Saddam Hussain Hero ya Zero By Muhammad Aslam Lodhi

Saddam Hussain Hero ya Zero By Muhammad Aslam Lodhi

 

A complete book about life of suddam hussien President of Iraq.

History of Iraq in urdu, Saddam books in urdu at http://islamiclab.blogspot.com

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Safa o Marwa Or Mushrikeen e Maka (Iktbaas from Arz e Quraan))

 

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In The Path of God

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Mahalim fi tareeq Urdu Translation by syed qutb

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In The Shade Of The Qur’an – Fi Dhilal Al Qur’an by Sayyid Qutb

Sayyid Qutb has been associated with the religious ideology behind the radical sunni muslim groups such as al-Qaeda. It is known that Osama bin Laden was a inspired by many of the concepts – especially the idea of “Offensive Jihad” – brought forward in Sayyid Qutb’s most famous book Milestones. Here Qutb takes a twist on an originally spiritual concept, Jihad, describing mans “religious struggle” or “striving in the way of God“, and explains why this must be understood as the need of religious war against unbelievers.  The story of Sayyid Qutb is really interesting, you might want to learn more about his years i the United States and how it formed his views (a drunk american woman tried to seduce him on the ship there :-). There is an excellent wikipedia entry here on his life: http://islamiclab.blogspot.com/2012/11/sayyid-qutb.html Here I have chosen to present Sayyid Qutb’s insanely huge work: In The Shade Of The Qur’an. The book is a well-written modern commentary to  the entire content of the Qur´an and it is considered one of the most comprehensive and far-reaching. Each book is about 400 pages, I could not find the volumes 15-17, but I am sure you have hours of reading pleasure with these.

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Sayyid Qutb

Sayyid Qutb
Sayyid Qutb behind bars in an Egyptian prison
Born	October 9, 1906, Mūshā, Egypt
Died	August 29, 1966 (aged 59)
Ethnicity	Egyptian
Era	Modern era
Region	Middle East
Madh'hab	Shafi'i
Main interests	Islam, Politics, Quranic exegesis (tafsir)
Notable ideas	Jahiliyyah, Ubudiyya
Works	Milestones, In the Shade of the Quran
Influenced by[show]

Sayyid Qutb (Egyptian Arabic pronunciation: [ˈsæjjed ˈʔotˤb], Arabic: [ˈsæjjed ˈqotˤb]) (also Said, Syed, Seyyid, Sayid, or Sayed; Koteb, Qutub, Kotb, or Kutb) (Arabic: سيد قطب‎; October 9, 1906 – August 29, 1966) was an Egyptian author, educator, Islamist theorist, poet, and the leading member of the Egyptian Muslim Brotherhood in the 1950s and '60s.
Author of 24 books, including novels, literary arts’ critique and works on education, he is best known in the Muslim world for his work on what he believed to be the social and political role of Islam, particularly in his books Social Justice and Ma'alim fi-l-Tariq (Milestones). His magnum opus, Fi Zilal al-Qur'an (In the shade of the Qur'an), is a 30-volume commentary on the Qur'an.
During most of his life, Qutb's inner circle mainly consisted of influential politicians, intellectuals, poets and literary figures, both of his age and of the preceding generation. By the mid-1940s, many of his writings were officially among the curricula of schools, colleges and universities.
Even though most of his observations and criticism were leveled at the Muslim world, Qutb is also known for his intense disapproval of the society and culture of the United States,which he saw as obsessed with materialism, violence, and sexual pleasures. Views on Qutb vary widely. He has been described by some as a great artist and martyr for Islam, but by many Western observers as one who shaped the ideas of Islamists and particularly of groups such as Al Qaeda. Today, his supporters are identified as Qutbists or "Qutbi" (by their opponents, not by themselves).

Contents

Life and public career

Early childhood

Qutb was raised in the Egyptian village of Musha, located in Upper Egypt's Asyut Province. His father was a landowner and the family estate's administrator, but he was also well known for his political activism, holding weekly meetings to discuss the political events and Qur'anic recitation. At this young age, Sayyid Qutb first learned about melodic recitations of the Qur'an, which would fuel the artistic side of his personality. In his teens, Qutb was critical of the religious institutions with which he came into contact, holding in contempt the way in which those institutions were used to form public opinion and thoughts. He had a special disdain, however, for schools that specialized in religious studies only, and sought to prove that locals school that held regular academic classes as well as religion were more beneficial than the unevenness of the religious school program. At this time, Qutb developed his bent against the imams and their traditional understanding of education, which would be the standard of confrontation throughout his life.
He moved to Cairo, where he could receive an education based on the British style of schooling, between 1929 and 1933, before starting his career as a teacher in the Ministry of Public Instruction. During his early career, Qutb devoted himself to literature as an author and critic, writing such novels as Ashwak (Thorns) and even helped to elevate Egyptian novelist Naguib Mahfouz from obscurity. In 1939, he became a functionary in Egypt's Ministry of Education (wizarat al-ma'arif ).
From 1948 to 1950, he went to the United States on a scholarship to study its educational system, spending several months at Colorado State College of Education (now the University of Northern Colorado) in Greeley, Colorado. Qutb's first major theoretical work of religious social criticism, Al-'adala al-Ijtima'iyya fi-l-Islam (Social Justice in Islam), was published in 1949, during his time in the West.
Though Islam gave him much peace and contentment, he suffered from respiratory and other health problems throughout his life and was known for "his introvertedness, isolation, depression and concern." In appearance, he was "pale with sleepy eyes." Qutb never married, in part because of his steadfast religious convictions. While the urban Egyptian society he lived in was becoming more Westernized, Qutb believed that 'the current ideas of the society and its prevalent traditions apply great pressure - back-breaking pressure, especially in the case of women; the Muslim woman is really under extreme and oppressive pressure'. Qutb joked to his readers that he was never able to find a woman and had to reconcile himself to bachelorhood.
It was clear from his childhood that Qutb valued education, playing the part of a teacher to the women in his village:

Syed Qutb from a young age would save up his money for a man called Amsaalih, who used to sell books around the local villages. He would have a big collection of books, and another small collection specifically for Syed Qutb. If Syed never had the money, he would tell him that I don't have the money now, so let me borrow it and I'll give it you next time you come around. And Amsaalih would let him do that. At the age of 12, he had his own library collection of 25 books, even though books were really expensive during that time. He would imitate the scholars by reading the books, and then give lectures to the rest of the village. If any women needed any information, they would wait till Syed Qutb came back from school, and ask him to share the knowledge he had to them. In many occasions he would be shy because he was a young man, but in some occasions he would go and teach the knowledge he had to the people who asked him.

Visit to America

The turning point in Qutb's views resulted from his visit to the United States, where he aimed for further studies in educational administration. Over a two-year period, he worked in several different institutions including what was then Wilson Teachers' College in Washington, D.C., Colorado State College for Education in Greeley, as well as Stanford University. He also traveled extensively, visiting the major cities of the United States and spent time in Europe on the return journey to Egypt.
On his return to Egypt, Qutb published an article entitled "The America that I Have Seen." He was critical of many things he had observed in the United States: its materialism, individual freedoms, economic system, racism, brutal boxing matches, "poor" haircuts, superficiality in conversations and friendships, restrictions on divorce, enthusiasm for sports, lack of artistic feeling, "animal-like" mixing of the sexes (which "went on even in churches"), and strong support for the new Israeli state. Hisham Sabrin, noted that:

As a brown person in Greeley, Colorado in the late 40s, studying English he came across much prejudice. He also felt quite appalled by what he perceived as loose sexual openness of American men and women (a far cry by any measure, from Musha, Asyut where he grew up). But, in fact this American experience was not truly a crisis for Qutb, but rather a moment of choice and fine-tuning of his already Islamic identity. He himself tells us on his boat trip over “Should I travel to America, and become flimsy, and ordinary, like those who are satisfied with idle talk and sleep. Or should I distinguish myself with values and spirit. Is there other than Islam that I should be steadfast to in its character and hold on to its instructions, in this life amidst deviant chaos, and the endless means of satisfying animalistic desires, pleasures, and awful sins? I wanted to be the latter man.”.

Qutb noted with disapproval the sexuality of American women:

the American girl is well acquainted with her body's seductive capacity. She knows it lies in the face, and in expressive eyes, and thirsty lips. She knows seductiveness lies in the round breasts, the full buttocks, and in the shapely thighs, sleek legs—and she shows all this and does not hide it.

He also commented on the American taste in arts:

The American is primitive in his artistic taste, both in what he enjoys as art and in his own artistic works. “Jazz” music is his music of choice. This is that music that the Negroes invented to satisfy their primitive inclinations, as well as their desire to be noisy on the one hand and to excite bestial tendencies on the other. The American’s intoxication in “jazz” music does not reach its full completion until the music is accompanied by singing that is just as coarse and obnoxious as the music itself. Meanwhile, the noise of the instruments and the voices mounts, and it rings in the ears to an unbearable degree… The agitation of the multitude[2] increases, and the voices of approval mount, and their palms ring out in vehement, continuous applause that all but deafens the ears.

Return to Egypt

Qutb concluded that major aspects of American life were primitive and "shocking", a people who were "numb to faith in religion, faith in art, and faith in spiritual values altogether". His experience in the U.S. is believed to have formed in part the impetus for his rejection of Western values and his move towards Islamism upon returning to Egypt. Resigning from the civil service, he joined the Muslim Brotherhood in the early 1950s and became editor-in-chief of the Brothers' weekly Al-Ikhwan al-Muslimin, and later head of its propaganda section, as well as an appointed member of the working committee and of its guidance council, the highest branch in the organization.

Nasser and Qutb

In July 1952, Egypt's pro-Western government was overthrown by the nationalist Free Officers Movement headed by Gamal Abdel Nasser. Both Qutb and the Muslim Brotherhood welcomed the coup against the monarchist government — which they saw as un-Islamic and subservient to British imperialism — and enjoyed a close relationship with the movement prior to and immediately following the coup. Nasser would go the house of Syed Qutb and ask him for ideas about the Revolution. Many members of the Brotherhood expected Nasser to establish an Islamic government. However, the cooperation between the Brotherhood and Free Officers which marked the revolution's success soon soured as it became clear the secular nationalist ideology of Nasserism was incompatible with the Islamism of the Brotherhood.
Nasser had secretly set up an organisation that would sufficiently oppose the Muslim Brotherhood once he came to power. This organisation was called "Tahreer' ("freedom" in Arabic). It was well known that the Brotherhood were made popular by their extensive social programs in Egypt, and Nasser wanted to be ready once he had taken over. At this time, Qutb did not realize Nasser's alternate plans, and would continue to meet with him, sometimes for 12 hours a day, to discuss a post monarch Egypt. Once Qutb realized that Nasser had taken advantage of the secrecy between the Free Officers and the Brotherhood, he promptly quit. Nasser then tried to persuade Qutb by offering him any position he wanted in Egypt except its Kingship, saying:

"We will give you whatever position you want in the government, whether it's the Ministry of Education, Ministry of Arts, etc."

Qutb refused every offer, having understood the reality of Nasser's plans.
After the attempted assassination of Nasser in 1954, the Egyptian government used the incident to justify a crackdown on the Muslim Brotherhood, imprisoning Qutb and many others for their vocal opposition to various government policies. During his first three years in prison, conditions were bad and Qutb was tortured. In later years he was allowed more mobility, including the opportunity to write.
This period saw the composition of his two most important works: a commentary of the Qur'an Fi Zilal al-Qur'an (In the Shade of the Qur'an), and a manifesto of political Islam called Ma'alim fi-l-Tariq (Milestones). These works represent the final form of Qutb's thought, encompassing his radically anti-secular and anti-Western claims based on his interpretations of the Qur'an, Islamic history, and the social and political problems of Egypt. The school of thought he inspired has become known as Qutbism.
Qutb was let out of prison at the end of 1964 at the behest of the Prime Minister of Iraq, Abdul Salam Arif, for only 8 months before being rearrested in August 1965. He was accused of plotting to overthrow the state and subjected to what some consider a show trial. Many of the charges placed against Qutb in court were taken directly from Ma'alim fi-l-Tariq and he adamantly supported his written statements. The trial culminated in a death sentence for Qutb and six other members of the Muslim Brotherhood. He was sentenced to death as the leader of a group planning to assassinate the President and other Egyptian officials and personalities, though he was not the instigator or leader of the actual plot. On 29 August 1966, he was executed by hanging.

Evolution of thought, views and statements

Theological stances

Qutb held that belief in matters that cannot be seen (or are imperceptible) was an important sign of man's ability to accept knowledge from fields outside of science:

The concept of the imperceptible is a decisive factor in distinguishing man from animal. Materialist thinking, ancient as well as modern, has tended to drag man back to an irrational existence, with no room for the spiritual, where everything is determined by sensory means alone. What is peddled as 'progressive thought' is no more than dismal regression.

Secularism

Different theories have been advanced as to why Qutb turned away from his secularist tendencies towards Islamic Sharia. One common explanation is that the conditions he witnessed in prison from 1954–1964, including the torture and murder of Muslim Brothers, convinced him that only a government bound by Islamic law could prevent such abuses. Another is that Qutb's experiences in America as a darker-skinned person and the insufficiently anti-Western policies of Nasser demonstrated to him the powerful and dangerous allure of ignorance (jahiliyyah) — a threat unimaginable, in Qutb's estimation, to the secular mind. Two excerpts of the opening of his book Milestones contain the following view:

It is necessary for the new leadership to preserve and develop the material fruits of the creative genius of Europe, and also to provide mankind with such high ideals and values as have so far remained undiscovered by mankind, and which will also acquaint humanity with a way of life which is harmonious with human nature, which is positive and constructive, and which is practicable.

Democracy in the West has become infertile to such an extent that it is borrowing from the systems of the Eastern bloc, especially in the economic system, under the name of socialism. It is the same with the Eastern bloc. Its social theories, foremost among which is Marxism, in the beginning attracted not only a large number of people from the East but also from the West, as it was a way of life based on a creed. But now Marxism is defeated on the plane of thought, and if it is stated that not a single nation in the world is truly Marxist, it will not be an exaggeration. On the whole this theory conflicts with man's nature and its needs. This ideology prospers only in a degenerate society or in a society which has become cowed as a result of some form of prolonged dictatorship. But now, even under these circumstances, its materialistic economic system is failing, although this was the only foundation on which its structure was based. Russia, which is the leader of the communist countries, is itself suffering from shortages of food. Although during the times of the Tsars Russia used to produce surplus food, it now has to import food from abroad and has to sell its reserves of gold for this purpose. The main reason for this is the failure of the system of collective farming, or, one can say, the failure of a system which is against human nature.

Finally, Qutb offered his own explanation in Ma'alim fi-l-Tariq, arguing that anything non-Islamic was evil and corrupt, while following Sharia as a complete system extending into all aspects of life, would bring every kind of benefit to humanity, from personal and social peace, to the "treasures" of the universe.
In general, Qutb's experiences as an Egyptian Muslim—his village childhood, professional career, and activism in the Muslim Brotherhood—left an unmistakable mark on his theoretical and religious works. Even Qutb's early, secular writing shows evidence of his later themes. For example, Qutb's autobiography of his childhood Tifl min al-Qarya (A Child From the Village) makes little mention of Islam or political theory and is typically classified as a secular, literary work. However, it is replete with references to village mysticism, superstition, the Qur'an, and incidences of injustice. Qutb's later work developed along similar themes, dealing with Qur'anic exegesis, social justice, and political Islam.
Qutb's career as a writer also heavily influenced his philosophy. In al-Taswiir al-Fanni fil-Quran (Artistic Representation in the Qur'an), Qutb developed a literary appreciation of the Qur'an and a complementary methodology for interpreting the text. His hermeneutics were applied in his extensive commentary on the Qur'an, Fi zilal al-Qur'an (In the Shade of the Quran), which served as the foundation for the declarations of Ma'alim fi-l-Tariq.
Late in his life, Qutb synthesized his personal experiences and intellectual development in the famous Ma'alim fi-l-Tariq, a religious and political manifesto for what he believed was a true Islamic system. It was also in this text that Qutb condemned Muslim governments, such as Abdul Nasser's regime in Egypt, as secular with their legitimacy based on human (and thus corrupt), rather than divine authority. This work, more than any other, established Qutb as one of, if not the premier Islamists of the 20th century.

Events that led from secularism to Islam

Qutb told people of his shift from secularism to Islam.

His journey started when he studied the Qur'an in a literal way, and he slowly began to understand the principles lined in the religion. Then something happened to him in America to remove his doubts. He says; that while he was going to America, he was on the boat (ferry), and he saw the way the boat he was travelling in - was rocking in the huge sea – all under the control of Allah without it sinking or capsizing. At that point he realized the power of Allah. He said Iman (belief) entered into his heart due to this. His second scenario was in San Francisco, when he went on top of a mountain, and he could see the whole of creation in front of him, and he realized the beauty and harmony that existed amongst the creation as a whole. He said that, the sweetness of Iman hit him.

Political philosophy

Sayyid Qutb's mature political views always centered on Islam — Islam as a complete system of morality, justice and governance, whose Sharia laws and principles should be the sole basis of governance and everything else in life - though his interpretation of it varied. Following the 1952 coup, he espoused a `just dictatorship` that would `grant political liberties to the virtuous alone.` Later he wrote that rule by Sharia law would require essentially no government at all. In an earlier work, Qutb described military jihad as defensive, Islam's campaign to protect itself, while later he believed jihad must be offensive.
On the issue of Islamic governance, Qutb differed with many modernist and reformist Muslims who claimed democracy was Islamic because the Quranic institution of Shura supported elections and democracy. Qutb pointed out that the Shura chapter of the Qur'an was revealed during the Mekkan period, and therefore, it does not deal with the problem of government. It makes no reference to elections and calls only for the ruler to consult some of the ruled, as a particular case of the general rule of Shura.
Qutb also opposed the then popular ideology of Arab nationalism, having become disillusioned with the 1952 Nasser Revolution after having been exposed to the regime's practices of arbitrary arrest, torture, and deadly violence during his imprisonment.

View on harmony of man

Qutb felt strongly that the world was meant to serve man if understood properly. He wrote:
"Islam teaches that God created the physical world and all its forces for man's own use and benefit. Man is specifically taught and directed to study the world around him, discover its potential and utilize all his environment for his own good and the good of his fellow humans. Any harm that man suffers at the hands of nature is a result only of his ignorance or lack of understanding of it and of the laws governing it. The more man learns about nature, the more peaceful and harmonious his relationship with nature and the environment. Hence, the notion of "conquering nature" can readily be seen as cynical and negative. Its is alien to Islamic perceptions and betrays a shameless ignorance of the spirit in which the world has been created and the divine wisdom that underlies it."

Jahiliyyah versus freedom

This exposure to abuse of power undoubtedly contributed to the ideas in his famous prison-written Islamic manifesto Ma'alim fi-l-Tariq (Milestones), where he advocated a political system the opposite of dictatorship—i.e. one with no government. There Qutb argued:

• Much of the Muslim world approaches the Qur'an as a means to simply acquire culture and information, to participate in academic discussions and enjoyment. This evades the real purpose, for rather, it should be approached as a means to change society, to remove man from the enslavement of other men to the servitude of God.
• Rather than support rule by a pious few, (whether a dictator(s) or democratically elected), Muslims should resist any system where men are in "servitude to other men"—i.e. obey other men—as un-Islamic and a violation of God's sovereignty (Hakamiyya) over all of creation. A truly Islamic polity would have no rulers—not even have theocratic ones—since Muslims would need neither judges nor police to obey divine law. It was what one observer has called "a kind of anarcho-Islam."
• The way to bring about this freedom was for a revolutionary vanguard. to fight jahiliyyah with a twofold approach: preaching, and abolishing the organizations and authorities of the Jahili system by "physical power and Jihad."
• The vanguard movement would grow with preaching and jihad until it formed a truly Islamic community, then spread throughout the Islamic homeland and finally throughout the entire world, attaining leadership of humanity. While those who had been "defeated by the attacks of the treacherous Orientalists!" might define jihad "narrowly" as defensive, Islamically correct Jihad (according to Qutb) was in fact offensive, not defensive.

Qutb emphasized this struggle would be anything but easy. True Islam would transform every aspect of society, eliminating everything non-Muslim.True Muslims could look forward to lives of "poverty, difficulty, frustration, torment and sacrifice." Jahili ersatz-Muslims, Jews and Westerners would all fight and conspire against Islam and the elimination of jahiliyyah.

Criticisms

Though greatly admired by many in the Muslim world, Qutb also has critics. Following the publication of Milestones and the aborted plot against the Nasser government, mainstream Muslims took issue with Qutb's contention that "physical power" and jihad had to be used to overthrow governments, and attack societies, "institutions and traditions" of the Muslim—but according to Qutb jahili—world. The ulema of Al-Azhar University school took the unusual step following his death of putting Sayyid Qutb on their index of heresy, declaring him a "deviant" (munharif).
Reformist Muslims, on the other hand, questioned his understanding of sharia, i.e. that it is not only perfect and complete, but completely accessible to people and thus the solution to any of their problems. Also criticized is his dismissal of not only all non-Muslim culture, but many centuries of Muslim learning, culture and beauty following the first four caliphs as un-Islamic and thus worthless.
Conservative/puritan criticism went further, condemning Qutb's Islamist/reformist ideas—such as social justice and redistributive economics, banning of slavery,—as "western" and bid'ah or innovative (innovations to Islam being forbidden ipso facto). They have accused Qutb of amateur scholarship, overuse of ijtihad, innovation in Ijma (which Qutb felt should not be limited to scholars, but should be conducted by all Muslims), declaring unlawful what Allah has made lawful, assorted mistakes in aqeedah (belief) and manhaj (methodology).

Legacy

Alongside notable Islamists like Maulana Mawdudi, Hasan al-Banna, and Ruhollah Khomeini, Qutb is considered one of the most influential Muslim thinkers or activists of the modern era, not only for his ideas but for what some consider his heroic martyr's death. According to authors Daniel Benjamin and Steven Simon, "it was Sayyid Qutb who fused together the core elements of modern Islamism: the Kharijites' takfir, ibn Taymiyya's fatwas and policy prescriptions, Rashid Rida's salafism, Maududi's concept of the contemporary jahiliyya and Hassan al-Banna's political activism."
His written works are still widely available and have been translated into many Western languages. Qutb's best known work is Ma'alim fi-l-Tariq (Milestones), but the majority of Qutb's theory can be found in his Qur'anic commentary Fi zilal al-Qur'an (In the Shade of the Quran). This 30-volume work is noteworthy for its innovative method of interpretation, borrowing heavily from the literary analysis of Amin al-Khuli, while retaining some structural features of classical commentaries (for example, the practice of progressing from the first sura to the last)
The influence of his work extends to issues such as Westernization, modernization, and political reform and the theory of inevitable ideological conflict between "Islam and the West" (see Clash of civilizations), the notion of a transnational umma, and the comprehensive application of jihad.
Qutb's theoretical work on Islamic advocacy, social justice and education, has left a significant mark on the Muslim Brotherhood (at least outside of Egypt).

Al Qaeda and Islamic Jihad

Qutb had influence on Islamic insurgent/terror groups in Egypt and elsewhere. His influence on Al Qaeda was felt through his writing, his followers and especially through his brother, Muhammad Qutb, who moved to Saudi Arabia following his release from prison in Egypt and became a professor of Islamic Studies and edited, published and promoted his brother Sayyid's work.
One of Muhammad Qutb's students and later an ardent follower was Ayman Zawahiri, who went on to become a member of the Egyptian Islamic Jihad and later a mentor of Osama bin Laden and a leading member of al-Qaeda. Zawahiri was first introduced to Qutb by his uncle and maternal family patriarch, Mafouz Azzam, who was very close to Qutb throughout his life. Azzam was Qutb's student, then protégé, then personal lawyer and executor of his estate — one of the last people to see Qutb before his execution. According to Lawrence Wright, who interviewed Azzam, "young Ayman al-Zawahiri heard again and again from his beloved uncle Mahfouz about the purity of Qutb's character and the torment he had endured in prison." Zawahiri paid homage to Qutb in his work Knights under the Prophet's Banner.

Anwar al-Awlaki

Osama bin Laden was also acquainted with Sayyid's brother, Muhammad Qutb. A close college friend of bin Laden's, Mohammed Jamal Khalifa, told Wright, that bin Laden regularly attended weekly public lectures by Muhammad Qutb, at King Abdulaziz University, and that he and bin Laden both "read Sayyid Qutb. He was the one who most affected our generation."
While imprisoned in Yemen, Anwar al-Awlaki became influenced by the works of Qutb. He would read 150–200 pages a day of Qutb's works, describing himself during the course of his reading as "so immersed with the author I would feel Sayyid was with me in my cell speaking to me directly.”
On the other hand, associate professor of history at Creighton University, John Calvert, states that "the Al Qaeda threat" has "monopolized and distorted our understanding" of Qutb's "real contribution to contemporary Islamism."

Works

Literary:

• Mahammat al-Sha'ir fi'l-Hayah wa Shi'r al-Jil al-Hadir (The Task of the Poet in Life and the Poetry of the Contemporary Generation), 1933
• al-Shati al-Majhul (The Unknown Beach), 1935
• Naqd Kitab: Mustaqbal al-Thaqafa fi Misr (Critique of a Book by Taha Husain: the Future of Culture in Egypt), 1939
• Al-Taswir al-Fanni fi'l-Qu'ran (Artistic Imagery in the Qur'an), 1945
• Al-Atyaf al-Arba'a (The Four Apparitions), 1945
• Tifl min al-Qarya (A Child from the Village), 1946
• Al-Madina al-Mashura (The Enchanted City), 1946
• Kutub wa Shakhsiyyat (Books and Personalities), 1946
• Askwak (Thorns), 1947
• Mashahid al-Qiyama fi'l-Qur'an (Aspects of Resurrection in the Qu'ran), 1946
• Al-Naqd al-Adabi: Usuluhu wa Manahijuhu (Literary Criticism: Its Foundation and Methods'), 1948

Theoretical:

• Al-Adala al-Ijtima'iyya fi'l-Islam (Social Justice in Islam), 1949
• Ma'rakat al-Islam wa'l-Ra's Maliyya (The Battle Between Islam and Capitalism), 1951
• Al-Salam al-'Alami wa'l-Islam (World Peace and Islam), 1951
• Fi Zilal al-Qur'an (In the Shade of the Qur'an), first installment 1954
• Dirasat Islamiyya (Islamic Studies), 1953
• Hadha'l-Din (This Religion is Islam), n.d. (after 1954)
• Al-Mustaqbal li-hadha'l-Din (The Future of This Religion), n.d. (after 1954)
• Khasais al-Tasawwur al-Islami wa Muqawamatuhu (The Characteristics and Values of Islamic Conduct), 1960
• Al-Islam wa Mushkilat al-Hadara (Islam and the Problems of Civilization), n.d. (after 1954)
• Ma'alim fi'l-Tariq (Signposts on the Road, or Milestones), 1964  (Reviewed by Yvonne Ridley)
• Basic Principles of Islamic Worldview
• The Islamic Concept and Its Characteristics
• Islam and universal peace (Source: wikipedia )

Yeh Zindagi ik Tashnagi by Sajida Ghulam Muhammad

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Nagri Nagri Phira Musafir by Ibne Insha

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Mohabbat Abla Hay Karb Ka by Ramis Tanveer Ahmed (pdf)

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SHAAM E KARBLA (Famous incident of Karbala on 10th Muharram)

This book is a history of the famous incident of Karbala on 10th Muharram, when many from the family of Holy Prophet (s.a.w) were martyred by the evil forces of Yazid, including the great Imam Hussain, may Allah be pleased with him. It presents the details from authentic Sunni sources and is a wonderful narrative of the happenings in Karbala.
This can be considered as the best book in Urdu on the history of the sad incident of Karbala, and the holy warriors of the Ahl al-Bayt, may Allah be pleased with them all.

Download this book as PDF (16 mb)

Language: Urdu (اردو)
Author: Allama Muhammad Shafi Okarvi

Aik Zakham aur Sahi by Ashfaq Ahmed

Aik Zakham aur Sahi by Ashfaq Ahmed

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Aik Muhabbat So Afsane by Ashfaq Ahmed

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Khel Tamasha by Ashfaq Ahmed

Khel Tamasha by Ashfaq Ahmed

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Syed Nasir Raza Kazmi

Syed Nasir Raza Kazmi, (1925–1972) (Urdu: سید ناصر رضا كاظمی ) was an Urdu poet of Pakistan and one of the greatest poets of this era, especially in the use of "ista'aaray" and "chhotee beher". Kazmi was born on 8 December 1925 at Ambala, Haryana.

Education and career

Kazmi was educated at Ambala, Simla and Lahore. He returned to Ambala in 1945 and started looking after his ancestral land. After the creation of Pakistan in 1947, he came to Lahore.
He did some journalistic work with Auraq-e-Nau as an editor and became editor-in-chief of the magazine Humayun in 1952. Later he was associated with Radio Pakistan, Lahore and other literary publications and organisations.
Kazmi started his poetic life in 1940 by following the style of Akhtar Sherani and wrote romantic poems and sonnets. Later he began writing ghazals under the guidance of Hafeez Hoshyarpuri.He was a great admirer of Mir Taqi Mir and probably the melancholy and "Ehsaas-e-Mehroomi" in his poetry was a direct result of that admiration. His tutor in poetry was Hafeez Hoshyarpuri, who himself used a lot of symbols from nature in his poems.
Nasir used to hum his poetic verses and this humming was appealling to many of his readers / listeners.
He migrated from Ambala, India to Lahore Pakistan in August 1947. He also worked as a Staff Editor in Radio Pakistan. He used to sit at Tea House and wander at Mall Road, Lahore with his friends. He was fond of eating, wandering and enjoying life. Normally people take him as a sad poet but most of his poetry is based on romantic happiness and the aspect of hope. Few people know that he did some great translations of English poets, especially his translation of Walt Whitman's "Crossing Brooklyn Ferry" by the title of "Brooklyn Ghaat Ke Paar" is a real masterpiece and worth reading.
His last four books were published after his death of stomach cancer in Lahore on 2 March 1972. A few days before his death, Kazmi said in a television interview with Intezaar Hussain:
'horse riding, hunting, wandering in a village, walk along the river side, visiting mountains etc. were my favourite pastimes and probably this was the time when my mind got nourishment for loving nature and getting close to the expression of poetry. All my hobbies are related with fine arts, like singing, poetry, hunting, chess, love of birds, love of trees etc ... I started poetry because I used to reflect that all the beautiful things those I see, and those in nature are not in my hands, and they go away from me. Few moments, that time which dies, cannot be made alive. I think can be alive in poetry, that is why I (Nasir) started poetry!'

Books

• Barg-e-Nae (1952)
• Deewaan (1972)
• Pehli Baarish (1975)
• Nishat-e-Khwab (Collection of nazms, 1977)
• Sur Ki Chhaya (Manzoom Drama, Katha 1981)
• Khushk Chashme ke Kinare (Prose, 1982 edited by Basir Sultan Kazmi & Hassan Sultan Kazmi, New Edition 1990, essays, radio features, dialogues, editorials, last interview etc.)
• Nasir Kazmi Ki Dairy (Chand Pareshan Kaghaz) (Autobiography, 1995 compiled by Hassan Sultan Kazmi)
• Intekhab-e-Meer (Poetry 1989)
• Intekhab-e-Nazeer (Poetry 1990)
• Intekhab-e-Wali Dakni (Poetry 1991)
• Intekhab-e-Insha (Poetry 1991)
• Intekhabs of other poets

Famous ghazals and nazms

Kazmi's ghazals and nazams include:

• "kaun is raah se guzartaa hai"
• "terii zulfoN ke bikharne kaa sabab hai ko'ii"
• "dukh kii lehar ne chheRaa hogaa"
• "dil meN ek lehar sii uThii hai abhii"
• "naaz-e-be-gaangii meN kyaa kuch thaa"
• "O ! mere masruuf Khudaa"
• "yaas meN jab kabhii aaNsuu niklaa"
• "ko'ii jiye yaa ko'ii mare"
• "be minnat-e-Khizr-e-raah rahnaa"
• "dil dharaknay ka sabab yaad aya"
• "jurm-e-inkaar kii sazaa hii de"
• "jab raat gaye tiri yaad aayii, sau tareh se jii ko behlaaya"
• "tere aane kaa dhokaa saa rahaa hai"
• "tanhaa ishq ke khwaab na bun"
• "fikr-e-taameer-e-aashiaN bhi hai"
• "rang barsaat ne bhare kuch to"
• "kise dekhein kahaaN dekha na jaye"
• "karta use beqarar kuch der"
• "wo dil nawaz hai lekin nazar shanaas nahi"
• "Neeyat e shauq bhar na jaye kahiin"
• "Banny Banaaye hue Rasston pe aa nekly"
• "SoO gai Shahir ki har aik Galli"
• "Apni Dhun Main Rehta hon"
• "Kal Jinhen Zindgi thi Raas Buhaut"
• "Aur Dil main kya rakha hai"
• "Kya Zamana tha keh hum RoOz mila karty the"

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Amjad Islam Amjad

Amjad Islam Amjad,  (Urdu: امجد اسلام امجد) (born 4 August 1944) is a well-known Urdu poet, drama writer and lyricist from Pakistan. He has written many books including poetry and prose. He has received many awards for his literary work and Screenplay for TV. In which his achievements comprise Pride of Performance and Sitara-e-Imtiaz and several other awards.

Biography

Amjad was born in Lahore, Pakistan. His family belong to Sialkot the city where Allama Iqbal and Faiz Ahmed Faiz were born. He received his secondary education in Lahore, and graduated from Government Islamia College Civil Lines, Lahore. He qualified for Masters of Arts degree in Urdu literature from Punjab University. He began his career as a lecturer in M.A.O College Lahore. He worked as a director at Pakistan Television Corporation in 1975 to 1979, before returning to the College.

Career

In 1989, Amjad was appointed as Director General of Urdu Science Board. He has also worked as a project director of the Children Library Complex.
Amjad is the writer of many drama series for Pakistan Television Corporation including Waris. He has written many columns, translation, criticism and essays whereas his main focus is writing Nazms. Among his most famous dramas are Waris, Dehleez, Samandar, Raat, Waqt and Apnay Loug.
In June 2008, he joined Urdu newspaper Daily Express and writes column with the title of "Chasham-e-Tamasha".

Awards

• Pride of Performance
• Sitara-e-Imtiaz
• 16 Graduate Awards
• 12 PTV awards for the best writer

Bibliography

• Fishar
• Barzakh
• Us par
• Satwan dar
• Zara phir say kehna
• Seher aasar
• Barish ke aawaz
• Itnay khwab kahan rakhoon
• Mairay bhe hain kuch khwab
• Hum us kay hain.

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امجد اسلام امجد

ذاتی کوائف

نام :  امجد اسلام امجد
والد کا نام :  محمد اسلام
پیدائش :  4 اگست1944 
تعلیم:  ایم اے (اردو) امتیاز کے ساتھ
بیگم :  فردوس امجد
شادی :  23مارچ1975
اولاد:  ۱۔   روشین امجد - جواب عاقب انور کی بیگم اور انور مسعود کی بہو ہے-
بچے:  ز یبندہ عاقب - فاطمہ عاقب
۲۔  تحسین امجد - جو اب ناصر منیف قریشی کی بیگم ہے-
بچے : آئتین علی - فزا علی
۳۔  علی ذیشان امجد

پیشہ وارانہ سرگرمیاں
(الف) ایسوسی ایٹ پروفیسر‘ ایم اے او کالج لاہور
1968-75 & 1979-97
(ب) ڈپٹی ڈائریکٹر (ڈراما اینڈ لٹریچر) ‘
پنجاب کونسل آف آرٹس‘ لاہور
1975-79
(ج) ڈائریکٹر جنرل‘ اردو سائنس بورڈ لاہور
1997-99
(د) پروجیکٹ ڈائریکٹر‘ چلڈرن لائبریری کمپلکس لاہور(تاحال)

ایوارڈ اور اعزازات
1- ستارہء ِ امتیاز 1998
2- پرائڈ آف پرفارمینس 1987
3- شاعری کی کتاب فشار پر نیشنل ہجرہ (اقبال) ایوارڈ 1403 ھ
(پاکستان میں یہ اعلیٰ ترین ادبی ایوارڈ ہے)
4- رائٹرز گلڈ ایوارڈ
کتاب عکس 1976 (بہترین ترجمہ)
5- بیسٹ پلے رائٹ پاکستان ٹیلی ویژن ایوارڈ
برائے سال 1999-1998-1984- 1980 - 2001
6- کے اے سی ایوارڈ 1991 نثر کی بہترین کتاب ”نئے پرانے“کے لیے- 1991
7- خصوصی پریذیڈنٹ ایوارڈ برائے ٹی وی سیریل” وارث“ 1980 ئ
8- نگار ایوارڈ 1987-1982 بہترین فلم رائٹر
9- اگفا ایوارڈ 1987
10- بولان ایوارڈ 1995-1987
11- ٹی وی سیریل ”وارث“ چینی زبان میں چھپا
12- ٹی وی سیریل ”وارث“ چینی زبان میں ڈب ہو کر چائینز ٹی وی نیشنل نیٹ ورک پر ٹیلی کاسٹ ہوا
13- پی ٹی وی سلور جوبلی ایوارڈ 1989
14- گریجویٹ ایوارڈ2000-1975 ء (16 مرتبہ)
15- تھیسس کی تکمیل‘
(۱) ملتان یونیورسٹی 1989
(ب) بہاول پور یونیورسٹی 1999) )
(ج) قائداعظم یونیورسٹی اسلام آباد 2000 ئ
(د) جناح یونیورسٹی کراچی 2003
(ر) جموں یونیورسٹی - پی ایچ ڈی کا مقالہ - (زیر تکمیل)
16- ممبر‘ بورڈ آف گورنرز‘ پنجاب کونسل آف آرٹس
17- ممبر‘ فلم سنسر بورڈ
18- ممبر‘ایگزیکٹو کمیٹی الحمرا آرٹس کونسل لاہور
19- ممبر‘ پنجاب گورنمنٹ کمیٹی برائے رائٹرز فنڈ
20- ممبر‘ بورڈ آف گورنرز قائداعظم لائبریری‘ لاہور
21- ممبر‘ بورڈ آف گورنرز‘ اکیڈمی آف لیٹرز‘ اسلام آباد
22- ممبر مجلس ترقی ادب‘ لاہور

امجد اسلام امجد
احمد ندیم قاسمی

امجد کی صلاحیتیں بے شمار ہیں- وہ ایک ایسا شاعر ہے جو نظم بھی لکھتا ہے‘ غزل بھی کہتا ہے ‘ گیت بھی تخلیق کرتا ہے‘ غیر زبانوں کی نظموں کے منظوم ترجمے بھی کرتا ہے- فلسطینی اور افریقی نظموں میں کوٹ کوٹ کر بھرے ہوئے انتہائی شدید جذبوں کی تمام پرتوں کو اردو نظموں میں پورے کمال فن سے منتقل کرتا ہے- اس نے تنقیدیں بھی لکھی ہیں- کتابوں پر تبصرے بھی تحریر کیے ہیں- اخباری کالم بھی چھپوائے ہیں اور فلم کی کہانیاں اور مکالمے بھی تحریر کیے ہیں- اس نے سفرنامہ بھی لکھ ڈالا ہے اور ڈرامے کا تو خیر وہ دولہا ہے- اس کے ٹی وی ڈرامے ” وارث“ نے پاکستان بلکہ ہندوستان میں بھی جو تہلکہ مچایا تھا‘ اس کا ارتعاش اب بھی محسوس کیا جا سکتا ہے- بعد میں بھی اس نے ”سمندر“ اور ”رات“ کے سے ٹی وی سیریل لکھ کر ثابت کر دیا کہ ایک سچا تخلیق کار جب بھی کسی موضوع کو چھوتا ہے‘ اسے امر بنا دیتاہے- پھر امجد نے کامیاب سٹیج ڈرامے بھی لکھے ہیں جن کا نمایاں عنصر بھرپور طنز اور مہذب مزاح ہوتاہے- بہت کم ڈرامے امجد کے سٹیج ڈراموں کی طرح ہر پہلو سے کامیاب ہوئے ہوں گے-
مگر مجھے جو امجد عزیز ہے‘ وہ شاعر امجد ہے- خود امجد سے بھی پوچھیے تو وہ یہی کہے گا کہ میرا سرمایہ تخلیق میری شاعری ہے- امجد کی سی لامحدود شاعرانہ صلاحیتوں کے مالک شعراءہمیشہ اقلیت میں ہوتے ہیں- مجھے نوجوان باصلاحیت اہل قلم کی بہت محبت حاصل ہے اور میں ان کے فن کو پرستار انِ فن کے سامنے پیش کرنے میں مسرت اور فخر محسوس کرتا ہوں- میں نے ان نوجوانوں کو بہت قریب سے دیکھا ہے چنانچہ جب میں کہتا ہوں کہ اردو شعر و ادب کا مستقبل شاندار ہے تو اتنے اعتماد کے ساتھ میں یہ دعویٰ اس لیے کرتا ہوں کہ یہ مستقبل امجد کے سے باشعور‘ سلیقہ مند اور کھرے اور سچے شاعروں کے ہاتھ میں ہے- امجدشاعروں کے اس طبقے سے کوئی تعلق نہیں رکھتا جن کا فن ان کے بیمار ذہن کی کارفرمائی کے سوا کچھ نہیں ہوتا اور جو زندگی کی حقیقتوں سے بدکتے ہیں اور جس شاعر کے ہاں انقلاب اور ارتقاءکے نقوش ہوتے ہیں اور جوغلط روایات کے ساتھ پنجہ آزما نظر آتے ہیں‘ انہیں مقصدیت اور حسن ِفن کے ساتھ بدسلوکی کے مرتکب قرار دے کر رد کر ڈالتے ہیں- امجد ان بیدار مغز اور توانا دل و دماغ رکھنے والے شعراءکے طبقے سے تعلق رکھتا ہے جو خشک زمینوں کے ہاتھوں پر سبز لکیریں کندہ کرنے کی تمنا کے اظہار سے نہیں شرماتے اور جو ”محبت کی ایک نظم“ بھی لکھتے ہیں تو جنسی اختلال کا تماشا نہیں دکھاتے بلکہ ایک ایسے تہذیب یافتہ اور گداز یافتہ عشق کی واردات کو پیش کرتے ہیں جس سے اگر انسانی کردار محروم ہو جائے تو باقی گوشت پوست کا صرف ملبہ رہ جائے جو اتفاق سے سانس بھی لے رہا ہو-
بعض نقادوں نے کہا ہے کہ پاکستان میں شاعری کرنے والے لوگ کچھ اس طرح شعر کہتے ہیں کہ کہیں سے ان کی پاکستانیت کے خدو خال ظاہر نہیں ہوتے- یہ مفروضہ سراسر غلط تھا اور مطالعے کی کمی یا تفہیم کی کمی یا قلب میں وسعت کی کمی نے یہ مفروضہ گھڑا تھا- امجد اسلام امجد کے کلام نے ثابت کر دیا ہے کہ ہمارے پاس ایسے شاعر بھی موجود ہیں جو پاکستانیت پر فخر کرتے ہیں‘ اسے اپنا ایک اعزاز سمجھتے ہیں اور ان کے لفظ لفظ میں آئینے نصب ہیں جن میں ہماری سرزمین کے خد وخال اور یہاں رہنے والوں کے عزائم اور ولولے اور محسوسات پوری وضاحت کے ساتھ منعکس ہیں-
وطن سے امجد کی اس بے پایاں محبت نے اس سے بڑی خوبصورت اور مکمل اور غیر فانی نظمیں کہلوائی ہیں مثلاً ”ایک سوال“ ہی کو لیجئے:۔

قریہ قریہ پوچھ رہی ہے خلقت ایک سوال

درد و کرب سے بھرا ہوا یہ سوال امجد کی شدید نوعیت کی پاکستانیت سے ابھرا ہے- بظاہر یہ نظم ایک سوال ہے مگر دراصل یہی نظم اس سوال کا جواب بھی ہے کہ اب ہماری تاریخ کے بنجر پن کو ختم ہونا چاہیے اور اس مٹی کے بیٹوں کی بدحالی کے خوفناک تسلسل کو توڑنا چاہیے-
امجد ایک اور نظم میں کہتا ہے:۔

اگر یہ حقیقت میں فصل زمستاں ہے
تو کس سے پوچھوں
کہ جو اتنے موسم گئے اور آئے
سبھی کی شباہت زمستاں سی کیوں تھی؟

اس طرح وہ تاریخ کے بنجر ماہ و سال کا ماتم کر رہا ہے مگر یہ ماتم منفی نہیں ہے اثباتی ہے- وہ انہی کھنڈروں سے نئی تعمیروں کا انسپیریشن حاصل کرتا ہے اور اعلان کرتا ہے کہ :۔

میں تیرگی کا غبار بن کر نہیں جیوں گا
اور جب تک
یہ روشنی کا وجود زندہ ہے.... رات اپنے
سیاہ پنجوں کو جس قدر بھی دراز کر لے
کہیں سے سورج نکل پڑے گا

Qazi Amir Abdul Jaleel A Sindhi & Urdu Writer

Qazi Abdul Jaleel
امر جليل
Born	November 8, 1936 (age 75) Kazi Mohala, Taluka Rohri, Sukkur Sindh, Pakistan

Introduction

Qazi Abdul Jaleel (Sindhi: قاضي عبدالجليل) (born 1936 in Rohri), popularly known as Amar Jaleel, is a Sindhi fiction writer and a columnist whose columns appears in various Sindhi, Urdu and English-language dailies of Pakistan. He frequently plays with a dark sense of humor in his writings. Has authored 20 books. Recipient of National Award, Pride of Performance (Pakistan), and Akhal Bharat Sindhi Sahat Sabha National Award (India). Life Fellow, Pakistan Academy of Letters. Writes since 1955.^[1]

Early life

Jaleel started writing stories when he was 10 years old. He played for his NJV School and also featured briefly in first class cricket as wicketkeeper-batsman.

 Professional career

Amar Jaleel started his career at Radio Pakistan, Karachi before being transferred to Islamabad, where he worked in different positions at radio and educational institutions. Now retired, Jaleel currently resides in Karachi, Sindh, where he spends his leisure time writing articles for various Pakistan newspapers, and is known as a popular columnist for Dawn and The Nationcurrently Working with a private regional sindhi TV channel as anchor program class room

Thinking

As a political analyst he has repeatedly returned to one theme: why partition was wrong. Amar Jaleel is a prominent polemicist against the All-India Muslim League.
His articles have found publication in Pakistan's leading newspapers, including the Dawn, which has historical foundations in the Pakistan Movement itself.

 Books

He has written hundreds of short stories in Sindhi; he has also written one novel in Sindhi titled Naith Gongey Ghalahyo نيٺ گونگهي ڳالهايو ("Thus Dumb Spoke"). Some of Amar Jaleel's best known books are:

• Indra 'اندرا'
• Sindhu Muhinje Saah Mein''سنڌو منهنجي ساھ ۾
• Dil Jee Duniyaدل جي دنيا
• Jadanh Maa'n Na Hoondus جڏهن مان نه هوندس
• Tareekh Jo Kafan'تاريخ جو ڪفن
• Munhinjo Dus Aasman Khan Puchho'منهنجو ڏس آسمان کان پڇو
• Tiyoon Wujoodٽيون وجود
• Naith Gongey Ghalahyo نيٺ گونگهي ڳالهايو
• Raani Kot jo Khazano رڻي ڪوٽ جو خزانو
• Jeejal Mohanje Mao جيجل منهنجي ماءُ'
• Wisaami Wayo. ' چنڊ وسامي ويو'
• Adab Aen Siyasatادب ۽ سياست'
• Sarad Laash Jo Safar'سرد لاش جو سفر
• Lahndar Sijj Je Laaam 'لهندڙ سج جي لام'
• Sindh Naamo'سنڌ نامو''
• Fida Hussain Phdine, Dhani Bakhash Dhane Aen Phndan Ja Kaalum.فدا حسين ڦودني، ڌڻي بخش ڌني ۽ ڦندڻ جا ڪالم'
• Wichaar, a web portal, has printed a book of Amar Jaleel's selected stories in Punjabi translation. The book's title is Amar Kahanian.

 Articles and essays

• To Define Sufism
• A Professor with a Fake Degree
• Wither Sufism
• Enigmatic History in a Nutshell
• Betrayed
• Antithesis of Sufism
• From Nowhere to Enerywhere
• The Evil Within Uus

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Altaf Gauhar

Altaf Gauhar (17 March 1923 – 14 November 2000) was a civil servant, journalist, poet, and writer from Pakistan. He was born in Gujranwala.

Civil service career

Gauhar entered the Civil Service of Pakistan in 1948 by some tinkering with the rules.^{[citation needed]} He always knew which side of the bread was buttered . Starting his career as Secretary, State Bank of Pakistan, he rose to be Information Secretary Government of Pakistan at the age of 39, in which capacity he drafted some Draconian laws to muzzle whatever little freedom the press enjoyed at that time in Pakistan.
He also created the National Press Trust in order to propagate only the point of view of the ruling government of the day. In the process he superseded several officers senior to him including those belonging to the Indian Civil Service who opted for Pakistan.
He was, however, a gifted writer and became very close to President Ayub Khan, so much so that he was known as the de facto vice President of Pakistan. He was the main ghost writer for the latter's autobiography entitled Friends Not Masters, and his intellectual dishonesty is proven on this score.
The book is supposed to be full with half-truths based on the recording of this crafty and cynical courtier. Subsequently he wrote his biography, Ayub Khan : Pakistan's First Military Ruler, which gave a different story altogether because it was written after the death of his old mentor prompting people to question 'who is the real Ayub?' The last official act of President Ayub Khan before handing over power was to invite Altaf Gauhar to lunch with his family and bestow on him the high civil award of Hilal-i-Quaid-i-Azam. Through some palace intrigues, President Yahya Khan assumed power on 25 March 1969. A day or two before that he had had a serious altercation with Altaf Gauhar who wanted Ayub Khan to continue. In 1969, Gauhar was initially marginalized as Director Finance Services Academy Lahore, a position much lower in rank than a Central Secretary. Subsequently he was dismissed from service and all his four civil awards were forfeited.

Post civil service career

On leaving the civil service in 1969, he became editor of the quality Pakistani news-paper, Dawn, where he was twice imprisoned, latterly when Zulfikar Ali Bhutto was chief martial law administrator. It was while in jail, with no other reading matter, that Gauhar became deeply absorbed by the Koran, from which he was later to make several distinguished translations, the last one shortly before he died, when he was in great pain and undergoing chemotherapy for cancer.
On release from prison, he left Dawn for London and launched the journals Third World Review and Third World Quarterly (in association with The Guardian newspaper), South magazine, and established the Third World Foundation. After BCCI went into liquidation, he returned to Pakistan, and more journalism. He poured his energies, his thinking and his skills into the role of editor-in-chief of the Muslim.

Death

Latterly, Gauhar restricted himself to an occasional column in the newspaper The Muslim, but left the newspaper when its editor, ABS Jaffery, was sacked by the owner. In Pakistan, on his death, he was commemorated as "a very eminent Pakistani", a man who knew power and how it could be used or abused
Gauhar died of cancer on 14 November 2000 at the age of 77 years.

Major works

• Ayub Khan: Pakistan's First Military Ruler
• Translations from the Quran
• Thoughts and After Thoughts
• Ayub Khan, Fauji raj ke pahle das sal
• Shared horizon: Interviews with leaders of though^.
• Friends not Masters (apparently written by Field Marshal Ayub Khan)
• Gohar Gushat
• (poem/ghazal) Ghar Wapis Jab Aao Gey. It can be heard on www.youtube.com.
• an archive of Altaf Gauhar's articles can be found on:

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Altaf Fatima Urdu Novelist

Altaf Fatima (born 1929 in Lucknow, India) is an Urdu novelist. Her novel Dastak Na Do (Do not knock) has enjoyed a lot of success and is widely regarded as one of the defining works in the Urdu language. An adaptation was presented on Pakistan television and an abridged translation was serialised by the prestigious Karachi monthly, Herald.

Life and career

Early life

Altaf Fatima was the second of four children born in a muslim household in Lucknow, India, to Fazle Mohammad Amin and his wife Jahan Mumtaz.

Later life

She is currently resident in Lahore, Pakistan. She now lives a retired life and has discontinued her literary works.

Additional information

Altaf Fatima's novel Dastak Na Do has been translated into English by Rukhsana Ahmed.

Works

Novels

• Nishaan-i-Mehfil
• Dastak Naa Do (do not knock)
• Chulta Musafir
• Khwabger

Collection of Short Stories

• Woh Jisay Chaha Gaya
• Jub Diwaaren Girya Kurti Hain
• Taar-i-Unkaboot

Translations

• To Kill A Mocking Bird into Urdu
• Barrey Aadmi, Aur Unke Nazariyat, a collection of political essays

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