Ibn Ata Sikandari



Taj al-Din Abu'l Fadl Ahmad ibn Muhammad ibn 'Abd al-Karim ibn Ata Allah al-Iskandari al-Shadhili was a Malikite jurist, muhaddith and the third murshid (spiritual "guide" or "master") of the Shadhili Sufi order. He was born in Alexandria and taught at both the al-Azhar Mosque and the Mansuriyyah madrasa in Cairo. He was responsible for systematizing Shadhili doctrines and recording the biographies of the order's founder, Abu-l-Hassan ash-Shadhili, and his successor, Abu al-Abbas al-Mursi. He is credited with having authored the first systematic treatise on dhikr, The Key to Salvation (Miftah al-Falah), but is mostly known for his compilation of aphorisms, the Hikam al-‘Ata‘iyya. Commentaries on the Hikam have been made by some of the most famous masters of the Shadhili order such as Ibn Abbad al-Rundi, Ahmad Zarruq and Ahmad ibn Ajiba as well as non-Shadhilis like the Islamic law Professor Sa'id Ramadan al-Bouti. The wide circulation of Ibn ‘Ata‘ Allah's written works led to the spread of the Shadhili order in North Africa, where the order's founder had been rejected in earlier attempts. The Wafai[disambiguation needed] Sufi order was also derived from his works. He died in 1309 while in Cairo. Ibn ‘Ata‘ Allah was one of those who confronted the controversial theologian Ibn Taymiyya, who was jailed several times for his views on religious issues and for his excesses in attacking the Sufis.
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Imam Jalaluddin al Suyuti



The Mujtahid Imam and Mujaddid of the tenth Islamic century, foremost hadith master, encyclopaedist, historian, and biographer and probably one of the most prolific of all Islamic writers. There are an enormous number of his essays and treatises preserved today.
Author Imam Jalal al-Din al-Misri al-Suyuti al-Shafi`i al-Ash`ari, also known as Ibn al-Asyuti 849-911AH /1445-1505),, the mujtahid imam and renewer of the tenth Islamic century, foremost hadith master, encyclopedist, historian, and biographer and probably one of the most prolific of all Islamic writers. There are an enormous number of his essays and treatises preserved today. A number of his writings concerned scientific topics or issues related to natural science and food and regimen, amongst other things From Asyut in Egypt,he was among the most renowned and prolific Muslim scholars of all time. He wrote more than 300 books, covering every aspect of the Islamic sciences. He memorized the Qur’an at the age of ‘eight, and then went on to study with more than 150 scholars. He travelled extensively in his quest for knowledge — to Damascus, Hijaz, Yemen, India, Morocco, and the lands south of Morocco, as well as in Egypt. Al-Suyuti devoted his life to learning, teaching and writing. He was noble, abstinent and self-sufficient, distancing himself from people of rank and power and living on what he earned by teaching. Major writings of al-Suyuti that remain widely used today include al-Itqan, on the Qur’anic sciences; and Tafsir al-Jalalayn, which he completed when only 22. (Thanks Kitaabun.com)

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Doctor Ghulam Jilani Barq



An Introduction of Doctor Ghulam Jilani Barq here in Urdu. He was born in 1901 Lesbaal (District Attock). His father name was M Qasim who was a Imam Masjid in a mosque was established by him in their town and Qasim Shah and his wife also buried in Open Yard of said mosque in Lasbaal Town. This family belongs to a religion personalities of Islam. So Ghulam Jilani also got education from Religious Scholars of their town and then they also went to high class teachers of Islamic Books. He died on 12 March 1985.
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All Books by Dr. Ghulam Jilani Barq
Read All His Books in PDF Here
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Wasif Ali Wasif



http://www.bookstube.net/p/wasif-ali-wasif.html
Wasif Ali Wasif(R.A)(15 January 1929 – 18 January 1993) was a teacher, writer, poet and sufi intellectual from Pakistan. He was famous for his unique literary style. He used to write short pieces of prose on topics like love, life, fortune, fear, hope, expectation, promise, prayer, happiness, sorrow and so on. He was the regular columnist of Pakistani Urdu newspaper Daily Nawa-i-Waqt. His 1st column named “Muhabbat”. In his life most of his columns were combined to form books with his own selected title. He did poetry in Urdu and Punjabi languages. Probably no contemporary Urdu writer is more cited in quotations than he is. Later years he used to answer questions in specially arranged gatherings at Lahore attended by the notable community. Some of these sessions were recorded in audio and were later published as Guftgoo (talk) series. His mehfils never had a set subject nor did he lecture on chosen topics. His way was to ask people if they had questions and then he responded to these in his highly original style. His thought was more on mysticism, spirituality and humanity. There are about 40 books to his credit including Shab Chiragh, Kiran Kiran Sooraj, and Dil Darya Samundar. It is self-evident that his books as well as recordings of talks are a treasure trove of wisdom.
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Ibn e Safi



 Read Imran Series and Jasusi Duniya by Ibn e Safiابن صفی کے قلمی شاہکار۔۔ عمران سیریز اور جاسوسی دنیا پڑھیں
Ibne Safi wrote impeccable, accurate, authentic, modern, industrial-age Urdu proving that it can be done while following all the rules of the language. He standardized Urdu to a level that excerpts from his works could be considered as a template to teach Urdu prose-writing at the universities.
Ibn e Safi was the Pen Name of Asrar Ahmed best selling fiction, Action, Spy, Suspense and Thrill Writer from Pakistan, was born on 26th July of 1928 in Allahabad, Utter Pradesh of British India. He started to write stories from 1940 in British Sub Continent and after 1947 in Pakistan.He wrote 120 books on Imran Series and 125 books on Jasusi Dniya (Spy World), with a small canon of satirical works and poetry. His novels were characterised by a blend of mystery, adventure, suspense, violence, romance and comedy, achieving massive popularity across a broad readership in South Asia. He received his degree for B.A in Agra university, and in 1948 he started his job at Nikhat Publications in poetry department. As we stated above he started his work back in 1940 in India and after independence , he started to write novels while he was a secondary school teacher as well as he continued his part time study. He migrated from India to Pakistan in 1952 in Karachi, Sindh and started his own company " Israr Publications".
His lead characters, Col. Ahmad Kamal Fareedi and Ali Imran, M.Sc, P.H.D., Oxon, were scholarly, celibate and sober. Endowed with exceptional physical strength, quick reflexes and great survival skills, they were master spies, brilliant detectives and top-of-the-line law-enforcement officers. They were of immaculate character, utterly incorruptible. Col. Fareedi and Ali Imran, both were fabulously rich with inherited or earned wealth, as well. Ibne Safi knew how to back up the credibility of his characters. 
In 1953, he married Umm e Salma Khatoon, in between of 1960,63 he suffered from several episodes of depression but he recovered and came back with best selling Imran Series one and half amused (Derrh Matwaley). After his recovery from depression he wrote 79 Imran Series and 36 Novels of Jasusi Duniya.
He died on 26 July 1980, he left four sons and three daughters. All sons and daughters were from his first marriage held in Rawalpindi. Later he also married a young lady named Farhat Ara lived in North Nazim Abad, Karachi.
There was a curious paradox in the life of Ibne Safi, pseudonym of Allahabad-born writer Asrar Ahmed, who migrated to Pakistan from India after partition. Safi, who apparently made a club of Indian fans, before he crossed the border, wrote Urdu commercial fiction set around the world, on themes like romance, mystery and suspense. But till he died in 1980, he never stepped out of Pakistan.
Read Imran Series and Jasusi Duniya by Ibn e Safiابن صفی کے قلمی شاہکار۔۔ عمران سیریز اور جاسوسی دنیا پڑھیں 

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Col Shafiq-ur-Rahman (Humorist)



Shafiq-ur-Rahman  was born on 9 November 1920 near a small town of Rohtak. He died on 19 March 2000. He was a Pakistani humoris and a short-story writer of Urdu language. He was one of the most illustrious writers of the Urdu speaking world. Like western Mark Twain and Stephen Leacock, he has given enduring pleasure to his readers. He was a medical doctor by profession, and served in Pakistan Army. He also received Hilal-e-Imtiaz for his military and civilian services. He has widely been apprecitated by writers and critics of Urdu literature.
Here below a detail about Dr. Shafiq " Shafiq-ur-Rehman: A Legendary Writer"  has been narrated by By Dr. Zeba Hasan Hafeez.
Dr Shafiq-ur-Rehman was one of our illustrious writers of extraordinary humor and has given enduring pleasure to his readers. The similarity between him and Mushtaq Ahmed Yusufi, is striking in the context of literary humor and satire. Both did justice to their careers of serving in the armed forces and banking, respectively and also reached the heights of literary excellence. Early in his career as a writer, Shafiq-ur-Rehman became a household name. I recall the words of Akhtar Mahmud Faruqui, former Assistant Editor of Dawn and currently the Editor of Pakistan Link, USA, “My dearest father had wanted me to become an engineer but I used to spend most of my time reading Shafiq-ur-Rehman and learning his afsanas by heart.” Dr Shafiq-ur-Rehman began writing humorous stories during his school days. His stories were published in a literary monthly magazine called Khayyam. Kirneyn was completed before he joined medical college and was published in 1938 while he was still a medical student. It was followed by Shagoofay , Lehrain, Maddojazar, Parvaaz, Himaqatain, Mazeed Himaqatain, Dajla (a travelogue), Insaani Tamasha (a translation of “a human comedy”) and lastly Dareechay. His unforgettable characters include Razia, Shaitaan, Hukoomat Aapa, Maqsood Ghora, Buddy, Nannha and others. His work added a new dimension to humor in Urdu literature. He created a world for us that was very real with all its joys, pains and anguish. It was an affirmation of life and of human values: empathy, compassion and respect. Even the seemingly frivolous and trivial situations had hidden meanings that probed deep into the human psyche. His language was simple, spontaneous and expressive. PG Wood House and Stephen Leacock were amongst his favorite writers. After passing his MBBS in 1942, Dr Shafiq-ur-Rehman joined the Indian Army Medical Corps. He completed his post-graduation in tropical medicine and public health from Edinburgh, in 1952. I had the rare pleasure and privilege of being close to him, as a niece. He was always my hero. I found everything about him extraordinary: his literary genius, his conversation, his stature, his handsomeness, and his handwriting… I don’t think, I have seen anyone more becoming in an army or naval uniform. We all called him uncle. There was an ancient timepiece on the sideboard in the dining room, which only he was able to adjust. When I met my aunt recently, she sadly said that no one manipulated it now. They had many common interests and a great companionship. Dr Shafiq-ur-Rehman was her brother, Shaukat Hasan’s friend. They were classmates at King Edward Medical College, which was the beginning of a lifelong friendship. In Barsaati, the “friend” accompanying the author in Spain, is him. Lieutenant General Shaukat Hasan has served as consultant surgeon to the Pakistan armed forces for about twenty years. Dr Shafiq-ur-Rehman had many nieces and nephews. He had committed to memory some act or conversation of each child in the family. Whenever he met me after an interval, he would say that years ago, I had asked him to wear a suit for an occasion and he had found my suggestion so appropriate that he had quickly gone in and changed. I always felt important when he mentioned this incident. Our families had the opportunity to spend a lot of quality time together in Karachi, from 1972 to 1975 when he was posted as Director Medical Services, Navy with the rank of commodore and later as rear admiral. When he reverted to the army, he became Major General. My aunt took a long leave from her post as professor of English at the Government College, Rawalpindi to join him. He adored his sons and spent a great deal of time with them, playing cricket, swimming and in other activities. Dr Shafiq-ur-Rehman was very much of an outdoor person. He was tall, athletic and slim; strenuous exercise being a daily ritual for him. Every Sunday, he would wear his hat and go for a long walk to the bazaar of used books. He returned with an interesting assortment and gave each of us a book to read. Whenever we went to Dr Shafiq-ur-Rehman’s house, we knew that depending upon the time, he would either be at work, outdoors for his daily exercise or in his study. If it was one of the meal times, we would have the memorable opportunity of being in his company. I always felt honored to sit at the dining table with him. He spoke most of the time and we listened, mesmerized. He had an amazing memory and his conversation would mostly be about books, poetry and jokes. His jokes were endless and he never repeated a single one. He had a special way of telling a joke which threw us all into fits of laughter while he sat with a straight face. Later, I found out that most people who had met him shared this impression. It was an unwritten law in their house that meal times were a reunion of the family and that anything unpleasant including illness was not to be discussed. Every time I visited the family in Rawalpindi, my aunt and I took turns in reading out passages from his books. She told me the background of many situations too. I always made it a point to go through all their old picture albums. Dr Shafiq-ur-Rehman was very fond of photography. Each photograph seemed to have a historical perspective to it. My aunt had a story to tell about each one. They seemed to open a gateway to a dreamland of romanticism, youth; a glimpse into life, as he had lived it and as it had inspired him. His room was quite bare. He was an extraordinarily simple and private person. I sometimes caught a glimpse of him while he worked. There was a newspaper stand in his room where he stood for hours, barefoot, reading. He even wrote while standing. His library comprised of thousands of books. These were all stacked neatly in steel trunks, which were kept locked. He seemed to have a working catalogue in his mind and knew where each book was placed, even the pile and row down to the last detail. Dr Shafiq-ur-Rehman had given me an autographed set of his books. Somehow Mazeed Himaqatain was missing from this collection. When I went to Rawalpindi after his passing away, I requested my aunt to autograph it for me. She wrote, “Barey shauq saye suun raha tha zamana Hameey soo gayae dastaan sunaatey sunaatey.” I have tried to translate a few lines from Barsaati that have always moved me. “Alhamra seems like the home of fairies. Every pillar, arch, wall and their beautiful engravings, every inch seems magical. In this solitude, the only sign of life seems to emerge from the sound of these fountains. These springs have never been silent. They have been flowing since the era of the Arabs. The limitedness of human life, the vicissitudes of time, philosophy, creation and destruction; all seem to have become absorbed into the sound of these fountains.” After retiring from the Army, General Shafiq-ur-Rehman, served as Chairman of the Academy of Letters from 1980 to 1985. During his tenure, the Academy of Letters acquired a new dimension as a prominent literary institution of Pakistan. He continued to write till his end in March 2000. He was the only Major General to be awarded the Hilal e Imtiaz for his military and civilian services. He was bestowed the latter posthumously and his son, Atiq-ur-Rehman received it on his behalf on 23 March, 2001. Dr Shafiq-ur-Rehman is a legend in Urdu literature and lives on in our hearts. His books have been appreciated and read so widely that had he belonged to any other country, he would have been a millionaire. However, he never asked for any royalties and never made any kind of monetary agreement with his publishers. Dr Rehman’s lifestyle was always simple. On one occasion, a thief tried to break into their house and in the process damaged a door whose repair caused the family considerable inconvenience. I recall him saying that a sign should be posted outside for thieves, “The door is open, you don’t have to break it.”
 
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 شفیق الرحمن (9 نومبر، 1920ء تا 19 مارچ، 2000ء) پاکستان کے ایک اردو مصنف تھے جو اپنے رومانوی افسانہ جات اور مزاحیہ مضامین کی وجہ سے شہرت رکھتے تھے تاہم انہیں بنیادی طور پر ایک مزاح نگار کے طور پر جانا جاتا ہے۔شفیق الرحمن کلانور مشرقی پنجاب میں پیدا ہوئے۔ شفیق الرحمن کے والد کا نام عبدالرحمن تھا۔ انہوں نے ایم بی بی ایس (پنجاب) ڈی پی ایچ (اڈنبر۔ برطانیہ) ڈی ٹی ایم اینڈ ایچ (لندن) فیلو آف فریشنز اینڈ سرجنز (پاکستان) سے حاصل کیں۔ 1942 میں پنجاب یونیورسٹی کنک ایڈورڈ کالج لاہور سے ایم بی بی ایس کیا۔آزادی کے بعد پاکستان آرمی کی طرف سے ایڈنبرا اور لندن یونیورسٹیوں میں اعلی تعلیم کے حصول کے لیے بھیج دیا گیا ۔ دو برس انگلینڈ میں قیام کے دوران انہوں نے ڈی پی ایچ کے ڈپلومہ کورس مکمل کیےزمانہ طالب علمی کے دوران کنگ ایڈروڈ میڈیکل کالج کے ادبی مجلہ کے ایڈیٹر رہے۔ یہ زمانہ 1941ء سے 1942ء تک کے عرصہ پر محیط ہے۔ لڑکپن اور جوانی میں سیر و سیاحت، کرکٹ باکسنگ اور تیراکی میں جنون کی حد تک دلچسپی رہی جبکہ کارٹون نگاری، مصوری اور فوٹوگرافی کے خبط اس کے علاوہ تھے۔1942 میں ساڑھے اکیس برس کی عمر میں ایم بی بی ایس کرنے کے بعد میو ہسپتال لاہور میں چند ماہ ہاوس جاب کیا اور اسی سال انڈین میڈیکل سروس میں چلے گئے۔ دوسری جنگ عظیم میں مختلف محاذوں پر ملازمت کرنے اور کئی ممالک کی سیر کرنے کا موقع ملا۔ 1947ء میں قیام پاکستان کے بعد آپ کو بری سے بحری فوج میں منتقل کر دیا گیا جہاں سے ستمبر 1979ء میں سرجن ریرایڈمرل کے رینک سے بطور ڈائریکٹر میڈیکل سروسز ریٹائر ہوئے۔دسمبر 1980ء میں آپ کو اکادمی ادبیات پاکستان کا چیرمین مقرر کر دیا گیا جہاں سے مدت ملازمت کے ختم ہونے پر راولپنڈی میں ریٹائر زندگی گزاری۔ شفیق الرحمن کے فن اور شخصیت پر یوسف ساجد کے تحقیقی کام کو ایم فل کی ڈگری جامع عثمانیہ حیدر آباد نے تفویض کی ہے۔شفیق الرحمن نے ریٹائر زندگی کے آخری کئی سال گوشہ نشینی میں گزارے ان کے تین بیٹے تھے۔ سب سے بڑا بیٹا بینک میں ملازم رہا جبکہ درمیان والے نے خود کشی کر لی تھی۔ چھوٹے بیٹے کی آنکھ کے پچھلے حصے میں بندوق کا چھرہ لگ گیا تھا جس سے ان کی آنکھ کی بینائی متاثر ہوئی۔ شفیق الرحمن مزاجاً ایک رومانوی افسانہ نگار ہیں۔ اور یہی وجہ ہے کہ اُن کے پہلے افسانوی مجموعے کرنیں کا دیباچہ حجاب امتیاز علی نے لکھا۔ اس مجموعے میں اُس عہد کے ناآسودہ ذہن کی تسکین کے لیے تمام مطلوبہ اجزا ہیں، دراز قدر خوبصورت ہیرو جو حسِ مزاح بھی رکھتا ہے اور تعلیم کے ساتھ ساتھ کھیلوں میں بھی نمایاں ہے۔ اسی طرح اُس کی نسائی ہمزاد جو داستانوں سے نکل کر افسانے کی دنیا میں آئی تھی ، اگر دونوں کے وصال کے بیچ میں کوئی اڑچن نکل آئے تو پھر یا رقیب وسعت قلب سے کام لیتا ہے اور یا پھر ہیرو یا ہیروئن اپنی اداس یاد کے ذریعے اس محرومی کو عمر کا سرمایہ بنا لیتی ہے۔ ’’میں نے ایک ٹوٹے ہوئے دل کی صدا سنی تھی ۔۔۔۔ ایسے شخص کی زبانی جس کی تمناؤں کے کھنڈر پر میں نے اپنی امیدوں کے محل کی بنیاد رکھتی چاہی ۔ چنانچہ صبح تک میں نے فیصلہ کر لیا کہ میر چلا جانا ہی بہتر ہے‘‘(گرمی کی چھٹیاں ؛ کرنیں ص104) ’’اس کے قدم لڑکھڑا رہے تھے۔ ایسا لگتا تھا جیسے کوئی بچھڑی ہوئی بے چین روح سکون کی تلاش میں ادھر ادھر بھٹک رہی ہے‘‘(وسعت ؛ کرنیں ص: 151) دوسرے مجموعے شگوفے میں بھی کرداروں کی دل برداشتگی اور پھر بکھرنے کے حوالے سے بڑا جذباتی مگر مقبول پیرائیہ اظہار ہے۔ البتہ اس مجموعے کے ایک افسانے، ساڑھے چھ میں شفیق الرحمن کا وہ کردار ’’شیطان‘‘ متعارف ہوتا ہے جو بعد میں ان کے افسانوں اور مزاحیہ مضامین کا مستقل کردار بن گیا۔ یہی نہیں بلکہ اس مجموعے ’’شیطان‘‘ کے نام سے اسی کردار کے بارے میں ایک افسانہ بھی شامل ہے۔ یہ دونوں مجموعے ایک برس کے وقفے کے ساتھ ہی شائع ہوئے تھے اس لیے اسلوب میں کوئی بڑی تبدیلی نہیں ہے۔ اتفاق سے تیسرا مجموعہ مدو جزر بھی دوسرے مجموعے کی اشاعت کے ایک برس بعد شائع ہوا مگر اس میں مدوجزر نکے نام کا ہی افسانہ ایک ایسے تخلیق کار سے متعارف کرواتا ہے جو صرف انشاپردازی اور رومانوی فارمولے کے بل پر ہی افسانہ نہیں لکھ رہا بلکہ اب اس کی توجہ کرداروں کے داخلی تلاطم پر بھی ہے اور ساتھ ہی ساتھ فطرت پس منظر کے طور پر استعمال نہیں ہوتی بلکہ ایک دم ساز کے طور پر آتی ہے اور زندگی کے بارے میں بعض فلسفیانہ خیالات بھی محسوسات کے راستے پروان چڑھتے ہیں۔ چوتھا مجموعہ ’’پچھتاوے‘‘ بھی قیام پاکستان سے پہلے شائع ہوا، اس میں عمومی اسلوب رومانی ہے، مگر اب کرداروں کے پس منظر میں صرف مناظر فطرت نہیں بلکہ اجتماعی زندگی کی جھلکیاں بھی دکھائی دیتی ہیں۔ اور یہ تو ’’لہریں‘‘ کی اشاعت کے ساتھ ہی محسوس ہوا تھا کہ اب رومان کے بطن سے ایک ایسا مزاح نگار بھی طلوع ہو رہا ہے جس نے بعد میں شاید ایک مزاح نگار کے طور پر زیادہ بڑا حوالہ بننا تھا۔ خاص طور پر اس میں شامل اُن کا افسانہ ’’زیادتی‘‘۔ "دجلہ" ان کا طویل مختصر افسانہ ہے، جس سے انھیں بہت مقبولیت حاصل ہوئی ، دوسرے یہ افسانہ سی ایس ایس کے نصاب میں شامل ہوگیا، چنانچہ پاکستان کی مقتدر کلاس میں شمولیت کے لیے بھی کسی بھی مہذب شخص کے لیے اس افسانے کے بارے میں گفتگو کرنا لازمی ہو گیا۔ حالانکہ قراۃ العین حیدر اور محمود نظامی کی تحریروں کے سائے میں اس کی الگ سکے شناخت آسان نہیں۔ شفیق الرحمن 19 مارچ 2000ء کو اپنے مالک حقیقی سے جا ملے۔
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The son of the principal (Ibn Qayyim Al-Jawziyya)



Imaam ibn al-Qayyim al-Jawziyyah
From the Introduction to al-Fawaa'id (pp. 5-7)
He is one of the well known classical scholars of Islam. He was particularly influenced by his Shaykh and teacher Imam Ibn Taymiyyah, and also by Ibn ash-Shirazi amongst others.
The Imâm became well-known with the title 'Ibn Qayyim al-Jawziyyah' because his father was the principal of the 'al-Jawziyyah' school in Damascus. As for his name, it is Shamsud-Deen, Aboo 'Abdullaah, Muhammad the sond of Aboo Bakr the son of Ayoob az-Zura'ee (an ascription to Azra' which is in the south of Syria), then Dimashqee, Hanbalee.
He was born on the 7th of Safar in the year 691H (1292 CE), and was raised in a house of knowledge and excellence. This offered him the chance to take knowledge from the senior scholars of his time, a time when the various sciences of knowledge flourished. He studied under ash-Shibaab an-Naabilisee, Aboo Bakr ibn 'Abdud-Daa'im, al-Qadee Taqeeyud-Deen Sulaiman, 'Eesa al-Mut'im, Faatimah bint Jawhar, Aboo Nasr al-Bahaa' ibn Asakir, 'Alaa'ud-Deen al-Kindee, Muhammad ibn Abdul-Fath al-Ba'labakkee, Ayyoob ibn al-Kamaal and al-Qaadee Badrud-Deen ibn Jamaa'ah.
He took knowledge of the laws of inheritance from Ismaa'eel ibn Muhammad and read the Arabic language to Abdul-Fath al-Ba'labakkee and al-Majd al-Toonisee. He studied fiqh with a certain groups of scholars, amongst them being Ismaa'eel ibn Muhammad al-Harraanee, and he took Usool al-Fiqh from as-Safee al-Hindee. As for his greatest teacher and his shaikh whom he accompanied for seventeen years of his life, and who left the greatest impact upon him - then that is the Imâm, the Mujaddid (Reviver), Taqeeyud-Deen Ibn Taymiyah. Ibn al-Qayyim took the same methodology as him and traversed his path in waging war against the people of Innovations and Desires and those who deviated from the religion.
As for his own students, then they are many. Amongst them were his son 'Abdullaah; Ibn Katheer - the author of Al-Bidaayah wan-Nihaayah; the Imâm and Haafidh, 'Abdur-Rahmaan ibn Rajab al-Baghdaadee, al-Hanbalee - the author of Tabaqaatul-Hanaabilah; and also Shamsud-Deen Muhammad 'Abdul-Qaadir an-Naabilisee.
Ibn al-Qayyim lived in a time in which there was strife and internal confusion and chaos, as well as an external threat which was menacing the Islamic state. For this reason, he used to order with holding fast to the Book of Allâh and the Sunnah of the Messenger (SAAS), and the rejection of separation and disunity. Amongst his goals was the purging of the religion from the innovations and desires and returning it to its pure and original fountains. So he called for the destruction of the madhab of blind-following (taqleed), a return to the madhab of the Salaf and traversing upon their way and methodology. [The last sentence may be construed incorrectly by people, and for a proper discussion as to the manhaj of the salaf regarding taqleed refer to the fiqh section. Because of this we see that he did not restrict himself to the Hanbalee madhab and often he would take the opinion and view of one of the various mahdabs, or sometimes he may have had an opinion which confliucts with the opinion of the all the other madhabs. Thus, his madhab was ijtihaad and the rejection of taqleed [and this is the position with all the scholars of past and present but not that of the common person or muqallid]. As a result of this he incurred great harm and was imprisoned with his Shaikh, Ibn Taymiyah, in the same prison, though in isolation from him. He was not released from the prison until after the death of the Shaikh. [The previous sentence may seem to indicate that they were imprisoned because of their not following a madhab, yet their imprisonment had more to do with their aqeedah, which was deemed to be deviant by the many powerful and ignorant scholars of the time, may Allâh have mercy upon them]
He took to teaching and giving verdicts for a number of years and (all) the people without exception benefitted from him. The scholars also testified to his knowledge and piety. Ibn Hajr said about him, "He had a courageous heart, was vast in knowledge and was well acquainted with the differences (of opinion) and the madhabs of the Salaf." Shaykhul-Islâm, Muhammad ibn 'Alee ash-Shawkaanee said, "He restricted (himself) to the (most) authentic of evidences, and admired acting upon them. He did not depend upon opinion (ra'y), would overcome (others) with the truth and would not be harsh with anyone with respect to it."
Ibn Katheer said, "He was attached to occupying himself with knowledge, day and night. He would pray and recite the Qur'an much and was of excellent character, and showed great affection and friendship. He would not be jealous or envious." Ibn Katheer also said, "I do not know, in this time of ours, anyone in the world whose worship is greater than his, He used to have a particular manner with respect to the prayer. He would lengthen it a great deal, would extend its bowing and prostrating. Many of his associates would censure him at times but he would never return and leave alone this (action of his), may Allâh have mercy upon him."
Mulla 'Alee al-Qaaree said, "And whoever investigates the book Sharh Manaazilus-Saa'ireen (i.e., Madaarijus-Saalikeen), it will become plain and clear to him that both of them (meaning Ibn al-Qayyim and Ibn Taymiyah) were amongst the most senior from Ahlus-Sunnah wal-Jamaa'ah and amongst the Awliyaa' (of Allâh) of this Ummah." Al-Haafidh as-Suyootee said, "And he became one of the senior scholars in exegesis (tafseer), hadeeth, usool, subsidiary matters (furoo') and Arabic language."
He authored and compiled in the field of fiqh, usool, biography (siyar), history and the sciences of hadeeth. Alongsde this he was a linguist, well-acquainted with grammar. He also wrote much poetry.
He passed on to the mercy of His Lord at the latter time of Ishaa', on the night of Thursday, 13th of Rajab in the year 751H (1350 CE) and was buried at the foot of Mount Qaasiyoon by Damascus, leaving behind many written works, amongst the most famous of which are:
  • Shifaa'ul-Aleel
  • Miftaah Daarus-Sa'aadah
  • Zaad al-Ma'aad fee Haydi Khairil-'Ibaad
  • Haadiyul-Arwaah ilaa Bilaadil-Afraah
  • Ighaathatul-Lahfaan fee Hukm Talaaq al-Ghadbaan
  • Al-Jawaab al-Kaafee liman Sa'ala 'an Dawaa'ish-Shaafee
  • Madaarijus-Saalikeen fee Manaazilis-Saa'ireen
  • Tahdheeb Sunan Abee Daawood
  • As-Sawaa'iqul-Mursalah 'alal-Jahmiyyah wal-Mu'attilah
  • Raf' Yadain fis-Salaat
  • Kitaabul-Kabaa'ir
  • Hukm Taarikus-Salaat
  • Al-Kalimut-Tayyib wal-'Amal us-Saalih
  • Sharh Asmaa'il-Husnaa
  • A'laam al-Muqaqqi'een 'an Rabbil-'Aalameen
May Allâh have mercy upon this great and noble Imâm, benefit the world by him and elevate his position, rank after rank, in the Hereafter. Aameen.
Read in Urdu Here Below

ابن قیم

علامہ ابن قیم کا پورا نام حافظ شمس الدین ابو عبداللہ محمد بن ابی بکر بن ایوب بن سعد بن حریز الزرعی الدمشقی تھا اور ابن قیم کے نام سے مشہور ہؤۓ، چھ سو اکیانوے (۶۹۱) ھ میں دمشق کے قریب زرع نامی گاؤں میں ولادت ہوئی، شیخ الاسلام ابن تیمیہ کے شاگردوں میں سے ہیں جن کے ساتھ آپ چھبیس سالوں تک مستقل ساتھ رھے ۔
آپ کی تصانیف کی تعداد ساٹھ سے زیادہ ہے جن میں مثال کے طورپر مندرجہ ذیل کا نام لیا جا سکتا ہے؛۔
اعلام المعوقین
اغاثۃ اللھفان
تہذیب سنن ابی داؤد
زاد المعاد
کتاب الکبائر مکمل
کتاب الکبائر جزوی
الصواعق المرسلۃ
الطب النبوی
بدایع الفواید
الفواید
کتاب الروح
اجتماع الجیوش الاسلامیۃ
تلبیس ابلیس
آپ کی وفات 23 رجب 751 ھ کو ہوئی۔
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Imam Ibn Hajar Asqalani



Biography سوانحی خاکہ
Englishانگریزی Urdu اردو  
  Abul Fadl Shihab al-Din Ahmad ibn Ali al-Kannani al-Asqalani , better known by the name of Imam Ibn Hajar, was born in Cairo in 773/1372. He began his studies at the age of five and completed the memorisation of the Quran by the age of nine.A Shafi'i scholar and hadith master, he studied under renowned scholars in Cairo, Yemen and the Hijaz. Known as Shaykh al-Islam, scholars travelled from far away lands to take in knowledge from him. He authored many works on hadith, history, biography, Quranic exegesis, poetry and Shafi'i jurisprudence; among the most famous of them is his fourteen-volume commentary on Sahih al-Bukhari called Fath al-Bari. He passed away in Cairo in 852/1449. حافظ ابن حجر عسقلانی ایک نامور فقیہہ،محدث اور مورخ تھے وہ 1372 عیسی بمطابق773 ہجری میں پیدا ہوئے انہوں نے حصول علم کے شوق میں متعدد بار شام، مصر، یمن اور حجاز کا سفر کیا اور اسی باعث وہ حافظ عصر کے لقب سے معروف ہوئے انکا تعلق شافعی فقہ سے تھا اور وہ علم حدیث میں سند شمار کئے جاتے ہیں۔ انکی تصانیف کی تعداد 150 سے زائد ہے انکا انتقال 1440 عیسوی بمطابق 852 ہجری میں ہوا انکی کتب کی مختصر فہرست درج ذیل ہے
Some of his works include
تصانیف و تالیفات
1. Fath ul Baari fi Sharh Sahih Bukhari: A commentary on the superb collection of Hadith by Imam Muhammad ibn Ismail Al-Bukhari. The most famous and well-informative commentary on Sahih Bukhari.
  2. Bulugh Maram min adillatil ahkaam: [English: Attainment of the objective according to evidence of the ordinances]. A very popular book on Hadith as it relates to finding evidence for basic Islamic jurisprudence. Al Haafidh Ibn Hajr Al-Asqalani was a prominent Qadi in Egypt as well as in Ash-Sham for twenty-one years. He was humble, tolerant, and patient. He was described to be hilarious, steadfast, prudent, ascetic, selfless, generous, charitable, and he spent much time in voluntary prayer and fasting. Those who came to know him praised him of his high standard of good mannerisms in dealing with rulers, Imaams, as well as those who sat with him young or old.
  • الاصابہ فی تمييز الصحابہ
  • فتح الباری شرح صحیح البخاری
  • تهذيب التهذيب
  • تقريب التهذيب
  • المطالب العالیہ بزوائد المسانید الثمانیہ
  • بلوغ المرام من ادلۃ الاحكام
The tomb of Imam Ibn Hajar Al-Asqalani-(RA)
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Ata Allah al Iskandari



Taj ad-Din Abu’l-Fadl Ahmad b. Muhammad b. Abd al-Karim b. Ata’ Allah al-Iskandari, al-Judhami ash-Shadhili, known simply as Ibn ‘Ata’ Allah, was born in Alexandria, Egypt, as his nisbah indicates, about the middle of the seventh/thirteenth century. His family were renowned Maliki scholars from the Banu Judham tribe, originally from Arabia. His grandfather, Abd al-Karim (d. 612 AH/1216 AD) haddistinguished himself as an expert in fiqh, usul (principles of jurisprudence), and Arabic, having studied under the famous Abu’l-Hasan al-Abyari. He had written several books, among which were al-Bayin wa’t-Taqrib fi Sharh at-Tahdhib, Mukhtasar at-Tahdhib, and Mukhtasar al-Mufassal, and had been very hostile to Suflism.

ابن عطاء اللہ اسکندری فقہہ مالکی کے شاذلی طریقت پیر طریقت تھے جن کا لقب قطب العارفین تھا۔ انکی پیدائش اور بچپن اسکندریہ میں گزرا جبکہ وفات قاہرہ میں 1309 عیسوی کو ہوئی۔انہوں نے ذکر کے موضوع پر شہرہ آفاق کتاب مفتاح الفلاح ومصباح الأرواح في ذكر الله الكريم الفتاح تصنیف کی۔
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Ahmad bin Muhammad ibn Ajibah



Ahmad ibn Ajiba (1747–1809) was an 18th-century Moroccan saint in the Darqawa Sufi Islamic lineage. He was born of a Hasani sharif family in the Anjra tribe that ranges from Tangiers to Tetuan along the Mediterranean coast of Morocco. As a child he developed a love of knowledge, memorizing the Qur'an and studying subjects ranging from Classical Arabic grammar, religious ethics, poetry, Qur'anic recitation and tafsir. When he reached the age of eighteen he left home and undertook the study of exoteric knowledge in Qasr al-Kabir under the supervision of Sidi Muhammad al-Susi al-Samlali. It was here that he was introduced to studies in the sciences, art, philosophy, law and Qur'anic exegesis in depth. He went to Fes to study with Ibn Souda, Bennani, and El-Warzazi, and joined the new Darqawiyya in 1208 AH (1793), of which he was the representative in the northern part of the Jbala region. He spent his entire life in and around Tetuan, and died of the plague in 1224 AH (1809). He is the author of a considerable number of works and a Fahrasa which provides interesting information concerning the intellectual center that Tetuan had become by the beginning of the 19th century.
احمد بن عجیبہ اٹھارویں صدی عیسوی میں مراکشی نژاد صوفی تھے۔ وہ طنجة -- تطوان  کے ایک قبیلے کے فرد تھے۔ بچپن میں ہی انہوں نے اپنی فطری علم دوست طبیعت کی بنا پر قرآن حفظ کرلیا اور کم سنی میں ہی بہت سے علوم جیسا کہ عربی ادب، صرف و نحو ، انشاءپردازی پر عبور حاصلی کرلیا۔ بعد ازاں 18 سال کی عمر میں انہوں نے مزید تعلیم کے حصول کیلئے گھر چھوڑا اور محمد السوسي السملالي,  الشيخ عبد الرحمن الكتامي، الشيخ العربي الزوادي اورالفقيه محمد أشم والشيخ جیسے علماء کرام کے پاس زانوئے تلمذ تہہ کیا۔ اور سائنس، فنون، فلسفہ، قانون، شریعت اور قرآن کے علوم میں رسوخ حاصل کیا۔ انہوں اپنی عمر کا بیشتر حصہ تطوان کے مضافات میں ہی گزارا۔ ان کا انتقال 1224 ہجری بمطابق 1809 عیسوی میں طاعون کی وبا پھیلنے کی وجہ سے ہوا۔ انہوں نے نہائت  اعلیٰ درجہ کی کتب تحریر کیں جو کہ سند کے اعتبار سے بھی اعلیٰ مقام کی حامل ہیں۔
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