Imam Hussain Aur Waqia e Karbala Book Pdf Free Download of the best and most authentic book ever written on the tragedy of Karbala in Urdu language. Shaheed e Karbala Uswa e Hussaini Book Pdf Free Download. Shaheed e Karbala Book Authored By Mufti Muhammad Shafi r.a. Uswa e Hussaini Shaheed-e-Karbala is an Islamic history book which contains complete and authentic history of Karbala tragedy from the begging to the martyrdom of. واقعہ کربالا اور اس کا پس منظرپیشکش: Download Free Pdf Books.
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This book is a history of the famous incident of Karbala on 10th Muharram, when many from the family of Holy Prophet s. It presents the details from authentic Sunni sources and is a wonderful narrative of the happenings in Karbala.
This can be considered as the best book in Urdu on the history of the sad incident of Karbala, and the holy warriors of the Ahl al-Bayt, may Allah be pleased with them all. Other files at archive. Following speech is an excellent source for learning about the incident of Karbala. This is a speech in Urdu delivered through live Internet broadcasting, on 10th Muharram , 17 December Toggle Navigation.
Saturday, 18 July Early modern[ edit ] Like Najaf , the city suffered from severe water shortages that were only resolved in the early 18th century by building a dam at the head of the Husayniyya Canal. In , the city replaced Isfahan in Iran as the main centre of Shia scholarship. In the mid-eighteenth century it was dominated by the dean of scholarship, Yusuf Al Bahrani , a key proponent of the Akhbari tradition of Shia thought, until his death in ,  after which the more state-centric Usuli school became more influential.
The fight lasted for 8 hours. In order to reassert their authority, the Ottoman army laid siege to the city.
On January 13, Ottoman troops entered the city. Many of the city leaders fled leaving defense of the city largely to tradespeople. Husayn and earlier his son Ali al-Akbar ibn Husayn were the two warriors who penetrated and dispersed the core of ibn Sa'ad's army, a sign of extreme chaos in traditional warfare.
By the afternoon of the tenth day, Husayn was left alone surrounded by the enemy. There were hesitation among the individuals over accepting the responsibility of Husayn's death. Woe betide you oh followers of Abu Sufyan ibn Harb 's dynasty! If no religion has ever been accepted by you and you have not been fearing the resurrection day then be noble in your world, that's if you were Arabs as you claim. They continuously attacked each other,  until his numerous injuries caused him to stay a moment.
At this time he was hit on his forehead with a stone. He was cleaning blood from his face while he was hit on the heart with an arrow and he said: You know that they are killing a man that there is son of daughter of a prophet on the earth except him.
A man from Banu Badaa' tribe, reportedly Malik ibn al-Nusair, struck Husayn's head with his sword causing it to bleed. According to Sayyed Ibn Tawus , the enemies hesitated to fight Husayn, but they decided to surround him. At this time Abdullah ibn Hasan, an underage boy, escaped from the tents and ran to Husayn. When a soldier intended to slay Husayn, Abdullah ibn Hasan defended his uncle with his arm, which was cut off. Husayn hugged Abd-Allah, but the boy was already hit by an arrow.
Husayn got on his horse and Yazid's army continued pursuit. According to Shia tradition, a voice came from the skies stating: He then sat against a tree.
Husayn's murder is attributed to either Sinan ibn Anas  or Shimr bin Thiljoshan. Khowali ibn Yazid al-Asbahiy preceded the man but became afraid and did not do it.
Then Shimr bin Thiljoshan dismounted from his horse to do the job. Husayn ibn Ali asked for the permission to do Asr prayers. Shimir gave the permission to say the prayers and Husayn ibn Ali started prayer and when he went into Sajda, Shimr ibn Dhiljawshan betrayed and said: Following the battle, Umar ibn Sa'ad's army stormed the camp of the family of Husayn, looting any valuables and setting fire to the tents.
They captured the family of Husayn and sent Husayn's head and the deceased to ibn Ziyad in Kufa in the afternoon. Subsequently, Husayn's family were moved to the Levant by the forces of Yazid. According to an account by Rasheed Turabi , on the first day of Safar ,  they arrived in Damascus and the captured family and heads of the dead were taken to Yazid. Ask me.
I will tell you [who I am]. Zaynab bint Ali then proceeded to give a sermon which according to Turabi is among the three most memorable sermons by the family of the Prophet.
According to the narration of Al-Shaykh Al-Mufid , a man with red skin asked Yazid one of the captured woman as bondwoman.
According to Bihar al-Anwar , in Damascus Yazid ordered a pulpit to be prepared. He appointed a public speaker to bash Ali and Husayn ibn Ali. The public speaker sat on the pulpit and began his lecture by praising Allah and insulting Ali and his son, Husayn. He devoted a long time to praising Yazid and his father Muawiyah.
He also related the story of Husayn ibn Ali's murder. After ibn Sa'ad's army went out of Karbala, some people from Banu Asad tribe came there and buried their dead, but did not mark any of the graves, with the exception of Husayn's which was marked with a simple plant. Later Ali ibn Husayn returned to Karbala to identify the grave sites. Hurr was buried by his tribe a distance away from the battlefield. During this year, some prisoners died of grief, most notably Sukayna bint Husayn.
The people of Damascus began to frequent the prison, and Zaynab and Ali ibn al-Husayn used that as an opportunity to further propagate the message of Husayn and explain to the people the reason for Husayn's uprising.
As public opinion against Yazid began to foment in Syria and parts of Iraq, Yazid ordered their release and return to Medina, where they continued to tell the world of Husayn's cause. Battle of Karbala and Husayn's death was a stimulus for further movements in Kufah with many people expressing their regret for their "apathy".
The people of Mecca also joined Abdullah to take on Yazid. Eventually Abdullah consolidated his power by sending a governor to Kufa. Soon Abdullah established his power in Iraq, southern Arabia , the greater part of Syria and parts of Egypt. But his sudden death ended the campaign. This, coupled with the Kharijite rebellions in Iraq, reduced his domain to only the Hejaz. The defeat of Abdullah ibn al-Zubayr re-established Umayyad control over the Empire.
After the killing of Husayn ibn Ali in Karbala , Shia were regretful and blamed themselves for not doing anything to help their Imam. Due these emotions a first uprising was begun by a group of Shia of Kufa that came to be known as Tawwabin.
In this meeting, Sulayman was elected as the uprising's leader. They also decided to keep their uprising a secret. This conspiracy remained hidden until 65 AH. It is said that of the 16, Shia who had promised to show up, only 4, arrived.
One of the reasons was that Mukhtar al-Thaqafi believed that Sulayman had no experience in war, so many Shia, especially Shia from Mada'in and Basra, from Khuzai's army began to desert in large numbers. Finally, 1, others left the army. The remainder spent three days in Nukhayla then went to Karbala to pilgrimage to the tomb of Husayn.
Their leaders were killed in this battle and they were defeated. While Tawwabin uprising was based on "feelings and was hasty," and led to failure from a military viewpoint, it had significant impact on the larger Muslim community. The uprising had also real effect on other Shia movements, such as the Mukhtar uprising, which finally led to the decline of the Ummayad. Those Shia movements lacked military "tactics and techniques" as they believed that their "sacred" goal sufficed.
Mukhtar al-Thaqafi led a revolt centered on Kufah, one considered to be on behalf of Mohammad ibn al-Hanafiyya , a son of Ali. The uprising which lasted from to , was against Ibn Zubayr in the first instance. Mukhtar contacted the remaining members of Tawwabin from prison and promised to help them very soon. They replied that they could break into prison and release Mukhtar, but Mukhtar rejected the offer.
He was released later via his sister's husband, Abdullah ibn Umar 's mediation. After Mukhtar was released, he gathered Shia leaders such as Ibrahim ibn Malik al-Ashtar , who was an influential figure and thus very effective in recruiting men. In the night before 14th Rabi' al-awwal of 65 AH ,  Mukhtar's followers began the revolt by shouting Ya Mansur-o Amet O victorious, make [them] die!
Forces allied with Mukhtar entered Kufah. Finally, Mukhtar captured Ibn Ziyad's palace and announced the victory of his uprising on the following day, when he led prayers in a mosque, as well as holding a lecture regarding the goals of his uprising.
Mukhtar's uprising had large scale participation by a client class. His reliance on clients and Persians, as they were "more obedient" and "more faithful and swift in performance" according to Mukhtar, and raising the social status of Mawalis to that of Arabs, made the Ashraf of Kufah revolt against Mukhtar.
According to Mohsen Zakeri, Kufa were not ready for such "revolutionary measures" and this may be counted as one of the reasons behind Mukhtar's failure. Mukhtar was finally killed on 14th Ramadan, after he had left the palace. Battle of Karbala played a central role in shaping the identity of Shia and turned the already distinguished sect into a sect with "its own rituals and collective memory.
The battle was a determining event in the schism between Sunni and Shia Muslims. As the "height of oppression" and "the peak of Umayyad brutality against the Prophetic family",  "Karbala paradigm "  had its own political impacts since pre-Safavid times and oppressors were often called "Yazids of the age.
The first political uses of Karbala symbols date back to the year of the battle.
downloadid rulers promoted the public rituals of Muharram, the earliest documented account of Muharram procession, along with a celebration of Ghadir Khumm "to promote their religious legitimacy and to strength of Shia identity in and around Baghdad.
The Islamic revolution of Iran was inspired by Ashura uprising with its first sparks lit during Muharram. Ashura uprising was not merely a historical issue at the time and was "the axis of mobilization" against Pahlavi regime. Even though Abu Mikhnaf's Maqtal Al-Husayn is a primary source to Shias, much of the content in his narration does not meet up with Shia standards of narration criticism.
Then latter Muslim historians have written their histories on the basis of the former ones especially Maqtal Al-Husayn of Abu Mikhnaf. However they have added some narrations through their own sources which were not reported by former historians. Salwa Al-Amd has classified Shia writings in three groups: As Jafarian says "The holding of mourning ceremonies for Husayn ibn Ali was very much in vogue in the eastern parts of Iran before the Safavids came to power.
Kashefi wrote the "Rawzah al-Shuhada" for the predominantly Sunni regions of Herat and Khurasan at a time when the Safavid state was being established in western Iran and had no sway in the east. After the conversion of Sunni Iran to the Shia faith, many Iranian authors composed poems and plays commemorating the battle.
Some 20th-century Shia scholars have protested the conversion of history into mythology. Prominent critics include:. Also several books have been written in the Persian language about political backgrounds and aspects of the battle of Karbala. Va'ez Kashefi's Rowzat al-Shohada Garden of Martyrs authored in , is one of the main sources used for quoting the history of the battle and aftermath in later histories. Kashefi's composition was an effective factor in formation of rowzweh khani , a kind of ritual.
According to Annemarie Schimmel , the name of the martyred hero can be found now and then in connection with bravery and selflessness, and Sanai sees him as the prototype of the shahid martyr , higher and more important than all the other martyrs who are and have been in the world.
The tendency to see Husayn ibn Ali as the model of martyrdom and bravery continues in the poetry written in the Divan of Attar.
Muhammed's grandsons played a special role in Sufi songs composed by Yunus Emre in the late 13th or early 14th century. Josh Malihabadi known as "Shair-i inqilab", or the poet of revolution, used the medium of marsia to propagate the view that Karbala is not a pathos-laden event of a bygone era, but a prototype for contemporary revolutionary struggles. Vahid Akhtar, formerly Professor and Chairman, Dept. The events of the battle and the following rebellion of Mukhtar al-Thaqafi of 66 AH have been the subject of major works in the Albanian Bektashi literature of the 19th century.
The poem is made of around 60, verses, is divided in ten sections, and is preceded by an introduction which tells the story of the Bektashism in Albania. The poem cites the sect's important personalities, latter additions, and propagation. It follows with the history of the Arabs before Islam, the work of the Prophet, his life and death, and events that led to the Karbala tragedy.
Myhtarnameja , an epic poem of around 12, verses. It is also one of the longest and earliest epics of the Albanian literature. Commemoration of Husayn's death commenced soon after year 61 AH with small gatherings.
According to Yitzhak Nakash , rituals of Muharram has an "importance" effect on the "invoking the memory of Karbala", as it induces moods and motivations in the believers via the symbol of Husayn's "martyrdom surface" and fuses the world as lived and the world as imagined. The mourning of Muharram begins on the first day of the Islamic calendar and then reaches its climax on Muharram 10, the day of the battle, known as Ashurah. It is a day of Majlis , public processions, and great grief.
Speeches emphasize the importance of the values the sacrifices Husayn ibn Ali made for Islam. Shia mourners in countries with a significant majority self-flagellate with chains or whips, which in extreme cases may causing bleeding.
In South Asia , the Battle of Karbala has inspired a number of literary and non-musical genres, such as the marsia, noha , and soaz. In Indonesia , the Battle of Karbala is remembered in the Tabuik ceremony.
From Wikipedia, the free encyclopedia. Second Fitna. Part of a series on Shia Islam. Beliefs and practices. Holy days. Ahl al-Kisa. Muhammad Ali Fatimah Hasan Hussein. Holy women. See also: Succession to Muhammad and First Fitna. Main article: Sermon of Zaynab bint Ali in the court of Yazid.
Sermon of Ali ibn Husayn in Damascus. Ibn al-Zubayr's revolt. Tawwabin uprising. Maqtal al-Husayn.