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Friday, June 09, 2017

Islami Tehzeeb O Tamadun (اسلامی تہذیب و تمدن) | by Ammad ul Hassan Farooqi | PDF eBook Free

Free Download or browse on-line Pdf copy Islamic civilization and culture Urdu book of "Islami Tehzeeb O Tamadun" written By Hammad Ul Hassan Farooqi.A PDF format Copy of books in Urdu for offline and on-line reading. Islam could be a comprehensive and international faith. It covers each facet of life. the best great thing about Islam is in its culture. Here I'd prefer to cite the salient options of Muslim culture. What is culture? many of us suppose that culture means that art, music or some social habits. The word “culture” has several meanings. In Arabic, it's referred to as “thaqafah.” The culture is outlined as patterns of behavior and thinking that individuals living in social teams learn, create, and share. Culture distinguishes one human cluster from others. It conjointly distinguishes humans from different animals. A people’s culture includes their beliefs, rules of behavior, language, rituals, art, technology, kinds of dress, ways that of manufacturing and cookery food, political and economic systems. Islam incorporates a distinct culture. The culture in Islam isn't Arabic or jap or Middle Eastern. it's conjointly not monolithic. it's varieties and an expensive diversity.
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Imad ad-Din Zengi (عماد الدین ذنگی) | by Sadiq Hussain Siddiqui | PDF Historical Novel eBook Free



Imad ad-Din Zengi (Arabic: عماد الدین زنكي‎‎; Modern Turkish: İmadeddin Zengi; c. 1085 – 14 September 1146), also romanized as Zangi, Zengui, Zenki, and Zanki, was a Turkish atabeg who ruled Mosul, Aleppo, Hama, and Edessa. He was the namesake of the Zengid dynasty.
Zengi's father, Aq Sunqur al-Hajib, governor of Aleppo under Malik Shah I, was beheaded for treason in 1094, and Zengi was brought up by Kerbogha, the governor of Mosul.
Zengi against Damascus
Following the death in 1128 of Toghtekin, atabeg of Damascus, a power vacuum threatened to open Syria to renewed Crusader aggression. Zengi became atabeg of Mosul in 1127 and of Aleppo in 1128, uniting the two cities under his personal rule, and was formally invested as their ruler by the Sultan Mahmud II of Great Seljuk. Zengi had supported the young sultan against his rival, the caliph Al-Mustarshid. In 1130 Zengi allied with Taj al-Mulk Buri of Damascus against the crusaders, but this was only a ruse to extend his power; he had Buri's son taken prisoner and seized Hama from him. Zengi also besieged Homs, the governor of which was accompanying him at the time, but could not capture it, so he returned to Mosul, where Buri's son and the other prisoners from Damascus were ransomed for 50,000 dinars. In 1131 Zengi agreed to return the 50,000 dinars if Buri would deliver to him Dubays ibn Sadaqa, emir of al-Hilla in Iraq, who had fled to Damascus to escape al-Mustarshid.
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When an ambassador from the caliph arrived to bring Dubais back, Zengi attacked him and killed some of his retinue; the ambassador returned to Baghdad without Dubais.
In 1134 Zengi became involved in Artuqid affairs, allying with the emir Timurtash (son of Ilghazi) against Timurtash's cousin Da'ud. Zengi's real desires, however, lay to the south, in Damascus. In 1135 Zengi received an appeal for help from Ismail, who had succeeded his father Buri as emir of Damascus, and who was in fear for his life from his own citizenry, who considered him a cruel tyrant. Ismail was willing to surrender the city to Zengi in order to restore peace. None of Ismail's family or advisors wanted this, however, and Ismail was murdered by his own mother, Zumurrud, to prevent him from turning over the city to Zengi's control. Ismail was succeeded by his brother Shihab ad-Din Mahmud. Zengi was not discouraged by this turn of events and arrived at Damascus anyway, still intending to seize it. The siege lasted for some time with no success on Zengi's part, so a truce was made and Shahib ad-Din's brother Bahram-Shah was given as a hostage. At the same time, news of the siege had reached the caliph and Baghdad, and a messenger was sent with orders for Zengi to leave Damascus and take control of the governance of Iraq. The messenger was ignored, but Zengi gave up the siege, as per the terms of the truce with Shahib ad-Din. On the way back to Aleppo, Zengi besieged Homs, whose governor had angered him, and Shahib ad-Din responded to the city's call for help by sending Mu'in ad-Din Unur to govern it. In 1139, Zengi attacked Damascus's fortress at Baalbek, obtaining its surrender in response to a promise of safe passage; he did not honor it. He granted the territory to his lieutenant Ayyub, father of Saladin.
Conflict with the Crusaders and Byzantines
In 1137 Zengi besieged Homs again, but Mu'in ad-Din successfully defended it; in response, Damascus allied with the Crusader Kingdom of Jerusalem against him. Zengi laid siege to the Crusader fortress of Baarin and quickly crushed the army of Jerusalem. King Fulk of Jerusalem agreed to surrender and was allowed to flee with his surviving troops. Zengi, realizing that this new expedition against Damascus was bound to fail, made peace with Shahib ad-Din, just in time to be confronted at Aleppo by an army sent by the Byzantine Emperor John II Comnenus. The Emperor had recently brought the Crusader Principality of Antioch under Byzantine control, and had allied himself with Joscelin II of Edessa and Raymond of Antioch. Facing a combined Byzantine/crusader threat, Zengi mobilized his forces and recruited assistance from other Muslim leaders. In April 1138 the armies of the Byzantine emperor and the crusader princes laid siege to Shaizar, but they were turned back by Zengi's forces a month later.
In May 1138 Zengi came to an agreement with Damascus. He married Zumurrud, the same woman who had murdered her son Ismail, and received Homs as her dowry. In July 1139 Zumurrud's surviving son, Shihab ad-Din, was assassinated, and Zengi marched on Damascus to take possession of the city. The Damascenes, united under Mu'in ad-Din Unur, acting as regent for Shihab ad-Din's successor Jamal ad-Din, once again allied with Jerusalem to repel Zengi. Zengi also besieged Jamal ad-Din's former possession of Baalbek, and Mu'in ad-Din was in charge of its defenses as well. After Zengi abandoned his siege of Damascus, Jamal ad-Din died of a disease and was succeeded by his son Mujir ad-Din, with Mu'in ad-Din remaining as regent.
Mu'in ad-Din signed a new peace treaty with Jerusalem for their mutual protection against Zengi. While Mu'in ad-Din and the crusaders joined together to besiege Banias, Zengi once more laid siege to Damascus, but quickly abandoned it again. There were no major engagements between the crusaders, Damascus, and Zengi for the next few years, but Zengi in the meantime campaigned in the north and captured Ashib and the Armenian fortress of Hizan.
In 1144 Zengi besieged the crusader County of Edessa, the weakest and least Latinized crusader state, and captured it on December 24, 1144, after a siege of four months. This event led to the Second Crusade, and later Muslim chroniclers noted it as the start of the jihad against the Crusader states.
Death and legacy
Zengi continued his attempts to take Damascus in 1145, but he was assassinated by a Frankish slave named Yarankash in 1146. Zengi was the founder of the eponymous Zengid dynasty. In Mosul he was succeeded by his eldest son Saif ad-Din Ghazi I, and in Aleppo he was succeeded by his second son Nur ad-Din.
According to Crusader legend, Zengi's mother was Ida of Austria (mother of Leopold III of Austria), who had supposedly been captured during the Crusade of 1101 and placed in a harem. She was 46 in 1101, Zengi was born in 1085, and his father died in 1094 so this is not feasible.
Zengi was courageous, strong in leadership and a very skilled warrior according to all of the Muslim chroniclers of his day.
Unlike Saladin at Jerusalem in 1187, Zengi did not keep his word to protect his captives at Baalbek in 1139. According to Ibn al-‘Adim, Zengi "had sworn to the people of the citadel with strong oaths and on the Qur’an and divorcing (his wives). When they came down from the citadel he betrayed them, flayed its governor and hanged the rest.”
According to Ibn 'al-Adim:
The atebeg was violent, powerful, awe-inspiring and liable to attack suddenly… When he rode, the troops use to walk behind him as if they were between two threads, out of fear they would trample over crops, and nobody out of fear dared to trample on a single stem (of them) nor march his horse on them… If anyone transgressed, he was crucified. He (Zengi) used to say: "It does not happen that there is more than one tyrant (meaning himself) at one time." 
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Watan k Sarfarosh (وطن کے سرفروش) (05in01) (All 05 Parts) | by Abdul Hameed | PDF Novel Free


Abdul Hameed (Urdu: اے۔ حمید-‎; 1928 – 29 April 2011) was an Urdu fiction writer from Pakistan. He was also mainly known for writing a popular children's TV play Ainak Wala Jin (1993) for Pakistan Television Corporation which was broadcast on PTV during the mid-1990s. Early life and education Hameed was born in 1928 in Amritsar, British India. He completed his high school education in Amritsar and migrated to Lahore after the independence of Pakistan in 1947 and finished some college education in Pakistan as a private candidate and joined Radio Pakistan, Lahore as an assistant script editor. After working at Radio Pakistan for several years, he became a fiction book writer.
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Thursday, June 08, 2017

Chogan e Hasti (چوگان ہستی) | Munshi Premchand – A Masterpiece of Urdu Literature

Exploring "Chogan e Hasti" by Munshi Premchand – A Masterwork of Urdu Literature

Introduction

Munshi Premchand (1880–1936) stands as one of Indian literature's most eminent writers, celebrated for his impactful narratives and social realism. Although he is primarily recognized for his contributions to Hindi literature, his Urdu oeuvre, particularly "Chogan e Hasti" (چوگانِ هستی), carries significant literary weight. This collection comprises insightful short stories that explore human feelings, societal challenges, and ethical dilemmas.

About the Book

"Chogan e Hasti" (translated as "The Polo of Existence") presents a selection of Premchand’s Urdu short stories that depict his astute insights into Indian society during the British colonial period. The narratives are imbued with moral teachings, cultural richness, and intense emotions, rendering them enduring literary treasures.

Key Themes in "Chogan e Hasti"

  • Social Inequality & Poverty – Premchand reveals the plight of the impoverished and disenfranchised, shedding light on the grim truths of class bias.
  • Human Morality & Ethics – Numerous stories center on ethical dilemmas, probing themes of greed, integrity, and justice.
  • Colonial Exploitation – Several tales subtly critique British colonialism and its repercussions on Indian farmers and workers.
  • Women’s Plight – Premchand frequently illustrates the pain and strength of women within a male-dominated culture.
  • Hope & Resilience – Amidst adversity, the characters often embody perseverance and dignity.

Notable Stories in the Collection

While the entirety of the collection may differ by edition, several remarkable stories include:
  • "Boodhi Kaki" (The Old Aunt) – A poignant narrative of neglect and solitude in one’s later years.
  • "Kafan" (The Shroud) – A somber yet impactful tale addressing poverty and ethical decline.
  • "Namak Ka Daroga" (The Salt Inspector) – A commentary on corruption and integrity within governmental sectors.

Why Read "Chogan e Hasti"?

  • Timeless Relevance – The societal concerns that Premchand addressed continue to resonate in contemporary times.
  • Rich Urdu Prose – His writing is straightforward yet profoundly emotive, making it both accessible and meaningful.
  • Cultural Insight – The stories offer a glimpse into early 20th-century Indian society.
  • Moral & Philosophical Depth – Each narrative prompts substantial contemplation on human nature.

Final Thoughts

"Chogan e Hasti" transcends mere literature; it serves as a reflection of society's strengths and flaws. Munshi Premchand’s storytelling transcends eras, making this collection essential for enthusiasts of Urdu literature and those drawn to socio-cultural narratives.