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Sharif Hussain (Urdu: شریف حسین), who used the pseudonym Nasīm Hijāzī (Urdu: نسیم حجازی, commonly transliterated as Naseem Hijazi or Nasim Hijazi) (19 May 1914 – 2 March 1996), was an Urdu novelist.
Mian Mohammad Sharif was born in the suburban area of Lahore, situated in Shalimar Garden of Lahore, British Punjab, British Indian Empire, in 1893. [2]Sharif was educated at the Muhammadan Anglo-Oriental College, Aligarh and the Aligarh Muslim University (AMU) where he studied Philosophy.
Sayyid Nurullah ibn Sharif al-Mar'ashi al-Shustari, commonly known as Qazi Nurullah Shushtari (1549–1610), [1] also known as Shahid-e-Salis (third martyr) was an eminent Shia faqih (jurist) and alim (scholar) of the Mughal period. [2] He also have served as the Qazi-ul-Quzaa of Lahore and Agra during the reign of Akbar. [3] [4]
The Sharif family [a] is a Pakistani political family of Punjabi–Kashmiri background. Playing a prominent role in Pakistani politics, especially in Punjab, since late-1980s, the family held the leadership of the Islamic Democratic Alliance; and has held the leadership of the Pakistan Muslim League-N for most of the party's existence.
This commentary features the original Arabic text of Sahih al-Bukhari alongside a literal Urdu translation, enhancing its accessibility to a wider audience. It provides biographical information about hadith scholars and narrators in the transmission chains, as well as delves into various facets of Islamic jurisprudence and theology.
Zahid was born in Hindustan.His father, Qadi Muhammad Aslam (d. 1651), was from Herat in and migrated to Lahore during the reign of the Mughal emperor Jahangir.The emperor was impressed with Aslam's piety and religiosity and offered him a position as the Qadi (judge) of Kabul and later of the army.
Jati Umra is Sharif family's palatial estate near Lahore and is named after their Indian ancestral town of Jati Umra, Amritsar district, near Amritsar in Punjab, India. [1] Mian Muhammad Sharif was born and lived in India's Jati Umra before migrating to Lahore in 1932.
Al-Baydawi's commentary has proven popular in regions of the non-Arab Muslim world, such as in the Indo-Pakistani region and Muslim Southeast Asia. It served as an important source for 'Abd al-Ra'uf al-Singkili's Malay commentary upon the whole Qur'an, Tarjuman Almustafid ("The interpreter of that which gives benefit"), written around 1085/1675.