MAULANA MAUDUDI TAFSEER PDF
Sayyid Abul Ala Maududi - Tafhim al-Qur'an - The Meaning of the. Qur'an. 1. Al Fatiha (The. Opening). 2. Al Baqarah (The. Cow). 3. Al i Imran (The. Family of. myavr.info, MB, Chrome HTML Document. File - Click to learn details myavr.info, MB, Chrome HTML Document. analyzing Maulana Maududi's role in the ideologization of Islam in Pakistan. fiqah (Islamic jurisprudence), tafseer (Quranic exegesis), Arabic.
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Sayyid Abul Ala Maududi - Tafhim al-Qur'an - The Meaning of the Qur'an. What is Tafsir? Create pdf files that are easy to print and distribute them. Make an. Tafheem ul Quran - Urdu Translation (Tarjuma) and Tafseer by Maulana Syed Abul Ala Maududi نام: تفہیم القرآن مصنف: مولانا سید ابو الاعلیٰ مودودی. Application . Read the life-changing Islamic Urdu book "Deeniyat" by Abul Ala Maududi Text courtesy of myavr.info App Features: Smooth User.
Kindly please upload that also… JazakAllahu khair!!! Mufti Muhammad Taqi Usmani sahib nay risala Albalag may likha hay khay yah letest edion hay aur jo kumyah aglat aasan tarjuma-e- by mufti taqi usmani khamyah 3 jild walay may thihi un ki 1 jild walay may tashi kar di gae hay. Add to basket Add to wish list. In this book the authors wrote the English translation of the meanings and commentary of the Holy Quran.
Allah loves consistent Ibadat worship and it is the right of Quran on us Tafheem-ul-Quran. Quran in Pdf Download quran in docx file for free. For reading this book you have must Adobe Acrobat Reader.
Quranlines-gaba Tafheem-ul-Quran. The learners are encouraged to engage a teacher to guide them through this book Inshallah. This Surah has 29 verses and resides between pages to in the Quran. Q: Which translation of Tafhim al-Qur'an do you use? A: The translation on this website is a transcription from the first translation of Maududi's Tafhim al-Qur'an, entitled The Meaning of the Quran. Uploaded by. Aasan tarjuma-e-quran by mufti taqi usmani pdf Aasan tarjuma-e-quran by mufti taqi usmani pdf Aqal he sab se aasan tarjuma-e-quran by mufti taqi usmani pdf mushkil he Eman ke raste main.
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Maulana Fateh Muhammad Jalandhri. Quranlines-gaba Kami akan kirim informasi terkini melalui email anda, secara gratis! A muslim should finish a minimum of two Qurans' a year. Features: Urdu Audio for all surahs. Muhammad Muhsin Khan. Muhammad Taqi Usmani Sajdah and when he obeyed, Paradise became his home, and I was asked to prostrate in Sajdah and when I disobeyed, Hell became my home.
This is based on a lecture series that he delivered on radio Pakistan for a period up to 10 years. It is a step-by-step guide for learning to read the Quranic script.
The Qur'an is The moment it began to be sent down, it impelled a quiet and pious man to In every part of the country, it made all the mischievous and the corrupt to rise and wage war against the bearers of the truth. In his tafsir Quranic interpretation Tafhimu'l-Qur'an , he introduced the four interrelated concepts he believed essential to understanding the Quran: Maududi saw Muslims not simply as those who followed the religion of Islam , but as almost everything, because obedience to divine law is what defines a Muslim: Thus it followed that stars, planets, oceans, rocks, atoms, etc.
Of all creatures only humans and jinn are endowed with free will, and only non-Muslim humans and jinn choose to use that will to disobey the laws of their creator. His very tongue which, on account of his ignorance advocates the denial of God or professes multiple deities, is in its very nature 'Muslim' The man who denies God is called Kafir concealer because he conceals by his disbelief what is inherent in his nature and embalmed in his own soul.
His whole body functions in obedience to that instinct Reality becomes estranged from him and he in the dark.
Since a Muslim is one who obeys divine law, simply having made a shahada declaration of belief in the oneness of God and the acceptance of Muhammad as God's prophet or being born into a Muslim family does not make you a Muslim.
The Muslim does "not have the right to choose a way of life for himself or assume whatever duties he likes. Islam is not a 'religion' in the sense this term is commonly understood. It is a system encompassing all fields of living. Islam means politics, economics, legislation, science, humanism, health, psychology and sociology.
It is a system which makes no discrimination on the basis of race, color, language or other external categories. Its appeal is to all mankind.
It wants to reach the heart of every human being. Of all these aspects of Islam, Maududi was primarily interested in culture  —preserving Islamic dress, language and customs,  from what he believed were the dangers of women's emancipation , secularism , nationalism , etc. But what many Muslims, including many Ulama , considered Islam, Maududi did not. Maudid complained that "not more than 0.
Maududi had a unique perspective on the transmission of hadith —the doings and sayings of the Islamic prophet Muhammad , that form part of the basis of Islamic law.
Rather than basing judgement of the quality of a hadith on the number and reliability of the chain of transmission known as isnad , Hadith where passed on orally before being written down and the judgments of "generations of muhaddithin " hadith scholars , Maududi believed in his intuition, and that "with extensive study and practice one can develop a power and can intuitively sense the wishes and desires of the Holy Prophet According to Irfan Ahmad, while Maududi opposed all Western influence in Islam, he saw "women's visibility" in the bazaar, colleges, theatres, restaurants "as the greatest threat to morality.
Art, literature, music, film, dance, use of makeup by women: Women, he believed, should remain in their homes except when absolutely necessary. Concerning the separation of the genders, he preached that men should avoid looking at women other than their wives, mothers, sisters, etc.
As to the argument that family planning enables better nourishment and education of children, Mawdudi refers to the beneficial effects of adversity and want on human character.
Maududi opposed allowing women to be either a head of state or a legislator, since "according to Islam, active politics and administration are not the field of activity of the womenfolk. Their legislature would also have "the full right to criticize matters relating to the general welfare of the country," though not to vote on them.
Maududi saw music and dancing as social evils. In describing the wickedness that comes of ignoring Islamic law he included not only leaving the poor to "starvation and destitution" while wallowing in luxury, liquor and drugs, but having "a regular need" for music, satisfied with "musicians, dancing girls, drum-beaters and manufacturers of musical instruments". His lecture "The economic problem of man and its Islamic solution" is "generally considered to be "one of the founding document of modern Islamic economics.
However, Maududi believed Islam "does not concern itself with the modes of production and circulation of wealth",  and was primarily interested in cultural issues rather than socioeconomic ones.
But since Islam was a complete system, it included a shariah-based economic program, comparable and of course superior to other economic systems.
Capitalism was a "satanic economic system" starting with the fact that it called for the postponement of some consumption in favor of investment.
This led to overproduction and a downward spiral of lower wages, protectionism, trade wars and desperate attempts to export surplus production and capital through imperialist invasions of other countries,  finally ending in "the destruction of the whole society as every learned economist knows".
On the other hand, socialism — by putting control of the means and distribution of production in the hands of the government — concentrates power to such an extent it inevitably leads to enslavement of the masses. But in fact poverty and exploitation is caused not by the profit motive but by the lack of "virtue and public welfare" among the wealthy, which in turn comes from a lack of adherence to sharia law.
Before the economy like the government, and other parts of society could be Islamized, an Islamic revolution-through-education would have to take place to develop this virtue and create support for total sharia law.
Of all the elements of Islamic laws dealing with property and money payment of zakat and other Islamic taxes , etc. According to one scholar, because in British India Hindus dominated the money lending trade. A major portion of the earning of a working man is expropriated by the moneylenders, leaving the poor man with hardly enough money to feed himself and his family. While the Quran forbid many sins, it saved its "severest terms" of punishment — according to Maududi — for use of interest.
He believed there was no such thing as a low "reasonable rate of interest"  and that even "the smallest and apparently harmless form"  of interest was intolerable in Islam as rates would inevitably increased over time when the "capitalists" moneylenders squeezed the entrepreneurs borrowers eliminating any entrepreneurial profit.
Critics Feisal Khan complain that Maududi had no training as an economist and his description of interest-based finance resembles that of the dynamic between South Asian peasant and village moneylender rather than between modern conventional bank and borrower, and further that Maududi gives no explanation why direct equity finance would lead to any more investment in what is good for society but not commercially profitable than interest-based lending has.
Unlike Islamists like Ayatollah Ruhollah Khomeini , Maududi had a visceral antipathy to socialism ,  which he spent much time denouncing as "godless" as well as being unnecessary and redundant in the face of the Islamic state.
Islam does not make it binding on society to provide employment for each and every one of its citizens, since this responsibility cannot be accepted without thorough nationalisation of the country's resources. Maududi held to this position despite his florid denunciations of how the rich were "sucking the blood"  and enslaving  the poor, the popularity of populism among many Pakistanis,  and despite the poverty and vast gap between rich and poor in Pakistan which is often described an " feudal " jagirdari in its large landholdings and rural poverty.
Maududi openly opposed land reform proposals for Punjab by Prime Minister Liaquat Ali Khan in the s, going so far as to justify feudalism by pointing to Islam's protection of property rights.
Maududi believed that Islam supported modernization but not Westernization. He disagreed with their practice of examining the Quran and the Sunnah using reason as the standard, instead of starting from the proposition that "true reason is Islamic" and accepting the Book and the Sunnah, rather than reason, as the final authority. He also took a narrow view of ijtihad , limiting the authority to use it to those with thorough grounding in Islamic sciences, faith in the sharia , and then only to serve the needs of his vision of an Islamic state.
At the same time, one scholar, Maryam Jameelah , has noted the extensive use of modern, non-traditionally Islamic ideas and "Western idioms and concepts" in Maududi's thought. Islam was a "revolutionary ideology" and a "dynamic movement", the Jama'at-e-Islami , was a "party", the Shari'ah a complete "code" in Islam's "total scheme of life. Abul A'la Maududi, condemned Mughal Emperor Akbar 's belief in an individual's "personal religious equilibrium" controversially known as the Din-e Ilahi , or "Religion of God" as a form of apostasy.
Contemporary scholars such as S. Ikram argue that Akbar's true intentions were to create an iradat or muridi discipleship and not a new religion. Rather, he believed, it removed religion from society he translated secularism into Urdu as la din , literally "religionless" . Since he believed all morality came from religion, this would necessarily mean "the exclusion of all morality, ethics, or human decency from the controlling mechanisms of society.
Maududi believed "modern science was a 'body' that could accommodate any 'spirit'—philosophy or value system—just as radio could broadcast Islamic or Western messages with equal facility. Maududi strongly opposed the concept of nationalism , believing it to be shirk polytheism ,   and "a Western concept which divided the Muslim world and thus prolonged the supremacy of Western imperialist powers".
Maududi also criticized traditionalist clergy or ulama for their "moribund" scholastic style, "servile" political attitudes, and "ignorance" of the modern world". Maududi also believed there would be little need for the traditional roll of ulama as "leaders, judges, and guardians of the community", in a "reformed and rationalized Islamic order" where those trained in modern as well as traditional subjects would practice ijtihad and where Muslims were educated properly in Arabic, the Quran, Hadith, etc.
However, over time Maududi became more orthodox in his attitudes,  including toward the ulama, and at times allied himself and his party with them after the formation of Pakistan. Like other contemporary revivalists , Maududi was critical of Sufism and its historical influence in the early days.
Maududi believed that sharia was not just a crucial command that helped define what it meant to be a Muslim, but something without which a Muslim society could not be Islamic:.
That if an Islamic society consciously resolves not to accept the sharia, and decides to enact its own constitution and laws or borrow them from any other source in disregard of the sharia, such a society breaks its contract with God and forfeits its right to be called 'Islamic.
Many unbelievers agreed that God was the creator, what made them unbelievers was their failure to submit to his will, i. Obedience to God's law or will was "the historical controversy that Islam has awakened" throughout the world.
It brought not only heavenly reward, but earthly blessing. Failure to obey, or "rebellion" against it, brought not only eternal punishment, but evil and misery here on earth. The source of sharia, was to be found not only in the Quran but also in the Sunnah the doings and sayings of the Islamic prophet Muhammad , since the Quran proclaimed "Whoever obeys the messenger [i.
Muhammad] obeys Allah. But in fact sharia was much more than these laws.
It recognizes no division between religion and other aspects of life, in Maududi's view,   and there was no area of human activity or concern which the sharia did not address with specific divine guidance.
Family relationships, social and economic affairs, administration, rights and duties of citizens, judicial system, laws of war and peace and international relations. In short it embraces all the various departments of life The sharia is a complete scheme of life and an all-embracing social order where nothing is superfluous and nothing lacking.
A "very large part" of sharia required "the coercive power and authority of the state" for its enforcement. At the same time, Maududi states "somewhat astonishingly" according to one scholar  "there is yet another vast range of human affairs about which sharia is totally silent" and which an Islamic state may write "independent" legislation. According to scholar Vali Nasr , Maududi believed that the sharia needed to be "streamlined, reinterpreted, and expanded" to "address questions of governance to the extent required for a state to function.
Though the phrase "Islamic Revolution" is commonly associated with the Iranian Revolution ,  or General Zia 's Islamisation  , Maududi coined and popularized it in the s. The process Maududi envisioned—changing the hearts and minds of individuals from the top of society downward through an educational process or da'wah  —was very different than what happened in Iran, or under Zia ul-Haq.
Maududi talked of Islam being "a revolutionary ideology and a revolutionary practice which aims at destroying the social order of the world totally and rebuilding it from scratch",    but opposed sudden change, violent or unconstitutional action, and was uninterested in grassroots organizing or socio-economic changes.
His "revolution" would be achieved "step-by-step"   with "patience",  since "the more sudden a change, the more short-lived it is. The revolution would be carried out by training a cadre of pious and dedicated men who would lead and then protect the Islamic revolutionary process.
Maududi was committed to non-violent legal politics "even if the current methods of struggle takes a century to bear fruit. He did not support these for example, opposing land reform in the s as an encroachment on property rights  and believed the problems they addressed would be solved by the Islamic state established by the revolution. All this left at least one commentator, Vali Nasr , to wonder if Maudidi had any actual interest in "revolution" or "ideology" , or saw them simply as buzzwords necessary to indicate commitment to "progress, justice, and political idealism" in the anti-colonialist political milieu of 20th century South Asia.
The modern conceptualization of the " Islamic state " is also attributed to Maududi. Maududi's Islamic state is both ideological and all-embracing,  based on " Islamic Democracy ,"  and will eventually "rule the earth". Unlike the Islamic state of Ayatollah Khomeini , it would not establish and enforce Islamisation, but follow the Islamisation of society.
As Maududi became involved in politics, this vision was "relegated to a distant utopia". Three principles underlying it: In such a state no one can regard any field of his affairs as personal and private. The Islamic state recognizes the sovereignty of God, which meant God was the source of all law. The state can be called a caliphate , but the "caliph" would not be the traditional descendant of the Quraysh tribe  but Maududi believed the entire Muslim community, a "popular vicegerency".
Thus the state would be not a "theocracy", but a "theodemocracy". Therefore, while Maududi used the term democracy to describe his state,   in part to appeal to Westernized Muslim intellectuals ,  his " Islamic democracy " was to be the antithesis of secular Western democracy which transfers hakimiya God's sovereignty to the people,  who may pass laws without regard for God's commands. The Islamic state would conduct its affairs by mutual consultation shura among all Muslims.
While the government follows the sharia law, when it comes to a question about which no explicit injunction is to be found in the sharia , the matter is "settled by consensus among the Muslims. While no aspect of life was to be considered "personal and private"  and the danger of foreign influence and conspiracies was ever present, nationalism, for example, was "a Western concept which divided the Muslim world and thus prolonged the supremacy of Western imperialist powers"  , there would also be personal freedom and no suspicion of government.
Maududi's time spent in jail as a political prisoner led him to have a personal interest in individual rights, due process of law, and freedom of political expression. This espionage on the life of the individual cannot be justified on moral grounds by the government saying that it is necessary to know the secrets of the dangerous persons This is exactly what Islam has called as the root cause of mischief in politics.
The injunction of the Prophet is: However, the basic human right in Islamic law was to demand an Islamic order and to live in it. Not included were any rights to differ with its rulers and defy its authority. According to Maududi, Islam had an " unwritten constitution " that needed "to be transformed into a written one". The head of state should be the supreme head of legislature, executive and judiciary alike, but under him these three organs should function "separately and independently of one another.
On the other hand, Maududi believed the state had no need to govern in the Western sense of the term, since the government and citizenry would abide by the same "infallible and inviolable divine law", power would not corrupt and no one would feel oppressed.
Power and resources would be distributed fairly. There would be no grievances, no mass mobilizations, demands for political participation, or any other of the turmoil of non-Islamic governance. Since the state would be defined by its ideology—not by boundaries or ethnicity—its raison d'etre and protector would be ideology, the purity of which must be protected against any efforts to subvert it.
The state's legislature "should consist of a body of such learned men who have the ability and the capacity to interpret Quranic injunctions and who in giving decisions, would not take liberties with the spirit or the letter of the sharia ". Their legislation would be based on the practice of ijtihad  a source of Islamic law, relying on careful analogical reasoning, using both the Qu'ran and Hadith, to find a solution to a legal problem , making it more a legal organ than a political one.
They may be chosen by "the modern system of elections", or by some other method which is appropriate to "the circumstances and needs of modern times. Non-Muslims or women may not be a head of state but could vote for separate legislators. Originally Maududi envisioned a legislature only as a consultative body, but later proposed using a referendum to deal with possible conflicts between the head of state and the legislature, with the loser of the referendum resigning. In the judiciary, Maududi originally proposed the inquisitional system where judges implement law without discussion or interference by lawyers, which he saw as un-Islamic.
After his party was "rescued" from government repression by the Pakistani judiciary he changed his mind, supporting autonomy of the judiciary and accepting the adversarial system and right of appeal. Secular Western representative democracy—despite its free elections and civil rights—is a failure Maududi believed for two reasons.
Because secular society has "divorced" politics and religion Maududi believed , its leaders have "ceased to attach much or any importance to morality and ethics" and so ignore their constituents' interests and the common good.
Furthermore, without Islam "the common people are incapable of perceiving their own true interests". An example being the Prohibition law in the United States, where despite the fact that "it had been rationally and logically established that drinking is injurious to health, produces deleterious disorder in human society" Maududi states , the law banning alcohol consumption was repealed by the American Congress.
That is why the Holy Prophet has positively and forcefully forbidden the Muslims to assume the culture and mode of life of the non-Muslims. Maududi strongly opposed the small Ahmadiyya sect, a Muslim sect which Maududi and many other Muslims do not consider as Muslim.
The rights of non-Muslims are limited under Islamic state as laid out in Maududi's writings. Although non-Muslim "faith, ideology, rituals of worship or social customs" would not be interfered with, non-Muslims would have to accept Muslim rule. Islamic 'jihad' does not recognize their right to administer state affairs according to a system which, in the view of Islam, is evil.
Furthermore, Islamic 'jihad' also refuses to admit their right to continue with such practices under an Islamic government which fatally affect the public interest from the viewpoint of Islam. Non-Muslims would be eligible for "all kinds of employment", but must be "rigorously excluded from influencing policy decisions"   and so not hold "key posts" in government and elsewhere. This is to ensure that "the basic policy of this ideological state remains in conformity with the fundamentals of Islam.
Non-Muslims would also have to pay a traditional special tax known as jizya. Under Maududi's Islamic state, this tax would be applicable to all able-bodied non-Muslim men—elderly, children and women being exempt—in return from their exemption from military service, which all adult Muslim men would be subject to. Non-Muslims would also be barred from holding certain high level offices in the Islamic state.
Jews and the Christians These powers should be wrested from them by the followers of the true Faith, who should assume the sovereignty and lead others towards the Right Way. Maududi's first work to come to public attention was Al Jihad fil-Islam "Jihad in Islam" , which was serialized in a newspaper in , when he was only twenty-four.
Jihad should be used to eliminate un-Islamic rule and establish the worldwide Islamic state:. Islam wishes to destroy all states and governments anywhere on the face of the earth which are opposed to the ideology and programme of Islam, regardless of the country or the nation which rules it.
The purpose of Islam is to set up a state on the basis of its own ideology and programme, regardless of which nation assumes the role of the standard-bearer of Islam or the rule of which nation is undermined in the process of the establishment of an ideological Islamic State.
Islam requires the earth—not just a portion, but the whole planet Towards this end, Islam wishes to press into service all forces which can bring about a revolution and a composite term for the use of all these forces is ' Jihad ' Maududi taught that the destruction of the lives and property of others was lamentable part of the great sacrifice of jihad , but that Muslims must follow the Islamic principle that it is better to "suffer a lesser loss to save ourselves from a greater loss".
Though in jihad "thousands" of lives may be lost, this cannot compare "to the calamity that may befall mankind as a result of the victory of evil over good and of aggressive atheism over the religion of God.
He explained that jihad was not only combat for God but any effort that helped those waging combat qitaal , including non-violent work:. In the jihad in the way of Allah, active combat is not always the role on the battlefield, nor can everyone fight in the front line.
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Ariel Bordon. Philip Jude Acidre. Chris Miller. Deborah L. Kuzenski Collins. Lobna Martinez. Slava Zipp.Translation of Qouran by Moulana Moududi. PDF Format. According to scholar Vali Nasr , Maududi believed that the sharia needed to be "streamlined, reinterpreted, and expanded" to "address questions of governance to the extent required for a state to function. His whole body functions in obedience to that instinct Kuzenski Collins.
You can help by converting this article , if appropriate. It played a "prominent part" in the agitation which brought down President Ayub Khan in and in the overthrow of Prime Minister Zulfikar Ali Bhutto in It had been rationally and logically established that drinking is injurious to health, produces deleterious disorder in human society. Create pdf files that are easy to print and distribute them.