Short summary on Allama Iqbal

 Muslim poet, philosopher, and politician Allama Muhammad Iqbal was born in British India in 1877. The "Shikwa" and the "Jawab-e-Shikwa," which are regarded as two of the best poems in Urdu literature, are among his most famous poetic compositions. Pakistan was largely founded as a result of Iqbal's ideas and beliefs. He is also renowned as the "Spiritual Father of Pakistan" for having proposed the concept of an independent country for Muslims in India.

Late 19th century poet, philosopher, and politician Allama Iqbal was born in British India. His poetry is frequently likened to that of Shakespeare and Keats, and he is widely regarded as one of the most important authors in Urdu literature. Iqbal is respected by many Muslims worldwide and is credited with helping to shape the present Muslim identity.

One of the most important figures in Urdu poetry is Allama Iqbal. He established trends in Urdu literature. His poetry is distinguished by its grace, spiritual profundity, and ardour. The Pakistan Movement found inspiration in Iqbal's poems, and Pakistan was founded on the idea of a sovereign Muslim state in South Asia. Iqbal is regarded as one of the greatest Muslim philosophers of the 20th century, and the Muslim world has greatly benefited from the influence of his ideas. He published numerous poetry collections and thousands of poems.

He first achieved prominence as a lawyer and politician before turning to poetry. The most famous poet of contemporary Pakistan is thought to be Allama Muhammad Iqbal. His poetry writings investigate life's secrets and provide a distinctive viewpoint on the human condition. Iqbal has examined topics like Islam, faith, and self-respect in his poetry, which is frequently prophetic. His work has made a significant contribution to both music and literature in Pakistan and all across the world.

One of the most significant individuals in Pakistani history is thought to be Allama Iqbal. He is credited with contributing to the definition of Pakistan and is regarded as the country's national poet. Iqbal was raised in Lahore and was educated in his early years after being born in British India in 1877. Later, he attended Lincoln's Inn in London and Trinity College Cambridge. In 1908, Iqbal went back to India and started practising law. He also got into politics, serving as a representative for the Indian National Congress. But Iqbal eventually came to the conclusion that a Muslim state would be the most effective at advancing Muslim interests.

One of the most well-known political personalities in British India was Allama Muhammad Iqbal. He belonged to the Muslim League and is credited with contributing to the conception of Pakistan. Iqbal was a philosopher as well, and he is regarded as one of South Asia's most influential philosophers. In his writings, Iqbal pushed for a more progressive and tolerant version of Islam. Additionally, he made the case that Muslims required a country where they could live according to their own traditions and ideals. Iqbal's theories were widely adopted and were crucial in the development of Pakistan.

Great mystic, thinker, philosopher, and educator Allama Iqbal made a significant contribution to the subject of education. He offered numerous educational philosophical insights that are still relevant today. He thought morality and ethics should be the cornerstones of education. It should place equal emphasis on character development and knowledge transfer. He also thought that since religion is the best source of guidance, education should be based on it.

A revolutionary poet and wise man, Allama Iqbal was. Scholars are still examining his works today.

War of Tripoli 1911:Treaty of Ouchs

 Italian diplomats made the decision to seize the opportunity to secure a favourable peace agreement. The First Treaty of Lausanne, also known as Treaty of Ouchy to distinguish it from the 1923 Treaty of Lausanne, was signed by Italy and the Ottoman Empire on October 18, 1912, in Ouchy, Switzerland (the Second Treaty of Lausanne).

The following were the treaty's principal clauses:

1. All military personnel from Trablus and Benghazi vilayets in Libya would be withdrawn by the Ottomans in exchange for Italy giving up its control of Rhodes and the other Aegean islands.

2. A naib (regent), a kadi (judge), and Trablus and Benghazi vilayets would each have a particular status, and the Caliph would be represented by each of them.

3. The Ottomans would consult the Italian authorities prior to appointing the kadis and naibs.The costs of these kadis and naibs would be covered by the Ottoman government.

However, further events prevented the Dodecanese from going back to Turkey. Just before the treaty was signed, the First Balkan War started. While its main soldiers were engaged in a bloody battle to defend its remaining holdings in the Balkans, Turkey was in no position to retake the islands. It was implicitly agreed that the Dodecanese would stay under neutral Italian administration until the end of hostilities between the Greeks and the Ottomans, after which the islands would revert to Ottoman sovereignty, to prevent a Greek invasion of the islands.

The islands were never returned to the Ottoman Empire as a result of Turkey's ongoing involvement in the Balkan Wars and the subsequent outbreak of World War I, in which Italy and Turkey once more found themselves on opposing sides. The Dodecanese continued to be governed by Italy until 1947, when, following their defeat in World War II, the islands were given to Greece. Turkey gave up its claims to the islands in the Treaty of Lausanne.

War of Tripoli

 With a decree of 5 November 1911, Italy declared its sovereignty over Libya. Although the Italians controlled the coast, many of their troops had been killed in battle and nearly 6,000 Ottoman soldiers remained to face an army of nearly 140,000 Italians. As a result, the Ottomans began using guerrilla tactics. Indeed, some "Young Turk" officers reached Libya and helped organize a guerrilla war with local mujahideen. [42] Many local Libyans joined forces with the Ottomans because of their common faith against the "Christian invaders" and started bloody guerrilla warfare. Italian authorities adopted many repressive measures against the rebels, such as public hangings as retaliation for ambushes

At Sciara Sciatt, on the outskirts of Tripoli, on October 23, 1911, Turkish troops massacred around 500 Italian soldiers. 

As a result, the 1911 Tripoli Massacre saw Italian troops kill thousands of citizens in a systematic manner the following day by going through neighbourhoods and gardens one by one, including by setting fire to a mosque that was housing 100 refugees. 

Italian officials made an effort to prevent the massacre's news from spreading, but it rapidly gained international attention.  

To justify their retaliation, the Italians began to display images of the slaughtered Italian soldiers at Sciara Sciat.

20 September

(1) Salahuddin al-Ayyubi started his siege of Jerusalem on this day (20 September, 1187 CE, 7/8 Rajab, 583 AH). On October 2, 1187 CE (19/20 Rajab, 583 AH), 13 days after taking control of the city, he would free it from Crusader rule.

(2) The reign of Ahmed III, the 23rd Ottoman Sultan, came to an end on this day (20 September 1730 CE, 6/7 Rabi al-Awwal, 1143 AH), and the reign of Mustafa I, the 24th Ottoman Sultan, began.

(3) The British captured Delhi on this day, 20 September 1857 CE (29/30 Muharra, 1274 AH), following a three-month siege that brought an end to the Mughal Empire and the reign of its last emperor, Bahadur Shah Zafar (Bahadur Shah II).

Mescid-i Aksa'nın Yapısı

 kubbe:

Orijinal Abd al-Malik kubbesi artık görünmüyor. Mevcut kubbe, ahşaptan yapılmış ve 1969 yılında yangında tahrip olmadan önce kurşun emaye ile kaplanmış olan az-Zahir kubbesinden modellenmiştir. Şimdi betondan yapılmış ve kurşun kaplama ile kaplanmıştır.

Emeviler ve Abbasiler döneminde mihrap önüne sadece birkaç kubbe inşa edilmiş; diğer ikisi Sousse Ulu Camii (715) ve Şam'daki Emevi Camii (715)'dir. Kubbenin içi 14. yüzyıldan kalma süslemelerle boyanmıştır. 1969 yangınında yok olan ve tamir edilemez olduğu düşünülen tablolar, restore edilmiş kısımları orijinallerinden ayırmak için ince dikey çizgiler kullanan trateggio tekniği kullanılarak tamamen yeniden inşa edildi.

Kapı ve sundurma:

caminin dış cephesi. Fatımiler inşa etmiş, Haçlılar, Eyyubiler ve Memlükler sonradan eklemiştir.

Fatımi halifesi el-Mustansir Billah'ın talimatlarına göre, caminin cephesi MS 1065 civarında inşa edilmiştir. Kemerleri ve küçük sütunlardan oluşan bir korkuluk, başlığı olarak hizmet etti. Cephe Haçlılar tarafından zarar görmüş, ancak Eyyubiler tarafından yeniden inşa edilmiştir. Cephenin kiremit kaplaması bir ilaveydi. Kudüs'teki haçlı yapıları cephenin kemerlerinde kullanılan yontulmuş, süs malzemesini sağladı.

Önde çoğunluğu Romanesk tasarımlı on dört taş kemer vardır. Memlûkler de aynı şekilde dış cephedeki kemerleri genişletmişlerdir. Ön cephedeki orta kemerden camiye girilir.

Cephenin en üstünde sundurma yer almaktadır. Tapınak Şövalyeleri, Birinci Haçlı Seferi sırasında sundurmanın merkez koylarını inşa ettiler, ancak Selahaddin'in yeğeni El-Mu'azzam Isa, 1217'de sundurmanın kendisini inşa etme emrini verdi.

İç mekan :

33'ü beyaz mermer, 12'si taş olan 45 sütun caminin içini destekler. Orta koridorların sütun sıraları hacimli ve kısadır. Son dört sıranın oranları daha iyidir. Dört farklı tipte sütun başlığı vardır: Orta neftekiler büyük ve kaba yapılı, kubbe altındakiler ise Korinth düzeninde ve İtalyan beyaz mermerinden yapılmıştır. Kubbenin doğu ve batısındaki başlıklar da sepet şeklinde fakat daha küçük ve daha orantılı, doğu nefteki başlıklar ise iri ve ağır bir tasarıma sahiptir. Ahşap bir kasaya sarılmış kabaca kare ahşap kirişlerden oluşan bir mimari rave, sütunları ve ayakları birbirine bağlar.

Yapının güney yarısının batısında ve doğusundaki birçok küçük salona ek olarak, Mescid-i Aksa yedi nefli hipostil neflere sahiptir. Cami, Fatımi ve Abbasi hanedanlarından kalma 121 vitray pencere içermektedir. 1924'te bunların yaklaşık dörtte biri restore edildi.

Structure of Al-Aqsa mosque

 Dome:

The original Abd al-Malik dome is no longer visible. The current dome is modelled after the dome of az-Zahir, which was made of wood and was covered with lead enamelwork before being destroyed by fire in 1969. It is now composed of concrete and covered in lead sheeting.

Only a few domes were constructed in front of the mihrab throughout the Umayyad and Abbasid periods; the other two were the Great Mosque of Sousse (715) and the Umayyad Mosque in Damascus (715).T he dome's inside is painted with ornamentation from the 14th century. The paintings, which were destroyed in the 1969 fire and thought to be beyond repair, were totally rebuilt using the trateggio technique, which uses thin vertical lines to separate restored portions from original ones.

Doorway and porch:

the mosque's exterior. The Fatimids built it, and the Crusaders, Ayyubids, and Mamluks afterwards added to it.

According to the Fatimid caliph al-Mustansir Billah's directions, the mosque's front was constructed around 1065 CE. A balustrade made up of arcades and tiny columns served as its cap. The facade was harmed by the Crusaders, but it was rebuilt by the Ayyubids. The facade's tiled covering was one addition.The crusader structures in Jerusalem provided the sculpted, ornamental material used in the facade's arches.

There are fourteen stone arches on the front, the majority of which are Romanesque in design. The Mamluks expanded the arches on the exterior in a same manner. Through the central arch of the front, one enters the mosque.

At the very top of the facade is the porch. The Knights Templar constructed the porch's centre bays during the First Crusade, but Saladin's nephew al-Mu'azzam Isa gave the order to build the porch itself in 1217.

Interior:

45 columns, 33 of which are white marble and 12 of which are stone, support the interior of the mosque. The central aisles' column rows are bulky and short. The proportions of the final four rows are better. There are four different types of column capitals: the ones in the central aisle are large and crudely built, while the ones beneath the dome are of the Corinthian order and made of Italian white marble. The capitals east and west of the dome are also basket-shaped but smaller and better proportioned, while the capitals in the eastern aisle are hefty and of a heavy design. An architectural rave, which consists of beams of roughly squared wood wrapped in a wooden casing, connects the columns and piers.

In addition to many smaller halls to the west and east of the southern half of the structure, the al-Aqsa Mosque features seven aisles of hypostyle naves. The mosque contains 121 stained glass windows from the Fatimid and Abbasid dynasties. In 1924, about one-fourth of them were restored.

Policy:Anjuman e Taraqeain Musalmanan e Dunya

 Founded:

16 September 2022

19 Safar 1444 AH

Friday

The purpose of the Anjuman is to create works on Islamic history, literature, and values in English, Urdu, Persian, Arabic, and Turkish. The aim of Anjuman is to target regions of Turkey, Central Asia, East Turkistan, Iran, Iraq, Pakistan, India, Bangladesh, Burma, Kurdistan, Syria, Libya, Lebonan, Palestine, Egypt, Saudi Arab, UAE, Qatar, Kuwait, Bahrain, Morocco, Sudan, Nigeria, Cyprus, Algeria, and English Muslims.

All content that will be provided will be underr the rules of transparency and meant only to develop and unite all Muslims. 

نور الدين زنكي

 

 اوغوز ترک زینگڈ خاندان کا ایک رکن، نورالدن ممد زینگ (؛ فروری 1118–15 مئی 1174)، جسے نورالدین بھی کہا جاتا ہے، سلجوق سلطنت (Shm) کے شامی صوبے پر حکومت کرتا تھا۔ اس نے 1146 اور 1174 کے درمیان حکومت کی۔ خیال کیا جاتا ہے کہ اس نے دوسری صلیبی جنگ میں اہم کردار ادا کیا۔

عماد الدین زینگی، حلب اور موصل کے ترک اطبیگ جو شام میں صلیبیوں کی موجودگی سے شدید نفرت کرتے تھے، کا دوسرا بیٹا تھا جس کا نام زینگی تھا۔ نورالدین اور اس کے بڑے بھائی سیف الدین غازی اول نے اپنے والد کے 1146 میں قتل ہونے کے بعد سلطنت کو آپس میں تقسیم کر لیا، سیف الدین نے موصل میں رہائش اختیار کی اور نورالدین حلب کے انچارج تھے۔ دریائے الخبور نے دو نئی سلطنتوں کے درمیان سرحد کی وضاحت کی۔

ولیم آف ٹائر کے مطابق "مسیحی نام اور عقیدے کا زبردست ستانے والا" ہونے کے باوجود، نورالدین "ایک عادل شہزادہ، بہادر اور چالاک اور اپنی نسل کی روایات کے مطابق، ایک متقی آدمی" بھی تھا۔ اپنی بیماری اور سفر کے بعد نورالدین خاصے متقی ہو گئے۔ اس نے صلیبیوں کو مسلم سرزمین میں اجنبیوں کے طور پر دیکھا جو ملک کو لوٹنے اور اس کے مقدس مقامات کی بے حرمتی کرنے کے لیے آوٹریمر آئے تھے۔ ایڈیسا کے آرمینی باشندوں کے علاوہ، اس نے ان عیسائیوں کو برداشت کیا جو اس کی حکمرانی میں رہتے تھے اور شہنشاہ مینوئل کو سب سے زیادہ احترام میں رکھتے تھے۔ جب بالڈون III کا انتقال ہوا تو نورالدین نے احترام سے ردعمل ظاہر کیا، لیکن املرک I نے فوری طور پر بنیاس کو گھیرے میں لے لیا اور امیر کی بیوہ سے کافی رقم حاصل کی۔

نور الدين زنكي

 

 كان نور الدين ممد زنج (من 1118 إلى 15 مايو 1174) أحد أفراد سلالة أوغوز التركية الزنكية (فبراير 1118 - 15 مايو 1174) ، المعروف أيضًا باسم نور الدين ، وكان يحكم المقاطعة السورية للإمبراطورية السلجوقية (شم). حكم بين عامي 1146 و 1174. ويعتقد أنه لعب دورًا مهمًا في الحملة الصليبية الثانية.

عماد الدين زنكي ، الأتابكة التركي في حلب والموصل الذي كان كارهًا ملتزمًا للوجود الصليبي في سوريا ، كان له ابن ثانٍ اسمه زنكي. قام نور الدين وأخوه الأكبر سيف الدين غازي الأول بتقسيم المملكة فيما بينهما بعد مقتل والدهما عام 1146 ، حيث أقام سيف الدين في الموصل ونور الدين مسؤولاً عن حلب. رسم نهر الخابور الحدود بين المملكتين الجديدتين.

على الرغم من كونه "مضطهدًا هائلاً للاسم والإيمان المسيحيين" ، إلا أن نور الدين كان أيضًا "أميرًا عادلًا وشجاعًا وذكيًا ، ووفقًا لتقاليد عرقه ، رجل متدين" ، وفقًا لما قاله وليم صور. بعد مرضه وأسفاره ، أصبح نور الدين متدينًا بشكل خاص. لقد رأى الصليبيين غرباء في الأراضي الإسلامية جاءوا إلى أوتيريمر لسرقة البلاد وتدنيس أماكنها المقدسة. وبصرف النظر عن أرمن الرها ، فقد تسامح مع المسيحيين الذين عاشوا تحت حكمه وكان للإمبراطور مانويل أعلى درجات الاحترام. عندما توفي بلدوين الثالث ، كان رد فعل نور الدين محترمًا ، لكن أمالريك الأول حاصر بانياس على الفور وانتزع مبلغًا كبيرًا من المال من أرملة الأمير.

Nur ud din zengi

 

 Oğuz Türk Zengi hanedanının bir üyesi olan Nur Al Dn Memd Zeng ( ; Şubat 1118–15 Mayıs 1174), aynı zamanda Nur ad-Din olarak da bilinir, Selçuklu İmparatorluğu'nun (Şım) Suriye eyaletini yönetti. 1146-1174 yılları arasında hüküm sürdü. İkinci Haçlı Seferinde önemli bir rol oynadığı düşünülüyor.

Halep ve Musul'un Suriye'deki haçlı varlığına şiddetle karşı çıkan Türk atabeği İmadeddin Zengi'nin Zengi adında ikinci bir oğlu vardı. Nureddin ve ağabeyi Seyfeddin Gazi, babalarının 1146'da öldürülmesinden sonra, Seyfeddin'in Musul'da ikamet etmesi ve Nureddin'in Halep'ten sorumlu olmasıyla krallığı kendi aralarında böldüm. El-Habur Nehri, iki yeni krallık arasındaki sınırı belirledi.

"Hıristiyan adının ve inancının muazzam bir zulmü" olmasına rağmen, Nur ad-Din aynı zamanda Tyre'lı William'a göre "adil bir prens, yiğit ve zeki ve ırkının geleneklerine göre dindar bir adamdı". Nureddin, hastalığından ve seyahatlerinden sonra özellikle dindar oldu. Haçlıları, ülkeyi soymak ve kutsal yerlerine saygısızlık etmek için Outremer'e gelen Müslüman topraklarındaki yabancılar olarak gördü. Edessa Ermenileri dışında, kendi idaresi altında yaşayan Hıristiyanlara da müsamaha göstermiş ve İmparator Manuel'i en yüksek seviyede tutmuştur. III. Baldwin vefat ettiğinde Nur ad-Din saygılı davrandı, ancak I. Amalric hemen Banias'ı kuşattı ve emirin dul eşinden önemli miktarda para çekti.

نور الدین زنگی

 یکی از اعضای سلسله زنگید ترک اوغوز، نور آل دن ممد زنگ (؛ فوریه 1118-15 مه 1174)، همچنین معروف به نور الدین، بر استان سوریه امپراتوری سلجوقی (شم) حکومت می کرد. او بین سال های 1146 و 1174 حکومت کرد. گمان می رود که او نقش مهمی در جنگ صلیبی دوم داشته است.

عمادالدین زنگی، آتابگ ترک حلب و موصل که از حضور جنگجویان صلیبی در سوریه متنفر بود، پسر دومی به نام زنگی داشت. نورالدین و برادر بزرگترش سیف الدین قاضی اول پس از کشته شدن پدرشان در سال 1146 پادشاهی را بین خود تقسیم کردند و سیف الدین در موصل اقامت گزید و نورالدین مسئول حلب شد. رودخانه الخابور مرز بین دو پادشاهی جدید را مشخص کرد.

به گفته ویلیام تایر، علیرغم اینکه نورالدین "یک آزاردهنده فوق العاده نام و ایمان مسیحی" بود، همچنین "یک شاهزاده عادل، شجاع و باهوش، و طبق سنت های نژاد خود، مردی عابد بود." نورالدین پس از بیماری و مسافرت‌هایش، عابد ویژه شد. او صلیبیون را غریبه ای در قلمرو مسلمانان می دید که برای غارت کشور و هتک حرمت اماکن مقدس آن به اوترمر آمده بودند. او به غیر از ارامنه ادسا، مسیحیان را که تحت حکومت او زندگی می کردند، مدارا می کرد و برای امپراتور مانوئل بسیار احترام قائل بود. هنگامی که بالدوین سوم درگذشت، نورالدین با احترام واکنش نشان داد، اما آمالریک اول فوراً بانیاس را محاصره کرد و مبلغ قابل توجهی از بیوه امیر استخراج کرد.

Nur ud din zengi

 A member of the Oghuz Turkish Zengid dynasty, Nur Al Dn Mamd Zeng ( ; February 1118–15 May 1174), also known as Nur ad-Din, governed the Syrian province of the Seljuk Empire (Shm). He ruled between 1146 and 1174. He is thought to have played a significant role in the Second Crusade.

Imad ad-Din Zengi, the Turkish atabeg of Aleppo and Mosul who was a committed hater of the crusader presence in Syria, had a second son named Zengi. Nur ad-Din and his older brother Saif ad-Din Ghazi I divided the kingdom between themselves after their father was killed in 1146, with Saif ad-Din taking up residence in Mosul and Nur ad-Din in charge of Aleppo. Al-Khabur River defined the boundary between the two new kingdoms.

Despite being "a tremendous persecutor of the Christian name and faith," Nur ad-Din was also "a just prince, valiant and clever, and according to the traditions of his race, a devout man," according to William of Tyre. After his illness and his travels, Nur ad-Din became especially devout. He saw the crusaders as strangers in Muslim territory who had come to Outremer to rob the country and desecrate its holy sites. Apart from the Armenians of Edessa, he tolerated the Christians who lived under his rule and held the Emperor Manuel in the highest regard. When Baldwin III passed away, Nur ad-Din reacted respectfully, but Amalric I promptly surrounded Banias and extracted a sizable sum of money from the emir's widow.

إلغاء الخلافة

 أعلنت الجمعية الوطنية الكبرى لتركيا نهاية الخلافة العثمانية في 3 مارس 1924 (27 رجب 1342 هـ) ، مما جعلها آخر خلافة معترف بها في التاريخ. بعد أن حلت جمهورية تركيا محل الإمبراطورية العثمانية ، كان الإجراء أحد إصلاحات أتاتورك. هامش [1] تمت الإطاحة بكل من مصطفى صبري وعبدالمجيد الثاني ، الخليفة العثماني الأخير وشيخ الإسلام.

Hilafetin Kaldırılması

 Türkiye Büyük Millet Meclisi, 3 Mart 1924'te (H. 27 Receb 1342) Osmanlı Hilafeti'nin sonunu ilan ederek, onu tarihte tanınan son halifelik yaptı. Türkiye Cumhuriyeti, Osmanlı İmparatorluğu'nun yerini aldıktan sonra, prosedür Atatürk'ün reformlarından biriydi. [1] Son Osmanlı halifesi ve şeyhülislam olan Mustafa Sabri ve II. Abdülmecid devrildi.

الغای خلافت

 مجلس بزرگ ملی ترکیه در 3 مارچ 1924 (27 رجب 1342 هجری قمری) پایان خلافت عثمانی را اعلام کرد و آن را به عنوان آخرین خلافت شناخته شده در تاریخ تبدیل کرد. پس از اینکه جمهوری ترکیه جایگزین امپراتوری عثمانی شد، این رویه یکی از اصلاحات آتاتورک بود. [1] هم مصطفی صبری و هم عبدالمجید دوم، آخرین خلیفه عثمانی و شیخ الاسلام، سرنگون شدند.

Abolition of Caliphate

 The Grand National Assembly of Turkey proclaimed the end of the Ottoman Caliphate on March 3, 1924 (27 Rajab 1342 AH), making it the final recognised caliphate in history. After the Republic of Turkey replaced the Ottoman Empire, the procedure was one of Atatürk's reforms. [1] Both Mustafa Sabri and Abdulmejid II, the final Ottoman caliph and shaykh al-Islam, were overthrown.