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Nazir, Asma, i 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, nr 2 (20.06.2021): 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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Rahman, Dr Saeed Ur, i Salman Hanif. "Dr. Siraj-ul-Islam Hanief and his Quranic Contributions (1981-2019): An Analytical Study". Fahm-i-Islam 2, nr 2 (30.12.2019): 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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Ajmal, Mohammad, i Harun Al Rasyid. "CONTRIBUTION OF ANZAR SHAH KASHMIRI TO HADITH AND ISLAMIC SCIENCES". MIQOT: Jurnal Ilmu-ilmu Keislaman 47, nr 2 (30.12.2023): 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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Naz, Shama, i 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, nr 1 (31.03.2022): 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, i 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, nr 02 Jul-Dec (28.12.2023): 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 i 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, nr 3 (31.12.2021): 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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Furqan, Muhammad. "Index of Tafasir of Surah Al-Fatihah Published in Urdu". ĪQĀN 3, nr 02 (28.06.2021): 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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Mir, Mustansir. "SOME FEATURES OF MAWDUDI'S TAFHIM AL-QUR'AN". American Journal of Islam and Society 2, nr 2 (1.12.1985): 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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Khan, Israr Ahmad. "El-Bika'i i Islahi / Al-Biqaʻi and and Iṣlāhī". Context: Journal of Interdisciplinary Studies 7, nr 1 (11.03.2022): 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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Zaheer, Dr Shams ul Haq, Sheha Shams Shams i Saba Rauf. "urdu The Sheikhs of Imam Ibn Abi Hatim in Tafsiri Traditions: An Introductory Study". AL-HIDAYAH 4, nr 2 (31.12.2022): 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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Dar, Owais Manzoor. "Obedience to ‘Political Authority’ (Ulū Al-Amr)". Australian Journal of Islamic Studies 7, nr 1 (7.05.2022): 141–66. http://dx.doi.org/10.55831/ajis.v7i1.469.
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The notion of ulū al-amr in Islamic thought emerges from an understanding of the Qur’ān 4:59, which serves as the cornerstone of the entire religious, social and political structure of Islam. The verse enables us to categorise the āmir (leader) into three categories: a) Allāh, b) al-Rasūl and c) ulū al-amr. The focus here is on ulū al-amr, which is interpreted differently by exegetes. Historically, the verse has been a rich source of debates and numerous elucidations. Ulū al-amr is used to refer to religious scholars as well as political authorities. For some exegetes, their obedience is limited while others hold the view they deserve unquestioning obedience. In the context of such contestations and interpretations, this article discusses some of the pre-modern exegetical discourses surrounding ulū al-amr, compares them with two modern South Asian Urdu tafsīr, Muhammad Shafiʿ’s (d. 1976) Maʿārif al-Qur’ān and Sayyid Abul A‘la Mawdūdī’s (d. 1979) Tafhīm al-Qur’ān, and dwells on the implications of the evolutionary transformations that emerged. In doing so, it addresses some major issues, including the extent to which tafsīr literature has been influenced by different theological traditions, political and sectarian interests and differing interpretations in some cases, mainly pertaining to historical and linguistic issues.
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Bowen, John R. "A Modernist Muslim Poetic: Irony and Social Critique in Gayo Islamic Verse". Journal of Asian Studies 52, nr 3 (sierpień 1993): 629–46. http://dx.doi.org/10.2307/2058857.
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Muslim movements in the twentieth century have sought to develop new reading and listening publics attuned to the messages of reform and renewal. Across Asia and the Middle East, scholars, poets, and activists have created distinctive vernacular genres intended to make the words of scripture widely available. Newspaper columns, quickly printed tracts, and popular poetry have been shaped to the task of tafsīr, the interpretation of scripture. International networks of printers, booksellers, and, more recently, television producers have extended the reformist's reach far beyond older networks of scholarship and communication (Metcalf 1990; Eickelman 1992). Often modernist writers have signaled their break with past scholarly traditions by writing in vernaculars, sometimes developing new vernaculars. They wrote in Turkish, Urdu, Bengali, or Indonesian, rather than the traditional religious and literary languages of Arabic, Persian, and Javanese (Anderson 1990; Freitag 1988; Mardin 1989).
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Mir, Mustansir. "Towards Understanding the Qur'an Translation of Mawdudi's Tafhim al-Qur'an". American Journal of Islam and Society 7, nr 2 (1.09.1990): 257–58. http://dx.doi.org/10.35632/ajis.v7i2.2794.
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Sayyid Abul A'la Mawdudi's multi-volume Tafhim al-Quran is a majorQur'an commentary of the twentieth century. Written over a period of aboutthirty years, the work runs the gamut of Qur'anic-and Islamic-thought anddoctrine, and is the magnum opus of a writer called by Wilfred CantwellSmith "the most systematic thinker of modern Islam." As such, Tafhim isan important work. An English translation exists, but clearly there was aneed for a new translation, and that is what Zafar Ishaq Ansari attemptsto provide in Towards Understanding the Qur'an, of which two volumes,covering the first six surahs of the Qur'an, have so far been published.Ansari's translation may be called "authorized" in that it was the author'swish that Ansari render Tafhim into English. The translation reads quite well.Being intimately familiar with Mawdiidi's style, and being a writer of reputein his own right, Ansari has done a good job of rendering Tafhim into English.Besides possessing a high degree of readability, the work has other notablefeatures. The translator has furnished complete documentation for thequotations in the original work, including all ahadith, and, while retainingand translating the highly useful subject index of the Urdu original, has addeda glossary of terms, biographical notes, a bibliography, and a general index.On occasions, alternative interpretations, offered by other scholars, are noted(e.g. of the object pronoun in ya'rifanahu in the Qur'an, 2:146 [TowardsUnderstanding the Quran, 1:125), or of alladh'ina yakhafana in 5:23 [ibid.,2:151, n. 451), the reasons for the use of certain Islamic terms by Mawdudi(e.g. "caliphate" for pre-Islamic kingships, etc. [2:153]) are given, and termsand expressions which an Urdu reader would understand because of hisparticular cultural background are explained for the English reader. The amountof such notes and explanations seems to increase in Volume 2.A few problems may be noted. Here and there certain portions of theoriginal text are not translated. From the author's Preface and Introductionespecially, several paragraphs have been left out. While every attempt is madeto convey the general meaning of the parts omitted, the omissions in somecases are not indicated. Unlike the Biographical Notes, the Glossary of Terms,found in each volume, is not meant to be cumulative. There are, however,some repetitions in the Glossary of Vol. 2 (e.g. Ahl al-Dhimmah, Din, Hadith, ...
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Dar, Owais Manzoor. "Obedience to ‘Political Authority’ (Ulū Al-Amr)". Australian Journal of Islamic Studies 7, nr 1 (7.05.2022): 141–67. http://dx.doi.org/10.55831/ajis.v7i1.669.
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The notion of ulū al-amr in Islamic thought emerges from an understanding of the Qur’ān 4:59, which serves as the cornerstone of the entire religious, social and political structure of Islam. The verse enables us to categorise the āmir (leader) into three categories: a) Allāh, b) al-Rasūl and c) ulū al-amr. The focus here is on ulū al-amr, which is interpreted differently by exegetes. Historically, the verse has been a rich source of debates and numerous elucidations. Ulū al-amr is used to refer to religious scholars as well as political authorities. For some exegetes, their obedience is limited while others hold the view they deserve unquestioning obedience. In the context of such contestations and interpretations, this article discusses some of the pre-modern exegetical discourses surrounding ulū al-amr, compares them with two modern South Asian Urdu tafsīr, Muhammad Shafiʿ’s (d. 1976) Maʿārif al-Qur’ān and Sayyid Abul A‘la Mawdūdī’s (d. 1979) Tafhīm al-Qur’ān, and dwells on the implications of the evolutionary transformations that emerged. In doing so, it addresses some major issues, including the extent to which tafsīr literature has been influenced by different theological traditions, political and sectarian interests and differing interpretations in some cases, mainly pertaining to historical and linguistic issues. It will be argued that the exact connotations of the term remain unresolved among exegetes.
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Ansari, Zafar Ishaq. "Scientific Exegesis of the Qur'an". Journal of Qur'anic Studies 3, nr 1 (kwiecień 2001): 91–104. http://dx.doi.org/10.3366/jqs.2001.3.1.91.
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Baljon, in his Modern Muslim Koran Interpretation: 1880–1960, (published in 1961), devoted a section to the scientific exegesis of the Qur'an. In the seventies, the authors of three other major works which are devoted to, or are at least concerned with, modern Qur'anic exegesis – al-Dhahabī, al-Sharqāwī and Jansen – also allocated substantial space to an exposition and analysis of this trend in their studies on Tafsīr especially in the modern period. This paper is a continuation of such studies. It takes note of this trend and covers, to some extent, the same ground that has already been covered by other scholars. It focuses, however, on the study of this trend roughly during the last quarter of a century. In view of the linguistic proficiency of the writer in Arabic, English and Urdu, the inquiry is mainly confined to the writings in these languages and focuses on the Arab world, South Asia and the English-speaking countries.
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Gada, Muhammad Yaseen. "Tarjumān Al-Qur’ān and Tafhīm Al-Qur’ān". Australian Journal of Islamic Studies 7, nr 1 (7.05.2022): 115–40. http://dx.doi.org/10.55831/ajis.v7i1.467.
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This article explores the underlying factors that prompted the production of influential Qur’ān exegesis in the Indian subcontinent. Both exegeses continue to influence later exegesis, since Mawlānā Āzād (Tarjumān al-Qur’ān) and Mawlānā Mawdūdī (Tafhīm al-Qur’ān) were contemporary influential Muslim intellectuals, prolific writers and skilled journalists. However, both have different perspectives especially regarding the political matters that influenced their tafsīr writings. To achieve the mentioned goals, the article employs comparative methodology coupled with historical analysis. To do so, the paper investigates chapters 9 (Sūrah al-Tawbah) and 18 (Sūrah Al-Kahf) of the Qur’ān. Moreover, it explores and identifies their adherence to ḥadīth and their stand on fiqh while interpreting the Qur’ān. While going through a meticulous study of these exegeses, it becomes clear that Mawlānā Mawdūdī’s Tafhīm al-Qur’ān bears many imprints and influences of Tarjumān al-Qur’ān. Moreover, Tafhīm al-Qur’ān views the Qur’ān through a political prism in which Tarjumān al-Qur’ān has little interest. What makes Tafhīm al-Qur’ān influential in modern Urdu tafāsīr is that it is written in simple and easy to understand Urdu language. Regarding the ḥadīth literature and reliance on traditional fiqh sources, Tafhīm al-Qur’ān relies on them more often compared with Tarjumān al-Qur’ān.Though many have written on these two great exegeses on various fronts, no study has been done on Mawlānā Āzād’s influence on Mawdūdī’s exegesis. Moreover, a comparative study of this kind explores many similarities between them. Living in the same socio-political environment, but having different perspectives with regard to Qur’ānic exegesis, also reveals different human tendencies when approaching the Qur’ān.
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Bashir, Kamran. "Revisiting ModernNaẓmApproaches to the Qur'an: Iṣlāḥī’s Interpretation of Q. 107 and Q. 108 in hisTadabbur-i Qurʾān". Journal of Qur'anic Studies 17, nr 2 (czerwiec 2015): 47–74. http://dx.doi.org/10.3366/jqs.2015.0195.
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Modern naẓm approaches to the Qur'an ask for a detailed study of the interpretive methodologies and assumptions that function behind them. In order to understand such structural approaches, the present article offers a focused study of two important suras of the Qur'an (Q. 107 and Q. 108), involving some polysemous words, in the Urdu tafsīr of Amīn Aḥsan Iṣlāḥī (d. 1997), Tadabbur-i Qur’ān. Iṣlāḥī’s theory of naẓm has gained considerable attention in the academy and is worthy of investigating from new perspectives. It is built on a holistic and unified system of connections within a sura and between suras. The paper aims to investigate the mechanism through which Iṣlāḥī identifies naẓm, and examine its relationship with specific meaning and historical context of a sura. It argues that Iṣlāḥī’s concept of naẓm, which he presents as an internal feature of the Qur'an, seems to be based on and shaped by a specific view of the life of Prophet Muḥammad. It appears that non-linguistic factors play a pivotal role in his theory of naẓm. Therefore, in order to fully comprehend his system of linkages in the Qur'anic discourses, there is a need to further investigate how he understands the biography of the Prophet and the early Islamic history in comparison to other exegetes and historians, and how he approaches the question of the authenticity of our knowledge about the details of Muhammad.
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Sattar, Abdul, i Dr Malik muhammad kamran. "آیات احکام میں تفسیر تیسیر القرآن کا منہج و اسلوب". Al-Duhaa 3, nr 01 (1.06.2022): 165–77. http://dx.doi.org/10.51665/al-duhaa.003.01.0163.
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Tafseer Taiseer-ul-Quran is comprised upon four volumes; current Tafseer of Moulana Abdul Rehman Killani is the first Tafseer of all Urdu Tafseer in which other verses of Quran and Sahih Hadith are most relied upon. Eighty percent of the Hadith are consulted from Bukhari and Muslim in it. The Hadith relating with the revelation of glory is also utilized to get the appropriate findings. An apologetic manner is avoided in this research work and it provides concise answers to irrational questions and objections. The main objective of this research is analyze the Tafseer of Moulana Abdul Rehman Killani in the focused context of bringing one of the most comprehensive Tafseerul Quran into the limelight. It contains Surahs, along with its virtues. The current study is qualitative in nature based upon descriptive and explorative research techniques. The methodology used in this research work revolves around primary and secondary sources both, Quran, Ahadith, Seerah and books. The glory of the Surahs is revealed and the timeline of revelation is also discussed. Number of verses in the name of Surahs, Rukuat,, words and number of letters are explained in this study. Maulana Abdul Rehman Killani has also paid much attention on the issue of Quranic sciences in his literary Tefseer. Tafeer has been compiled in every time and era, so Taisar-ul-Quran is also a unique addition to the literary world which will solve many contradictory questions of the scholars.
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Israel Khan, Muhammad, i Abdul Ghaffar Madani. "URDU-AN ANALYSIS OF THE METHODOLOGY OF PIR KARAM SHAH IN QUR’ĀNIC EXEGESIS". Scholar Islamic Academic Research Journal 9, nr 1 (30.06.2023). http://dx.doi.org/10.29370/siarj/issue16urduar6.
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Qur’ānic exegesis is one of the most important Islamic sciences. Numerous Islamic Scholars made great contributions to the Qur’ānic exegesis. One of them was Pir Muhammad Karam Shah Al Azhari. His Tafsir Zia ul Qur’ān is one of the most famous and significant tafsir in the Urdu language. Pir Karam Shah is considered a great scholar of Qur’ān, Hadith, Jurisprudence, Seerah and other Islamic literature. The most monumental work of Pir Karam Shah is in Qur’ānic exegesis known Tafsir Zia ul Qur’ān, it is comprehensive, extensive, and authoritative Qur’ānic exegesis in every aspect in Urdu language. In Zia ul Qur’ān, he explained the verses of the Holy Qur’ān by their causes of revelation with references of old and new explanation of Qur’ān. He interpreted the Qur’ān with the help of Qur’ān, Hadith, and sayings of the Prophet's companions and their successors (Tabi’een). He used a critical clarification of words from lexical to technical, literal, and exegetical meanings of Qur’anic words. He also analyzed the opinions and interpretations of learned and renowned scholars. He interpreted every aspect of Qur’ānic studies which covered current affairs and issues of the Society with simple examples and solutions. His Tafsir is helpful to the students as well as common people to understand the teachings of Islam through the Holy Qur’ān for adaptation in their entire life. This particular topic has been selected for the present article on the basis of this very deep literary, scholarly, and educational need.
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Mumtahanah, Nurotun. "TAFSIR AYAT AL QUR’AN TENTANG QALB (Kajian Tafsir Maudhu’i)". Akademika 13, nr 01 (12.06.2020). http://dx.doi.org/10.30736/adk.v13i01.133.
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Abstract: The study is about Maudhui's interpretation of the Qur'anic verses relating to the so-called qolb. In various references, qolb means heart and in various languages: heart (English), herz (Germ), Coeur (Franc), Corazon (Spanish), Cuore (Italian), hart (Dutch), serce (Polish) , inima (Rome), dil (Urdu), hreday (Indian), xin (Chinese), maeum (Korean), قَلْبٌ (Arabic). Imam Al-Ghazali believes that the heart is from two aspects, namely the physical and spiritual aspect. The physical heart is the one that is shaped like a banana blossom which is located in the left side of the chest. While the spiritual one is subtle (latif), rabbani, and spiritual that is related to the physical heart. Sufis often call the heart with the following names: (1) baitul-hikmah, which is the heart that wins and produces sincerity; (2) baitul-muqaddas, i.e. outwardly heart that is to do with other people; (3) baitul-muharram, which is a perfect human heart specifically intended to know and love God; (4) baitul-izzah, the heart that arrives at in a mortal condition' (eliminating bad qualities and the effects of cruelty) for solely the sake of Allah; and (5) al-falaq al-mubin, which is the peak level consisting of the human heart. M. Quraish Shihab argues that the heart is part of the nafs, a kind of contact within the nafs, while the nafs itself is the inner side of man. It can also be emphasized that what the scholars agreed is that the heart is not a liver because the organ is known in Arabic with a 'kabid'.Keywords: Qur'anic exegesis, qolb
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"URDU–TAFSEER AL-SIRAJ-UL-MUNEER (ALLMA KHATEEB SHARBEENI 977) CRITICAL VIEW FOR CHARACTERISTICS, PATTERN AND METHOD". Scholar Islamic Academic Research Journal 3, nr 2 (1.07.2017). http://dx.doi.org/10.29370/siarj/issue5ar7.
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This article describes the methodology and characteristics of tafsir “Al_ Siraj ul Munir”.This are one of finest work of Allma Khateeb al Sharbini a 10th century prominent interpreter. Several editions of this Tafsir have been published. However, the edition of” Maktbea Bolaq Alamireeya, Alqahera (publication year: 1285 A.H)" published in four volumes is selected for this study. This interpretation is based on conventional narrations, authentic quotations from the Islamic scholars and lingual and grammatical discussions. As a witness, causes of verses(Asbab-e-Nuzul), Makki and Madani Surah’s(chapters),the abrogating and abrogated verses (Alnasikh Walmansukh) and Islamic jurisprudence have been discussed in it where needed. The quality of this translation which is admirable is that mostly authentic Ahadith from original sources and references to well-known basic books.
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Arijo, Zain-ul-Abdin, i Naveed Ahmed Mahesar. "URDU-INTRODUCTION AND FEATURES OF TAFSIR BAYAN AL-QUR'AN BY DR. ISRAR AHMED". Scholar Islamic Academic Research Journal 9, nr 1 (30.06.2023). http://dx.doi.org/10.29370/siarj/issue16urduarb6.
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As Allah Ta'ala started the series of Prophets to guide the people and sent down His orders to those who were not only explained but also became an example in practice. In the same way, Allah revealed the last book to the Holy Prophet (peace and blessings of Allah be upon him) and commanded the Messenger of Allah (peace and blessings of Allah be upon him)“And We have sent down the Dhikr to you so that you may make it clear to the people who Something has been sent down to them so that they may reflect" (Surat al-Nahl). And this is how the Holy Prophet (peace and blessings of Allah be upon him) explained the interpretation of the Qur'an. And in the same way, the companions of the Holy Prophet (peace and blessings of Allah be upon him) also passed on this trust. And finally, this series of commentary took the form of the first book in the form of Ibn Jarir al-Tabari's commentary "Jami al-Bayan fi Taweel Al-Qur'an" and this series of commentary that started from the era of Prophethood is still ongoing and is a link of the same series. Tafsir Bayan al-Qur'an is also. It is the result of the religious services of Dr. Israr Ahmed. Dr. Asrar Ahmad, may Allah have mercy on him, is considered one of the great scholars and commentators of the Qur'an of the present century. And among the special rewards of Allah Almighty, Allah Almighty gave him this opportunity to show him a period in his life when the whole world It is present in people's pockets, and that is why his interpretations of the Holy Qur'an have been heard by him not only in Pakistan but also in the whole world. Dr. Sahib Raha's efforts and efforts have been published in a commentary form, which began in his own lifetime, and the first volume of his Tafsir Bayan al-Qur'an was published in his lifetime, which the case was written by Dr. Asrar Ahmad Rahmatullah Alaihi himself. Dr. Asrar Ahmad Rehmatullah Alaihi's Tafsir Bayan Al-Qur'an is not his authorship or compilation but is taken from his translation of the Al-Qur'an which was preserved in CDs and DVDs.
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Dr. Asma Aziz, Anam Sattar i Shama Naz. "AN INTRODUCTORY REVIEW OF GHAIR MUNQOT URDU LITERATURE ON SEERAH". Islamic Culture "As-Saqafat-ul Islamia" الثقافة الإسلامية - Research Journal - Sheikh Zayed Islamic Centre, University of Karachi 47, nr 2 (30.12.2022). http://dx.doi.org/10.58352/tis.v47i2.894.
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Ghair Munqot art and Litrature is an unique type of literature. This literature is only linked with the languages of East i.e. Arabic, Perscian, Urdu and Punjabi languages.In this type of literature, those letter of language is used in writtings which are free from “Noqta / dot”. This field of art is known as Sanat e Mahmila or Aatila. It is not very easy so it is very important that writers and poets must have a big range of vocaboulary in concerned language and synonums are used that are free from Noqta or dots. Many writers and poets imparted to produce their contribution in this field. Likewise, most of them wrote Ghair Munqot literature on Quran’s translation, tafsir, Seerah, Naat. This research deals with the study of the those books of Seerah those were written under this art.
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Abu Sufyan Islahi. "An Overview of Indian Translations and Interpretations of the Holy Quran (Arranged by: Ghulam Yahya Anjum)". Iḥyāʾalʿulūm - Journal of Department of Quran o Sunnah 21, nr 2 (31.12.2021). http://dx.doi.org/10.46568/ihya.v21i2.132.
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Holy Quran is the primary source of Islamic sciences. This revealed book has been translated and interpreted in hindered of languages of world. A Quranic Tafsir Attempts to Provide elucidation, explanation, Interpretation context or commentary for clear understanding and conviction of God’s will.Principally a tafsir deals with the issue of linguistics,and theology. A huge work has been done in subcontinent as well. Many translations and interpretation has been written in different languages of subcontinent specifically Urdu, Hindi, person, sinsikrat and English too.This article is the critical review of the book ہندوستانی تراجم وتفاسیر کا تقابلی جائزہ authored by a prominent scholor Prof Dr Ghulam Yahya Anjum.The book is an Comparetive and analytical study of the different translationsa and interpretation from different schools of thoughts. The review is comprising more then 600 pages. This article highlights the chareteristics and shortcomings of the review written by the author.
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Ismaeel, Dr Syed Muhammad, i Sajida Syed. "URDU: 'احکام القرآن 'اور 'الفصول فی الاصول' از امام ابوبکر جصّاصؒ کا اسلوب و منہج". rahatulquloob, 5.07.2021, 29–46. http://dx.doi.org/10.51411/rahat.5.2.2021/184.
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Books of Imām Abu Bakr Ahmad Bin Ali Al-Rāzi Al-Jaṣṣāṣ Hanafi (RA) (305-370 A.H) especially his juritic encyclopedic Tafsīr “Aḥkām-ul-Qur’ān” and its preface “Al-faṣūl-fil-Uṣūl” are included among the last compilations written after his accession to Hanafī throne. These books are an extract of his lifelong experiences and many important reference sources. On the whole, besides the commands and problems of Fiqh with its principles of jurisprudence, Ahkām-ul-Qur’ān and Al-Faṣūl-fil-Uṣūl encompass multiple sciences and artistic values like sciences of Hadith, dictionary, grammar, notation, poetry, eloquence, logic, philosophy, history, discussion or contest and criticism, etc. These sciences are collectively required for juristic deduction from the Qur’ānic and Ahādīth texts. However, this has transformed Tafsīr book into an encyclopedia of different sciences. This aspect reflects the methodology of many precedent scholars, prevalent in the comprehensive writings of that time.