Discussioni utenti:Luigi Salvatore Vadacchino/Archiviu 2008-2016
Ciau Lodewijk Vadacchino, ti nformu ca dû primu di giugnu accuminciamu la
- Ciau Luviggi - ju cci desi gìa la tò vuci n'arrifriscata. Salutamu! πιππίνυ δ - (zoccu stai dicennu?!) 22:48, 23 Maiu 2008 (UTC)
Bonasira a tia, sugnu appena trasutu, ma collabboro cu tanti wikipedie, mo' puru in sicilianu. mi putissi aiutari co sta vuce pi cortestia? grazie assai assai--Lodewijk Vadacchino (msg) 21:02, 23 Maiu 2008 (UTC)
Vasamu i mani a vossìa[edit source]
Vasamu i mani a vossìa. Binvinutu nta a nostra wikipedia! Macari iu cullaburu (quannu aiu tiempu libbiru) a na puoca di wikipedie... A voci ca mi rasti a mia pari bona, chi aiutu ti puotzu dari? Nun arriniesciu a capiri... Mi pari ca ta firasti bonu...
Maurice Carbonaro (msg) 07:17, 24 Maiu 2008 (UTC)
Martin Weinek[edit source]
Aju appena lettu chissa vuci e crìu ca jè bona. Scusami ca t'arrispunnu sulu doppu tantu timpu ma jè sulaminti oji ca sugnu nuvaminti trasutu n'â Wikipedia siciliana, appuntu, doppu tantu timpu. Vìu ca parli beni 'u dialettu, megliu di quannu crii, puru pi chi 'u sicilianu 'un jè 'na lingua fissa cumu 'u talianu ma ci sunu murti diffirenzî mutivati d'â lucalità cumu tu saprà.
Mparari 'u maltisi[edit source]
Ciau Luviggi, tu nun mi canusci ma iu ti canuscu, ho lettu 'u tò missaggiu ca scrivisti a Roderick Mallia nta 'a wikipedia maltisa:
vorrei sapere se esiste un edizione in commercio del dizionario italiano-maltese, edizione aggiornata. Sai io colleziono dizionari di tutte le lingue, che poi uso anche per wikipedia. Potresti aiutami in questo? Come posso fare ad averlo se esiste un edizione almeno del 2006/2007 o anni precedenti almeno dopo gli anni 90. Per quanto riguarda Capparoni saresti così gentile da inserire anche la foto ufficiale con relativa dicitura in maltese. Nell'attesa di una tua certa risposta, ti invio i saluti e i ringraziamenti nel mio scarso maltese. Bonswa i Grazzi--Lodewijk Vadacchino 16:02
Cercu 'a stessa cosa allura t'arrispunnu: pe' quantu nne sacciu attualmenti nun esisti nissunu dizziunariu italianu-maltisi ricenti ma ci sunu dizziunari italianu-maltisi antichi (ca di sòlitu fannu 'u paraguni cu 'a lingua àrabba e/o cu 'u latinu):
- 'u Dizziunariu maltisi-àrabbu-italianu (scrittu da Giuseppi Barbera)
- 'u dizziunariu divisu 'n quattru vulumi: 'u primu è 'u Dizziunariu Maltisi-Italianu-Latinu; 'u secunnu e 'u terzu 'u Dizziunariu Italianu-Latinu-Maltisi; e 'u quartu 'u Dizziunariu Latinu-Italianu-Maltisi (scrittu da Gianfrangesku Agius Sultana Ghauci)
- 'u Dizziunariu di maltisi-latinu-italianu (scrittu da Mikiel Anton Vassalli)
- 'u Dizziunariu purtatili di li lingui maltisi, italiana, nglisa pubblicatu nta 'u 1843 (scrittu da Francesco Vella)
- 'u Dizziunariu Maltisi-Italianu-Nglisi pubblicatu a Malta nta 'u 1845 (scrittu da Giovanni Battista Falzon)
- Alfabbetu maltisi: pirfetta imitazzioni di l’italianu, cu un vucabbulariu maltisi-italianu-nglisi (scrittu da Vincenzo Azzopardi nta 'u 1847)
- Dizziunariu etimològgicu maltisi (scrittu da Fortunato Panzavecchia nta 'u 1850)
Ma oggi poi attruvari stu software 'n italianu pe' mparari 'u maltisi:
E ho vistu ca canusci 'u francisi, allura poi cumprari sti libbri:
- Guida di cunvirsazzioni francisi-maltisi (libbru da tasca) cu lèssici finali francisi-maltisi e maltisi-francisi. Lu poi cumprari anchi ccà o ccà o ccà.
E n'ùrtima cosa, si ti piàciunu li canzuni maltisi allura devi ascultari la stazzioni di radiu gratùita "malteseradio":
- Amanda - A.M.A.N.D.A. [3:54] - Successi ta' Amanda
- Amanda - Hafna Xoghol ma' Jghoddx Ghalina Pt 2 [4:45] - Successi ta' Amanda
- Bayzo - L-Ewwel Tfajla Li Habbejt [3:30] - Maltese Melodies (** slow)
- Benny and Tonia featuring Joe Refalo on Mandolin - Blue Lagoon [3:15] - Traditional Maltese Music by Benny and Joe
- Benny and Tonia featuring Joe Refalo on Mandolin - Maltese Wedding [2:53] - Traditional Maltese Music by Benny and Joe
- Benny u Tonia - Lanca Gejja [3:54] - Memorji Maltin
- Enzo Gusman - L-Ahhar Bidwi F'Wied Il-Ghasel [3:38] - Maltin U Ghawdxin
- Enzo Gusman - Maltin U Ghawdxin [3:37] - Maltin U Ghawdxin
- Freddie Portelli - Viva Malta [2:57] - Maltese Melodies
- Gillian - Quddiem L-Inkwatru tal-Madonna (Original Version) [4:36] - Gillian
- Gillian - Xi Darba Min Jaf [3:04] - Gillian
- Ira Losco feat Hooligan - Day By Day (Adaminrah Remix) [4:04] - Blends & Remixes of 'Someone Else'
- Ira Losco - Fejn Stahbejtli [3:23] - Butterfly
- Joe C Aquilina u Doris Aquilina flimkien ma' Agatha Zahra - F'Gieh ill-Passjoni Harxa Tieghu [4:55] - *F'Gieh il-Passjoni Harxa Tieghu
- Joe Grech - Marija L-Maltija [3:24] - Maltese Melodies
- Kimberly Grech - Zghazugh ibdel it-triq [4:53] - Kimberly
- New Cuorey - Il-Bajja Tal-Mellieha [3:21] - Maltese Melodies
- Philip Vella - Kemm Jien Bezzul [3:30] - Maltese Melodies
- Bonsoir, en catalan ce sera difficile de faire des articles sur Martin Weinek et Kaspar Capparoni, comme j'ai fait en aragonnais, car je viens de quitter la Viquipèdia en catalan suite à des commentaires peu affortunés faits à la taverna. --Manuel Trujillo Berges (msg) 18:36, 5 utt 2008 (CEST)
Ciau Lodewijk Vadacchino. Comu si ? Speru bonu!
Request for help[edit source]
Phong Nha-Ke Bang is a national park in Quang Binh province, 50 km north Dong Hoi, 450 kilometers south of Hanoi, Vietnam. national park covers 857.54 km2 and a buffer zone of 1,954 km2. This park has 300 caves and grottoes with total length of 70 km and underground river. It also has biodiversity. It was listed in UNESCO' world heritage sites in 2003.
Grazzî pò tò missaggiu. Vitti ca mittisti 10000 carattiri n italianu pi la vuci ca dumannasti. Chiddu ca pozzu fari è cuntrullari loa qualità di n'articulu curtu. Prova a fari nu riassuntu di l'articulu e appoi lu curreggiu. Salutamu. --Peppi 08:53, 19 Friv 2010 (CET)
Ciau Luviggi, ti ringrazziu per i ta contributi boni. Aggiu vistu ca hai qualche dubbiu su comu scrìvare, allura t'invitu a seguire le regule grammaticali, ortugrafiche e funetiche ra ta parrata, chella campurise:
- biancu = bianco
- ciucciu = asino
- peshcaru = fantoccio
- santu = santo
- spezzatinu = spezzatino
- funtana = fontana
- u turriune = la torretta di guardia
- vullute = bollite
- cuntaturi = bardi
- Giuvanni = Giovanni
- Campura = Campora
- fasuli = fagioli
- cipulle = cipolle rosse
- sutta = sotto
- uagliu = olio
- pummaduari = pomodori
- mulinciane = melanzane
- pipe = peperoni
- Carunevale = Carnevale
- u = il
- du = del
- cu = con
- facimu = facciamo
- signu = sono (io)
- m'avantu = mi vanto
- sunu = sono (loro)
- cullu = col
- tuttu = tutto
- campurise = camporese
- vidare = vedere
- china = chi
Se nun canusci abbastanza a ta parrata, puoi seguire le regule grammaticali, ortugrafiche e funetiche ra parrata cusintina:
Aggiu lettu u ta cummentu ntrà paggina de discussione de Frieda:
il sottoscritto è conosciuto per ripagare benemente le richieste da lui fatte, con traduzioni nella nostra Wikipedia e nelle edizioni regionali dove conosco alcuni termini, in particolar modo quella siciliana a cui il dialetto camporese si ci avvicina moltissimo e quella napoletana in quanto alcuni termini dialettali sono simili al napoletano
Hai raggione, a parrata campurise e u sicilianu hannu tante cose in comune, p'esempiu a tipica vucale finale delle parole: "u".
Comu scriviri megghiu n sicilianu[edit source]
Ciau. Haiu vistu ca scrivi spissu articuli ntâ nostra wikipedia. La qualità dâ lingua ca scrivi nun è assai bona. Pi fari n modu di scriviri megghiu basta ca applichi na regula semplici â fini di ogni parola. Basta ca scrivi na i nveci di na e e na u nveci di na o. Pi esempiu comuni è giustu; comune è sbagghiatu. Quarchi vota fici iu li currizzioni, ma fussi megghiu ca tu applichi sta regula semplici. Salutamu. --Peppi 15:25, 28 mar 2011 (CEST)
- Scrivo in italiano per essere sicuro di essere compreso. I suoi contributi sono di qualità molto modesta. La preghiamo di curarli meglio. Inoltre, il copia e incolla da pagine italiane non è benvenuto, a meno che le pagine non siano immediatamente tradotte in siciliano. Per esempio prima di scrivere un articolo su un comune della provicnai di Cuneo Lei avrebbe docuto tradurre completamente l'articolo su Omsk. I pochissimi utenti attivi non sono un servizio di traduzione in siciliano. Comportamenti del genere da parte vostra degradano la qualità del progetto e un protrarsi di questo tipo di comportamenti può portare al blocco utente. --Peppi 16:52, 16 utt 2011 (CEST)
Taliai la vuci. Fici na para di currizzioni nichi, ma globbalmenti lu cuntribbutu era accittabbili. Se junci na vuci nova, pi favuri nun la lassari in italianu, masinnò tutta la vuci rischia di essiri cancillata. Megghiu scriviri n'articulu curtu, ma cu n'ortografia bona. Arricordati ca li paroli n sicilianu finisciunu quasi sempri cu la "a", cu la "i" e cu la "u", e quasi mai cu la "e" o cu la "o". Salutamu. --Peppi 17:23, 9 nuv 2011 (CET)
Stavo per scriverti per chiederti se potevi tradurre la pagina in siciliano, ma vedo che mi hai già preceduto e hai già fatto tutto! Ottimo lavoro e due volte grazie! --Aldedogn (msg) 23:47, 6 mar 2012 (CET)
Ciau Lodewijk, grazzie pe' tutti li toi cuntribbuti boni. Haggiu vistu ca cuminciasti l'artìculu Montezzuma un'annu fà. Pe' favure, putessi finire di tradurlu? Grazzie 'n antìcipu. :-) Salutamu! --Sarvaturi (msg) 21:23, 3 giu 2012 (CEST)
RE: Salutamu[edit source]
sabbirinica, cumu stai tu?? si cettu, tia ajutu vulentieri.. :) ma tu scrivi 'n calabbrisi?? da quannu leggu lu tò modu di scrivi, sembri ca scrivi 'n dialettu calabbrisi e nun 'n lingua siciliana.. cumunqui, si cettu ca sarù lu tò tutor ;) bbinturnatu, wiki-mpari --SurdusVII 11:45, 22 apr 2015 (CEST)
- ciau, si vù, pozzu fari pi tia lu tutor accumunzari cu chisti pruggetti, va bbini?? --SurdusVII 10:22, 24 apr 2015 (CEST)
re: Pruggetti e fora Wikipedia[edit source]
ciau, staiu tuttu bbini, grazzì.. nun ssi obbriggatu a fari parti di quarchi pruggettu.. li pruggetti sirvunu a criari di àrticuli nciclupidici.. : si cettu ca mi truvi puru 'n Facebook, ntô gruppi Wikipedia Siciliana e Wikipedia in italiano.. --SurdusVII 20:16, 27 apr 2015 (CEST)
RE: Tutt'appostu[edit source]
ciau, scusa pi rispunniri ura.. ju eru mpegnatu a travagghiari câ l'assuciazzioni (ENS) pi dui jorni a Palemmu.. si, cettu ca 'n chisti jorni tradurri li tò cuntribbuti prima chidda di Ebbrei 'n Cina e appoi chidda di LaC :) va bbini?? salutamu!! --SurdusVII 12:35, 19 Maiu 2015 (CEST)
Caro, ecco il prezzo...[edit source]
Cotica, avrei bisogno di accrescere questo argomento (non chiedermi il perché - neanch'io lo so bene, in fondo...), ma il maiale da noi in pianura padana è un cult (non diciamolo all'isis però..)... Si dice addirittura che nel mantovano ci siano 4 maiali per ogni abitante :-° .. Sarà poi vero?! Grazie tante e a presto, --Glo (msg) 11:05, 10 utt 2015 (CEST)
plz translate this[edit source]
hi Luigi, im Usman from Pashto wiki. im just gona star working on your articles translations. and if you could translate this text to the language you know better! regards --عثمان منصور انصاري (msg) 17:21, 1 mar 2016 (CET)
Born in a Noble family of Ansari in UP Saharanpur, Muhammad Mian Mansoor Ansari studied raised up in the house of Allama Abdullah Ansari (Dean of theology in Ali Ghar University, early in his life and later enrolled in the Darul Uloom Deoband, where he was at various times associated with other noted Islamic scholars of the time, including Maulana Rasheed Gangohi and Mahmud al Hasan. Maulana Mansoor Ansari returned to the Darul-Uloom Deoband in ..., and gradually involved himself in the Pan-Islamic movement. During World War I, he was amongst the leaders of the Deoband School, who, led by Maulana Mahmud al Hasan, left India to seek support of the Central Powers for a Pan-Islamic revolution in India in what came to be known as the Silk Letter Conspiracy.
Mansoor Ansari reached Kabul during the war to rally the Afghan Amir Habibullah Khan. He joined the Provisional Government of India (حکومت موقت هند در کابل) formed in Kabul in December 1915, and remained in Afghanistan until the end of the war, and left for Russia. He subsequently spent two years in Turkey and, passing through many countries۔ He was one of the most active and prominent members of the faction of Indian Freedom Movement led by Muslim clergy chiefly from the Islamic School of Deoband. Muhammad Mian Mansoor Ansari died on January 11, 1946.
Early life[edit source]
Muhammad Mian Mansoor Ansari was born on ......, 1884 to an Ansari family at Saharanpur, UP (Uther Pardish) state of India. His father Maulana Muhammad Mian Mansoor Ansari was Maulana Muhammad Qasim Nanautavi's daughter's son and Maulana Abd Allah Ansari's eldest son. His native-place was Anbetha but he received primary education at Madrasa-e Manba al-Ulum, Gulaothi, where his father was a head-teacher. Graduating from the Dar al-Ulum in A. H. 1321, he served as teacher at different places and as head-teacher
As soon as India won freedom, very much wished to recall him to India but, unfortunately, a year before India became free, Maulana Mansoor Ansari had embarked on his last journey and therefore could not see that country, for whose freedom he had spent 31 years of his life in exile, free.
Maulana Hamid al-Ansari Ghazi, the former editor of the newspaper, Madina (Bijnor), who has had a distinct position in the Urdu Journalism of India, is Maulana Mansoor Ansari's eldest son,- and the Maulana's second son, Hameed Ansari, lives in Jalalabad, Afghanistan. 
successor of Maulana Abdullah Ansari[edit source]
Maulana Abdullah Ansari Anbethvi was the father of Maulana Muhammad Mian Mansoor Ansari, His native-place was Anbatha, in District Saharanpur. In A.H. 1285 he took admission in the Dar al-Ulum and graduated in A. H. 1287. His early education he received from a glorious divine of his time, Maulana Muhammad Yaqub Nanautavi. At Mecca he stayed in attendance on Shaikh al-Masha'ikh Haji Imdad Allah Mahajir-e Makki for a long time. During this sojourn he studied Masnavi Maulana Rum under the Shaikh's instruction 2. He had also received khilafat (vicarship 2 ) from the Shaikh al-Masha'ikh. In A. H. 1287, when Munshi Mehrban Ali established Madrasa Manba al-Ulum at Gulaothi, he was appointed its head-teacher. Thereafter, in 1311/1893, Sir Sayyid Ahmed Khan called him to Aligarh and appointed him Dean of the Faculty of Theology in the then M. A. O. College (the present Muslim University). After him his son, Maulana Ahmed Mian was appointed Dean of the same faculty. His second son, Maulana Muhammad Mian Mansoor Ansari was an important member of the Shaikh al-Hind's political movement for the freedom of India. Maulana Mansoor Ansan's son, Maulana Hamid al-Ansari Ghazi is a famous Urdu journalist of India.
Maulana Abdullah Ansari died at Anbatha. The year of his death as given in Nuzhat al-Khwatir, vol. viii, is A. H. 1344, which is not correct. Although the exact year of his demise could not be known, this much is certain that he had died much earlier than A. H. 1344 He lies buried in his ancestral cemetery at Anbatha.  Hazrat Nanautavi's eldest daughter, Ikram al-Nisa, had been married to him.
The Shaikh al-Hind's educational benefaction prepared a group of famous and illustrious ulema like Maulana Sayyid Muhammad Anwar Shah Kashmiri, Maulana Ubayd Allah Sindhi, Maulana Mansoor Ansari, Maulana Husain Ahmed Madani, Maulana Mufti Kifayat Allah Dehelvi, Maulana Sayyid Fakhr al-Din Ahmed, Maulana Muhammad Izar Ali Amrohi, Maulana Muhammad Ibrahim Ball avi, Maulana Sayyid Manazir Ahsan Gilani (Allah's mercy be on all of them.
India's Independence Movement[edit source]
Mawlānā Muhammad Qāsim Nanawtawī (1832-1880), who first participated in India’s first war of independence in 1857, later was instrumental in establishing one of the most prestigious Islamic seminaries (madrasahs) of the Muslim World, the Dār ul-cUlūm (1867), the mother of all Madrasah’s in the northern Indian town of Deoband. After the fall of the Mughal empire, Mawlānā Nanawtawī (a traditionally trained theologian), saw the need to provide India’s millions of Muslims with self-supporting institutions that would strengthen their faith and promote their national zeal for freedom. His son-in-law, Mawlānā cAbdullah Ansarī (great-grandfather of Dr. Abidullah Ghazi), was one of the first graduates of the Dār ul-cUlūm and became the first dean of theology at the Mohammedan Anglo-Oriental College at (established in 1875), on the invitation of its founder Sir Syed Ahmad Khan. His decision to leave Deoband and join Sir Syed’s effort of Western education was opposed by his elders, yet he saw in it a unique opportunity to introduce authentic Islamic curricula and keep the young Muslim generation on the right path.
Mawlānā cAbdullah Ansarī’s eldest son, Muhammad Mian did not attend Aligarh but was educated at the Dār ul-cUlūm, Deoband, and was profoundly influenced by the prominent Islamic scholar and freedom fighter Mahmud al-Hasan, better known as “Shaikh al-Hind”. In 1916, at the height of the First World War, Maulana Mansoor Ansari joined the anti-colonialist revolutionary movement of Shaikh al-Hind and left his homeland and his family for Afghanistan and tribal areas to organize armed resistance. His role, along with his close associate in the movement was to influence Afghan government to support India’s freedom struggle and organize resistance against British by mobilizing Azad tribes of Northwestern India. His close relations to the rulers of the Azad tribes resulted in his second marriage in an influential family of Bajaur, to Zohra Begum; from her he fathered four children two boys and two girls. In Kabul the leaders of the Revolutionary movement met other exiled leaders and established special partnership with Ghadar party and successfully established first Provisional government (Hukumat-e-mu’aqqat حکومت مؤقت هند در کابل) of India. The government established by the Ulama’ was secular and elected Raja Mehendra Pratap Singh, a Hindu prince of Bindraban as its President and Barkatullah Bhopali, a Muslim as Prime Minister. During his exile Maulana Ansari traveled widely in Central Asia, the Middle East, Russia, and eventually ended up in Turkey as an acting Ambassador of Afghanistan. Later he became an adviser to Atatürk and took part in the Turkish fight for self-determination. Maulana Ansari later returned to the East and settled in the northern Afghan city of Jalalabad, where he was united with his Pathan wife and started a second family. He now concentrated his efforts on reflecting, writing and teaching. The British never allowed him to return to India (where he still had his first wife and two grown up children), as he was not prepared to ask for clemency or promise to give up struggle for freedom. He lived out the remainder of his life in exile and ironically passed away in 1946, one year before the land that he had spent his life trying to free became independent and resulted in the partition between India and Pakistan.
The political history of Darul-Uloom Deoband, should be reckoned to have begun nine or ten years prior to the establishment of Darul-Uloom. In 1857 (A.H. 1274), with the determination to free India from the English yoke, the elders of Darul-Uloom, particularly the Shaikh (spiritual guide) of the group, Hazrat Haji Imdadullah Muhajir-e-Makki, 42, and his favourite disciples.Maulana Muhammad Qasim Nanautavi, 25, and Maulana Rasheed Ahmad Gangohi, 29, and some other respectable men, as a dernier ressart, appealed to arms with great derring-do, an event which makes the first-ever page of the history of Darul-Uloom. In a gathering at Thana Bhavan the famous historical.
In 1333HD. 1913AD., Hazrat Nanautavi's well-guided pupil, Maulana Mahmood Hasan Shaikhul-Hind prepared a scheme of stirring a revolution against the British Government which has been called "Silken Letters" in the report of the Rowlatt Committee. But by chance this scheme of Silken Letters miscarried and the Shaikhul-Hind, along with his accomplices', Maulana Husain Ahmad Madani, Maulana Ozair Gul and others were arrested and kept under detention in the island of Malta in the Mediterranean Sea for a number of years; and the Shaikhul-Hind's disciples, Maulana Ubaydullah Sindhi and Maulana Mansoor Ansari had to pass a very long time of their lives in exile.
In 1338/1920, after his release from Malta, the Shaikhul-Hind joined the jami'atul-Ulama which his disciples had founded in 1337/1919 to give a fillip to the independence movement. The jami'atul-Ulama shoulder to shoulder with the Indian National Congress, serpent its force in awakening the country politically and socially. Maulana Sayyid Husain Ahmad Madani, Maulana Mufti Kifayatullah Dehlavi, Maulana Sayyid Fakhrud-Deen Ahmad, and later on, Maulana Hifzur-Rahman, Maulana Mufti Ateequr-Rahman Usmani, Maulana Minnatullah Rahmani, Maulana Habibur-Rahman Ludhyanvi, Maulana Sayyid Muhammad Miyan Deobandi and many other Ulama of Deoband not only remained in the forefront of the movements for the freedom of the country but they have also been the cause of coming into being of several other movements and have consequently suffered the hardships of imprisonment and jail.
"The elders of Deoband took more and more part in the struggle for the independence of the country; they suffered all the troubles of this path and came out successful in every test, After the establishment of Darul-Uloom the period of participation in national politics begins with Hazrat Shaikh al-Hind.Maulana Ubaydullah Sindhi has acknowledged the Shaikh al-Hinds life to be a separate epoch of the Waliyullahian movement. The caravan of resolute men prepared under the leadership of the Shaikh al-Hind included Maulana Ubaydullah Sindhi, Maulana Muhammad Mian Mansoor Ansari, Maulana Fazl-e Rabbi (member Hai'at-e Tamizia, Afghanistan), Maulana Sayfur-Rahman Kabuli, Maulana Muhammad Sadiq Karachwi, Mfti Kifayatullah Dehelvi, Maulana Hussain Ahmed Madani, Maulana Ahmed Ali Lahori and many other great ones. Even today, from India to Pakistan, the graduates of Darul-Uloom Deoband, are guiding the country and the community in the field of politics. The leaders of the movement for Pakistan derived benefit from the course adopted in certain matters by an illustrious religious divine of Deoband, viz., Maulana Ashraf Ali Thanvi, while Maulana Shabbir Ahmad Usmani was himself among the leaders of the movement for Pakistan and he, with his best scholarly capacities, tried to make the Muslim League firm and steady in the ideal of Islamic state. Then, after the establishment of Pakistan, the Indian leaders of Deoband guided the Indian Muslims in utterly adverse circumstances and helped keep up their spirits high; and in Pakistan the august men of his order took up the gauntlet of reconstruction and service to the country and the community with a new determination and guided the community with their capacities and abilities in every walk of life in Pakistan.
for some time at Madrasa-e Mo'eenia, Ajmer. Hazrat Shaikh al-Hind had called him to Deoband for assistance in his work of translation of the Quran. In A. H. 1327 when Jami'at al-Ansar was established at Deoband, he was appointed its deputy director along with Maulana Ubayd Allah Sindhi. He was a man of a very sound judgement and a talented religious divine. He remained in the company of Hazrat Shaikh al-Hind in the latter's last pilgrimage-journey which took place in 1333/1915. The Shaikh al-Hind had got a persuasive letter written by Ghalib Pasha, the governor of Madina, addressed to the people of India and the northwest independent tribes for taking part in the movement for the independence of India; the important task of carrying this letter which is known as Ghalib Nama in^he political history of India was entrusted to Maulana Ansari only, which errand he accomplished very adroitly and dodging the Indian secret police reached the independent territory of Yaghistan. Since Maulana Mansoor Ansari had already left for yaghistan he escaped arrest at the time of the Shaikh al-Hind's arrest in Hejaz. His real name was Muhammad Mian but in order to save himself from the British police when he came to India with the Ghalib Nama he kept the alias Mansoor Ansari, and later on became famous by this alias itself. Among the bunch of letters known as "Silken Letters" in the political annals of India, one was from the pen of Maulana Mansoor Ansari also; it was written on a yellow silk cloth. His rank in the Divine Hosts was that of a Lt. General.
After the Shaikh al-Hind's arrest in Hejaz, he went to Afghanistan and settled down there permanently. He had had great influence on the Afghan Government due to his knowledge and learning, political acumen and foresight. Accordingly, in the ambassadorial mission the Afghan Government had sent to Turkey, it had assigned Maulana Mansoor Ansari the rank of minister plenipotentiary. Similarly, he had been sent in the capacity of a political adviser in the political mission to Moscow. Bachcha Saqqa, after coming to power, had exiled him from Afghanistan. During the brief reign of this usurper the Maulana had gone to Russia for some months. When Nadir Shah defeated Bachcha Saqqa and became ruler of Afghanistan, he called the Maulana back.
During his stay in Afghanistan he wrote several political books. Hukumat-e llahi, Asas-e Inquilab, Dastoor-e Imamat, and Anw'a alDawal reflect his high intellectual and thinking powers. He served on different posts in Afghanistan. In the last phase of his life he had taken abode in Jalalabad, which is a famous town in Afghanistan. He died there on 6th Safar, A. H. 1365/January 11, 1946.
The Shaikh al-Hind established rapport with those ulema of the North West Frontier Province who had been students in the Dar al-Ulum. The plan was to spread a network against the English from Afghanistan to India and then, at an opportune time, the united and organized might of India and the free tribes was to launch an attack upon British India and, on the other hand, a war of independence was to be started in the whole country. It was his belief that it would be such a situation which the English would not be able to face.
Since it was necessary to take help of foreign governments also in freeing India, he ordered Maulana Ubayd Allah Sindhi to go on a special 137 mission to Kabul, sent Maulana Muhammad Mian Mansoor Ansari to inculcate jihad in the free> tribes, and himself embarked on a journey to Hejaz to obtain help from the Turks. The English meanwhile were at war with Germany. The synopsis of the details given officially regarding the movement of "the Silken Letters" in para 164 of the report of the Rowlatt 1 Committee is as follows :— "The events of Silken Letters were discovered in August 1916/1344. This was a plan that had been proposed in India with the idea that disturbance be created on the north-western border on the one hand and, on the other, bolstering it up with the uprising of the Indian Muslims, the British Government be put to an end. To put this proposal into shape a man named Maulavi Ubayd Allah crossed the north-western border in August, 1915/1333, with three of his companions. Ubayd Allah was formerly a Sikh who had later on become a Muslim. He acquired religious education in Deoband. The greatest personality among those people whom Ubayd Allah had influenced was that of Maulana Mahmud Hasan who had been a principal of this institution for a long time. Ubayd Allah wanted to start a universal Islamic movement against the British in India through the graduate ulema of Deoband. Secret meetings used to be held at Maulana Mahmud Hasan's house. It is said that some men of the north-west border also used to participate in them. On September 8, 1915/1333, Maulana Mahmud Hasan left India and reached Hejaz. The important objective of both Ubayd Allah and Maulana Mahmud Hasan was to simultaneously cause an aggression on India from outside and stir rebellion in India itself. Ubayd Allah and his friends first contacted the fanatical India party of fighters (mujahidin) and then they reached Kabul. There Ubayd Allah met the Turk-German Mission. After some days his Deobandi friend, Muhammad Mian also joined him. This man had gone to Hejaz along with Maulana Mahmud Hasan from where he had come back in 1916/1334, having obtained a proclamation of jihad which Maulana Mahmud Hasan had taken from the Turkish commander-in-chief of Hejaz, Ghalib Pasha. This document is known as "Ghalib Nama".- Muhammad Mian distributed its photo-copies on the way in India and among the frontier tribes.
"Ubayd Allah and his companions had prepared a plan of a provi- sional government at the dissolution of the British government. According
1. Seeing the tendency of general political unrest in India, the British Government had appointed an enquiry committee in 1917/1336, headed by an English Judge named Rowlatt by whose name it had come to be known as Rowlatt Committee. This committee had sought out many secret organizations.
- Nuzhat al-Khwatir, vol. viii
- Tarikh-e Hind by H'ashimi Faridabadi, p. 434
In 1946, the Indian National Congress requested his return to India and the British Raj subsequently permitted him to return. He remained at Kabul, where he began a programme teaching and Translating Tafsir Shiek Mahmudul Hassan Deobandi which is known as Kabuli Tafseer.
Muhammad Mian Mansoor Ansari was taken seriously ill and died on 11 of Januray 1946 at Jalalabad (Nangarhar Province). and he was buried in the graveyard adjacent to the grave of his Mentors in Laghman (Muhtharlam BaBa). (Laghman, Muhtharlam BaBa is 35 KM District, Laghman, Afghanistan)
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