: www.twitter.com/amuaaca

 

Sir Syed Day Mushaira with a Purpose

Net proceeds from this program will go towards educational projects.

 

Our Poets in YouTube

Nida Fazli

http://www.youtube.com/watch?v=UpbA1e9RTCY

Tariq Subzwari

http://www.youtube.com/watch?v=JhBWqmqGYnA

Naseem Nikhat

http://www.youtube.com/watch?v=OEnVN1OoB14&feature=related

Rais Ansari

http://www.youtube.com/watch?v=15Cr4rsxVJY

Asar Bahraichi

http://www.youtube.com/watch?v=0oPCK7Iadfg

Khalid Irfan

http://www.youtube.com/watch?v=2YOz1LIFSVk

 

Sir Syed Day 2009 Reports in Media

Sir Syed Day 2009 in the San Francisco Bay Area

http://pakistanlink.com/Community/2009/Nov09/27/03.HTM

 

Memorable Event Honors Sir Syed

http://www.siliconeer.com/past_issues/2009/december-2009/dec09-Community-News.html#Anchor--COMMUNI-15436

 

AMU Alumni Association thanks its proud sponsors for their support.

Our Sponsors

Grand Sponsor

Drs. Kamil & Talat Hasan

Platinum Sponsor

Mr. Ashraf Habibullah (Computers & Structures)

Gold Sponsors

Dr. & Mrs. Abdul Qayum

Mr. & Mrs. Syed Sarwat (Chandni Restaurant)

Mr. Jamal Qureshi (JQ American)

Realty Executives - Abdul Siddiqi Real Estate Team

Drs. Waheed & Munazza Qureshi

Silver Sponsors

Mr. & Mrs. Shabbir Siddiqui

If you are interested in sponsoring the event, please call AMUAA at (650) 212-ALIG (2544)


#1541 From: Afzal Usmani <simaalusmani@...>
Date: Sat Oct 16, 2010 9:14 pm
Subject: Editorial of Inquilab : Sir Syedi Jazba - Waqt ki zaroorat hai
simaalusmani
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#1542 From: Urdunetwork@yahoogroups.com
Date: Sun Oct 17, 2010 6:37 am
Subject: Eminent linguist and Emeritus Professor of Aligarh Muslim University, Dr. Masood Husain Khan died today
khansh98
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ALIGARH October 16:Eminent linguist and Emeritus Professor of Aligarh Muslim University, Dr.Masood Husain Khan died here at Aligarh.

92years' old scholar of Urdu, Prof. Masood Husain Khan served as Vice Chancellorof Jamia Millia Islamia, New Delhi and Jamia Urdu, Aligarh.

Hismagnum opus, A History of Urdu language, originally his PhD dissertation whichwas published in 1948, advanced a new theory of Urdu's birth, contradicting alltheories hitherto popular among scholars.

Prof.Masood Husain Khan was felicitated by Ghalib Institute, New Delhi for hisyeomen contribution to Urdu language and literature.

Thisyear Prof. Masood Husain Khan was conferred with Delhi Urdu Academy's highesthonour – Kul Hind Bahadur Shah Zafar Award in recognition of his contributionto the study of Urdu language and literature.

TheVice Chancellor of Aligarh Muslim University, Prof. P. K. Abdul Azis expressedhis condolences to his grieved family and said that AMU has lost a greatscholar of international repute.

Prof.Masood Husain Khan is survived by his son Prof. Javed Husain of Applied Physicsin Engineering College and four daughters.

 

 

(Dr.Rahat Abrar)

PublicRelations Officer


#1543 From: Afzal Usmani <simaalusmani@...>
Date: Sun Oct 17, 2010 6:05 pm
Subject: Urdu Mushaira Tradition in USA
simaalusmani
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Urdu Mushaira Tradition in USA
http://www.youtube.com/watch?v=8I3oPy7jN-U&feature=player_embedded#!



--
Afzal Usmani
Austin TX
www.aligarhmovement.com

#1544 From: "AMU Alumni Association" <amualumni@...>
Date: Fri Oct 22, 2010 7:12 am
Subject: Reminder: Sir Syed Day International Mushaira and AEEF Benefit Dinner (Early Bird Tickets End on Saturday)
khansh98
Send Email Send Email
 

Aligarh Muslim University Alumni Association

Northern California – USA

A non-profit 501 (c) (3) Educational& Charitable Organization

 

Cordially Invites You and Your Family

To

 

Sir Syed Day 2010

InternationalMushaira and AEEF Benefit Dinner

 

Saturday, October 30, 2010 (6:00 PM -Midnight)

(Dinner 6:00 PM 8:00 PM Only)

 

India Community Center

525 Los Coches Street

Milpitas, CA 95035

ChiefGuest & Keynote Speaker

Michael Wolfe

President andExecutive Producer of Unity Productions Foundation

 

Participating Poets


Nida Fazli (India)

Tariq Subzwari (Pakistan)

Naseem Nikhat (India)

Rais Ansari (India)

Asar Bahraichi (India)

Khalid Irfan (Mazahiya Shair, New York)

Selected poets of California

 

Tickets

$40 (General Ticket - Early Bird, $50after October 23rd)

$ 100 (VIP, up to October29th)

$500 (Supporter Reserved Table of 10)

$ 10 (Children under 10yrs, including babysitting)

Buy 10 tickets and reservea table.

NO tickets at the Gate


For More Information andTickets Please Call:

 

AMUAA                                              (650)212-2544

Mohammad Ali Sarodi                   (408) 499-0060

Rizwan Khan                                   (408)493-6300

Tarique Anwar                                (510) 857-3952

Shachindra Nath                            (510) 585-8701

Shahla Nihal Khan                         (925)736-4566

Aftab Umar                                       (925)924-0929

Email:                                     tickets@...

Ticketsare also available online through our website:

www.amualumni.org

Joinus on Facebook: www.facebook.com/amuaaca

Followus on Twitter: www.twitter.com/amuaaca

 

Sir Syed Day Mushaira with a Purpose

Net proceeds from this program will go towards educational projects.

 

Our Poets in YouTube

Nida Fazli

http://www.youtube.com/watch?v=UpbA1e9RTCY

Tariq Subzwari

http://www.youtube.com/watch?v=JhBWqmqGYnA

Naseem Nikhat

http://www.youtube.com/watch?v=OEnVN1OoB14&feature=related

Rais Ansari

http://www.youtube.com/watch?v=15Cr4rsxVJY

Asar Bahraichi

http://www.youtube.com/watch?v=0oPCK7Iadfg

Khalid Irfan

http://www.youtube.com/watch?v=2YOz1LIFSVk

Sir Syed Day 2009Reports in Media

Sir Syed Day 2009 in the San Francisco BayArea

http://pakistanlink.com/Community/2009/Nov09/27/03.HTM

Memorable Event Honors Sir Syed

http://www.siliconeer.com/past_issues/2009/december-2009/dec09-Community-News.html#Anchor--COMMUNI-15436

 

AMU Alumni Association thanks itsproud sponsors for their support.

Our Sponsors

Grand Sponsor

Drs. Kamil & TalatHasan

Platinum Sponsor

Computers &Structures, Inc.

Gold Sponsors

Dr.& Mrs. Abdul Qayum

Mr. & Mrs. SyedSarwat (Chandni Restaurant)

Mr. Jamal Qureshi (JQAmerican)

Realty Executives - AbdulSiddiqi Real Estate Team

Drs. Waheed & MunazzaQureshi

Amana Mutual Funds Trust (www.amanafunds.com)

 

Silver Sponsors

Mr. & Mrs. ShabbirSiddiqui


If you areinterested in sponsoring the event, please call AMUAA at (650) 212-ALIG (2544)


#1545 From: Afzal Usmani <simaalusmani@...>
Date: Thu Nov 4, 2010 9:02 pm
Subject: A Report on Urdu Literacy in India Today
simaalusmani
Send Email Send Email
 

Dear all: Attached is a Report on the state of Urdu literacy in India. My
apologies for cross posting. This report tells you how many students in India
are studying through Urdu medium or taking Urdu as one subject in schools
(primary to secondary) in six states of India since independence. Also discussed
is the role of Madrasas in promoting Urdu literacy. For anyone publishing
journals or books in Urdu, a study of this Report is critical, Omar


Omar Khalidi
4 Bald Rock Road
Wayland, MA 01778
USA
Phone 1-508-647-4857


1 of 1 File(s)


#1546 From: Razi Raziuddin <razi24@...>
Date: Wed Nov 10, 2010 3:14 pm
Subject: My Thoughts on Iqbal's Birth anniversary
razi982001
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___________________________________________________________________________________________________________________

ASAK all,

Great philosopher-poet, Iqbal, now lives mostly in the books or on the lips of ideologues- who pay only lip service to him, his ideas but without ever bothering to translate them into action. There are hundreds and thousands of scholars of Iqbal. Some know him too much, some know him modestly. I, too, have a passion with Iqbal. But I know very little of Urdu literature. Whatever I could digest and understand about his philosophy-cum-poetry, I had written a synopsis on it, a couple of years back. This write up had been posted once or twice on this and other sister nets. 

My dear friend Abdur-Rub saheb has reminded me  about Iqbal's birth anniversary and wished to have some thoughts on Iqbal. The only thing that I could do is to re-format my old write up and post it -as a "kharaaj-e-aqeedat" to a soul who tried his sincerely best to "awaken" us from our deep slumber.

Thanks and regards.

wa-as-salam,

Razi

Iqbal: His Ideas, His Works, His Trysts------
 
 
There is hardly anyone like Iqbal.He invites curiosity. He simply is 'awesome.I have read him deeply, and understood him the way I could.I wish to share my understanding about him with you all. I am sure while many would agree with me,many others would not.
 

Iqbal is the greatest 'Muslim' thinker-philosopher-poet-intellectual which the Indian subcontinent has had. In individual characteristics probably others can compete; such as in poetry, Ghalib; in religion and historic-Islamic understandings,Shibli; in spiritual, puritanical and structural understanding,Shah Waliullah, in passion and vision, Sir Syed. But in a composite frame, he surpasses almost every other great mind among the Muslims of the Indian subcontinent.
 
To evaluate him and to understand him is a very challenging job for a small mind like me. Nonetheless, I dare:
 
Post 1857 Indian subcontinent produced three-five most prominent original thinker-intellectual-social reformers among the Muslims; Sir Syed, Shibli Nomani, Iqbal, Hali, Azad -and which remains unchallenged and unchanged till today.
 
dhoondhta phirta hooN ai Iqbal apney-aapko
aap-hi goya musafir,aap-hi manzil hooN maiN
 
This couplet sums up Iqbal's inner and consistent state, which persisted throughout his life, while the 'soul and spirit' of Iqbal's thoughts revolves around;
 
ishq teri inteha,ishq meri inteha
too bhee abhee na-tamaam,maiN-bhee abhee na-tamaam!
 
These above two "state-of-feelings" set Iqbal to venture, and venture fully without any constraints. So, for Iqbal God becomes his co-worker, with us, through us and in this world, on equal terms. In Iqbal's world, that is why, man is primary and God is secondary ;
 
too shub-aafreedee, chiraagh aafreedum
saqaal aafreedee, agaam aafreedum
beyaabaan-o-kuhsaar-o-ragh aafreedee
khayaban-o-gulzar-o-bagh aafreedee
 
( You made the night,I lit the light
  You made the clay,I I moulded it into goblet
  wild wastes,mountains jungles made by You
  orchards,flowers,gardens made by me)
 
He, like Moses, dares and insists to talk to God not only on equal terms but also at times lays a fair share of blame for the downfall of man's (Muslim's) glory on Him;
 
jurrat-aamoz meri tab-e-sokhan hai mujh-ko
shikwa Allah say khakum-badhan hai mujh-ko:
................
tujh-ko maaloom hai leta thaa koee naam tera?
qooat-e-baazoo-e-Muslim ney kiya kaam tera
.................
koh meiN,dusht meiN lekar tera paigham phirey
aur maaloom hai tujh-ko kabhee na-kaam phirey?
................
safa-e-darh say baatil ko mitaya hum-ney
nau-e-InsaaN ko ghulami say chudaya hum-ney
tery Kaaba(y) ko jabeenoN say basaya hum-ney
terey Quraan ko seenoN say lagaya hum-ney
...............
phir-bhee humsy yey gila hai ke wafadaar naheeN?
hum wafadaar naheeN,too-bhee to dildaar naheeN!
 
After recruiting God as his 'confidante' and comrade-in-arm, he then sets the "GOAL" with three very specific "aims":
 
a. bring back the spirit of Muslim culture.......spirit, khudi
b. raise the bar for its philosophical test--------manifestation, embodiment
c. summon the sleeping Muslims to awake from their deep slumber.....movement
 
And for achieving these goalssurprisingly he delivers to Muslims ONLY FOUR Essential Messages - simpler in tone, yet quite utopian in spirit ;
 
#1:
 
amal say zindagee banti hai Jannat bhee, Jahannam bhee
yey Khaaki apni fitrat meiN na noori hai na naari hai!
 
#2:
 
Khuda tujhey kisi toofaaN say aashna kar-dey
ke tery bahr ki maujoN meiN izteraab naheeN!
 
#3:
 
yaqeeN mohkum, amal paihum,mohabbat faatah-e-aalam
jehaad-e-zindagaani meiN haiN yey mardoN ki sham'sheereiN!
 
#4:
 
nigah buland, sokhan dil-nawaaz,jaaN pur-soz
yehi hai rukht-e-safar mir-e-carvaaN key liyey!
 
Along with comes, also, a clear warning:
 
aa tujh-ko bataa-ooN maiN taqdeer-e-u'mam kya hai?
shamsheer-o-sanaa awwal,taa'oos-o-rubaab aakhir!
 
In his pursuit of setting the trend - Iqbal takes a monumental journey; from 'Himalaya' in 1901 in 'Makhzan' magazine until 1938 his journey consists of;
 
Six Book of Poem in Persian and four books of poems in Urdu spanning a period of forty years.
 
In Persian:
 
Asrar-e-Khudi                   1914
Ramuz-e-beKhudi             1918
Payam-e-Mashriq              1923
Zaboor-e-Ajam                 1927
Javid Nama                      1932
Armoghan-e-Hejaz           1938
 
In Urdu:
 
Baang-e-Daraa                1924     
Baal-e-Jibreel                  1935
Zarb-e-Kaleem                1936
Armoghan-e-Hejaz          1938   
 
It is fair to say that the tone and addressee, if not the content, of his Persian works differ from his Urdu works. While using Persian as the medium Iqbal is trying to reach out a universal audience including the West, whereas in Urdu his audience is decidedly local and with a more defined,structured and focussed message for "rectification and deliverance":
 
Phase One: 1900-1905; nationalistic, socialistic,unity,amity, liberation
 
Himalaya,Naya Shiwala,Ek Arzoo, Hindostani BachchoN ka Geet,Sadaa-e-dard,Sir Syed ki Loh-e-turbat, Payam-e-subh, Bachchey ki Duaa etc.
 
Phase Two: 1905-1908 & Onward:
Journey to Europe, Islamic re-construction,identity,Muslim conscientiousness
 
Shikwa & Jawaab-e-Shikwa,Tarana-e-Milli,Muslim,Balad-e-Islamia,Saaqi,Kufr-o-Islam,Shibli-o-Hali,Ram, Nanak,MaiN-aur-Too, Dayaar-e-ishq,Javid key Naam,Pir-o-Mureed,Saqi Nama,Tariq ki Duaa,Masjid-e-Qurtaba, Jibreel-o-Eblees etc
 
In his Persian works Iqbal is certainly more 'celestial, aesthetical and eclectic'.Through the translated works of especially Asrar-e-khudi and Javid Nama Iqbal's works have been put at par with the works such as Milton's Paradise Lost, Dante's Divine Comedy, Firdausi's Shah Nama, and Rumi's Mathnawi.
 
In the poetic context he has been accepted as a great master,a poet par excellence, a poet whose poetry had all the three most chrished ingredients to become immortal;

music of words
imagery of words
intellect of words,

However, it is the historical consequence of his works which have brought inspirations as well as questions about the directions and counter-directions in which the subcontinental Muslim Umma found itself (with)in an 'state-of-schism'. His political assertions, his pan-Islamism were more in-tune with the brand of Jamaluddin Afghani and Hasan al-Banna, while his other-half overtones were more in line with his inspirational teachers,such as Bergson, Nitztshe, Arnold, Rumi and their dynamism,open horizons,and humanistic rationalism.
 
A consequential shift towards a weakened liberalism among the Indian subcontinent's Muslims is one hallmark of his tryst with Muslim renaissance. In the end, Iqbal, in spite of all greatness of visions and expressions, walks the same beaten track of Muslim glory and history than creating a new one.He came close to shake-down his 'environment', but not close enough to lay-down a new track.In his own words;
 
hoga kabhee na khatm yey safar kya
manzil kabhee aa'ey-gee nazar kya?

______________________________________________________________________________________________________________________________________________________
 
Razi Raziuddin
Frederick, MD
USA



#1547 From: "Shaheer Khan" <khansh98@...>
Date: Fri Nov 12, 2010 8:34 am
Subject: Journeys of the heart - Shahryar
khansh98
Send Email Send Email
 

Journeys of the heart

RAKHSHANDA JALIL

On being awarded the country's highest literary award for the year 2008, Akhlaq Khan Shahryar speaks to RAKHSHANDA JALIL about poetry and politics.


Despite early critical acclaim and commercial success, Shahryar has consistently refused to become a performer playing to the gallery at Mushairas. A career rooted in academia has allowed him, for over three decades, to straddle two worlds with consummate ease – that of poetry and poetics. Forty years after his first collection appeared in print, Shahryar continues to delight his readers with his mastery over form and content. He uses a collage of images – sensual, multi-coloured, delicately filigreed – to speak out on a range of subjects: the pathos and alienation of the urban individual, outrage at communally-divisive politics, discrimination towards the less-privileged, as well as a relentless probing of his own heart and the human predicament.

Should poetry be self-referential? Or, must it have a social commitment, a framework within which it must be located and a frame of reference that is accessible to all its readers?

There can be no poetry without the self. At the same time, no one can be expected to be interested in the purely personal details of other people's lives, in the joys and sorrows of others.

Some poets have tried to do that, for instance Akhtar Shirani wrote poetry that was intensely romantic yet extremely personal. But that has never appealed to me. I have a Marxist world view. I believe in the social and political commitment of literature. You may not always find direct references to my worldview in my poetry. But you will find them in the oblique and the symbolic. Ghalib expressed it best when he said: Hamne yeh jaana ke goya yeh bhi mere dil main hai (I found that this too lies within my heart).

All good poets, be it Iqbal or Faiz, speak of the world, to the world. In some respects, Faiz is a greater poet than Iqbal precisely because he is more human, more interested in all humanity and not one community or group.

How important is communication for you? What you say, as a poet, do you want all of it to be instantly accessible, or revealed, to your audience?

Communication is all. A poet must reach the greatest number of people. Some of his words maybe clothed in myth and metaphor, but they must eventually be realised by his readers. If his images are too oblique, if his symbols too dense, then, no matter how exquisitely beautiful his words or how well-crafted his syntax, he is failing as a poet.

Your fame rests on your ghazals, but you have also written a great deal of nazm. Of the two, which do you personally favour?

Contrary to popular perception, I find writing the nazm far more difficult than the ghazal. The ghazal has been around for a very long time; we are familiar with its constraints and we have learnt to speak within its confines. The nazm, with its newness and its boundless freedom, is more challenging. A poet must be more exact, more precise, more sure of himself while writing the nazm. It does not have the safety net of the ghazal's rhyme pattern to fall back on. At the same time, it is more difficult to say something new in the ghazal. Therein lies its challenge.

Dreams and sleep have been a recurring leitmotif in your poetry. Why is that? What do they mean to you, apart from their obvious significance as metaphors?

Dreams and sleep have meant different things to me at different times. Dreams can be joyful or fearful. Sleep can beckon; and it can elude. Dreams can be an escape from unpleasant reality, or they can be a punishment of sorts. When I have most yearned for sleep and been denied it, it has been my worst nightmare. And when I have slept soundly and dreamt, I have felt most blessed.

Is the world a dark place for you? Or, does goodness and light outweigh evil and darkness?

I am an optimist. When I look at the world around me I see enough reasons to be glad and hopeful. In the midst of despair (when the right-wing government was in power), I wrote:

Siyah raat nahi leti naam dhalne ka/Yehi to waqt hai suraj tere nikalne ka (The dark night is showing no signs of ending/ Now is the time, Sun, for you to rise). When I go abroad and people ask me about the state of affairs in India or the state of Urdu, I say: Aaj ka din bahut achcha nahin taslimhai/Aane wale din bahut behtar hain meri rai hai (I agree that today has not been a good day/But I am convinced tomorrow will be a better day).

Finally, when you look back on your poetic journey, do you see a change or evolution?

I used to write a great deal more; now, my output has decreased considerably. I write very little, I am aware of the expectations people have of me. I am reminded also of what the noted critic, Ale Ahmad Suroor, wrote on the flap of my first book: `If he remains safe from the danger of takrar (repetition) and thakan (exhaustion), he will go far.' Today, when I look back, I can see I have been fearful of the consequences of both. Mujhe thakan aur takrar ka khauf hai.

Rakhshanda Jalil has translated Shahryar's nazms in English, under the title Through the Closed Doorway (Rupa & Co., 2004).


http://www.hindu.com/lr/2010/11/07/stories/2010110750150400.htm


==

Shaheer Khan

Foster City, CA


#1548 From: naushad ansari <naushad_0001@...>
Date: Wed Nov 17, 2010 7:00 am
Subject: Re: [UrduNetwork] Journeys of the heart - Shahryar
naushad_0001
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Dear All ASAK:
Rakhshanda Jalil's report on her interview with Shahryar has deviated from expected standard. It is an attempt to belittle Iqbal. Shahryar sahab  may hold Marxist world view dear to him, but he has no right to go astray on Iqbal.
 
To say that Iqbal was not more human, was not interested in all humanity and he was poet of one community or group is like affirming the self through derogating others.
 
Some people derive pleasure in lowering the reputation of the established reformers of society. Allama Iqbal was not only a poet but a philosopher and Hakimul ummat.
 
According to  Tasneem Lucknowi
 
Naa puchch peer-e-kharabat ke tasuwwar ko,
wahan se Sheikhe-eHaram bhi nashe mein choor aaya.
 
naushad ansari,
Dehradun.




#1549 From: Razi Raziuddin <razi24@...>
Date: Sat Nov 20, 2010 3:03 am
Subject: RE: [UrduNetwork] Journeys of the heart - Shahryar
razi982001
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Naushad & all,

ASAK,

I do not know from where did you get this impression that  Shahryaar is a
Marxist, or has a Marxist world view. This is entirely wrong a perception. He is
probably among the very few front ranked Urdu poets who is not Marxist at all.
Most of the famous ones did belong to the Progressive Front, but not Shahryaar.

As far as Allama Iqbal is concerned, there is no denying the fact that his
objectives and philosophy was pointedly focused only and only for the Muslims.
So what is wrong with that? He certainly was not for the entire humanity - his
canvas was Islamic Ummah and not all humanity. That is a well-known and
well-established fact. And that is why he was labeled what you wrote "Hakimul
Ummat".

I am sure you must have seen my own write up on Iqbal - it was posted on this
net just last week, I believe.

Regards.

wa-as-slam,

Razi Raziuddin

#1550 From: syed-mohsin naquvi <mnaquvi@...>
Date: Mon Nov 22, 2010 8:41 pm
Subject: GHALIB'S URDU PROSE
mnaquvi
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Ű§Ű±ŰŻÙˆ کۧ Ú©Ù„Ű§ŰłÛŒÚ©ÛŒ ۧۯۚ (Û±)

ŰșŰ§Ù„Űš کۧ Ű§ÛŒÚ© ۟۷ ÛŰ± ÚŻÙˆÙŸŰ§Ù„ ŰȘفŰȘہ کے Ù†Ű§Ù…

۔ۭۧۚ!

            ŰŻÙˆÙ†ÙˆÚș ŰČŰšŰ§Ù†ÙˆÚș ŰłÛ’ Ù…Ű±Ú©Űš ہے یہ ÙŰ§Ű±ŰłÛŒ مŰȘŰčŰ§Ű±Ù: Ű§ÛŒÚ© ÙŰ§Ű±ŰłÛŒŰŒ Ű§ÛŒÚ© ŰčŰ±ŰšÛŒÛ” ÛŰ± Ú†Ù†ŰŻ ۧ۳ Ù…Ù†Ű·Ù‚ میÚș لŰșۧŰȘِ ŰȘÙŰ±Ú©ÛŒ ŰšÚŸÛŒ ۹ۏۧŰȘے ہیÚș Ù…ÚŻŰ± کمŰȘŰ±Û” میÚș ŰčŰ±ŰšÛŒ کۧ ŰčŰ§Ù„Ù… نہیÚșی Ù…ÚŻŰ± Ù†Ű±Ű§ ŰŹŰ§ÛÙ„ ŰšÚŸÛŒ نہیÚș۔ ۚ۳ ۧŰȘنی ۚۧŰȘ ہے کہ ۧ۳ ŰČŰšŰ§Ù† کے لŰșۧŰȘ کۧ Ù…Ű­Ù‚Ù‚ نہیÚș ہوÚș۔ ŰčÙ„Ù…Ű§ ŰĄ  ŰłÛ’ ٟوچڟنے کۧ Ù…Ű­ŰȘۧۏ Ű§ÙˆŰ± ŰłÙ†ŰŻ کۧ Ű·Ù„ŰšÚŻŰ§Ű± Ű±ÛŰȘۧ ہوÚș۔ ÙŰ§Ű±ŰłÛŒ میÚș Ù…ŰšŰŻŰ§ ŰĄ ÙÛŒŰ§Ű¶ ŰłÛ’ Ù…ŰŹÚŸÛ’ وہ ŰŻŰłŰȘÚŻŰ§Û ملی ہے Ű§ÙˆŰ± ۧ۳ ŰČŰšŰ§Ù† کے Ù‚ÙˆŰ§ŰčŰŻ و Ű¶ÙˆŰ§ŰšŰ· Ù…ÛŒŰ±Û’ Ű¶Ù…ÛŒŰ± میÚș ۧ۳ ۷۱ۭ ۏۧگŰČیÚș ہیÚș ŰŹÛŒŰłÛ’ ÙÙˆÙ„Ű§ŰŻ میÚș ŰŹÙˆÛŰ±Û”

            Ű§ÛÙ„Ù ÙŸŰ§Ű±Űł میÚș Ű§ÙˆŰ± Ù…ŰŹÚŸ میÚș ŰŻÙˆ ۷۱ۭ کے ŰȘÙŰ§ÙˆŰȘ ہیÚș: Ű§ÛŒÚ© ŰȘو یہ کہ Ű§Ù† کۧ Ù…ÙˆÙ„ÙŰŻ Ű§ÛŒŰ±Ű§Ù† Ű§ÙˆŰ± Ù…ÛŒŰ±Ű§ Ù…ÙˆÙ„ÙŰŻ ÛÙ†ŰŻÙˆŰłŰȘŰ§Ù†ŰŒ ŰŻÙˆŰłŰ±Û’ یہ کہ وہ Ù„ÙˆÚŻ ŰąÚŻÛ’ ÙŸÛŒÚ†ÚŸÛ’ŰŒ ŰłÙˆ ŰŻÙˆ ŰłÙˆ ی چۧ۱ ŰłÙˆŰŒ ŰąÙčÚŸ ŰłÙˆ ۚ۱۳ ٟہلے ÙŸÛŒŰŻŰ§ ÛÙˆŰŠÛ’ ہیÚș۔

            Ú©ÛŒŰ§ ÛÙ†ŰłÛŒ ŰąŰȘی ہے کہ ŰȘم Ù…Ű§Ù†Ù†ŰŻ Ű§ÙˆŰ± ێۧŰčŰ±ÙˆÚș کے Ù…ŰŹÚŸ کو ŰšÚŸÛŒ ŰłÙ…ŰŹÚŸÛ’ ہو کہ ۧ۳ŰȘۧۯ کی ŰșŰČل ÛŒŰ§ Ù‚Ű”ÛŒŰŻÛ ŰłŰ§Ù…Ù†Û’ Ű±Ú©ÚŸ Ù„ÛŒŰ§ŰŒ Ű§ÙˆŰł کے Ù‚ÙˆŰ§ÙÛŒ Ù„Ú©ÚŸ Ù„ŰŠÛ’ Ű§ÙˆŰ± Ű§Ù† Ù‚Ű§ÙÛŒÙˆÚș ÙŸŰ± Ù„ÙŰž ŰŹÙˆÚ‘Ù†Û’ Ù„ÚŻÛ’Û” Ù„Ű§ Ű­ÙˆÙ„ ÙˆÙ„Ű§ قوۃ Ű§Ù„Ű§ ŰšŰ§Ù„Ù„ÛÛ” ŰšÚ†ÙŸÙ† میÚș ŰŹŰš میÚș Ű±ÛŒŰźŰȘہ Ù„Ú©ÚŸÙ†Û’ Ù„ÚŻŰ§ ہوÚșی لŰčنŰȘ ہے Ù…ŰŹÚŸ ÙŸŰ± ۧگ۱ میÚș نے Ú©ÙˆŰŠÛŒ Ű±ÛŒŰźŰȘہ ÛŒŰ§ Ű§ÙˆŰł کے Ù‚ÙˆŰ§ÙÛŒ ÙŸÛŒŰŽÙ Ù†ŰžŰ± Ű±Ú©ÚŸ Ù„ŰŠÛ’ ہوÚș۔ Ű”Ű±Ù ۭۚ۱ Ű§ÙˆŰ± Ű±ŰŻÛŒÙŰŒ Ù‚Ű§ÙÛŒÛ ŰŻÛŒÚ©ÚŸ Ù„ÛŒŰ§ Ű§ÙˆŰ± Ű§ÙˆŰł ŰČمین میÚș ŰșŰČÙ„ŰŒ Ù‚Ű”ÛŒŰŻÛ Ù„Ú©ÚŸÙ†Û’ Ù„ÚŻŰ§Û” ŰȘم کہŰȘے ہو Ù†ŰžÛŒŰ±ÛŒ کۧ ŰŻÛŒÙˆŰ§Ù† وقŰȘِ ŰȘŰ­Ű±ÛŒŰ± Ù‚Ű”ÛŒŰŻÛ ÙŸÛŒŰŽÙ Ù†ŰžŰ± ÛÙˆÚŻŰ§ Ű§ÙˆŰ± ŰŹÙˆ ۧ۳ Ù‚Ű§ÙÛŒÛ کۧ ŰŽŰč۱ ŰŻÛŒÚ©ÚŸŰ§ ۧ۳ ÙŸŰ± Ù„Ú©ÚŸŰ§ ÛÙˆÚŻŰ§Û” ÙˆŰ§Ù„Ù„Û ۧگ۱ ŰȘÙ…ÛŰ§Ű±Û’ ۧ۳ ۟۷ کے ŰŻÛŒÚ©ÚŸÙ†Û’ ŰłÛ’ ٟہلے میÚș یہ ŰšÚŸÛŒ ŰŹŰ§Ù†ŰȘۧ ہوÚș کہ ۧ۳ ŰČمین میÚș Ù†ŰžÛŒŰ±ÛŒ کۧ Ù‚Ű”ÛŒŰŻÛ ŰšÚŸÛŒ ہے۔ چہ ŰŹŰ§ŰŠÛ’ ŰąÙ†Ú©Û وہ ŰŽŰčŰ±Û” ŰšÚŸŰ§ŰŠÛŒ ێۧŰčŰ±ÛŒ مŰčنیٰ ŰąÙŰ±ÛŒÙ†ÛŒ ÛÛ’ŰŒ Ù‚Ű§ÙÛŒÛ ÙŸÛŒÙ…Ű§ŰŠÛŒ نہیÚș ہے۔

            ïŽżŰČÙ…Ű§Ù†ïŽŸ Ù„ÙŰžÙ ŰčŰ±ŰšÛŒ ïŽżŰ§ŰČمنہ ŰŹÙ…Űčی ŰŻÙˆÙ†ÙˆÚș ۷۱ۭ ÙŰ§Ű±ŰłÛŒ میÚș Ù…ŰłŰȘŰčمل ہے۔ ïŽżŰČÙ…Ű§Ù†Û’ïŽŸ ی ïŽżÛŒÚ© ŰČÙ…Ű§Ù†ïŽŸŰŒ ïŽżÛŰ± ŰČÙ…Ű§Ù†ïŽŸŰŒ ïŽżŰČÙ…Ű§Úș ŰČÙ…Ű§ÚșïŽŸŰŒ ïŽżŰŻŰ± Ű§ÛŒÙ† ŰČÙ…Ű§Ù†ïŽŸŰŒ ïŽżŰŻŰ± ŰąÚș ŰČÙ…Ű§Ù†ïŽŸ ۳ۚ Ű”Ű­ÛŒŰ­ Ű§ÙˆŰ± ÙŰ”ÛŒŰ­ ۔ ŰŹÙˆ Ű§ŰłÚ©Ùˆ ŰșÙ„Ű· Ú©ÛÛ’ŰŒ وہ ÚŻŰŻÚŸŰ§Û” ŰšÙ„Ú©Û Ű§ÛÙ„Ù ÙŰ§Ű±Űł نے Ù…Ű«Ù„ Ù…ÙˆŰŹ و Ù…ÙˆŰŹÛ ÛŒÛŰ§Úș ŰšÚŸÛŒ ہ ŰšÚ‘ÚŸŰ§ Ú©Ű±ïŽżŰČÙ…Ű§Ù†ÛïŽŸ ۧ۳ŰȘŰčÙ…Ű§Ù„ Ú©ÛŒŰ§ ہے۔ ïŽżÛŒÚ© ŰČÙ…Ű§Ù†ïŽŸ کو میÚș نے Ú©ŰšÚŸÛŒ ŰșÙ„Ű· نہ Ú©ÛŰ§ ہو ÚŻŰ§Û” ŰłŰčŰŻÛŒ کے ŰŽŰč۱ Ù„Ú©ÚŸÙ†Û’ کی Ú©ÛŒŰ§ ۭۧۏŰȘ۔

            ŰłÙ†ÙˆÙ…ÛŒŰ§Úș! Ù…ÛŒŰ±Û’ ہم ÙˆŰ·Ù† یŰčنی ÛÙ†ŰŻÛŒ Ù„ÙˆÚŻ ŰŹÙˆ ÙˆŰ§ŰŻÛŒÙ” ÙŰ§Ű±ŰłÛŒ ŰŻŰ§Ù†ÛŒ میÚș ŰŻÙ… Ù…Ű§Ű±ŰȘے ہیÚșی وہ Ű§ÙŸÙ†Û’ Ù‚ÛŒŰ§Űł کو ŰŻŰźÙ„ ŰŻÛ’ ک۱ Ű¶ÙˆŰ§ŰšŰ· Ű§ÛŒŰŹŰ§ŰŻ ک۱ŰȘے ہیÚșی ŰŹÛŒŰłÛ’ وہ ÚŻÚŸŰ§ÚŻŰłŰŒ Űčۚۯ Ű§Ù„ÙˆŰ§ŰłŰč ÛŰ§Ù†ŰłÙˆÛŒ Ù„ÙŰž Ù†Ű§Ù…Ű±Ű§ŰŻ کو ŰșÙ„Ű· کہŰȘۧ ہے۔ Ű§ÙˆŰ± یہ Ű§Ù„Ùˆ کۧ ÙŸÙčÚŸŰ§ قŰȘیل ïŽżŰ”ÙÙˆŰȘ Ú©ŰŻÛïŽŸŰŒ ïŽżŰŽÙÙ‚ŰȘ Ú©ŰŻÛïŽŸŰŒ ïŽżÙ†ŰŽŰȘ۱ Ú©ŰŻÛïŽŸ کو Ű§ÙˆŰ± ïŽżÛÙ…Û ŰčŰ§Ù„Ù…ïŽŸ و ïŽżÛÙ…Û ŰŹŰ§ïŽŸ کو ŰșÙ„Ű· کہŰȘۧ ہے ۔ Ú©ÛŒŰ§ میÚș ŰšÚŸÛŒ ÙˆÛŒŰłŰ§ ہی ہوÚș ŰŹÙˆ یک ŰČÙ…Ű§Ù† کو ŰșÙ„Ű· Ú©ÛÙˆÙ†ÚŻŰ§Û” ÙŰ§Ű±ŰłÛŒ میŰČŰ§Ù† یŰčنی ŰȘ۱ۧŰČو Ù…ÛŒŰ±Û’ ÛŰ§ŰȘÚŸ میÚș ہے۔ لِللہِ Ű§Ù„Ű­Ù…ŰŻ وَ لللہِ Ű§Ù„ŰŽÚ©Ű±

 

Ù…Ű±Ù‚ÙˆÙ…Û Ú†ÛŰ§Ű± ŰŽÙ†ŰšÛÛČÛ· / Ù…Ű§ÛÙ ۧگ۳ŰȘ  Û±ÛžÛ¶ÛČ ŰĄ

نوÙč:

ïŽżÛ±ïŽŸ     ۧ۳ ۟۷ میÚș ŰșŰ§Ù„Űš نے ŰšÚ‘Û’ ŰšÚ‘Û’ Ù…ŰłŰ§ŰŠÙ„ Ű­Ù„ Ú©ŰŠÛ’ ہیÚș۔ Ű§Ù„ŰšŰȘہ ŰȘفŰȘہ کۧ وہ ۟۷ ŰŹŰł کے ŰŹÙˆŰ§Űš میÚș یہ Ù„Ú©ÚŸŰ§ ÚŻÛŒŰ§ ہے ÛÙ…Ű§Ű±ÛŒ Ù†ŰžŰ± میÚș نہیÚș ہے۔ ŰšÙ„Ú©Û ŰšŰčŰŻ ŰȘÙ„Ű§ŰŽ ŰšŰłÛŒŰ§Ű± کہیÚș نہیÚș Ù…Ù„Ű§Û”

ïŽżÛČ    ŰșŰ§Ù„Űš نے ŰšÚ‘ÛŒ ÙŰ±Ű§Űź ŰŻÙ„ÛŒ ŰłÛ’ ŰčŰ±ŰšÛŒ میÚș Ű§ÙŸÙ†ÛŒ کم ŰŻŰłŰȘ۱۳ کو Ù‚ŰšÙˆÙ„ Ú©ÛŒŰ§ ہے۔

ïŽżÛłïŽŸ    ÙŰ§Ű±ŰłÛŒ میÚș ہمہ ŰŻŰ§Ù†ÛŒ کۧ ŰŻŰčویٰ Ú©ÛŒŰ§ ہے۔ یŰčنی ŰčŰ±ŰšÛŒ میÚș ŰłÙ†ŰŻ کی ŰȘÙ„Ű§ŰŽ ہوŰȘی ہے لیکن ÙŰ§Ű±ŰłÛŒ میÚș وہ Ű§ÙŸÙ†Û’ کہے ÛÙˆŰŠÛ’ کو Ù…ŰłŰȘÙ†ŰŻ ŰŹŰ§Ù†ŰȘے ہیÚș

ïŽżÛŽïŽŸ    ŰȘÛŒŰłŰ±Û’ ÙŸÛŒŰ±Ű§ÚŻŰ±Ű§Ù ŰłÛ’ یہ مŰčلوم ہو ŰȘۧ ہے کہ ŰșŰ§Ù„Űš ŰȘفŰȘہ کی ۧ۳ ۚۧŰȘ کۧ کہ Ű§Ù†ÛÙˆÚș نے Ú©ŰłÛŒ کۧ Ù‚Ű”ÛŒŰŻÛ ŰŻÛŒÚ©ÚŸ ک۱ Ű§ÙŸÙ†Ű§ Ú©Ù„Ű§Ù… Ù„Ú©ÚŸŰ§ÛÙˆ گۧی ŰšÛŰȘ ŰšÙŰ±Ű§ Ù…Ű§Ù† Ű±ÛÛ’ ہیÚș۔

ïŽżÛ”ïŽŸ Ű§ŰłÛŒ ÙŸÛŒŰ±Ű§ ÚŻŰ±Ű§Ù کے ŰąŰźŰ±ÛŒ ŰŹÙ…Ù„Û میÚș ŰŽŰč۱ کی ŰȘŰčŰ±ÛŒÙ کی ہے Ű§ÙˆŰ± Ű§ÛŒŰłÛŒ ŰȘŰčŰ±ÛŒÙ کی ہے کہ Ű±ÛŰȘی ŰŻ Ù†ÛŒŰ§ ŰȘÚ© ŰłÙ†ŰŻ Ű±ÛÛŒÚŻÛŒ Ű§ÙˆŰ± ŰłÙ†ÛŰ±Û’ Ű­Ű±ÙˆÙ میÚș Ù„Ú©ÚŸÛŒ ŰŹŰ§ŰŠÛŒÚŻÛŒÛ”

ïŽżÛ¶ïŽŸ     Ű§ÙŸÙ†Û’ Ù…Ù‚Ű§ŰšÙ„Û میÚș وہ ÛÙ†ŰŻÙˆŰłŰȘŰ§Ù† کے ŰȘÙ…Ű§Ù… ÙŰ§Ű±ŰłÛŒ ŰŻŰ§Ù†ÙˆÚș کو ŰŹŰ§ÛÙ„ Ű§ÙˆŰ± کم Ù…Ű§ÛŒÛ ŰŹŰ§Ù†ŰȘے ہیÚș۔

ïŽżÛ·ïŽŸ    Ù„ÙŰž ŰČÙ…Ű§Ù†Û کی ŰȘŰŽŰ±ÛŒŰ­ کی ہے کہ Ű§Ű”Ù„ Ù„ÙŰž ŰČÙ…Ű§Ù† ہے ŰŹÙˆ ŰčŰ±ŰšÛŒ ہے۔ ÙŰ§Ű±ŰłÛŒ ÙˆŰ§Ù„ÙˆÚș نے ہ کۧ Ű§Ű¶Ű§ÙÛ Ú©Ű±Ú©Û’ ŰČÙ…Ű§Ù†Û ŰšÙ†Ű§ Ù„ÛŒŰ§ ŰŹÙˆ ÙŰ§Ű±ŰłÛŒ ہی کۧ Ù„ÙŰž Ú©ÛÙ„Ű§ŰŠÛ’ ÚŻŰ§Û”

ïŽżÛžïŽŸ    Ú©Ú†ÚŸ ŰșŰ§Ù„Űš کے Ű±ŰłÙ… Ű§Ù„ŰźŰ· کے مŰȘŰčلق ŰšÚŸÛŒ ŰŻÛŒÚ©ÚŸŰȘے Ú†Ù„ŰŠÛ’Û” Ù„ÙŰžÙ ïŽżŰ§ÙŰłïŽŸ کو ŰșŰ§Ù„Űš نے و کے ۳ۧŰȘÚŸ ïŽżŰ§ÙˆŰłïŽŸ Ù„Ú©ÚŸŰ§ ہے۔

 

            یہ ۟۷ Ű§ÙˆŰ± Ű§ŰłÛŒ Ù‚ŰšÛŒÙ„ کے Ű§ÙˆŰ± ŰźŰ·ÙˆŰ· ŰŹÙˆ ŰșŰ§Ù„Űš نے Ű§ÙŸÙ†Û’ ŰČÙ…Ű§Ù†Û’ میÚș Ű§ÙŸÙ†Û’ ŰŻÙˆŰłŰȘوÚș Ű§ÙˆŰ± ŰŽŰ§ÚŻŰ±ŰŻÙˆÚș کو Ù„Ú©ÚŸÛ’ ہیÚș Ű§ÙÙ† میÚș ŰșŰ§Ù„Űš نے ŰšÛŰȘ ہی Ù…Ű¶ŰšÙˆŰ· Ű§Ű±Ű§ŰŻÛ’ کے ŰȘŰ­ŰȘ Ű§Ű±ŰŻÙˆ Ù†Ű«Ű± کے Ù†ŰŠÛ’ Ű§ŰłÙ„ÙˆŰš کی ŰšÙ†ÛŒŰ§ŰŻ ÚˆŰ§Ù„ÛŒ ŰŹŰł میÚș ÚŻÙˆÙ„ مول ŰŹÙ…Ù„ÙˆÚș ŰłÛ’ ۧۏŰȘÙ†Ű§Űš Ú©ÛŒŰ§ Ű§ÙˆŰ± Ù„Ù…ŰšÛ’ چوڑے Ű§Ù„Ù‚Ű§ŰšŰ§ŰȘ کو ŰȘ۱ک ک۱ŰȘے ÛÙˆŰŠÛ’ ŰȘŰ­Ű±ÛŒŰ± میÚș ŰšŰ±Ű§ÛÙ ۱ۧ۳ŰȘ ÚŻÙŰȘÚŻÙˆ (Direct communication) کی ŰšÙ†ÛŒŰ§ŰŻ Ű±Ú©ÚŸÛŒÛ” Ű§ÙˆŰ± ۧ۳ Ű§ŰłÙ„ÙˆŰš میÚș ŰșŰ§Ù„Űš کی Ű±ÙˆŰ§ŰŠŰȘی ŰŽÙˆŰźÛŒ Ű§ÙˆŰ± Ű§Ù†ÙˆÚ©ÚŸÛ’ Ű§Ù†ŰŻŰ§ŰČ Ù†Û’ چۧ۱ Ú†Ű§Ù†ŰŻ Ù„ÚŻŰ§ ŰŻŰŠÛ’Û” ہمیÚș Ù…Ű§Ù†Ù†Ű§ ÙŸÚ‘ŰȘۧ ہے کہ ŰŹŰŻÛŒŰŻ Ű§Ű±ŰŻÙˆ Ù†Ű«Ű± کۧ Ű§Ù…Ű§Ù… ŰșŰ§Ù„Űš ہے۔ ۹ۏ ہم ŰŹÙˆ Ű§Ű±ŰŻÙˆ Ù„Ú©ÚŸŰȘے ہیÚș وہ نہ ŰąŰČۧۯ کی ہے نہ ۳۱ ŰłÛŒŰŻ Ú©ÛŒŰŒ نہ ۳۱ێۧ۱ کی کی نہ ŰŽŰšÙ„ÛŒ کی ŰšÙ„Ú©Û وہ Ű§Ű±ŰŻÙˆ ŰșŰ§Ù„Űš ہی کی ہے۔

 

            ÙŸÛŒŰŽÚ©ŰŽ:             ŰłÛŒŰŻ Ù…Ű­ŰłÙ† نقوی    ÙŸŰ±Ù†ŰłÙčن۔ نیو  ŰŹŰ±ŰłÛŒ                   Û±Û¶ Ű§ÙŸŰ±ÛŒÙ„ ÛČÛ°Û°Ûž ŰĄ

 

 



#1551 From: syed-mohsin naquvi <mnaquvi@...>
Date: Thu Nov 25, 2010 7:41 pm
Subject: Re: [UrduNetwork] Journeys of the heart - Shahryar
mnaquvi
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Dear Naushad Ansari,
 
I have not seen what has Sharhryar written about Iqbal.
 
However, as a teacher of language and a student of world literature, I want to address your comment at a general principle.
 
Criricsm is an art as well as a science. When a critic writes about a master or just a writer or a poet, he neither elevates him/her nor belittles him/her. Criticism is an exercise in the art of evoking new ideas -- ideas based on someone else's thought process. Whatever the critic says, actually he/she expresses his/her own ability to add to the intellectual database of the world.
 
These basic principles are not bound by any culture, language, geography or political ideology.
 
Iqbal, besides all the other all-time greats in the world literature, has his own place in the world literature.
 
The most criticised works, if I was asked to make a list of those things, will include The Bible, Shakespeare's works, Ghalib, Homer and the suchlike. Can anyone dare to say that their places in the world literature have been elevated or lowered by their respective critics?
Please read and write with an open mind. This is the best medicine that will keep away diseases such as bigotry, xenophobia and a general hatered towards innovative thinking.
 
Sincerely,
 
Syed-Mohsin Naquvi

#1552 From: <centernews@...>
Date: Thu Dec 9, 2010 1:05 am
Subject: Job Opening: Urdu Language Lecturer 2011 at UC BerkEly, USA
khansh98
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Job Opening: Urdu Language Lecturer 2011

The Center for South Asia Studies at the University of California , Berkeley invites applications for a one-year appointment as a full time lecturer in Urdu with the possibility of renewal. The appointment will begin on 7/1/2011. The appointee will be expected to contribute to the long-term quality, stability and development of the Urdu program at Berkeley at all levels. 

Applicants must possess native or near-native fluency in Urdu. Preference will be given to candidates with proven experience in teaching Urdu as a foreign language and with proven creativity and pedagogical success in the design and delivery of courses particularly at the elementary and intermediate levels of instruction. An M.A. or Ph.D. degree in an appropriate field is desired, but not necessary. The salary will be commensurate with teaching experience.

A cover letter with the names and address (including e-mail) of three referees, a C.V., samples of any relevant teaching materials authored by the applicant, and evaluations of past teaching should be directed to:

The Chair,
Center for South Asia Studies,
10 Stephens Hall (Rear Annex)
University of California
Berkeley , California 94720-2310 .

Applications must be postmarked by January 31, 2011.

The University of California is an Affirmative Action, Equal Opportunity employer.


************************
Center for South Asia Studies
University of California , Berkeley
10 Stephens Hall, Berkeley , CA 94720-2310

southasia.berkeley.edu
Tel: 510-642-3608
Fax: 510-643-5793.



#1553 From: "AMU Alumni Association" <amualumni@...>
Date: Thu Dec 9, 2010 1:22 am
Subject: Morning show team covered the Sir Syed Day 2010 - International Mushaira and AEEF Fund Raising Dinner
khansh98
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Morning show team covered the Sir Syed Day 2010 - International Mushaira and AEEF Fund Raising Dinner organized by Aligarh Muslim University Alumni Association of Northern California (www.amualumni.org) at India Community Center (ICC) in Milpitas, CA on October 30, 2010.

Many poets from India, Pakistan and USA took part in the Mushaira.

Here is the link of the show.

http://www.wbt-tv.net/2010/12/my-morning-show-international-mushaira.html

AMU Alumni Association thanks Morning Show Team for the coverage of the program.

AMU Alumni Association thanks its proud sponsors of the program.

Our Sponsors

Grand Sponsor

Drs. Kamil & Talat Hasan

Platinum Sponsor

Computers & Structures, Inc.

Gold Sponsors

Dr. &  Mrs. Abdul Qayum

Mr. & Mrs. Syed Sarwat (Chandni Restaurant)

Mr. Jamal Qureshi (JQAmerican)

Realty Executives – Abdul Siddiqi Real Estate Team

Drs. Waheed & Munazza Qureshi

Amana Mutual Funds Trust

 


#1554 From: Shaheer Khan <khansh98@...>
Date: Wed Dec 22, 2010 7:48 am
Subject: kuchh log abhii tak saahil se tuufaa.N kaa nazaaraa karate hai.n - (Moin Ahsan Jazbi)
khansh98
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ASAK

Attached is the copy of Jazbi Sahib's Kalam in Urdu

Shaheer Khan

Foster City, CA


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#1555 From: Afzal Usmani <simaalusmani@...>
Date: Wed Dec 22, 2010 8:38 am
Subject: Kuliyat-e-Jazbi - Poetry of Moin Ahsan Jazbi
simaalusmani
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Dear All,

As we have discussed one of the sher of Moin Ahsan Jazbi at length, lets have a look at his entire collection of poetry.
Sahitya Academy had published "Kuliyat-e-Jazbi".

Here is the front and back cover of Kuliyat-e-Jazbi.

Enjoy reading his poetry. Feel free to share your thoughts after reading it.

--
Afzal Usmani
Austin TX



2 of 2 Photo(s)

#1556 From: thesaxena@...
Date: Wed Dec 22, 2010 12:46 pm
Subject: Re: kuchh log abhii tak saahil se tuufaa.N kaa nazaaraa karate ...
thesaxena@...
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Dear Shaheer,

Just a short note to thank you for sending e-mails on Urdu. Today's Ghazal of
Jazbi is really nice.

Best wishes to you and your family for a Merry Christmas and a Happy New Year.

Dr. Arjun Saxena
Emeritus Professor

#1557 From: Afzal Usmani <simaalusmani@...>
Date: Fri Dec 17, 2010 4:47 pm
Subject: Reliving Allama Iqbal's memories
simaalusmani
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Published: December 11, 2010 00:00 IST | Updated: December 11, 2010 04:08 IST

Reliving Allama Iqbal's memories

J.S. Ifthekhar

A three-day festival organised to mark the poet's first visit to Hyderabad

In remembrance: Poet, philosopher Allama Iqbal with Maharaja Kishan Prasad (in circle), the then Prime Minister of Hyderabad, during his first visit to Hyderabad in 1910. –Photo: Mohd. Yousuf
In remembrance: Poet, philosopher Allama Iqbal with Maharaja Kishan Prasad (in circle), the then Prime Minister of Hyderabad, during his first visit to Hyderabad in 1910. –Photo: Mohd. Yousuf

For diehard Allama Iqbal aficionados, here is an opportunity to relieve his moments in Hyderabad. A century after the poet-philosopher visited the city; preparations are on to celebrate his historic trip.

The ‘Jashn-e-Iqbal' will not only recall his momentous journey, but also throw light on his Hyderabadi connections and the famous ‘nazm'—Gorastan-e-Shahi—penned by him after visiting the Quli Qutb Shahi tombs.

Urdu scholars and litterateurs are arriving here from different parts of the globe to take part in the three-day celebrations, beginning December 21, to mark the poet's first visit to Hyderabad in 1910. The programme is being organised by the Iqbal Academy, a leading centre of studies on the poet.

Five-day stay

During his brief five-day stay, Iqbal was the guest of Maharaja Kishan Prasad, the-then Prime Minister of Hyderabad and attended a ‘mushaira' at his residence. Not many know about Iqbal's visit to the Qutb Shahi tombs. The full moon night and the serene ambience had such an effect on the poet in him that he immediately came up with the poem ‘Gorastan-e-shahi' which depicts the rise and fall of kingdoms.

Subsequently, Iqbal made two more visits to Hyderabad and delivered extensive lectures on the ‘Reconstruction of religious thought in Islam' at the Town Hall, the present Assembly building. In a letter to his friend Atiya Begum, he wrote ‘my visit to Hyderabad had some meaning which I shall explain to you when we meet'. But none knows what it was.

Warm regard

Of course, Hyderabadis had a warm regard for the ‘Shair-e-Mashriq'. This can be gauged from the fact that the first “Iqbal day” was celebrated in Hyderabad on January 7, 1938. Also, the first Iqbal society, Bazm-e-Iqbal, was set up here. The city also has the credit of publishing a collection of his early poems again for the first time.

There will be intellectual stimulation aplenty at the Jashn-e-Iqbal being held at the Salar Jung Museum hall. “Eminent scholars will hold forth on Iqbal's relevance today and his message of humanism,” says Ziauddin Nayyar, vice president, Iqbal Academy.

One can also enjoy his well known ghazals besides the enduring patriotic song“Saare Jahan se achcha” sung by noted singers.


  • Iqbal composed his famous ‘nazm', Gorastan-e-Shahi, after visiting the Qutb Shahi tombs
  • Iqbal made two more visits and delivered lectures on ‘Reconstruction of religious thought in Islam'

  • --
    Afzal Usmani
    Austin TX
    M.Sc.Engg.(Electronics)-1997
    www.aligarhmovement.com



    #1558 From: "FARRUKH SHAH KHAN" <farrukh@...>
    Date: Sat Dec 11, 2010 1:44 am
    Subject: Tariq Sabzwari at International Mushira 2010
    farrukh_shah...
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    Mohtaram Tariq Sabzwari recites his poetry at International Mushaira 2010 on the occassion of Sir Syed Day organized by Aligarh Muslim University Alumni Association of Northern California (AMUAA-NC) at India Community Center (ICC) in Milpitas, California, USA.
     
     
    Full Mushaira at:
     
     


    #1559 From: "Shaheer Khan" <khansh98@...>
    Date: Tue Jan 11, 2011 2:40 am
    Subject: Monumental Sense
    khansh98
    Send Email Send Email
     

    DOWN MEMORY LANE

    Monumental sense

    R.V. SMITH

    Will installing a bust at Ghalib's haveli commemorate his memory better than setting up a school for the area's poor, wonders R.V. SMITH


    A few hours after the installation of Ghalib's bust at the haveli where the poet used to stay in Ballimaran, one happened to have a look around and was reminded of Kipling's famous lines "The tumult and the shouting dies/The captains and the kings depart". The haveli, or the portion of it reclaimed for the museum, was enveloped in the winter twilight and hardly anyone was around, except for a crow seated atop the portion still in private possession. The bird was peering down, perhaps in search of something to eat before retiring to its nest in a nearby tree.

    Outside the haveli an old man sat with his stick, after a long walk from his house. Known as Khan Sahib, he had lived all his life in the area; and in childhood used to run about bare-chest through Gali Qasim Jan on summer afternoons while playing with other street Arabs. He had heard stories about Ghalib from his father and grandfather. Since Khan Sahib looks like an octogenarian, his father must have been born 25 years earlier, probably in 1875, less than six years after Ghalib's death in early 1869.

    According to what Khan Sahib had heard, his great grandfather had witnessed the tumultuous days of the 1857 Uprising and as such also seen Ghalib, an old man then, living in the haveli and venturing out little. The youths of those days were not actually aware of his greatness and thought him to be an eccentric "shair", who had earlier not been seen much in the neighbouring mosque but was sometimes spotted in Chawri Bazar, on the way to the kotha of a dark dancing girl.

    Khan Sahib even now did not think much of Ghalib since he was not a literary man but a retired mechanic, who had hardly any time to attend mushairas or get interested in the lives of local poets. But one thing that he said was remarkable: Why make such a fuss about a poet who had died in poor circumstances, without any authority bothering about him in his old age, deprived of patronage of a royalty (Shahi Kunba) that had been ousted by the British? The old timer felt that instead of making a museum for someone whose fame was not going to die even centuries hence, why didn't the high and mighty of Delhi concentrate on making Gali Qasim Jan and its environs more habitable. "The streets are dirty, the drains full of filth. People live here in congested surroundings and unhygienic conditions and it is on the unswept lanes leading to the haveli that the poet's admirers come twice or thrice a year with candles and what not, and then depart just as quickly as they had come." Wagging a finger he added; "Mind you the bust that they have put up goes against the very tenets of our religion, and Ghalib must be ruing it too, for Islam does not allow creation of statues of the living or the dead."

    Another old man whom Khan Sahib addressed as Ustadji after listening to the conversation, observed that the "rich people", whom he had seen earlier in the day at the haveli looked like show-offs who were trying to gain popularity by marching in from the Town Hall for an annual "tamasha". It would have been better, he said, if they had built a school for the area's poor boys or a charitable dispensary in memory of Ghalib. That he thought would have been an ever-living monument to the poet. One felt like agreeing with these two men, steeped in natural wisdom, while walking some yards to buy biryani from a man sitting with a "degh".

    Ghalib must have bought biryani like this and kababs too from the roadside before making his way to the haveli he shared with wife Umrao Begum, his beloved nephew, Arif, and the children who did not survive infancy. The haveli must have looked very lonely to him without them. It still continues to be so despite the beautiful marble bust.


    http://www.hindu.com/mp/2011/01/03/stories/2011010350280200.htm

    ==


    Shaheer Khan

    Foster City, CA


    #1560 From: Khalid Azam <khalidazam@...>
    Date: Tue Jan 11, 2011 3:17 am
    Subject: Re: Monumental Sense
    khalidazam
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    Neither, in my view. A bust is symbolic and doesn't serve any value. Setting up a school for the poor has no relevance to Ghalib's work. 

    Commemorating Ghalib's memory is best served by setting up an institution dedicated to the promotion of Urdu poetry. That institution may have a museum of Ghalib and/or an advanced institute for Urdu poetry and literature.

    Khalid

    -

    #1561 From: Mohammad Yamin <yamin19382000@...>
    Date: Wed Jan 12, 2011 3:15 pm
    Subject: Re: Monumental sense
    yamin19382000
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    Why not Ghalib's bust? Monuments have been built to glorify many poets in the world. I live in Portugal. I have seen the monument of the national poet of Portugal, Camoes in the city square in Cascais, Portugal. Ghalib has the same importance for India as Camoes has for Portugal or Shakespeare for England.

    In my opinion a Mausoleum should also be built over his grave to pay tribute to his talents.

    Mohammad Yamin 


    #1562 From: Afzal Usmani <simaalusmani@...>
    Date: Tue Jan 25, 2011 6:00 pm
    Subject: Sham-e-Kaleem Ajiz - AAA of Texas
    simaalusmani
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    #1563 From: Ibn Sina Academy <ibnsinaacademy@...>
    Date: Mon Jan 17, 2011 4:55 am
    Subject: John Hanson - An American who speaks fluent Urdu
    rahmansz
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    ---------- Forwarded message ----------
    From: YouTube Service <service@...>
    Date: Mon, Jan 17, 2011 at 3:52 PM
    Subject: rahmansz sent you a video: "John Hanson - An American who speaks fluent Urdu"
    To: ibnsinaacademy@...


    YouTube help center | e-mail options | report spam

    rahmansz has shared a video with you on YouTube:

    Urdu Scholar, USA
    John Hanson is an American who works for IMF and lives in Washington DC. He is fluent in more than 15 languages, Urdu is one of them. He visited Pakistan at the age of 19 and became interested to learn Urdu.

    Video Courtesy: Voice of America

    © 2011 YouTube, LLC
    901 Cherry Ave, San Bruno, CA 94066




    #1564 From: Afzal Usmani <simaalusmani@...>
    Date: Fri Feb 4, 2011 8:37 pm
    Subject: Do you dare snuff out the moon? : Javed Akhtar
    simaalusmani
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    http://www.tehelka.com/story_main48.asp?filename=hub120211DO_YOU.asp

    CULTURE & SOCIETY  
    FAIZ BIRTH CENTENARY

    Do you dare snuff out the moon?

    A hundred years after his birth, revolutionary Pakistani poet Faiz Ahmed Faiz is still a pebble creating ever-widening ripples

    BY JAVED AKHTAR

    PRAGYA TIWARI

    Faiz Ahmed Faiz

    GROWING up in a family of poets, I was surrounded by poetry. But to me, it is Faiz who was the brightest star of the brightest literary movements in undivided India. My first memory of Faiz is a package that came in the mail. It was an autographed copy of his first collection of poems — Dast-e-Sabha. I was nine years old at the time and staying with my maternal uncle, the poet Majaz Lakhnavi, who like Faiz was part of the Progressive Writer’s Association. By the time I was in school in Aligarh, Faiz’s words were very much a part of my life.

    There was something extraordinary about Faiz Ahmed Faiz. He was more than a big poet. He was a big man with a tremendous amount of humility.

    The word mein, me, never made an appearance in his poems. Poetry was to create awareness, to create the desire for dreams, social justice, gender equality and to stand up for the downtrodden. To be a poet is not to be didactic and dry in order to make a large statement at the expense of beauty. To be a poet is not to be holier than thou. Faiz understood this. To him art was for life and not just for art’s sake.

    Loud and clear Faiz addresses trade union workers. He was president of the Postal Workers Union in 1949

    There have been other poets who wrote about politics but somehow they were prosaic and violent in a way that Faiz never was. His work is an unbelievable synthesis of art with social and political values. Of course, Faiz also was phenomenally popular. In this age, artists can cater to the lowest common denominator and be assured that they will become a celebrity. Faiz maintained a standard and still was so hugely followed.

    Faiz was like a pebble tied to a string and thrown in the water to create larger and larger circles. Faiz kept tradition intact but he pulled it to modernity. He didn’t break from poetic conventions and maintained an extreme literary aesthetic, a painterly one. Faiz could infuse an evening in prison with a heady beauty. Take these images, (from a version of Zindan Ki Ek Shaam translated by Agha Shahid Ali) where he describes each star as a rung in the spiral staircase of a descending night. The poem continues...

    Dil se paiham khayal kahta hai/ Itni shireen hai zindagi is pal/ Zulm ka zahar gholnewale/ Kamran ho sakenge aaj na kal/Jalvagahevisaal ki shamayein / Vo bujha bhi chuke agar to kya/ Chand ko gul karen, to hum jaane.

    To be a poet is not to be didactic or dry to make a large statement at the expense of beauty. To be a poet is not to be holier than thou. Faiz understood this

    (This thought keeps consoling me/though tyrants may command that lamps be smashed/in rooms where lovers are destined to meet/they cannot snuff out the moon, so today,/nor tomorrow, no tyranny will succeed/ no poison of torture make me bitter/ if just one evening in prison/can be so strangely sweet/if just one moment anywhere on this earth.)

    Talking heads Faiz with journalist Asaf Jilani and thespian Zia Mohyiuddin during an interview with BBC Urdu Service, London

    I first met Faiz in the 1960s when he had come to India after a long absence. He read in our house to a gathering of poets and Bollywood stars. Amitabh Bachchan was there as were many major poets of the time. When people read their poetry, they usually read it with energy. They take care of the intonation, rhythm, of the whole performance. Not Faiz. He read his poems with no special enthusiasm; as if it was a mildly tedious duty he had to perform. That day, a cheeky poet asked why he didn’t read his poetry as well as he wrote. Faiz replied that he couldn’t possibly do everything well and asked the poet to read instead.

    Faiz has definitely influenced an entire generation. He has added to the aesthetics of Urdu poetry. Today, Urdu is in a strange situation. The language has been politicised for the past 100 years and sacrificed at the altar of the two-nation theory. In India, it is constantly given step-motherly treatment. On one hand, there are a growing number of people who appreciate Urdu poetry but the language is also becoming nostalgia. By its very nature, it is secular, anti-fundamentalist and embraces anti-archaic values but we are denying it its place in our heritage. The birth centenary of one of its greatest poets is occasion to reflect on this. I want to end with quoting my favourite lines of Faiz.

    Dil na umeed toh nahin , nakaam hi toh hain/ Lambi hain gham ki sham magar sham hi to hain. (I haven’t lost hope, but just a fight, that is all/ The night of suffering lengthens, but just a night, that is all).

    --
    Afzal Usmani
    Austin TX
    M.Sc.Engg.(Electronics)-1997
    www.aligarhmovement.com



    #1565 From: Afzal Usmani <simaalusmani@...>
    Date: Mon Feb 7, 2011 10:55 pm
    Subject: Ali Sardar Jafri was a representative of Literary world to Bollywood
    simaalusmani
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    www.inquilab.com

    --
    Afzal Usmani
    Austin TX
    M.Sc.Engg.(Electronics)-1997
    www.aligarhmovement.com



    #1566 From: Afzal Usmani <simaalusmani@...>
    Date: Sun Feb 13, 2011 11:35 pm
    Subject: Aligarh aur Khush Mizaji
    simaalusmani
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    www.inquilab.com


    --
    Afzal Usmani
    Austin TX
    M.Sc.Engg.(Electronics)-1997
    www.aligarhmovement.com



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