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Tafsir Zia-ul-Quran in Urdu. The Tafseer Zia Ul Quran is the latest Tafseer that is a great gift for the humanity. It is easy to PDF WITH TEXT. Tafsir Zia ul Quran is a Quranic exegesis (tafsir) written by Muhammad Karam Shah al-Azhari. . Create a book · Download as PDF · Printable version. Tafsir Zia-ul-Quran is a very popular, modern Sunni tafsir of the Holy Quran. It has been published in 5 volumes.

Tafseer Zia Ul Quran Pdf

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Tafsir Zia-ul-Quran (Urdu) تفسیر ضیاء القرآن. Author: Pir Muhammad Karam Shah al-Azhari (پیر محمد کرم شاہ الازہری). Language: Urdu (اردو). Publisher. jji?ul'i d.A dhtf&.tf.&J.d?* ^^K^^^&^mi^ x\»\ ^tfi cjr jj 'L%x zuM.^tfj * ^lMK b!^W^^VMtJiii'*.^#. Parallel Title: Holy Quran. Author: Holy Quran. Interprator: Muhammad Karam Shah. Publisher: Zia-ul-Quran Publication. City: Lahore. Year: Classification.

Jazak Allah Khair Waslaam. He also belonged to the Chishti Sufi order.

Tafsir Zia-ul-Quran Urdu

Assalaam o Alaikum; I am feeling Alhamdo Lillah a tranquil regarding tafseer zia ul have this kind of tafseer. Mostly the names of Islamic texts are kept in Arabiceven if the text is in a non Arabic language. I am really seeing a great work to be continued in the institution paved by Hazrat sahib.

Tafsir Quran translations Tafsir works. The tafsir has been published in 5 volumes. Latest blog posts Mawlana Waliyunnabi Mujaddidi Naqshbandi d. Views Read Edit View history. More in this category: He was a Sunni scholar specialized in the Hanafi fiqh.

This book won the hearts of the scholars as well as the masses for its tafseer zia ul yet complete tone making it easy to understand for the public.

Mawlana Tafseer zia ul Abdus-Salam Haswi d. This is really a great gift to Ummah. He further explains that what is explained after the oath is that the man is ungrateful.

It can be applied to the horses of Mujahedeen who are highly grateful and loyal to their masters. One of his interpretations suggests that the whole concept of battles portrayed in this surah can be considered to depict the spiritual warfare Ali, This closely aligns with the esoteric sufi interpretations according to which, the passage about the horses also carry the following meaning: The pious Muslims reach exceptional levels in their love for God and goodness through extensive efforts just like those horses who are panting hard for their masters Dahelvi, Allah swt has mentioned the breaths of war-horses as highly noble; same is the status of those friends of Allah whose are working tireless to be close to him.

They are kindling fires in the hearts of people. These are the people who have come out of the boundaries of worldly desires and entered the boundaries of love of Allah.

It has also been highlighted by Mufasiroon that Allah swt takes oath by noble things. Acts of these horses have become noble due to their association with the mujahedeen. It is accordingly a commendable thing to stay close to the ulema and Aulia and strive hard to attain purity while being in their company Qadri, Here we would like to point out that in some cases such esoteric explanations and interpretations may be true, in many cases they can go wrong as they are usually not backed up by textual evidences; caution is accordingly advised.

The pursuit of worldly life at the cost of akhirah has become its ultimate goal. What is e ui ed is that a should gather all the forces of his determination [azm] to fight his self [i. His this extensive effort would go to waste if not directed in the right direction. Sayyid Qutb explains about the first five verses: This they do only after realizing how precious it is in God's measure, which is reflected in His paying attention to it.

Added to all this is the harmony between this scene and the scenes which are the subject of the divine oath, namely the state of the human soul when it is devoid of faith and its impetus. The Qur'an draws our attention to this state in order that we may gather all our will-power to combat it. For God is perfectly aware of how deeply it is i g ai ed i a a d hat g eat p essu e it e e ises o hi.

What is being talked about is those horses that run very fast; it can be any [group of] horses. The main objective is to point out the ungrateful of man. Horses, even though they do not have the same level of intellect as man, do not ever skip leave any opportunity to serve their masters [even if it means ha s to the sel es] a d al a s e ai o edie t.

Sharif et al. The man is ungrateful: This is the subject what is being sworn about in the first 5 verses, and it means that man is ungrateful for the favours of His Lord and he rejects them Sharif et al. Sharif et al 4 also e plai that the o d Al-Insaan in the verse 6 is used in general sense. It does not mean all human beings. In the lexicons, numerous meanings for this word are available. This includes u g ateful , ise , diso edie t a d othe s Sharif et al. For these various meanings of the word, we have various explanations available from the scholars.

Whe a calamity hits them, they often forget the favors of Allah and become ungrateful M. He is the one who has broken the Covenant khalafa al- 'ahd , avoids the truth janaba al-sidq and is on intimate Australian Research Journals www.

Al-Azhari, When we sin against Allah and then are not shameful about what we do, we also harden our hearts and it makes it more and more difficult for any goodness to make its way into our hearts. These people would do a lot of poetry about their horses and their strength, speed, loyalty, and sacrifice. Horses were considered to be a symbol of pride and prestige in the Arab culture Daryabadi, ; Swati, These horses would be the first to get hurt in battle by spears, yet they would still stay loyal by staying firm in the battle for its master, without running away — even till death Swati, Allah su ha ahu a ta ala is sho i g us that e e the a i als a e g ateful to thei aste , yet man is ungrateful to his Master.

The listener just a few seconds ago was imagining himself riding the war horse and how loyal it was to him. Then suddenly he is given a wakeup call — YOU are the slave, and you have a Master, to whom you are not loyal at all Nadvi, E e ything created on earth has been made to be used by man or take benefit from it, including loyal a i als like ho ses.

I etu , all that Allah su ha ahu a ta ala e pe ts f o us is that e remain thankful to Him and submit to His commands. Yet, what are we doing in return? Being ungrateful in disobedience? Being a witness: This means that a man forgets that Allah is watching him all the time and indulge in bad deeds; whereas, Allah is always aware of what the man is doing.

Allah swt will make it well-evident when the man will find all the record of his deeds on the day of judgement and realize that his Lord was always aware as explained in verse According to the interpretation of another group of scholars and Imams [including Ibn Abbas R.

This is obvious in his condition, meaning this is apparent from his statements and deeds. Man is the biggest proof against himself.

Even if a person denies being ungrateful to his Master in Australian Research Journals www. When we do something wrong or sinful, we may try to ignore the guilty feeling however it still lingers on in our minds and hearts.

Even if we take no notice of our conscience, on the Day of Judgment e a t es ape ou e il deeds. In our humble opinion, both the above meanings are applicable and have their own beautiful and awakening connotations. Love for wealth or the worldly good: This can have vast meanings including: Al-Azhari, ; Yusuf, , - something is which is perceived to be good, as well as - something which is actually good.

These various conceptions and connotations of the word Khair have been beautifully explained by Al-Tustari who has provided a classification for the type of wealth referred in this surah: The wealth khayr which is intended here is of three kinds: It is alled good kha due to the o eptio of it that is held by its adherents.

However [in reality] the good is only in three things: But God knows best. This classification is simpler to observe and understand for the laymen.

He points out: It should be remembered that the love for the worldly possessions is of four types: Here, the latter two types are denoted: The first type of love is acts of worship. It is this type of love of wealth which is causing a lot of misery and injustice in the world.

At some place and with some people, wealth is kept in the overflowing accounts and filled-to-the-brim lockers. Whereas, in other places, there are people who are eagerly waiting to receive even one rotten piece of bread in order to stay Australian Research Journals www.

Will Allah not hold accountable those who were given wealth in this world but their greed and selfishness kept them from spending it on those needed it the most?

Mufti Muhammad Shafi explains that the wealth should only be a mean to fulfil our needs, and not our very purpose. Just like how we use medicine when we are sick, we should use wealth to meet our just requirements that require its use.

Scholars also me tio that the o d Khai he e also a ies the o otatio of its se o d lexical meaning i. Sayyid Qutb has summarized this whole notion of love for wealth and pleasures in the following words: Man is a passionate self-lover.

But he loves only what he imagines to be good for himself: This is his nature unless he has faith which changes his concepts, values and even his concerns. Faith changes his ingratitude to humble thankfulness. It changes his greed and miserliness to benevolence and compassion. It makes him aware of the proper values which are worthy of being the object of ambition and hard competition. Indeed these are much more exalted than money, power and mundane pleasures. Man without faith is an ignoble creature, having only trivial ambitions and petty concerns.

However large his desires, however strong his ambitions and high his objectives may seem, he remains sunk in the cesspool of this earth, confined within the limits of this life, imprisoned in self. He cannot be freed or elevated except by an attachment to a world superior to this earth, extending beyond this life; a world which originates from God who is the First Being and returning to God the Eternal; a world into which this life and the life hereafter converge and which has no end.

What is hidden will become evident on that day: This means that it will not only be the earth that will spill out its burdens; what is in the hearts will become bare too. Nothing would remain concealed M. This portrays the horrors of that day when nothing will remain buried or hidden. This means that whatever remain hidden deep in the hearts will be brought out for Australian Research Journals www. Whatever layers we kept it hidden in, those layers will be peeled off to reveal the secrets.

Whoever lived on Earth, will be resurrected to attend the judgment day. All their actions, inactions, thoughts, and real intentions that no-one else knew about, will be in front of us.

Their Lord is fully aware of what they do: Allah ill sho us ou Deeds o the Da of Judge e t a d hoe e does a ato s eight of good will see it a d hoe e does a ato s eight of e il ill see it [u less he epe ts; i which case the bad deeds will be turned to the good ones]. We will all be rewarded according to the deeds that we take with us on that day.

The style of this surah, like many other surahs of the Quran, is highly visual.

Scholars explain that we not only have to look what the Quran is saying but also how it says it. In this regard, the point that comes up is that we have to make our presentation of facts interesting and engaging. This is one of the very important requirements for dawah. In the present day and age, a picture is a thousand words; and hence, we can move towards infographics and other visual representations of Islamic content to make things easier.

On the same token, a movie is more than a thousand pictures literally. In this sense, if we produce halal movies which are free of any inappropriate contents, we can engage and inspire at a much higher rate, God willing. In this surah we have seen a variety of meanings emerge from the same set of words of Allah swt. This is the beauty of Quran. The more we read it, the more new meanings open on us.

It is also a great achievement of the noble scholars and Imams of the Ummah who have preserved the understanding and interpretation of the Quran through their writings and words. Isla QA Fata a We site. Meri, Ed. Keeler, Trans. Retrieved from https: Tafseer Zia ul Quran. Zia ul Quran Publications.

Retrieved from http: Tah ike Ta sile Qu a. Amritsri, S. Tafseer Sanai. Maktaba Quddusia. Asad, M. Book Foundation.

Useful Resources

Baghwi, A. Tafseer Al-Baghwi Vol. Idara Taleefat e Ashrafia.

Bano, S. Tafseer Muntakhab 30th Juzz. Dar us Salam Publishers. Charkhi, M. Tafseer Charkhi. Jamiah Publications. Mir Muhammad Qutub Khana. Daryabadi, A. Academy of Islamic Research and Publication. Deobandi, M. Kamalain Fi Sharh Jalalain Vol. Dar ul Ishaat. Tanwir al-Miqbas min Tafsir Ibn Abbas.

Tafsir Zia-ul-Quran Urdu

Ibn Kathir, I. Tafsir Ibn Kathir Abridged Vol. Dar us Salam. Tafseer Dawat al Quran. Dar ul Andulus.

Khan, A. Humail ut Tafseer. Matba Azizi. Tafseer Ahsan ul Kalam. Madani, A.

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Guldasta e Tafaseer Vol. Idara Talkeefat e Ashrafia. Madani, M. Illuminating discourses on the noble Quran: Tafsir Anwar ul Bayan Vol. Darul Ishaat. Maududi, A. Tafheem ul Quran Vol. Islamic Publications.Imam Suyuti explains: Australian Research Journals www. But I have noticed a couple of pages missing in the Vol.

However large his desires, however strong his ambitions and high his objectives may seem, he remains sunk in the cesspool of this earth, confined within the limits of this life, imprisoned in self. Al-Naba

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