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Books on the topic 'Shah Husain'

Author: Grafiati
Published: 4 June 2021
Last updated: 1 February 2022

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1

1539-1599, Shah Husain, ed. Shah Husain. New Delhi: Sahitya Akademi, 2000.

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2

Aftabi. Tarif-i Husain Shah, Badshah of Dakhan. Pune: Bharata Itihasa Samshodhaka Mandala, 1987.

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3

Aftabi. Tarif-i Husain Shah, Badshah of Dakhan. Pune: Bharata Itihasa Samshodhaka Mandala, 1987.

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4

1945-, Siddiqi Hamid Afaq, ed. Studies in Indian history and culture: Saiyid Shah Ahmad Husain Jafri Islahi felicitation volume. Delhi, India: Idarah-i Adbiyat-i Delli, 2010.

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5

Hussain, Shah. Qafian Shah Hussain. Amritsar: Jasjit Sahit, 1991.

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6

Ghaffaar, Muzaffar A. Shaah Husayn. Lahore: Ferozsons, 2005.

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7

1539-1599, Shah Husain, ed. Shaah Husayn. Lahore: Ferozsons, 2005.

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8

Hussain, Shah. Kahya Shah Hussain ne. Lahore: Ferozsons, 1990.

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9

Dhaka, University of, ed. Husain Shahi Bengal, 1494-1538 A.D.: A socio-political study. 2nd ed. [Dhaka]: University of Dhaka, 1999.

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10

Weida, Pan, and Zhongguo fa xue hui. Min fa xue yan jiu hui., eds. Zhongguo fa zhi bi jiao yan jiu lun wen ji: 2007 nian (di 5 jie) hai xia liang an min fa dian xue shu yan tao hui, 2007 nian 4 yue 28 ri yu Anhui husang Shan. Taibei Shi: Dong wu da xue fa xue yuan, 2008.

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11

Wolf, Richard K. Madho Lal. University of Illinois Press, 2017. http://dx.doi.org/10.5406/illinois/9780252038587.003.0007.

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This chapter describes Muharram Ali's observations of drumming and music traditions linked to the Madho Lal Husain shrine in Lahore, Pakistan. Muhammad Mushtaq, Ali's shalwār, summarized Shah Husain's story. According to him, “The kāfīs of Shah Husain are very powerful for setting human beings on the straight path.” The chapter considers poetry and sayings attributed to Shah Husain as well as the ʻurs, a multifaceted event that drew pilgrims from many religious backgrounds, including Hindus, Sikhs, and Christians. It shows that, in Pakistan, understanding music, movement, poetic recitation, and other forms of action in Sufi shrines involves more nuanced categories than those of “scriptural Islam” and “Islam on the ground.” Even a rough map of the Madho Lal Husain complex would suggest this with its dedicated malang space, with its centers and peripheries created through performance.
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12

Wolf, Richard K. The Manifest and the Hidden. University of Illinois Press, 2017. http://dx.doi.org/10.5406/illinois/9780252038587.003.0008.

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This chapter presents Muharram Ali's reflections on South Asian drumming and music traditions, which he has jotted down in his notes. It first considers the death of Ali's mother Sakina and how this had set his father on a devil's course. It then discusses the publishing of Ali's article “The Drums of Islam in Multan” as well as his write-up on the ʻurs of Madho Lal Husain. It also recalls Ali's decision to pursue formal anthropological training at Lucknow University, where he earned a PhD in anthropology in record time, along with his classical Hindustani music training at the Bhatkhande School of Music. Finally, it describes Ali's observations of the manganhār repertoire demonstrated by Qasim Shah, the Ajmer and Agra Muhajir groups, and drumming in the context of Islam.
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13

Beg, Mirza Sangin. A Description of the Surrounding Environs of Dar-ul Khilafa Shahjahanabad, AND THE INSCRIPTIONS [ON] THE BUILDINGS OF OLD DELHI. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780199477739.003.0003.

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Finally, Mirza Sangin Beg tackles a huge assemblage of eclectic human exertions in the environs, centred around areas of trade and commerce, piety, landscaped spaces, cemeteries, and natural surroundings of rivers and hillocks. While structures such as the Jantar Mantar and the Firoz Shah’s lat are alluded to, it is stories about the human agencies that are privileged above these spaces. There are detailed renderings of activities in areas such as Pahar Ganj, Subzi Mandi, and Qadam Sharif, the biannual fair at Hanuman Temple, celebrations of Salono, numerous chhariyan melas, and worship of Goga. A fantastic account of Makhdum Jahanian Jahan Gasht coexists with an intense belief in relics of Prophet Muhammad, Hazrat Ali, and Imam Husain. Mirza Sangin Beg goes beyond the geographical region of Delhi towards north, west, and southwest. He writes of Bu Ali Shah Qalander’s dargah in Panipat and of the English platoon, officers, and gentlemen stationed between Gurgaon and Pataudi. The author has placed a variety of inscriptions and epitaphs from equally diverse structures and graveyards in a fatuous manner. Certain inscriptions seem to satisfy the self-esteem of the builders, some are laudatory while several are informative.
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14

Wolf, Richard K. Muharram in Multan. University of Illinois Press, 2017. http://dx.doi.org/10.5406/illinois/9780252038587.003.0005.

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This chapter describes Muharram Ali's observations of the drumming and other music traditions of Multan during his journey to the Pakistani city. Ali's journey begins when he attended a majlis at Imambarah Māsumīn, Haweli Murīd Shah, followed by his experience with Muharram; the seventh of Muharram is traditionally associated with rituals commemorating the wedding of Qasim, and special music was often central to these rituals. The Tenth of Muharram, the climax in remembrance of Imam Husain's martyrdom. Ali also encountered mārū; the drumming on the battlefield; and the so-called bāzār-e-husn—the “bazaar of beauty”—in the Lodhipura neighborhood, where the families of the reputed courtesans were the custodians of a rich and varied repertoire of classical music.
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15

Tiburcio, Alberto. Muslim-Christian Polemics in Safavid Iran. Edinburgh University Press, 2020. http://dx.doi.org/10.3366/edinburgh/9781474440462.001.0001.

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This book is a study on the history of polemical exchanges between Catholic missionaries and Muslim ʿulama in Safavid Iran. The book is centred around the figure of ʿAli Quli Jadid al-Islam, a Portuguese missionary who embraced Islam and worked as a court translator for Shah Sultan Husayn. The book explores the context in which he worked, focusing on broader conditions of Muslim-Christian relations in Iran, and examining his interreligious polemical writings. The latter, conceived in response to cycles of polemics linking Iran to Rome and Mughal India, adapted the historical conventions of polemical writing to serve the specificities of a Shiʿi Iranian context. The book contributes to debates on intellectual history of Shiʿism, confessionalisation in the early modern Middle East, Conversion, biblical translation projects and commentaries, and Muslim-Christian relations in the early modern period.
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16

Bazgusht (بازگشت): Mashaheer-e-Alam ki Yadgaar Taqreerain (مشاہیر عالم کی یادگار تقریریں). Lahore, Pakistan: K̲h̲azīnah-yi ʻIlm o Adab, Alkreem Market, Urdu Bazar, Lahore, 2002.

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17

Bazgusht. K̲h̲azīnah-yi ʻIlm o Adab, Alkreem Market, Urdu Bazar, Lahore, 2002.

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