Voices of Islam (211 page)

Islamic Literatures: Writing in the Shade of the Qur’an
131

education, output, reliability, and death. Some biographical works came to be devoted to a specific region; for example, Indian scholars were the subjects of ‘Abd al-Hayy’s (d. 1923)
Nuzhat al-khawatir
(The Promenade of Ideas). Others were devoted to a specifi century, such as the Egyptian Sakhawi’s (d. 1497)
al-Daw’ al-lami‘
(The Gleaming Lamp), which was devoted to the ninth Islamic century (fifteenth century
CE
). Still others were devoted to a specifi profession, such as the manumitted slave Yaqut’s (d. 1229
CE
)
Mu‘jam al-udaba’
(Encyclopaedia of Writers). Sometimes, the subjects of these books were both people and their works, as in the compilation of the top songs of Baghdad by the courtier Abu al-Faraj (d. 967
CE
) in his massive
Kitab al-Aghani
(Book of Songs). Yaqut produced the alphabetically arranged
Mu‘jam al-buldan
(Encyclopedia of Place-Names), which was devoted to places and locales, building on earlier geographies such as the anonymous Persian
Hudud al-‘Alam
(Limits of the World).
71
Such compila- tions remain the principal source of information about much of medieval Islamic culture and society.
72

Biographical compilations were complemented by book-length biogra- phies. Ibn Hisham’s (d. 833
CE
) abridged edition of Ibn Ishaq’s (d. 767
CE
)
Sirat Rasul Allah
(The Life of the Messenger of God) is an early and widely quoted biography of the Prophet Muhammad.
73
It would become a model for later biographies, a genre out of which arose some autobiographies. Indeed, scholars frequently felt the need to write about their careers and accomplishments: to set the record straight, to serve as a model for their children and students, or, as many explicitly state, to follow the Qur’anic injunction (Qur’an 93:11) to broadcast the virtues bestowed upon them by God. The autobiography is a significant genre of Islamic literature.
74
Several authors already mentioned wrote autobiographies, such as Hunayn ibn Ishaq, al-Ghazali, Ibn Sina, Suyuti, and Azad Bilgrami. One famous autobi- ographer was the so-called father of sociology, ‘Abd al-Rahman Ibn Khaldun (d. 1406
CE
), whose six-volume world history is eclipsed by its sophisticated one-volume introduction,
al-Muqaddima
(The Prolegomenon).
75
From the fragments of the autobiography of the scholar-physician ‘Abd al-Latif al-Baghdadi (d. 1231
CE
), we learn a great deal about the political climate of the time and also get a glimpse of the fundamental role played by patron- age in supporting literary output.
76
It is patronage that Sayyide Salme, an Omani princess who fl her home in Zanzibar, sought when she wrote under her adopted name Emilie Ruete,
Memoiren einer arabischen Prinzessin
(Memoirs of an Arabian Princess). The memoir is also a literary form with a distinguished pedigree.
77
One of the most famous of such works in all of Islamic literature is the Chaghatai
Babur-Nameh
(Book of Babur). This work contains the memoirs of Babur (d. 1530
CE
), the Central Asian founder of the Mughal dynasty in India.
78
The diary is a less attested form, although the deeply personal
Kashf al-asrar
(The Unveiling of Secrets) by the Persian Sufi Ruzbihan Baqli of Shiraz (d. 1210
CE
) certainly reads that way.
79

132
Voices of Art, Beauty, and Science

Sufism (
tasawwuf
) accounts for a considerable literary output and, as the current interest in the poetry of Rumi suggests, is very popular. Indeed, Sufism’s ‘‘popular’’ appeal often put it at odds with the orthodoxy espoused by the formal religious scholars (
ulama
). This explains the signifi of Ghazali’s espousal of Sufi and of its incorporation into the
Han Kitab
(Chinese Writings), an early modern corpus of texts by Muslim Chinese scholars.
80
Sufi scholars wrote expositions of Sufi such as the Persian
Kashf al-mahjub
(Unveiling the Veiled) of Hujviri (d. 1071
CE
), or the
Risala
(Epistle) of Qushayri (d. 1074
CE
), and biographical works (hagiographies), such as the
Tadhkirat al-awliya’
(Memorial of the Saints) by Farid al-Din ‘Attar (d. 1220
CE
).
81
They also wrote guides for their disciples and followers, such as the Malayo-Arabic
[al-] Sirat al-Mustaqim
(The Straight path) by the Gujarati al-Raniri (d. 1658
CE
), the
Risalat al-Mu‘awana
(The Book of Assistance) of the South Arabian ‘Abdallah ibn ‘Alawi (d. ca. 1719
CE
), and Sheikh Muzaffer Ozak’s (d. 1985
CE
)
Ziynet-u¨l-kulub
(Adornment of Hearts).
82
Sufi have also written a great deal of poetry, such as the simple but searing verse attributed to the early woman mystic Rabi‘a al-‘Adawiyya (d. 801
CE
).
83

Poetry, the preeminent literary form of Arabic literature, may be regarded, as the literary form
par excellence
of Islamic literatures too—for the premodern period at any rate. The
qasida,
or ode, arose in the same language and region as did the Prophet Muhammad and the Qur’an (the Arabian Peninsula), but it did so before Islam. It went on, in one guise or another, to find a place in every Islamic literature. Classical Arabic scholar Stefan Sperl recognized this when he read a poem his wife was then studying, by the Pakistani poet Faiz.
84
That realization led to an anthology titled
Qasida Poetry in Islamic Asia and Africa: Eulogy’s Bounty, Meaning’s Abundance.
Most of the 50 poems and poets represented in this work are worth listing here, as they provide an apposite, if cursory, overview of what we might tentatively term the poetry of Islamic civilization:
85

Arabic:
Abu Tammam (d. 845
CE
), in praise of an Abbasid caliph

Arabic:
Mutanabbi (d. 965
CE
), invective against Kafur

Hebrew:
Solomon Ibn Gabirol (d. ca. 1058
CE
), in praise of an unnamed person
Persian:
Nasir-i Khusrau (d. ca. 1077
CE
), in praise of knowledge and justice
Hebrew:
Judah Halevi (d. 1141
CE
), in praise of Isaac ibn al-Yatom

Persian:
Khaqani (d. 1199
CE
), Elegy on Mada’in

Arabic:
Ibn al-Farid (d. 1235
CE
), On Sufi love

Arabic:
Rundi (d. 1285
CE
), Elegy on the lost cities of al-Andalus

Arabic:
Busiri (d. ca. 1296
CE
), the
Burda
in praise of the Prophet Muhammad
Turkish:
Necati (d. 1509
CE
), ‘‘Rose Kaside’’ in praise of Sultan Bayezid II
Persian:
Hayali (d. 1557
CE
), ‘‘Rose Kaside’’ in praise of Sultan Suleyman

Islamic Literatures: Writing in the Shade of the Qur’an
133

Persian:
‘Urfi (d. 1591
CE
), in praise of Abu al-Fath
Malay:
Hamza Fansuri (c. 1600
CE
), on Sufi teachings
Kurdish:
Malaye Jaziri (d. 1640
CE
), on Sufi teachings

Pashto:
‘Abd al-Rahman Baba (d. c. 1710
CE
), a pious
carpe diem Swahili:
Anonymous (before 1800), in praise of a virtuous wife

Hausa:
Usman dan Fodio (d. 1817
CE
), in praise of the Prophet Muhammad

Urdu:
Zauq (d. 1854
CE
), in praise of Bahadur Shah II

Sindhi:
Ghulam Haidar (d. 1861
CE
),
Munajat
in praise of the Prophet Muhammad

Fulfulde:
Asma’u Fodio (d. 1865
CE
), in praise of Muhammad Bello

Malay:
Anonymous (c. 1900), in praise of the Sufi text
Hidayatus salikin
(Guidance of the Seekers)

Urdu:
Muhsin Kakoravi (d. 1905), in praise of the Prophet Muhammad
Panjabi:
‘Abd al-Sattar (d. 1913), in praise of the Prophet Muhammad
Urdu:
Altaf Husain Hali (d. 1914), on the Golden Jubilee of Queen Victoria
Persian:
Iraj Mirza (d. 1926), criticizing the veil

Persian:
Abu al-Qasim Lahuti (d. 1957), to the daughters of Iran

Arabic:
Badr Shakir al-Sayyab (d. 1964), rain song

Arabic:
Badawi al-Jabal (d. 1981), love and God

Arabic:
Wazir Junaid al-Bukhari, elegy for Abu Bakr Bube

Turkey:
Attila Ilhan, ‘‘Hell Kaside’’

Persian:
Khu’i, ‘‘The Imam of the Plague’’

Indonesian:
[sung by Arfitta Ria]: The propagation of Islam in Indonesia by the

Wali Songo
(Nine Saints)
86

Naturally, many other important poets deserve mention in a survey of Islamic literatures. Suffice here to evoke the names of the Sufi poet ‘Abd al- Rahman Jami (d. 1492
CE
) and the feminist Forough Farrokhzad (d. 1967) in Persian.
87
Among the
ghazal
poets, one may cite Mir Taqi Mir (d. 1810
CE
) and Ghalib (d. 1869
CE
) in Urdu.
88
In Turkish poetry, mention should be made of the Ottoman Baki (d. 1600
CE
), the modern Hikmet (d. 1963), and the Islamist Kisaku¨rek (d. 1983).
89
In Swahili, one should not overlook the religious poet Seyyid Abdallah bin Nasir (d. 1820
CE
) and the ‘‘secular’’ poet Abdillatif Abdalla.
90
Finally, writing in English were the iconoclastic Kahlil Gibran (d. 1931) and the diasporic Agha Shahid Ali (d. 2001).
91

‘‘Islamic literatures,’’ whether understood broadly (the literary output of Muslims and non-Muslims infl ed by Islamic civilization) or narrowly (the literary output of Muslims inspired directly by Islam), comprise a fourteen-century legacy of scripture, epic, prose, poetry, romance, and drama of a richness that is still largely untold. Together, they continue to affect and inspire the lives of well over a billion people throughout the world.

134
Voices of Art, Beauty, and Science

NOTES

1. See James Kritzeck, ed.,
   Anthology of Islamic literature: From the Rise of Islam to Modern Times
   (New York: Holt, Rinehart, and Winston, 1964) and Kritzeck, ed.,
   Modern Islamic Literature from 1800 to the Present
   (New York: New American Library, 1970).
   

2. Annemarie Schimmel ‘‘Arts, Islamic,’’
   Encyclopædia Britannica
   from Encyclopædia Britannica Premium Service. itannica.com/eb/ article-13869> (Accessed March 1, 2006).
   

3. Alamgir Hashmi, ed.,
   The Worlds of Muslim Imagination
   (Islamabad: Gulmohar, 1986), 3.
   

4. Ibid., 4. It should be noted that one literary movement does bear the name
   al-adab al-Islami
   (literally, ‘‘Islamic literature,’’ in the singular), namely, literature produced in the context of the conservative Islamic religious revival in the Arab world. However, this ‘‘Islamic’’ literature, albeit prolific, has merited neither an entry in the comprehensive
   Encyclopaedia of Islam,
   nor in the
   Oxford Encyclopedia of the Modern Islamic World,
   although several paragraphs are devoted to it in the
   OEMIW
   entry, ‘‘Arabic Literature.’’ Among
   al-adab al-Islami
   ’s most famous authors are the Egyptian Najib al-Kilani (d. 1995), who defi the movement in his treatise ‘‘Islamism and Literary Movements,’’ and Sayyid Qutb (d. 1966), whose 30-volume exegetical
   Fi Zilal al-Qur’an
   (
   In the Shade of the Qur’an
   ) remains one of the most popular and widely available works in the Islamic world. See
   In the Shade of the Qur’an, Vol. 30,
   trans. M. A. Salahi and A. A. Shamis (London, U.K.: MWH, 1979).
   

5. There are approximately 60 published translations of the Qur’an into English. For a bibliography up to 1996, see A. R. Kidwai,
   A Guide to English Translations of the Quran
   (Port Louis: Hassam Toorawa Trust, 1997). Translations that have appeared since 1996 include:
   The Quran: A New Interpretation; Textual Exegesis by Muhammad Baqir Behbudi,
   translated by Colin Turner (Richmond, U.K.: Curzon Press, 1997);
   The Qur’an: A Modern English Version,
   translated by Majid Fakhry (Reading, U.K.: Garnet Publishing, 1997);
   An Interpretation of the Qur’an: English Translation of the Meanings: A Bilingual Edition
   (New York University Press, 2002);
   The Quran, the First Poetic Translation,
   by Fazlollah Nikayin (Skokie, Ill.: Ultimate Book, 2000);
   The Qur’an, A New Translation from the Original,
   by Mirza Abul Fazl [
   sic
   ] (Hyderabad: Wakf Baitul Madina, 2002);
   The Qur’an, A New Translation,
   by Thomas Cleary (Chicago, Illinois: Starlatch Press, 2004);
   The Qur’an, A New Translation,
   by M.A.S. Abdel Haleem (Oxford; New York: Oxford University Press, 2004).
   

6. See Ross Brann, ‘‘Judah ha-Levi,’’ in
   The Literature of Al-Andalus,
   ed. Maria Rosa Menocal, Raymond P. Scheindlin, and Michael Sells (Cambridge, U.K.: Cambridge University Press, 2000), 265–281.
   

7. Djibril Tamsir Niane,
   Sundiata, an Epic of Old Mali,
   trans. G. D. Pickett (Harlow: Longman African Writers, 1994).
   

8. Sorayya Khan,
   Noor
   (Islamabad: Alhamra, 2003).
   

9. For a panoramic survey, see Schimmel ,
   Encyclopædia Britannica
   . ; and for a short guide to further reading, see below.
   

   Islamic Literatures: Writing in the Shade of the Qur’an
   135
   

10. See
    The Fihrist of al-Nadim,
    2 vols., trans. Bayard Dodge (New York: Columbia University Press, 1970).
    

11. Kees Versteegh,
    The Arabic Language
    (Edinburgh, U.K.: Edinburgh University Press, 1997.
    

12. See Jonathan Bloom,
    Paper Before Print: The History and Impact of Paper in the Islamic World
    (New Haven, Connecticut: Yale University Press, 2001); see also, Shawkat M. Toorawa,
    Ibn Abi Tahir Tayfur and Arabic Writerly Culture: A Ninth-Century Bookman in Baghdad
    (London and New York: Routledge- Curzon, 2005).
    

13. On the Qur’an as a book, see Daniel A. Madigan,
    The Qur’an’s Self-Image: Writing and Authority in Islam’s Scripture
    (Princeton, New Jersey: Princeton University Press, 2001).
    

14. Scholarship on the Qur’an is vast. For a brief overview, see Andrew Rippin, ‘‘Koran,’’ in
    Encyclopaedia of Arabic Literature,
    ed. Julie Scott Meisami and Paul Starkey (London and New York: Routledge, 1998), 2, 453–456; for in-depth information, see the
    Encyclopaedia of the Qur’an,
    5 vols., ed. Jane Dammen McAuliffe (Leiden: E.J. Brill, 2001–2006).
    

15. See, for example,
    Islamic Jurisprudence: al-Shafi i’s Risala,
    trans. Majid Khadduri (Baltimore, Maryland: Johns Hopkins University Press, 1961).
    

16. Ibn [al-]‘Arabi,
    Bezels of Wisdom,
    trans. R. W. J. Austin (New York: Paulist Press, 1980).
    

17. See
    The Mathnawı´ of Jalalu’ddin Rumi,
    ed. and trans. Reynold A. Nicholson, 8 vols. (London, U.K.: Luzac, 1925–1940). On Rumi, see Franklin Lewis,
    Rumi Past and Present, East and West
    (Oxford, U.K.: One World Publications, 2000). Accord- ing to the 20 September 2002 issue of
    Publisher’s Weekly,
    Rumi was the bestselling poet in the United States in 2002.
    

18. See
    The Seven Odes,
    trans. A. J. Arberry (London, U.K.: George Allen & Unwin, 1957).
    

19. For Ka‘b’s poem, see Michael Sells,
    Desert Tracings: Six Classic Arabian Odes
    (Middletown, Connecticut: Wesleyan University Press, 1989); for Busiri’s, see
    The Burda of Imam Busiri,
    trans. Hamza Yusuf, 3-CD set and Casebound Book (Hayward, California: Alhambra Productions, 2004).
    

20. See Michael Cooperson,
    Al-Ma’mun
    (Oxford, U.K.: One World Publications, 2005).
    

21. See Dimitri Gutas,
    Greek Thought, Arabic Culture
    (London and New York: Routledge, 1998).
    

22. See Mary Boyce, ‘‘Middle Persian Literature,’’
    Handbuch der Orientalistik, Volume 4,
    ed. Ilya Gershevitch et al. (Leiden: E.J. Brill, 1968), 31–66.
    

23. See
    History of Iranian Literature,
    ed. Jan Rypka et al. (Dordrecht: D. Reidel Publishing Company), 1968.
    

24. Abu al-Qasim Ferdowsi,
    Shahnameh: the Persian Book of Kings,
    [selections] trans. Dick Davis (New York: Viking Press, 2006).
    

25. Kalila and Dimna: Tales for Kings and Commoners: Selected Fables of Bidpai,
    

    retold by Ramsay Wood (Rochester, Vermont: Inner Traditions International, 1986).
    

26. See, for example, the play
    Yusuf va-Zulaykha
    (Teheran: Sukhan, 2002) by the noted Iranian director and writer Pari Saberi (b. 1932).
    

    136
    Voices of Art, Beauty, and Science
    

27. Layla and Majnun by Nizami,
    a Prose Adaptation by Colin Turner (London, U.K.: Curzon Press, 1997). See also Maria Rosa Menocal,
    Shards of Love: Exile and the Origins of the Lyric
    (Durham, North Carolina: Duke University Press, 1994).
    

28. The Romance Tradition in Urdu: Adventures from the Dastan of Amir Hamza,
    trans. Frances W. Pritchett (New York: Columbia University Press, 1991).
    

29. Death before Dying: The Sufi Poems of Sultan Bahu,
    trans. Jamal Elias (Berkeley, California: University of California Press, 1998).
    

30. On fields of study and curricula of the Islamic sciences, see George Makdisi,
    The Rise of Colleges: Institutions of Learning in Islam and the West
    (Edinburgh, U.K.: Edinburgh University Press, 1981).
    

31. See
    The Commentary on the Qur’an by Abu Ja‘far Muhammad ibn Jarir al-Tabari,
    partially translated by J. Cooper (Oxford, U.K.: Oxford University Press, 1987).
    

32. For Ibn Kathir (and Tabari), see
    Interpretation of the Meanings of the Noble Quran,
    trans. Muhammad Taqi-al-Din al-Hilali and Muhammad Muhsin Khan, 9 vols. (Riyadh: Darussalam, 2000). The
    Tafsir al-Jalalyn
    (and numerous other major Qur’an commentaries) will be available in translation at r.com> in coming years.
    

33. See Peter Riddell,
    Transferring a Tradition: ‘Abd Al-Ra’uˆ f Al-Singkilˆı’s Rendering into Malay of the Jalalaˆ yn Commentary
    (Berkeley, California: Centers for South and Southeast Asia Studies, University of California at Berkeley, 1990).
    

34. See
    The Cambridge Companion to Islamic Philosophy,
    ed. Peter Adamson and Richard C. Taylor (Cambridge, U.K.: Cambridge University Press, 2005). Inciden- tally, Avicenna and Averroe¨s are included by Dante in the
    (Divine) Comedy.
    Unlike the Prophet Muhammad, who resides in Hell, they are in Limbo, and are spared Hell.
    

35. Nizam al-Mulk,
    The Book of Government or Rules for Kings,
    trans. Hubert Darke (Richmond, U. K.: Curzon Press, 2002).
    

36. Amin Maalouf,
    Samarkand,
    trans. Russell Harris (London: Quartet, 1992). Maalouf is a Paris-based, non-Muslim Lebanese writer.
    

37. Ghazali,
    Deliverance from Error,
    trans. Richard Joseph McCarthy (Louisville, Kentucky: Fons Vitae, 1999);
    The Revival of the Religious Sciences,
    partial translation by Bankey Behari (Farnham: Sufi Publishing, 1972);
    Ghazali’s Book of Counsel for Kings,
    trans. R.R.C. Bagley (London, U.K.: Oxford University Press, 1964).
    

38. Fadhlallah Haeri,
    Keys to the Qur’an,
    5 vols., new edition (Reading, U. K.: Garnet Publishing, 1993).
    

39. See Rotraud Wielandt, ‘‘Exegesis of the Qur’an: Early Modern and Contem- porary,’’ in
    Encyclopaedia of the Qur’an,
    2, 124–142. On Islahi, see Mustansir Mir,
    Coherence in the Qur’an
    (Indianapolis, Indiana: American Trust Publications, 1986).
    

40. Amina Wadud,
    Qur’an and Woman: Rereading the Sacred Text from a Woman’s Perspective
    (New York: Oxford University Press, 1999); Asma Barlas,
    ‘‘Believing Women’’ in Islam: Unreading Patriarchal Interpretations of the Qur’an
    (Austin, Texas: University of Texas Press, 2002); Nimat Hafez Barazangi,
    Woman’s Identity and the Quran: A New Reading
    (Gainesville, Florida: University Press of Florida, 2004).
    

41. The Risalatu‘l-Ghufran,
    summarized and partially translated by Reynold A. Nicholson (London, U.K.: Royal Asiatic Society Journal, 1900).
    

    Islamic Literatures: Writing in the Shade of the Qur’an
    137
    

42. For a systematic discussion of
    al-Kitab,
    see Michael Carter,
    Sibawayhi
    

    (London, U.K.: I.B. Tauris, 2004).
    

43. See Azad Bilgrami, ‘‘India as a Sacred Islamic Land,’’ in
    Religions of India in Practice,
    trans. Carl Ernst, and ed. Donald S. Lopez, Jr. (Princeton, New Jersey: Princeton University Press, 1995), 556–564.
    

44. See A. M. Zubaidi, ‘‘The impact of the Qur’an and Hadith on medieval Arabic literature,’’ in
    Arabic Literature to the End of the Umayyad Period,
    ed. A.F.L. Beeston et al. (Cambridge: Cambridge University Press, 1983), 322–343; Stefan Wild, ‘‘The Koran as subtext in modern Arabic poetry,’’ in
    Representations of the Divine in Arabic Poetry,
    ed. Gert Borg and Ed de Moor (Amsterdam and Atlanta: Rodopi, 2001), 139–160; Shawkat M. Toorawa, ‘‘Modern Arabic Literature and the Qur’an: Creativity, Inimitability
    ...
    Incompatibilities?’’ in
    Religious Perspectives in Modern Muslim and Jewish Literatures,
    ed. Glenda Abramson and Hilary Kilpatrick (London, U.K.: Routledge-Curzon, 2005), 239–257.
    

45. ‘‘The Life of Omar Ibn Said’’, trans. Ala A. Alryyes, in
    The Multilingual Anthology of American Literature,
    trans. Ala A. Alryyes and ed. Marc Shell and Werner Sollors (New York: New York University Press, 2000), 58–94.
    

46. Adonis’
    al-Kitab
    is not available in translation. For one of his works in English, see Adonis,
    A Time between Ashes and Roses: Poems,
    trans. Shawkat M. Toorawa (Syracuse: Syracuse University Press, 2004).
    

47. Tahir Wattar,
    The Earthquake,
    trans. William Granara (London, U.K.: Saqi Books, 2000).
    

48. Naguib Mahfouz,
    Children of the Alley
    (New York: Doubleday, 1996).
    

49. Tawfiq al-Hakim,
    The People of the Cave [Ahl al-Kahf],
    trans. Mahmoud El Lozy (Cairo: Elias Modern Publishing House & Co., 1989).
    

50. Salman Rushdie,
    The Satanic Verses
    (London, U.K.: Viking Press, 1988);
    Haroun and the Sea of Stories
    (London, U.K.: Granta Books in association with Penguin Books, 1991).
    

51. Amin Malak,
    Muslim Narratives and the Discourse of English
    (Albany: State University of New York Press, 2005).
    

52. Ahmed Ali,
    Twilight in Delhi
    (Bombay: Oxford University Press, 1966). The following are the mentioned authors’ most recent novels: Nuruddin Farah,
    Links
    (New York: Riverhead Books, 2004); Abdulrazak Gurnah,
    Desertion
    (New York: Pantheon Books, 2005); M.G. Vassanji,
    When She Was Queen
    (Toronto: Doubleday Canada, 2005).
    

53. Zaynab Alkali,
    The Cobwebs and Other Stories
    (Ikeja, Lagos State, Nigeria: Malthouse, 1997); Che Husna Azhari,
    An Anthology of Kelantan Tales
    (Selangor Darul Ehsan Malaysia: Furada Publishing House, 1992).
    

54. Naguib Mahfouz: From Regional Fame to Global Recognition,
    ed. Michael Beard and Adnan Haydar (Syracuse, New York: Syracuse University Press, 1993)