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Tafsir-e-Naeemi (Urdu) by Maulana Ahmad Yar Khan Naeemi, one of the popular Sunni tafsirs 1 Tafsir-e-Naeemi-Para10 . PDF WITH TEXT. Tafseer e Naeemi para 1,urdu,islamic book,pdf. Identifier: TafseerENaeemiPara1urduislamicBookpdf. Identifier-ark: ark://t58d0z38k. Name: Tafseer-e-Naeemi 18 Author: Hakeem-ul-Amamat Mufti Ahmad Yaar Khan Naeemi حکیم الامت مفتی احمد یار Downlaod PDF files here (Instructions).

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Tafseer Naeemi Pdf

Name: Tafseer-e-Naeemi 1 Author: Hakeem-ul-Amamat Mufti Ahmad Yaar Khan Naeemi حکیم الامت مفتی احمد یار Downlaod PDF files here (Instructions). Tafsir-e-Naeemi byMufti Ahmed Yar Khan Naeemi. If you can not see the page numbers or books please refresh the page. | تفسیر نعیمی (مكمل) | (16) جلدوں میں میسر ہے۔ تفسیر نعیمی پارہ Tafsir-e-Naeemi.

This four-step process involves a identifying the frame i. Surahs or verses that are required to be explained ; b selecting the sources systematically or purposively ; c codifying the data and identifying themes; and d synthesizing, commenting and presenting. The Integrative Tafseer approach has been used in this paper to explain surah Al-Adiyat, the hundredth surah of the Quran. Thirty one purposively selected tafaseer have been included in this study. The findings have been presented according to themes. In the step four of the process, sources other than the selected tafaseer have also been used for the purpose of commenting and further analysis. These honoured scholars and Imam preserved for us the Deen in its true and original form. Whenever, we dive into their great works, we come out with new pearls of wisdom and greater understanding of the word of Allah swt. In this paper, we have utilized the o ept of i teg ati e app oa h to tafsee hi h ai s at combining the explanations from a range of books on tafseer in order to collate various perspective with which those tafaseer have been written. The te I teg ati e Tafsee , as used the autho of this pape , is a o el o ept. With the term, the author aims to present thematic integration of content in a number of tafaseer. The process is summarized below: Figure 1: The concept of Integrative Tafseer as proposed by the author For the current paper, Surah Al-Adiyat has been selected as the frame. Sources for tafseer have been purposively selected from Australian Islamic library to represent various schools of thought. Dahelvi, , p. The following explanation clarifies this misunderstanding.

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? 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.

This can have vast meanings including: - wealth M. 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: love of the lower self hubb al-nafs , love of the world hubb al-dunya and the love of [base] desire hubb al-ha d.

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: self- suffi ie ith ega d to, a d i depe de e f o , people; [ e og isi g o e s] utter neediness iftiqdr for God, Mighty and Majestic is He; and fulfilling His commandments. 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: [1] Love of wealth for the meeting the religious responsibilities i.

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: wealth, power and the pleasures of this world. 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.

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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. 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.

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. Tafseer Zia ul Quran. Pakistan: Zia ul Quran Publications. Tah ike Ta sile Qu a. Amritsri, S. Tafseer Sanai. Maktaba Quddusia. Asad, M. Book Foundation. Baghwi, A. Tafseer Al-Baghwi Vol. Multan: Idara Taleefat e Ashrafia. Bano, S.

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Tafseer Muntakhab 30th Juzz. Dar us Salam Publishers. Charkhi, M. Tafseer Charkhi.

Jamiah Publications. Mir Muhammad Qutub Khana. Daryabadi, A. Lucknow: Academy of Islamic Research and Publication.

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Deobandi, M. Kamalain Fi Sharh Jalalain Vol.

Karachi: Dar ul Ishaat. Tanwir al-Miqbas min Tafsir Ibn Abbas. Ibn Kathir, I. Tafsir Ibn Kathir Abridged Vol. Dar us Salam. Tafseer Dawat al Quran. Lahore: Dar ul Andulus. Khan, A. Humail ut Tafseer. Matba Azizi. Tafseer Ahsan ul Kalam.

Madani, A. Guldasta e Tafaseer Vol.

Multan: Idara Talkeefat e Ashrafia. Madani, M. Pakistan: Darul Ishaat. Maududi, A. Tafheem ul Quran Vol.

Ahmad Yar Khan Naeemi

Islamic Publications. Tafseer Raufi. Pakistan: Al-Haqaiq Foundation. Tafsir Siraj ul Bayan. Noor ul Irfan Ala Kanz ul Iman. Zia ul Quran Publications. Qadri, A. Sirat ul Jinan Vol. Karachi: Maktabah tul Madinah. In the shade of the Quran. Islamic Foundation. ILF Publishing. Shah, F. Tafseer Fazli Vol. Lahore: Fazli Foundation. Idara Maariful Quran. Sharif, M. Aarab al Quran Wa Tafseeruhu 30th Juzz. Tafseer Durr e Mansur.

Al-Azhari, S. I'd like to express my gratitude to your organization for making such a valuable scholarly resource accessible. I'll make sure to include a link to your website in the new upcoming revision of Columbia University library's Middle East website. I will ask my students to visit your web site because there are lots of benefit they can get from there.

May Allah bless everyone who were involved in this noble project.

Tafseer e a Naeemi - Dawate-islami.

You have saved me a lot of time and money by offering this service. Keep up the great work you are doing. May God bless you and reward your great efforts on this sanctified work.

I came across it by chance and am now in my 2nd hour enjoying the contents thereof! Some of the texts presented here exist only as manuscripts and have never previously been published in book form despite their historical importance and influence. The on-going third and final phase of Altafsir.

Prior to AlTafsir.

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