Relevant bibliographies by topics / Urdu tafsir

Academic literature on the topic 'Urdu tafsir'

Author: Grafiati
Published: 26 July 2024

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Journal articles on the topic "Urdu tafsir"

1

Nazir, Asma, and Muhammad Ramzan Najam Barvi. "Urdu-30 The Method and Style of Tafsir Ruhul Bayan is Permissible." Al-Aijaz Research Journal of Islamic Studies & Humanities 5, no. 2 (June 20, 2021): 416–33. http://dx.doi.org/10.53575/urdu30.v5.02(21).416-433.

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Tafsir ruh ul bayan is one of the famous sufi tafseers of quran, popular in sunni scholors and often quoted from.the great turkish imam and wali of allah imam ismail haqqi al barousawi al naqashbandi (died 1127 ah) wrote tafsir of quran ruh al bayan fi tafseer al quran . It is available in 10 volumes . It has also been translated in urdu by mufti faiz ahmad owaisi. The author sheikh ismail haqqi was a great sheikh of naqashbandi mujaddidi order and belonged to the khalidi branch of this order . Ismail haqqi bursevi (1635.1725) imam khalid was born in 1776 and died in 1827 so as to how ismail haqqi bursevi could have been “khalidi” amazing as it that is historically impossible.ismail haqqi was helveti. He wrote many books .one of his turkish books has been translated into english and urdu as tafsir ruh al bayan .one can be benefited from this tafsir a lot. However ,there are certain and mawdu hadith present in it. One thing about which we can be sure this thst, imam haqqi (rh) was certainly not aware that these hadith were mawdu ,otherwise he would not have mentioned those hadith in this tafsir.
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2

Rahman, Dr Saeed Ur, and Salman Hanif. "Dr. Siraj-ul-Islam Hanief and his Quranic Contributions (1981-2019): An Analytical Study." Fahm-i-Islam 2, no. 2 (December 30, 2019): 1–23. http://dx.doi.org/10.37605/fahm-i-islam.2.2.2.

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The Noble Quran is the central Islamic divine text and a complete code of life. For better understanding of the Quran, Mufassireen and other Muslim Scholars have been engaged in writing Tafasir & books on its explanation and interpretations. Dr Siraj-ul-Islam Hanief is an Islamic Scholar, hailing from a remote but historical area named Hussai located near Shabaz Ghari in Mardan district of KP. In Islamic Studies, his speciality (interest) is in Tafsir and Hadith, specifically Fan "Asma-Al-Rijal" and "Jarh-Wa-Tadeel". He has authored about 60 books in Arabic, Urdu & Pashto languages on Tafsir, Hadith, Aqidaha, Fiqh and various other toipcs. Out of which 40 books have been published uptill now. Besides this he has supervised many research scholars who worked on Tafsir projects. He has also been delivering annual Dwra-e-Tafsir at Masjid Taqwa, Hussai. Dr Siraj has been serving as Theology & Arabic Teacher, Lecturer and Assistant Professor of Islamic Studies in the education department, colleges & universities of the Khyber Pakhtunkhwa from time to time. Though, Dr Siraj-ul-Islam’s Islamic scholarship and authorship and contribution in the field of Quran and its sciences, are of paramount importance but unfortunately very little number of people from academia know about it. This paper presents a scholarly and analytical study of his contributions (Books, Articles, Duroos, Research Supervisions and Projects) in Quranic Studies (1974-2019) for the information, easy access and facilitation of research scholars in Islamic Studies.
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3

Ajmal, Mohammad, and Harun Al Rasyid. "CONTRIBUTION OF ANZAR SHAH KASHMIRI TO HADITH AND ISLAMIC SCIENCES." MIQOT: Jurnal Ilmu-ilmu Keislaman 47, no. 2 (December 30, 2023): 254. http://dx.doi.org/10.30821/miqot.v47i2.1142.

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<p class="ABSTRAKISI">Penelitian ini, menyoroti kontribusi Anzar Shah Kashmir terhadap hadis dan ilmu-ilmu keislaman. Penelitian ini berkonsentrasi pada salah satu tokoh terkemuka Darul Uloom Deoband yang mengabdikan seluruh hidupnya untuk pelayanan Al-Qur'an dan Hadits, dan merupakan seorang guru Hadits dan Tafsir serta sarjana ilmu-ilmu dari dua subjek paling otentik dalam studi dan penelitian Islam ini. Untuk menulis penelitian ini, saya membaca dan meneliti banyak artikel dalam bahasa Arab dan Inggris dan Urdu, dari berbagai penulis yang berbeda tentang Syekh Anzar Shah Kashmir untuk menyelesaikan makalah ini. Syekh Anzar Shah Kashmir adalah salah satu cendekiawan besar ilmu-ilmu Islam di India, yang melalui pengetahuannya yang luas tentang Hadis dan ilmu-ilmu Al-Quran, mentransmisikan informasi tersebut kepada para murid dan mahasiswanya secara khusus, sementara melalui pidato dan pidato-pidatonya di depan umum, informasi tersebut ditransfer ke masyarakat umum secara luas.</p><p> </p><p>This research paper, has tried to highlight the contribution of Anzar Shah Kashmiri to hadith and Islamic sciences. The research concentrates on one of the prominent figures of Darul Uloom Deoband who devoted his entire life to the service of the Qur'an and Hadith, and was a teacher of Hadith and Tafsir as well as a scholar of the sciences of these two most authentic subjects in Islamic studies and research. To write this research, I read and researched many articles in Arabic and English and Urdu, from different authors about Sheikh Anzar Shah Kashmiri to complete this paper. Sheikh Anzar Shah Kashmiri was one of the great scholars of Islamic sciences in India, who through his vast knowledge of Hadith and Quranic sciences, transmitted the information to his disciples and students in particular, while through his public speeches and addresses, the information was transferred to the general public in general.</p><p class="ABSTRAKISI"><strong>Keyword :</strong> Anzar Shah Kashmiri, Hadith, Tafsir, Darul Uloom Deoband, Islamic scholars in India</p>
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4

Naz, Shama, and Dr Ghulam Shams -ur-Rehman. "An Introductory Study of Sayyeda Rabab Kazimi's Commentary "Mushaf al-Karim"." Al Khadim Research journal of Islamic culture and Civilization 3, no. 1 (March 31, 2022): 169–78. http://dx.doi.org/10.53575/arjicc.v3.01(22)u13.169-178.

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This paper aims to study Sayyeda Rabab Kazimi’s Quranic commentary ’Mushaf-ul-Karim’ that interprets the Quarn through Shia standpoint for common readers. Sayyeda Rabab Kazimi’s parents migrated from India to Pakistan during partition of subcontinent. Born in Pakistan, she lives now in America. She emerged as a female Shia preacher particularly among the Urdu speaking community. She regularly conducts public sermons and Majalis for Shia women. It seems that her commentary of the Quran is basically written for the masses as both of its medium and themes are simple. It explains general themes for the benefit of common audience. She attempted to link the life and merits of the family of the Prophet (Ahl Bayt)-peace be upon him- with the Quranic verses. Consequently, she successfully made a persistent effort to interpret the Quran to elaborate the life and teaching of the family of the Prophet while interpreting the various themes of the Quran. In this paper,an effort has been made to study the style, method, and sources of this commentary to understand the significance of this contribution in the plethora of tafsir literature.
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Raziq, Abdul, and Hafiz Amjad Hussain. "Exploring Nawab Siddique Hassan Khan's Quranic Contributions: An Examination of His Works on Quranic Studies." Journal of Religious and Social Studies 3, no. 02 Jul-Dec (December 28, 2023): 82–94. http://dx.doi.org/10.53583/jrss06.05.2023.

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The Quran, revered as the divine constitution revealed by Allah Almighty, serves as a guiding light for humanity. Throughout history, scholars from various regions and epochs have dedicated themselves to unravelling its profound essence through diligent research. The Tehreek-e-Fehm-e-Quran, initiated by Hazrat Shah Wali Ullah, catalysed interpretative and pedagogical efforts among contemporary writers in the Indian subcontinent. Among the stalwarts devoted to the Quranic cause, Nawab Siddique Hassan Khan stands out, having authored over 222 books, including seven seminal works on Quranic studies in Arabic, Persian, and Urdu languages. This thesis embarks on a comprehensive research and analytical exploration of Nawab Siddique Hassan's Quranic literature, encompassing his edited compilations of tafsir (exegesis), such as "Fatah-ul-Bayan-fi-Maqasid-il-Quran," "Tarjaman-ul-Quran-be-Lataif-il-Bayan," and "Nail-ul-Maram-min-Tafseer Ayat-il-Ahkam." Additionally, it delves into his works on Uloom-ul-Quran, including "Afadat-ul-Shuyukh be Miqdar al Nasikh wal Mansukh" and "Akseer fi Usool-e-Tafseer," as well as his partial exegeses like "Tazkeer ul Kul be Tafseer-il-Fateha wa Arba-e-Qul." Furthermore, it examines his discourse on the Dignity of Surahs of the Quran, as articulated in "Fasl-il-Khitab fi Fazl-il-Kitab”
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Abbas, Kaleem, Dr Muhammad Tayyeb Nadeem, and Dr Ahsanullah Chishty. "The Rhetorical and Thematic Methodology of Sheikh ‘Abdul Hayy al-Fārūqī in His Both Exegeses “Tafsīr al-Furqān fī M‘ārif al-Qurān” and “Dars-e Qurān”: A Comparative Study." Al Khadim Research journal of Islamic culture and Civilization 2, no. 3 (December 31, 2021): 41–53. http://dx.doi.org/10.53575/arjicc.v2.03(21)a3.41-53.

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Sheikh ‘Abd al-Hayy al-Farūqī (1887-1965) was the Indo-Pak Sub-continental scholar who became famous in the scientific circles and adhered to the Sheikh of India Mahmood al-Hassan al-Deobandī and extracted the knowledge from his approach. Al-Fārūqī was among the most prominent students of Sheikh ‘Ubaidullāh al-Sindhī and Sheikh Abu al-Kalam Azad. Sheikh ‘Abdul Hayy al-Fārūqi made tremendous efforts in the liberation of the Indian subcontinent from the British rule. After completing the interpretation of the Noble Qur’an under the supervision of ‘Ubaidullāh Sindhī Al-Sindhi in the light of methodology and style of Imām Shāh Walī Allāh, he began to spread it through the teaching and the academic writings. Consequently, he wrote two Tafāsīr known as “Tafsir al-Furqan fi Ma’arif al-Qur’an” and “Dars-e Qurān”, both are in Urdu language and widely published and the first one contains two volumes and it is written for the scholars while the other one is in seven volumes where the scholar made focus on the general masses so that they can understand the true spirit of Qurān easily. This comparative study is to explore the significant features of the both exegeses which are not dealt (as per our knowledge) in an academic manner for the scholars as well for the masses.
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7

Furqan, Muhammad. "Index of Tafasir of Surah Al-Fatihah Published in Urdu." ĪQĀN 3, no. 02 (June 28, 2021): 231–52. http://dx.doi.org/10.36755/iqan.v3i02.311.

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The Indo-Pak subcontinent has a privileged position to understand the Qur'an. Here many eminent scholars have made significant contributions to the interpretation of the Qur'an and have exposed some interpretive trends. From the time of the Companions till today, many scholars have rendered good services in understanding, translating, and translating the Holy Quran. In terms of words, history, principles, rules, and countless other aspects, the Qur'an presented by Muslim writers is incapable of providing a history of the world and exemplifying it. The Qur'an is the last scripture of guidance which Allah (SWT) has encompassed in all aspects of life with knowledge and meanings, has uncovered its facts and the search for mysteries and rules continues and is complete which is sufficient for progress and guidance. Is. Until the Day of Judgment, the wonders of the human race will never end and the scholars will never be satisfied with its knowledge, so you will find the Qur'an unique in every aspect. In different periods, with different intellectuals, scientific and research skills have spent their efforts in the field of interpreting the Qur'an. One of the miraculous aspects of the Qur'an is that it is in accordance with the needs and requirements of each age, so due to this inspiration, I try to emphasize specifically on Surah Fathia, Preface of The Holy Quran. I want to introduce some work, especially in the subcontinent on the Surah Fatiha in the form of a Bibliography only in the Urdu Language.
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8

Mir, Mustansir. "SOME FEATURES OF MAWDUDI'S TAFHIM AL-QUR'AN." American Journal of Islam and Society 2, no. 2 (December 1, 1985): 233–44. http://dx.doi.org/10.35632/ajis.v2i2.2917.

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Abul-A'la Mawdudi (1903-79) was a leading Muslim scholar of the twentiethcentury. He has written extensively on a variety of Islamic subjects.He wrote in Urdu, but his works, quite a few of which have been translatedinto other language, have exercised deep influence on educated classes,especially the youth, in many parts of the Muslim world. Though essentiallya scholar of the traditional mold, Mawdudi, unlike many other Muslimscholars, is alive to the problems of modernity as they confront the Islamicworld. It is this combination of the traditional and modern strains, and hisskillful exposition of Islam, that makes him one of the most widely read Muslimauthors of today.*Tafhim al-Quran ~ a six volume commentary on the Qur’an, is Mawdudi‘smagnum opus. It is not only a treasury of information, it is also a distillateof Mawdudi‘s thought. In writing Tafhim, as he says in the Preface to the book,Mawdudi has in mind the needs of those educated laymen who wish to understandthe message of the Qur’an but lack access to the original Arabic sourceson the subject; the word tafhim, which means ”to make someone understand,”aptly describes the nature of the book. The following pages analyzesome of the features of the work.A Modern CommentaryEven a cursory reading of Tafhim im would show that the work is a “modern”one. Most Urdu Qur’an commentaries present a ”traditional” look in that theylack methodical arrangement of material. Tafhim seems to satisfy many ofthe formal requirements one expects a book of this kind to meet. A typicalpage of Tafhim is divided into three portions: one for the Qur’anic text; onefor the translation; and one for notes. It is thus possible to read the translationuninterruptedly - a convenience appreciated by those familiar with theirksome pattern of interlinear Urdu translations of the Qur’an. The translationis presented in logical paragraphs. Occasionally, extended quotations areset off from the main text, even given in smaller print. Each volume has adetailed analytical index of subjects treated in the notes. There are 32 mapsof historic routes and important geographical locations, and 12 black-and-whitephotographs, most of them of buildings of Thamudan style of architecture.There are copious cross-references.Again, most of the Urdu Qur’an commentaries employ a highly Arabicizedand Persianized idiom that proves to be prohibitive to most common readers.Tafhim is written in a style that an average reader not only finds comprehensible,but also delightful. Tafhim has been called the first best-selling Urdu ...
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9

Khan, Israr Ahmad. "El-Bika'i i Islahi / Al-Biqaʻi and and Iṣlāhī." Context: Journal of Interdisciplinary Studies 7, no. 1 (March 11, 2022): 127–45. http://dx.doi.org/10.55425/23036966.2020.7.1.127.

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It is recognized by scholars that there is a system of coherence in the Qur’ān and that each and every verse, large and small, constitutes an integral unit of the Qur’an. There are only two complete tafsīr (exigesis) of the Qur’ān based on the principle of coherence. One is in Arabic and the other is in Urdu. A comparative analysis of the two works shows that the coherence found in the Arabic exegesis was in its formative phase and that it was developed to its full form in the Urdu exigesis. The coherence in the Qur’ān found in the two exigesis deserves closer analysis as it may assist the rebuilding of the grand edifice of Islamic thought and life. One of the methods of interpreting the Qur’ānic āyāt (verses) is known as naẓm al-Qur’ān (coherence in the Qur’ān). According to this method, the Qur’ān is considered an integral whole and all its verses in each chapter (sūrah) are coherent and cohesive. Only two scholars have used this method in their interpretation of the entire Qur’ān: Abū al-Ḥasan Ibrāhīm ibn 'Umar Burhān al-Dīn al-Biqā'ī and Amīn Aḥsan Iṣlāḥī. The former's exegesis (tafsīr) is in Arabic and the latter is in Urdu. This study attempts a comparative analysis of these two works and identifies the methods they have used to help understand the Qur’ān better.
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10

Zaheer, Dr Shams ul Haq, Sheha Shams Shams, and Saba Rauf. "urdu The Sheikhs of Imam Ibn Abi Hatim in Tafsiri Traditions: An Introductory Study." AL-HIDAYAH 4, no. 2 (December 31, 2022): 25–35. http://dx.doi.org/10.52700/alhidayah.v4i2.51.

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Abstract: When the Quran was reveled upon the Holy Prophet (S.A.W), the companion of the Holy Prophet (S.A.W) focused to serve it from various aspects. Some of them were known for expertise of its words while other was for its meanings and interpretation. This method was carried out for two hundred years, and every aspect of the sciences of the Holy Quran formed to be a separate science. One of them was Tafseer i.e. interpretation of the Holy Quran. A lot of scholars were known as “Mufassireen” i.e. the interpreters. One of them was Ibn-i-abi-Hathim who born in 240 AH and got knowledge from the shining scholars of his era and also known for his several well-known expertise and contributions toward Islamic Sciences. He written down a book named as Tafseer Ibn-i-Abi-Hathim. Wherein, he collected the narrative style of interpretation of the Holy Quran and so on his book occupied a great status amongst the interpretations with chain of narrators i.e. تفسیر بالماثور. As it is clear that a scholar at that time was to be known by a huge number and authenticity of his teachers he learned from. He has many teachers of Tafseer, from whom he got the knowledge of tafseer and narrated it in his tafseer. This number is very huge, but we have chosen some selected scholars from whom Ibn-i-Abi-Hathim narrated in his tafseer, to make them introduce to the readers. Furthermore, as it is a case study of a specific area amongst his all teachers, that is why, we’ve acquired descriptive method of research in this article. First we discussed their names in alphabetical order strengthened by their narrations from his tafseer. And at the end the conclusions of the research have been given. This will help the new scholars in sorting out such areas, and will make them know elaborate such kind of questionable areas.
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Books on the topic "Urdu tafsir"

1

1936-, Malik Fatḥ Muḥammad, and Muqtadirah-yi Qaumī Zabān (Pakistan), eds. Urdu zabān aur Urdu rasmulk̲h̲at̤: Lasānī taʻbīr aur rūḥānī tafsīr. Islāmābād: Muqtadirah-yi Qaumī Zabān, 2008.

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Yūsuf, Ṣalāḥuddīn. Tafsīr Aḥsanulbayān, Urdu: Saḥīḥ Aḥādīs̲ kī raushnī men̲. Lāhaur: Dārussalām, 1995.

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ʻĀmfahm Urdu tafsīr Anvārulbayān: Fī kashf-i asrār al-qurān. Multān: Idārah-yi Tālifāt-i Ashrafiyah, 2003.

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Aḥmad ibn ʻAbd al-Ḥalīm Ibn Taymīyah. Urdū tarjamah Tafsīr-i Sūrah-i Ak̲h̲lāṣ. Lahor: Milne kā patah Muḥammad Sharīf ʻAbdulg̲h̲anī Tājirān-i Kutub, 1991.

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Ḥāfiẓ. Tafsīr-i Ḥāfiẓ: Manẓūm Urdū tarjamah dīvān-i Ḥāfiẓ Shīrāzī. Ḥaidarābād: Urdū Akaiḍmī Āndhrā Pradesh, 2009.

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Ḥāfiẓ. Tafsīr-i Ḥāfiẓ: Manẓūm Urdū tarjamah dīvān-i Ḥāfiẓ Shīrāzī. Ḥaidarābād: Urdū Akaiḍmī Āndhrā Pradesh, 2009.

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Kathīr, Ismāʻīl ibn ʻUmar Ibn. Tafsīr Ibn-i Kas̲īr Urdū: Maʻ ḥavāshī va iz̤āfāt, maʻ ik̲h̲tiṣār tafsīr bayānulqurān. Devband: Maktabah Faiz̤ulqurān, 2002.

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1932?-, Uvaisī Faiz̤ Aḥmad, ed. Fuyūẓurraḥmān Urdū tarjumah Tafsīr-i rūḥ al-bayān. Karācī: Makatabah-yi G̲ẖaus̲iyah, 2007.

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ʻAbd al-ʻAzīz ibn Aḥmad Dihlawī. Javāhir-i ʻAzīzī: Urdū tarjumah-yi Tafsīr-i ʻAzīzī. Lāhaur: Nūriyyah Riz̤viyyah Pablīkeshanz, 2008.

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Naeem, Muhammad. Kamālain sharḥ Urdū Jalālain sharīf, tafsīr Jalāluddīn Maḥallī va Jalāluddīn Suyūtī. Multān: Maktabah-yi Shirkat-i ʻIlmiyyah, 2005.

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