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"伊姆蘭汗的被捕留下了尚未癒合的深刻傷口
2024.05.11 11:46 sinomaltanews "伊姆蘭汗的被捕留下了尚未癒合的深刻傷口
"伊姆蘭汗的被捕留下了尚未癒合的深刻傷口
2023 年 5 月 9 日，當現任總理伊姆蘭汗 (Imran Khan) 因腐敗指控被警察從法院拖出時，巴基斯坦的反應與以往不同。
憤怒的支持者走上全國各地城市的街頭，屬於巴基斯坦強大軍隊的建築成為目標——這對當地廣為人知的建制派機構來說是一個衝擊。
「當他被捕時，我們的心沉了下去。我們哭著，不知道該怎麼辦，」哈桑說。在那裡。
當時城內一位中將的住所已經被縱火焚燒。
在汗被捕的首都伊斯蘭堡的街道上，抗議者推倒路牌，縱火投擲石頭。數十座軍事紀念碑遭到破壞。
長期以來對這個穆斯林占多數的國家的治理具有影響力的軍方迅速將 2023 年 5 月 9 日定為「黑色日」。他們還將抗議活動描述為「對軍隊的襲擊」。
一年過去了，這位前板球明星的許多支持者仍然因當天事件造成的身體和情感創傷而感到震驚。
哈桑是因參與抗議活動而被捕的數百人之一。他們中的許多人告訴BBC烏爾都語，他們「和平」走上街頭，沒有參與暴力，但在沒有正當程序的情況下被關押，並在拘留期間受到虐待。
板球明星和前總理分裂巴基斯坦
伊姆蘭汗為何被捕？
哈桑說，他加入抗議活動“是因為我覺得發生在伊姆蘭·汗身上的事情是錯誤的……我們告訴警察，‘今天，你們已經越過了紅線’”，他說。
「許多巴基斯坦人與汗·薩希布有著情感上的聯繫，」他用當地的術語或尊稱說道。 “對我們來說，他就像一個兄弟，就像一個父親。”
汗被捕後走上街頭的另一位支持者阿布拉爾回憶說，去年五月看到汗被捕的鏡頭後，他「立即」離開了拉合爾的家，因為他覺得「他的領導人不應該以這種方式受到羞辱」。
在這個板球幾乎得到狂熱支持的國家，汗是板球運動的偶像。 1992年，他作為隊長帶領國家隊奪得世界盃冠軍，為國家帶來了榮耀。
但批評者認為，汗先生在上台期間得到了軍隊的支持，但雙方都否認了這項指控。自建國以來，巴基斯坦軍方一直對其產生了重大影響，並且是該國政治的重要幕後參與者。
他於 2018 年 7 月當選總理，但四年後在議會不信任投票中被罷免。今年二月大選前不久，他被判多項刑事罪，被禁止參選。他正在處理數十起法律案件，包括腐敗和恐怖主義指控，但仍然是分裂巴基斯坦的強大力量。
在二月的選舉中，他的政黨被剝奪了選舉標誌和統一的綱領，被迫以獨立人士的身份參選候選人，隨後他們在令人震驚的結果中成為最大的單一集團。然而，他們未能達到組建政府所需的多數票。
伊姆蘭汗的支持者抗議他的震驚逮捕 Getty Images
2023 年 5 月 9 日，伊姆蘭汗因貪污指控被捕，引發巴基斯坦全國抗議
5 月 9 日的抗議活動造成至少 10 人死亡、數百人受傷，當局還表示，這項抗議造成了 25 億盧比（900 萬美元；720 萬英鎊）的損失。
此後的鎮壓是有效而嚴厲的。被監禁的抗議者談到了虐待和絕望。
「有時監獄感覺更像是墓地。就像我們在親人的墳墓前背誦祈禱文一樣，也許我們的家人來見我們時也在背誦同樣的祈禱文，」阿布拉爾說，他在今年早些時候時候被釋放。
「我的女兒會哭，我無法擦乾她的眼淚，」他補充道。
被拘留的抗議者同伴英蒂扎爾告訴英國廣播公司烏爾都語監獄官員「對待我們就好像我們是恐怖分子，而不是巴基斯坦人一樣」。
「我告訴他們我只是抗議，並沒有破壞，」他說。
在警察追捕他的家人並打破他家的大門試圖找到他後，他向警察自首。
“我認為我們無法描述我們和我們的家人所經歷的一切。”
前內政部長拉納·薩納拉 (Rana Sanaullah) 表示，2023 年 5 月 9 日的事件只是 PTI 過去抗議活動的延續。
「這種氛圍的產生是因為 PTI 創始人決心證明自己比國家更強大，」他指的是伊姆蘭·汗 (Imran Khan)。
“怎麼會有人說‘如果我被捕，就跨越了紅線’？這就像一場叛亂。”
一年過去了，政治觀察家表示，在抗議者的不滿得到解決之前，巴基斯坦將無法繼續前進。
報道抗議活動的記者貝娜齊爾·沙阿 (Benazir Shah) 表示：“我覺得國家只是在此事上發洩憤怒，似乎是在試圖報復，而不是對此進行調查。”
沙阿女士敦促當局展開調查，並明確所有涉案人員的角色。
「在這一切完成之前，我們將無法前進。在你回答過去一年沒有回答的問題之前，如果國家保持沉默，那麼我們將無法前進，我們也不會能夠談論未來，」她說。
但軍方仍然堅定地決心懲罰那些對抗議活動負責的人。
「不能與無政府主義團體進行談判，」陸軍發言人艾哈邁德·謝里夫少將告訴記者，他指的是印度公共運輸部。
「唯一的出路是這樣一個無政府主義團體向國家道歉，並承諾離開仇恨政治並參與建設性政治。”
穆罕默德·索海卜的補充報道
為了安全起見，本文引用的抗議者均採用化名。
https://www.bbc.com/news/articles/cydr0y8yyeeo
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"伊姆兰·汗的被捕留下了尚未愈合的深刻伤口
2023 年 5 月 9 日，当前总理伊姆兰·汗 (Imran Khan) 因腐败指控被警察从法院拖出时，巴基斯坦的反应与以往不同。
愤怒的支持者走上全国各地城市的街头，属于巴基斯坦强大军队的建筑成为目标——这对当地广为人知的建制派机构来说是一个冲击。
“当他被捕时，我们的心沉了下去。我们哭着，不知道该怎么办，”哈桑说。他骑自行车前往拉合尔的一个中央市场，汗所在的巴基斯坦正义运动党经常聚集在那里。
当时城内一位中将的住所已经被纵火焚烧。
在汗被捕的首都伊斯兰堡的街道上，抗议者推倒路牌，纵火并投掷石块。数十座军事纪念碑遭到破坏。
长期以来对这个穆斯林占多数的国家的治理具有影响力的军方迅速将 2023 年 5 月 9 日定为“黑色日”。他们还将抗议活动描述为“对军队的袭击”。
一年过去了，这位前板球明星的许多支持者仍然因当天事件造成的身体和情感创伤而感到震惊。
哈桑是因参与抗议活动而被捕的数百人之一。他们中的许多人告诉BBC乌尔都语，他们“和平”走上街头，没有参与暴力，但在没有正当程序的情况下被关押，并在拘留期间受到虐待。
板球明星和前总理分裂巴基斯坦
伊姆兰·汗为何被捕？
哈桑说，他加入抗议活动“是因为我觉得发生在伊姆兰·汗身上的事情是错误的……我们告诉警察，‘今天，你们已经越过了红线’”，他说。
“许多巴基斯坦人与汗·萨希布有着情感上的联系，”他用当地的术语或尊称说道。 “对我们来说，他就像一个兄弟，就像一个父亲。”
汗被捕后走上街头的另一位支持者阿布拉尔回忆说，去年五月看到汗被捕的镜头后，他“立即”离开了拉合尔的家，因为他觉得“他的领导人不应该以这种方式受到羞辱”。
在这个板球运动几乎得到狂热支持的国家，汗是板球运动的偶像。 1992年，他作为队长带领国家队夺得世界杯冠军，为国家带来了荣耀。许多巴基斯坦人从小就崇拜他。
但批评者认为，汗先生在上台期间得到了军队的支持，但双方都否认了这一指控。巴基斯坦自建国以来，军方一直对其产生了重大影响，并且是该国政治的重要幕后参与者。
他于 2018 年 7 月当选总理，但四年后在议会不信任投票中被罢免。今年二月大选前不久，他被判多项刑事罪，被禁止参选。他正在处理数十起法律案件，包括腐败和恐怖主义指控，但仍然是分裂巴基斯坦的强大力量。
在二月份的选举中，他的政党被剥夺了选举标志和统一的纲领，被迫以独立人士的身份参选候选人，随后他们在令人震惊的结果中成为最大的单一集团。然而，他们未能达到组建政府所需的多数票。
伊姆兰·汗的支持者抗议他的震惊逮捕 Getty Images
2023 年 5 月 9 日，伊姆兰·汗因贪污指控被捕，引发巴基斯坦全国抗议
5 月 9 日的抗议活动造成至少 10 人死亡、数百人受伤，当局还表示，此次抗议造成了 25 亿卢比（900 万美元；720 万英镑）的损失。
此后的镇压是有效而严厉的。被监禁的抗议者谈到了虐待和绝望。
“有时监狱感觉更像是一个墓地。就像我们在亲人的坟墓前背诵祈祷文一样，也许我们的家人来见我们时也在背诵同样的祈祷文，”阿布拉尔说，他在今年早些时候被释放。入狱九个月。
“我的女儿会哭，我无法擦干她的眼泪，”他补充道。
被拘留的抗议者同伴英蒂扎尔告诉英国广播公司乌尔都语监狱官员“对待我们就好像我们是恐怖分子，而不是巴基斯坦人一样”。
“我告诉他们我只是抗议，并没有破坏，”他说。
在警察追捕他的家人并打破他家的大门试图找到他后，他向警察自首。
“我认为我们无法描述我们和我们的家人所经历的一切。”
前内政部长拉纳·萨纳拉 (Rana Sanaullah) 表示，2023 年 5 月 9 日的事件只是 PTI 过去抗议活动的延续。
“这种氛围的产生是因为 PTI 创始人决心证明自己比国家更强大，”他指的是伊姆兰·汗 (Imran Khan)。
“怎么会有人说‘如果我被捕，就跨越了红线’？这就像一场叛乱。”
一年过去了，政治观察人士表示，在抗议者的不满得到解决之前，巴基斯坦将无法继续前进。
报道抗议活动的记者贝娜齐尔·沙阿 (Benazir Shah) 表示：“我觉得国家只是在此事上发泄愤怒，似乎是在试图报复，而不是对此进行调查。”
沙阿女士敦促当局展开调查，并明确所有涉案人员的角色。
“在这一切完成之前，我们将无法前进。在你回答过去一年没有回答的问题之前，如果国家保持沉默，那么我们将无法前进，我们也不会能够谈论未来，”她说。
但军方仍然坚定地决心惩罚那些对抗议活动负责的人。
“不能与无政府主义团体进行谈判，”陆军发言人艾哈迈德·谢里夫少将告诉记者，他指的是印度公共运输部。
“唯一的出路是这样一个无政府主义团体向国家道歉，并承诺离开仇恨政治并参与建设性政治。”
穆罕默德·索海卜的补充报道
为了安全起见，本文引用的抗议者均采用化名。
https://www.bbc.com/news/articles/cydr0y8yyeeo
—
今日亚马逊优惠（联盟）- https://amzn.to/3FeoGyg
成为天主教徒将为您永恒的命运奠定坚实的基础。天主教信仰代表了人类所有相互竞争的哲学中最复杂、最一致、最完整的思想体系。这是名副其实的人类思想大教堂。天主教会教导说，上帝如此爱我们，以至于他派遣他的独生子为我们的罪而死，并为我们的救赎而复活。通过相信耶稣基督为我们的主和救主，我们可以接受上帝的恩典并与他永远生活在天堂里。 - https://www.vaticannews.va/en.html
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玛丽亚电台回应耶稣不断的邀请：“你们往普天下去，向万民传福音”（谷16:15）。
我们节目的主题是：
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"L-arrest ta’ Imran Khan ħalla feriti profondi li għad iridu jfejqu
Meta l-eks Prim Ministru Imran Khan tkaxkar barra minn dar tal-qorti mill-pulizija fuq akkużi ta’ korruzzjoni fid-9 ta’ Mejju 2023, ir-reazzjoni kienet differenti minn kull ħaġa li dehret fil-Pakistan qabel.
Partitarji rrabjati niżlu fit-toroq fi bliet madwar il-pajjiż u bini li jappartjeni lill-militar qawwi tal-Pakistan sar il-mira – xokk għall-istituzzjoni magħrufa lokalment bħala l-establishment.
""Meta ġie arrestat, qlubna għereq. Konna nibku u ma konniex nafu x'għandna nagħmlu,"" qal Hasan, li rċiklta lejn suq ċentrali f'Lahore fejn ta 'spiss kien inġabar il-partit Pakistan Tehreek-e-Insaf (PTI) ta' Khan.
Ir-residenza ta’ logutenent ġenerali fil-belt kienet diġà nħarqet sa dak iż-żmien.
Fit-toroq tal-kapitali Islamabad, fejn Khan ġie arrestat, id-dimostranti niżżlu t-tabelli tat-toroq, xegħlu n-nar u tefgħu l-ġebel. Għadd ta' monumenti militari ġew vandalizzati.
Il-militar, li ilu jmexxi l-governanza fil-pajjiż b’maġġoranza Musulmana, malajr ittikketta d-9 ta’ Mejju 2023 bħala “Jum l-Iswed”. Huma ddeskrivew ukoll il-protesti bħala “attakk fuq l-armata”.
Sena wara, ħafna partitarji tal-istilla tal-cricket ta’ qabel għadhom jittajru mill-ġrieħi fiżiċi u emozzjonali tal-avvenimenti tal-ġurnata.
Hasan kien fost mijiet arrestati għall-involviment tagħhom fil-protesti. Ħafna minnhom qalu lill-BBC Urdu li niżlu fit-toroq “b’mod paċifiku” u ma kinux involuti fil-vjolenza, iżda madankollu nżammu mingħajr proċess dovut u ttrattati ħażin waqt li kienu detenuti.
L-istilla tal-cricket u l-eks PM li qed jifred il-Pakistan
Għaliex ġie arrestat Imran Khan?
Hasan qal li ngħaqad mal-protesti “għax ħassejt li dak li ġara lil Imran Khan kien ħażin... Konna qed ngħidu lill-pulizija, ‘Illum, inti qasmet il-linja l-ħamra’, qal.
“Ħafna Pakistani għandhom konnessjoni emozzjonali ma’ Khan Sahib,” qal, billi uża terminu lokali jew rispett. ""Hu bħal ħu, bħal missier, għalina.""
Abrar, partitarju ieħor li niżel fit-toroq wara l-arrest ta’ Khan, fakkar li telaq minn daru f’Lahore “minnufih” wara li ra filmati tal-arrest ta’ Khan f’Mejju li għadda, hekk kif ħass li “l-mexxej tiegħu ma kellux jiġi umiljat b’dan il-mod”.
Khan huwa ikona tal-cricket f'pajjiż fejn l-isport igawdi appoġġ kważi fanatiku. Huwa ġab glorja lill-pajjiż bħala captain meta mexxa lit-tim nazzjonali għar-rebħa tat-Tazza tad-Dinja fl-1992. Ħafna Pakistani kibru idolizzawh.
Iżda l-kritiċi jargumentaw li s-Sur Khan kellu l-appoġġ tal-armata matul iż-żieda tiegħu fil-poter, allegazzjoni li ż-żewġ naħat jiċħdu. Il-militar influwenza ħafna lill-Pakistan għal ħafna mill-eżistenza tiegħu u huwa attur kruċjali wara l-kwinti fil-politika tal-pajjiż.
Huwa ġie elett PM f’Lulju 2018 iżda tneħħa permezz ta’ vot parlamentari ta’ sfiduċja erba’ snin wara. Ftit qabel l-elezzjonijiet ġenerali ta’ Frar ta’ Frar ingħata diversi kundanni kriminali, li pprojbitu milli joħroġ. Huwa qed jiġġieled bosta każijiet legali, inklużi akkużi għal korruzzjoni u terroriżmu, iżda għadu forza qawwija li tifred il-Pakistan.
Matul l-elezzjonijiet ta’ Frar, il-partit tiegħu, li kien miċħud is-simbolu elettorali tiegħu u pjattaforma magħquda, kien sfurzat imexxi kandidati bħala indipendenti, li mbagħad ħarġu bħala l-akbar blokk uniku b’riżultat ta’ xokk. Madankollu, ma laħqux il-maġġoranza meħtieġa biex jiffurmaw gvern.
Getty Images Partitarji Imran Khan jipprotestaw kontra l-arrest xokk tiegħuGetty Images
L-arrest ta' Imran Khan fuq akkużi ta' tilqim qanqal protesti madwar il-Pakistan fid-9 ta' Mejju 2023
Mill-inqas 10 persuni nqatlu u mijiet midruba waqt il-protesti tad-9 ta’ Mejju, li l-awtoritajiet qalu wkoll irriżultaw f’telf ta’ 2.5 biljun rupee ($9m; £7.2m).
Ir-repressjoni wara kienet effettiva u ħarxa. Id-dimostranti li kienu l-ħabs tkellmu dwar abbuż u disprament.
""Xi drabi l-ħabs kien iħossu aktar ċimiterju. Bħal kif nirreċitaw talb fl-oqbra tal-maħbubin tagħna, forsi l-familji tagħna kienu qed jirreċitaw l-istess talb meta ġew jiltaqgħu magħna,"" qal Abrar, li nħeles kmieni din is-sena wara li qatta' disa’ xhur ħabs.
“Binti kienet tkun qed tibki u ma stajtx nixxottaha d-dmugħ,” żied jgħid.
Intizar, sieħeb dimostrant li kien detenut, qal lill-uffiċjali tal-ħabs tal-BBC Urdu “ttrattawna bħallikieku konna terroristi, mhux Pakistani”.
“Għidtilhom li pprotestajt biss u ma vvandalizzajtx,” qal.
Huwa biddel lilu nnifsu f’pulizija wara li marru wara l-familja tiegħu u kissru l-grada tad-dar tiegħu f’tentattiv biex isibuh.
""Naħseb li qatt ma nistgħu niddeskrivu dak li ġarrbu aħna u l-familji tagħna.""
L-eks Ministru tal-Intern Rana Sanaullah qalet li l-avvenimenti tad-9 ta’ Mejju 2023 kienu biss kontinwazzjoni tal-protesti tal-PTI fil-passat.
""L-atmosfera kienet inħolqot minħabba li l-fundatur tal-PTI kien determinat li jipprova lilu nnifsu aktar b'saħħtu mill-istat,"" huwa qal, b'referenza għal Imran Khan.
""Kif jista' xi ħadd jgħid li 'Jekk niġi arrestat, tkun qed taqsam linja ħamra'? Din hija bħal ribelljoni.""
Filwaqt li għaddiet sena, l-għassaturi politiċi jgħidu li l-Pakistan mhux se jkun jista’ jimxi ‘l quddiem sakemm jiġu indirizzati l-ilmenti tad-dimostranti.
“Inħoss li l-istat kien qed joħroġ ir-rabja tiegħu fuq din il-kwistjoni, bħallikieku qed jipprova jieħu vendetta, minflok jinvestigaha,” qal il-ġurnalist Benazir Shah, li rrapporta dwar il-protesti.
Is-Sinjura Shah ħeġġet lill-awtoritajiet biex iniedu investigazzjoni u jagħmlu ċari r-rwoli ta’ kull min hu involut.
""Aħna ma nkunux nistgħu nimxu 'l quddiem sakemm isir dan. Sakemm inti twieġeb il-mistoqsijiet li ma ġewx imwieġba għal din l-aħħar sena, jekk l-istat jibqa' sieket, allura ma nkunux nistgħu nimxu 'l quddiem u ma nkunux tkun tista’ titkellem dwar il-futur,” qalet.
Iżda l-militar jibqa’ sod fid-determinazzjoni tiegħu li jikkastiga lil dawk responsabbli għall-protesti.
“In-negozjati ma jistgħux isiru ma’ grupp anarkista,” qal lill-ġurnalisti l-kelliem tal-armata Maj Gen Ahmed Sharif, filwaqt li rrefera għall-PTI.
""L-unika triq 'il quddiem hija li grupp anarkista bħal dan jiskuża ruħu man-nazzjon u jwiegħed li jħalli l-politika ta' mibegħda u jipparteċipa f'politika kostruttiva.""
Rappurtaġġ addizzjonali minn Mohammad Sohaib
Id-dimostranti kkwotati għal din l-istorja ngħataw psewdonimi għas-sigurtà tagħhom.
https://www.bbc.com/news/articles/cydr0y8yyeeo
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Talb;
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2023 年 5 月 9 日，當現任總理伊姆蘭汗 (Imran Khan) 因腐敗指控被警察從法院拖出時，巴基斯坦的反應與以往不同。
憤怒的支持者走上全國各地城市的街頭，屬於巴基斯坦強大軍隊的建築成為目標——這對當地廣為人知的建制派機構來說是一個衝擊。
「當他被捕時，我們的心沉了下去。我們哭著，不知道該怎麼辦，」哈桑說。在那裡。
當時城內一位中將的住所已經被縱火焚燒。
在汗被捕的首都伊斯蘭堡的街道上，抗議者推倒路牌，縱火投擲石頭。數十座軍事紀念碑遭到破壞。
長期以來對這個穆斯林占多數的國家的治理具有影響力的軍方迅速將 2023 年 5 月 9 日定為「黑色日」。他們還將抗議活動描述為「對軍隊的襲擊」。
一年過去了，這位前板球明星的許多支持者仍然因當天事件造成的身體和情感創傷而感到震驚。
哈桑是因參與抗議活動而被捕的數百人之一。他們中的許多人告訴BBC烏爾都語，他們「和平」走上街頭，沒有參與暴力，但在沒有正當程序的情況下被關押，並在拘留期間受到虐待。
板球明星和前總理分裂巴基斯坦
伊姆蘭汗為何被捕？
哈桑說，他加入抗議活動“是因為我覺得發生在伊姆蘭·汗身上的事情是錯誤的……我們告訴警察，‘今天，你們已經越過了紅線’”，他說。
「許多巴基斯坦人與汗·薩希布有著情感上的聯繫，」他用當地的術語或尊稱說道。 “對我們來說，他就像一個兄弟，就像一個父親。”
汗被捕後走上街頭的另一位支持者阿布拉爾回憶說，去年五月看到汗被捕的鏡頭後，他「立即」離開了拉合爾的家，因為他覺得「他的領導人不應該以這種方式受到羞辱」。
在這個板球幾乎得到狂熱支持的國家，汗是板球運動的偶像。 1992年，他作為隊長帶領國家隊奪得世界盃冠軍，為國家帶來了榮耀。
但批評者認為，汗先生在上台期間得到了軍隊的支持，但雙方都否認了這項指控。自建國以來，巴基斯坦軍方一直對其產生了重大影響，並且是該國政治的重要幕後參與者。
他於 2018 年 7 月當選總理，但四年後在議會不信任投票中被罷免。今年二月大選前不久，他被判多項刑事罪，被禁止參選。他正在處理數十起法律案件，包括腐敗和恐怖主義指控，但仍然是分裂巴基斯坦的強大力量。
在二月的選舉中，他的政黨被剝奪了選舉標誌和統一的綱領，被迫以獨立人士的身份參選候選人，隨後他們在令人震驚的結果中成為最大的單一集團。然而，他們未能達到組建政府所需的多數票。
伊姆蘭汗的支持者抗議他的震驚逮捕 Getty Images
2023 年 5 月 9 日，伊姆蘭汗因貪污指控被捕，引發巴基斯坦全國抗議
5 月 9 日的抗議活動造成至少 10 人死亡、數百人受傷，當局還表示，這項抗議造成了 25 億盧比（900 萬美元；720 萬英鎊）的損失。
此後的鎮壓是有效而嚴厲的。被監禁的抗議者談到了虐待和絕望。
「有時監獄感覺更像是墓地。就像我們在親人的墳墓前背誦祈禱文一樣，也許我們的家人來見我們時也在背誦同樣的祈禱文，」阿布拉爾說，他在今年早些時候時候被釋放。
「我的女兒會哭，我無法擦乾她的眼淚，」他補充道。
被拘留的抗議者同伴英蒂扎爾告訴英國廣播公司烏爾都語監獄官員「對待我們就好像我們是恐怖分子，而不是巴基斯坦人一樣」。
「我告訴他們我只是抗議，並沒有破壞，」他說。
在警察追捕他的家人並打破他家的大門試圖找到他後，他向警察自首。
“我認為我們無法描述我們和我們的家人所經歷的一切。”
前內政部長拉納·薩納拉 (Rana Sanaullah) 表示，2023 年 5 月 9 日的事件只是 PTI 過去抗議活動的延續。
「這種氛圍的產生是因為 PTI 創始人決心證明自己比國家更強大，」他指的是伊姆蘭·汗 (Imran Khan)。
“怎麼會有人說‘如果我被捕，就跨越了紅線’？這就像一場叛亂。”
一年過去了，政治觀察家表示，在抗議者的不滿得到解決之前，巴基斯坦將無法繼續前進。
報道抗議活動的記者貝娜齊爾·沙阿 (Benazir Shah) 表示：“我覺得國家只是在此事上發洩憤怒，似乎是在試圖報復，而不是對此進行調查。”
沙阿女士敦促當局展開調查，並明確所有涉案人員的角色。
「在這一切完成之前，我們將無法前進。在你回答過去一年沒有回答的問題之前，如果國家保持沉默，那麼我們將無法前進，我們也不會能夠談論未來，」她說。
但軍方仍然堅定地決心懲罰那些對抗議活動負責的人。
「不能與無政府主義團體進行談判，」陸軍發言人艾哈邁德·謝里夫少將告訴記者，他指的是印度公共運輸部。
「唯一的出路是這樣一個無政府主義團體向國家道歉，並承諾離開仇恨政治並參與建設性政治。”
穆罕默德·索海卜的補充報道
為了安全起見，本文引用的抗議者均採用化名。
https://www.bbc.com/news/articles/cydr0y8yyeeo
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"伊姆兰·汗的被捕留下了尚未愈合的深刻伤口
2023 年 5 月 9 日，当前总理伊姆兰·汗 (Imran Khan) 因腐败指控被警察从法院拖出时，巴基斯坦的反应与以往不同。
愤怒的支持者走上全国各地城市的街头，属于巴基斯坦强大军队的建筑成为目标——这对当地广为人知的建制派机构来说是一个冲击。
“当他被捕时，我们的心沉了下去。我们哭着，不知道该怎么办，”哈桑说。他骑自行车前往拉合尔的一个中央市场，汗所在的巴基斯坦正义运动党经常聚集在那里。
当时城内一位中将的住所已经被纵火焚烧。
在汗被捕的首都伊斯兰堡的街道上，抗议者推倒路牌，纵火并投掷石块。数十座军事纪念碑遭到破坏。
长期以来对这个穆斯林占多数的国家的治理具有影响力的军方迅速将 2023 年 5 月 9 日定为“黑色日”。他们还将抗议活动描述为“对军队的袭击”。
一年过去了，这位前板球明星的许多支持者仍然因当天事件造成的身体和情感创伤而感到震惊。
哈桑是因参与抗议活动而被捕的数百人之一。他们中的许多人告诉BBC乌尔都语，他们“和平”走上街头，没有参与暴力，但在没有正当程序的情况下被关押，并在拘留期间受到虐待。
板球明星和前总理分裂巴基斯坦
伊姆兰·汗为何被捕？
哈桑说，他加入抗议活动“是因为我觉得发生在伊姆兰·汗身上的事情是错误的……我们告诉警察，‘今天，你们已经越过了红线’”，他说。
“许多巴基斯坦人与汗·萨希布有着情感上的联系，”他用当地的术语或尊称说道。 “对我们来说，他就像一个兄弟，就像一个父亲。”
汗被捕后走上街头的另一位支持者阿布拉尔回忆说，去年五月看到汗被捕的镜头后，他“立即”离开了拉合尔的家，因为他觉得“他的领导人不应该以这种方式受到羞辱”。
在这个板球运动几乎得到狂热支持的国家，汗是板球运动的偶像。 1992年，他作为队长带领国家队夺得世界杯冠军，为国家带来了荣耀。许多巴基斯坦人从小就崇拜他。
但批评者认为，汗先生在上台期间得到了军队的支持，但双方都否认了这一指控。巴基斯坦自建国以来，军方一直对其产生了重大影响，并且是该国政治的重要幕后参与者。
他于 2018 年 7 月当选总理，但四年后在议会不信任投票中被罢免。今年二月大选前不久，他被判多项刑事罪，被禁止参选。他正在处理数十起法律案件，包括腐败和恐怖主义指控，但仍然是分裂巴基斯坦的强大力量。
在二月份的选举中，他的政党被剥夺了选举标志和统一的纲领，被迫以独立人士的身份参选候选人，随后他们在令人震惊的结果中成为最大的单一集团。然而，他们未能达到组建政府所需的多数票。
伊姆兰·汗的支持者抗议他的震惊逮捕 Getty Images
2023 年 5 月 9 日，伊姆兰·汗因贪污指控被捕，引发巴基斯坦全国抗议
5 月 9 日的抗议活动造成至少 10 人死亡、数百人受伤，当局还表示，此次抗议造成了 25 亿卢比（900 万美元；720 万英镑）的损失。
此后的镇压是有效而严厉的。被监禁的抗议者谈到了虐待和绝望。
“有时监狱感觉更像是一个墓地。就像我们在亲人的坟墓前背诵祈祷文一样，也许我们的家人来见我们时也在背诵同样的祈祷文，”阿布拉尔说，他在今年早些时候被释放。入狱九个月。
“我的女儿会哭，我无法擦干她的眼泪，”他补充道。
被拘留的抗议者同伴英蒂扎尔告诉英国广播公司乌尔都语监狱官员“对待我们就好像我们是恐怖分子，而不是巴基斯坦人一样”。
“我告诉他们我只是抗议，并没有破坏，”他说。
在警察追捕他的家人并打破他家的大门试图找到他后，他向警察自首。
“我认为我们无法描述我们和我们的家人所经历的一切。”
前内政部长拉纳·萨纳拉 (Rana Sanaullah) 表示，2023 年 5 月 9 日的事件只是 PTI 过去抗议活动的延续。
“这种氛围的产生是因为 PTI 创始人决心证明自己比国家更强大，”他指的是伊姆兰·汗 (Imran Khan)。
“怎么会有人说‘如果我被捕，就跨越了红线’？这就像一场叛乱。”
一年过去了，政治观察人士表示，在抗议者的不满得到解决之前，巴基斯坦将无法继续前进。
报道抗议活动的记者贝娜齐尔·沙阿 (Benazir Shah) 表示：“我觉得国家只是在此事上发泄愤怒，似乎是在试图报复，而不是对此进行调查。”
沙阿女士敦促当局展开调查，并明确所有涉案人员的角色。
“在这一切完成之前，我们将无法前进。在你回答过去一年没有回答的问题之前，如果国家保持沉默，那么我们将无法前进，我们也不会能够谈论未来，”她说。
但军方仍然坚定地决心惩罚那些对抗议活动负责的人。
“不能与无政府主义团体进行谈判，”陆军发言人艾哈迈德·谢里夫少将告诉记者，他指的是印度公共运输部。
“唯一的出路是这样一个无政府主义团体向国家道歉，并承诺离开仇恨政治并参与建设性政治。”
穆罕默德·索海卜的补充报道
为了安全起见，本文引用的抗议者均采用化名。
https://www.bbc.com/news/articles/cydr0y8yyeeo
—
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"
"L-arrest ta’ Imran Khan ħalla feriti profondi li għad iridu jfejqu
Meta l-eks Prim Ministru Imran Khan tkaxkar barra minn dar tal-qorti mill-pulizija fuq akkużi ta’ korruzzjoni fid-9 ta’ Mejju 2023, ir-reazzjoni kienet differenti minn kull ħaġa li dehret fil-Pakistan qabel.
Partitarji rrabjati niżlu fit-toroq fi bliet madwar il-pajjiż u bini li jappartjeni lill-militar qawwi tal-Pakistan sar il-mira – xokk għall-istituzzjoni magħrufa lokalment bħala l-establishment.
""Meta ġie arrestat, qlubna għereq. Konna nibku u ma konniex nafu x'għandna nagħmlu,"" qal Hasan, li rċiklta lejn suq ċentrali f'Lahore fejn ta 'spiss kien inġabar il-partit Pakistan Tehreek-e-Insaf (PTI) ta' Khan.
Ir-residenza ta’ logutenent ġenerali fil-belt kienet diġà nħarqet sa dak iż-żmien.
Fit-toroq tal-kapitali Islamabad, fejn Khan ġie arrestat, id-dimostranti niżżlu t-tabelli tat-toroq, xegħlu n-nar u tefgħu l-ġebel. Għadd ta' monumenti militari ġew vandalizzati.
Il-militar, li ilu jmexxi l-governanza fil-pajjiż b’maġġoranza Musulmana, malajr ittikketta d-9 ta’ Mejju 2023 bħala “Jum l-Iswed”. Huma ddeskrivew ukoll il-protesti bħala “attakk fuq l-armata”.
Sena wara, ħafna partitarji tal-istilla tal-cricket ta’ qabel għadhom jittajru mill-ġrieħi fiżiċi u emozzjonali tal-avvenimenti tal-ġurnata.
Hasan kien fost mijiet arrestati għall-involviment tagħhom fil-protesti. Ħafna minnhom qalu lill-BBC Urdu li niżlu fit-toroq “b’mod paċifiku” u ma kinux involuti fil-vjolenza, iżda madankollu nżammu mingħajr proċess dovut u ttrattati ħażin waqt li kienu detenuti.
L-istilla tal-cricket u l-eks PM li qed jifred il-Pakistan
Għaliex ġie arrestat Imran Khan?
Hasan qal li ngħaqad mal-protesti “għax ħassejt li dak li ġara lil Imran Khan kien ħażin... Konna qed ngħidu lill-pulizija, ‘Illum, inti qasmet il-linja l-ħamra’, qal.
“Ħafna Pakistani għandhom konnessjoni emozzjonali ma’ Khan Sahib,” qal, billi uża terminu lokali jew rispett. ""Hu bħal ħu, bħal missier, għalina.""
Abrar, partitarju ieħor li niżel fit-toroq wara l-arrest ta’ Khan, fakkar li telaq minn daru f’Lahore “minnufih” wara li ra filmati tal-arrest ta’ Khan f’Mejju li għadda, hekk kif ħass li “l-mexxej tiegħu ma kellux jiġi umiljat b’dan il-mod”.
Khan huwa ikona tal-cricket f'pajjiż fejn l-isport igawdi appoġġ kważi fanatiku. Huwa ġab glorja lill-pajjiż bħala captain meta mexxa lit-tim nazzjonali għar-rebħa tat-Tazza tad-Dinja fl-1992. Ħafna Pakistani kibru idolizzawh.
Iżda l-kritiċi jargumentaw li s-Sur Khan kellu l-appoġġ tal-armata matul iż-żieda tiegħu fil-poter, allegazzjoni li ż-żewġ naħat jiċħdu. Il-militar influwenza ħafna lill-Pakistan għal ħafna mill-eżistenza tiegħu u huwa attur kruċjali wara l-kwinti fil-politika tal-pajjiż.
Huwa ġie elett PM f’Lulju 2018 iżda tneħħa permezz ta’ vot parlamentari ta’ sfiduċja erba’ snin wara. Ftit qabel l-elezzjonijiet ġenerali ta’ Frar ta’ Frar ingħata diversi kundanni kriminali, li pprojbitu milli joħroġ. Huwa qed jiġġieled bosta każijiet legali, inklużi akkużi għal korruzzjoni u terroriżmu, iżda għadu forza qawwija li tifred il-Pakistan.
Matul l-elezzjonijiet ta’ Frar, il-partit tiegħu, li kien miċħud is-simbolu elettorali tiegħu u pjattaforma magħquda, kien sfurzat imexxi kandidati bħala indipendenti, li mbagħad ħarġu bħala l-akbar blokk uniku b’riżultat ta’ xokk. Madankollu, ma laħqux il-maġġoranza meħtieġa biex jiffurmaw gvern.
Getty Images Partitarji Imran Khan jipprotestaw kontra l-arrest xokk tiegħuGetty Images
L-arrest ta' Imran Khan fuq akkużi ta' tilqim qanqal protesti madwar il-Pakistan fid-9 ta' Mejju 2023
Mill-inqas 10 persuni nqatlu u mijiet midruba waqt il-protesti tad-9 ta’ Mejju, li l-awtoritajiet qalu wkoll irriżultaw f’telf ta’ 2.5 biljun rupee ($9m; £7.2m).
Ir-repressjoni wara kienet effettiva u ħarxa. Id-dimostranti li kienu l-ħabs tkellmu dwar abbuż u disprament.
""Xi drabi l-ħabs kien iħossu aktar ċimiterju. Bħal kif nirreċitaw talb fl-oqbra tal-maħbubin tagħna, forsi l-familji tagħna kienu qed jirreċitaw l-istess talb meta ġew jiltaqgħu magħna,"" qal Abrar, li nħeles kmieni din is-sena wara li qatta' disa’ xhur ħabs.
“Binti kienet tkun qed tibki u ma stajtx nixxottaha d-dmugħ,” żied jgħid.
Intizar, sieħeb dimostrant li kien detenut, qal lill-uffiċjali tal-ħabs tal-BBC Urdu “ttrattawna bħallikieku konna terroristi, mhux Pakistani”.
“Għidtilhom li pprotestajt biss u ma vvandalizzajtx,” qal.
Huwa biddel lilu nnifsu f’pulizija wara li marru wara l-familja tiegħu u kissru l-grada tad-dar tiegħu f’tentattiv biex isibuh.
""Naħseb li qatt ma nistgħu niddeskrivu dak li ġarrbu aħna u l-familji tagħna.""
L-eks Ministru tal-Intern Rana Sanaullah qalet li l-avvenimenti tad-9 ta’ Mejju 2023 kienu biss kontinwazzjoni tal-protesti tal-PTI fil-passat.
""L-atmosfera kienet inħolqot minħabba li l-fundatur tal-PTI kien determinat li jipprova lilu nnifsu aktar b'saħħtu mill-istat,"" huwa qal, b'referenza għal Imran Khan.
""Kif jista' xi ħadd jgħid li 'Jekk niġi arrestat, tkun qed taqsam linja ħamra'? Din hija bħal ribelljoni.""
Filwaqt li għaddiet sena, l-għassaturi politiċi jgħidu li l-Pakistan mhux se jkun jista’ jimxi ‘l quddiem sakemm jiġu indirizzati l-ilmenti tad-dimostranti.
“Inħoss li l-istat kien qed joħroġ ir-rabja tiegħu fuq din il-kwistjoni, bħallikieku qed jipprova jieħu vendetta, minflok jinvestigaha,” qal il-ġurnalist Benazir Shah, li rrapporta dwar il-protesti.
Is-Sinjura Shah ħeġġet lill-awtoritajiet biex iniedu investigazzjoni u jagħmlu ċari r-rwoli ta’ kull min hu involut.
""Aħna ma nkunux nistgħu nimxu 'l quddiem sakemm isir dan. Sakemm inti twieġeb il-mistoqsijiet li ma ġewx imwieġba għal din l-aħħar sena, jekk l-istat jibqa' sieket, allura ma nkunux nistgħu nimxu 'l quddiem u ma nkunux tkun tista’ titkellem dwar il-futur,” qalet.
Iżda l-militar jibqa’ sod fid-determinazzjoni tiegħu li jikkastiga lil dawk responsabbli għall-protesti.
“In-negozjati ma jistgħux isiru ma’ grupp anarkista,” qal lill-ġurnalisti l-kelliem tal-armata Maj Gen Ahmed Sharif, filwaqt li rrefera għall-PTI.
""L-unika triq 'il quddiem hija li grupp anarkista bħal dan jiskuża ruħu man-nazzjon u jwiegħed li jħalli l-politika ta' mibegħda u jipparteċipa f'politika kostruttiva.""
Rappurtaġġ addizzjonali minn Mohammad Sohaib
Id-dimostranti kkwotati għal din l-istorja ngħataw psewdonimi għas-sigurtà tagħhom.
https://www.bbc.com/news/articles/cydr0y8yyeeo
—
L-Amazon Deals tal-lum (Afljat) - https://amzn.to/3FeoGyg
Li ssir Kattoliku jagħtik pedament sod għad-destin etern tiegħek. Il-fidi Kattolika tirrappreżenta l-aktar sistema ta’ ideat kumplessa, konsistenti u kompleta fost il-filosofiji kollha tal-umanità li jikkompetu. Huwa katidral veru tal-ħsieb uman. Il-Knisja Kattolika tgħallem li Alla tant iħobbna li bagħat lil Ibnu l-waħdieni biex imut għal dnubietna u jqum mill-ġdid għas-salvazzjoni tagħna. Billi nemmnu f’Ġesù Kristu bħala Sidna u Salvatur tagħna, nistgħu nirċievu l-grazzja t’Alla u ngħixu miegħu għal dejjem fis-sema. - https://www.vaticannews.va/en.html
Radio Maria Greater China (Mainland China, Hong Kong, Macau, Taiwan) - http://www.voiceofmary.org.mo/ - “Radio Maria huwa rigal mill-Madonna. Permezz tal-programmazzjoni, kull prodott editorjali, u l-attivitajiet kollha tagħna, irridu nkunu radju ta’ talb u evanġelizzazzjoni b’impronta Marjana qawwija u sejħa għall-konverżjoni.” (Fr. Livio)
Radju Marija jwieġeb għall-istedina kontinwa ta’ Ġesù: “Mur fid-dinja kollha u ħabbar l-Evanġelju lil kull ħlejqa” (Mk 16:15).
It-temi ewlenin tal-ipprogrammar tagħna huma:
Talb;
Is-sejħa għall-konverżjoni;
Evanġelizzazzjoni;
Formazzjoni umana u soċjali;
Aħbarijiet mill-Knisja u mis-soċjetà.
VisitMalta: Ikseb l-informazzjoni kollha li għandek bżonn għall-vjaġġ tiegħek lejn Malta! Ibbukkja biljetti, skopri postijiet ġodda biex iżżur, sib affarijiet aqwa x'tagħmel u aktar! - https://www.visitmalta.com/
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"
2024.05.09 23:50 boyy6996 Advice/information/suggestions about freelancing in Pakistan.
Wanted to discuss and share some useful information about freelancing in Pakistan.would also request you guys to share relevant information/advices/suggestions. Ma sha Allah im surprised to see ke itnay log freelancing kerrhay hain Pakistan mai where they have projects form international companies etc. wahi per ye bhi dekhta hun ke boht se log jo boht achi kamai ker saktay hain and they can actually start a professional career from freelancing, unhay ya to pata he nahi hai. Ya wo idher udher ki bato mai phasay huay hain. There are thousands of niches, graphics designing, article writing, web development, data entry, kuch bhi utha lo yaar. You can learn it from YouTube. For example graphics designing ke liyay "GFX MENTOR" ke naam se YouTube channel hai pakistani banda hai, and his page is all about tutorials in urdu. Ye samjhna ke market mai is talent ke boht se log hain ? To mujhsee kou kyun kaam kerwayega ? Bro trust me. Kerwayega aur tumse he kerwayega , you just have to believe in it. Niyat kerlo pakki, seekho aur paisa kamao 💯
Freelancing websites: Fiverr.com Upwork.com
submitted by boyy6996 to PakistaniiConfessions [link] [comments]
Freelancing websites: Fiverr.com Upwork.com
2024.05.01 09:19 pretty_6 Wanting to learn Urdu
Hey everyone, 19F from Egypt here, I speak both Arabic and English I would say fluently, but of course we learn something new everyday, I want to learn urdu because my sweet best friend is pakistani and I enjoy spending time with her and talking.
Her English is great but I believe learning her first language would enhance our conversations, and since learning Arabic from the beginning would be difficult for her, I think I am the one who should be learning urdu since it can be easier, I already know few basic phrases, but I wouldn't engage in a conversation at all; since I need to learn more.
Also her grand ma will visit in a week, and she doesn't speak any English, so I've to learn some urdu before I meet her.
Kindly dm with the intention of sharing knowledge, other than that you'll be blocked.
submitted by pretty_6 to pakistan [link] [comments]
Her English is great but I believe learning her first language would enhance our conversations, and since learning Arabic from the beginning would be difficult for her, I think I am the one who should be learning urdu since it can be easier, I already know few basic phrases, but I wouldn't engage in a conversation at all; since I need to learn more.
Also her grand ma will visit in a week, and she doesn't speak any English, so I've to learn some urdu before I meet her.
Kindly dm with the intention of sharing knowledge, other than that you'll be blocked.
2024.05.01 08:44 pretty_6 Offering: Arabic, English and Friendship Seeking: Urdu
Hey everyone, 19F from Egypt here, I speak both Arabic and English I would say fluently, but of course we learn something new everyday, I want to learn urdu because my sweet best friend is pakistani and I enjoy spending time with her and talking.
Her English is great but I believe learning her first language would enhance our conversations, and since learning Arabic from the beginning would be difficult for her, I think I am the one who should be learning urdu since it can be easier, I already know few basic phrases, but I wouldn't engage in a conversation at all; since I need to learn more.
Also her grand ma will visit in a week, and she doesn't speak any English, so I've to learn some urdu before I meet her.
Kindly dm.
submitted by pretty_6 to language_exchange [link] [comments]
Her English is great but I believe learning her first language would enhance our conversations, and since learning Arabic from the beginning would be difficult for her, I think I am the one who should be learning urdu since it can be easier, I already know few basic phrases, but I wouldn't engage in a conversation at all; since I need to learn more.
Also her grand ma will visit in a week, and she doesn't speak any English, so I've to learn some urdu before I meet her.
Kindly dm.
2024.04.16 02:37 Gootube2000 lexiseleti: capitals of countries
Kabul, Afgani
Honiara, Salomoni
submitted by Gootube2000 to Globasa [link] [comments]
- Paxtunsa - (کابل /kɑˈbəl/)
- Jeni: Kabul
- Samoasa (Pago Pago [ˈpaŋo ˈpaŋo])
- Jeni: Pangopango, Pagopago
- Katalunisa (Andorra la Vella [ənˈdɔ.rə lə ˈβe.ʎə])
- Jeni: Xaher Andora, Andoralavela?
- Englisa (The Valley /ðə ˈvæli/)
- Jeni: Vali, Devali, Wadi
- Englisa (St. John's /seɪnt d͡ʒɑnz/)
- Jeni: San Jon
- Apsnisa (Аҟәа [aqʼʷa])
- Sakatwelosa (სოხუმი [sʊˈxumʲɪ])
- Rusisa (Сухуми [soχumi])
- Jeni: Akwa, Suhumi
- Espanisa (Buenos Aires [ˈbwenos ˈajɾes])
- Jeni: Bwenosayres
- Nederisa (Oranjestad [oːˈrɑɲəstɑt])
- Jeni: Oranyestad
- Englisa (Canberra /ˈkænbərə/)
- Jeni: Kambera
- Azerbayjansa (Bakı [bɑˈcɯ])
- Jeni: Baku, Baki?
- Englisa (Nassau /ˈnæsɔː/)
- Jeni: Nasaw
- Bahraynli Arabisa (الْمَنَامَة [elmɐˈnɑːmɐ])
- Arabisa nenhar artikel (منامة /ma.naː.ma/)
- Jeni: Manama, Elmanama
- Banglasa (ঢাকা [ˈɖʱaka])
- Jeni: Daka
- Hindi (नई दिल्ली [nɐ.iː‿d̪ɪl.liː])
- Telugusa (క్రొత్త ఢిల్లీ "krota dili")
- Englisa (New Dehli /n(j)uː ˈdɛli/)
- Jeni: Neodili, Neodeli
- Englisa (Bridgetown /ˈbɹɪd͡ʒˌtaʊn/)
- Jeni: Brijtawn
- Belarussa (Мінск [mʲinsk])
- Belarussa (у Мі́нску [u mʲinsku] - in *Minsku)
- Lamadongueslovisa (Мѣньскъ /meːnɪskʊ/)
- Jeni: Minsku
- Belawsa (Ngerulmud [ŋəˈɾulmuð])
- Jeni: Engerulmud
- Fransesa (Bruxelles [bʁysɛl])
- Nederisa (Brussel [ˈbrʏsəl])
- Jeni: Brusel
- Englisa (Belmopan /ˌbɛlmoʊˈpɑːn/)
- Jeni: Belmopan
- Fransesa (Porto-Novo [pɔʁtɔnɔvo])
- Jeni: Portonovo
- Englisa (Hamilton /ˈhæmɪltən/)
- Jeni: Hamilton
- Espanisa (Sucre [ˈsukɾe])
- Jeni: Sukre
- Bosnasa (Сарајево, Sarajevo [sǎrajeʋo])
- Jeni: Sarayevo
- Botswanasa - [χabʊˈrʊnɛ]
- Englisa - /ˌɡæbəˈroʊni ~ ˌhæbəˈroʊneɪ/
- Jeni: Haburune, Gaborone
- Leferesmi: Brazavil
- Portugalsa (Brasília [bɾaˈziljɐ])
- Brazilya? (Brazil-ya?)
- Englisa (London /ˈlʌn.dən/)
- Jeni: London
- Englisa (Rotera /roθɛra/)
- Jeni: Rotera
- Malaysisa (Bandar Seri Begawan [ˌbandar səˌri bəˈɡawan])
- Jeni: Bandar?, Bandarseribegawan?, Besebe?
- Nota: Follogapul, denlokayen namegi sol "Bandar" tas to
- Bulgarisa (София [ˈsɔfijɐ])
- Jeni: Sofya
- Fransesa (Ouagadougou [waɡaduɡu])
- Mogosa (Wagadugu [ˈwɔɣədəɣʊ])
- Jeni: Wagadugu
- Fransesa (N'Djaména /ndʒa.me.na/)
- Arabisa (إِنْجَامِينَا "injamina")
- Arabisa (نِجَامِينَا "nijamina")
- Jeni: nijamina, injamina (in-)
- Nota: Ku ke Arabisali forma sen estandar sen nenmingu
- Sango (Bangî [baŋgí])
- Fransesa (Bangui [bɑ̃ɡi])
- Jeni: Bangi
- Cernagora (Подгорица [pǒdɡoritsa])
- Jeni: Podgoritsa
- Ceskisa (Praha [ˈpraɦa])
- Jeni: Praha
- Espanisa (Santiago [sanˈtjaɣo])
- Jeni: Santyago
- Putunhwa (北京 [pèɪ.tɕíŋ])
- Jeni: Beyjing
- Danisa (København [kʰøpm̩ˈhɑwˀn])
- Jeni: Kobenhawn
- Divehisa (މާލެ [maː.le])
- Jeni: Male
- Englisa (Roseau /ɹəʊˈzəʊ/)
- Dominikakreolsa (Wozo, Wozeau /wozo/)
- Jeni: Rozo, Wozo
- Espanisa (Santo Domingo [ˈsanto ðoˈmiŋɡo])
- Jeni: San Domingo
- Portugalsa (Díli /dili/)
- Tetun (Díli /dili/)
- Jeni: Dili
- Doycisa (Berlin [bɛʁˈliːn])
- Jeni: Berlin
- Drukisa (ཐིམ་ཕུག [tʰim˥.pʰu˥])
- Jeni: Timpu
- Espanisa (Quito [ˈkito])
- Jeni: Kito
- Espanisa (Malabo [maˈlaβo])
- Fransesa (Malabo /ma.la.bo/)
- Portugalsa (Malabo [maˈla.β̞o])
- Jeni: Malabo
- Elinisa (Αθήνα [aˈθina])
- Jeni: Atina
- Tigrinyasa (ኣስመራ /ʕasmɐra/)
- Jeni: Asmara
- Eslovakisa (Bratislava [ˈbracislaʋa])
- Jeni: Bratislava
- Eslovenisa (Ljubljana /ljubljàːna/)
- Jeni: Lyublyana
- Espanisa (Madrid [maˈðɾið])
- Jeni: Madrid
- Sinhalasa (කොළඹ [ˈkoləᵐbə])
- Tamilsa (கொழும்பு [koɻumbɯ])
- Jeni: Kolumbu
- Estisa (Tallinn /ˈtɑlʲːːinː/)
- Jeni: Talin
- Exkiperisa (Tirana [tiˈɾana])
- Jeni: Tirana
- Eyresa (Baile Átha Cliath [ˈbˠalʲə aːhə ˈclʲiə])
- Eyresa (Baile Átha Cliath [ˌbʲlʲaː ˈclʲiə])
- Englisa (Dublin /ˈdʌblɪn/)
- Jeni: Balyeahaklia, Bliaklia, Dublin
- Feryarsa (Tórshavn [ˈtʰɔu̯ʂhau̯n])
- Jeni: Torxhawn
- Fijisa (Suva [ˈsuβa])
- Jeni: Suva
- Fransesa (Paris /pa.ʁi/)
- Jeni: Paris, Pari?
- Maohisa (Papeʻete [pa.pe.ʔe.te])
- Jeni: Papeete, Papete
- Fransesa (Libreville /li.bʁə.vil/)
- Jeni: Librevil
- Englisa (Banjul)
- Jeni: Banjul
- Englisa (Accra /əˈkrɑː/)
- Jeni: Akra
- Englisa (St. Peter Port)
- Jeni: San Piterport
- Fransesa (Conakry [kɔnakʁi])
- Sususa (ߞߐߣߊߞߙߌ߫ /kɔnakiri/)
- Fulasa (𞤑𞤮𞤲𞤢𞥄𞤳𞤭𞤪𞤭 /konaːkiri/)
- Jeni: Konakri, Konakiri
- Portugalsa (Bissau [biˈsaw])
- Leferesmi: Bisaw
- Englisa (St. George's)
- Grenadakreolsa (Sen Jòj)
- Jeni: San Jorje
- Englisa (Georgetown /ˈd͡ʒɔː(ɹ)d͡ʒtaʊn/)
- Jeni: Jorjtawn
- Englisa (Hagåtña /həˈɡɑːtnjə/)
- Camorosa (Hagåtña [hæˈɡɑtɲæ])
- Jeni: Hagatnya
- Espanisa (Ciudad de Guatemala)
- Leferesmi: Xaher Gwatemala
- Hayasa (Երևան [jɛɾɛˈvɑn])
- Jeni: Yerevan
- Fransessa (Port-au-Prince /ˌpɔːrt oʊ ˈprɪns/)
- Haytikreolsa (Pòtoprens [pɔtopɣɛ̃s])
- Jeni: Portoprens
- Hervatskasa (Zagreb [zǎːɡreb])
- Jeni: Zagreb
- Espanisa (Tegucigalpa [teɣusiˈɣalpa])
- Jeni: Tegusigalpa
- Arabisa (أَبُو ظَبِي [ɐˈbuˈðˤɑbi])
- Jeni: Abudabi, Abuzabi
- Indonesisa (Nusantara [nusanˈtara])
- Jeni: Nusantara
- Arabisa (بَغْدَاد [baɣˈdaːd])
- Jeni: Bagdad
- Parsisa (تهران [tehˈɾɒːn])
- Jeni: Tehran
- Islandisa (Reykjavík [ˈreiːcaˌviːk])
- Jeni: Reykyavik
- Ivrisa (יְרוּשָׁלַיִם [jeʁuʃaˈlajim])
- Jeni: Yeruxalaym
- Englisa (Georgetown /ˈd͡ʒɔː(ɹ)d͡ʒtaʊn/)
- Jeni: Jorjtawn
- Englisa (Flying Fish Cove)
- Putunhwa (飛魚灣)
- Malaysisa (Pantai Ikan Terbang)
- Jeni: Haliju Fleyne Mahi
- Englisa (Stanley)
- Jeni: Estanli
- Englisa (George Town /ˈd͡ʒɔː(ɹ)d͡ʒtaʊn/)
- Jeni: Jorjtawn
- Englisa (West Island)
- Malaysisa (Pulau Panjang)
- Jeni: Garebiisula
- Kukimaorisa (Avarua /avarua/)
- Jeni: Avarwa
- Pitkernsa (Adamstaun)
- Englisa (Adamstown /ˈædəmzˌtaʊn/)
- Jeni: Adamstawn
- Englisa (Road Town /ˈɹəʊd ˈtaʊn/)
- Jeni: Rodtawn
- Italisa (Roma [ˈroːma])
- Jeni: Roma
- Oromisa (Finfinnee)
- Amarasa (አዲስ አበባ [adˈdis ˈabəba])
- Somalisa (Addis Abeba)
- Tigrinyasa (ኣዲስ ኣበባ /ʔädisɨ ʔäbɐbä/)
- Jeni: Adisabeba, Finfine
- Nota: Solo, Oromili demo monkrea 34.5% total person, mas tongo, Amarali, Somalili, ji Tigrayli demo monkrea 39.2%, ji name hu ete yongu da maxmo pahna beyongu alo basa.
- Englisa (Kingston /ˈkɪŋ.stən/)
- Jeni: Kingston
- Arabisa - /al.d͡ʒa.zaː.ʔi
- Jazairli Arabisa - /(ɪ)d.dzaː.ji
- Jeni: Xaher Jazair
- Jerzesa (Saint Hélyi)
- Fransesa (Saint-Hélier)
- Jeni: San Helye?
- Engisa - /dʒɪˈbrɔːltə
- Espanisa - [xiβɾalˈtaɾ]
- Jeni: Xaher Gibraltar, Xaher Jibraltar
- Leferesmi: Xaher Jibuti
- Portugalsa (Praia [ˈpɾajɐ])
- Jeni: Praya
- Kalalisa (Nuuk [nuːk])
- Jeni: Nuk
- Englisa (Yaoundé /ˌjɑːʊnˈdeɪ/, /jɑːˈuːndeɪ/)
- Fransesa (Yaoundé [ja.unde])
- Jeni: Yawnde
- Kampucisa (ភ្នំពេញ [pʰnomˈpɨɲ])
- Jeni: Epnompin
- Kanadali Englisa (Ottawa [ˈɒɾəwə])
- Jeni: Otawa
- Arabisa (الدوحة /ad.daw.ħa/)
- Arabisa nenhar artikel (دَوْحَة /daw.ħa/)
- Jeni: Dawha
- Kazakisa (Астана [ɑ̝s.tɑ̝.nɑ̝])
- Jeni: Astana
- Swahilisa (Nairobi /nairobi/)
- Englisa (Nairobi /naɪˈroʊbi/)
- Jeni: Nayrobi
- Leferesmi: Kinsasa
- Elinisa - /lef.koˈsi.a/
- Turkisa /lefkoʃa/
- Jeni: Lefkoxi, Lefkosa (-kosa, -sa)
- Kirkizisa - /biʃˈcec/
- Rusisa - [bʲɪʂˈkʲek]
- Jeni: Bixkyek, Bixkek
- Kiribatisa (Tarawa)
- Jeni: Tarawa
- Espanisa (Bogota [boɣoˈta])
- Jeni: Bogota
- Komorisa (Mroni)
- Fransesa (Moroni [mɔʁɔni])
- Arabisa (موروني /moːroːniː/)
- Jeni: Moroni
- Exkpierisa (Prishtina /priʃtina/)
- Serbisa (Приштина, Priština /prǐʃtina/)
- Jeni: Prixtina
- Espanisa (San José [saŋ xoˈse])
- Jeni: San Hose
- denlokali Fransesa - [jamsokʁo]
- Fransesa - [jamusukʁo]
- Jeni: Yamsokro, Yamuskukro
- Espanisa (La Habana [la aˈβana])
- Haytikreolsa (La Avàn /la a.van/)
- Jeni: Abana?
- Nederisa (Willemstad [ˈʋɪləmstɑt]
- *Papyamentu (Willemstad [wiləmˈstad]
- Jeni: Wilemstad
- Leferesmi: Xaher Kuweyti
- Latvisa (Rīga [ɾīːɡa])
- Jeni: Riga
- Lawisa (ວຽງຈັນ [ʋiːə̯ŋ˧˥.t͡ɕan˩(˧)])
- Jeni: Vyencan
- Lusutusa (Maseru)
- Jeni: Maseru
- Englisa (Monrovia /mənˈroʊviə/)
- Jeni: Monrovya, Monrovi
- Libili Arabisa (طَرَابُلُس [ˈtˤraːbləs])
- Arabisa (طَرَابُلُس /tˤa.raː.bu.lus/)
- Jeni: Trablus, Tarabulus
- Doycisa (Vaduz [faˈdʊt͡s])
- Jeni: Vadutz, Fadutz
- Lubanonli Arabisa (بيروت [bejˈruːt])
- Jeni: Beyrut
- Leferesmi: Xaher Lutsemburgi
- Lyetuvasa (Vilnius [ˈvʲɪlʲnʲʊs])
- Jeni: Vilnyus
- Madagaskarsa (Antananarivo /ə̥ntə̥ˌnaˈⁿd͡ʐivʷ/)
- Fransesa (Tananarive [tananaʁiv])
- Jeni: Antananrivu, Tananariv, Antananarivo
- Arabisa (الرِّبَاط /ar.ri.baːtˤ/)
- Arabisa (الرَّبَاط /ar.ra.baːtˤ/)
- Jeni: Ribat, Rabat, Aribat, Arabat
- Magyarsa (Budapest [ˈbudɒpɛʃt])
- Jeni: Budapext
- Majelisa (Mājro [mʲæzʲ(e)rˠo])
- Englisa (Majuro /ˈmædʒəroʊ/)
- Jeni: Majro, Majuro
- Englisa (Lilongwe /lɪˈlɔːŋweɪ/)
- Cewasa (Lilongwe [ɽiˈɽoᵑɡʷe])
- Jeni: Lilongwe
- Malaysisa (Kuala Lumpur [ˈkuala ˈlumpʊ(r)])
- Jeni: Kwalalumpur
- Bamanansa (ߓߡߊ߬ߞߐ߬ /bamakɔ/)
- Fulbesa (𞤄𞤢𞤥𞤢𞤳𞤮 /bamakɔ/)
- Jeni: Bamako
- Maltasa (Valetta [vɐlˈlɛt.tɐ])
- Jeni: Valeta
- Maninsa (Doolish [ˈdðuːlʲəʃ])
- Englisa (Douglas /ˈdʌɡləs/)
- Jeni: Dulix, Duglas, Duglex?
- Masrili Arabisa n.a. (القاهرة [qɑ(ː)ˈheɾɑ])
- Arabisa n.a. (القاهرة /qaː.hi.ra/)
- Jeni: Kahera
- Fransesa (Port Louis [pɔʁ lwi])
- Mawriskreolsa (Polwi, Porlwi [poːlwi])
- Jeni: Porlwi
- Leferesmi: Xaher Mexiko
- Englisa (Palikir /ˈpælɪkɪə)
- Jeni: Palikir
- Rumanisa (Chișinău [kiʃiˈnəw])
- Jeni: Kixinaw
- Leferesmi: Xaher Monako
- Mongolisa (Улаанбаатар [ʊˌɮaːn‿ˈbaːʰtə̆r])
- Jeni: Ulambatar
- Englisa (Plymouth /ˈplɪməθ/)
- Jeni: Plimot
- Portugalsa (Maputo [mɐˈputu])
- Jeni: Maputu, Maputo
- Arabisa (نُوَاكْشُوط /nu.waːk.ʃutˤ/)
- Fransesa (Nouakchott [nwakʃɔt])
- Amazigesa (Nwakcoṭ)
- Jeni: Nwakxot
- Myanmasa (နေပြည်တော် [nèpjìdɔ̀])
- Jeni: Nepido
- Englisa - /ˈwɪndhʊk/
- Afrikansesa - [ˈvəntɦuk]
- Doycisa - [ˈvɪnthʊk]
- Jeni: Vinthuk
- Naurusa (Nauru)
- Englisa (Nauru)
- Jeni: Yaren
- Englisa (Abuja /əˈbuːdʒə/)
- Jeni: Abuja
- Nederisa (Amsterdam [ˌɑmstərˈdɑm])
- Jeni: Amsterdam
- Nota: Cuyoxaher fe lega
- Nederisa (Den Haag [dɛn ˈɦaːx])
- Nederisa ('s‑Gravenhage [ˌsxraːvə(n)ˈɦaːɣə])
- Jeni: Hage
- Nota: Cuyoxaher fe fato
- Fransesa (Nouméa [numea])
- Jeni: Numea
- Englisa (Wellington [ˈwɛlɪŋtən])
- Maorisa (Whanganui-a-Tara /ˈfaŋanʉi a taɾa/)
- Jeni: Welinton, Fanganwiatara
- Nepalsa (काठमाडौं [käʈʰmäɳɖu])
- Jeni: Katmandu
- Espanisa (Managua [maˈnaɣwa])
- Jeni: Managwa
- Niponsa (東京 [toːkʲoː])
- Jeni: Tokyo
- Englisa (Alofi)
- Niwesa (Alofi)
- Jeni: Alofi
- Englisa (Kingston /ˈkɪŋ.stən/)
- Norfukisa (Daun a'Taun)
- Jeni: Kinston, Dawnatawn
- Kitabunorgesa (Oslo /ˈʊslʊ/, /ˈʊʃlʊ/, [ˈʊ̂ʂlʊ])
- Neonorgesa (Oslo /²uslu/, [ˈǔ̞s.lû̞])
- Dongunorgesa (Oslo /²uʂlu/, [ˈú̞ʂ.ɭǔ̞])
- Jeni: Uslu, Uxlu, Oslo
- Swomili Swerisa (Mariehamn [mɑriːeˈhɑmn])
- Swomisa (Maarianhamina [ˈmɑːriɑnˌhɑminɑ])
- Jeni: Maryeham, Maryehamna
- Doycisa (Wien [viːn])
- Multi ewropali basa (~vyena)
- Leferesmi: Vina
- Ozbeki (Toshkent [tɒʃˈkent])
- Jeni: Toxkent
- Urdu (اِسْلام آباد /ɪs.lɑːm.ɑː.bɑːd̪/)
- Arabisa (القُدس [al.quds])
- Denlokali Arabisa (القُدس [il.ʔuds])
- Jeni: Kudsu, Alquds, Iluds
- Leferesmi: Xaher Panama
- Englisa (Moresby /ˈmɔːrzbi/)
- Tokpisin (Mosbi /mosbi/)
- Jeni: Mosbi, Morsbi
- Espanisa (Asunción [asunˈsjon])
- Jeni: Asunsyon
- Pilipinasa (Maynila [majˈnilaʔ])
- Jeni: Maynila
- Polskasa (Warszawa /varˈʂa.va/)
- Jeni: Varxava
- Portugalsa (Lisboa [liʒˈβoɐ])
- Jeni: Lijboa, Lisboa, Lizboa
- Moldovasa (Тираспол /t̪ir̪as̪pol̪/)
- Rusisa (Тирасполь [tʲɪˈraspəlʲ])
- Jeni: Tiraspol
- Espanisa (San Juan [saŋ ˈxwan])
- Jeni: San Hwan
- Rumanisa (București [bukuˈreʃtʲ])
- Jeni: Bukurexti
- Rundisa (Gitega [ɡiteɡa])
- Fransesa (Gitega [ɡiteɡa])
- Englisa (Gitega /ɡɪˈteɪ.ɡə/)
- Jeni: Gitega
- Nota: Politili cuyoxaher
- Rundisa (Bujumbura [buʒuᵐbuɾa])
- Fransesa (Bujumbura [buʒumbuʁa])
- Englisa (Bujumbura /ˌbuːd͡ʒəmˈbʊɹə/)
- Jeni: Bujumbura
- Nota: Ekonomili cuyoxaher
- Rusisa (Москва [mɐskˈva])
- Jeni: Moskva, Moskwa
- Rwandasa (Kigali [ci.ɡɑ́.ɾi])
- Swahilisa (Kigali)
- Englisa (Kigali)
- Fransesa (Kigali /ki.ɡa.li/)
- Jeni: Kigali, Kigari
- Espanisa (El Aaiún "elayun")
- Arabisa (اَلْعُيُون "aluyun")
- Arabisa (اَلْعَيُون "alayun")
- Jeni: Ayun, Elayun, Uyun
- Sakartwelosa (თბილისი /tʰbilisi/)
- Espanisa (San Salvador [san salβaˈðoɾ])
- Jeni: San Salvador, San Salvadori?
- Nota: Ripul, Salvadori hare -i keseba?
- Samoasa (Apia [a.pi.a])
- Englisa (Apia)
- Jeni: Apya
- Fransesa (Gustavia [ɡystavja])
- Jeni: Gustavya, Gustavi
- Englisa (Jeymstawn /d͡ʒeɪmztaʊn/)
- Jeni: Jamestown
- Englisa (Basseterre /bæsˈtɛə)
- Sankristoferkreolsa (Basterre)
- Jeni: Baster
- Englisa (Castries /kəˈstriːz/)
- Jeni: Kastris
- Leferesmi: Xaher San Marino
- Fransesa (Marigot [maʁiɡo])
- Nederisa (Philipsburg [ˈfilɪbzˌbʏr(ə)x])
- Jeni: Filibzburh, Filipsburg
- Fransesa (Saint-Pierre [sɛ̃ pjɛʁ])
- Jeni: San Pyer
- Leferesmi: San Tome
- Englisa (Kingstown [ˈkɪŋsˌtaʊn])
- Jeni: Kinstawn
- Arabisa (الرياض /ar.ri.jaːdˤ/)
- Jeni: Ryad, Aryad
- Fransesa (Dakar [dakaʁ])
- Wolofsa (Ndakaaru /ⁿdakaːru/)
- Jeni: Dakaru
- Serbisa (Београд, Beograd [beǒɡrad])
- Jeni: Beograd
- Fransesa (Victoria [viktɔʁja])
Honiara, Salomoni
- Englisa (Honyara /ˌhoʊniˈɑːrə/)
- Somalisa - /mʉqdɪʃɔ/
- Arabisa - /ma.qa.diː.ʃuː/, /maq.diː.ʃuː/
- Jeni: Mukadixu?
- Somalisa (Hargeysa)
- Englisa (Hargeisa /hɑːrˈɡeɪsə/)
- Arabisa (هرجيسا /hard͡ʒiːsaː/)
- Jeni: Hargeysa
- Arabisa (الخرطوم /al.xur.tˤuːm/)
- Englisa (Khartoum /kɑːrˈtuːm/)
- Jeni: Hurtum
- Englisa (Bloemfontein /ˈbluːmfɒnˌteɪn/)
- Afrikansesa (Bloemfontein [ˈblumfɔntɛin])
- Jeni: Blunfonteyn
- Englisa - /ˈkeɪp ˌtaʊn/
- Afrikansesa - /ˈkaːp.stɑt/
- Kosasa - /ikapa/
- Koranasa /ᵏǁʰui ᵏǃaeb/
- Jeni: Xaher Kapo
- Englisa (Pretoria /prɪˈtɔːriə/)
- Afrikansesa (Pretoria [prəˈtʊəria])
- Jeni: Pretorya, Pretori
- Hangusa (서울 [sʰʌ̹uɭ])
- Jeni: Soul
- Sakartwelosa (ცხინვალი [t͡sʰχinʷali])
- Iristonsa (Цхинвал [t͡sχinˈvɒɫ])
- Jeni: Etshinwal
- Englisa (King Edward Point)
- Jeni: Tyan de Wango Edward
- Englisa (Juba /ˈdʒuːbə/)Swahilisa (Juba /ˈdʒu.ba/)
- Jeni: Juba
- Arabisa (دِمَشْق /di.maʃq/)
- Jeni: Dimaxk, Dimaxku
- Nederisa (Paramaribo [ˌpaːraːˈmaːriboː])
- Jeni: Paramaribo
- Englisa (Lobamba)
- Swatinisa (Lobamba)
- Jeni: Lobamba
- Swatinisa (ÉMbábáne [ɛ́ᵐbʱáɓánɛ])
- Englisa (Mbabane /ˌʌmbɑːˈbɑːneɪ/)
- Jeni: Embabane
- Swerisa (Stockholm [ˈstɔ̂kː(h)ɔlm])
- Jeni: Estokholm
- Switzeli Doycisa (Bern [bɛrn])
- Fransesa (Bern [bɛʁn])
- Jeni: Bern
- Swomisa (Helsinki [ˈhelsiŋki])
- Jeni: Helsinki
- Englisa (Fritawn /fɹiːtaʊn/)
- Jeni: Freetown
- Swahilisa (Dodoma /dodoma/)
- Jeni: Dodoma
- Taysa (กรุงเทพมหานคร /kruŋ˧.tʰeːp̚˥˩.ma˦˥.haː˩˩˦.na˦˥.kʰɔːn˧/) - Resmi
- Taysa (กรุงเทพฯ /kruŋ˧.tʰeːp̚˥˩/) - Kurto
- Taysa (บางกอก /baːŋ˧.kɔːk̚˨˩/) - Nenresmi
- Jeni: Kruntepmahanakon, Kruntep, Bankok
- Putunhwa (台北 /tʰaɪ̯³⁵ peɪ̯²¹⁴/)
- Jeni: Taybey
- Fransesa (Lomé /lo.me/)
- Jeni: Lome
- Tojikisa (Душанбе [d̪uʃämbe])
- Jeni: Duxambe
- Tongasa (Nukuʻalofa [nukuʔaˈlofa])
- Jeni: Nukwalofa
- Englisa (Port of Spain /ˈpɔːt əv ˈspeɪn/)
- Jeni: Portofspeyn, [port] de Espani
- Leferesmi: Xaher Tunisi
- Turkisa (Ankara [ˈaŋkaɾa])
- Jeni: di Ankara
- Turkmenisa (Aşgabat [ɑʃɢɑˈbɑt])
- Jeni: Axgabat
- Tuvalusa (Funafuti /fu.naˈfu.ti/)
- Englisa (Funafuti /ˌfuːnəˈfuːti/)
- Jeni: Funafuti
- Englisa (Kampala)
- Swahilisa (Kampala)
- Jeni: Kampala
- Ukrainasa (Київ [ˈkɪjiu̯])
- Leferesmi: Kyiv
- Aloopsyon: Kiyiv
- Arabisa (Maskat [ˈmasqatˤ])
- Jeni: Maskat
- Arabisa (عَمَّان [ʕamːaːn])
- Jeni: Aman
- Espanisa (Montevideo [monteβiˈðeo])
- Jeni: Montevideo
- Englisa (Washington /ˈwɑʃɪŋtən/)
- Englisa (Columbia /kəˈlʌm.bi.ə/)
- Jeni: Waxinton D.K. (Distrito Kolumbi)
- Englisa (Charlotte Amalie /ˈʃɑːrlət əˈmɑːli(ə)/)
- Jeni: Xarlotamali
- Hangusa - [pʰjʌ̹ŋja̠ŋ]
- Jeni: Pyongyang
- Makedonisa (Skopje [ˈskɔpjɛ]) Exkiperi (Shkup /ʃkup/)
- Jeni: Exkupi, Eskopye, Exkopi
- Englisa (Saipan /saɪˈpæn/)
- Jeni: di Saypan
- Uveasa (Matāʻutu [mataːʔutu])
- Fransesa (Mata Utu [mata utu])
- Jeni: Matautu
- Englisa (Vila /ˈviːlə/)
- Jeni: Vila
- Espanisa (Caracas [kaˈɾakas])
- Jeni: Karaka
- Vyetnamsa (Hà Nội [haː˨˩ noj˧˨ʔ])
- Jeni: Hanoy
- Arabisa (عَدَنْ "adan")
- Jeni: Aden
- Arabisa (صَنْعَاء /sˤan.ʕaːʔ/)
- Jeni: Sana
- Englisa (Lusaka /luːˈsɑːkə/)
- Jeni: Lusaka
- Englisa (Harare /həˈrɑːreɪ/)
- Jeni: Harare
2024.03.30 14:54 Accurate_End Lucknaviyat
I have been visiting Lucknow for a couple of years but find no essense of the old cultural centre that Lucknow that I have heard my ma talk of. It seems ruffians rule the roost here based on a glimse of the City I have seen till now.
So to corect this bias I ask the locals which are the physical places (like physical places) and not someone's house to experience the Lucknaviyat of the city. I see an attempt to distort the Urdu traditions of the city but Lucknow is nothing without it. Any suggestions where to experiece the rich culture of the city in terms of museum, art houses, galleries, performance programs (especially in Summers) etc where I get a glimse of the city? An organisation called Sanatkada doing some good work but are there other places/institutions like them?
submitted by Accurate_End to lucknow [link] [comments]
So to corect this bias I ask the locals which are the physical places (like physical places) and not someone's house to experience the Lucknaviyat of the city. I see an attempt to distort the Urdu traditions of the city but Lucknow is nothing without it. Any suggestions where to experiece the rich culture of the city in terms of museum, art houses, galleries, performance programs (especially in Summers) etc where I get a glimse of the city? An organisation called Sanatkada doing some good work but are there other places/institutions like them?
2024.03.25 01:18 JohannGoethe Latin: Rex, meaning: king 👑 or ruler🤴, from Egyptian: 𓍢 (R), 𓋔 (R), or 𓋘 (RX), meaning: ruler or king of a territory 𓊖 (X) or territories 𓊖𓊖𓊖 Thims vs IgiMC dialogue
 | Abstract submitted by JohannGoethe to Alphanumerics [link] [comments] The following dialogue, originating from this post, between users:
https://preview.redd.it/abipl2b8ofqc1.jpg?width=1157&format=pjpg&auto=webp&s=18d56f0ddc28561ed9286e11ad38cce0e19671db Overview In A32 (1987), Martin Bernal, in his Black Athena, Volume One (pg. 61), stated that in his 3-volume Black Athena treatise, he would be attempting the first “serious development“ of the “Egyptian etymologies” of Greek words, then uses the word for “king” 👑 or “rule” 🤴 to exemplify his point: https://preview.redd.it/clamc3m0cdqc1.jpg?width=2335&format=pjpg&auto=webp&s=754d5439fb7481cc3b41edf58d122bb2310d2e89 Expanding on Bernal’s we have the following:
Table In table form, ordered chronologically:
Copy-paste of dialogue from here: Thims: Meaning that the PIE etymology is incorrect, if Greek is a PIE based language, e.g. as Schleicher shows in his PIE language tree.IgiMC: It does not mean that. It merely means that the Greek word for "king" did not come from PIE word for "king", which is something that happens ALL THE TIME (exaggerating).Thims: That makes little sense. According to you own theory, as seen on the following map, from the Wikipedia Proto-Indo-European language article, we see that in the year 4655A (-2700), a fictionalized date, the Yamnaya PIE people, an unattested civilization, moved into and or conquered Greece and, supposedly, the land of Rome as well:https://preview.redd.it/akv7q7v4rdqc1.jpg?width=2133&format=pjpg&auto=webp&s=1573378c8c75f72b39a0e9d3eb9342df70653f45 In this diagram, firstly, we see that while all of these dates are in the period of when Khufu pyramid (4500A/-2545) was built, meaning that Egypt was the supreme superpower of the world, and that all the cultures shown, e.g. Greece, England, Iran, India, Europe, etc., are all now using Egyptian-based letters as the basis of their language, the entire continent of Africa, is 100% cut off from the hypothetical PIE, as though it did not exist in this year?IgiMC: Words get forgotten, words change meanings, new words get coined and/or borrowed and that's how a language's vocabulary changes.Thims: Well, contrary to your “words get changed“ all the time theory, the EAN model, based an actual “recorded history”, explains things differently. The following shows the territory 𓊖 of Egyptian 𓋔 ruled Greek Dorians, according to Herodotus (§6.55), wherein we note that the arrow is coming from Egypt, not from a fictional PIE land Europe:https://preview.redd.it/ztg2qs2lwdqc1.jpg?width=1245&format=pjpg&auto=webp&s=4c1ab6b9e037600d0404cf661e728d8c36ef5dfe When we add this Egyptian king ruled Dorian territory to the Kingdom of Sesostris, aka Osiris (see: post), we have the following Egyptian kingdom, which includes Greece in its boundary:https://preview.redd.it/4cqoedww9eqc1.jpg?width=1244&format=pjpg&auto=webp&s=2c15b5a8188cd51005113dcc48e80fe403ed3914 The Greeks, under Egyptian influence, thus called their leaders as:
The cipher behind these two words, I don’t know, presently?Letter R evolution: 🐏 » 𓃝 » 💯 » ☀️+ 𓏲 [Z7] » 𓍢 [V1] » 𓋔 » 𓋖 » 𓂅 » 𓂇 » 𓂀 » 𓁛 » 𐤓 » Ρ, ρ » 𐡓 » 𐌓 » R » ר » र » رThims It is at this point, that any true objective linguist, would pause and say: “yes this rex from 𓋔 makes sense!”.IgiMC: No they wouldn't. First of all, your derivation does not go beyond the R in explaining why the word is as it is - why is there an E?Thims: Letter E is based on the Osiris triple phallus: 𓂺 𓏥, which, firstly, is metaphor for sowing 𓁅, and secondly, is a symbolic of the king who is “Horus [letter I] in life, and Osiris [letter E] as ruler, in the stars, in the after life“. Plutarch reports that the Egyptians made triple phallus Osiris floats, which were paraded around Egypt. When they opened the tomb of King Tut, they found him encased in a triple 𓏥 coffin, with a 90º erection 𓂺. The Greeks, likewise, kept three letter Es hanging in Delphi temple. Thus, while we are missing some pieces off the puzzle 🧩, we see that from King 👑 Tut along, the E had something to do with kingship, which somehow got transferred to the Romans, into their word REX or 𓋖 𓂺 𓏥 𓊖 in Egyptian lunar script:
Why is there an X (besides some ... chemistry-related rambling in your infographic)?Thims: Firstly, regarding “chemistry-related rambling“, this is from Plutarch (1850A/+105), in Isis and Osiris (§:33, pgs. 82-83), where he says that the Egyptians call the black fertile part of the soil of Egypt and the name of pupil of the eye 👁️ or 𓂀 by the name: ΧΗΜΙΑΝ (ChEMIAN) (𓊖 𓐁 𓌳 ⦚ 𓌹 𐤍) [709], which starts with an X. Below, to shed some light on this, we see the alphabet letter-gods coming out of the eye:https://preview.redd.it/3riinq00xfqc1.jpg?width=1405&format=pjpg&auto=webp&s=f5c777d256c013618f2723083ba427488353985d This the X, therefore, means, possibly, that the king is the one who rules lands graced with “fertile soil”. And farming, throughout history, is where the kings get their power, i.e. from the taxes on the land.https://preview.redd.it/r9ikgkz2veqc1.jpg?width=1209&format=pjpg&auto=webp&s=5e8b73c9caa39fed783f115bafb92da0b202c384 In the middle and right image we see the church floor X with the alphabet written in Latin and Greek. At right we see the consecration of the North American seminary of the FSSP, where the priest is writing the alphabet letters in a sand-shaped X. The conjecture is that this is an Egyptian practice, e.g. done when a new temple or city was founded.IgiMC: Greek chi [X] also has nothing to do with Latin X, besides the latter being borrowed at the time of Greek alphabet confusion.Thims: The following shows the alphabet of each, showing that each has an X or O49 circle-X symbol 𓊖 at the end:» Phoenician 3000A/-1045 22-letters: 𐤕 ,𐤔 ,𐤓 ,𐤒 ,𐤑 ,𐤐 ,𐤏 ,𐤎 ,𐤍 ,𐤌 ,𐤋 ,𐤊 ,𐤉 ,𐤈 ,𐤇 ,𐤆 ,𐤅 ,𐤄 ,𐤃 ,𐤂 ,𐤁 ,𐤀» Greek 2800A/-845 28-Greek letters: A, B, Γ, Δ, E, F, Z, H, Θ, I, K, Λ, Μ, Ν, Ξ, Ο, Π, Q, R, Σ, Τ, Υ, Φ, Χ, Ψ, Ω, ϡ/Ͳ, 𓆼» Etruscan / Old Italic alphabet 2650A/-645 27-letters 𐌀, 𐌁, 𐌂, 𐌃, 𐌄, 𐌅, 𐌆, 𐌇, 𐌈, 𐌉, 𐌊, 𐌋, 𐌌, 𐌍, 𐌎, 𐌏, 𐌐, 𐌑, 𐌒, 𐌓, 𐌔, 𐌕, 𐌖, 𐌗, 𐌘, 𐌙, 𐌚» Archaic Latin 2500A/-545 21-letters 𐌀, 𐌁, 𐌂, 𐌃, 𐌄, 𐌅, 𐌆, 𐌇, 𐌉, 𐌊, 𐌋, 𐌌, 𐌍 [13], 𐌏, 𐌐, 𐌒, 𐌓, 𐌔, 𐌕, 𐌖, 𐌗Visual overview below: https://preview.redd.it/bd1302mwzeqc1.jpg?width=1471&format=pjpg&auto=webp&s=cdd4f96b285912a72b98b06018b1b58ef292b98e That “Latin X“ has nothing to do with “Greek X”, or for that matter with Phoenician X or Etruscan X, is all just speculative conjecture. The mechanism as to how each alphabet formed or came to be is a “grey area“ of discussion. All we know is that all four of them came from the 22 type (Thebes) or 28 type (Heliopolis) number-letter lunar script of the Egyptians, which Plato and Plutarch both speak about.IgiMC: Why is the Latin word rex and not rexus, rexo or otherwise?Thims: I don’t know? All I’m trying to show here is that the Latin word REX did NOT come from the following reconstructed PIE word h₃rḗǵs!IgiMC: Second of all, you appear to still be confused about the pedigree of the graphical symbol R. The original Semitic predecessors of R - chiefly, Phoenician **𐤓**- are all called Resh in their respective languages, which is also the word for "head".Thims: Firstly, letter R does not have a “Semitic predecessor“, i.e. letter R was NOT invented by Shem, Noah’s son. The name Shem was invented in Hebrew mythology in the year 2300A (-345), where as letter R was invented in the year 5300A (-3345), three-thousand yearly early, as evidenced in the tomb U-j number tags.https://preview.redd.it/ate558hi1fqc1.jpg?width=1185&format=pjpg&auto=webp&s=4178059682de1b564c99bf50206aad3482d83639 IgiMC: Meaning that, as any true objective linguist would at least consider, the Resh is derived from some head hieroglyph, as opposed to a completely non-matching hundroll.Thims: The following is what you are suggesting I consider:
Or:
The following shows the same thing in stone:https://preview.redd.it/8m5jalkz8fqc1.jpg?width=1205&format=pjpg&auto=webp&s=89c87fba9748351c6af57f32841dad5f220d7279 It looks to me like the third option is the best match? Namely, the ram head 𓍢 symbol matches the Phoenician R symbol 𐤓 which is called “head” in Hebrew. Does this make visual sense to you? Or do I have to poll the 4-year-olds again?https://preview.redd.it/kovgf48l9fqc1.jpg?width=1514&format=pjpg&auto=webp&s=0e1e96b82d842c6c84ee19b88399760e0f677b69 IgiMC: And third of all, etymology is not based on pictures. And that's what letters ultimately are - just pictures, which most of the language-wielding populace didn't even know until historically recently.Thims: In your own words, from this post, to decode the etymology of a word, such the word three 3️⃣:https://preview.redd.it/uxykfg5pcfqc1.jpg?width=1868&format=pjpg&auto=webp&s=f4b56dd68c0f30137432e3c33d60200f69f52e8a you have to first first look at the “pictures“ we call LETTERS, which are joined to form words, yes? The words highlighted here are real words, actually used by real people. Your hypothetical word *tréyes was never used by any person in reality, it is just a theoretical word.In sum: From his one example, showing:
PIE language theory, accordingly, has been disproved.IgiMC: Couldn't be more wrong.Thims: Your problem is that you don’t know the etymological difference between right from wrong, in English, Latin, Greek, German, or any other language, such as Hindi, where the word is dharma (धर्म) [ध-र-म] (dha-R-ma) (▽-𓏲-𓌳), which also has the Egyptian ram horn letter R in the word:https://preview.redd.it/rkb6oinqgfqc1.jpg?width=1192&format=pjpg&auto=webp&s=3b9537a7f160385c80bcccff0fc4096dda31791d IgiMC: If you want to go and slander some branch of science that is "methodologically problematic" and "prone to produce myths", I'd suggest psychology. Or economics. Or, if you want to stick to linguistics, semantic theory.Thims: The quotes you refer to are the opinions of Stefan Arvidsson, whose views I agree with.Quote cited: “The scholarship on the history of the Indo-Europeans has been more prone than other fields to produce myths, for two reasons. First, there is no direct evidence for the culture of the Indo-Europeans, with the result that researchers have used their imagination to a very high degree. It is only with the help of methodologically problematic linguistic and archaeological theories that they have been able to chisel an Indo-European culture into being.”— Stefan Arvidsson (A45/2000), Aryan Idols (pgs. 7-8)Arvidsson’s Wikipedia page: Arvidsson's PhD thesis examined Indo-European studies, and was published in English under the title Aryan Idols: The Indo-European Mythology as Ideology and Science (A51/2006). Arvidsson considers Indo-European studies to be a pseudoscientific field, and has described Indo-European mythology as "the most sinister mythology of modern times".Thims: You, in short, are defending pseudoscience. IE etymologies are FAKE science, plane and simple.Posts
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2024.03.23 22:31 IntentionDense5810 Interesting maps of uttarakhand pt 2 -
 | submitted by IntentionDense5810 to Uttarakhand [link] [comments] |
2024.03.22 01:01 JohannGoethe World languages Egyptian-based
 | submitted by JohannGoethe to LanguageOrigin [link] [comments] |
2024.02.17 15:43 Librarybug39 Offering: English, Seeking: Hindi/Urdu
Hi!
I am a former English as a Second Language teacher. I am nterested in practicing my Hindi and/or Urdu. I have an MA in South Asian Studies and have studied both of these languages at university and in India, but it has been a while and I would like to refresh my skills. I am currently doing daily lessons on HindiPod101. I love the beauty of South Asian poetry and literature, Urdu dramas (my favorite is Zindagi Gulzar Hai), and the rich cultures of the region.
My interest are: makeup, crime dramas, and reading. Message below for improved language skills and friendship.
submitted by Librarybug39 to language_exchange [link] [comments]
I am a former English as a Second Language teacher. I am nterested in practicing my Hindi and/or Urdu. I have an MA in South Asian Studies and have studied both of these languages at university and in India, but it has been a while and I would like to refresh my skills. I am currently doing daily lessons on HindiPod101. I love the beauty of South Asian poetry and literature, Urdu dramas (my favorite is Zindagi Gulzar Hai), and the rich cultures of the region.
My interest are: makeup, crime dramas, and reading. Message below for improved language skills and friendship.
2024.02.16 23:36 Barry_Wilkinson Ideas for tokiponizations of countries and languages
wan: Ireland should have a tokiponization based on the word in irish (Eire) , so perhaps ma Ele
tu: Since Wales has one based on Gymru, Scotland should have one based on Alba, so maybe Aluba
tu wan: Hindi has a name, so should urdu, so I propose toki Ulutu, or maybe toki Pakisan could be used? (but it is also an official language in some states of india)
leko: Taiwan could be ma Tawan (臺灣) , or ma Sonwa Minko (based on 中華民國 ) , although I prefer the first.
leko wan: Kosovo = Kosowa/Kosowo
leko tu: As a jan pi ma Oselija, here are some names for aussie (ma Osi?) states: Victoria = Witowija, New South Wales = Nijusawelu/Sawelu sin, Queensland= Kuwinlan (or ma pi jan wawa meli), Northern territory = Ensi (like Juke) ACT = Esiti, WA = Wesoselija, Tasmania = Tamenija/ Tasi, SA = Satoselija/ Oselija lete.
leko tu wan: Sanskrit should be Sankita/Sankalita
How are these?
submitted by Barry_Wilkinson to tokipona [link] [comments]
tu: Since Wales has one based on Gymru, Scotland should have one based on Alba, so maybe Aluba
tu wan: Hindi has a name, so should urdu, so I propose toki Ulutu, or maybe toki Pakisan could be used? (but it is also an official language in some states of india)
leko: Taiwan could be ma Tawan (臺灣) , or ma Sonwa Minko (based on 中華民國 ) , although I prefer the first.
leko wan: Kosovo = Kosowa/Kosowo
leko tu: As a jan pi ma Oselija, here are some names for aussie (ma Osi?) states: Victoria = Witowija, New South Wales = Nijusawelu/Sawelu sin, Queensland= Kuwinlan (or ma pi jan wawa meli), Northern territory = Ensi (like Juke) ACT = Esiti, WA = Wesoselija, Tasmania = Tamenija/ Tasi, SA = Satoselija/ Oselija lete.
leko tu wan: Sanskrit should be Sankita/Sankalita
How are these?
2024.02.10 00:03 ironmanhulkbstr SPOILER FOR THE MARVELS about kamala
still from "the marvels"
SPOILER POST SO DONT READ if you didnt watch the marvels and ms marvel.
this clip classes kamala as an inhuman instead of a mutant, which was hinted at in the end of the show. this is probably a mistake but i propose an explaination that she can be both. i came up with this randomly while watching a yt video so its not really well thought out and might have loopholes (speculation) we know mutant gene is what makes you a mutant, which is basically having dna alteration since birth which makes you "different". but inhumans get their predetermined powers from the mist thing. and since both of them have dna alterations since birth, both of them are mutants. just inhumans dont have their powers until they go through an event that unlocks their dormant powers. (this would mean wanda, quicksilver, kamala are all mutants and inhumans since they had powers since birth but something else unlocked their powers, charles, logan and other "mutants" in xmen usually have power since birth or get them through puberty on rare cases which is still natural) thoughts?
submitted by ironmanhulkbstr to marvelmemes [link] [comments]
SPOILER POST SO DONT READ if you didnt watch the marvels and ms marvel.
this clip classes kamala as an inhuman instead of a mutant, which was hinted at in the end of the show. this is probably a mistake but i propose an explaination that she can be both. i came up with this randomly while watching a yt video so its not really well thought out and might have loopholes (speculation) we know mutant gene is what makes you a mutant, which is basically having dna alteration since birth which makes you "different". but inhumans get their predetermined powers from the mist thing. and since both of them have dna alterations since birth, both of them are mutants. just inhumans dont have their powers until they go through an event that unlocks their dormant powers. (this would mean wanda, quicksilver, kamala are all mutants and inhumans since they had powers since birth but something else unlocked their powers, charles, logan and other "mutants" in xmen usually have power since birth or get them through puberty on rare cases which is still natural) thoughts?
2024.02.04 11:09 False-Manager39 Theth Punjabi Feature - "Ohdyaa'n putraa'n da-" (-yaa'n + male noun plural)
We know that Punjabi treats its female plurals very dfferently from Urdu/Hindi:
Ethay aeDiiyaa'n lamiiyaa'n chauRiiyaa'n gallaa'n nhiiyo keetiiyaa'n jaandiiyaa'n! (Yahaa'n itni lambi chauRi baatei'n nhi kii jaatee'n)
Inj-diiyaa'n hor vii bateyriiyaa'n shevaa'n pyiiaa'n hondiiyaa'n ne ohde kol (Esi our boht bhii sii cheeze'n paRi hoti hai'n uske paas)
Meriiyaa'n akkhaa'n (Merii aankhei'n)
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This also works with masculine plural nouns. However only in their instrumental forms.
VaDDay lok tey VaDDiiyaa'n gallaa'n VaDDyaa'n lokaa'n diiyaa'n VaDDiiyaa'n gallaa'n (Common phrase)
Ohday puttar "Hikk taa'n ohdyaa'n putraa'n (ne) menu baahLa tang keetii rakkhyaa ae!"
truTTay-bhajjay ghar tey truTTiiyaa'n-bhajjiiyaa'n baariiyaa'n truTTyaa'n-bhajjyaa'n gharaa'n diiyaa'n truTTiiyaa'n bhajjiiyaa'n baariiyaa'n
Inhaa'n puTTHyaa'n kammaa'n to'n na haTee'n kaday! (Sarcasm) (O, kehRay puTTHay kamm keetay ne mein?!)
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Video Examples:
"Tusee'n changyaa'n naseebaa'n de Shah o!" - Song by Talib Hussain Dard "Pata koi na aukhyaa'n safraa'n da"- Jhangochi legend Mansoor Malangi "kanDay usdyaa'n raahvaa'n to'n haTeynda rihaa'n" "Udyaa'n vaadyaa'n (promises) (ne) dil halaa chhoRyaa ae" "Maza kaalyaa'n baalaa'n da, tudhaa'n (tenu) channa kay pata? MaRhay dilay dyaa'n haalaa'n da" (Hindko song) "Doo'nh qisam dyaa'n bandyaa'n nu" (To two types of people) (Gujrati Majhi, good guy, speaks awesome) "Teryaa'n hukmaa'n te" - Jatki Poetry, very theth speaker "Ajj Dholay (ne) keeti ae call baRyaa'n Dangaa'n pichho'n"
"JaTT puTTHyaa'n kammaa'n da shonqii ae niii" - Good Eastern Punjabi song
submitted by False-Manager39 to ThethPunjabi [link] [comments]
Ethay aeDiiyaa'n lamiiyaa'n chauRiiyaa'n gallaa'n nhiiyo keetiiyaa'n jaandiiyaa'n! (Yahaa'n itni lambi chauRi baatei'n nhi kii jaatee'n)
Inj-diiyaa'n hor vii bateyriiyaa'n shevaa'n pyiiaa'n hondiiyaa'n ne ohde kol (Esi our boht bhii sii cheeze'n paRi hoti hai'n uske paas)
Meriiyaa'n akkhaa'n (Merii aankhei'n)
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This also works with masculine plural nouns. However only in their instrumental forms.
VaDDay lok tey VaDDiiyaa'n gallaa'n VaDDyaa'n lokaa'n diiyaa'n VaDDiiyaa'n gallaa'n (Common phrase)
Ohday puttar "Hikk taa'n ohdyaa'n putraa'n (ne) menu baahLa tang keetii rakkhyaa ae!"
truTTay-bhajjay ghar tey truTTiiyaa'n-bhajjiiyaa'n baariiyaa'n truTTyaa'n-bhajjyaa'n gharaa'n diiyaa'n truTTiiyaa'n bhajjiiyaa'n baariiyaa'n
Inhaa'n puTTHyaa'n kammaa'n to'n na haTee'n kaday! (Sarcasm) (O, kehRay puTTHay kamm keetay ne mein?!)
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Video Examples:
"Tusee'n changyaa'n naseebaa'n de Shah o!" - Song by Talib Hussain Dard "Pata koi na aukhyaa'n safraa'n da"- Jhangochi legend Mansoor Malangi "kanDay usdyaa'n raahvaa'n to'n haTeynda rihaa'n" "Udyaa'n vaadyaa'n (promises) (ne) dil halaa chhoRyaa ae" "Maza kaalyaa'n baalaa'n da, tudhaa'n (tenu) channa kay pata? MaRhay dilay dyaa'n haalaa'n da" (Hindko song) "Doo'nh qisam dyaa'n bandyaa'n nu" (To two types of people) (Gujrati Majhi, good guy, speaks awesome) "Teryaa'n hukmaa'n te" - Jatki Poetry, very theth speaker "Ajj Dholay (ne) keeti ae call baRyaa'n Dangaa'n pichho'n"
"JaTT puTTHyaa'n kammaa'n da shonqii ae niii" - Good Eastern Punjabi song
2024.01.27 05:48 HereComeDatBoi573 No in different languages
Afrikaans: nee Albanian: jo Amharic: አይ (a’i) Arabic: لا (la) Armenian: ոչ (voch) Azerbaijani: yox Basque: ez Belarusian: не (ne) Bengali: না (na) Bosnian: ne Bulgarian: не (ne) Catalan: no Cebuano: dili Chichewa: ayi Chinese (Simplified): 不 (bù) Chinese (Traditional): 不 (bù) Corsican: no Croatian: ne Czech: ne Danish: nej Dutch: nee Esperanto: ne Estonian: ei Filipino: hindi Finnish: ei French: non Frisian: nee Galician: non Georgian: არა (ara) German: nein Greek: όχι (óchi) Gujarati: ના (nā) Haitian Creole: non Hausa: a’a Hawaiian: ʻaʻole Hebrew: לא (lo) Hindi: नहीं (nahī̃) Hmong: tsis Hungarian: nem Icelandic: nei Igbo: mba Indonesian: tidak Irish: níl Italian: no Japanese: いいえ (iie) Javanese: ora Kannada: ಇಲ್ಲ (illa) Kazakh: жоқ (joq) Khmer: ទេ (teh) Korean: 아니요 (aniyo) Kurdish (Kurmanji): na Kyrgyz: жок (jok) Lao: ບໍ່ (baw) Latin: non Latvian: nē Lithuanian: ne Luxembourgish: nei Macedonian: не (ne) Malagasy: tsia Malay: tidak Malayalam: അല്ലോ (allō) Maltese: le Maori: kāo Marathi: नाही (nāhī) Mongolian: үгүй (ugui) Myanmar (Burmese): မဟုတ်ဘူး (ma hote bu) Nepali: होइन (ho’in) Norwegian: nei Pashto: نه (na) Persian: نه (na) Polish: nie Portuguese: não Punjabi: ਨਹੀਂ (nahī̃) Romanian: nu Russian: нет (net) Samoan: leai Scots Gaelic: na Serbian: не (ne) Sesotho: che Shona: aiwa Sindhi: نه (na) Sinhala: නැත (netha) Slovak: nie Slovenian: ne Somali: maya Spanish: no Sundanese: teu Swahili: hapana Swedish: nej Tajik: не (ne) Tamil: இல்லை (illai) Tatar: юк (yuk) Telugu: కాదు (kādu) Thai: ไม่ (mâi) Turkish: hayır Turkmen: ýok Ukrainian: ні (ni) Urdu: نہیں (nahī̃) Uyghur: ياق (yaq) Uzbek: yo’q Vietnamese: không Welsh: na Xhosa: hayi Yiddish: נייַן (nayn) Yoruba: rara Zulu: cha
submitted by HereComeDatBoi573 to no_or_youll_be_banned [link] [comments]
2024.01.25 21:42 Novel-Quit-3538 salam Chance me for LUMS (SDSB / MGSHSS)
VOLUNTEERING
INTERNSHIPS (Marketing/ major-Oriented)
Completed approximately 9 courses from institutions like Wharton (UPENN), UN, Cambridge, Meta, and Google.
MINOR EC's
Worst Part: SAT's
Scored 1160 (Best) ( again will take the test in march and also apply for LCAT in worst case agar is ma bi na ayan to wo submit krdun)
thanks for response
submitted by Novel-Quit-3538 to LUMS [link] [comments]
- Fundraising with the United Nations (2 weeks).
- President/Founder of Hasbe-e-Tofeeq (Fundraising for deserving kids facing financial constraints for 2 years). Proper team of 12 members with a presence in 5+ platforms.
- International Youth Club (Advocate).
INTERNSHIPS (Marketing/ major-Oriented)
- Red Bull Internship (2 weeks).
- TATA Internship (2 weeks).
- Psychology Internship (1 month) - Conducted seminars on mental health and suicide awareness.
Completed approximately 9 courses from institutions like Wharton (UPENN), UN, Cambridge, Meta, and Google.
MINOR EC's
- School Student Council President.
- Introduced and founded the Urdu(national language) symposium Club (school).
- Award: School's Ghalib.
- Sports Week House Captain for 2 years.
- School football team captain.
- Award for the best book review at the school level.
- Took junior classes throughout high school.
- founder LUMSguidancee club ( 110+ members)
Worst Part: SAT's
Scored 1160 (Best) ( again will take the test in march and also apply for LCAT in worst case agar is ma bi na ayan to wo submit krdun)
thanks for response
2024.01.16 11:08 RedditTraduction [Urdu] Quelle est la différence entre Allah Hafiz et Khuda Hafiz?
J'ai toujours pensé que le mot pour le bye en ourdou était Allah Hafiz, mais j'ai entendu quelqu'un dire Khuda Hafiz une fois et je ne l'ai jamais entendu auparavant. Je suis pakistanais-canadien et je n'ai jamais utilisé Allah Hafiz. J'ai demandé à l'un des membres de ma famille qui avait été élevé au Pakistan et ils ont dit que c'était «mal» et de ne pas utiliser le mot. Je suis curieux à ce sujet et est-il couramment utilisé ailleurs? Est-ce que cela fait même partie de la langue?
Traduit et reposté à partir de la publication mjnn1k de la communauté urdu. Pour retrouver la publication originale, insérez l'id de la publication après "reddit.com/"
submitted by RedditTraduction to redditenfrancais [link] [comments]
Traduit et reposté à partir de la publication mjnn1k de la communauté urdu. Pour retrouver la publication originale, insérez l'id de la publication après "reddit.com/"
2024.01.12 06:07 JohannGoethe Egypto 👁️⃤ Indo European languages
| | submitted by JohannGoethe to EgyptoIndoEuropean [link] [comments] |
2024.01.11 11:59 JohannGoethe Egyptian based languages
| | submitted by JohannGoethe to Alphanumerics [link] [comments] |
2023.12.28 19:49 lingshuaq Question regarding roots in Arabic loanwords and the pattern behind them.
Hey all, this is something I have been very curious about but don't know how to approach and can't find good resources for.
So as we know, a lot of Arabic loanwords in Urdu are from the root system and are hence connected to each other if they share the root sounds (eg, munasib, tanassub, ansab, mansoob, nasiib [not the one with suad], nasab with the roots nuun, seen, and be).
I want to know, where can I find a definitive guide on what prefixes, suffixes and vowels make what specific word. I'm kind of starting to notice a pattern but not quite:
For example, take the word form ma[1][2]uu[3] (1, 2 and 4 being the root consonants):
Thank you! I'm new to diving deep in Urdu grammar so understanding the root formations is not second nature to me. I studied Hindi and Sanskrit in school so as you can tell I'm not good at this lol.
Thanks so much and خدا حافظ
submitted by lingshuaq to Urdu [link] [comments]
So as we know, a lot of Arabic loanwords in Urdu are from the root system and are hence connected to each other if they share the root sounds (eg, munasib, tanassub, ansab, mansoob, nasiib [not the one with suad], nasab with the roots nuun, seen, and be).
I want to know, where can I find a definitive guide on what prefixes, suffixes and vowels make what specific word. I'm kind of starting to notice a pattern but not quite:
For example, take the word form ma[1][2]uu[3] (1, 2 and 4 being the root consonants):
- [aiyn][sheen][qaf]: maa'shuuq - beloved (or recipient of 'ishq/love?)
- [qaf][te][laam]: maqtuul - killed, slain (recipient of qatl/murder?)
- [nuun][seen][be]: mansuub - related to, connected with (recipient of attribution??? [a bit of a stretch])
- [ghayn][ra][laam]: maghroor - ghamandi, proud, arrogant (recipient of ghuroor? again a bit of a stretch)
Thank you! I'm new to diving deep in Urdu grammar so understanding the root formations is not second nature to me. I studied Hindi and Sanskrit in school so as you can tell I'm not good at this lol.
Thanks so much and خدا حافظ
2023.12.13 00:04 EthicsOnReddit How to Better Understand and Study Hadith From A Shia Perspective
I think this brother makes some very important and crucial points that laymen need to understand prior to getting into our hadith books. We are not the same in terms of just blatantly reading and accepting hadiths like that of bukhari and muslim for example. There is a scientific approach.
Written by Sayyid Ali https://iqraonline.net/how-to-better-understand-and-study-hadith/
Narrations (ahadith) make up one of the most important sources of Islamic knowledge and are subsequently greatly utilized in various different Islamic sciences. In order to best make use of narrations, it is imperative to have a good and correct understanding of them before making or basing conclusions based off of them.
A correct and deep understanding of narrations will not only deepen one’s understanding of Islam, but also perhaps broaden one’s perspective on many other topics. We will be looking at some of the main factors that play an important role in understanding ahadith correctly and deeply, while also pointing out a few issues that can act as barriers to attaining a better understanding. This post is essentially a summary of a recent book I read, titled Darsnameh-ye Fahm-e Hadith.
The jurisprudence of hadith is a science that deals with the analysis of the content (matn) of a narration, for the purpose of correctly understanding the meaning – that which a narrator intended to get across. This science is inclusive of other sub-fields such as the study of Ilm ul-Rijal, chain of narrations, and the content. It also relies on other information one has at their disposal, such as history and familiarity with books and their authors.
Why Attempt to Understand the Hadith Better?
Imam Sadiq (as) has been reported to have said:
Many times misunderstanding a narration is worse than not understanding, or even not reading a narration at all. A true and deep understanding of narration can have an effect on a person’s belief as the most understanding of the believers are those who understand the meaning of narrations – and this is natural. There are a few narrations by the Imams that signify this, such as this report attributed to Imam Sadiq (as) in Ma’ani al-Akhbar of Sheikh Saduq:
Understanding the Strength of a Narration
One of the most fundamental thing to do when intending to study narrations is to evaluate its strength. Scholars have used different methodologies to strengthen and weaken the authenticity of narrations and it is important to become familiar with them and trying to get a better understanding of these methods. It is clear from the works of Ibn Taoos and Allamah Hilli, that the meaning of an “authentic” narration differed between the earlier scholars (qudama) and the later ones.
Various different approaches have been taken to weaken traditions throughout history. For example Allamah Majlisi weakens Misbah al-Shari’ah by saying that the words of it are not in accordance to what can be found in other words of the Imams.[3] Meaning, the wordings does not seem fitting of what can be seen in the general overall hadith literature. So we see that one of the ways that books or narrations were and are weakened, is through analyzing the content itself. Yusuf Bahrani says something similar – despite being an Akhbari – as he rejects a narration that suggests that iron is impure (najis). Sunni hadith scholars have also written similar works and utilized similar methods to weaken narrations.
Likewise, different approaches have also been used to strengthen traditions. Sheikh Tusi is one well known example of a scholar who would strengthen narrations even if the chain of narrators was weak, simply by looking at the content.[4] Ahmed bin Abi Talib Tabrasi does not bring any chain of narrations in his al-Ihtijaj, because he says that the scholars have had a consensus on these and that they are not against rationality. Muhaqqiq Hilli in his al-Mu’tabar[5] also suggests the same and many scholars of akhlaq take this approach as well. Mulla Sadra does the same in his exegeses of al-Kafi by mentioning that while a chain of a certain narration is weak, there is no issue with its content. However, it should be understood that when a narration is strengthened through this method, it does not necessarily mean it helps you arrive at certainty.
Abul Hasan Shi’rani (ابوالحسن شعراني) says in a marginal wrote written on Sharh of al-Kafi of Mulla Saleh Mazandarani that: إنّ الضعفَ بحَسَبِ الأسنادِ لاينافي صِحَّه المَضامينِ – that is: a narration deemed weak based on its chain of narrators, does not discredit the authenticity of the subjects (i.e. content).
General Overview of Understanding Narrations
Many narrations can’t be understood after reading them once or by hearing them once, even if the content is very short. The stages to understanding narrations are not easy, but they can be limited down to two fundamental stages: 1) Understanding the content, and 2) Understanding the purpose of the narration.
In the first stage, one must try to understand and analyze the words that have been utilized in a narration. We must identify the position and relationship of each word with each other in the content. Only after this can one arrive at a basic understanding of the content. In Usul al-Fiqh this is referred to as dhuhur al-awwali or murad al-isti’mali.
In the second stage, one must identify that the content of the narration is really what the narrator intended to get across, and that it was not a joke, sarcasm, or something in which the true message is being concealed. For example a statement such as “the door is open”, could mean that one is giving a suggestion to someone to close the door, or suggesting someone to come inside. To determine this, we are in need of knowing a lot more than just the content, and rather need to know about context, history, social norms etc.
Therefore, being able to understand narrations is not always an easy task and requires a lot of effort. Before being able to embark on this task, two further questions need to be answered: 1) Is the content in our hands truly a narration, and 2) Is the content of the narration this very content that we possess.
The first gives us satisfaction that it is a narration to begin with, while the second prevents us from trying to fix the narration from any possible alterations that could have influenced it. After this, we can attribute its content to being what is defined as a hadith.
The answer to the very first question is reliant on Ilm ul-Rijal and history, and by history we mean, to know what the earliest sources have said. The second question also helps us bring satisfaction in the sense that what we have is truly a correct narration with the intended meaning of the narrator not changed. For example, in this statement from a narration from al-Kafi[6]:
Required Tools
Morphology & Vocabulary
After confirming that a hadith is truly a hadith, we need to start looking and understanding the apparent meaning of the content. For this, one needs to be familiar with Sarf (morphology), Fiqh ul-Lughat, and Ghareeb ul-Hadith.
Since diacritical marks were not generally put in the Arabic text, one can encounter issues when trying to understand which word is being used. For example, Imam Sadiq (as) has reported to have said[7]:
Being equipped with the knowledge of Sarf, can also help us see the beauty and depth of some of the words that were used in narrations, particularly those that point towards emphasis.
In regards to identifying words, there are two approaches to take: 1) Taqleedi, and 2) Ijtihadi. Ijtihadi is used less since it is lengthy and time consuming. In terms of taqleed (imitating), the best method is to refer to books of vocabulary. Although it is important to discover the meaning of a word that was implied when it was used during the time a narration was narrated. In terms of the ijtihadi route, it is important that a person is an expert linguistic.
As for Ghareeb ul-Hadith, it refers to words that are used in a narration that are not common and their meanings are hard to decipher. One of the best books in this subject is al-Nihaya of Ibn Athir. Many times one may also need to look into poetry to see how certain words were being used and with what meaning. Books on Furuq al-Lughat are also important to refer to when synonyms are used.
At times, a meaning of a word can really be illustrated by looking at its opposite. A good example of this is the hadith that lists out the soldiers of intelligence and ignorance[9] where the characteristics are all opposites of each other.
Syntax & Eloquence
Being able to identify the syntax of a sentence is imperative. Since majority of the times a narration was said in formal Arabic, Arabic Syntax (Nahw) teaches us the rules of Fusha Arabic. Being familiar with the style of speech is another factor that can help you understand a narration. One easy way to determine what and how to read a narration is to see if anything similar has been said in another similar narration that was easier to understand. On the contrary, one of the more difficult things to do is to identify the meaning of compound words – something that dictionaries do not often provide. Metaphors are also heavily used in narrations, and they accompany meanings that are not always understood on a first glance.
For example, the Prophet (pbuh) once told Imam Ali to: قُمْ فَاقْطَعْ لِسانَهُ (“stand up and cut his tongue”)[10] – one must not understand this as a physical cutting, rather the Prophet (pbuh) was asking the Imam to silence a poet.
Collecting and Analyzing the Context
Knowing the context of a narration is extremely important and most of the times it can change the implication of the meaning completely. Take into consideration whether important words being used in a narration are corresponding completely with the meaning of the word (dalalat mutabiqi) or implying part of its meaning (dalalat tadhammuni) or implying necessitation (dalalat iltizami) of another subject besides the word itself.
We can divide the topic of context into two parts. If a context is mentioned in the narration itself, it is called a Muttasil (connected) context. If it is not mentioned in the narration then it is referred to as Munfasil (disconnected). If the Muttasil is in words themselves, it is called Lafzi (textual), otherwise it is called Maqami.
A context that is Muttasil is mostly Lafzi and it is either a word or a sentence in a narration that helps us understand the context. A Muttasil can further be divided into 3: Tadhmeen**,** Ta’leel and Question of a Narrator.
Tadhmeen: is when words of one person are mixed up with the words of another to better illustrate the context. Tadhmeen itself can be divided into ayat, hadith, idioms and poetry.
Ayat: When Imam Sajjad (as) says[11]: يا سَوْأتاهُ لِمَنْ غَلَبَتْ اِحْداتُهُآحادُهُ عَشَراتِه – one can recall the verse of Surah al-An’am 160
Hadith: In terms of ahadith, the Imams would often use the words of the Prophet or the previous Imam to help one understand a narration
Idioms & Metaphors: Idioms are used at times to help explain the content of a narration. Refer to Sermon 35 of Nahj ul-Balagha to see how Imam Ali (a) brings a lot of metaphors and idioms such as: وَ ضَنَّ الزَّنْدُ بِقَدْحِهِ and لَوْ کانَ يطَاعُ لِقَصِيرٍ أَمْرٌ
Poetry: Poetic verses helps in understanding context as well and summarizes a lot of content and meaning in just a few words
Ta’leel: is when a narrator actually explains the reason for why something was said or done the way that it was or for the reader to understand the cause and effect or the relationship between the words that are being used.
Question of a Narrator: a lot of narrations are in fact responding to questions asked by individuals. This can even been proven by looking at the works of Masail of Ali bin Ja’far and other similar works compiled based off of question and answer sessions held with the Imams.
Understanding the Reason for why a Statement was Said
Just like we tend to get familiar with the context of the revelation of verses of the Qur’an, we should get familiar with the reasoning for why a hadith was recorded or narrated.
We must analyze history and see what was going on at the time for a narrator to ask such a question or for it to be recorded in the books. This could mean that we look into books of history, tafseer or any other relevant material, collectively. For example, trying to understand the sermon of Imam Husain (a) on his way to Karbala requires one to understand the external environment of the time. Another example is as follow:
Forming a Family of Narrations
One of the contextual signs to look for in a narration is a context that is Munfasil – which are also mostly words. In the case of narrations, the best Munfasil context are narrations themselves that are similar in nature.
By looking at a family of narrations, we can get a lot of information about the subject. Tools and concepts that one learns in Usul al-Fiqh are also important to utilize in this process.
Many times a narration is repeated, but not with the same words – rather its meaning. Many narrators have simply narrated the meaning of a narration that they had originally heard; although they have therefore made mistakes as well. Many times numerous narrations have the same meaning, but not each of them can be considered reliable or unreliable. We have to reconcile them to see what wordings are the most reliable in order to get the most correct meaning, from all of them collectively.
This has always been a tradition of the Hadith scholars. When looking at most of our ahadith works, you will see that they have been categorized under different subjects that all give specific meanings. Hurr al-Amili is a great example of employing this method in his Wasael ul-Shi’a. The most important benefit of categorizing ahadith in a single family of subjects, is to determine the rules, and the overall message that these narrations are trying to deliver.
Doing so also helps up find the relationship of the meaning of words with what they are implying in a narration. Furthermore, it helps us determine whether a ruling is applicable to all, in all cases, or does it have any conditions. An example of a condition or limitation put on a rule is as follow[13]: اَلْعِتابُ حَياه الْمَوَدَّه which becomes conditioned by these two narrations[14] [15]: کَثْرَه الْعِتابِ تُؤذنُ بِالاِرْتيابِ and إياکَ أنْ تُکَرِّرَ الْعَتَبَ؛ فَإنَّ ذلِکَ يُغْرِي بِالذَّنْبِ وَ يُهَوِّنُ الْعَتَبَ
Trying to collect and form a family of narrations is not always fast or easy despite the technology that exists today. The first step is to look at the works of the older scholars to see how they treated narrations on any given subject. One must get a familiarity with the different subjects of narrations and all the narrations themselves before being able to embark on this task. Looking into treatises or books specific to certain subjects that have more research done into them with regards to the narrations is also important and beneficial. For example, the book Musadaqah al-Ikhwan of Sheikh Saduq which is about brotherhood, should be looked into if one wishes to read and understand more about such a topic.
Utilizing dictionaries is another task that is crucial. For example, if a topic of a narration is to do with truthfulness, we can look up a Qur’anic dictionary that explains what Sidq means and presents verses or other ahadith that explain the subject in more detail. This helps us see our ahadith in a much better light as well.
For example, a narration from Imam Ali[16]: لا تَباغَضُوا، فَإنَّهَا الْحالِقَه can only be correctly translated when other narrations from the same family of narrations regarding the word al-haliqah will be read and studied. A second example is from Imam Ali[17]: قيمَه کُلِّ امْرِئٍ ما يُحْسِنُهُ which would also need to be understood in light of all related narrations.
Just like we refer to synonyms and even antonyms to become familiar with the full meaning of any given word, we should try to do the same with words being used in narrations. In this case, we need to look at narrations that have a relationship with each other and narrations discussing contrary opposite ideas.
Dealing with Contradictory Narrations
Knowing how to deal with contradictory narrations is very important and a skill itself. There were books written on topics where contradictory reports were reconciled with each other. Although one must be careful of considering something to be contradictory as opposed to something that was said differently due to a different context, a few things can alter a narration. Namely: misunderstanding, dissimulation, lack of context, transmission of meaning, fabrication, a ruling being revealed in stages, different level and understanding of the audience and narrators, content being specific to a certain subject or time in history, intentional or unintentional alterations, and legal rulings pertaining to certain scenarios as opposed to being absolute.
When one finds a narration that appears to be contradictory, there are a few possible solutions to it. One can attribute the ruling or the subject matter of a narration to necessity, to dissimulation, or attribute a word to mean undesirability or desirability, attribute a command to mean abandoning or permitting something, or attribute a law to have become abrogated. Attributing something to being abrogated should be one of the last options one should resort to in order to reconcile a contradiction. Not a lot of jurists have resorted to this option either, and the examples are also extremely limited.
After developing a good understanding of a narration, it is important to also reconcile it with other sciences that we have at our disposal today. This could include science, medicine, economics, psychology, sociology etc. Knowledge of non-hadith literature is important to see how the essence of the words of the Imams apply today. However, these non-ahadith sciences can have two effects on understanding hadith: 1) creating more questions and discussions and 2) dispute and opposition – both of which need to be dealt with accordingly. Looking into the works of other scholars of hadith is also important – particularly older scholars, as they were living in an environment where the familiarity with the content was being experienced first-hand.
Barriers to Understanding Narrations
There are certain barriers that prevent us from understanding the content and other barriers are related to our second purpose of understanding narrations, which is to understand the purpose of why a narrator narrated a particular narration.
1) Tasheef and Tadheef: which can be divided into written and heard. These could possibly be a wide range of errors, such as incorrectly copying manuscripts or mishearing something. For example, a narration says: کانَ النَّبِىُّ صلي الله عليه و آله يَسْتَحِبُّ الْعَسَلَ يَوْمَ الْجُمُعَه – which makes it seem that eating honey (الْعسل) is desirable on Friday, when in reality it is referring to ghusl (الْغسل) of Friday.
Another narration from Imam Sadiq (as) says[18]: اَلزّيارَه تثبتُ الْمَوَدَّه whereas in another manuscript it was: اَلزّيارَه تُنْبِتُ الْمَوَدَّ – and it changes the whole meaning.
As for how a narration can be misheard, it is when you hear a word wrong, especially if their pronunciation is very close to each other. For example[19]: مَن استغنَي بِعقلِه ضلّ can have different meanings if someone says زلّ or ذلّ instead of ضلّ. The best way to identify these mistakes is by looking at different manuscripts and exegeses written by other scholars.
2) Synonyms: the best way to determine if a word has been misplaced, is by looking at the context (muttasil or munfasil). For example, the hadith: اِخْتِلافُ أُمَّتي رَحْمَه could mean difference of opinions, or it could just meet meeting and greeting (the latter is what we understand from the narrations).
3) Confusing technical meanings with custom: only a certain `Urf (custom) can understand customary meanings and we should try to see what a certain word meant when it was heard by someone in the relevant society. A good example of this is the word Salat when reading narrations that mention this word.
4) Mixing the Farsi or Urdu meaning with Arabic: for someone who know Farsi, Urdu or both, should be aware that certain words may be the same, but don’t necessarily have the same meaning or usage. For example a narration from Imam Ali (as) says[20]: اَلْمَرْأه رَيحانَه وَ لَيسَتْ بِقَهْرَمانَه – the word qahraman means a wrestler in Farsi, whereas in Arabic it has a totally different meaning of administrator.
5) Analyzing sentences incorrectly: if someone decides to just looks and understand one part of a narration, for example[21]: اِنَّمَا الشُّؤمُ فِي الثَّلاثَه: اَلْفَرَسُ وَ الْمَرْأه وَ الدّارُ it will cause problems. However determining what came before that sentence, which was …إنْ کانَ الطَّيرَه في شَيءٍ فَفي and after it, which was کانَ أهْلُ الْجاهِلِيه يقُولُونَ can resolve our issues. Both parts are taken from 2 different narrations. In other cases, one may simply misread a sentence in a narration and understand something completely opposite of what the narration is trying to say.
Other factors that can become a barrier are following one’s hawa-un-nafs (egoistic desires) and bias. These become barriers and cause many issues in understanding a narration correctly. Many movements and sects were formed due to this very purpose. Not being able to recognize the tone of speech can also become a barrier. Being able to tell the tone to be a question, astonishment, rejection, or sarcasm is a skill that one needs to develop and takes time.
Ultimately when one decides to pursue hadith studies, they must try to understand the complete purpose of a narration by examining it in light of the family of narrations and also recognize the difficulties that are part and parcel of this process. This is to say, it is not sufficient to just read a narration or two on any given subject in order to arrive at a conclusion.
[1] Ma’ani al-Akhbar, Chapter 1, Hadith #3, Page 2
[2] Ibid
[3] Bihar al-Anwar, volume 1, Page 32
[4] Iddat al-Usul, volume 1, page 151 and 155
[5] Volume 1, page 29
[6] Usul al-Kafi, volume 2, Chapter on Ikhtilal al-Dunya bi al-Deen
[7] Usul al-Kafi, volume 3, Chapter on al-Mudarah
[8] Allamah Majlisi has discussed this in Mirat al-Uqool, Volume 8, page 230
[9] See Usul al-Kafi, volume 1, hadith #14 in the book of Aql wa Jahl
[10] Kitab al-Irshad, page 147
[11] Tuhaf al-Uqool, page 281
[12] Nahj al-Balagha, Saying 473
[13] Ghurar al-Hikam
[14] Ibid
[15] Ibid
[16] Tuhaf al-Uqool, page 152
[17] Al-Amali of Sheikh Saduq, page 447
[18] Al-Ja`fariyyat, page 153
[19] Ghurar al-Hikam
[20] Nahj al-Balagha, Letter 31
[21] `Awali al-Liali, volume 1, page 136
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Written by Sayyid Ali https://iqraonline.net/how-to-better-understand-and-study-hadith/
Narrations (ahadith) make up one of the most important sources of Islamic knowledge and are subsequently greatly utilized in various different Islamic sciences. In order to best make use of narrations, it is imperative to have a good and correct understanding of them before making or basing conclusions based off of them.
A correct and deep understanding of narrations will not only deepen one’s understanding of Islam, but also perhaps broaden one’s perspective on many other topics. We will be looking at some of the main factors that play an important role in understanding ahadith correctly and deeply, while also pointing out a few issues that can act as barriers to attaining a better understanding. This post is essentially a summary of a recent book I read, titled Darsnameh-ye Fahm-e Hadith.
The jurisprudence of hadith is a science that deals with the analysis of the content (matn) of a narration, for the purpose of correctly understanding the meaning – that which a narrator intended to get across. This science is inclusive of other sub-fields such as the study of Ilm ul-Rijal, chain of narrations, and the content. It also relies on other information one has at their disposal, such as history and familiarity with books and their authors.
Why Attempt to Understand the Hadith Better?
Imam Sadiq (as) has been reported to have said:
حديثٌ تَدْريهِ خيرٌ من ألفٍ تَرْويهِ
Understanding one narration, is better than narrating a thousand. [1]Many times misunderstanding a narration is worse than not understanding, or even not reading a narration at all. A true and deep understanding of narration can have an effect on a person’s belief as the most understanding of the believers are those who understand the meaning of narrations – and this is natural. There are a few narrations by the Imams that signify this, such as this report attributed to Imam Sadiq (as) in Ma’ani al-Akhbar of Sheikh Saduq:
يا بُنَيّْ، اِعْرِف منازلَ الشِّيعَه على قَدرِ روايتِهِم و معرفتِهِم، فإنّ المعرفه هِيَ الدِّرايَه لِلرِّوايَه و بالدّراياتِ لِلرِّواياتِ يَعلُو المؤمنُ إلى أقصى درجاتِ الإيمان. إنّي نظرتُ في کتابٍ لعلىٍّ عليه السلام فَوَجدتُ في الکتابِ أَنّ قيمه کلِّ امرِئٍ و قدرَه معرفتُه. إنّ اللهَ ـ تبارَک وَ تَعالى ـ يُحاسِبُ النَّاسَ على قَدْرِ ما آتاهُم مِنَ العُقُولِ في دارِ الدُّنيا
O my son, recognize the ranks of Shi`a according to the amount of their narrations and their understanding thereof. Indeed this understanding is his cognizance of the narration and through cognizance of the narrations the believer rises to the highest level of faith. Indeed I glanced upon the Book of Ali (as) and I found therein: Indeed every man’s worth and importance is his ma’rifah (understanding). Allah, the Blessed and High, judges man according to the level of intellect accorded to him in this world. [2]Understanding the Strength of a Narration
One of the most fundamental thing to do when intending to study narrations is to evaluate its strength. Scholars have used different methodologies to strengthen and weaken the authenticity of narrations and it is important to become familiar with them and trying to get a better understanding of these methods. It is clear from the works of Ibn Taoos and Allamah Hilli, that the meaning of an “authentic” narration differed between the earlier scholars (qudama) and the later ones.
Various different approaches have been taken to weaken traditions throughout history. For example Allamah Majlisi weakens Misbah al-Shari’ah by saying that the words of it are not in accordance to what can be found in other words of the Imams.[3] Meaning, the wordings does not seem fitting of what can be seen in the general overall hadith literature. So we see that one of the ways that books or narrations were and are weakened, is through analyzing the content itself. Yusuf Bahrani says something similar – despite being an Akhbari – as he rejects a narration that suggests that iron is impure (najis). Sunni hadith scholars have also written similar works and utilized similar methods to weaken narrations.
Likewise, different approaches have also been used to strengthen traditions. Sheikh Tusi is one well known example of a scholar who would strengthen narrations even if the chain of narrators was weak, simply by looking at the content.[4] Ahmed bin Abi Talib Tabrasi does not bring any chain of narrations in his al-Ihtijaj, because he says that the scholars have had a consensus on these and that they are not against rationality. Muhaqqiq Hilli in his al-Mu’tabar[5] also suggests the same and many scholars of akhlaq take this approach as well. Mulla Sadra does the same in his exegeses of al-Kafi by mentioning that while a chain of a certain narration is weak, there is no issue with its content. However, it should be understood that when a narration is strengthened through this method, it does not necessarily mean it helps you arrive at certainty.
Abul Hasan Shi’rani (ابوالحسن شعراني) says in a marginal wrote written on Sharh of al-Kafi of Mulla Saleh Mazandarani that: إنّ الضعفَ بحَسَبِ الأسنادِ لاينافي صِحَّه المَضامينِ – that is: a narration deemed weak based on its chain of narrators, does not discredit the authenticity of the subjects (i.e. content).
General Overview of Understanding Narrations
Many narrations can’t be understood after reading them once or by hearing them once, even if the content is very short. The stages to understanding narrations are not easy, but they can be limited down to two fundamental stages: 1) Understanding the content, and 2) Understanding the purpose of the narration.
In the first stage, one must try to understand and analyze the words that have been utilized in a narration. We must identify the position and relationship of each word with each other in the content. Only after this can one arrive at a basic understanding of the content. In Usul al-Fiqh this is referred to as dhuhur al-awwali or murad al-isti’mali.
In the second stage, one must identify that the content of the narration is really what the narrator intended to get across, and that it was not a joke, sarcasm, or something in which the true message is being concealed. For example a statement such as “the door is open”, could mean that one is giving a suggestion to someone to close the door, or suggesting someone to come inside. To determine this, we are in need of knowing a lot more than just the content, and rather need to know about context, history, social norms etc.
Therefore, being able to understand narrations is not always an easy task and requires a lot of effort. Before being able to embark on this task, two further questions need to be answered: 1) Is the content in our hands truly a narration, and 2) Is the content of the narration this very content that we possess.
The first gives us satisfaction that it is a narration to begin with, while the second prevents us from trying to fix the narration from any possible alterations that could have influenced it. After this, we can attribute its content to being what is defined as a hadith.
The answer to the very first question is reliant on Ilm ul-Rijal and history, and by history we mean, to know what the earliest sources have said. The second question also helps us bring satisfaction in the sense that what we have is truly a correct narration with the intended meaning of the narrator not changed. For example, in this statement from a narration from al-Kafi[6]:
ويل للذين يجتنبون الدنيا بالدين
We notice that in other manuscripts, instead of (يجتنبون) the verb (يختلون) or (يجتلبون ) has been used. Trying to confirm which verb is the most relevant and correct one in this narration is what answers our second question.Required Tools
Morphology & Vocabulary
After confirming that a hadith is truly a hadith, we need to start looking and understanding the apparent meaning of the content. For this, one needs to be familiar with Sarf (morphology), Fiqh ul-Lughat, and Ghareeb ul-Hadith.
Since diacritical marks were not generally put in the Arabic text, one can encounter issues when trying to understand which word is being used. For example, Imam Sadiq (as) has reported to have said[7]:
إنَّ قَوْماً مِنَ النّاسِ قَلَّتْ مُداراتُهُمْ لِلنَّاسِ فَأُنفُوا مِنْ قُرَيشٍ
The verb أنفوا can have multiple possible readings, either on the paradigm from Baab of If’aal, or as a passive verb tense of a thulathi mujarrad – both of which will give different meanings.[8]Being equipped with the knowledge of Sarf, can also help us see the beauty and depth of some of the words that were used in narrations, particularly those that point towards emphasis.
In regards to identifying words, there are two approaches to take: 1) Taqleedi, and 2) Ijtihadi. Ijtihadi is used less since it is lengthy and time consuming. In terms of taqleed (imitating), the best method is to refer to books of vocabulary. Although it is important to discover the meaning of a word that was implied when it was used during the time a narration was narrated. In terms of the ijtihadi route, it is important that a person is an expert linguistic.
As for Ghareeb ul-Hadith, it refers to words that are used in a narration that are not common and their meanings are hard to decipher. One of the best books in this subject is al-Nihaya of Ibn Athir. Many times one may also need to look into poetry to see how certain words were being used and with what meaning. Books on Furuq al-Lughat are also important to refer to when synonyms are used.
At times, a meaning of a word can really be illustrated by looking at its opposite. A good example of this is the hadith that lists out the soldiers of intelligence and ignorance[9] where the characteristics are all opposites of each other.
Syntax & Eloquence
Being able to identify the syntax of a sentence is imperative. Since majority of the times a narration was said in formal Arabic, Arabic Syntax (Nahw) teaches us the rules of Fusha Arabic. Being familiar with the style of speech is another factor that can help you understand a narration. One easy way to determine what and how to read a narration is to see if anything similar has been said in another similar narration that was easier to understand. On the contrary, one of the more difficult things to do is to identify the meaning of compound words – something that dictionaries do not often provide. Metaphors are also heavily used in narrations, and they accompany meanings that are not always understood on a first glance.
For example, the Prophet (pbuh) once told Imam Ali to: قُمْ فَاقْطَعْ لِسانَهُ (“stand up and cut his tongue”)[10] – one must not understand this as a physical cutting, rather the Prophet (pbuh) was asking the Imam to silence a poet.
Collecting and Analyzing the Context
Knowing the context of a narration is extremely important and most of the times it can change the implication of the meaning completely. Take into consideration whether important words being used in a narration are corresponding completely with the meaning of the word (dalalat mutabiqi) or implying part of its meaning (dalalat tadhammuni) or implying necessitation (dalalat iltizami) of another subject besides the word itself.
We can divide the topic of context into two parts. If a context is mentioned in the narration itself, it is called a Muttasil (connected) context. If it is not mentioned in the narration then it is referred to as Munfasil (disconnected). If the Muttasil is in words themselves, it is called Lafzi (textual), otherwise it is called Maqami.
A context that is Muttasil is mostly Lafzi and it is either a word or a sentence in a narration that helps us understand the context. A Muttasil can further be divided into 3: Tadhmeen**,** Ta’leel and Question of a Narrator.
Tadhmeen: is when words of one person are mixed up with the words of another to better illustrate the context. Tadhmeen itself can be divided into ayat, hadith, idioms and poetry.
Ayat: When Imam Sajjad (as) says[11]: يا سَوْأتاهُ لِمَنْ غَلَبَتْ اِحْداتُهُآحادُهُ عَشَراتِه – one can recall the verse of Surah al-An’am 160
Hadith: In terms of ahadith, the Imams would often use the words of the Prophet or the previous Imam to help one understand a narration
Idioms & Metaphors: Idioms are used at times to help explain the content of a narration. Refer to Sermon 35 of Nahj ul-Balagha to see how Imam Ali (a) brings a lot of metaphors and idioms such as: وَ ضَنَّ الزَّنْدُ بِقَدْحِهِ and لَوْ کانَ يطَاعُ لِقَصِيرٍ أَمْرٌ
Poetry: Poetic verses helps in understanding context as well and summarizes a lot of content and meaning in just a few words
Ta’leel: is when a narrator actually explains the reason for why something was said or done the way that it was or for the reader to understand the cause and effect or the relationship between the words that are being used.
Question of a Narrator: a lot of narrations are in fact responding to questions asked by individuals. This can even been proven by looking at the works of Masail of Ali bin Ja’far and other similar works compiled based off of question and answer sessions held with the Imams.
Understanding the Reason for why a Statement was Said
Just like we tend to get familiar with the context of the revelation of verses of the Qur’an, we should get familiar with the reasoning for why a hadith was recorded or narrated.
We must analyze history and see what was going on at the time for a narrator to ask such a question or for it to be recorded in the books. This could mean that we look into books of history, tafseer or any other relevant material, collectively. For example, trying to understand the sermon of Imam Husain (a) on his way to Karbala requires one to understand the external environment of the time. Another example is as follow:
قيلَ لِعَلِي عليه السلام: لَوْ غَيرْتَ شَيبَکَ يا أميرَالمُؤمِنينَ، فَقالَ: اَلْخِضابُ زينَه وَ نَحْنَ قَوْمٌ في مُصيبَه
Imam Ali (as) was asked to colour and dye his grey hair, but he replied saying that it would be a sign of adornment, whereas we are a nation that is under a calamity. Syed Radhi says that Imam Ali (as) didn’t colour his beard because he was mourning for the Prophet[12], when in reality, this narration was said during the time when they were returning from the Battle of Siffeen and was decades after the demise of the Prophet (pbuh).Forming a Family of Narrations
One of the contextual signs to look for in a narration is a context that is Munfasil – which are also mostly words. In the case of narrations, the best Munfasil context are narrations themselves that are similar in nature.
By looking at a family of narrations, we can get a lot of information about the subject. Tools and concepts that one learns in Usul al-Fiqh are also important to utilize in this process.
Many times a narration is repeated, but not with the same words – rather its meaning. Many narrators have simply narrated the meaning of a narration that they had originally heard; although they have therefore made mistakes as well. Many times numerous narrations have the same meaning, but not each of them can be considered reliable or unreliable. We have to reconcile them to see what wordings are the most reliable in order to get the most correct meaning, from all of them collectively.
This has always been a tradition of the Hadith scholars. When looking at most of our ahadith works, you will see that they have been categorized under different subjects that all give specific meanings. Hurr al-Amili is a great example of employing this method in his Wasael ul-Shi’a. The most important benefit of categorizing ahadith in a single family of subjects, is to determine the rules, and the overall message that these narrations are trying to deliver.
Doing so also helps up find the relationship of the meaning of words with what they are implying in a narration. Furthermore, it helps us determine whether a ruling is applicable to all, in all cases, or does it have any conditions. An example of a condition or limitation put on a rule is as follow[13]: اَلْعِتابُ حَياه الْمَوَدَّه which becomes conditioned by these two narrations[14] [15]: کَثْرَه الْعِتابِ تُؤذنُ بِالاِرْتيابِ and إياکَ أنْ تُکَرِّرَ الْعَتَبَ؛ فَإنَّ ذلِکَ يُغْرِي بِالذَّنْبِ وَ يُهَوِّنُ الْعَتَبَ
Trying to collect and form a family of narrations is not always fast or easy despite the technology that exists today. The first step is to look at the works of the older scholars to see how they treated narrations on any given subject. One must get a familiarity with the different subjects of narrations and all the narrations themselves before being able to embark on this task. Looking into treatises or books specific to certain subjects that have more research done into them with regards to the narrations is also important and beneficial. For example, the book Musadaqah al-Ikhwan of Sheikh Saduq which is about brotherhood, should be looked into if one wishes to read and understand more about such a topic.
Utilizing dictionaries is another task that is crucial. For example, if a topic of a narration is to do with truthfulness, we can look up a Qur’anic dictionary that explains what Sidq means and presents verses or other ahadith that explain the subject in more detail. This helps us see our ahadith in a much better light as well.
For example, a narration from Imam Ali[16]: لا تَباغَضُوا، فَإنَّهَا الْحالِقَه can only be correctly translated when other narrations from the same family of narrations regarding the word al-haliqah will be read and studied. A second example is from Imam Ali[17]: قيمَه کُلِّ امْرِئٍ ما يُحْسِنُهُ which would also need to be understood in light of all related narrations.
Just like we refer to synonyms and even antonyms to become familiar with the full meaning of any given word, we should try to do the same with words being used in narrations. In this case, we need to look at narrations that have a relationship with each other and narrations discussing contrary opposite ideas.
Dealing with Contradictory Narrations
Knowing how to deal with contradictory narrations is very important and a skill itself. There were books written on topics where contradictory reports were reconciled with each other. Although one must be careful of considering something to be contradictory as opposed to something that was said differently due to a different context, a few things can alter a narration. Namely: misunderstanding, dissimulation, lack of context, transmission of meaning, fabrication, a ruling being revealed in stages, different level and understanding of the audience and narrators, content being specific to a certain subject or time in history, intentional or unintentional alterations, and legal rulings pertaining to certain scenarios as opposed to being absolute.
When one finds a narration that appears to be contradictory, there are a few possible solutions to it. One can attribute the ruling or the subject matter of a narration to necessity, to dissimulation, or attribute a word to mean undesirability or desirability, attribute a command to mean abandoning or permitting something, or attribute a law to have become abrogated. Attributing something to being abrogated should be one of the last options one should resort to in order to reconcile a contradiction. Not a lot of jurists have resorted to this option either, and the examples are also extremely limited.
After developing a good understanding of a narration, it is important to also reconcile it with other sciences that we have at our disposal today. This could include science, medicine, economics, psychology, sociology etc. Knowledge of non-hadith literature is important to see how the essence of the words of the Imams apply today. However, these non-ahadith sciences can have two effects on understanding hadith: 1) creating more questions and discussions and 2) dispute and opposition – both of which need to be dealt with accordingly. Looking into the works of other scholars of hadith is also important – particularly older scholars, as they were living in an environment where the familiarity with the content was being experienced first-hand.
Barriers to Understanding Narrations
There are certain barriers that prevent us from understanding the content and other barriers are related to our second purpose of understanding narrations, which is to understand the purpose of why a narrator narrated a particular narration.
1) Tasheef and Tadheef: which can be divided into written and heard. These could possibly be a wide range of errors, such as incorrectly copying manuscripts or mishearing something. For example, a narration says: کانَ النَّبِىُّ صلي الله عليه و آله يَسْتَحِبُّ الْعَسَلَ يَوْمَ الْجُمُعَه – which makes it seem that eating honey (الْعسل) is desirable on Friday, when in reality it is referring to ghusl (الْغسل) of Friday.
Another narration from Imam Sadiq (as) says[18]: اَلزّيارَه تثبتُ الْمَوَدَّه whereas in another manuscript it was: اَلزّيارَه تُنْبِتُ الْمَوَدَّ – and it changes the whole meaning.
As for how a narration can be misheard, it is when you hear a word wrong, especially if their pronunciation is very close to each other. For example[19]: مَن استغنَي بِعقلِه ضلّ can have different meanings if someone says زلّ or ذلّ instead of ضلّ. The best way to identify these mistakes is by looking at different manuscripts and exegeses written by other scholars.
2) Synonyms: the best way to determine if a word has been misplaced, is by looking at the context (muttasil or munfasil). For example, the hadith: اِخْتِلافُ أُمَّتي رَحْمَه could mean difference of opinions, or it could just meet meeting and greeting (the latter is what we understand from the narrations).
3) Confusing technical meanings with custom: only a certain `Urf (custom) can understand customary meanings and we should try to see what a certain word meant when it was heard by someone in the relevant society. A good example of this is the word Salat when reading narrations that mention this word.
4) Mixing the Farsi or Urdu meaning with Arabic: for someone who know Farsi, Urdu or both, should be aware that certain words may be the same, but don’t necessarily have the same meaning or usage. For example a narration from Imam Ali (as) says[20]: اَلْمَرْأه رَيحانَه وَ لَيسَتْ بِقَهْرَمانَه – the word qahraman means a wrestler in Farsi, whereas in Arabic it has a totally different meaning of administrator.
5) Analyzing sentences incorrectly: if someone decides to just looks and understand one part of a narration, for example[21]: اِنَّمَا الشُّؤمُ فِي الثَّلاثَه: اَلْفَرَسُ وَ الْمَرْأه وَ الدّارُ it will cause problems. However determining what came before that sentence, which was …إنْ کانَ الطَّيرَه في شَيءٍ فَفي and after it, which was کانَ أهْلُ الْجاهِلِيه يقُولُونَ can resolve our issues. Both parts are taken from 2 different narrations. In other cases, one may simply misread a sentence in a narration and understand something completely opposite of what the narration is trying to say.
Other factors that can become a barrier are following one’s hawa-un-nafs (egoistic desires) and bias. These become barriers and cause many issues in understanding a narration correctly. Many movements and sects were formed due to this very purpose. Not being able to recognize the tone of speech can also become a barrier. Being able to tell the tone to be a question, astonishment, rejection, or sarcasm is a skill that one needs to develop and takes time.
Ultimately when one decides to pursue hadith studies, they must try to understand the complete purpose of a narration by examining it in light of the family of narrations and also recognize the difficulties that are part and parcel of this process. This is to say, it is not sufficient to just read a narration or two on any given subject in order to arrive at a conclusion.
[1] Ma’ani al-Akhbar, Chapter 1, Hadith #3, Page 2
[2] Ibid
[3] Bihar al-Anwar, volume 1, Page 32
[4] Iddat al-Usul, volume 1, page 151 and 155
[5] Volume 1, page 29
[6] Usul al-Kafi, volume 2, Chapter on Ikhtilal al-Dunya bi al-Deen
[7] Usul al-Kafi, volume 3, Chapter on al-Mudarah
[8] Allamah Majlisi has discussed this in Mirat al-Uqool, Volume 8, page 230
[9] See Usul al-Kafi, volume 1, hadith #14 in the book of Aql wa Jahl
[10] Kitab al-Irshad, page 147
[11] Tuhaf al-Uqool, page 281
[12] Nahj al-Balagha, Saying 473
[13] Ghurar al-Hikam
[14] Ibid
[15] Ibid
[16] Tuhaf al-Uqool, page 152
[17] Al-Amali of Sheikh Saduq, page 447
[18] Al-Ja`fariyyat, page 153
[19] Ghurar al-Hikam
[20] Nahj al-Balagha, Letter 31
[21] `Awali al-Liali, volume 1, page 136
2023.11.21 05:44 intjdumbfvck do people who have parents from different ethnic backgrounds suffer from identity crisis or is it just me?
so my dad is from an urdu speaking background based in lahore and my mom is a swati pashtun from a pashto speaking background. my dad's side of the family is small as compared to my mom's so naturally i'm more attached to my mom's side as i've spent most of my time with them. i was born and raised in lahore however but now i'm in islamabad for uni.
my uni is very diverse but coincidentally most of my friends happen to be pashtuns as well. the thing is that my pashto is very weak as compared to them as we mostly spoke urdu in lahore. so i feel left out sometimes whenever my roommates talk to each other in pashto or when someone tries to converse with me in pashto. i just reply with "ma sare urdu ke khabaray kawa" which means "talk to me in urdu".
i resemble my mom as i've inherited her features so i sometimes get made fun of whenever i try to explain i'm not actually pashtun so my friends have given me the "half blood princess" title (harry potter reference). it's not that big of a deal but it's the fact that i'm stuck in the middle and the feeling of me not belonging to either side is something that sometimes bother me.
submitted by intjdumbfvck to PakistaniiConfessions [link] [comments]
my uni is very diverse but coincidentally most of my friends happen to be pashtuns as well. the thing is that my pashto is very weak as compared to them as we mostly spoke urdu in lahore. so i feel left out sometimes whenever my roommates talk to each other in pashto or when someone tries to converse with me in pashto. i just reply with "ma sare urdu ke khabaray kawa" which means "talk to me in urdu".
i resemble my mom as i've inherited her features so i sometimes get made fun of whenever i try to explain i'm not actually pashtun so my friends have given me the "half blood princess" title (harry potter reference). it's not that big of a deal but it's the fact that i'm stuck in the middle and the feeling of me not belonging to either side is something that sometimes bother me.
2023.11.08 06:02 anny_t_ka Fascinating Facts About Our Most Common Tongues
 | https://preview.redd.it/eqn0k3gx6ryb1.png?width=1920&format=png&auto=webp&s=ff596c13f094160b72c02f908bd598fe2e0ba804 submitted by anny_t_ka to voccent [link] [comments] The approximately 7,000 languages spoken worldwide vary enormously, yet a small handful dominate thanks to global reach and large native populations. The languages we encounter daily shape culture and commerce around the planet. In Voccent you can choose a language to practice and improve your skills. Here are intriguing facts about the world’s most widely used languages that reveal the power of our shared tongues. Mandarin ChineseNative speakers: 1.1 billion Mandarin holds the top spot as the language with the most native speakers worldwide. Its logographic writing originates from 4,000 year old oracle bone script.However, Mandarin features over 400 dialects. While mutually intelligible, dialects like Manchu and Cantonese feature pronounced differences. In 1958, the People’s Republic of China simplified the Chinese writing system to boost literacy. Complex traditional characters were replaced with pared down forms. Chinese languages utilize lexically obscure poetry and proverbs referencing history and literature to express deeper meaning. Chengyu four character idioms like “non-flowers offer no fruits” condense wisdom. The ubiquitous Mandarin filler word “ma” has no real meaning, but serves as a thoughtful pause indicating the speaker has more to say. SpanishNative speakers: 442 million With over 400 million native speakers, Spanish edges out English in second place. It originated from Latin spoken on the Iberian Peninsula beginning in 210 BC.Spanish is an official language of 21 countries, making it the world’s second most widely adopted lingua franca. It holds official status across South America, Central America, the Caribbean, and Spain. Argentinian Spanish is defined by the pervasive use of “vos” for the informal you and “che” to emphasize statements and attract attention. The unique dialect varies across the nation. Spanish is characterized by an intuitive pronunciation system with consistent rules that make learning easier than other languages with myriad exceptions. Each letter represents one sound. Like French, Spanish grammar assigns every noun a gender as masculine or feminine, demanding use of gendered articles and adjectives. Inanimate objects have designated genders. https://preview.redd.it/juu2qc1y6ryb1.png?width=1920&format=png&auto=webp&s=46ae18e09cd3b93de9300bf317f9b30d87ad0531 EnglishNative speakers: 379 million Despite third place in native speakers, English reigns as the world’s lingua franca for commerce, travel and politics based on over 1.1 billion total speakers.English developed from an amalgamation of languages and influences. Anglo-Saxon Old English transformed through Norse, German, Latin, and Norman French invasions, becoming Middle then Modern English. The English lexicon contains more words than any other language, owing to its multicultural evolution and global dominance. Estimates range up to 1 million words. English contains an astounding number of idioms estimated around 25,000. That means English speakers utter about 20 idioms per hour without realizing it. The most common English word is “the”. About 7% of all written English comprises this one ubiquitous definite article. HindiNative speakers: 322 million Hindi holds official status in India along with English, with over 90% of Indians having at least some familiarity. Hindi film and music permeate Indian culture.Hindi grammar applies complex inflectional rules. For example, adjectives must correspond in both gender and plurality with the nouns they modify. Hindi makes prolific use of loanwords adopted from other languages. English, Arabic, Portuguese and Persian have all contributed terms. Even various dialects mix into Hindi. Devanagari is the primary Hindi alphabet. Its intricate symbols have evolved over centuries and bear spiritual significance in Hinduism and other Indian religions. Many consider it sacred. Linguistically, Hindi is Indo-Aryan derived from ancient Sanskrit. The Hindi Urdu Controversy strove to purify Hindi by replacing words of Persian origin dating to the Mughal Empire. ArabicNative speakers: 221 million Arabic holds official status in over 20 Middle Eastern and North African countries and is the liturgical language of Islam spoken by Muslims worldwide.With countless dialects, Arabic is traditionally classified into five groups based on similarity: Egyptian, Maghrebi, Levantine, Iraqi and Gulf. Colloquial dialects can prove mutually unintelligible. The Arabic alphabet descends from Phoenician and Aramaic scripts. It is written right to left in cursive style and includes 28 letters. Diacritical marks indicate unique consonant sounds. Spoken Arabic exhibits diglossia between Literary Arabic and vernacular dialects. The literary form preserve classical language for sacred texts and formal settings. Dialects drive daily chatter. Arabic lyrics rely on intricate rhetorical devices like semantic parallelism and hypallage which complicates translating poetic themes. Interpretation requires grasping cultural subtleties. RussianNative speakers: 258 million Russian holds dominance in Eastern Europe and Central Asia as the official language of Russia and other states. It borrows the Cyrillic alphabet from ancient Slavic languages.Eccentric author Mikhail Bulgakov relied on complex Russian syntax in works like The Master and Margarita to allow readers to interpret sentences in multiple ways based on grammar. Cyrillic originally contained 43 letters including obsolete ones. Reforms in 1918 excluded archaic letters bringing the total to 32. Some orthography rules dictate stress placement. Russian includes over 200,000 words including detailed terminology for everything from colors to mining equipment. Its vocabulary integrates international terms alongside Slavic and Orthodox Christian language. Languages unite humanity across diversity through the sharing of culture, art and ideas. Appreciating the richness behind our most common tongues fosters intercultural exchange and understanding in an interconnected world. Read in our blog about Effective Strategies for Raising Bilingual Kids |