The relationship component of a speech therapist with a child with developmental disabilities as a necessary component in pedagogical activity

Аннотация

The works of creative women, capable of leaving valuable contributions through their remarkable perspectives and strong initiatives, not only enrich our cultural and spiritual heritage but also serve as practical examples in the education and upbringing of today's youth. The enlightened poetess Zebunniso Begim (1643– 1721) is one such remarkable figure. This article attempts to analyze the life of the poetess and the meanings and essence of her poetry. Keywords: Zebunniso Begim, poetry, enlightenment, mysticism, philosophy, love. ibn Sultan Husayn Mirza ibn Bahram Mirza ibn Shah Introduction: The spiritual life and enduring cultural Ismail. She came from a lineage of Sufi mystics. At the legacy of Zebunniso Begim are rooted in her faith in age of 18, Muhammad Aurangzeb married this Islam, her understanding of its essence, and her esteemed lady on Tuesday night, Zulhijja 23, 1046 Hijri. adherence to its values. A member of the Mughal dynasty, Zebunniso Begim’s contributions to Persian Zebunniso devoted her life to poetry, music, and literature and her influence on Eastern literary knowledge. For her, books and learning were the traditions, particularly in the region of ancient India, ultimate sources of joy, destiny, happiness, and the significantly shaped the development of literature in paradise longed for by humanity. Alongside her lyrical the region. poems, she authored works on ethics and morality, including Zeb ut-Tafasir (Beautiful Commentaries), Zeb Known by the pen name "Makhfi", Zebunniso was born un-Nashat (Adornment of Joys), and Munis ul-Arwah on the 10th day of Shawwal in the year 1048 Hijri (Faithful Friend of Souls), which delve into the (corresponding to 1638 AD) in India. As the eldest philosophy of Sufism. daughter of her family, she shared a close relationship with her father, who, being a devout, strict, and Her poetry gained widespread recognition across conservative man, ensured that she was educated by Central Asia, India, Afghanistan, Iran, Pakistan, and knowledgeable and pious teachers. other Eastern countries. Unfortunately, not all of her poetic legacy has survived. Her remaining works Zebunniso Begim grew up as an outstanding poetess, include a divan of 8,000 couplets (ghazals), 7 qasidas, 5 scholar, musician, and calligrapher. She mastered the tarjebands, and one mukhammas. Some sources morphology and syntax of Persian and Arabic suggest that she wrote under the pen name "Makhfi" languages. During her studies, she memorized the (The Hidden). A collection of her works, titled Devani Qur'an and remained devoted to worship and Makhfi, copied in the late 19th and early 20th charitable deeds, integrating spiritual practices with centuries, is attributed to her. her scholarly pursuits. Manuscripts of Zebunniso Begim's works are preserved Zebunniso Begim's father, Muhyiddin Muhammad, was in numerous libraries worldwide, including the Institute born in 1208 Hijri and ascended to the throne in 1068 of Oriental Studies at the Academy of Sciences of Hijri. He passed away in 1118 Hijri. He was known by Uzbekistan (inventory nos. 2590, 1269, 1936). She was various titles such as Aurangzeb, Alamgir, Shah Ghazi, laid to rest in the Zarzari Cemetery in Delhi, alongside and Khalid Makon. Nizamuddin Auliya and Amir Khusrau Dehlavi, two Her mother, Dilras Banu Gulbadan Begim, was the prominent figures of the region. daughter of Shah Nawaz Khan and Nuh Rustam Khan American Journal Of Philological Sciences 21 https://theusajournals.com/index.php/ajps American Journal Of Philological Sciences (ISSN – 2771-2273) In Zebunniso Begim's creative work, social, have turned to humility. What need do I have for philosophical, and mystical ideas began to take deeper wealth and gold when my name, Zebunniso, suffices.) root. Typically, mystics and dervishes align themselves In earlier times, it was common for Sufis and certain with a pir (spiritual guide) or murid (disciple) and representatives of mysticism to have portraits made to associate themselves with a particular lineage or group establish their identities. In this context, Makhfi of Sufis. However, according to Zebunniso, this references well-known figures such as Majnun, Kuhkan, approach is unacceptable, as sharing the path of divine and Mansur in her poetry, drawing unique love is considered sinful. characteristics from each. From Majnun, she adopts This perspective reflects one of the most nuanced and the idea of wandering in the desert; from Mansur, the remarkable aspects of this learned woman’s far-sighted imagery of being hanged for truth; and from Kuhkan, and independent worldview. It highlights her profound the despair of solitude and the inability to fully grasp understanding of individuality in the spiritual journey, the ultimate truth. emphasizing the unique and personal nature of one's Through these symbolic allusions, Makhfi intricately relationship with the divine. weaves her identity as a seeker on the mystical path, نتفر تدیاب درجم یفخم