Academic literature on the topic 'Ghazals'
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Journal articles on the topic "Ghazals"
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Grewal, Sara Hakeem. "The Ghazal as “World Poetry”: Between Worlding and Vernacularization." Comparative Literature 74, no. 1 (March 1, 2022): 25–51. http://dx.doi.org/10.1215/00104124-9434498.
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Abstract While the ghazal has appeared in many linguistic traditions, its diversity is undermined by the imposition of a singular definition of this genre, which is further compounded by the overly simplistic identification of ghazal as lyric; these lyricized readings of the ghazal as both transhistorical and transnational rely on a discourse of “worlding” as an imperial project of cultural recovery and homogenization. In contrast, this article employs the methodology of historical poetics to argue via a reading of meta-ghazals in Persian, Urdu, and English that reading practices around the ghazal—including definitions of the genre that variously emphasize form versus theme—change according to the historical and geographical context of its circulation. However, by celebrating the ghazal’s travel as seemingly apolitical and/or ahistorical, the discourse of world poetry, particularly in the reception of the ghazals of Agha Shahid Ali, participates in an ongoing imperialism in world literary study. In contrast, we can read the ghazals of Adrienne Rich as exemplifying the tradition of vernacularization that has enabled the ghazal’s movement between languages, such that her work, like the work of historical poetics as a methodology, honors the history of the form’s travel through its appearance in contemporary American English.
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Rahmonova, Shahnoza. "The Metrical Features of Chustiy’s Ghazals." Golden scripts 1, no. 1 (March 10, 2019): 103–29. http://dx.doi.org/10.52773/tsuull.gold.2019.1/dcuo5963.
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Chusti’s poems in the genre of ghazals especially with their metric aspect in such writings as “Khayotnoma” (1988), “Sadokat gullari” (1992), “Ko‘ngil tilagi” (1994) are reserched in this article. Moreover, we will see the peculiarities of each couplet (string) based on the requirements of the ghazal in the proportion of ideas and images, the unity of meaning and form in the poet’s view. Chusti actively used the system of aruzi bahri (metric term) rajaz, muhtass, mutakarib, musari, hazaj, ramal in his ghazals. We can see that the ghazals were created in these metric systems fit into 52 songs of “Shashmakom”. And also the analyzed the genres of ghazals and the value of the themes. In addition, the metric of Chusti’s ghazals is compared with the metric properties of the poems of Alisher Navoi and Zahiriddin Muhammad Babur. Their parallels, similarities, themes and content are highlighted with definite examples. Interaction with oral folklore and folk songs of ghazals are researched. In addition, it was said that the individual ghazals of Chustiy are not compatible with the rules of aruz, in particular, the ghazal “Khaddan ziyada”, “Keling tezrak, Karakalpak”. During the analysis of these ghazals, they were found to be more consistent with the rules of fingerprint metrics. And also for the first time, the article presents statistical data on the ghazal of Chusti.
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Rebronja, Semir. "AL-GHAZAL – ARABIAN LOVE POEM IN THE PRE-ISLAMIC AND UMAYYAD PERIOD." Zbornik radova Islamskog pedagoškog fakulteta u Zenici (Online), no. 12 (December 15, 2014): 241–60. http://dx.doi.org/10.51728/issn.2637-1480.2014.12.241.
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The paper treats the Arabic love poetry and its main features in the pre-Islamic and Umayyad period. The formation, development and characteristics of this poetry are closely related to the nature of the poet, as well as the place of its origin. Based on this, we distinguish between urban and desert ghazals. From the point of stylistic peculiarities, as well as the poet‘s commitment to the aim of his poetry, urban ghazals are equalled with hedonistic and desert ghazals with uzrit or Platonic ghazals. The origins date back to the early periods and the beginning of the Arabic literary tradition. And the oldest poems that we have today begin with an introductory love prologue, which had a significant place at the very beginning of the pre-Islamic kasidah and was a prelude to further poet’s singing. The love poem was transferred to the Umayyad period, but in a new form and with new linguistic-stylistic peculiarities, and also, the Umayyad epoch was the period of independence of ghazals as an independent poetic genre. This has put the ghazal in a rightful place in Arabic literature and in the future it will very rarely have the role from the period of a pre-Islamic kasidah, when it was only one sequence in the poet‘s singing. Keywords: ghazal, love poetry, kasidah, hedonistic ghazal, platonic love
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Eshonqulov, Husniddin. "Peculiarities of the artistic construction of Alisher Navoi's romantic ghazals." Golden scripts 3, no. 1 (March 10, 2021): 69–86. http://dx.doi.org/10.52773/tsuull.gold.2021.1/fdfi6444.
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The article reveals the peculiarities of the artistic structure of Alisher Navoi's romantic ghazals based on the analysis. It deals with the great poet's skill in the use of visual aids and rhyming techniques related to word repetition. Navoi, aware of the question-and-answer style in the ghazals of his great predecessors such as Hafiz and Lutfi, raised the traditional question-and-answer session between the lover and the lover in the ghazal "Jong'a chun dermen..." It is defined as the artistic discovery of peculiarities, such as the beginning, the course of events, rising actions, climax, and the conclusion. The artistic skills of the great poet in the use of the art of tardi’aks are analyzed, and the analysis of the formation of a unique semantic-compositional structure of romantic poems with the help of such pictorial means based on word repetition is revealed. The analysis also reveals the peculiarities of the musajja ghazals based on the poet's ghazal verses, the influence of the rhyme and internal radifs on the artistic structure of the ghazal, and the fact that Navoi's musajja ghazals were written not only in the hazaj, but also in the rajaz and ramal.
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[Bodha Raj Dhakal], बोधराज ढकाल. "पाठकको दृष्टिकोणमा पगेनीको प्रणयवेदका ऋचाहरूः पाठकीय प्रवृत्तिको अध्ययन [Pageni’s Hymns of Pranaya Veda from the Reader’s Perspective: A Study of Affective Stylistics]." Prithvi Journal of Research and Innovation 3, no. 1 (June 2, 2021): 83–93. http://dx.doi.org/10.3126/pjri.v3i1.37437.
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प्रस्तुत अनुसन्धानात्मक लेखमा प्रकट पगेनी ‘शिव’ को प्रणयवेदका ऋचाहरू गजलसङ्ग्रहमा प्रस्तुत पाठकीय प्रवृत्तिको विश्लेषण गरिएको छ । गजलका प्रवृत्तिहरूलाई पाठकीय सिद्धान्तमा ढालेर गरिने विश्लेषणलाई पाठकीय प्रवृत्ति भनिन्छ । यहाँ लेखकीय अभिमत वा लेखकसँग कुनै सरोकार नराखी निर्वैयक्तिक रूपमा पाठकीय प्रवृत्तिका आधारमा कृतिको विश्लेषण गरिएको छ । प्रणयवेदका ऋचाहरू गजलसङ्ग्रहलाई प्राथमिक स्रोत सामग्री र गजल सिद्धान्तसँग सम्बन्धित ग्रन्थहरू, समालोचनात्मक कृतिहरू, समीक्षात्मक लेखहरू तथा शोध सामग्रीहरूलाई द्वितीय स्रोतका सामग्रीको रूपमा लिइएको छ । यस लेखमा गजलीय सिद्धान्तका मान्यताहरूलाई आधार मान्दै पाठपरक विधिमार्फत विश्लेषण गरिएको छ । पाठकीय परिवृत्तका आधारमा विश्लेषण गर्दा प्रतिनिधिमूलक रूपमा गजलहरूका उदाहणहरू प्रस्तुत गरिएको छ । पाठकीय प्रवृत्तिका संरचनागत, विषयगत, अर्थगत र शैलीगत आधारहरूमध्ये संरचनागत र विषयवस्तुगतका आधारमा विश्लेषण गरिएको छ । संरचनागत प्रवृत्तिका आक्षरिक, शेर, काफिया, रदिफ र तखल्लुसहरूको प्रयोग गजलहरूमा भए पनि अक्षरगत र शेरगत प्रयोगमा एकरूपता भएको देखिँदैन । तखल्लुसको प्रयोग पनि गजलीय सिद्धान्तको मूल मर्मअनुरूप नगरी केवल प्रयोगका लागि मात्र प्रयोग गरेको देखिन्छ । गजलहरूको विषयवस्तुगत पक्षलाई नियाल्दा प्रायः सबै गजलहरूको विषय प्रणयपरक वा श्रृङ्गारिक (संयोग) रहे पनि एउटा गजलको विषय श्रृङ्गारिक कम तर नेपाली संस्कृति पक्ष सबल रहेको देखिन्छ । यसै गरी केही गजलहरू शब्दगत र भावगत रूपमा अति अश्लील रहेका छन् तापनि विषयवस्तुको कोणबाट यिनका गजलहरू मुसलसल शैलीमा प्रस्तुत भएका छन् । [This article analyzes the reading tendency presented in Hymns of Pranaya Veda, a collection of ghazals, authored by Prakat Pageni 'Shiva'. An analysis of the trends in ghazal based on the reader response theory is called reading tendency. Here, the work is analyzed based on the impersonal reading without any relation to the author's opinion. Examples of ghazals are presented representatively when analyzing the work. The ghazal collection itself is considered as the primary source material and the secondary sources include the texts related to ghazal theory, critical works, critical articles and research materials. In this article, the analysis is based on the basic tenets of ghazal and reader response theory. The analysis is based on the structural and thematic angles out of the structural, thematic, semantic and stylistic bases of the reader’s responses. Although there is abundant use of the components of ghazals like structured uses of the alphabets, sher, kafia, radif and takhallus, there does not seem uniformity in the use of sher and the alphabets. The use of takhallus also seems to have been used without following the basic tenets of the ghazal theory. Looking at the thematic aspect of ghazals, the subject matter of almost all ghazals is romantic or erotic (coincidentally) but the content of one ghazal seems to be less erotic but more Nepali cultural. Similarly, some ghazals in the collection are very vulgar both verbally and emotionally. However, from the point of view of subject matter, the ghazals have been presented in Musalsal.]
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Haydarova, Gulhayo Ahmadaliyevna. "NAVOI AND SOBIR ABDULLA." INTERNATIONAL JOURNAL OF ALISHER NAVOI 1, no. 2 (April 30, 2021): 149–54. http://dx.doi.org/10.26739/2181-1490-2021-2-17.
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This article illustrates the influence of Alisher Navoi's ghazals on Sabir Abdulla’s ghazal, one of the representatives of Uzbek poetry in twentieth century. This effect is illustrated by the art of “talmeh” which a literary type of poet. The art of “talmeh” used in the poems of Alisher Navoi and Sabir Abdulla is compared and the aspects of tradition and originality are identified. Talmeh which was used in Sabir Abdulla’s works is divided into groups according to the theme. At the same time, the art of “talmeh” in Uzbek literature and the phenomena of allusion, which are widely studied by world researchers, are compared and similarities and differences are identified. In the process, Sabir Abdulla's ability to use “talmeh” was also assessed. The influence of Navoi's ghazals on the poet's work is considered, and the reasons for deviating from the norms of tradition are explained in detail.Key words: talmeh, allusions, poetic ideas, names of historical figures, Sabir Abdulla's ghazali-yya, aspects of tradition and originality, art of iyham, types of talmeh, special dictionary, talmehs with limited use
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Huseynova, Ziyafat. "Reflection of Political and Social Influences on the Ghazal Genre in Azerbaijani Literature in the 20th Century: Aliagha Vahid's Literary Works." ENTHYMEMA, no. 34 (March 2, 2024): 121–35. http://dx.doi.org/10.54103/2037-2426/22214.
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The essay focuses on the problems that hindered the ghazal genre from developing and how the poet kept the tradition alive in Azerbaijani literature at the start of the 20th century. We used Aliagha Vahid’s literary creativity for our project since he lived through this period in Azerbaijan, experienced all of its hardships, and demonstrated the genre’s potential by creating poetic imagery of the time in his ghazals. He is an Azerbaijani poet who is revered in the Turkic community as Fuzuli’s successor and is credited with saving the ghazal genre in Azerbaijani literature. Analyzing his lyrics provided excellent possibilities to examine the influential factors on all of the Azerbaijani literature at the time. In the study, his creation of new kinds of ghazals with social and political issues while retaining the characteristics of the traditional ghazal genre was investigated. With him, the genre in Azerbaijani literature underwent a new phase. The attempt to eradicate the ghazal from the Azerbaijani literature which has a history of centuries –long history did not succeed as a result of mostly Aliagha Vahid’s serious efforts. For this purpose, the poet’s historical milieu, the challenges of the repression, his satirical ghazals with a sociopolitical theme, the thematic details of his lyrics, and other issues have been involved in the investigation.
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Dr۔ Tahseen Bibi and Dr.Zeenat Bibi. "Qatil Shafai As A Multifaceted Poet." Dareecha-e-Tahqeeq 3, no. 2 (January 6, 2023): 12–19. http://dx.doi.org/10.58760/dareechaetahqeeq.v3i2.48.
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Hazaras have produced eminent personalities in terms of literature. The name of Qateel Shafai is also included in this list. He tried his hand at all favourite and popular genres of poetry. He touched the heights of fame by writing Poems, Ghazals, Songs, Verses, Rubai, Azad ghazal and the film Ghazal. His poetry is an expression of human feelings and emotions. Especially the pain of love, separation and loneliness can be seen in his poetry. Qateel Shafai, the poet of thousands of ghazals and songs, gained equal popularity in both Pakistan and India. This achievement has been recognized with various awards including Pride of Performance, Adamji Award, Naqosh Award, Amir Khusro Award and Abbasin Art Council Award.
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Tariq, Nida, Iqra Ijaz, Muhammad Kamran Malik, Zubair Malik, and Faisal Bukhari. "Identification of Urdu Ghazal Poets using SVM." Mehran University Research Journal of Engineering and Technology 38, no. 4 (January 1, 2020): 935–44. http://dx.doi.org/10.22581/muet1982.1904.07.
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Urdu literature has a rich tradition of poetry, with many forms, one of which is Ghazal. Urdu poetry structures are mainly of Arabic origin. It has complex and different sentence structure compared to our daily language which makes it hard to classify. Our research is focused on the identification of poets if given with ghazals as input. Previously, no one has done this type of work. Two main factors which help categorize and classify a given text are the contents and writing style. Urdu poets like Mirza Ghalib, Mir Taqi Mir, Iqbal and many others have a different writing style and the topic of interest. Our model caters these two factors, classify ghazals using different classification models such as SVM (Support Vector Machines), Decision Tree, Random forest, Naïve Bayes and KNN (K-Nearest Neighbors). Furthermore, we have also applied feature selection techniques like chi square model and L1 based feature selection. For experimentation, we have prepared a dataset of about 4000 Ghazals. We have also compared the accuracy of different classifiers and concluded the best results for the collected dataset of Ghazals.
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Dr. Muhammad Qamar Iqbal and Dr. Muhammad Yousaf Awan. "Bal-E-Jabreel's Taghzal: A Research And Critical Review." Dareecha-e-Tahqeeq 4, no. 2 (July 5, 2023): 1–7. http://dx.doi.org/10.58760/dareechaetahqeeq.v4i2.111.
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Allama Iqbal completely changed the body of Ghazal. Thanks to Iqbal, today Urdu Ghazal is reaching the extremes of development and all kinds of ideas are being expressed in it. Iqbal's ghazal is not a traditional ghazal. His beloved is the nation of Islam, humanity, the prophet and the person of Allah Almighty, Iqbal makes them beloved and speaks in such a way that a unique isolation is created in his ghazals. Allama was carrying the pain of the nation in his chest, so Bal Jibreel is also not free from this pain, but here all the ghazals and poems seem to be immersed in the pain of the nation. Allama has brought ghazal to its peak in Baal Jibreel and has grasped all kinds of colorful subjects in such a way that even in the precise and heavy problems of philosophy, he made them into ghazal by creating subtlety and elegance. And this is such a great artistic and intellectual achievement that not only Urdu poetry but the poetry of the whole world will continue to be proud of.
Dissertations / Theses on the topic "Ghazals"
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Mesīḥī, Mengi Mine. "Mesı̂hı̂ dı̂vânı." Ankara : Türk Tarih Kurumu Basımevi, 1995. http://books.google.com/books?id=mx9kAAAAMAAJ.
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Originally presented as author's Thesis (doctoral)--Edinburg University, 1969.At head of title: Atatürk Kültür, Dil ve Tarih Yüksek Kurumu. "94.06.Y.0143-74"--P. [3] of cover. Includes bibliographical references (p. [17]-18).
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Liboiron, Paul Adrien. "The transformation of plot in the couplet of the Urdu Ghazal : an examination of narrative." Thesis, University of British Columbia, 1989. http://hdl.handle.net/2429/30140.
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This thesis examines a selection of verses taken from the Urdu divan of Mirza Asadullah Khan Ghalib. Ghalib is considered by many to be the preeminent writer of the classical Urdu ghazal (circa 1750-1850). Although the examination is restricted to Ghalib's verse, the problem it investigates is broader in nature and involves questions which some aspects of the ghazal raise with respect to the reader's involvement. An essential feature of the ghazal form is the fact that, although the ghazal poem consists of a set of couplets, each couplet of a ghazal is itself a complete text with respect to its content The question, then, is "how does the reader become involved in a form limited to two lines of text?" This thesis discusses the question from a narratological perspective: the couplet involves the reader by telling a story.
The narrative of the couplet differs from what one normally thinks of as narrative in that the significance of its plot is derived, not from a series of episodes arranged in chronological order, but from a thematic continuity which links couplet to couplet within the tradition as a whole. The world of the ghazal is inhabited by a few characters, the principal being the lover and the beloved, whose behaviour and attitudes are determined largely by a set of well-defined conventions. The characters who appear in the individual couplet are already familiar from the dramas to which these characters have been subjected in previous readings of other couplets. However, unlike the characters in a traditional novel whose histories connect a great variety of events within a chronological framework, the couplet is extremely limited in term of the number of chronological connections it can establish. The depiction of time in the ghazal is radically different from the often elaborate histories presented in forms such as the novel. The world of the ghazal is merely suggested. Consequently, the reader's role in reconstructing the world of the text is of particular importance in compact forms such as that of the ghazal. The contention of this thesis is that the restrictions imposed by the couplet on plot structure has been compensated for by the cultivation of a narrative style in the ghazal text which often forces the reader to become aware of the process of discovering the drama of the text. The first chapter begins with an introduction to the thesis, and is followed by an introduction to the formal features of the ghazal text and some of the important themes of the tradition. The second chapter presents a review of critical writings in English on the Urdu ghazal. The third chapter presents a discussion of methodology. In this chapter I use Peter Rabinowitz' analysis of the reader's beliefs in my attempt to define what I mean by the reader's involvement in the world of the text. According to Rabinowitz, a fictional work invites its reader to pretend that its plot is a historical account, even though the reader knows that the world of the text is imaginary. To account for the reader's dual role, Rabinowitz divides the reader's beliefs into what he calls the "authorial audience" and the narrative audience." Briefly, the authorial audience can be viewed as the competent reader, the one who possesses the required knowledge to understand the text, to decipher its allusions, but who knows the world of the text is a fiction. The narrative audience sees the fictional text as a description of events that "really" happened. My investigation of the reader's attempt to discover the world of the text is from the point of view of the narrative audience. The third chapter attempts to apply Rabinowitz' views to some general features of the plot structure in the ghazal text. The fourth and final chapter examines the ways in which the ghazal text forces the reader to become aware of the process of discovering the world of the text.Arts, Faculty of
Asian Studies, Department of
Graduate
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Akhir, Noor Shakirah Mat. "Al-Ghazali and soul : comparative context and paradigms." Thesis, University of Leeds, 2000. http://etheses.whiterose.ac.uk/514/.
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This thesis seeks to study in depth the influence of al-Ghazäli's life, in particular his search for true knowledge, on his theories concerning the psychological dispositions of man, and attempts to clarify the distinctive contribution of his psychological ideas to an understanding of the human personality. The first chapter presents a discussion of al-Ghazali's life against the background of the religious milieu of his time. The second chapter examines his al-Mungidh min al-dalil. The third chapter attempts to provide a general outline of al-Ghazäli's teachings and a summary of the approach he adopts in his magnum opus Ihya `ulum al-din. In the fourth chapter, an assessment is made of the theories of soul of three major Greek philosophers; Plato, Aristotle and Plotinus. This is followed by Islamic theories of soul: those found in the Qur'an, those of al-Färäbi and Ibn Sinä, and finally al-Ghazäli's theory of soul. The final chapter examines briefly al-Ghazäli's concept of happiness and attempts to analyse the spiritual dynamic inherent in al-Ghazali's theory of the soul and how this is related to his views on the human personality. While much other research has been done on al-Ghazäli's ideas concerning the psychological dispositions of man, this study attempts to show by detailed argument that al-Ghazli's psychology has distinctive features which declare his originality.
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Alshatti, Mohammad. "L’argumentation dans la pensée d’al-Ghazâlî et d’Ibn Rushd." Thesis, Lyon 3, 2014. http://www.theses.fr/2014LYO30086.
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La question de la philosophie et de la religion que nous allons traiter ici n’a cessé, depuis le troisième siècle de l’hégire jusqu’à nos jours, de préoccuper les chercheurs de tous bords et de toutes origines. Il ne fait aucun doute que celui qui entreprend une recherche dans ce domaine va devoir faire face à de vraies difficultés. En effet, faire la différence entre les philosophes, les religieux et les théologiens n’est pas chose aisée. La religion et la philosophie sont considérées comme des activités de réflexion qui tentent chacune, avec ardeur et selon sa méthode propre, d’atteindre la vérité. Elles aident l’individu à comprendre les énigmes de la vie, sa complexité, certains secrets qu’elle comporte, et à vivre une vie naturelle.La religion vise à aider ses adeptes à bénéficier de la vie, à composer avec la réalité et ses différents niveaux de complexité, à travers une incitation et de façon consciente. Elle les pousse aussi à considérer cette vie d’ici-bas comme une station avant une autre vie. Quant à la philosophie, elle cherche à aider ses partisans à jouir de la vie en les exhortant à faire face à leurs difficultés croissantes, à développer leurs capacités rationnelles et à pratiquer la contemplation consciente, de même que la réflexion scientifique. Elle ne considère pas que l’homme doive abandonner cette vie pour une vie future promise par la religion. Ainsi, la philosophie peut saisir la vie de manière générale et expliquer ses subtilités, mais elle ne peut pas inventer une société différente des autres, harmonieuse et régie par les mêmes valeurs. La religion se distingue en revanche par sa capacité à créer des sociétés cohérentes qui partagent les mêmes dogmes, les mêmes valeurs et les mêmes traditions qui garantissent l’unité. Ainsi, si la religion vise à établir des sociétés vertueuses, la philosophie n’a pas vocation à bâtir des sociétés se fondant ou non sur des valeurs. Cependant, ni la religion ni la philosophie ou toute autre idéologie sociale ou politique ne peuvent ne pas subir la logique de l’histoire et son évolution permanente. Nous avons étudié cette question chez deux philosophes du cinquième et du sixième siècle de l’hégire, à savoir al-Ghazâlî et Ibn Rushd, du fait que cette époque a été une période charnière dans l’histoire de la philosophie islamique al-Ghazâlî un jurisconsulte, un spécialiste des fondements du droit, un philosophe et un des plus célèbres penseurs de l’islam. Il a vécu dans la deuxième moitié du cinquième siècle de l’hégire c'est-à-dire, durant la période que les historiens qualifient de la troisième époque abbasside. Ibn Rushd, lui aussi, philosophe, médecin jurisconsulte et juge est né en 1126. En effet, il a passé son enfance et une partie de sa jeunesse sous le pouvoir des almoravides, et le reste de sa vie sous la dynastie des almohades. al-Ghazâlî et Ibn Rushd sont deux grandes écoles de pensée qui représentent l’Orient et le Maghreb. Ils ont beaucoup écrit, et grandement contribué à l’évolution de la philosophie islamique, et à la progression du dialogue entre la rationalité et la spiritualité. al-Ghazâlî a critiqué les philosophes sur leurs positions qui étaient en contradiction avec les fondements du dogme islamique, et cela sur des points précis qu’il a exposé dans son ouvrage Tahâfut al-falâsifa. Ces critiques portent, comme il l’indique lui-même, sur les fausses conclusions fondées sur des hypothèses justes et inversement sur des conclusions exactes à partir d’hypothèses fausses. Dans la pensée islamique, certains savants anciens avaient l’habitude de mettre des barrières entre la spiritualité d’al-Ghazâlî et la rationnalité d’Ibn Rushd.Toutefois, nous pensons que cette opposition n’a pas de raison d’être, d’autant plus qu’il est avéré que la rationalité d’Ibn Rushd et la spiritualité d’al-Ghazâlî sont nécessaires et fondamentales pour la recherche de la vérité d’ici bas et celle de l’au-delàThe question of philosophy and religion we are treating here has continuously been preoccupying researchers from all sides and from all backgrounds, since the third century AH until now. There is no doubt that those who undertake research in this area will have to face real difficulties. Indeed, making the difference between the philosophers, the theologians and the religious people is not an easy task. Religion and philosophy are considered reflective activities that attempt both, in their own way, to reach the truth with enthusiasm. They help the individual to understand the riddles of life, its complexity, some secrets it has, and to live a natural life. Religion aims to help its followers to enjoy life, to deal with reality and its different levels of complexity, consciously and through an incentive. It also urges them to consider this earthly life as a station before another life. As for philosophy, it seeks to help its supporters to enjoy life, urging them to cope with their increasing difficulties, to develop their rational capacities and to practise conscious contemplation, as well as scientific thinking. It does not consider that man must give up this life for a future life promised by religion. Thus, philosophy can capture life in general and explain its subtleties, but it cannot invent a society different from others, harmonious and governed by the same values. Religion stands in contrast with its ability to create cohesive societies sharing the same dogma, the same values and the same traditions that ensure unity. Thus, if the religion aims to establish virtuous societies, philosophy is not intended to build societies based on values or not. However, neither religion nor philosophy or any other social or political ideology can avoid undergoing the logic of history and its constant evolution. We studied this question in two philosophers of the fifth and sixth century of the Hegira, namely Al-Ghazâlî and Ibn Rushd, considering the fact that that era was a pivotal period in the history of Islamic philosophy.Al-Ghazâlî, a legal adviser, a specialist of the foundations of law, a philosopher and one of the most famous thinkers of Islam. He lived in the second half of the fifth century AH that i.e. during the period historians call the third Abbasid era. Ibn Rushd, a philosopher too, a physician and legal adviser was born in 1126. In fact, he spent his childhood and part of his youth in the power of the Almoravids and the rest of his life under the Almohad dynasty. Al-Ghazâlî and Ibn Rushd are two major schools of thought that represent the East and the Maghreb. They wrote, and contributed a lot to the development of Islamic philosophy and the progression of the dialogue between rationality and spirituality. Al-Ghazâlî, on specific points outlined in his book al-Tahafutfalâsifa, criticized philosophers in their positions that were in contradiction with the fundamentals of Islamic dogma. As for Ibn Rushd, in his criticism addressed to Al-Ghazâlî, he limited himself to what the latter wrote in his book, and only on some issues related to his methodological approach. Ibn Rushd considers the title of Al-Ghazâlî al-Tahafutfalâsifa's work portative, in the sense that fo rAl-Ghazâlî, everything is not inconsistent in philosophers. In Islamic thought, some ancient scholars used to put barriers between Al-Ghazâlî's spirituality and Ibn Rushd's rationality. Some have argued that Al-Ghazâlî completed the Islamic philosophical reason, and others are defending the need to promote Ibn Rushd's rationality. However, we believe that the opposition has no reason to be, especially as it’s proven true that Ibn Rushd's spirituality and Al-Ghazâlî's rationality are necessary and fundamental to the pursuit of truth in this world and the hereafter
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Johnston, Jeffrey Alexander. "Al-Ghazali's Attack on Philosophy in The Rescuer from Error." Thesis, Boston College, 2014. http://hdl.handle.net/2345/bc-ir:103744.
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Thesis advisor: David M. DiPasqualeThis paper is an exploration of al-Ghazali's attack on philosophy by way of an examination of his autobiographical epistle, "The Rescuer from Error." In this text written late in his life, al-Ghazali advises a young student about the best way to pursue knowledge. The thesis argued below is that his project is to re-form Islam around the Sufi mystics, and that he attacks philosophy as a threat to Islam; meanwhile, he covertly attempts to preserve philosophy as a study which can aid the mystics by refining their mystic knowing and providing an antidote to the poisonous error of the multitude
Thesis (MA) — Boston College, 2014
Submitted to: Boston College. Graduate School of Arts and Sciences
Discipline: Political Science
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Al-Musleh, Mohamed Abubakr A. "Al-Ghazali as an Islamic reformer (Muslih) : an evaluative study of the attempts of the Imam Abu Hamid al-Ghazali at Islamic reform (Islah)." Thesis, University of Birmingham, 2008. http://etheses.bham.ac.uk//id/eprint/2798/.
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Notwithstanding the enduring and rich “legacy of islah (Islamic reform)”, the study of it is relatively scarce and remarkably limited to modern times. The present study attempts to shed some light on this legacy by evaluating the contribution of an outstanding pre-modern Muslim scholar, al-Ghazali. Surprisingly, some studies create an absolutely positive picture of him, while others portray him in an extremely negative light. Thus, this study raises the question of whether it is justifiable to classify him as a muslih (Islamic reformer). In the light of the analysis of the concept “islah” and the complexity of Al-Ghazali’s time, the study demonstrates his life-experience and verifies that he devoted himself to general islah at a late period of his life, after succeeding in his self-islah. Further the study assess his islahi teachings in general, namely those formulated in the Ihya’ and evaluates the claimed effects of his attempts at islah. The study also highlights a number of strengths and weaknesses of al-Ghazali’s efforts and critically discusses some of the criticism directed at him. By weighing up the points for and against al-Ghazali, this study concludes by asserting that classifying him as a muslih appears to be fairly justified.
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Medley, Michael Roger. "Humanitarian parsimony in Sudan : the Bahr Al-Ghazal famine of 1998." Thesis, University of Bristol, 2010. http://hdl.handle.net/1983/1f5fd08e-eb95-4d4e-8438-1c54c7837840.
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Allison, Anthony. "Love, law, and reason in the thought of Al-Ghazali and Aquinas." Thesis, University of Glasgow, 2013. http://theses.gla.ac.uk/4258/.
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The present work is an exploration of the relationship between love and law in Islam and Christianity through the works of al-Ghazālī (c.1056-7-1111 C.E.) and Thomas Aquinas (c.1224/5-1274 C.E). In doing so, it aims to provide the historical theological perspective of two thinkers, each pivotal to their respective tradition, with a view to contributing to contemporary Christian-Muslim discourse, which, since the 2007 Common Word initiative, has had a strongly scholarly focus on love. Notably, however, this discourse has tended to avoid discussion pertaining to how we ‘act out’ such love, particularly in regard to legal frameworks. To redress the balance of scholarly discourse, this thesis aims to present key aspects of al-Ghazālī’s and Aquinas’ thought in order to provide the conceptual background necessary to understand and then synthesize how they likely conceived of the love-law relationship. From this, it becomes clear that for al-Ghazālī, the relationship between the heart, intellect, and various categories of knowledge is integral in fostering love for God. In a similar manner, the intellect for Aquinas is integral and its formation is based on our cumulative knowledge and experience. The key facet of the intellect for both is its ability to abstract from particulars to universals. This position is essential to the thought of both writers as God for them is beyond creation and yet in some sense also reflected in and intimately related to creation. As such, the intellect acts as a ‘bridge’ between the immanent and the transcendent. It is both affected by the knowledge gained through this-worldly legal frameworks and the other-worldly divine attributes in which it can share: this includes the divine attribute of love. The extent to which one can share the latter is dependent on the extent to which one is formed by the former. The intellect is, however, aided in this process by the gratuitous gift of revelation, which acts as immanent ‘certain’ knowledge of the transcendent. Such thinking provides the background for a detailed exploration of love and law. Towards this end, first noted is how both authors consider this-worldly law to be an appropriation of other-worldly law, represented by The Preserved Tablet for al-Ghazālī and the eternal law for Aquinas. Reasoning is essential in mankind’s attempt to understand this divine, other-worldly paradigm, although man is aided by a partial manifestation of ‘certain’ knowledge within the created order by way of revelation. Human reasoning on law results in this-worldly legal frameworks, which, in some sense, aim to provide knowledge of God either explicitly or implicitly by way of orientating towards the maintenance of the common good. However, as all good is derivative of God, this-worldly law, whether orientated to a temporal or ultimate good, should be understood as orientation to God. Inclining to our good according to our nature is something both al-Ghazālī and Aquinas maintain is ‘in-built’ within us. At its most fundamental level this good is God, but it does not exclude the material goods and objects that constitute the necessities of life. Thus law orientated towards the good (to whatever degree) encourages orientation to God (to some degree). Inclination to the good is natural within our being, and both al-Ghazālī and Aquinas define love, in the first instance, as inclination to the good according to our nature. The more we are inclined to the good, the more ‘goodness’ is made manifest within us; that is, the more we ‘participate’ in or ‘reflect’ the divine attributes. Thus the more law-abiding we are, the more we are drawn to the good. This eventually forms the intellect in such a way that it is drawn to the good in itself: al-Ghazālī calls this ‘contentment’ and Aquinas calls this ‘charity’. Based on their respective positions, this thesis will therefore firstly argue that the relationship between love and law for al-Ghazālī and Aquinas is as follows: before one can love, one must know, and law provides knowledge; however, such knowledge reflects a gratuitous gift from the creator and therefore divine love underpins the knowledge that enables human love. In course of this study, it will become evident that both al-Ghazālī and Aquinas have a strong apophatic-cataphatic emphasis to their work. That is, their methodologies affirm issues of immanence and transcendence, the knowability and unknowability of God. The only ‘certain’ knowledge for both authors is that which is represented by revelation, and to which all other knowledge should be correlated. However, all other knowledge is reflective of acquired knowledge and human reasoning, which are by nature imperfect. Providing we deploy ‘reason’ effectively in relation to the ‘certain’ knowledge of revelation, we can talk about God to an extent. In such an instance, human language points towards and reflects the divine, but does not totally encapsulate or definitively define the divine. Ultimately, the divine is beyond comprehension while equally somehow reflected or detectable within creation. Indeed, for both authors, genuine experience of the divine exhausted their prolific works and words; this realisation resulted in each adopting a state of ‘silence’ at various points in their respective careers. That is, both come to an appreciation of the insufficiency of words and concepts in the face of a transcendent, immutable God. Noting the centrality of this emphasis in both authors, this study then turns to the present day Christian-Muslim milieu touching upon the ‘reason debate’ that formed the background to the Common Word initiative. Using this as a platform, this thesis argues for a ‘re-emphasis’ or ‘re-discovery’ of the apophatic-cataphatic reasoning that both al-Ghazālī and Aquinas display for contemporary Christian-Muslim discourse. The final hope for the study is two-fold. Firstly, to encourage further discourse on how ‘love’ is ‘acted out’ between the two traditions. And secondly, to remind Christians that law has an important theological tradition within their heritage with a view to providing encouragement for further studies in the neglected area of comparative law in Christian-Muslim discourse.
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Kamarudin, Russli. "Political philosophy of al-Ghazzali, an analysis." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1997. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp01/MQ43890.pdf.
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Fazlhashemi, Mohammad. "Förändring och kontinuitet : Al-Ghazâlîs politiska omsvängning." Doctoral thesis, Umeå universitet, Historiska studier, 1994. http://urn.kb.se/resolve?urn=urn:nbn:se:umu:diva-65858.
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The present dissertation ia an analysis in the history of ideas of the 12th-century Persian-Islamic thinker Abß Hamid Muhammad al-Ghazâlî's political ideas and his political reversal, ie. his abandonment of a religiously-influenced political theory in favour of a Persian-influenced political theory. This study is based upon source studies and a comparison between his manual for government and other writings in which his political ideas are expressed, along with a comparative study of his manual and other manuals of the same period. The dissertation begins with a description of the socio-political conditions of the 11th- and 12th-century Islam and provides a background to the seizing of power in the eastern region of the Islamic realm by the Central Asian Turks, accenting their relationship to the militarily and politically enfeebled c Abbasid caliphate in Baghdad. The dissertation also describes the status of political theory in the Islamic world and the various political currents of the era. During his lifetime, al-Ghazâlî was one of the foremost authorities of Islamic theology, honoured with the title Hujjat al-Islam, "sign of Islam". He was also a respected critic of Islamic philosophy who in one of his books proclaimed the caliphate to be the religiously and logically necessary head of Islam. In the mid-1090s al-Ghazâlî went through a spiritual crisis which led to his stepping down from his post as head of Nizâmiyya school in Baghdad, subsequently affiliating himself with Stjfîsm and retiring from public life. Having reemerged at the begining of the I2th century al-Ghazâlî wrote his manual Nasîhat al-Multik (Counsel for Kings) for the Saljfiq sultan Sanjar, where he in contrast to his earlier political writings employed pre-Islamic Persian ideas, eg. the idea of the ruler as being chosen by God, Farr-i îzadî (divine radiance), and the principle of justice. He now proclaimed the sultân to be the head of the Islamic state and elevated the Turkish sultan to "God's shadow on earth", not once mentioning the role of the caliphate. Furthermore, he made use of numerous fabricated Persian narratives in this book, presenting the pre-Islamic Persian era as a lost Golden Age. The present dissertation studies whether al-Ghazâlî's "conversion" to Sûfîsm in the 1090s played a role in his political reversal and his use of pre-Islamic Persian ideas, or if this should be interpreted as a literary conceit typicall such manuals. Moreover, the dissertation examines whether his transition to a Persian-influenced political theory implies a change in and therefore an abndonment of his fundamental political ideals, or if one may instead speak of a form of continuity in his political thought. This would mean that these new ideas should be seen as novel, normative sources which al-Ghazâlî employed in order to retain his fundamental political ideals under the pressure of the changed political climate.Diss. Umeå : Univ., 1994
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Books on the topic "Ghazals"
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Narinder, Nath Ayub Sabar, ed. Abbottabad ke ghazal go shoura: Collection of ghazals. New Delhi: Indernational Urdu Publications, 2000.
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Ghalib, Mirza Asadullah Khan. Ghazals of Ghalib. Santa Barbara, Calif: Bandanna Books, 1989.
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Ghalib, Mirza Asadullah Khan. [Persian ghazals of Ghalib]. Toledo OH: the translator, 1999.
Find full textBook chapters on the topic "Ghazals"
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Husain, S. M. Azizuddin. "Impact of Persian Ghazals on Mughal Monuments." In Art and Architectural Traditions of India and Iran, 176–84. London: Routledge India, 2021. http://dx.doi.org/10.4324/9781003229421-16.
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Erlwein, Hannah C. "Al-Ghazali (Abū Ḥāmid al-Ghazālī)." In Encyclopedia of the Philosophy of Law and Social Philosophy, 51–55. Dordrecht: Springer Netherlands, 2023. http://dx.doi.org/10.1007/978-94-007-6519-1_888.
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Erlwein, Hannah C. "Al-Ghazali (Abū Ḥāmid al-Ghazālī)." In Encyclopedia of the Philosophy of Law and Social Philosophy, 1–4. Dordrecht: Springer Netherlands, 2021. http://dx.doi.org/10.1007/978-94-007-6730-0_888-1.
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Erlwein, Hannah C. "Al-Ghazali (Abū Ḥāmid al-Ghazālī)." In Studies in the History of Law and Justice, 7–12. Cham: Springer International Publishing, 2023. http://dx.doi.org/10.1007/978-3-031-19542-6_2.
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Abdollahi, Manizheh. "Congruity of Structure and Content in the Ghazals of Hafiz and their Cultural and Historical Context." In Routledge Handbook of Ancient, Classical and Late Classical Persian Literature, 395–416. London: Routledge, 2023. http://dx.doi.org/10.4324/9781315124216-30.
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Korangy, Alireza. "Ghazal1." In Routledge Handbook of Ancient, Classical and Late Classical Persian Literature, 203–44. London: Routledge, 2023. http://dx.doi.org/10.4324/9781315124216-14.
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Shahida, Shahida. "Al-Ghazali." In The Palgrave Encyclopedia of Islamic Finance and Economics, 1–5. Cham: Springer International Publishing, 2023. http://dx.doi.org/10.1007/978-3-030-93703-4_1-1.
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Mandel, Rolfe D., and Alan H. Simmons. "’Ain Ghazal." In Encyclopedia of Geoarchaeology, 1–3. Dordrecht: Springer Netherlands, 2016. http://dx.doi.org/10.1007/978-1-4020-4409-0_66.
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"Ghazals." In Ghazals, 1–168. Harvard University Press, 2022. http://dx.doi.org/10.4159/9780674276499-002.
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"Ghazals." In Ghazals, 1–168. Harvard University Press, 2022. http://dx.doi.org/10.2307/j.ctv27244x3.4.
Full textConference papers on the topic "Ghazals"
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Turdiboyev, Tohir. "PLEONASTIC CHARACTERISTICS IN THE CONNECTIONS OF BABUR'S GHAZALS." In The Impact of Zahir Ad-Din Muhammad Bobur’s Literary Legacy on the Advancement of Eastern Statehood and Culture. Alisher Navoi' Tashkent state university of Uzbek language and literature, 2023. http://dx.doi.org/10.52773/bobur.conf.2023.25.09/avtz8804.
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This article delves into the Pleonastic Usage of Connectives in Babur's Ghazals. The primary theme of Babur's lyrical compositions predominantly revolves around humanity, inspiring goodness, and championing justice. Furthermore, his ghazals vividly portray the land's beauty, an unwavering love for it, moments of intense longing, experiences of migration, and the profound ache of separation.
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Fahim, Saad, Iqra Siddiqui, Sameer Pervez, Sandesh Kumar, Faisal Alvi, and Abdul Samad. "Generation of Urdu Ghazals using Deep Learning." In 2023 International Conference on Frontiers of Information Technology (FIT). IEEE, 2023. http://dx.doi.org/10.1109/fit60620.2023.00058.
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Siddiqui, Iqra, Fizza Rubab, Haania Siddiqui, and Abdul Samad. "Poet Attribution of Urdu Ghazals using Deep Learning." In 2023 3rd International Conference on Artificial Intelligence (ICAI). IEEE, 2023. http://dx.doi.org/10.1109/icai58407.2023.10136675.
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Allambergenova, Nodira. "KAMRON MIRZA IS A WORTHY SUCCESSOR OF BABUR'S POETRY." In The Impact of Zahir Ad-Din Muhammad Bobur’s Literary Legacy on the Advancement of Eastern Statehood and Culture. Alisher Navoi' Tashkent state university of Uzbek language and literature, 2023. http://dx.doi.org/10.52773/bobur.conf.2023.25.09/zaqj2018.
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Komron Mirza, one of the notable figuresin Turkish literature in India, was the second son of Babur. He was not only a gifted poet but also a remarkable talent who carried forward the rich traditions established by his father. This article conducts a comparative analysis of the poetic works of Zahirad-Din Muhammad Babur and Komron Mirza, specifically focusing on their contributions in the Uzbek language, encompassing ghazals, rubai, and fards.
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Mullakhodjaeva, Karamat. "Harmony of Sufi Symbols and Poetic Figures in Alisher Navoi’s Ghazals of Na’t (Glorification)." In The First Pamir Transboundary Conference for Sustainable Societies- | PAMIR. SCITEPRESS - Science and Technology Publications, 2023. http://dx.doi.org/10.5220/0012489300003792.
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Yusupova, Dilnavoz, and Nazmiya Mukhitdinova. "About Alisher Navoi’s Ghazals with “Firaq” from the Diwan of the Aq Qoyunlu Admirers." In The First Pamir Transboundary Conference for Sustainable Societies- | PAMIR. SCITEPRESS - Science and Technology Publications, 2023. http://dx.doi.org/10.5220/0012491200003792.
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Joʻrayev, Jaloliddin, and Gulsanam Xoliqulova. "BULVAJD FORIGIY AND HIS LITERARY HERITAGE." In The Impact of Zahir Ad-Din Muhammad Bobur’s Literary Legacy on the Advancement of Eastern Statehood and Culture. Alisher Navoi' Tashkent state university of Uzbek language and literature, 2023. http://dx.doi.org/10.52773/bobur.conf.2023.25.09/vdxc5423.
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Zahirad-Din Muhammad Babur's efforts gave rise to a new literary milieu in India, centered on Persian and Turkish languages. This milieu attracted and nurtured intellectuals and artists from Khorasan, Movarounnahr, and Iran, fostering their creative maturity. Amongthe notable figures in this literary milieu, Sheikh Abulwajd Farigi stands out. He arrived in India from Herat during Babur's reign, capturing the ruler's attention and earning the title "malik ush-shuaro" during Humayun's reign. Abulwajd Farigiy's legacylives on through his collection of ghazals in Persian and Turkish, known as "Devon." This article presents a concise overview of Abulvajd Forigiy and his literary contributions, drawing from authoritative sources.
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Davronova, Zarnigor. "CHARACTERISTICS OF THE ANTHROPONYMS MENTIONED IN "BABURNAMA"." In The Impact of Zahir Ad-Din Muhammad Bobur’s Literary Legacy on the Advancement of Eastern Statehood and Culture. Alisher Navoi' Tashkent state university of Uzbek language and literature, 2023. http://dx.doi.org/10.52773/bobur.conf.2023.25.09/uubs9677.
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It is known from history that Central Asia has given the world many thinkers, poets and generals. Zahiriddin Muhammad Babur Mirza, one of the most complex, most attractive and greatest figures of our history, a unique person, took a proud place in world history during his short life of only forty-seven years. What Zahiriddin Muhammad Babur saw and experienced from the day he ascended the throne to his death is "Vaqoye" (this work is also called "Vaqeoti Baburiy", "Tuzuki Baburiy", "Tawarikhi Baburiy", "Baburiyya" in other sources. Later it was called "Baburnoma" saying is written in ) which has become a picture. His elegant ghazals and rubai are the rarest masterpieces of Turkish poetry, and his treatise on "Mubayyin" ("Declared"), "Hatti Baburiy", "Harb ishi" and Aruz became a worthy contribution to the fields of Islamic jurisprudence, poetry and linguistic theory.
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Kirabaev, Nur, and Maythem Al-Janabi. "Political Philosophy of Al-Ghazali." In Proceedings of the 4th International Conference on Contemporary Education, Social Sciences and Humanities (ICCESSH 2019). Paris, France: Atlantis Press, 2019. http://dx.doi.org/10.2991/iccessh-19.2019.16.
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"Dushyant - Prince of Hindi Ghazal." In International Conference on Humanities, Literature and Management. International Centre of Economics, Humanities and Management, 2015. http://dx.doi.org/10.15242/icehm.ed0115010.
Full textReports on the topic "Ghazals"
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Jung, Dietrich. Abu Hamid al-Ghazali and Niklas Luhmann. Leipzig: Leipzig University, August 2023. http://dx.doi.org/10.36730/2020.1.msbwbm.26.
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van Uffelen, Gerrit-Jan, Julius Kaut, Pascal Debons, Tony Ngalemu, Samuel Zaki, Charles Chapman, and Arnab Gupta. Food systems resilience dialogue and pathway development : Western Bahr el Ghazal State - South Sudan. Wageningen: Wageningen Centre for Development Innovation, 2023. http://dx.doi.org/10.18174/585758.
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Dalay, Satinder, Kathleen Ferguson, Sally El-Ghazali, Katy Miller, Felicity Corcoran, Matthew Tuck, Jessica Wiggins, Hannah Theobald, and Elizabeth H. Shewry. Trainee Handbook 2021. Association of Anaesthetists, July 2021. http://dx.doi.org/10.21466/g.th2.2021.
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I am delighted to welcome you to the 13th edition of the Association of Anaesthetists’ Trainee Handbook. The main objective of the handbook is to offer trainees a comprehensive resource as you navigate your way through your career. A vast array of high-quality authors have been commissioned to write about their specialist field or area of knowledge. Whatever path you choose to take, I believe you will find useful sections within this handbook. Training within anaesthesia is constantly evolving. As I write this foreword, a new training curriculum is being implemented. To reflect the changes ahead, this handbook is not only fully interactive but also a live document. Thus, it will be updated at regular intervals to ensure information remains accurate and relevant. Although this handbook is designed for you to dip in and out of, I strongly encourage you to read the chapters about taking care of yourself. Training is a challenging time, but here at the Association of Anaesthetists we are dedicated to supporting our trainee members. I would like to personally thank all the authors who contributed to this handbook. A special mention of thanks to my fellow Trainee Committee members, Sally El-Ghazali and Rhys Clyburn, as well as the countless Association staff who have made this publication possible. I welcome any feedback you may have, therefore please feel free to contact the Trainee Committee via email trainees@anaesthetists.org or Twitter @Anaes_Trainees Finally, good luck in your career – I hope this handbook helps you along the way! Satinder Dalay Elected Member, Association of Anaesthetists Trainee Co
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Mapping territorial markets in Western Bahr el Ghazal state and Eastern Equatoria state, South Sudan. FAO, September 2023. http://dx.doi.org/10.4060/cc7609en.
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