Islamic History Books In Urdu

    islamic history

  • Muslim history involves the history of the Islamic faith as a religion and as a social institution. The evolution of Islam has impacted the political, economic, and military history of an enormous geography.

    books

  • Used to refer to studying
  • (book) a written work or composition that has been published (printed on pages bound together); “I am reading a good book on economics”
  • A written or printed work consisting of pages glued or sewn together along one side and bound in covers
  • A literary composition that is published or intended for publication as such a work
  • (book) engage for a performance; “Her agent had booked her for several concerts in Tokyo”
  • (book) physical objects consisting of a number of pages bound together; “he used a large book as a doorstop”

    urdu

  • A form of Hindustani written in Persian script, with many loanwords from Persian and Arabic. It is an official language of Pakistan and is widely used in India and elsewhere
  • Urdu (Urdu: ????) is the national language and one of the two official languages of Pakistan (the other being English), and one of 22 scheduled languages of India, as an official language of five Indian states.
  • the official literary language of Pakistan, closely related to Hindi; widely used in India (mostly by Moslems); written in Arabic script
  • Urdu was an experimental pop music group that formed in California, USA in 1983. It was a trio consisting of ambient musician and multi-instrumentalist Robert Rich, guitarist Rick Davies and bassist Andrew McGowan.

islamic history books in urdu

islamic history books in urdu – Urdu Literary

Urdu Literary Culture: Vernacular Modernity in the Writing of Muhammad Hasan Askari (Literatures and Cultures of the Islamic World)
Urdu Literary Culture: Vernacular Modernity in the Writing of Muhammad Hasan Askari (Literatures and Cultures of the Islamic World)
Urdu Literary Culture examines the impact of political circumstances on vernacular (Urdu) literary culture through an in-depth study of the writings of Muhammad Hasan Askari (1919-78), Urdu’s first and finest literary critic. Askari’s life was lived at the crossroads of early nation formation in South Asia—this study provides a detailed treatment of the intellectual world that Askari inhabited and complicates previously held notions about his life and work by looking at some of his writing through the lens of sexuality. Mehr Afshan Farooqi argues that Askari’s work challenges the assumptions of rational Western thought and provides profound ways to think and reflect on the damages that colonial subjugation has imposed on selfhood, culture, and literature. Askari was a postcolonial before its time, writing in a language (Urdu) that has not drawn the attention of the Western academy. This book is an effort to address the problem.

In The Kingdom of Khwajah Garib Nawaz at Hujra No 6 Ajmer Sharif

In The Kingdom of Khwajah Garib Nawaz at Hujra No 6 Ajmer Sharif
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I had never been to Ajmer Sharif and its about a few years back I met Huzoor Peersab Fakhru Miya Hijra No 6 at the house of his Murid from Bangladesh Zaved Akthar Saab at Juhu and realized that Peersab as a hardcore believer of Imam Hussain and a hardcore Maulaiee , Peersaab is a famous Sunni scholar from the Chishtiya Order of Kwajah Moinuddin Chishti al Sabri..

He invited me to Ajmer I stayed at his house and thus began my journey into the heart of Sufism in India Ajmer , I visited Peersaab every year and he was the finest host he propagated the message of Imam Hussain and the sacrifice of Hazrat Abbas for his Master Hussain , though Hazrat Abbas was Imam Hussains bother..

I discovered Taragadh Pushkar and delved into Mysticism walking barefeet to visit the Hijra Saint and his sons grave, I did the Kaif and it was here that I actually began documenting the humanity of the hijras..the rafaees and the malangs..Ajmer Sharif became a dimension of my spiritual quest I shot Ajmer as a poet , with every single nuance and because I cannot carry the camera within the Dargah I stopped shooting the Dagah scenes within instead shooting Moti Katla the hijra oasis and Char Yar where the Rafaees and Malangs and Hijra bawas stay.

My reaching Ajmer every year is nothing short of a miracle and Peersaab knows it his children know it too.. Peersaab has been to my house knows my family and considers me a part of his family too..

A few days back he called me I told him I was going through serious violent mental emotional turbulence at work and at home..but he said you must come to Ajmer for the Urus.. I told him I would try..

From Wikipedia, the free encyclopedia

Sultan-ul-Hind, Hazrat Shaikh Khwaja Syed Muhammad Mu’inuddin Chishti (Persian/Urdu: ???? ????? ???? ???? ???? ????? ???? ??????) was born in 1141 and died in 1230 CE. Also known as Gharib Nawaz (???? ????), or ‘Benefactor of the Poor’, he is the most famous Sufi saint of the Chishti Order of the Indian Subcontinent. He introduced and established the order in South Asia. The initial spiritual chain or silsila of the Chishti order in India, comprising Mu’inuddin Chishti, Bakhtiyar Kaki, Baba Farid and Nizamuddin Auliya (each successive person being the disciple of the previous one), constitutes the great Sufi saints of Indian history.[1]

Khwaja Mu’inuddin Chishti was born in 536 A.H./1141 CE, in Sijistan, in Persian Khorasan, modern Iran.[2] He was a Sayed, a descendant of Muhammad through Ja’far a?-?adiq. He grew up in Persia. His parents died when he was only fifteen years old. He inherited a windmill and an orchard from his father. During his childhood, young Mu’inuddin was different from others and kept himself busy in prayers and meditation. Legend has it that once when he was watering his plants, a revered Sufi, Shaikh Ibrahim Qunduzi (or Kunduzi) — the name deriving from his birth place, Kunduz in Afghanistan — came to his orchard. Young Mu’inuddin approached him and offered him some fruits. In return, Sheikh Ibrahim Qunduzi gave him a piece of bread and asked him to eat it. The Khwaja got enlightened and found himself in a strange world after eating the bread. After this he disposed of his property and other belongings and distributed the money to the poor. He renounced the world and left for Bukhara in search of knowledge and higher education.[3]

Mu’inuddin Chishti visited the seminaries of Samarkand and Bukhara and acquired religious learning at the feet of eminent scholars of his age. He visited nearly all the great centers of Muslim culture, and acquainted himself with almost every important trend in Muslim religious life in the Middle Ages. He became a disciple of the Chishti saint ‘Uthman Haruni. They travelled the Middle East extensively together, including visits to Mecca and Medina.
[edit] Journey to India

Mu’inuddin Chishti turned towards India, reputedly after a dream in which Prophet Muhammad blessed him to do so. After a brief stay at Lahore, he reached Ajmer along with Mohammad of Ghori, and settled down there. In Ajmer, he attracted a substantial following, acquiring a great deal of respect amongst the residents of the city. Mu’inuddin Chishti practiced the Sufi Sulh-e-Kul (peace to all) concept to promote understanding between Muslims and non-Muslims.
[edit] Founding of the Chishti Order in India

He apparently never wrote down his teachings in the form of a book, nor did his immediate disciples, but he laid the foundations of the Chishti order in the city of Ajmer in North India.

The central principles that became characteristics of the Chishti order in India are based on his teachings and practices. They lay stress on renunciation of material goods; strict regime of self-discipline and personal prayer; participation in Sama’ as a legitimate means to spiritual transformation; reliance on either cultivation or unsolicited offerings as means of basic subsistence; independence from rulers and the

Mazar Sharif of Hazrat Syed Delwar Hossain Maizbhandari

Mazar Sharif of Hazrat Syed Delwar Hossain Maizbhandari
Hazrat Shah Sufi Syed Delwar Hossain Maizbhandari

Hazrat Shah Sufi Syed Delwar Hossain Maizbhandari is popularly known as the lineal heir of Hazrat Gausul Azam Maizbhandari Hazrat Kebla Kaba (Ochi-E-Gausul Azam). This great mystic leader expounded the Maizbhandari Philosophy through his inestimable writings. Hazrat Delwar Hossain was born on 27th February 1893, corresponding to 13th Falgoon of 1299 Bengali Calendar Year. He was the son of Hazrat Shah Sufi Syed Faizul Huq and grand son of Hazrat Gausul Azam Maizbhandari Hazrat Kebla Kaba. At the age of 9, Hazrat Delwar Hossain lost his father. Hazrat Kebla Kaba used to like him so much that he (Hazrat Kebla Kaba) affectionately used to call Hazrat Delwar Hossain as "Dela Myna". Within the context of Bengali culture, this implies that Hazrat Delwar Hossain was the dearest to Hazrat Kebla Kaba. Upon completion of formal higher education in Islamic religion and philosophy, Hazrat Delwar Hossain Maizbhandari had made extensive studies on various subjects covering Quran, Hadith, Mysticism, History, Philosophy, and Logic. He had exemplary command on various languages, including, Bengali, Urdu, English, Arabic, and Persian. In essence, Hazrat Gausul Azam Maizbhandari is being considered as the vast ocean of knowledge and Hazrat Delwar Hossain, unmasked this knowledge and features of Maizbhandari teaching through his writings. He used to say’ " I am the fountain of the Ocean of compassion of Hazrat Gausul Azam Maizbhandari". Hazrat Delwar Hossain’s writings are considered as challenge to those, who often fail to translate the true spirit of Quran and Sunnah. His famous book "Belayet –EMotlaka" contains various scholastic issues of life within the context of Quran and Sunnah and provides valuable direction for the mankind in this world and hereafter. Many Islamic scholars, including Hazrat Moulana Azizul Hoque Sher-E- Bangla noted extremely high of Hazrat Delwar’s writings. Hazrat Delwar Hossain received his spiritual blessings from Hazrat Shah Sufi Syed Aminul Huq Maizbhandari (one of the nephews and leading Khalifa of Hazrat Gausul Azam Maizbhandari Shah Sufi Moulana Syed Ahmed Ullah (Hazrat Kebla Kaba) and then from Hazrat Kebla Kaba himself. He also received "Ilme Marefat" (mystic knowledge) from his father-in-law Hazrat Shah Sufi Moulana Syed Golamur Rahman (Baba Bhandari). Indeed, by virtue of such spiritual blessings, Hazrat Delwar Hossain had attained the highest level of visionary intellect. He used to explain the message of Hazrat Kebla Kaba to the common people and teach them the true way of accomplishing "Ibadat". He had always encouraged the devotees to lead ideal life as integral human being. Hazrat Delwar Hossain led a very simple and pious life within the strong fold of Shariah, as outlined in Quran and Sunnah. Hazrat Delwar Hossain Maizbhandari had established many philanthropic, educational and social institutions, focusing the need for serving the cause of the universal humanity. Throughout his life, he provided guidance and direction to innumerable people for becoming a good quality human being. Thus this great spiritual personality is alive among his countless devotees as "Kademul Fokra" (Khademul Fokra means the person serving the people, who are in the path of Allah). He breathed his last on 16th January 1982, corresponding to 2nd Magh of 1338 Bengali Calendar Year. His polite and simple approach towards life is even reflected after his departure from this world. Before his demise he told, "Don’t make any structure on my grave. Bury me underneath the green grass of nature".

islamic history books in urdu

The Classical Heritage in Islam (Arabic Thought and Culture)
The influence of classical antiquity on the religious disciplines, theology, mysticism and law of Islam cannot be overestimated. This work demonstrates the significance of the classical heritage by drawing together a great range of literary renderings, paraphrases, commentaries and imitations, as well as independent Islamic elaborations. Professor Rosenthal’s collection includes the work of early authors, authors of the Golden Age and later writers who imitated their works. The Classical Heritage in Islam reveals that the Muslim adoption of and dependence on classical texts was not blind imitation or a casual compounding of traditions, but rather an original synthesis and therefore a unique achievement.

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