SHAH NIAZ Selected Poems Translation & Introduction Paul Smith Shah Niaz Ahmad (7 Aug. 1742 - 9 Oct. 1834) was prominent Sufi saint and poet. From his father's side the lineage goes back to Hazrat Ali and from his mother's side it goes to Fatima. His great grandfathers belonged to the royal family of Bukhara. His mother's name was Bibi Ladoo. She was a spiritual woman. Her teacher Shah Mohi-ud-din Diyasanami inducted her into the Qadria order of Sufism. Other than being a great Sufi saint Niaz was also a great literary figure of that time. Other than being the master of tasawwuf (Sufism) he was also a great scholar of Tafseer (Science of explanation and interpretation of the Koran), Fiqh (Islamic jurisprudence), and Hadith (oral traditions relating to the words and deeds of the prophet Mohammad). Niaz's many books include the following... Shams-ul-Ain Shareef - 'A History Of Indian Literature'; Tohfa'e Niaz ba Hazrat-e-Be-Niaz - Sufism & language (Persian); Hashiyah Sharah 'Mulla Jalaal' - Commentary on works by Hazrat Mir Zahid Mulla Jalaal, on religious philosophy (Arabic); Mazmua Qasaaid-e-Arbiya - It contains qasidas in praise of Hazrat Ali and Hazrat Abu Bakr, (Arabic); Deewan-e-Niyaz Urdu - Poetry of Niaz in Urdu & Hindi dialects; Deewan-e-Niyaz Farsi - (Persian). Hafiz's influence is obvious in his ghazals.. Here is the largest selection of his Ghazals and Qit'as from the Persian in English in the correct form and meaning with Introduction on Poetry in Sufism, The Forms in which he wrote, his Life, Times, Poetry, Selected Bibliography. Large Format Paperback 7" x 10" 158 pages COMMENTS ON PAUL SMITH'S TRANSLATION OF HAFIZ'S 'DIVAN'. "It is not a joke... the English version of ALL the ghazals of Hafiz is a great feat and of paramount importance. I am astonished." Dr. Mir Mohammad Taghavi (Dr. of Literature) Tehran. "Superb translations. 99% Hafiz 1% Paul Smith." Ali Akbar Shapurzman, translator into Persian and knower of Hafiz's Divan off by heart. Paul Smith (b. 1945) is a poet, author and translator of many books of Sufi poets of the Persian, Arabic, Urdu, Turkish, Pashtu and other languages, including Hafiz, Sadi, Nizami, Rumi, 'Attar, Sana'i, Jahan, Obeyd Zakani, Nesimi, Kabir, Anvari, Ansari, Jami, Khayyam, Rudaki, Yunus Emre, Shah Latif, Mahsati, Bulleh Shah, and others and his own poetry, fiction, plays, biographies, children's books and a dozen screenplays. amazon.com/author/smithpa
Islamic Law and the Law of Armed Conflict: The Conflict in Pakistan demonstrates how international law can be applied in Muslim states in a way that is compatible with Islamic law. Within this broader framework of compatible application, Niaz A. Shah argues that the Islamic law of qital (i.e. armed conflict) and the law of armed conflict are compatible with each other and that the former can complement the latter at national and regional levels. Shah identifies grey areas in the Islamic law of qital and argues for their expansion and clarification. Shah also calls for new rules to be developed to cover what he calls the blind spots in the Islamic law of qital. He shows how Islamic law and the law of armed conflict could contribute to each other in certain areas, such as, the law of occupation; air and naval warfare; and the use of modern weaponry. Such a contribution is neither prohibited by Islamic law nor by international law. Shah applies the Islamic law of qital and the law of armed conflict to a live armed conflict in Pakistan and argues that all parties, the Taliban, the security forces of Pakistan and the American CIA, have violated one or more of the applicable laws. He maintains that whilst militancy is a genuine problem, fighting militants does not allow or condone violation of the law. Islamic Law and the Law of Armed Conflict will be of interest to students and scholars of international law, Islamic law, international relations, security studies and south-east Asian studies.
The book argues that the concept of self-defense in Islamic and International law is compatible. Al-Qaeda's declaration of Jihad does not meet the Islamic legal test. Similarly, the invasion of Iraq does meet the international legal test.
Religion plays a pivotal role in the way women are treated around the world, socially and legally. This book discusses three Islamic human rights approaches: secular, non-compatible, reconciliatory (compatible), and proposes a contextual interpretive approach. It is argued that the current gender discriminatory statutory Islamic laws in Islamic jurisdictions, based on the decontextualised interpretation of the Koran, can be reformed through Ijtihad: independent individual reasoning. It is claimed that the original intention of the Koran was to protect the rights of women and raise their status in society, not to relegate them to subordination. This Koranic intention and spirit may be recaptured through the proposed contextual interpretation which in fact means using an Islamic (or insider) strategy to achieve gender equality in Muslim states and greater compatibility with international human rights law. It discusses the negative impact of the so-called statutory Islamic laws of Pakistan on the enjoyment of women’s human rights and robustly challenges their Koranic foundation. While supporting the international human rights regime, this book highlights the challenges to its universality: feminism and cultural relativism. To achieve universal application, genuine voices from different cultures and groups must be accommodated. It is argued that the women’s human rights regime does not cover all issues of concern to women and has a weak implementation mechanism. The book argues for effective implementation procedures to turn women’s human rights into reality.
A remarkable first-person narrative by a sixteenth-century Iranian ruler, the Memoirs of Shah Tahmasp I, Safavid Ruler of Iran (1514-1576), originally written in Persian, represent a vitally important primary source for the history of the Middle East in the period. In particular, the Memoirs shed light on the Safavid conflict with the Uzbeks and Ottomans, which played a decisive role in shaping the modern frontiers of the region. The Memoirs also represent an invaluable source for the internal political and religious life of the Safavid court, and the ways in which Shah Tahmasp, one of the most important rulers in Iranian history, wished to be remembered and viewed. This book represents the first English translation of this important text, and is furnished with an extensive introduction and notes that situate the work in its literary and historical context.
The Judicial Resource Book on Violence Against Women for Asia deepens our understanding of the forms of VAWG and raises awareness of the role that the judiciary can play in tackling them. It can be used by judicial officers and other professionals to promote justice and fairness in the judicial process for women who have been victims of violence.
Hazrat Shah Abdur Rahim Uwaisee was renown Muslim Saint accepted as 14th century Mujaddid among the Haqqani Alim Society and become famous by publishing 'Musnabi' in Bengali. which is used to be called as Bengali Quran. He was one of the Greatest Khalifa of Hazrat Syyed Shah Kashim Ali, Alias Shah Bahar Uwaisee Kuh-e-Shimla of Kashmir, India, who was a great Uwaisee khalifa of Hazrat Saber Shah of Shirhind India. It is know from a renown books that he is the first Wali-Allah who preach Uwaisee Tariqua in Bengali in public. During 1737 When Ali Bordi Khan was ruling Bengal-Bihar, one of his relatives from Gazni, named Kha-Shahib, joined military and finally settled in Khankapur, Faridpur by getting Jaigir(land). His son Turab Ali Kha later settled in Dhaka . His son Darajuddin Kha was head Teacher in Dhaka in a Madrasha governed by Meherunnesa Ghosheti Begum. Due to his high intelligence and work, he was honored as Mulla title. He joined the War of Polashi and become Shaheed in June 1757. Third son of Mulla Darajuddin, named Insanullah Kha moved to Gheor. His son Muhammad Ali kha Alias Munshi Gulam Muhammad was working as munshi at the office of Big Lord of British India. His son Munshi Muhammad Modhu Mian. was also working as Munshi in the same office. Later he bought a part of Talluk(land) in Dagor Khali. His elder son Shah Abdur Rahim born 25th February 1857 (Bangali 1264, 14th Falgun) Thursday at DagorKhali Dhaka Bangladesh, and was also working as munshi in Big Lord's office of British India. During the Lord ship of Sir Laurence (1864-1869), for the first time, Shimla was established as Summer Capital. Along with English Lords, bangali munshi's ware also moved to Shimla. Among them, Abdul Muttalib was a pious spiritual explorer person and khalifa of Hazrat Bahar Shah, . He introduced Hazrat Abdur Rahim to his own Uwaisee pir Hazrat Bahar Shah of Shirhind. Hazrat Shah Abdur Rahim after serving 15 years at the Khidmat of Hazrat Bahar Shah, returned and started preaching Uwaise Tariqua in Bengal by the order of his murshed in 1891. He become so much successful in preaching Islam and tariqua that he had so many followers in India/Bengal and become Mujad'ded among the Haqqani Alim Society of that time. His other major publications were "Muhammadi Bedh Totto," 'Adam Wajood Totto'. He left a quite numbers of great khalifas and Muslim saints in Bengal. His nephew Hazrat Shah Abdus Sattar, Hazrat Shah Ataul Haque and Maulana Shah Kosimuddin Ahmad were famous Uwaisee Saints of Bengal.
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