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He thought him among those who migrated during the time of Sultan Altutmash and was therefore unable to understand how there can be only five generations between him and Mulla Hafiz who was a contemporary of the emperor Akbar. One of them was Shaikh Ala Uddin Ulandi whose father migrated to Daulatabad during the period of Muhammad Tughlaq and whose tomb still exists in Khuldabad. Here reference to these three saints is being made to remove some misunderstandings created in some tazkiras.
If the story has any basis, it may relate to the saint of Uland but no such reference is made in his biography. The story is therefore baseless. It may, however, be mentioned that at that time three kings named Ala Uddin ruled in different parts of India. Delhi was ruled by Ala Uddin Alam Shah who ascended to throne in and leaving the empire went to Badaun.
He was a saiyid and not Khalji. It is therefore possible that in the above books reference might have been made to this Ala Uddin Khalji.
The Ansari families, however, returned to Heraat after staying in India for about five generations but they were destined to come back to this country only after three or four generations. The cause of this second migration was the devastation of the same area by another adventurer, Timur the Lame. For the determination of the period of this migration certain pedigrees are to be seen. He was five generations above Mullah Muhammad Hafiz, the ancestor of the Farangi Mahal family and a senior contemporary of Emperor Akbar the Great who,at the age of fourteen years, ascended the throne on February 14, During the early years of his reign he issued a farman a royal decree in the name of Mulla Hafiz.
It is thus clear that at least these two one king and the other saint of the same tribe of Heraat along with many others had come together to India from Heraat. The first pedigree is that which has been given by Maulana Wali Ullah and his son Maulana Inaam Ullah; and only with some minor changes has been mentioned by some other scholars of Farangi Mahal. The above pedigree as mentioned bt Maulana Inaam Ullah has been accepted by other scholars such as Maulvi Khalil Ullah the author of Tohfatul Ahbab, the only copy of which is preserved in the Amirud Daula Publuc library, Lucknow who have recently published it.
With regard to the source of this pedigree it may be mentioned that Maulana Wali Ullah Farangi Mahli in his Aghsan-i-Arbaa has 22 mentioned that Mulla Qutub Uddin had given his shajrah pedigree at the end of his book,Talvihat, and on its basis he has given same names in his book. Mufti Muhammad Reza Ansari of Farangi Mahal died in while in service at the Muslim University, Aligarh, wrote a detailed research article on the pedigree of the Ulemas of Farangi Mahal which was published in in the January, February and March issues of the monthly Maarif, Azamgarh.
The present writer was fortunate to find another valuable source to establish the genuineness of this pedigree. All this confirms the genuineness of both these pedigrees. Some description of their ancestors viz.
In the previous pages while discussing the pedigree of the Barnawa family, mention has been of Makhdoom Ala Uddin Barnavi died A. D and his younger son Shaikh Nizam Uddin; and on the basis of Chishtiyah Behishtiyah it has been stated that although their ancestors and other member of the family resided in Barnawa, both the above two persons lived in Rapri and are still lying buried there.
This statement is based only on the assumption that Qutub-I-Aalam and Makhdoom Ala Uddin Barnawi were the same persons and because Makhdoom AlaUddin belonged to Barnawa, it was presumed that 25 he must have died and buried in Barnawa. So there is no doubt of him being buried in Burnawa. From all this it is clear that Farangi Mahal Family although has a commom ancestor with the Barnawa family viz. Abu Mansoor Muhammad Balakhi, it is not a branch of that family.
Another point which needs consideration is the determination of the place from where Qutub-i-Aalam Shaikh Ala Uddin Haravi first came to Sehali. It is however worth consideration that only a few generations before, after staying for five generations in India the Ansari tribe which also might be having ancestor of Qutub-i-Aalam returned to Heraat. It is therefore possible that the members of the family who went back to Heraat might be in touch with those who remained in India.
If it was so, there is a remote possibility that the new comers might have first come to 27 their relatives at Barnawa. But its more possible that they might have come from Panipat where the entire clan had come from Heraat. Some of them settled there and some moved to other places like Sambhal etc. It will not be out of place to mention here that according to Mr.
Arif Qidwai,who is collecting the pedigrees of Important Muslim families of Avadh, the name of the ancestor of the Ansari family of Gadya which has migrated to Masauli was also Alauddin. It is therefore possible that this Alauddin and Qutb-I-Alam Shaikh Ala Uddin are the same person and before reaching Sehali Qutub-I-Alam might have stayed in Gadya for sometime and some of his descendants settled there. In this connection the following statement of Maulana KhaleeUllah is relevant: Translation: After reaching India Mulla Alla Uddin due to the circumstances not known went toewards east and by and by reached the beautiful town of Sehali.
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In this connection Maulana Khalil Ullah writes as under 28 Translation: It is said that in his old age being forced by the love of brothers and the desire to see the nephews he made a programme to go to Panipat and other places and during this journey while returning back he died in Shaikhpura Barnawa. The grave of Mulla Alla Uddin is at that place.
The circumstances in which he settled down in Sehali and the place Barnawa, Gadya or somewhere else from where he came to Sehali are not known. The family stayed at Sehali for eight generations ending with Mulla Qutub Uddin and all its members maintained the scholarly traditions of Qutub-IAalam and his ancestors, as is clear from the following statement of Maulana Khalil Ullah: 29 Translation: And from that time till the time of Emperor Akbar,ruler of India,for five generations namely Shaikh Ahmad son of Mulla Hafiz son of Shaikh Fazlullah son of Shaikh Sharafuddin son of Shaikh Nizamuddin,everyone of them was a distinguished scholar and an ocean of worldly and spiritual knowledge.
Details of the different branched which cropped up from the different sons of Shaikh Nizam Uddin are not available and even it is not known how-many sons he had apart from Shaikh Sharaf Uddin. He got early education from his father at Lahore and then completed it under the tutarage of Mulla Danyal Jaurasi both of whom were students of Mulla Abdus Salam of Deva in the present district of Bara Banki.
He was an expert both in manqulat branches of knowledge relating to belief and religion and maqulat branches of secular knowledge based on wisdom In which his lineage reaches to the great Muslim philosopher,Fakhr-i-Razi through the following scholars: Mulla Qutub Uddin pupil of Mulla Abdul Haleem and Mulla Danyal Jaurasi pupils of Mulla Abdus Salam of Deva pupil of Mulla Abdus Salam of.
Mulla Qutub Uddin for quite a long time glorified the profession of teaching and guided the seekers of knowledge to the destination of accomplishment. At present the string of acquisition of knowledge of most of the scholars of India reached upto him.
According to Risala-I-Qutbiyah of Maulana Abul Aala, the son of Mulla Bahr ul Uloom, he was also hafiz of the Holy Quran and 31 had full command both on manqulat the branches of knowledge relating to belief and religion and Maaqulat branches relating to reason and wisdom At the age of forty years inclination towards mysticism developed in him and he became a mureed disciple of Qazi Sadr Uddin popularly known as Qazi Ghasi who was a disciple of Shaikh Muhib, Ullah Allahabadi, a mureed of Shaikh Abu Saeed.
At this stage of life he had made it a routine to keep himself busy in writing on Mondays and Fridays and in teaching in the remaining days of the week. It was also his routine to keep himself engaged in worshipping God after mid-night every day. Mulla Qutub Uddin is said to be the author of quite a large number of books most of which were destroyed in fire when his house was burnt at the time of his martyrdom; and in Risala-i-Qutbiyah names of only two of his books viz.
According to Risala-i-Qutbiyah the murderers were the descendants of a faqir, low caste people who look after graveyards , whom against the wishes of Shaikh Abdul Karim the grandfather of Mulla Qutub Uddin and his brother, Shaikh Saad Ullah,some land of the village Rauza Gaon was given by Shaikh Qutub Uddin Taveela Bakhsh who was a third brother of Shaikh Abdul Karim.
Shaikh Abdul Karim was so much against this bounty that it is said that he remarked that he was fore-seeing the death of his descendants at the hands of the descendants of that faqir. After sometime the descendants of that faqir made worldly progress and became opponents of Chaudhri Muhammad Asif, the zamindar of Sehali and a relative of Mulla Qutub Uddin.
For nine days they shifted the corpse of the Mulla from place to place but there was no sign of its decomposition. At last on the intervention of some zamindars of Fatehpur the dead body was handed over and buried at Sehali 33 where his tomb still exists.
In Umdatul Wasail and Maasirul Karam the story has been related in a different manner.
According to these sources Usmani Shaikhs of the vicinity were responsible of all this calamity. They had hostility with Mulla Qutub Uddin over some piece of land under joint ownership. With the help of some khanzadas Muslim Rajputs and the descendants of that faqir, they attacked the house of Mulla Qutub Uddin, killed him and his cousin, Husam Uddin and some other relatives and also Chaudhri Asif and his nine companions; and after taking over all the belongings set fire to the house.
According to Tohfatul Ahbab and family traditions it appears that real enemity was between the Usmani Shaikhs,the descendants of the faqir and the khanzadas of Paintepur on one side and Chaudhri Asif on the other side. This catastrophe took place on Monday, the 19th Rajab A. Similarly even till the time of Maulvi Khalilur Rahman,the author of Tazkiratul Ahbab,only three members of the oppressing families were living and even those three had no issues.
According to his statement, by that time the Khanzadas of Paintepur had become extinct, in the family of the faqir there remained only one issueless old man, Saiyid Reza Ali; and among the Usmani Shaikhs there were two survivors, a young man named Abdul Wahid and an old issueless man named Shaikh Ramzan Ali.
In the present case they were musicians. One of the daughters was married in Garhi Bhilwal and had a son,Mian Lashkari Chaudhri; the second was married to Shaikh Mukarram of Bijnor and had a son, Saif Uddin who later became son-in-law of Mulla Nizam Uddin; and the third one was married in Ghuskar. In response to the petition two houses in Ehata-I-Cheragh Beg in Lucknow which were previously occupied by some European trader,were allotted to Mulla Asad and Mulla Saeed for accommodating the members of the family of Mulla Qutub Uddin; and since they originally belonged to a Europen, they were called Farangi ka Mahal.
D and occupied the two houses of the Europeon trader but later when the family expanded, the surrounding houses were downloadd and built by different family members. As already stated, apart from three daughters, Mulla Qutub Uddin had four sons,the descendants of whom constitute the present Farangi Mahal family the members of which are now spread over not only in India and Pakistan, but many of them have migrated to England, America and many other countries.
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From sociological point of view it is worthwhile to mention that the Farangi Mahal family has its own pecuriarities. It maintained its old traditions which they had developed in Sehali. The structure of the family was somewhat tribal and thus even those members of the family who were generations apart were so close to each other as if they were the members of a modern small family and in this sence it may be called a super joint family. Till the division of India in after which many family members migrated to Pakistan and other countries, it was almost traditionally necessary that on the occasions Eedul Fitr and Eedul Azha all the male member had to go the houses of other members to congratulate the ladies and in this respect no distinction relating to the financial oisitions was made.
The atmosphere was such that in those cases when some members of the family had to go outside to earn their livelihood, they had not to worry about their family because the other members were always ready to look after them. There is no derth of such cases when the children were brought up and educatd by uncles, 36 elder brothers and other relatives.
Thus this super joint family system was the greatest insurance for the members of the family.
Matrimonial alliances were made mostly inside the family only and in some such families outside those pedigrees were properly checked and if some one married outside, their descendants in most cases were not accepted for marriage purposes.
The family also maintained their past traditions and the new developing culture of Lucknow had little influence on them. He was an erudite scholar and had full command on all the prevailing branches of knowledge. He died in Deccen during the reign of Bahadur Shah I.
He had rivalry with some other scholar in connection with the occupation of the post of Qazi, and is said to have been murdered under some conspiracy. He was a pupil of Mulla Nizam Uddin and died unmarried.
He was an erudite scholar with wonderful memory and had no parallel in Maqulat non — religious subjects of knowledge In the beginning of his career he repeatedly went to Delhi and received a parwana order for MadAd-I-Maash financial support For quite a long time he continued imparting education at Farangi Mahal but due to a religious controversy he had to leave Lucknow and went to Faizabad.
From there went to Shahjahanpur and stayed as a guest with Saiyid Madan Main. Meanwhile Nawab Zabeta Khan,son of Najb Uddaudla,came to know about his arrival in Rohelkhand and invited him to his capital Dara Nagar to act in place of his uncle, Mulla Kamal Uddi,as the principal of the royal madrasai.
Mulla Hasan from time to time married five times. His first wife was daughter of Mulla Ahmad Abdul Haq with whom he had five daughters. Abdur Rahman of Kakori who died leaving behind a daughter who was the mother of Sh.
Muhammad Hayat. The first, second and fifth daughters of Mulla Hasan died issueless.
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For the second time Mulla Hasan married a lady of some unknown family of Lucknow and from her he had two sons, Abdullah and Abdur Razzak. The former went with his father to Rampur and the latter died issue less. His third wife belonged to Safipur from whom he had only one son Ghulam Dost Muhammad who was brought up by his stepmother, the daughter of Mulla Ahmad Abdul Haq. At Rampur Mulla Hasan married twice in Afghan families.
His fourth Afghan wife died issueless and the fifth wife had two sons namely Muhammad Ishaq and Muhammad Yusuf.
He received education from his father and went with him to Rampur. He married at Rampur and is said to be having a large number of descendants. He died unmarried before his father. While going for Haj he was killed by one robber. But even after holding that post hecontinued to impart education at Varanasi where after leading a respectabl life he died.
Mulla Ghulam Yahya Khan had married twice. His first wife belonged to Garhi Bhilwal and belonged to the family of his mother. No mention about the third daughter is made by Maulana Inayat Ullah. From his second wife who belonged to some such family which was not famaliar to Farangi Mahal. They left behind only one son, Maulvi Reayat Ullah. At Mirzapur where Maulvi Habib Ullah was posted as Munsif, he married another lady of some unknown family from whom also he had descendant.
He received education from his father and Mufti Zuhoor Ullah and became a reputed scholar. He had complete mastry on both maqulat and manqulat branches of knowledge relating to secular education and those of religious education. He first settled down in Varanasi but after wards he went to Hyderbad where his life came to an end. In Varanasi he had also married a lady whose family was not known to Farangi Mahal and from her he had four sons viz.
He received education from Maulana Abdul Haleem at Banda and thereafter went to Nagpur and adopted Teaching profession. He was a man of jolly disposition and was married to the daughter of Shaikh Muhammad Husain son of Shaikh Abdul Haseeb Hajjaji of Kakori from whom he had only two daughters.
He got education from his father and held high posts under the British government and settled down in Kanpur, where ultimately he died. His first wife was the third daughter of Mufti Zuhoor Ullah who died issueless. His second wife belonged to a respectable family of Kanpur from whom he had a son, Maulvi Khalil Uddin Ahmad who was a Tahsildar and while posted at Malhiabad he met Mufti Inayat Ullah.
He received education 43 from his father and joined service under British government and was posted at Bhopal where after leading a prosperous life he died. He was married in Varanasi from whom he had five sons and one daughter who was the wife of Maulvi Khalil Uddin Ahmad, his cousin. Mufti Inayat Ullah could not find his details due to the lack of contact from the sons of Maulvi Ilahi Bakhsh.
He was educated by his father whom he succeeded at Rampur. He was married in Rampur and from that wife he had one daughter and five sons viz. The daughter was married to Maulvi Yaqub Ali of Rampur. The details of the descendants of Maulvi Ishaq at Rampur are not known.
He received education from his father and remained in Rampur. No details about his family are known. It may be mentioned here that three sons of Mulla Hasan viz.
Maulana Abdullah, Mufti Mohd. Ishaq amd Maulvi Mohd. Yusuf settled in Rampur and out of them it is known that they had many descendants Maulvi Mohd. Yusuf might also be having descendants. Mulla Hasan must therefore be having quite a large number of descendants there but it appears that the scholarly tradition could not continue for long.
About forty years ago this writer met a gentleman who claimed to be a son of Maulvi Abdul Qadir, a descendant of Mulla Hasan. A few years ago I was introduced to 44 a young man who claimed to be a descendant of Mulla Hasan. He informed me that some of his other relatives were living in different villages in Moradabad.
And after studying law started legal practice at Mirzapur.
For a second time he married in Mirzapur and from that lady he had descendants but their details are not known. Details about him are not available. After getting education on modern lines he went to Hyderbad where he practiced law with his maternal uncle Maulvi Ghulam Muhi Uddin with whose elder daughter he was married also.
She died issue less. Then he married her younger sister but till he had no issues. Further details about him or his family are not known.
He was a student of his father and some other teachers. For quite a long time he remained with his father at Sagar but ultimately came to Lucknow and became a teacher in Madrasa-I- Ishaat ul Uloom where he used to teach Persian.
He died before his father. This lady died issueless. Please enter your Email ID. Newview Publication Private Limited is established with the commitment to provide authentic, high quality, content driven educational books. Facebook gives people the power. Compare Quotations and seal the deal. What happens when I die. Save time and let us provide you with verified contacts.
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His second wife belonged to a respectable family of Kanpur from whom he had a son, Maulvi Khalil Uddin Ahmad who was a Tahsildar and while posted at Malhiabad he met Mufti Inayat Ullah. So there is no doubt of him being buried in Burnawa. Mushir Ahmad Razzaqi. She died issue less.