Lufti
Lufti (c.1367-1463). Chaghatay Turkish poet of Herat in western Afghanistan. He was a great master of the ghazal and a close friend of the Persian poet and mystic Jami.
Lufti (c.1367-1463). Chaghatay Turkish poet of Herat in western Afghanistan. He was a great master of the ghazal and a close friend of the Persian poet and mystic Jami.
Lufti al-Sayyid, Ahmad
Lufti al-Sayyid, Ahmad (Ahmad Lufti al-Sayyid) (Ahmed Lufti al-Sayed) (Ahmed Lutfi el-Sayed Pasha) (January 15, 1872 - 1963). Egyptian intellectual and anti-colonial activist.
Ahmed Lutfi el-Sayed Pasha was an Egyptian intellectual, anti-colonial activist, and the first director of Cairo University. He was also one of the architects of modern Egyptian nationalism as well as the architect of Egyptian secularism and liberalism. He was fondly known as the Professor of the Generation. He was one of the fiercest opponents of pan-Arabism, insisting that Egyptians are Egyptians and not Arabs.
Lutfi was born to a family of land owners in the village of Berqin, near Al Senbellawein in the Dakahlia Governorate on January 15, 1872. He was educated at Al-Azhar University where he attended lectures by Muhammad Abduh. Abduh came to have a profound influence on Lutfi's reformist thinking in later years. Ahmed Lufti el-Sayed subsequently attended the School of Law from which he graduated in 1894.
In 1907, Ahmed Lufti el-Sayed founded Egypt's first political party, el-Umma (the Nation), which came as a reaction to the 1906 Dinshaway Incident and the rise of Egyptian nationalist sentiment. He also founded the Umma Party newspaper, el-Garida, whose statement of purpose read: "El-Garida is a purely Egyptian party which aims to defend Egyptian interests of all kinds."
He was a member of the Egyptian delegation to the Paris Peace Conference held in Versailles in 1919, where he pleaded for the independence of Egypt from Britain.
Ahmed Lufti el-Sayed was also the first director of the Egyptian University, inaugurated on Monday May 11, 1925. He was a close friend of Taha Hussein, and resigned his post as university director as a protest against the Egyptian government's decision to transfer Hussein from his university position in 1932. He resigned again in 1937 when the Egyptian police broke into the court of the Egyptian University. During his presidency of the Egyptian University, the first class of females graduated with a university degree.
In addition, Ahmed Lufti el-Sayed held various positions such as the minister of education, the minister of interior, the director of the Arabic language assembly, and the director of House of Books. He died in 1963.
Ahmad Lufti al-Sayyid see Lufti al-Sayyid, Ahmad
Ahmed Lufti al-Sayed see Lufti al-Sayyid, Ahmad
Sayyid, Ahmad Lufti al- see Lufti al-Sayyid, Ahmad
Sayed, Ahmed Lufti al- see Lufti al-Sayyid, Ahmad
Ahmed Lutfi el-Sayed Pasha see Lufti al-Sayyid, Ahmad
Professor of the Generation see Lufti al-Sayyid, Ahmad
Lufti al-Sayyid, Ahmad (Ahmad Lufti al-Sayyid) (Ahmed Lufti al-Sayed) (Ahmed Lutfi el-Sayed Pasha) (January 15, 1872 - 1963). Egyptian intellectual and anti-colonial activist.
Ahmed Lutfi el-Sayed Pasha was an Egyptian intellectual, anti-colonial activist, and the first director of Cairo University. He was also one of the architects of modern Egyptian nationalism as well as the architect of Egyptian secularism and liberalism. He was fondly known as the Professor of the Generation. He was one of the fiercest opponents of pan-Arabism, insisting that Egyptians are Egyptians and not Arabs.
Lutfi was born to a family of land owners in the village of Berqin, near Al Senbellawein in the Dakahlia Governorate on January 15, 1872. He was educated at Al-Azhar University where he attended lectures by Muhammad Abduh. Abduh came to have a profound influence on Lutfi's reformist thinking in later years. Ahmed Lufti el-Sayed subsequently attended the School of Law from which he graduated in 1894.
In 1907, Ahmed Lufti el-Sayed founded Egypt's first political party, el-Umma (the Nation), which came as a reaction to the 1906 Dinshaway Incident and the rise of Egyptian nationalist sentiment. He also founded the Umma Party newspaper, el-Garida, whose statement of purpose read: "El-Garida is a purely Egyptian party which aims to defend Egyptian interests of all kinds."
He was a member of the Egyptian delegation to the Paris Peace Conference held in Versailles in 1919, where he pleaded for the independence of Egypt from Britain.
Ahmed Lufti el-Sayed was also the first director of the Egyptian University, inaugurated on Monday May 11, 1925. He was a close friend of Taha Hussein, and resigned his post as university director as a protest against the Egyptian government's decision to transfer Hussein from his university position in 1932. He resigned again in 1937 when the Egyptian police broke into the court of the Egyptian University. During his presidency of the Egyptian University, the first class of females graduated with a university degree.
In addition, Ahmed Lufti el-Sayed held various positions such as the minister of education, the minister of interior, the director of the Arabic language assembly, and the director of House of Books. He died in 1963.
Ahmad Lufti al-Sayyid see Lufti al-Sayyid, Ahmad
Ahmed Lufti al-Sayed see Lufti al-Sayyid, Ahmad
Sayyid, Ahmad Lufti al- see Lufti al-Sayyid, Ahmad
Sayed, Ahmed Lufti al- see Lufti al-Sayyid, Ahmad
Ahmed Lutfi el-Sayed Pasha see Lufti al-Sayyid, Ahmad
Professor of the Generation see Lufti al-Sayyid, Ahmad
Lufti Efendi, Ahmed
Lufti Efendi, Ahmed (Ahmed Lufti Efendi) (1816-1907). Ottoman court historiographer and poet. His most famous work is the continuation of the history of Ahmed Jewdet Pasha. The work, in 15 volumes, covers the events between 1825 and 1876.
Ahmed Lufti Efendi see Lufti Efendi, Ahmed
Lufti Efendi, Ahmed (Ahmed Lufti Efendi) (1816-1907). Ottoman court historiographer and poet. His most famous work is the continuation of the history of Ahmed Jewdet Pasha. The work, in 15 volumes, covers the events between 1825 and 1876.
Ahmed Lufti Efendi see Lufti Efendi, Ahmed
Lufti Pasha
Lufti Pasha (c. 1488-1562). Ottoman statesman and Grand Vizier. In 1539, he led the negotiations which ended the war with Venice and headed negotiations with the Habsburgs over Ferdinand’s claims to territory in Hungary whose issue eventually led to war in 1541.
Lufti Pasha (c. 1488-1562). Ottoman statesman and Grand Vizier. In 1539, he led the negotiations which ended the war with Venice and headed negotiations with the Habsburgs over Ferdinand’s claims to territory in Hungary whose issue eventually led to war in 1541.
Luqman
Luqman (Luqman The Wise) (Luqmaan) (Lukman) (Luqman al-Hakeem) (c.1100 B.C.T.). Legendary hero and sage of pre-Islamic Arabia. He appears in the Qur’an as a monotheist and a wise father giving pious admonitions to his son. In later Islamic lore, he became the creator of fables par excellence and a striking parallel of Aesop.
Luqman is believed to have come from Nubia (present day Ethiopia). He was a perceptive man, always watching the animals and plants of his surroundings, and he tried to understand the world based on what he saw. One day, whilst sleeping under a tree, an angel came to him and said God wanted to bestow a gift upon Luqman: either to be a prophet or a wise man. Luqman chose to be a wise man, and when he awoke from his slumber, he was aware of his senses and his understanding had sharpened. He felt in complete harmony with nature and could understand the inner meaning of things, beyond their physical reality. Immediately he bowed down, and thanked and praised God for this wonderful gift. Unfortunately, Luqman was captured by slavers and sold as a slave. However, his master was a kind man and ordered that immediately after his death, Luqman should be freed.
Once Luqman became a freed man, he travelled and settled in the district of the Elah and Midian. He was appointed as a judge during King David's time. According to Sunni belief, Luqman was once asked "What has brought you what we see?" meaning his high rank. Luqman said "Truthful speech, fulfilling the trust, and leaving what does not concern me." Luqman had become what he set out to be -- a wise man, but not a prophet.
Luqman was a wise man for whom Surat Luqman, the thirty-first sura (chapter) of the Qur'an, was named. There are many stories about Luqman in Arabic and Turkish literature and the primary historical source is the Tafsir ibn Kathir. The Quran does not state whether or not Luqman was a prophet, but some people believe him to be a prophet and thus write Alayhis salaam (A.S.) with his name.
Luqman the Wise see Luqman
Luqmaan see Luqman
Lukman see Luqman
Luqman al-Hakeem see Luqman
Luqman (Luqman The Wise) (Luqmaan) (Lukman) (Luqman al-Hakeem) (c.1100 B.C.T.). Legendary hero and sage of pre-Islamic Arabia. He appears in the Qur’an as a monotheist and a wise father giving pious admonitions to his son. In later Islamic lore, he became the creator of fables par excellence and a striking parallel of Aesop.
Luqman is believed to have come from Nubia (present day Ethiopia). He was a perceptive man, always watching the animals and plants of his surroundings, and he tried to understand the world based on what he saw. One day, whilst sleeping under a tree, an angel came to him and said God wanted to bestow a gift upon Luqman: either to be a prophet or a wise man. Luqman chose to be a wise man, and when he awoke from his slumber, he was aware of his senses and his understanding had sharpened. He felt in complete harmony with nature and could understand the inner meaning of things, beyond their physical reality. Immediately he bowed down, and thanked and praised God for this wonderful gift. Unfortunately, Luqman was captured by slavers and sold as a slave. However, his master was a kind man and ordered that immediately after his death, Luqman should be freed.
Once Luqman became a freed man, he travelled and settled in the district of the Elah and Midian. He was appointed as a judge during King David's time. According to Sunni belief, Luqman was once asked "What has brought you what we see?" meaning his high rank. Luqman said "Truthful speech, fulfilling the trust, and leaving what does not concern me." Luqman had become what he set out to be -- a wise man, but not a prophet.
Luqman was a wise man for whom Surat Luqman, the thirty-first sura (chapter) of the Qur'an, was named. There are many stories about Luqman in Arabic and Turkish literature and the primary historical source is the Tafsir ibn Kathir. The Quran does not state whether or not Luqman was a prophet, but some people believe him to be a prophet and thus write Alayhis salaam (A.S.) with his name.
Luqman the Wise see Luqman
Luqmaan see Luqman
Lukman see Luqman
Luqman al-Hakeem see Luqman
Luqman ibn Sayyid Huseyin
Luqman ibn Sayyid Huseyin (d. 1601). Ottoman poet and historian who wrote in Persian and Turkish.
Luqman ibn Sayyid Huseyin (d. 1601). Ottoman poet and historian who wrote in Persian and Turkish.
Lur
Lur (Lor) (Luri). The Lur of Iran are concentrated in three major areas: Lurestan, Bakhtiari and Kuhgiluyeh, located along a northwest-southeast axis of the Zagros range and its southern foothills. These mountains, from 100 to 200 miles wide, extend southeastward from Lake Van in Turkey to near Bandar Abbas in southern Iran, a distance of about 1,000 miles. Throughout the system the intermontane valleys hold seasonally rich pastures, which have made possible the development of several nomadic pastoral societies such as the Kurds and Lur.
The Lur primarily inhabit the provinces of Luristan, Khuzestan, Hamadan, Chaharmahal and Bakhtiari, Isfahan and Ilam of Iran.
Like most Iranians, the Lur are a mixture of indigenous inhabitants of the Zagros Mountain and Iranian speaking tribes migrating from Central Asia. Luri language, which is closely related to Persian, has two distinct dialects: (1) Lur-i-Buzurg (Greater Lur), which is spoken by the Bakhtiaris (mainly in Khuzestan, Chaharmahal and Bakhtiari), parts of Luristan, and parts of Isfahan and (2) Lur-i-Kuchik (Lesser Lur), spoken by the Lur themselves (mainly in Luristan).
The overwhelming majority of Lurs are Shi'a Muslims. In Khuzestan, Lur tribes are primarily concentrated in the northern part of the province, while in Ilam they are mainly in the southern region. Prior to the twentieth century of the Christian calendar, the majority of Lur were nomadic herders, with an urban minority residing in the city of Khorramabad.
There is a plethora of historical speculation as to the origins of the Lur people. One widely accepted theory is that they were Kurds similar to their present neighbors, who migrated from Syria into the western Zagros Mountains sometime after the Arab invasion of Iran in the seventh century of the Christian calendar. Another somewhat indigenous people who were nomadic herders and spoke an Indo-Iranian language. This territory served as no man’s land between the Medes, whose hegemony extended from Lake Urmia to the north of Kermanshah, and the area of the Persians, including present day Khuzistan, Kuhgiluyeh, and Fars Province. The Achaemenians, the Sassanians and finally the Arabs held intermittent control over this rugged land and its warlike inhabitants.
Around the tenth century, perhaps for administrative reasons, the whole region was broken into what became known as the Lurestan-e-Bozorg (“the large Lurestan”), the present Bakhtiari territory, and the Lurestan-e-Kuchak (“the small Lurestan”), the present province of Lurestan. Presumably, owing to internecine conflicts among the constituent tribes, each of the two Lurestans was subsequently further subdivided into smaller political units. Today the Lurestan-e-Kuchak consists of two ecological and cultural zones. Pusht Kuh (“behind the mountain”) and Peesh Kuh (“in front of the mountain”).
The recent history of relations between the central government and the tribal groups in this region has seen fundamental changes in many areas of tribal life. During the early part of Reza Shah’s reign (1925-1942) pacification and elimination of tribes received priority. The tribes, often mutually hostile and disunited, proved no match for the Shah’s relatively modernized army. The oath of loyalty by the defeated chiefs was not sufficient to placate the Shah. Nearly all central leaders net summary executions. To force the transformation of the nomads into permanently settled farming peasants, annual migrations between the winter and summer pastures were banned. In little more than 12 years the nomads lost about ninety percent of their livestock with untold human suffering.
The abdication of Reza Shah in 1942 and the ensuing political vacuum presented the long-awaited opportunity for the nomads to resume annual migrations and rebuild their vitiated pastoral economy. With few exceptions, the new tribal leaders, perhaps naively, envisioned a smooth and constructive integration of the tribal societies into the national structure, with shared rights and responsibilities as full citizens.
The tribal policies of Mohammed Reza Shah (1942-1979) were scarcely less ruthless than those of his father. The decade between 1953 and 1963 witnessed a renewed reign of terror for the tribes, as indeed for the entire country. This is often attributed to (1) the Shah’s personal insecurity, which was heightened after the coup of 1953, which overthrew the nationalist government of Muhammad Mossadeq and reinstituted monarchic absolutism, and (2) his much revitalized army and his intelligence apparatus, the SAVAK.
From 1963 to 1978 the Pahlavi regime adopted a reformist strategy to deal with the tribes, introduced under the aegis of the Shah’s “White Revolution.” Despite much publicity and fanfare, in reality the main objective of the planners was not so much modernization and development as the resurrection of the panacea of settling the tribes.
The much celebrated land reform, for example, created ecological disasters when impoverished nomads began a frantic conversion of steep mountain pastures into farmlands in order to qualify for individualized ownership of land. Meanwhile, the introduction of the national system of education undermined the normative foundation of the traditional social and economic systems. After 12 years of a primary and secondary education, the price of literacy was often alienation from the only available life-style.
The revolution of 1978-1979 ended the Pahlavi regime and brought a halt to at least some of the tragic waste of human and natural resources in the tribal enclaves. Some progress was made in resuscitating the pastoral economy by eradicating the exploitive commercial practices of the town merchants while making interest free loans available to nomads. Health clinics, electrification of villages and sanitization of drinking water received some attention from the authorities. The educated tribesmen enjoyed a relatively more equal opportunity in finding employment in the local government agencies, although the higher-echelon positions were still the exclusive purview of the non-tribal Persian-speaking bureaucrats. Tribal education still suffered from a heavy emphasis on indoctrination at the expense of a pragmatic approach which could in time ameliorate the material conditions of life.
Lor see Lur
Lors see Lur
Lurs see Lur
Luri see Lur
Lur (Lor) (Luri). The Lur of Iran are concentrated in three major areas: Lurestan, Bakhtiari and Kuhgiluyeh, located along a northwest-southeast axis of the Zagros range and its southern foothills. These mountains, from 100 to 200 miles wide, extend southeastward from Lake Van in Turkey to near Bandar Abbas in southern Iran, a distance of about 1,000 miles. Throughout the system the intermontane valleys hold seasonally rich pastures, which have made possible the development of several nomadic pastoral societies such as the Kurds and Lur.
The Lur primarily inhabit the provinces of Luristan, Khuzestan, Hamadan, Chaharmahal and Bakhtiari, Isfahan and Ilam of Iran.
Like most Iranians, the Lur are a mixture of indigenous inhabitants of the Zagros Mountain and Iranian speaking tribes migrating from Central Asia. Luri language, which is closely related to Persian, has two distinct dialects: (1) Lur-i-Buzurg (Greater Lur), which is spoken by the Bakhtiaris (mainly in Khuzestan, Chaharmahal and Bakhtiari), parts of Luristan, and parts of Isfahan and (2) Lur-i-Kuchik (Lesser Lur), spoken by the Lur themselves (mainly in Luristan).
The overwhelming majority of Lurs are Shi'a Muslims. In Khuzestan, Lur tribes are primarily concentrated in the northern part of the province, while in Ilam they are mainly in the southern region. Prior to the twentieth century of the Christian calendar, the majority of Lur were nomadic herders, with an urban minority residing in the city of Khorramabad.
There is a plethora of historical speculation as to the origins of the Lur people. One widely accepted theory is that they were Kurds similar to their present neighbors, who migrated from Syria into the western Zagros Mountains sometime after the Arab invasion of Iran in the seventh century of the Christian calendar. Another somewhat indigenous people who were nomadic herders and spoke an Indo-Iranian language. This territory served as no man’s land between the Medes, whose hegemony extended from Lake Urmia to the north of Kermanshah, and the area of the Persians, including present day Khuzistan, Kuhgiluyeh, and Fars Province. The Achaemenians, the Sassanians and finally the Arabs held intermittent control over this rugged land and its warlike inhabitants.
Around the tenth century, perhaps for administrative reasons, the whole region was broken into what became known as the Lurestan-e-Bozorg (“the large Lurestan”), the present Bakhtiari territory, and the Lurestan-e-Kuchak (“the small Lurestan”), the present province of Lurestan. Presumably, owing to internecine conflicts among the constituent tribes, each of the two Lurestans was subsequently further subdivided into smaller political units. Today the Lurestan-e-Kuchak consists of two ecological and cultural zones. Pusht Kuh (“behind the mountain”) and Peesh Kuh (“in front of the mountain”).
The recent history of relations between the central government and the tribal groups in this region has seen fundamental changes in many areas of tribal life. During the early part of Reza Shah’s reign (1925-1942) pacification and elimination of tribes received priority. The tribes, often mutually hostile and disunited, proved no match for the Shah’s relatively modernized army. The oath of loyalty by the defeated chiefs was not sufficient to placate the Shah. Nearly all central leaders net summary executions. To force the transformation of the nomads into permanently settled farming peasants, annual migrations between the winter and summer pastures were banned. In little more than 12 years the nomads lost about ninety percent of their livestock with untold human suffering.
The abdication of Reza Shah in 1942 and the ensuing political vacuum presented the long-awaited opportunity for the nomads to resume annual migrations and rebuild their vitiated pastoral economy. With few exceptions, the new tribal leaders, perhaps naively, envisioned a smooth and constructive integration of the tribal societies into the national structure, with shared rights and responsibilities as full citizens.
The tribal policies of Mohammed Reza Shah (1942-1979) were scarcely less ruthless than those of his father. The decade between 1953 and 1963 witnessed a renewed reign of terror for the tribes, as indeed for the entire country. This is often attributed to (1) the Shah’s personal insecurity, which was heightened after the coup of 1953, which overthrew the nationalist government of Muhammad Mossadeq and reinstituted monarchic absolutism, and (2) his much revitalized army and his intelligence apparatus, the SAVAK.
From 1963 to 1978 the Pahlavi regime adopted a reformist strategy to deal with the tribes, introduced under the aegis of the Shah’s “White Revolution.” Despite much publicity and fanfare, in reality the main objective of the planners was not so much modernization and development as the resurrection of the panacea of settling the tribes.
The much celebrated land reform, for example, created ecological disasters when impoverished nomads began a frantic conversion of steep mountain pastures into farmlands in order to qualify for individualized ownership of land. Meanwhile, the introduction of the national system of education undermined the normative foundation of the traditional social and economic systems. After 12 years of a primary and secondary education, the price of literacy was often alienation from the only available life-style.
The revolution of 1978-1979 ended the Pahlavi regime and brought a halt to at least some of the tragic waste of human and natural resources in the tribal enclaves. Some progress was made in resuscitating the pastoral economy by eradicating the exploitive commercial practices of the town merchants while making interest free loans available to nomads. Health clinics, electrification of villages and sanitization of drinking water received some attention from the authorities. The educated tribesmen enjoyed a relatively more equal opportunity in finding employment in the local government agencies, although the higher-echelon positions were still the exclusive purview of the non-tribal Persian-speaking bureaucrats. Tribal education still suffered from a heavy emphasis on indoctrination at the expense of a pragmatic approach which could in time ameliorate the material conditions of life.
Lor see Lur
Lors see Lur
Lurs see Lur
Luri see Lur
Lur-i Buzurg
Lur-i Buzurg (Lor-e-Bozorg) (Lur-e-Bozourg) ("Greater Lur"). Dynasty of atabegs which flourished in eastern and southern Luristan between 1155 and 1423. The capital of the Lur-i Buzurg was Idhaj or Malamir.
Greater Lur see Lur-i Buzurg
Lor-e-Bozorg see Lur-i Buzurg
Lur-e-Bozourg see Lur-i Buzurg
Lur-i Buzurg (Lor-e-Bozorg) (Lur-e-Bozourg) ("Greater Lur"). Dynasty of atabegs which flourished in eastern and southern Luristan between 1155 and 1423. The capital of the Lur-i Buzurg was Idhaj or Malamir.
Greater Lur see Lur-i Buzurg
Lor-e-Bozorg see Lur-i Buzurg
Lur-e-Bozourg see Lur-i Buzurg
Lurs
Lurs (in Persian, Lors). See Lur.
Lors see Lurs
Lur see Lurs
Lurs (in Persian, Lors). See Lur.
Lors see Lurs
Lur see Lurs
Lutf ‘Ali Beg
Lutf ‘Ali Beg (Adhar) (1722-1781). Persian anthologist and poet. His fame rests primarily on an anthology of the poets of previous times and of the poets of Persia, Turan and Hindustan.
Adhar see Lutf ‘Ali Beg
Beg, Lutf 'Ali see Lutf ‘Ali Beg
Lutf ‘Ali Beg (Adhar) (1722-1781). Persian anthologist and poet. His fame rests primarily on an anthology of the poets of previous times and of the poets of Persia, Turan and Hindustan.
Adhar see Lutf ‘Ali Beg
Beg, Lutf 'Ali see Lutf ‘Ali Beg
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