- This is a 10 Volume (in one pdf file) Urdu Tafseer (Interpretation) of the Holy Quran by Hadhrat Mirza Bashir ud Din Mahmood Ahmad, Second Khalifa of the Ahmadiyya Muslim Community. Addeddate 2013-05-19 18:47:15.
- Complete Tafseer Ibn-e-Kaseer in URDU. 0 subfolder(s) 33 file(s) Total Size: 139.71 MB Name Size Type 01.pdf: 10.25 MB: Chrome HTML Document 02.pdf: 5.58 MB: Chrome HTML Document 03.pdf: 4.26 MB: Chrome HTML Document 04.pdf: 5.22 MB: Chrome HTML Document 05.pdf: 5.56 MB: Chrome HTML Document 06A.pdf: 1.71 MB: Chrome HTML Document.
About Tafseer e Kabeer: Significance of Ta`uz: Chapter 10 Yunus: Chapter 11 Hud: Chapter 12 Yusuf: Chapter 13 Al-Ra`d: Chapter 14 Ibrahim: Kaleed e Mazameen Vol. 3 Title: Isharia: Kaleed e Mazameen: Asmaa: Muqamat: Lughat: Kitabiyat. ALTAFSIR.COM is a completely free, non-profit website providing access to the largest and greatest online collection of Qur’anic Commentary (tafsir or tafseer), translation, recitation and essential resources in the world.It was begun in 2001 by the Royal Aal al-Bayt Institute for Islamic Thought, Jordan.Today the website is fully operational in Arabic and English and provides the original.
From Wikipedia
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Tafseer-e-Kabeer (Urdu: تفسير کبير, tafsīr-e-kabīr, 'The Extensive Commentary') is a 10 volume exegesis of the Quran containing the lectures, writings and notes on Quranic verses by Mirza Mahmood Ahmad and took over 20 years to compile. It is often seen as his Magnum opus. A significant part of the text, especially that of the later volumes was dictated by Mirza Mahmood Ahmad.
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Background
The first of the 10 volumes was published in 1940 by Zia ul Islam Press, Qadian. Mirza Mahmood Ahmad was the second Head of the modern Islamic messianic movement known as the Ahmadiyya muslim community. The author considered this commentary to be the next step ahead in Quranic studies. In the preface to the first volume, he writes that classical commentators like Ibn Kathir, Zamakhshari and Abu Hayyan did a great service for the Quran, but they made a few fundamental mistakes: Namely, they included unreliable narrations from unsound sources in their comments and they relied too much on Jewish literature. The author also believed that the idea of Abrogation has been of great detriment to the authenticity of the Divine nature of the Quran.
Throughout the commentary he suggests the vital importance of the order in which chapters were arranged in the present form. The contextual relationship of the text of the entire Quran and of each sura to the preceding Sura i.e. the themes of the Qur'an are connected and all chapters, verses and words are perfectly arranged.The writer has given much importance to this aspect in his commentary, which was a novel approach at the time of its publication.
Contents of the Commentary
Although the work is very detailed, it does not contain all chapters of the Quran.
- Volume 1: Surah 1 and portion of Surah 2.
- Volume 2: Surah 2 (remaining portion)
- Volume 3: Surahs 10-14
- Volume 4: Surahs 15-18
- Volume 5: Surahs 19-21
- Volume 6: Surahs 22-25
- Volume 7: Surahs 26-29
- Volume 8: Surahs 78-90
- Volume 9: Surahs 91-104
- Volume 10: Surahs 92-114
Features and Themes
The commentary is written in the style of an argument for Islam. Repeated references and comments are made on the works of famous orientalists like Theodor Nöldeke, William Muir and William Montgomery Watt. The author has frequently dismissed the views of these writers in favour of more linguistic approach towards understanding the meanings of the Quran. As compared to other classical texts, this commentary seems to rely less on 'Asbab al-nuzul' or reasons of revelation of verses. This approach greatly reduces the impact and validity of negative remarks and allegations made on the Quran by non-Muslim theologians.
Each verse is explained separately in two sections. The first section gives different translations of the words in the verse according to major classical Arabic lexicons along with their different uses derived from classical Arabic prose and poetry. The second section contains detailed commentary.
A detailed bibliography of references and index are provided at the end of each volume.
External links
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Tafseer-e-Kabeer (Urdu: تفسير کبير, tafsīr-e-kabīr, 'The Extensive Commentary') is a 10 volume Urduexegesis of the Quran written by Mirza Bashir-ud-Din Mahmud Ahmad, the second Caliph of the Ahmadiyya Muslim Community, written over a period of 20 years. It is often seen as his masterpiece.
Background and Purpose[edit]
Mirza Mahmood Ahmad was the second caliph and leader of the Ahmadiyya movement in Islam. The first of the 10 volumes this work were published in 1940 by Zia ul Islam Press, Qadian. In the preface to the first volume, explaining need for a modern commentary, Mahmood Ahmad acknowledged the importance of the classical commentators like Ibn Kathir, Zamakhshari, Abu Hayyan etc. and the great service they rendered for the Quran, but stated that they made two fundamental mistakes. Namely, they uncritically included questionable narrations from unsound sources in their comments and they relied too heavily on Jewish literature. As a result some subjects had become a source of ridicule for Islam and the person of Muhammad.[1] He also believed that the idea of abrogation had been of great detriment to the purity and authenticity of the divine nature of the Quran from which it needed to be absolved. Moreover, according to the author, the Quran contained prophecies and those prophecies which had been fulfilled up until the time of this commentary, constituted an important part of the evidence that it was the revealed word of God.[2]
Features and Themes[edit]
Tafseer E Kabeer In Urdu
A peculiar feature of this work is that the author claimed to have been divinely taught the meanings and purport of Quranic verses and chapters.[3] Throughout the commentary he suggests the vital importance of the order in which chapters were arranged in the present form. The commentary stresses the importance of a number of aspects in Quranic commentary which were thought a novel approach at the time of its publication such as the inter-relationship of the text of the entire Quran and of each Surah to the preceding, the themes of the Quran are connected and all chapters, verses and words are perfectly and purposefully arranged according to a coherent and logical system. It also presents a distinctive eschatological reading of the Qur'an, applying many of its prophecies to the present times, as per Ahmadiyya beliefs, such as with reference to Surah 18 (al-Kahf) and especially the latter chapters of the Quran.[4]
the explanatory notes place a particular importance on refuting the principal objections raised against Islam by non-Muslim writers. It is claimed that such objections were based either upon ignorance or deliberate misrepresentation of the teachings of Islam. Such objections have been refuted with the intent to remove the bias and prejudice against Islam, and make a better understanding of its teachings possible. The commentary is thus written in the style of an argument for Islam. Repeated references and comments are made on the works of famous orientalists like Theodor Nöldeke, William Muir and William Montgomery Watt as well as numerous Muslim theologians and commentators. The author has frequently dismissed the views of these writers in favour of a more linguistic approach towards understanding the meanings of the Quran. As compared to other classical texts, this commentary seems to rely less on Asbab al-nuzul or reasons of revelation of verses. This approach greatly reduces the impact and validity of negative remarks and objections made on the Quran by non-Muslim critics. It deals particularly with such practical teachings of the Quran as pertain to moral and socio-political ideas and economic relations; and frequently comments upon verses with reference to the various theories and findings of what were then the newly emerging natural and social sciences of the 19th and early 20th centuries. The commentary also adopts a more comparative approach to the Quran than earlier commentators vis-a-vis the beliefs and teachings found in other religions and ideologies.
Each verse is explained separately in two sections. The first section gives different translations of the words in the verse according to major classical Arabic lexicons along with their different uses derived from classical Arabic prose and poetry. The second section contains detailed commentary. A detailed bibliography of references and indices are provided at the end of each volume.
Contents of the Commentary[edit]
Urdu[edit]
In 10 volumes:
Tafseer E Kabeer Urdu
- Volume 1: Surah 1 and portion of Surah 2.
- Volume 2: Surah 2 (remaining portion)
- Volume 3: Surahs 10-14
- Volume 4: Surahs 15-18
- Volume 5: Surahs 19-21
- Volume 6: Surahs 22-25
- Volume 7: Surahs 26-29
- Volume 8: Surahs 78-90
- Volume 9: Surahs 91-104
- Volume 10: Surahs 104-114
Translations[edit]
The work, originally written in Urdu, has been translated into Arabic. An English 5 volume commentary by Malik Ghulam Farid, though not strictly a complete translation, is largely based on this commentary.
See also[edit]
Notes[edit]
External links[edit]
Tafseer E Kabeer Urdu Pdf
- Tafseer-e- Kabeer (Urdu)[1]
- ^cited in: Abdul Basit Shahid.Swaneh Fazl-i-Umar vol III Fazl-i-Umar Foundation, p.155-6. 'Previous commentators had, according to the needs of their times, rendered a great service for the Quran. This is undeniable. Had they not committed two mistakes, their commentaries would have contained lasting excellences: (1) ideas of the hypocrites, which they had circulated among the Muslims, having joined them, have been included within these commentaries and for this reason, some subjects have become a source of insult for Islam and the person of the Holy Prophet, peace and blessings of Allah be upon him. (2) They have put too much trust in Jewish scriptures, and that too, not upon the canonical Bible, but upon the narrations of the Jews and have thereby given the enemies an opportunity for objection. Had they kept in mind what the Noble Prophet, peace and blessings of Allah be upon him, had said: do not believe them to be true nor reject them as false, then this difficulty would not have been faced. Nevertheless, leaving aside these two mistakes, only Allah the Most High can be the reward for the effort and service these people have rendered.'
- ^Abdul Basit Shahid. Swaneh Fazl-i-Umar vol III, Fazl-i-Umar Foundation, 2006, p.156
- ^Abdul Basit Shahid. Swaneh Fazl-i-Umar vol III, Fazl-i-Umar Foundation, 2006, p.138-9, 155-6
- ^Abdul Basit Shahid. Swaneh Fazl-i-Umar vol III, Fazl-i-Umar Foundation, 2006, p.155-6