Podcasts about Hafiz

April 10, 2025 - "It Felt Love" by Hafiz, read by Sean Ulfik by The Desmond-Fish Public Library & The Highlands Current, hosted by Ryan Biracree

This episode features Dr. Hafiz Kassam, ann up and coming shoulder and elbow specialist in Newport Beach, California. Here, he and Dr. Sigman discuss his education in Scotland and England, the emphasis he puts on the broader orthopedic community despite being in private practice, and more.

In this episode, we reflect on Allah's divine name: Al-Hafiz (The Preserver). Discover how Allah safeguards His creation and protects His servants through His infinite wisdom and power. Through the story of Prophet Shu'ayb (A.S), we explore how Allah preserved the believers amidst corruption and hostility, upholding justice and truth. This reflection inspires us to trust in Allah's preservation and to seek His protection in all aspects of our lives.

Youth Talk with Bibi Ayesha: The power of the mind Guest: Hafiz Luqmaan Ahmed by Radio Islam

In this enlightening episode of Uppu Podcast, we dive deep into the timeless wisdom of the Quran, exploring its profound impact on our lives. From the journey of becoming a Hafiz to the challenges of retaining Hifz, we discuss practical strategies to strengthen your connection with the Quran. Whether you're a seasoned memorizer or just beginning your Quranic journey, this episode offers valuable insights to help you reflect on its verses and internalize its teachings.We also touch on the concept of Hajrul Quran—neglecting the Quran—and how to safeguard yourself from falling into this spiritual pitfall. Along the way, we highlight the immense blessings and barakah that come with engaging deeply with the Quran. Join us as we uncover the beauty of the Quran and how it can transform your life, one verse at a time.

This special 30-part series delves into the divine attributes of God Almighty, exploring their significance and relevance in our lives. Through these discussions, we seek to answer fundamental questions: Who is our God? How can we recognize Him? And how do we strengthen our connection with Him through an understanding of His attributes? In today's episode, we focus on the attribute Al-Hafiz (The Preserver). With the insights of an esteemed guest, we will explore the depth of this characteristic, its impact on our spiritual journey, and its manifestation in our daily lives.

Whenever the world gets me down, I remember that I've survived every single day of my life up to now, and I plan to do that for many days, weeks, months, and years to come. Working as I have for the past 22 years on personal self-awareness has given me so much awareness and confidence, and it has also tested and validated my faith and hope in humankind.  Once in a while it's good for me to take stock of where my life is so that I can make an informed choice to move in the direction I feel called, even if that move is a coddywomple (moving purposefully toward a vague destination). Is there order underneath the perceived chaos of the world today, March 12, 2025? In this episode I refer to: S piral Dynamics (https://spiraldynamicsintegral.nl/en/) Chloe Valdary's program "Theory of Enchantment" (https://www.theoryofenchantment.com/)  Deepak Chopra's quote: "Great changes are preceded by great chaos" Paraphrased quote by Ram Dass: "Whether this is the first day of the Apocalypse or the first day of the Golden Age, the work remains the same ... to love each other and ease as much suffering as possible." Hafiz quote: “Even After all this time The Sun never says to the Earth, "You owe me." Look What happens With a love like that, It lights the whole sky.”

In this episode, host Tyler Chisholm sits down with Hafiz Mitha to talk about his unexpected journey into business ownership when he stepped in to run his family's company. Hafiz shares the reality of modernizing an established operation, optimizing processes, and convincing his parents that new ways of doing things could drive massive growth. He opens up about the challenges of generational transitions in business, the importance of systematizing success, and why so many small businesses are ripe for reinvention. With countless business owners looking to retire, Hafiz's journey offers valuable lessons for anyone considering stepping into a leadership role in an existing company. This episode is brought to you by clearmotive marketing. When it comes to marketing that truly matters to your business, clearmotive is your go-to partner. With a proven track record of more than 15 years, they understand what makes your business tick. Learn more at https://www.clearmotive.ca and discover how clearmotive can help your marketing thrive.We're on social media! Follow us for episodes you might have missed and key insights on Western Canada directly on your feeds.Instagram: https://www.instagram.com/collisionsyycLinkedIn: https://www.linkedin.com/company/collisions-yycYouTube: https://www.youtube.com/@collisionsyycWebsite: https://www.collisionsyyc.comThank you for tuning into Collisions YYC!Remember to subscribe and follow us on Spotify and Apple Podcasts so you never miss an episode.If you loved the episode, please leave us a 5-star review and share the show with your friends! These things really help us reach more potential fans and share everything that's amazing about Western Canada.We sincerely appreciate your support of our local podcast.Host links:Tyler's website: https://www.tylerchisholm.comTyler's LinkedIn: https://www.linkedin.com/in/tylerchisholmGuest links:Hafiz Mitha's LinkedIn: https://www.linkedin.com/in/hafiz-mithaKrown's Website: https://www.krown.comAirways Krown's LinkedIn: https://www.linkedin.com/company/airways-krownCollisions YYC is a Tyler Chisholm original production // Brought to you by clearmotive marketing

Glavni imam Australijsko Bosanskog Islamskog Centra "Deer Park" u Melbourneu, hafiz Nijaz efendija Malagić, govorio je za SBS o značaju mjeseca ramazana u životu vjernika, o planiranim aktivnostima svog džemata tokom ovog, za vjernike svetog, odabranog mjeseca i uputio slušaocima ramazansku poruku i čestitku.

One in three women in Australia experience physical violence by the age of 15, One woman dies every week from domestic violence. Temporary visa holder women experience more domestic violence, women should not be afraid to express their problems. The government must increase funding to help affected women, listen to the legal advisor on domestic violence, Anila Hafiz in this podcast. - آسٹریلیا میں ہر تین میں سے ایک عورت کو پندرہ سال کی عمر میں جسمانی تشدد کا سامنا کرنا پڑتا ہے ہر ہفتہ گھریلو تشدد کی وجہ سے ایک عورت جان کی بازی ہارتی ہے، عارضی ویزا ہولڈر خواتین کو زیادہ گھریلو تشدد کا سامنا ہے، خواتین بغیر کسی خوف کے اپنے مسائل کا اظہار کریں۔ حکومت کو فنڈنگ بڑھانا ہوگی تاکہ متاثرہ خواتین کی امداد کی جاسکے، قانونی مشیر برائے گھریلو تشدد، انیلہ حافظ کی گفتگو سنئیے اس پوڈ کاسٹ میں۔

Everything you see is sacred. Everything you taste is sacred. Everything you smell is sacred. Everything you hear and touch, sacred. Hafiz said, 'everything you do is sacred." In this Silence we practice, you are sacred. And in this sacredness there's nothing but Grace. Receive It by staying open to It, by feeling It... by giving It. The more you give, the more you have. I Love you, Nik nikki@curlynikki.com Please support the show! ▶▶https://www.patreon.com/goodmornings ________________________________ Today's Quotes: "The Love that meets your need is the Love that's flowing out through you right now." -Joel Goldsmith "There is a tendency to doubt your growth in the midst of a big leap forward; hold steady and allow yourself to bloom." -Yung Pueblo "A great silence comes over me and I wonder why I ever thought to use language." -Rumi "When the flower blooms, the bees come uninvited." -RamakrishnaSupport the show

Wake Up to Love, and pray the Holy Rosary, pray the LOVE with us LIVE every weekday morning at 4:44 am ET

Israel dan Hamas mencapai kata sepakat untuk gencatan senjata dan pertukaran sandera. Ternyata, peran Trump cukup krusial dalam kesepakatan ini. Podcast Bebas Aktif kedatangan Syauqi Hafiz, pengamat Timur Tengah. Support channel kami melalui: Trakteer: https://trakteer.id/kontekstualcom Ikuti dan nikmati konten-konten Kontekstual lainnya di: Instagram: kontekstualcom X: kontekstualcom YouTube: @Kontekstualcom TikTok: kontekstualcom 00:00 Intro 01:27 Fase-Fase Gencatan Senjata 09:43 Peran Penting Amerika & Trump 21:18 Relokasi Orang Palestina ke Indonesia 29:10 Day After Gencatan Senjata 37:40 Konstelasi Regional Timteng

Last time we continued to speak about the Kumul Rebellion.. Ma Shaowu, appointed as Taoyin, executed rival Ma Fuxing and tightened anti-Soviet policies, responding to growing Soviet influence following Yang Zengxin's assassination in 1928. Kashgar became a refuge for conservative Turkic Muslims opposing Chinese authority, amidst a backdrop of rising tension with Tungan troops, perceived as oppressors. By 1931, as news of the Kumul Rebellion spread, resistance against the Han Chinese intensified, emboldening local insurgents to unite against their enemies. In May 1932, Jin sought vengeance against Tsetsen Puntsag Gegeen, the Torgut Mongol regent, hosting him under the guise of an investigation. At a banquet, Tsetsen was executed, igniting fury among the Turkic peoples. As the Kumul Rebellion grew, rebel leaders Ma Fuming and Ma Shihming united forces, launching assaults that devastated Chinese control. By March 1933, Ma Shaowu found his authority diminished, desperately appealing for British aid as rebellion spread, leaving Xinjiang in chaos.   #134 Kumul Rebellion part 3: A Game of Thrones in Southern Xinjiang Welcome to the Fall and Rise of China Podcast, I am your dutiful host Craig Watson. But, before we start I want to also remind you this podcast is only made possible through the efforts of Kings and Generals over at Youtube. Perhaps you want to learn more about the history of Asia? Kings and Generals have an assortment of episodes on history of asia and much more  so go give them a look over on Youtube. So please subscribe to Kings and Generals over at Youtube and to continue helping us produce this content please check out www.patreon.com/kingsandgenerals. If you are still hungry for some more history related content, over on my channel, the Pacific War Channel where I cover the history of China and Japan from the 19th century until the end of the Pacific War. So we last left off in mid March, where Ma Shaowu's control over southern Xinjiang had diminished to just a wedge of territory around Kashgar, Maral Bashi and Yarkland. Morale was so low, Ma Shaowu asked the British Indian government for military assistance as it seemed apparent no help would come from Urumqi. Ma Shaowu had received 3 telegrams from Jin via the USSR lines; the first confirmed his position as Commander in Chief; the second relayed Jin's brother's death and the third directed Jin Kashgar representatives to remit a large sum of money to his personal bank account in Tientsin. That last signal must have been a banger to read. Despite reinforcements sent to Yarkland under Colonel Chin, rampant inflation went unchecked and a sense of panic spread amongst the Chinese officials stationed in the region. In response the Chinese officials began withdrawing into Yarkland New City which was fortified with walls being hurriedly repaired and reinforced. Apparently heavy stones were placed all atop the walls to be thrown upon the rebels and 500 dummy figures were placed on the walls to “give the impression of a well-manned rampart”. When you start making dummy's for a wall defense, you know you are going to die. On March 21st, insurgent forces at Tokhta Langar advanced upon Yarkland. Colonel Chin's men made no attempt to resist the rebels and instead looted Guma and fell back using little known hill track by passing Karghalik and Posgam, killing large numbers of Uyghur civilians for good measure in the process. The rebels advanced straight to Yarkland unnopposed seizing Karghalik and Posgam in the process. Within both places a number of Hindu moneylenders of British Indian nationality were slaughtered. Back in Yarkland New City the provincial forces continued to bolster their defenses. By late March a group of 150 Chinese troops who had fled the rebels at Khotan arrived with a further 300 showing up to the oasis on April 2nd. During this period Muslim insurgents had massed up along the east bank of Yarkland River. They looked ill-armed and untrained as they forced the river during the first week of April. On the 11th of April Yarkland Old City fell to a mixed rebel force from Khotan, Karghalik and Posgam, seeing roughly 100 Chinese who were still outside the fortified New City massacred. In the afternoon, the bazaar connecting the Old and New Cities of Yarkand was set ablaze and completely destroyed. The shops belonging to Chinese moneylenders were ravaged, and their belongings were looted, leading to a siege of Yarkand New City. On the 12, rebel forces moved beyond Yarkand towards Kok Rabat, a key point on the route to Kashgar. At the same time, additional insurgent reinforcements from Khotan began to pour into the Yarkand Oasis. So by April, Ma Shaowu's position was simply done for, his only hope was to reach an agreement with the incoming force led by Ma Chanzeng. He opened up negotiations with Ma Chanzeng through the British Consul General at Kashgar, Fitzmaurice. However Ma Chanzeng could not speak for his Uyghur ally Temur, whom he was having issues with. To make matters worse, the Kirghiz levies began to mutiny on April 5th at Sughun Karaul, a Chinese fortified post roughly 65 miles northwest of Kashgar. This was followed by peasant uprisings amongst the Uyghurs at Artush and Fayzabad. Facing this Ma Shaowu ordered Brigadier Yang and the troops at Maral Bashi to fall back to Kashgar. Before departing Maral Bashi Yans troops burned and looted the town after which “They set out on their way to Kashgar with a large number of carts laden with refugees or loot or both; but this proved to be the last straw. The troops made slow progress, and in the meantime the whole countryside, incensed beyond endurance, rose against the Chinese. A bridge was broken at Kara Yulgun and, while the column was halted, it was set upon by a vast horde of rebels”. Karma is a bitch as they say. Brigadier Yang was wounded during the ambush and taken prisoner by rebels. Of his original force of around 1000, its estimated only 65 men limped back to Kashgar by the 27th of april. Meanwhile the main bulk of the Kirghiz mutineers advanced to Artush by April 15th from whence they menaced Kashgar as other Kirghiz groups attacked Kizil Oi and Ulugh Chat and demolish Chinese pots at Bulun Kul. With the dissolvement of Brigadier Yangs forces from Maral Bashi, Kashgar was completely vulnerable and isolated. Ma Shaowu, was probably very anxious to reach an agreement with Ma Chanzeng, but still took the precaution of preparing for a siege. As the Chinese were soiling themselves awaiting the rebel attacks, suddenly a divide emerged between the Tungan and Turkic factions. It appeared Ma Chanzeng had become concerned over reports of Uyghur insurgents rising up in Khotan, who owed him no loyalty. So he decided to reach an agreement with Ma Shaowu. Ma Shaowu agreed to allow Tungan power to be established at Kashgar, the military and economic key to southern Xinjiang. Ma Chanzeng dispatched a message via the British Consul general at Kashgar offering assurance that the sole objective of the Tungan forces in Xinjiang was to overthrow the tyrannical Jin Shujen and his reforms. Thus having seemingly distanced himself from the Turkic speaking Muslims of the south, whose apparent goal was to fully succeed from the Chinese Republic, Ma Chanzeng and Temur advanced to Kashgar.  Back over in Kashgar Old City, Turkic speaking nationalists calling themselves the Young Kashgar Party or “YKP” had become suspicious of Ma Chanzeng's motives and believed perhaps there was collusion between Gansu Tungans and Ma Shaowu. The Uyghurs feared this would lead to Tungan domination of Kashgar and the replacement of Han Chinese tyrants for Tungan tyrants. 7 leading members of the YKP set out from Kashgar to persuade Ma Chanzeng that Ma Shaowu would betray him. They met at Fayzabad with Uthman Ali, the leader of the Kirghiz mutineers present. Upon hearing their plea, Ma Chanzeng asked Uthman Ali to lead the Kirghiz to attack Kashgar Old City. Early on May 2nd, Uthman Ali led a large Kirghiz force against the Old city and according to the eye witness account of the British Consul General “They took up positions opposite each of the four gates of the city and at the same time sent parties to call up the country people Uyghurs. These appeared from all sides in thousands, armed with clubs and sticks, and there was a great display of enthusiasm ... Firing continued until about two in the afternoon, when the Kirghiz either forced an entry or were admitted by the Tushik Gate'. Most of the non-Chinese garrison simply joined the rebels. At the yamen, Ma Shaowu and his personal bodyguard continued to hold out as the Kirghiz secured the Old City, but notably prevented the Uyghurs from looting and ordered them back to their villages. The reason for this unexpected restraint became clear the next day, when the Kirghiz were left in sole possession of the Old City, and who proceeded to sack it themselves. The British Consul General estimated 100 Chinese were killed and their looted property was carried off or auctioned on the street. During the afternoon around 300 Uyghurs led by Temur arrived at Kashgar and were admitted into the Old City without any question by the Kirghiz, followed by the Tungans with Ma Chanzeng. Both forces marched to the walls of Kashgar New City, roughly 2.5 miles distant and after negotiations with the Chinese defenders were allowed entrance. The British Consul General had this to say of the moment “It was probably better to surrender to the Tungans than to be slaughtered by the Kirghiz”. With the fall of Kashgar New City, Han Chinese power in southern Xinjiang, excluding the besieged garrison of Yarkland New City was effectively brought to an end.  On May 7th, Ma Chanzeng realized the YKP had misled him and that Temur was under their influence and thus no longer a reliable ally. After the capture of Kashgar Old City, it seems the Kirghiz began negotiating with Temur over the spoils of their victory and made zero attempt to loot the Old City Yamen where Ma Shaowu was holding out. Ma Shaowu would make a invaluable ally against the Turkic nationalists who controlled Old city and much of southern Xinjiang. Thus Ma Chanzeng began secretly negotiating with Ma Shaowu. As a result the next day, Ma Chanzengs men put up notices announcing that the Taoyin and other officials of the former regime should retain their official posts. This obviously pissed off the Turkic Muslims who did now share the same loyalty to the Chinese Republic as the Tungans. The Kirghiz immediately manned the walls and closed the gates of the Old City, preparing to face the Tungans. At this point Ma Shaowu defused the situation temporarily by resigning as Taoyin and handed the officials seals over to Ma Chanzeng. Ma Chanzeng did not take the title of Taoyin, but certainly controlled the Old City Yamen and New City, keeping Ma Shaowu close and protected. It seems Ma Chanzengs strategy was to try and drive a wedge between Uthman Ali's Kirghiz and Temurs Uyghurs before a unified Turkic alliance could form, perhaps one that even incorporated Khotan forces. He was of course concerned with limiting the influence of the YKP who seemed to be as anti-Tungan as they were anti-Chinese. On the 10th he ordered the arrest of the most prominent YKP leader, Abd al-Rahim Bay Bachcha, who was released only after agreeing to supply the Tungan forces with 1000 uniforms at his own expense. Following this, Ma Chanzeng seized Temur who had just been proclaimed commander in chief of the combined Muslim armies at Kashgar. Temuar was invited to a meeting at the Old City Yamen on the 17th where he was placed under arrest. Had Ma Chanzeng managed to transfer his captive into the New City, he may have succeeded in his plans. But he did not have enough men to man both the Old and New Cities and when he tried to block the Uyghurs and Kirghiz from rescuing Temur they simply stormed the city walls.  With the failure to secure Temur, Ma Chanzeng had basically revealed to the Turkic Muslims and confirmed the claims of the YKP that he intended to set up a Tungan regime in Kashgar. On May 18th the pissed of Kirghiz mounted a surprise attack on the Old City. They avoided the yamen where Ma Chanzeng and Ma Shaowu remained, as Tungan forces there were heavily armed with artillery and machine guns, but murdered any other Tungans they found in the Old City. Fighting went on throughout the day and night. As a result of the Kirghiz attack, Ma Chanzeng agreed to hand control over Kashgar to Temur and Uthman Ali. On the 19th a very inconclusive treaty was signed seeing Temur confirmed as the Commander in Chief and Uthman Ali promoted to General in command of Kirghiz forces. Ma Chanzeng was given no official position, but retained control of the TUngan troops and on the 22nd accompanied by all of them withdrew from the yamen to Kashgar New City. Meanwhile Ma Chanzengs Tungan chief of staff, Su Qinzhou and Yunus Beg, a Uyghur of Kumul were appointed joint Taoyin of Kashgar and Ma Shaowu was permitted to take up residence in a nearby country house under protection from both Temur and Chanzeng.  The truce was followed awkward and uneasy peace with the Tungans controlling New City and the Turking speaking Muslims the Old City and Taoyins yamen. Fitzmaurice went on to state “that 'Ma Chanzeng, Temur and Uthman Ali all settled down to the congenial business of accumulating wealth and wives, whilst the YKP continued its intrigues against the Tungans, organized a 'parliament' of forty members, subsequently greatly expanded, and sent two delegates to Khoja Niyas Hajji, the leader of the Uighur rebels at Kumul”.  By this point it seemed Temur had fallen completely under the influence of the YKP and began issuing passports styling himself as “Temur Shah”. These documents also employed the Islamic Hijri date and not the Chinese Republic date, thwarting Nanjing's authority.  Over in the southern rim of the Tarim Basin, an are untroubled by the Tungan invasion and free from the Kirghiz movement, Khotan had emerged as a center of exclusive Uyghur control. Ismail Khan Khoja, the leader of the gold miner rebels of Karakash was soon eclipsed by the Uyghur nationalist committee for national revolution, known as the CNR, who was founded in Khotan in early 1932 by Muhammad Amin Bughra. Muhammad Amin Bughra was a scholar in his 30's and alongside his two younger brothers, Abdullah and Nur Ahmad, with some friends and fellow students began the movement. In early 1933 this group was joined by Abd al-Baqi Sabit Damullah, a teacher and former Qadi, that being an islamic judge from Kulja who had traveled extensively through the USSR, Turkey, Egypt and India. According to Muhammad Amin Bughra, “Sabit Damullah brought political information and experience to the Khotanlik Committee for National Revolution”. They were only 300 members who possessed nothing more than 50 antiquated rifles. Their political philosophy, like that of the YKP was uncompromising, they were nationalists who were extremely anti-communist, anti-christian, anti-tungan and anti-Han. The CNR favored the establishment of an Islamic theocracy in Xinjiang, with Muhammad AMin Bughra as its head of state. Muhammad Amin Bughra was working in Khotan as a mudarris, or teacher at Quranic college when an uprising began in February of 1933 in Karakash and Surghak. On the 20th of February the CNR leadership met and formed a provisional government with Muhammad Niyas Alam as president, Sabit Damullah as Prime Minister and Muhammad Amin Bughra as commander of the armed forces. Muhammad Amin Bughra also took the title “Amir al-islam” while his younger brothers took “Amir Abdullah khan” and “Amir Nur Ahmad Jan”. In most sources the rise of the CNR provisional government is referred to as the Government of the Khotan Amirs. Their new government was religiously intolerant, as a result when Khotan New City was captured on March 16th, the 266 or so Han Chinese there were forcibly converted to Islam. Following that, the Hindu moneylenders were murdered and the Swedish missionaries were exiled. Shari a law was implemented under the CNR with strict application of hadd criminal legislation. Between March and April the regime was reinforced by Janib Beg, a well known Basmachi leader who fled the USSR to reside in the Keriya Oasis under Ma Shaowu's control. Janib Beg made common cause with the Amirs and given his extensive military experience during the Basmachi struggle was placed in charge of a large body of Khotanlik rebel forces.  After they secured the Khotan Oasis, the Amirs began expanding their influence east towards Lop Nor and west towards Kashgar. In response to a appeal from the Uyghurs of Charchan who were resisting their Tungan liberators, a force of 100 Khotanliks came to guard against the Kara Shahr Tungan who were occupying the Charkhlik Oasis. Meanwhile in the west, Khotanlik forces captured Guma, Karghalik, Posgam and Yarkland Old City by early April. During the fight for Yarkland New City, over 2000 Han Chinese and Tungans were besieged by their forces. On the 24th, Amir Badullah Khan arrived to Yarkland to personally oversee the siege of its New City. According to Fitzmaurice, the Khotanlik forces had organized a military band, were doning red uniforms in stark contrast to the Tungan troops of Ma Chanzeng who wore green. Amir Badullah was greeted with a large ceremony as Turking speaking officials who had previously served under the Han Chinese were dragged through the streets in chains. On the 27th Amir Abdullah ordered the Swedish missionaries in Yarkland to be arrested and brought to him. We are told “Abdullah kicked and beat them himself, announcing that by their teaching the missionaries had destroyed the religion of Islam, and that it was therefore his duty to kill them'. The poor Swe's were only saved from a firing squad by the intervention of some British officials, instead they were exiled. Afterwards Abdullah focused his attention upon the siege of Yarkland New City. He ordered the water supply cut and for tunnels to be made to breach the walls. On the 27th three delegates from Ma Shaowu came to Yarkland and attempted to negotiate with Abdullah. Abdullahs response was to shoot a prisoner in their presence in what he called “a method of bringing them to a proper state of mind”. Then Abdullah sent them into the besieged New City to inform its defenders that their lives and property would be spared if they simply agreed to convert to Islam and lay down their arms. The besieged Han Chinese led by Colonel Qin, hastily agreed to the terms and on May 12th prepared to surrender. Shortly before this date however, the first Tungan and Turkic speaking troops, fresh from their victory at Kashgar arrived. Believing victory was well within his grasp, Abdullah became openly hostile with the Tungans and made it clear the newcomers were not appreciated. Faced with Khotanlik hostility, the small but well armed Tungans who owed their allegiance to Ma Chanzeng, and through him to Ma Chongying, entered the New City and strengthened its Tungan elements against the Khotanliks. Abdullah was shocked by this revelation and his hostility also had the effect of hardening the Chinese Muslim troops. They even sortied on May 18th briefly attacking and capturing the Altin and Khanqah gates of Yarkland Old City, setting fire to the surrounding areas before pulling back to New City. The Uyghur troops of Aksu and Kashgar led by Hafiz, a subordinate of Temur seemed to be keeping a neutral stance until the 22nd when news of the Tungan-Turkic conflict at Kashgar reached them. Following this, the two Turkic speaking armies at Yarkland cooperated in the siege of the New City. Despite the cooperation, Hafiz and Abdullah remained bitter rivals. Facing the united Turkic attack and realizing there would be no relief efforts from Kashgar, the Chinese of Yarkland New City surrendered on the 26th taking the original terms Abdullah had given them back on the 12th. The surrender would be incomplete however as the Tungans insisted on retaining their weapons and being allowed to go to Kashgar. The victorious Uyghurs and Kirghiz took 540 rifles from the Chinese and divided the spoils. However the men under Hafiz notably took the best quality rifles out of the pickings.  The defeated Chinese and defiant Tungans were divided into two groups roughly 1000 each and given permission to go to Kashgar. Neither party would reach its destination unmolested however. The first column, made up mostly of Tungan cavalry, was attacked and cut to pieces near Kizil. What became known as the Kizil Massacre was performed by a group of Kirghiz who owed their allegiance to Uthman Ali. Following the Kizil massacre, the Kirghiz irregulars entered Yangi Hissar where they killed all the Han Chinese and Tungans they could find. The second column was attacked and looted before they even got out of Yarkland, but did not undergo a massacre. When news came of the Kazil and Yangi Hissar massacrs to Kashgar, Su Qinzhou, the Tungan joint Taoyin departed the Old City Yamen to protest the killing of fellow Tungans and joined Ma Chanzeng in Kashgar New City. On May 31st, the Uyghurs of Aksu rose up and expelled the few Muslim Chinese that remained in their Oasis. The Taoyin that had been appointed by Ma Chanzeng and therefore was considered too pro-Tungan was removed from his post and replace by the leader of the Aksu insurgents, a Uyghur named Ismail Beg whose loyalty belongs to the anti-tungan Khotan Amirs.  The fall of Yarkland New City, massacre at Kizil and Yangi Hissar had not just signaled the final collapse of Han Chinese authority in southern Xinjiang, but also the alienation of Chinese speaking Muslims from their Turkic speaking neighbors. By the summer of 1933, the political power struggle in the south was now between the Uyghur and Kirghiz factions led by Amir Muhammad Amin Bughra at Khotan and the Tungan forces of Ma Chanzeng at Kashgar New City. Excluding Ma Chanzeng's forces the struggle over southern Xinjiang was more or less fought between the rival Turkic speaking Muslim factions at Khotan and Kashgar. Following the fall of Yarkland New City on the 26th of May, Temurs representative Hafiz attempted to conciliate with the Khotan Amirs, who were not happy their side got the less impressive rifles when they distributed the loot. Hafiz strengthened his forces then estimated to be 400 Uyghurs from Aksu and Kashfar, by conscripting another 200 Dunlanis from Merket.  Discovering this, the Amirs transferred command over their Yarkland forces to the youngest brother, Nur Ahmad Jan, while Abdullah set out for Kashgar at the head of 2000 Khotanliks. This action seems to be done to place pressure upon Temur. Meanwhile another force of 1000 Khotanliks under the Basmachi Janib Beg arrived at Kashgar on June 11th. Janib Beg's arrival with his poorly armed troops caused uproar amongst the local Turkic speaking leadership and Soviet Consulate General who feared the anti-Soviet Basmachi leader would swing the ongoing revolution to the right. Janib Beg immediately established his HQ at the garden of the Turkic nationals Abd Al-Rahim Bay Bachcha, raising the old spectre of an alliance forming between the Khotan AMirs and YKP, elements of whom were currently in favor of cooperating with the USSR. On July 4th, the Khotanlik presence was substantially increased by the arrival of Amir Abdullah, who brought over Prime Minister Sabit Dammulah and Shaykh al-Islam. Although Abdullahs forces were numerous, they were very ill-equipped. British reports indicate about 300 of them were armed with Russian rifles while another 300 had antiquated muzzle loaders and the rest bore Chumaq or heavy clubs. Nevertheless they posed a threat to both Uthman Ali and Temur, neither of whom sought to share the large stocks of food, money and arms they had looted in Kashgar New City. Temur made an elaborate show of welcoming Abdullah, installing him at the garden between the Old and New Cities pending more suitable arrangements.  Meanwhile at Yarkland, negotiations between Hafiz and Nur Ahmad Jan continued. Hafiz on behalf of Temur claimed territories of the Yarkland River, including Yarkland Old and New City, while Nur Ahmad Jan on behalf of the Khotan Islamic Government countered with claiming Kashgar and Maral Bashi. After a couple of incidents between the two armies, Nur Ahmad Jan took action against a number of Yarkandlik Begs who had petitioned Hafiz to intervene on their behalf. All the offenders were executed with their severed heads and displayed in public to antagonize Hafiz. When news of this reached Temur at Kashgar he was royally pissed and decided to make a move against the Khotanlik forces at Kashgar. Temur sought the support of his Kirghiz ally Uthman Ali, stressing the threat the Amir's would make to his position and bought off numerous other Kirghiz leaders. By mid-July, Uthman and his Kirghiz cavalry prepared to return to the mountains above Kashgar lulling the Khotanlik's into a false sense of security. Then suddenly on the morning of July 13th, Temur sent a force of 750 men to arrest Janib Beg. Abdullah was informed of this and sent 100 of his men to help Janib Beg, but they arrived too late and found themselves likewise arrested.  Following this minor success against Janib Beg, Temur and Thman Ali coordinated their efforts against Abdullah. They managed to corner and arrest him while disarming a large number of his troops. Realizing he was in imminent danger of getting arrested as well, al-islam Sabit Damullah fled for Artush, but was caught and quickly brought back to the Old City Yamen. During these actions casualties were quite light for both sides. On the night of July 13th, Abdullah and Sabit Damullah were placed under house arrest at the gardens, while Janib Beg was kept under close arrest. Now the new balance of power in southern Xinjiang had been held at a conference in Kashgar Old City on July 4th, attended by all the prominent Muslim leaders except Janib Beg and Ma Chanzeng. At the meeting it was agreed that the entire Yarkland Oasis should be transferred to Temurs control, while the Khotan Islamic government would be on the east bank of the Yarkland River. When news of this agreement reached Yarkland however, panic set in amongst the Khotanlik troops who had been ordred to withdraw from Yarkland New City by Hafiz. Hafiz moved quickly to exploit the situation, sending 200 men to hold the ferries across the Yarkland River to cut off the Khotanlik retreat. He arrested Nur Ahmad Jan and disarmed hundreds of his troops in the process. Nur Ahmad Jan was imprisond in Yarkland Old City, just as his brother Abdullah was in Kashgar. Shortly after this, in violation of the agreements made as Kashgar, Hafiz sent his forces across the Yarkland River into the territory of the Khotan government and captured the town of Karghalik on July 20th.  The major reverses of the Khotan Amirs followed closely with the withdrawal of Ma Chanzeng's Tungan forces to Kashgar New City, leaving the victorious Uyghur leader Temur and Kirghiz leader Uthman Ali well placed to expand their political control over the whole of western Tarim Basin. Such a feat could have been possible, if both leaders were capable of cooperating against the besieged Tungans. Uthman Ali, now taking the name Amir Al-Muslimin “prince of the believers” and Ghazi “holy warrior” was keen to attack Ma Chanzeng, whom he had personal quarrels. Temur on the other hand was not keen on full scale war against his former ally. Thus Uthman Ali withdrew from Kashgar to the hills on July 18th. Shortly after his departure, on the 26th a party of Khoja Niyas Hajjis officers, accompanied by 30 Kumullik soldiers arrived at Kashgar and presented Temur with an official seal and letter recognising his position as Commander in Chief of Kashgar. Its alleged, Khoja Niyas Hajji's delegates pressured Temur to attack Ma Chanzeng's forces in Kashgar New City. But Temur still did not want to do so, but agreed to invite Uthman Ali back to Kashgar to possibly perform joint operations against the besieged New City. Uthman Ali came back, but by August 8th, he departed again as Temur proved too reluctant to act. It seems Temur may have seen the situation as an ideal one to eliminate his Kirghiz ally and emerge the sole Turkic speaking Muslim commander in Kashgar. In any case he secretly formed an agreement with Ma Chanzeng and sent a large part of his army to pursue and disarm Uthman Ali and his Kirghiz forces. How Temurs Uyghur irregular infantry would overtake disarming mounted Kirghiz troops is anyone's guess. On August 9th, Temur left Kashgar Old City by car to see how his men were faring. Shortly after a force of 500 Tungans rapidly overran the ill defended Old City. Temur had made a fatal mistake. He was intercepted by Ma Chanzengs men on his way back to the Old City, where he was arrested and shot without ceremony. His head was cut off and placed on a spike outside the Id-gat Mosque in Kashgar Old City. Its like game of thrones in Xinjiang isnt it? As a result of slaying Temur, the Uyghur forces were left leaderless. Both Janib Beg and Abdullah took advantage of the chaos and escaped prison, fleeing southeast towards Yarkland. Ma Shaowu likewise slipped away from his house arrest, fleeing to Ma Chanzeng. The Tungans made zero effort to garrison the Old City, but disarmed and plundered its arsenal. On August 13th, Uthman Ali returned to Kashgar and sent a message to Ma Chanzeng asking his Kirghiz forces be given a share of the weapons taken from Temurs men. Ma Chanzeng refused to comply, so the Kirghiz forces attacked Old city, capturing it easily by the 16th. During the battle Uthman Ali's younger bother Umar was killed alongside 150 Kirghiz when they failed to attack the walls of New City. After taking Old City, Uthman Ali assumed Temurs title as Commander in Chief of the Turkic speaking forces at Kashgar. But he did not enjoy the full support of the Uyghurs and his Kirghiz had no hunger to attack the walls of New City, eager to return to their lands in Tien Shan. Then two new and unexpected things happened. On the 26th of August, a Syrian Arab adventurer named Tawfiq Bay arrived at Kashgar. He was a charismatic character, claiming to be a descendant of the Prophet Muhammad and had served for a time as an official under King Abd Al Aziz ibn-saud and a man who had formal military training and experience. Two days later the representatives of Khoja Niyas Hajji, arrived as a Kumullik delegation. They soon rallied the dispirited Turkic speaking forces in Kashgar Old City and urged them to renew their attack against Ma Chanzeng. Uthman Ali and his Kirghiz forces thus renewed their attack, aided by the Uyghurs who were rallied under Tawfiq Bay.  Meanwhile on the southern front Hafiz had found out about Temurs death, thus he halted his advance against the Khotanlik forces and returned to Yarkland New City. At the same time Abdullah reappeared in Yarkland taking command of the undefended Old City. From this new base he rallied the disorganized Khotanlik forces still in Karghalik and began a siege of Yarkland New City, still held by Hafiz with a mixed force number 600 Uyghurs and Dulanis. Meanwhile both Tawfiq Bay and the representatives of Khoja Niyas Hajji at Kashgar sent messengers to the Amirs stressing the need for joint Turkic actions against the Tungans, and appealed for a cease-fire between Hafiz and Abdullah in Yarkland. On September 26, Yarkland New City opened its gates to the Khotanlik forces of Hafiz and allowed the Uyghurs of Aksu and Kashgar to leave the oasis disarmed, but unharmed. Following this Abdullah assumed control over Yarkland, while Nur Ahmad Jan advanced at the head of a large force to Yangi Hissar to take control over its fortified citadel. The Khotan Islamic government still led by Amir Muhammad Amin Bughra from Khotan was thus extended west to the fringes of Kashgar and upon invitation from Tawfiq Bay, the Khotanlik Prime Minister and Al-Islam Sabit Damullah, negotiated the formation of a unified Turkic speaking Muslim alliance in southern Xinjiang. The alliance was one of necessity as the Tungan forces of Ma Chanzeng were tossing back attacks by the combined forces of Taqfiq Bay and Uthman Ali with ease. On September 7th, the Tungans sortied from New City and devastated their enemy at the village of Sekes Tash, killing 200 Uyghurs and Kirghiz. Tawfiq Bay and Uthman Ali soon received reinforcements, including Hafiz and his 500 troops, 300 additional Uyghur recruits from Aksu under a officer named Idris and a rather mysterious force of 300 Andijani Uzbeks under the command of Satibaldi Jan, a 25 year old Uzbek from Soviet Uzbekistan. With this mixed and ill armed force they all tried to pressure Ma Chanzeng, but it was still to no avail. Attempts to mine the New City walls all ended in failure as did attempts to starve them out. Uthman Ali's Kirghiz and local Uyghurs began to run into conflicts, as the Kirghiz felt they were bearing the brunt of the fighting. Soon some Kirghiz had 3 Uyghurs executed in Old City for “filling cartridges with sand instead of power”. Other Uyghurs were hung publicly outside the Id-gah Mosque for selling food to the besieged Tungans. Support for the siege wavered and by late September morale was so low, the local authorities stopped issuing passports to stop a exodus from the Oasis. Then on the 26th, Tawfiq Bay was seriously injured and could no longer lead from the front. Uthman Ali then resigned from his post as commander in chief on October 2nd in shame, fleeing to the hills, followed closely by Satibaldi and other local leaders. A power vacuum in Kashgar opened up and was filled by Sabit Damullah, the Prime Minister of the Khotan Islamic Government. Thus in the end, with the exception of the Tungans held up in Kashgar New City, the Khotan Amirs now dominated southern Xinjiang. I would like to take this time to remind you all that this podcast is only made possible through the efforts of Kings and Generals over at Youtube. Please go subscribe to Kings and Generals over at Youtube and to continue helping us produce this content please check out www.patreon.com/kingsandgenerals. If you are still hungry after that, give my personal channel a look over at The Pacific War Channel at Youtube, it would mean a lot to me. In what can only be described as a form of Game of Thrones in Southern Xinjiang, numerous groups fought together, then against each other, then together, until one was king of the hill. The Tungans still clung onto Kashgar New City, but with the Khotan Amirs at the reigns, could they take it all?   

Get your copy of Wake Up to Love, today!LOVE is appearing as a family vacation right now, and I will return with new episodes on January 6th! I Love you! Listen to the ROSARY, Here and pray the Love every day LIVE, Here!!******Feel the celebration that's happening in your inner Being right now.Don't use your mind,just go straight to that Joy you were ignoring.THIS is what you promised God.You promised to feel like THIS no matter what,no matter who,no matter where.You promised to remember Him,to share (t)His Love,to be It.In this moment, you're fulfilling that promise,and you're being rewarded.Don't worry if you can't see It yet,for now just trust that Feeling,this pre-party inside,and get ready.I Love you and I Am (is) with you,Niknikki@curlynikki.com Support the show: ▶▶https://www.patreon.com/goodmornings __________________________________________Today's Quotes:"Change rooms in your mind for a day." Hafiz"Celebration is an attitude, to celebrate life you don't have to spend a lot of money. Celebration comes from enthusiasm and joy. When you are depressed, that's when celebration is needed the most. Reconcile with the past and move on to the future with enthusiasm. Share what you have with others." -Ravi Shankar"When my mind starts racing and I begin to worry, I will remember this: God is not caught off guard by what I am going through. God is in control. He is with me. There is nothing in my life that hasn't first passed through His love. There are no emergencies in heaven. Jesus is not moved by the chaos. He is Lord over it. I can trust Him. -@ruthschwenk via IG"My vocation is love!" -St. Therese of Lisieux"Now that your worry has proved such an unlucrative business, why not find a better job?" -Hafiz

Happy New Year! Enjoy some poetry reading to begin the new year. Mary Oliver, Hafiz, Lalla and more share their wisdom with us in this episode. I also share some insight into the Year of the Wood Snake.

Melvyn Bragg and guests discuss one of the greatest romantic poets in Persian literature. Nizami Ganjavi (c1141–1209) is was born in the city of Ganja in what is now Azerbaijan and his popularity soon spread throughout the Persian-speaking lands and beyond. Nizami is best known for his Khamsa, a set of five epic poems that contains a famous retelling of the tragic love story of King Khosrow II (c570-628) and the Christian princess Shirin (unknown-628) and the legend of Layla and Majnun. Not only did he write romances: his poetry also displays a dazzling knowledge of philosophy, astronomy, botany and the life of Alexander the Great.With Christine van Ruymbeke Professor of Persian Literature and Culture at the University of CambridgeNarguess Farzad Senior Lecturer in Persian Studies at SOAS, University of LondonAndDominic Parviz Brookshaw Professor of Persian Literature and Iranian Culture at the University of OxfordProducer: Simon TillotsonReading list:Laurence Binyon, The Poems of Nizami (The Studio Limited, 1928)Barbara Brend, Treasures of Herat: Two Manuscripts of the Khamsah of Nizami in the British Library (Gingko, 2020)Barbara Brend, The Emperor Akbar's Khamsa of Nizami (British Library, 1995)J-C. Burgel and C. van Ruymbeke, A Key to the Treasure of the Hakim: Artistic and Humanistic Aspects of Nizami Ganjavi's Khamsa (Leiden University Press, 2011)Nizami Ganjavi (trans. P.J. Chelkowski), Mirror of the Invisible World: Tales from the Khamseh of Nizami (Metropolitan Museum of Art, 1975)Nizami Ganjavi (trans. Dick Davis), Layli and Majnun (Penguin Books, 2021)Nizami Ganjavi (trans. Rudolf Gelpke), The Story of Layla and Majnun (first published 1966: Omega Publications, 1997)Nizami Ganjavi (trans. Rudolf Gelpke), The Story of the Seven Princesses (Bruno Cassirer Ltd, 1976)Nizami Ganjavi (trans. Julie Scott Meisami, The Haft Paykar: A Medieval Persian Romance (Oxford University Press, 1995)Nizami Ganjavi (trans. Colin Turner), Layla and Majnun (Blake Publishing, 1997) Dominic Parviz Brookshaw, Hafiz and His Contemporaries: Poetry, Performance and Patronage in Fourteenth-Century Iran (Bloomsbury, 2019)Julie Scott Meisami, Medieval Persian Court Poetry (Princeton University Press, 2014)Asghar Seyed-Gohrab, Layli and Majnun: Love, Madness and Mystic Longing in Nizami's Epic Romance (Brill, 2003)Kamran Talattof, Jerome W. Clinton, and K. Allin Luther, The Poetry of Nizami Ganjavi: Knowledge, Love, and Rhetoric (Palgrave, 2000)C. van Ruymbeke, Science and Poetry in Medieval Persia: The Botany of Nizami's Khamsa (Cambridge University Press, 2007) In Our Time is a BBC Studios Audio Production

Send us a textUnlock the secrets of the mind with our esteemed guest, Dr. Sanam Hafiz, a leading neuropsychologist renowned for her work in trauma, ADHD, learning difficulties, and autism. Join us as Dr. Hafiz unfolds her intriguing journey into neuropsychology, revealing a methodology that transcends traditional diagnostic approaches. She shares how she crafts a holistic profile for each individual by considering family history, environmental factors, and detailed collaborations with educators. Her insights offer a fresh perspective on the vital role genetics play in mental health, applicable to all ages.The conversation broadens to address the often-overlooked challenges faced by autistic individuals transitioning into adulthood. Hear compelling stories about the vulnerabilities in this journey, from the threat of online scams to everyday misunderstandings. Dr. Hafiz also guides us through essential safety measures and legal processes that can safeguard wellbeing. Finally, we dive into the nuanced intersection of giftedness and autism, examining the unique mental health challenges this overlap presents. Connect with Dr. Hafiz and engage in a dialogue that promotes a deeper understanding of these complex issues.https://tonymantor.comhttps://Facebook.com/tonymantorhttps://instagram.com/tonymantorhttps://twitter.com/tonymantorhttps://youtube.com/tonymantormusicintro/outro music bed written by T. WildWhy Not Me the World music published by Mantor Music (BMI)

Mutmaßliche Mitglieder der nun in Syrien dominierenden Milizen haben die Grabstätte der Familie Assad in Brand gesteckt. Dabei wurde der Sarkophag von Hafiz al-Assad, dem Vater des letzten Präsidenten, vernichtet. Das ist ein schlimmes Omen für die Zukunft der Alawiten in der Region. Auch Christen und Drusen haben Bedenken.

At the height of literary nationalisms in the twentieth century, leftist internationalists from Turkey, Iran, Afghanistan, India, and the Soviet East bonded over their shared love of the classical Persian verses of Hafiz and Khayyam. At writers' congresses and in communist literary journals, they affirmed their friendship and solidarity with lyric ghazals and ruba'iyat. Persianate poetry became the cultural commons for a distinctively Eastern internationalism, shaping national literatures in the Soviet Union, the Middle East, and South Asia. By the early Cold War, the literary entanglement between Persianate culture and communism had established models for cultural decolonization that would ultimately outlast the Soviet imperial project. In the archive of literature produced under communism in Persian, Tajik, Dari, Turkish, Uzbek, Azerbaijani, Armenian, and Russian, this book finds a vital alternative to Western globalized world literature. Samuel Hodgkin is Assistant Professor of Comparative Literature at Yale University. His articles have appeared in Comparative Literature Studies, Iranian Studies, Philological Encounters, Cahiers de Studia Iranica, and Cahiers d'Asie centrale.  Morteza Hajizadeh is a Ph.D. graduate in English from the University of Auckland in New Zealand. His research interests are Cultural Studies; Critical Theory; Environmental History; Medieval (Intellectual) History; Gothic Studies; 18th and 19th Century British Literature. YouTube channel. Twitter. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

At the height of literary nationalisms in the twentieth century, leftist internationalists from Turkey, Iran, Afghanistan, India, and the Soviet East bonded over their shared love of the classical Persian verses of Hafiz and Khayyam. At writers' congresses and in communist literary journals, they affirmed their friendship and solidarity with lyric ghazals and ruba'iyat. Persianate poetry became the cultural commons for a distinctively Eastern internationalism, shaping national literatures in the Soviet Union, the Middle East, and South Asia. By the early Cold War, the literary entanglement between Persianate culture and communism had established models for cultural decolonization that would ultimately outlast the Soviet imperial project. In the archive of literature produced under communism in Persian, Tajik, Dari, Turkish, Uzbek, Azerbaijani, Armenian, and Russian, this book finds a vital alternative to Western globalized world literature. Samuel Hodgkin is Assistant Professor of Comparative Literature at Yale University. His articles have appeared in Comparative Literature Studies, Iranian Studies, Philological Encounters, Cahiers de Studia Iranica, and Cahiers d'Asie centrale.  Morteza Hajizadeh is a Ph.D. graduate in English from the University of Auckland in New Zealand. His research interests are Cultural Studies; Critical Theory; Environmental History; Medieval (Intellectual) History; Gothic Studies; 18th and 19th Century British Literature. YouTube channel. Twitter. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/literary-studies

At the height of literary nationalisms in the twentieth century, leftist internationalists from Turkey, Iran, Afghanistan, India, and the Soviet East bonded over their shared love of the classical Persian verses of Hafiz and Khayyam. At writers' congresses and in communist literary journals, they affirmed their friendship and solidarity with lyric ghazals and ruba'iyat. Persianate poetry became the cultural commons for a distinctively Eastern internationalism, shaping national literatures in the Soviet Union, the Middle East, and South Asia. By the early Cold War, the literary entanglement between Persianate culture and communism had established models for cultural decolonization that would ultimately outlast the Soviet imperial project. In the archive of literature produced under communism in Persian, Tajik, Dari, Turkish, Uzbek, Azerbaijani, Armenian, and Russian, this book finds a vital alternative to Western globalized world literature. Samuel Hodgkin is Assistant Professor of Comparative Literature at Yale University. His articles have appeared in Comparative Literature Studies, Iranian Studies, Philological Encounters, Cahiers de Studia Iranica, and Cahiers d'Asie centrale.  Morteza Hajizadeh is a Ph.D. graduate in English from the University of Auckland in New Zealand. His research interests are Cultural Studies; Critical Theory; Environmental History; Medieval (Intellectual) History; Gothic Studies; 18th and 19th Century British Literature. YouTube channel. Twitter. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/central-asian-studies

At the height of literary nationalisms in the twentieth century, leftist internationalists from Turkey, Iran, Afghanistan, India, and the Soviet East bonded over their shared love of the classical Persian verses of Hafiz and Khayyam. At writers' congresses and in communist literary journals, they affirmed their friendship and solidarity with lyric ghazals and ruba'iyat. Persianate poetry became the cultural commons for a distinctively Eastern internationalism, shaping national literatures in the Soviet Union, the Middle East, and South Asia. By the early Cold War, the literary entanglement between Persianate culture and communism had established models for cultural decolonization that would ultimately outlast the Soviet imperial project. In the archive of literature produced under communism in Persian, Tajik, Dari, Turkish, Uzbek, Azerbaijani, Armenian, and Russian, this book finds a vital alternative to Western globalized world literature. Samuel Hodgkin is Assistant Professor of Comparative Literature at Yale University. His articles have appeared in Comparative Literature Studies, Iranian Studies, Philological Encounters, Cahiers de Studia Iranica, and Cahiers d'Asie centrale.  Morteza Hajizadeh is a Ph.D. graduate in English from the University of Auckland in New Zealand. His research interests are Cultural Studies; Critical Theory; Environmental History; Medieval (Intellectual) History; Gothic Studies; 18th and 19th Century British Literature. YouTube channel. Twitter. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/middle-eastern-studies

At the height of literary nationalisms in the twentieth century, leftist internationalists from Turkey, Iran, Afghanistan, India, and the Soviet East bonded over their shared love of the classical Persian verses of Hafiz and Khayyam. At writers' congresses and in communist literary journals, they affirmed their friendship and solidarity with lyric ghazals and ruba'iyat. Persianate poetry became the cultural commons for a distinctively Eastern internationalism, shaping national literatures in the Soviet Union, the Middle East, and South Asia. By the early Cold War, the literary entanglement between Persianate culture and communism had established models for cultural decolonization that would ultimately outlast the Soviet imperial project. In the archive of literature produced under communism in Persian, Tajik, Dari, Turkish, Uzbek, Azerbaijani, Armenian, and Russian, this book finds a vital alternative to Western globalized world literature. Samuel Hodgkin is Assistant Professor of Comparative Literature at Yale University. His articles have appeared in Comparative Literature Studies, Iranian Studies, Philological Encounters, Cahiers de Studia Iranica, and Cahiers d'Asie centrale.  Morteza Hajizadeh is a Ph.D. graduate in English from the University of Auckland in New Zealand. His research interests are Cultural Studies; Critical Theory; Environmental History; Medieval (Intellectual) History; Gothic Studies; 18th and 19th Century British Literature. YouTube channel. Twitter. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/russian-studies

At the height of literary nationalisms in the twentieth century, leftist internationalists from Turkey, Iran, Afghanistan, India, and the Soviet East bonded over their shared love of the classical Persian verses of Hafiz and Khayyam. At writers' congresses and in communist literary journals, they affirmed their friendship and solidarity with lyric ghazals and ruba'iyat. Persianate poetry became the cultural commons for a distinctively Eastern internationalism, shaping national literatures in the Soviet Union, the Middle East, and South Asia. By the early Cold War, the literary entanglement between Persianate culture and communism had established models for cultural decolonization that would ultimately outlast the Soviet imperial project. In the archive of literature produced under communism in Persian, Tajik, Dari, Turkish, Uzbek, Azerbaijani, Armenian, and Russian, this book finds a vital alternative to Western globalized world literature. Samuel Hodgkin is Assistant Professor of Comparative Literature at Yale University. His articles have appeared in Comparative Literature Studies, Iranian Studies, Philological Encounters, Cahiers de Studia Iranica, and Cahiers d'Asie centrale.  Morteza Hajizadeh is a Ph.D. graduate in English from the University of Auckland in New Zealand. His research interests are Cultural Studies; Critical Theory; Environmental History; Medieval (Intellectual) History; Gothic Studies; 18th and 19th Century British Literature. YouTube channel. Twitter. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/intellectual-history

John Roedel is a poet, writer, comic, storyteller, and terrible dancer who gained unexpected notability as a writer and poet through Facebook conversations. His latest book is WonderAche. On today's show, Annmarie and John talk about their Catholic upbringings, the places where faith meets doubt, and how to show up for others with more vulnerability and truth.   Episode Sponsors: Bonsai Books in Cheyenne, Wyoming. At Bonsai, we're more than just a bookstore. We believe in the power of books to inspire, educate, and connect people. Our team of passionate book lovers is dedicated to curating a diverse selection of new books for readers of all ages and interests. At Bonsai, we bring literature to the community. Stop by our Cheyenne store at 126 Quincy Road or find us on social media @bonsaibookswy. Bonsai, more than just a bookstore. Address: 126 Quincy Rd Phone: 307-421-5307 Hours: Mon: Closed ,Tue-Sat: 11-6, Sun: 12-5 We can be found on Facebook at Bonsai Books and Instagram @bonsaibookswy. Ashland University Low-Res MFA – Expand your writing practice and refine your craft within the supportive community of Ashland University's Master of Fine Arts in Creative Writing. Our accomplished faculty will help you find your voice and complete your degree at your own pace. Learn more and enroll today at ashland.edu. Books by John Roedel Wonderache Upon Departure Hey God. Hey John.: What Happens When God Writes Back Remedy Fitting In Is For Sardines Any Given Someday Untied Other Authors and Titles Mentioned in This Episode: The Gift: Poems by Hafiz, the Great Sufi Master, by Daniel Ladinsky  Michelle Francois-Walsh, Founder of My Village Well Here are the trailers for Eternal Sunshine of the Spotless Mind, Patterson, and About Time. Follow John Roedel: Instagram: @john_roedel Facebook: johnbigjohn Twitter: @JohnnyRoedel Substack: johnroedel.substack.com www.johnroedel.com **Writing Workshops and Wish Fulfillment:  If you liked this conversation and are interested in writing with John Roedel, consider joining him for a weeklong storytelling retreat in Italy next fall. Or you can join Annmarie and co-leader Athena Dixon for a writing retreat in Italy in September, 2025. Or you can join Annmarie and co-leader Phyllis Biffle Elmore for a writing retreat in France. You can travel to a beautiful place, meet other wise women, and write your own stories. We'd love to help you make your wishes come true.  As of this moment, we only have 2 spots left for France, but you can click this link for $900 off.  Enter the password RetreatWriteRepeat  and the coupon code is 25AK In 2025, Annmarie is teaching online Tuesday nights for Writing Workshops. Learn more and register HERE. For her folks interested in an online Saturday morning writing class, message Annmarie to learn more. Learn more about your ad choices. Visit megaphone.fm/adchoices

In this special re-wrapped episode of Digital Currents, Xavier sat down with UAE Investor and Influencer Mohamed Hafiz to discuss opportunities and key drivers in the venture space surrounding Web 3.0. From topics like the future presidential agenda with Blockchain to how the UAE is enacting innovation regulation, you won't want to miss these insights from our time overseas! Remember To Stay Current! Hafiz Knows - hafizknows | Instagram, TikTok | Linktree To learn more, visit us on the web at https://www.morgancreekcap.com/morgan-creek-digital. To speak to a team member or sign up for additional content, please email mcdigital@morgancreekcap.com

With 40% of marketers experiencing more responsibility in the workplace according to a recent MarketingWeek survey, it is clear that marketing teams are being asked to do more with the same or less time and resources. Today we're going to talk about the role of AI in transforming marketing in regulated sectors with Nauman Hafiz, Chief Technology Officer at Constellation. We'll explore how AI is reshaping the marketing landscape, particularly in industries like Automotive, Pharma, Insurance, and Banking, and discuss the implications for data privacy. RESOURCES Constellation website: https://www.helloconstellation.com/ Wix Studio is the ultimate web platform for creative, fast-paced teams at agencies and enterprises—with smart design tools, flexible dev capabilities, full-stack business solutions, multi-site management, advanced AI and fully managed infrastructure. https://www.wix.com/studio Attend the Mid-Atlantic MarCom Summit, the region's largest marketing communications conference. Register with the code "Agile" and get 15% off. Register now for HumanX 2025. This AI-focused event which brings some of the most forward-thinking minds in technology together. Register now with the code "HX25p_tab" for $250 off the regular price. Connect with Greg on LinkedIn: https://www.linkedin.com/in/gregkihlstrom Don't miss a thing: get the latest episodes, sign up for our newsletter and more: https://www.theagilebrand.show Check out The Agile Brand Guide website with articles, insights, and Martechipedia, the wiki for marketing technology: https://www.agilebrandguide.com The Agile Brand podcast is brought to you by TEKsystems. Learn more here: https://www.teksystems.com/versionnextnow The Agile Brand is produced by Missing Link—a Latina-owned strategy-driven, creatively fueled production co-op. From ideation to creation, they craft human connections through intelligent, engaging and informative content. https://www.missinglink.company