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What has the author Inad Gh Ismail written?
Inad Gh Ismail has written: 'The Arabic qasida' -- subject(s): History and criticism, Qasidas
Who wrote qasida burda shareef?
Imam Sharfuddeen Busairi (rahmatullah alaih), a very famous Islamic poet. After composing this beautiful poem, he saw Holy Prophet (s.a.w) in a dream, in which he was cured of his paralysis. The Holy Prophet (s.a.w) also gifted the great Imam with his blessed Scarf, hence the name being Qasida Burda - meaning Poem of the Scarf. www.baharemadinah.com
What words begin with QA?
_Qaids - Qats -Qadi -Qat -Qabala -Qanats -Qasida -Qawwal -Qabalah -Qabalas -Qasidas -Qawwali -Qawwals -Qabalahs -Qaimaqam -Qalamdan -Qawwalis -Qablism -Qabalist -Qaimaqams -Qalamdans
What are some six letter words with 4th letter I and 5th letter D and 6th letter A?
According to SOWPODS (the combination of Scrabble dictionaries used around the world) there are 1 words with the pattern ---IDA. That is, six letter words with 4th letter I and 5th letter D and 6th letter A. In alphabetical order, they are: qasida
Why is q always followed by u?
It is not here is a list of words that the rule q is followed by u does not apply to: * buqsha * faqir * QADI * QIAD * QANAT * QASIDA * QAT * QAWWAL * QAWWALI * QIBLA * QINDAR * QINDARKA * QINTAR * QIGONG * QIN * QINTAR * QIVIUT * QOPH * QWERTY * sheqel * sheqalim * suq * tariqa * tranq * umiaq
What are some six letter words with 1st letter Q and 5th letter D and 6th letter A?
According to SOWPODS (the combination of Scrabble dictionaries used around the world) there are 1 words with the pattern Q---DA. That is, six letter words with 1st letter Q and 5th letter D and 6th letter A. In alphabetical order, they are: qasida
Are there any words that start with q and do not have u in them?
Qatar- a country inthe middle East also Qantas the Australian airline. qadi - a Muslim judge qanat - an irrigation channel qasida - an Arabic or Persian poem qawwal - a qawwali devotional singer qawwali - Muslim devotional music qibla - the direction towards Mecca qigong - a Chinese system of physical exercises qin - a Chinese musical instrument qintar - a monetary unit of Albania qwerty - the standard layout of typewriters and keyboards I'm not sure if this is ture, because I copped this off of yahoo answers. But I hope this helped you.
What word begins with q and doesn't have U after it?
2-letter Words QI 3-letter Words QAT QIN QIS SUQ 4-letter Words FIQH QADI QAID QATS QINS QOPH SUQS WAQF 5-letter Words BURQA FAQIR FIQHS GUQIN NIQAB QADIS QAIDS QIBLA QOPHS QORMATALAQ TRANQ UMIAQ WAQFS 6-letter Words ACQUIS BURQAS BUQSHA FAQIRS GUQINS NIQABS QABALA QANATS QASIDA QAWWAL QIBLAS QIGONG QINDAR QINTAR QIVIUT QORMAS QWERTY SHEQEL TALAQS TRANQS UMIAQS YAQONA 7-letter Words BUQSHAS INQILAB QABALAH QABALAS QASIDAS QAWWALI QAWWALS QIGONGS QINDARS QINTARS QIVIUTS QWERTYS SHEQELS TSADDIQ TZADDIQ YAQONAS 8-Letter Words INQILABS MBAQANGA MUQADDAM QABALAHS QAIMAQAM QALAMDAN QAWWALIS QINDARKA QINTARKA QWERTIES SHEQALIM TSADDIQS TZADDIQS 9-letter Words MBAQANGAS MUQADDAMS QABALISM QABALIST QAIMAQAMS QALAMDANS QINGHAOSU TSADDIQIM TZADDIQIM
What are the problems with learning the quran?
there are no problem with learning Quran but there are benefits of learning Quran it helps you to built relation with Islam and the gain the knowledge of success in this life and the life after death if you want online Qur'an classes visit http://quranforkids.org MOWLAYA SALLI WASALLIM DAA IMAN ABADAN 'ALA HABIIBIKA KHEYRIL KHALQI KULLI HIMI MUHAMMAD UN SAYED UL QAONAIN E WA SAQALAIN WAL FARIQAIN E MIN URBIN'WA MIN AJAMI - See more at: http://yopakistan.com/religion-forum/islam-quran/7375-qasida-burda-sharif-5-language-translation-written-form-transliteration.html#sthash.CtEUad4X.dpuf MOWLAYA SALLI WASALLIM DAA IMAN ABADAN 'ALA HABIIBIKA KHEYRIL KHALQI KULLI HIMI MUHAMMAD UN SAYED UL QAONAIN E WA SAQALAIN WAL FARIQAIN E MIN URBIN'WA MIN AJAMI - See more at: http://yopakistan.com/religion-forum/islam-quran/7375-qasida-burda-sharif-5-language-translation-written-form-transliteration.html#sthash.CtEUad4X.dpuf
What is the translation of Qasida Burdah Sharif in Urdu?
MOWLAYA SALLI WASALLIM DAA IMAN ABADAN 'ALA HABIIBIKA KHEYRIL KHALQI KULLI HIMI MUHAMMAD UN SAYED UL QAONAIN E WA SAQALAIN WAL FARIQAIN E MIN URBIN'WA MIN AJAMI AAN MUHAMMAD SARWAR E KONAIN JINN O INSO HUM BEHTAR E KHALQ E DO AALAM SAYED E ARBO AJAM AAP HEIN HAZRAT MUHAMMAD SARWARE HAR DO SARAA AAP HEIN 'ARB O 'AJAM JIN O BASHAR KE PESHWA DU JAHAAN DA NAA AEY SARWAR O' MUHAMMAD MOHTARAM JAINDAY TAABAY JIN TE AADAM SAB ARAB TE SAB AJAM HE IS MUHAMMAD PEACE BE UPON HIM; THE LORD OF THE BOTH THE WORLDS; THE LORD OF MAN AND ALL THE HIDDEN PARTS; THE LORD OF THE ARABS & THE LORD OF THE REST OF THE WORLD. HUWAL HABIIB ULLADHI TURJA SHAFA 'AATUHU LIKULLI HOWLIM MINAL AHWAALI MUQTAAHIMI O HABEEB ASTO AZO DAAREEM CHASHM E ILTIFAAT DAR BALAAI NAGAHAAN O DAR JAMEE AY HADSAAT AAP HEIN MAHBOOB E HAQ OR SHAFI' E ROZ E JAZA NAAGAHAANI AAFTON MAIN AAP KE HEI AASRAA HAEY HABEEB E HAR MUSIBAT WALAY DI UMEED GAH HAEY SHAFI TEY NAA GAHAANI AFATAAN TU DE PANAAH HE IS THE DEAREST, TO WHOM HOPES CAN LOOK FORWARD FOR SUCCOR. AND REDRESS IN ALL BEFALLINGS, CALAMITIES AND SUDDEN FRIGHTS. YA AKRAMAL KHALQI MAALI MAN ALOO DHUBIHI SIWAAKA 'INDA HULULIL HAADITHIL AMAAMI EE GARAAMI TARZ E KHALQAT MAN NA DAARUM MULTAJA JUZZ TO DAR WAQT E QAYAMAT NEEZ DAR UFTAADIHA AKRAM UL MAKHLUQ OR MAANGUN MEIN KISS SE PANAAH HAADSAAT E 'AAM MAIN HEIN AAP MERI TAKYA GAAH AKRAM UL MAKHLOOQ TAI'EN BIN KON DEENDAA HIM PANAAH HAR MUSEEBAT AAM O KHAAS ICH TU HAIN MERI TAKIYA GAAH O MOST GENEROUS OF ALL! WHO ELSE IS THERE TO GIVE ME PROTECTION IN SUDDEN CALAMITIES & COMMON MIS-HAPS? SURELY THERE IS NONE BUT YOU. FA INNA MIN JUUDI KAD DUNYA WA DA RATAHA WAAMIN 'ULUMIKA 'ILM AL LOWHI WAL QALAAMI DUNIYA HAST AZ JOOD TO DA'AKHIRAT AZTO KARAM AZ ALOOM E TUST ILM E LOAH NEEZ ILM E QALAM BE SHUBA DONON JAHAAN HEIN AAP KA JUUD O KARAM 'ILM KUL HEI AAP KA OR JUZ WA HEI LOHO QALAM. AEY JAHAN TEY OO JAHAN DOO HAEY TE'DAA JOOD'O KARAM AAP DEY QUL ILM DA HIK JUZW HAEY LOHO QALAM THIS WORLD AND IT'S COUNTERPART; THE OTHER WORLD, OWE THEIR EXISTENCE TO YOUR LIBERALITY. EVEN THE KNOWLEDGE CONTAINED IN THE PEN AND THE TABLET IS JUST A FRAGMENT OF THE SCIENCES YOU ARE THE MASTER OF! - http://quranforkids.org
Who is Ali Jawad Zaidi?
ALI JAWAD ZAIDI By Saiyid Siraj Amjad On 10th March 1916, a boy was born in Karhan, a small village in Azamgarh district of eastern Uttar Pradesh. This boy, the eldest of six children was to rise to such great heights that not only would he be a known personality in the district or the state in which he was born but go on to become an internationally known figure in the field of Urdu Literature. This boy, lovingly called "Babu" by his adoring mother, is today known as Ali Jawad Zaidi in literary circles and is internationally recognized as a poet of repute, an authority on Marsiyago of Uttar Pradesh, Mir Anis & Mirza Ghalib, and has written on as diverse subjects as plain prose to poetry, from research works to analytical works. Hailing from a prominent zamindar family of Mohammadabad-Gohna, Azamgarh, Ali Jawad Zaidi was born at his maternal grandfather's home in Karhan. Belonging to a Saiyid family and being the eldest son in his family, he was sent to the local Arabic Madarsa to gain education and proficiency in Islamic Theology and religious matters and had it not been for one of his uncles who took him under his wings, the world of Urdu and society in general would have been deprived of his genius and knowledge. Ali Jawad's father died young and at the time, Ali Jawad was only 11 years old. His early formal education took place in Mahmudabad, the princely state. He then proceeded to Lucknow for his pre-university, graduation (Jubilee College, Lucknow) and Post-Graduation in law, (LLb. from Lucknow University). It was in Lucknow that Ali Jawad grew and blossomed. Although his genius was noticed in his early years as a child in his hometown itself, it was in Lucknow that Ali Jawad came into his own as an orator, poet, student leader and organizer. During his graduation and later while doing his LLB, he came into contact with leaders of the national freedom movement and his conscience saw him take a plunge into the freedom movement in the late 1930's. His poems inspired the revolutionaries of the time and he himself led the student's movement along with other able student leaders. His charisma and dynamism saw him being elected as the Secretary-General of the All India Student's Federation. He was the Secretary-General of the All India Student's Federation, during those hectic and stormy days of the Quit India Movement (1942) launched by Gandhi. His poems got proscribed by the British Government for inciting rebellion against the British Raj. The British government got so frustrated by his political activities that they issued an arrest warrant in order to stop him from organizing student rallies and mobilizing the student power against the Raj. But he was not one to give in easily and went underground. He continued with his work of organizing and inspiring students throughout the length and breath of India. He was finally arrested in Nagpur. He was sentenced to jail for anti-British activity and sent to serve his term at the Nagpur Central Prison and later transferred to the Banares Central Jail. With India's independence, Ali Jawad bid goodbye to active politics, although he could have encashed on his popularity and contribution to the freedom struggle, his view was that he fought the British to free India from the yoke of the British Raj and now that India had gained its independence, it was time for him to move onto other things. He joined the Information Department of the Uttar Pradesh Government and was a Deputy Director there when he was inducted into the Information Service of the Central Government and posted to Srinagar.Although he had taken up Government Service for a full-time job and chosen that as a career, he was never away from the Arts and Cultural activities, which were his calling from the heart. He soon found himself getting involved in the Arts and Cultural activities in Jammu & Kashmir and found himself being thrust with the responsibility of organizing and conducting the Kashmir festival during the summer months on an annual basis. He was appointed as the Secretary General of the Society of Arts and Culture, Government of Jammu & Kashmir. In the early sixties, he was transferred to Delhi and posted with the Press Information Bureau. His postings with the Press Information Bureau saw him in Mumbai and then back in Delhi. His final posting was in Tehran and he retired from active Government service as Jt. Director, News Services, AIR in August, 1978. Being a secularist and nationalist to the core, religion had always taken a back seat in his life although he was religious is his own way. For him, religion was a personal matter and the nation, its culture and heritage had always been more important. He was a member of the I K Gujral Committee on National Integration. He had been a regular contributor to magazines and newspapers. Thousands of his articles have found place in the print media over the years. He had also worked as the Editor of "Naya Daur", an Udru monthly digest and "Al-Ilm", a monthly published from Mumbai. In the recent past, Naya Daur ran a series on his memoirs on a monthly basis. He had also done some translation work (into English) for the Sahitya Akademi (Gandhi). The nature of his job took him around the world and he has traveled extensively in India. He has brushed shoulders with Heads of State, Prime Ministers, Governors, Cabinet Ministers, Chief Ministers, Ministers in State Governments, and other high ranking officials on the world stage, yet he was a man with his feet firmly set to the ground, humble and simple. During all his years with the government, he did not stop writing. More than half a dozen of his books have won State Government Awards. The Government of India conferred on him the Padmashri, in recognition of his contribution to Urdu literature. Amongst the various awards and honours that have been conferred on him are, the Tamra Patra for his role in the freedom movement, the Ghalib award and the Mir Anis award. He has authored over 80 books in Urdu, English, Hindi and Persian. Many of his works are now reference material for research students. He has been the subject of research scholars and Doctor of Philosophy Degree's have been awarded to four students for research done on his life and works. He has served as the President of the Uttar Pradesh Urdu Academy, Lucknow and as the President of the Zainabbiya Institute of Islamic Studies, Mumbai, apart from stints on the Board of Sahitya Akademi, New Delhi and the Sangeet & Natya Akademi, New Delhi and many other social, literary and cultural organizations. He has also served as an Advisor to the Government of Uttar Pradesh. Being a man of letters, despite failing sight, he continued to write till his very end. Confined to his home in Lucknow during his last years, as time and age took their toll on him, he wrote employing a person who transcribed all that was dictated. Ali Jawad could hardly see, but the spirit was still very much alive with so much in that little head on those fragile shoulders. His deteriorating health had added urgency to his approach towards his works. He used to say that there was so much more he had to give to the world, yet time was running out for him. Amongst his various works are Naath Nigaran-e-Uttar Pradesh (in 2 Volumes), Uttar Pradesh ke Marsiyago (in 2 Volumes) & Do Adabi School, which have been published in Pakistan as well. These books along with his History of Urdu Literature (English), Mirza Ghalib - Ek Parichay (Hindi), Mir Anis, are unique in their approaches to their subjects. Saiyid Ali Jawad ZaidiMohammedabad-Gohna, Dist. Azamgarh (Now - Mau), Uttar Pradesh, India. Date of Birth :March 10, 1916 Date of Death : December 06, 2004 Education : BA (Lucknow University) LLB (Lucknow University) Career : Government Service (Retired as Jt. Dir., News Services, AIR) Other Positions Held : Advisor, Government of Uttar Pradesh. General Secretary, Dept of Arts & Culture, Govt. of J&K. Srinagar Secretary to the Prime Minister of Jammu & Kashmir, Srinagar Member of the Board, Sahitya Academy, New Delhi Member of the Board, Anjum Tarraqqi Urdu, New Delhi Member of the Board, Sangeet & Natak Academy, New Delhi Member of the Board, Lalit Kala Niketan, New Delhi Member, Board of Trustees, Shia Dergee College, Lucknow President, Uttar Pradesh Urdu Academy, Lucknow President, Zainabiya Institue of Islamic Studies, Mumbai Secretary General, All India Students Federation Recipient of the following Awards : - Padma Shri for contribution to Urdu Literature - Sahitya Academy Award for contribution to Urdu Literature - Tamra Patra for contribution to India's Freedom Struggle - Anis Award in recognition of Expertise on Mir Anis - Ghalib Award in recognition of Expertise on Mirza Ghalib - Certificate of Honour presented by The Rotary Club, Lucknow - Awards presented to his various books by Governments and Literary Organizations are marked in the list of his Books below. Since 1987, Ali Jawad Zaidi, asked Government Bodies and Literary Organizations, not to consider his works, for awards. List of Published Books ( Books marked by an '*' are award winning books) Written by Saiyid Ali Jawad Zaidi 1. Meri Gazalain 1959 * Poetry 2. Teesha-e-Awaaz 1985 Poetry 3. Uttar Pradesh Ke Marsiyago Research 4. Do Adbi School 1970 * Crictical Analysis 5. Naath Nigari Uttar Pradesh mein Research & analysis 6. Zabpt Shudaa Nazmain Collection of Proscribed Poems 7. Urdu Main Qaumi Shairi Ke Sau Saal 1957 Criticism & analysis 8. History of Urdu Literature 1993 Research & Analysis 9. Mir Anis (Tr. English) 1986 Biography 10. Rang-e-sang 1944 Poetry 11. Dayar-e-Sahar 1960 Poetry 12. Naseem-e-Dasht-e-Arzoo 1980 * Poetry 13. Inteqhab Ali Jawad Zaidi 1971 Poetry 14. Silsila (Inteqhab) 1990 Poetry 15. Warq Warq Zanjeer 1990 Poetry 16. Dhoop Chaaon 1994 Poetry 17. Urdu Main Shairi Ke Sau Saal (Afsaane ke saath) 1981 Criticism & analysis 18. Hamari Quami Shairi Criticism & analysis 19. Taamiri Adab 1959 * Criticism & analysis 20. Anwaar-e-Abu Al Kalaam 1959 21. Hindustan Mein Islami Uloom Ke Marakaz 1972 22. Fikr-o-Riyaz 1975 * Collection of Muqalaat 23. Tareekh-e-Adab Urdu Ki Tadween 1976 ResearchAli Jawad Zaidi - List of Books (Cont.) 24. Qasida Nigaran-e-Uttar Pradesh 1978 Research 25. Tarrek Adab Ki Tadween (Vol II) 1983 Research 26. Do Aadabi Ischool (Revised Edition) 1980 Critical Analysis 27. Qasida Nigaran-e-Uttar Pradesh (Vol II) 1983 Research & analysis 28. Masnavi Nigari 1985 Research & analysis 29. Diwan-e-Ghani 1964 Research & analysis 30. Zikr-o-Fikr Ghani 1966 Silsila Muqalaat 31. Nasr Nigari Uttar Pradesh Mein Research & analysis 32. Do aadabi Ischool (Pakistan edition) 1988 Critical Analysis 33. Hindustan Mein Arabi Ki Taweej Research & analysis 34. Kamal-e-Abu Kalam 1989 Collection of articles 35. Mir Anis (Hindi) Biography 36. Ghalib - Ek Parichay (Hindi) 1969 Biography 37. Tareek-e-Mushaira 1992 Research 38. Malik Ram Ek Mutaalah 1987 Biography 39. Islami Taraki Pasandi 40. Dehalvi Marsiyago - Vol I 1982 * Research & Analysis 41. Dehalvi Marsiyago - Vol II 1987 * Research & Analysis 42. Anis Ke Salaam 1981 Collection 43. Rubiyaat-e-Anis 1985 Collection 44. Mir Anis 1991 Collection & Short biography 45. Jadeed Marsiye Ka Baani - Mir Zamir Laknawi 46. Adbiyaat Kashmiri 1994 47. Mahatma Gandhi (Urdu) 1986 Translation from English 48. Diwan Shams Tabraizi Ki Seer (Urdu) Translation from Farsi 49. Islami Para Para 50. Aap Se Miliye 1963 * Sketches 51. ____ Humsaaya 1985 Sketches 52. Hum Qaabila 1990 Sketches 53. Ehl-e-Qaabila Sketches 54. Yaadon Ke Rahguzar Memoirs 55. _____ Nazr Collection of articles 56. Inteqaab-e-Rind 1983 57. Payaam-e-Aazadi 1947 58. Naghma-e-aazadi (Urdu) 1957 Collection of Poems 59. Naghma-e-aazadi (Hindi) 1957 Collection of Poems 60. Ali Ibn Abu Taalib - Vol I Historical Research 61. Ali Ibn Abu Taalib - Vol II Historical Research 62. Zaidi ke Tafsare Collection 63. Zaidi Ke Muqadmaat Collection 64. An Experiment in Communication Planning 1970 Research & Analysis 65. Human Interest Stories 1970 66. Malik Ram Felicitation Volume 1972 67. The Prophet's Daughter Historical Research 68. Urdu Press in Bihar & Bengal 1978 Research & Analysis 69. Mortality & Growth in Urdu Press 1978 Research & Analysis 70. All India Students Conference Golden Jubilee Celebrations 1986 71. A Short History of Student Movement Historical Research 72. Paro 2005 Long Poem Published by Anwar Zaidi 73. Annual Report (1961-62) J&K Academy of Arts, Culture & Languages 1962 Report 74. Report of the I K Gujral Committee for The Promotion of Urdu (In 2 Vols.) 1975 Report Some other links to 'Ali Jawad Zaidi' are given below : http://www.education.nic.in/cd50years/u/47/3Y/473Y0201.htm http://www.indianmuslims.info/people/list_of_padma_awardees.html http://www.education.nic.in/cd50years/u/47/3Y/473Y0202.htm http://66.102.9.104/search?q=cache:84xpJ15F5NsJ:www.columbia.edu/itc/mealac/pritchett/00fwp/srf/srf_sirsayyid.doc+Ali+Jawad+Zaidi&hl=en&ct=clnk&cd=13 http://www.indvandrerbiblioteket.dk/urdu/lyrik.xml http://www.columbia.edu/itc/mealac/pritchett/00fwp/srf/srf_iqbal.pdf http://www.columbia.edu/itc/mealac/pritchett/00fwp/srf/sabkihindi/srf_s... http://www.columbia.edu/itc/mealac/pritchett/00fwp/srf/srf_sirsayyid.do... http://www.loc.gov/cgi-bin/zgate?ACTION=INIT&FORM_HOST_PORT=/prod/www/data/z3950/locils2.html,z3950.loc.gov,7090&CI=102739 http://www.sahitya-akademi.org/sahitya-akademi/bklst07.htm http://links.jstor.org/sici?sici=0021-9118(200205)61%3A2%3C761%3AMGACB%... http://education.nic.in/cd50years/u/47/3Y/473Y0303.htm http://www.urdustan.net/blog/2004_11_01_archive.html
Symbols in La Casa De Bernarda Alba?
Themes of "THE HOUSE OF BERANDA ALBA"· Tragedy- Adela rebels against the tyranny of her mother and pays with her life. There is also tragic irony in the fact that her suicide is out of grief for Pepe's death, who is then revealed to be alive.· Oppression of women - Bernarda represents the view that 'a woman's place is home'.· Tradition - Bernarda is desperate to uphold tradition, both in her observance of the funeral rites, and the differences between men and women.· Class prejudice - Bernarda uses money as a means of making herself superior, and views the villagers as unworthy of her daughters.· Reputation - Bernarda is preoccupied with the reputation of her family and is horrified by the idea of scandal and gossip, shown at the end of the play, when she demands it be known that Adela died a virgin.· Authoritarianism - Bernarda exercises a tyrant's will over the household.· Beauty --- Beauty becomes corrupted, Lorca suggests, in an environment where people are not permitted to pursue their desires and passions. Pepe el Romano is passionate for Adela, but is bound by economic necessity to court Angustias instead. "If he were coming because of Angustias' looks, for Angustias as a woman, I'd be glad too," Magdalena comments, "but he's coming for her money. Even though Angustias is our sister, we're her family here, and we know she's old and sickly."IDEAS AND THEMESFrom Honor to DeathThe House of Bernarda Alba is the story of a woman whose tyrannical oppression of her daughters transforms her house into a powder keg of tension, jealousy, anger, and fear. The play's subtitle, A Drama of Women in the Villages of Spain,underscores the fact that the story is about rural women. In the village, where everyone knows everything about everybody, honor is serious business. Robert Lima, in his book The Theatre of García Lorca, writes "Lorca's theater revolves on a single axis: the preservation of Honor leads to the frustration of love, hence, of life itself; this frustration, in turn, becomes a despair, which leads to Death."Honor, as Lorca sees it, is a traditional code based on superstition, law, and religion. Originally this code served society's desire for betterment, but eventually it became an instrument of self-torture. "Thus, "writes Lima, "Lorca's characters are their own worst enemies." The House of Bernarda Alba is the last of his three major plays, all with rural settings. The other two are Blood Wedding 1933) and Yerma (1934). The instigating force behind each is honor; the central characters all live, react, and die in the shadow of this burdensome code. And the majority of this burden is borne by women.The subtitle of Bernarda Alba also suggests a critique of the status of women in a male-dominated society. Lorca views his women as tragic figures because of their roles as child bearers, prisoners of custom, and servants of men. While their male counterparts are out in the fields acting in whatever manner they choose, Lorca's women must stay at home, obeying men's commands and the rules of tradition. Men may ignore these rules if they choose, and it is Lorca's depiction of double standards that makes his female characters so passionate and so memorable.Her Own Worst EnemyLorca exposes the tormenting paradox of authority that permeates the thick walls of Bernarda Alba's house. Bernarda takes on the authoritarian mantle, because there is no man to do so. With this authority, she oppresses her daughters; hence the oppressed becomes the oppressor. As she tries ferociously to quell the chaotic force of passion under her roof. her efforts drive that very passion to destroy her daughter Adela. She also wields authority over her servant, Poncia; but because Poncia can foresee the looming tragedy that Bernarda cannot, Poncia is powerful in her own way. Bernarda's tyranny deprives her of her daughters' love, and her imperious command over her servant deprives her of valuable insight. Finally, her acceptance of the authority of the church deprives her of her own happiness.The Role of ReligionThe Catholic Church is a constant presence in the play. An enormous crucifix dominates the set. Church bells are tolling as the drama opens and will toll again after Adela's suicide. This oppressive presence is embodied by Bernarda's fierce standards of piety and purity for her household. Showing respect for the dead is part of that piety, but Bernarda takes extreme measures in both the duration of the period of mourning she imposes and in the severity with which she enforces the convention. At the end of the play, Bernarda's immediate reaction to Adela's suicide is to plunge the family into even deeper mourning --- thereby eliminating all of her daughters' hopes of marriage and children. Bernarda may be diligent about the way in which her family should show respect for the dead, but that is as far as her Christianity extends. For her, religion means unquestioning adherence to an established set of rules observed solely for the purpose of keeping up appearances. She embodies what Lorca feels to be wrong about traditional Catholicism: it imprisons the individual instead of liberating him, it corrupts his life instead of perfecting it.In his essay "Religion in the Rural Tragedies," John Gilmour argues that Lorca's social conscience motivated him to present religion in such a negative manner. Lorca's critical stance on traditional Catholic morality is very much in line with the Republican thinking of his time. The main objective of the legislation introduced by the left-wing Republican government of the early 1930s was to ensure that the personality of the individual could develop in total liberty. This meant lessening the power and influence of the Church on Spanish society."The poor are like animals."In addition to condemning authoritarianism, The House of Bernarda Alba attacks the class system that perpetuates it. Wealthier than her neighbors, Bernarda despises them. "The poor are like animals," Bernarda remarks. "They seem to be made of other substances." This attitude prevents her from allowing her daughters to marry. She banishes Martirio's suitor ("My blood will never mix with that of the Humanas family --- not as long as I live! His father was a field hand!"), and Martirio's resulting jealousy and bitterness becomes the driving force behind Adela's tragic death.This social interpretation of The House of Bernarda Albais justified, but is by itself inadequate. All three rural tragedies suggest not merely that society frustrates our intimate desires and instincts, but that those desires and instincts can never even be clearly identified. As Christopher Maurer says in his introduction to Three Plays, "Lorca's characters are unhappy and tragic, not because society keeps them from attaining their object or reaching their destination, but because they cannot fully understand what it is that they want." What drives the human spirit? Why is there longing without object? In his poem "The Qasida of the Rose" he expresses this idea of blind longing:The rosewas not searching for the dawn.Almost eternal on its stem,it was seeking something else.The rosewas not searching for knowledge or shadow.Enclosure of flesh and dream,it was seeking something else.The rosewas not seeking the rose.Immobile in the sky,it was seeking something else!That "something else", says Maurer, lies beyond language. Poetry and drama cannot name it, but can only gesture toward it. They are the gesture: a mysterious, stylized gesture toward meaning.
