In The Name Of Allah, Most Gracious, Most Merciful
ÉΟŠÏm§ 9 # Ç uΗ q§ 9 # «! # ÉΟó¡Î0In the name of Allah, Most Gracious, Most MercifulTafheemul QuranAn Introduction to the understanding of the QuranTafheemul Quran is the most prominent exegesis, tafseerand explanation of the Quran by Syed Abul Aala Maududi.Tafheemul Quran was originally written in Urdu. TheEnglish rendering of the Urdu meanings of the ArabicQuran was first done by Muhammad Akbar Muradpuriand Abdul Aziz Kamal. The explanatory portion which isthe Tafseer of the Quran was translated from Urdu intoEnglish by Muhammad Akbar Muradpuri. TheIntroduction of the Tafseer written by Syed Abul AalaMaududi in Urdu was translated in English by Zafar IshaqAnsari. The complete Tafheemul Quran is a combination ofboth, the translation of the Quran and the Tafseer.The following work is the enhancement in several areas.* The image-based Tafheemul Quran has been transformedinto text-based high resolution graphic English and Arabicfont document. The resulting optimization also allowselectronic portability across Computers, Smart Phones andElectronic Book Readers.* The Arabic text of the entire Quran has been replaced by
high resolution font based Uthmani Script. Arabic text hasalso been verified for accuracy.* In the last decade of 20th century, the hard copy ofTafheemul Quran was transformed into editable soft copytext using OCR (Optical Character RecognitionHardware/Software). However, in those days the OCRbeing primitive, introduced a fairly large number ofinaccuracies in the spellings, grammar and punctuation. Inmany places the words were changed to the extent that theentire sentences did not make any sense. Later on, whenInternet became widely available, many Islamic Web sitescopied this English part of the Tafheemul Quran, addedpoor quality scanned Arabic and made it available to thereaders on line. No effort was made towards any correction.As a result, Tafheemul Quran available on almost all theweb sites is full of errors.A major effort has been done here. The entire TafheemulQuran has been reviewed. All spelling, grammar, andpunctuation errors have been corrected. Where necessary,vocabulary and words has been replaced to contemporaryEnglish. We hope this brings the entire Tafheemul Quranclose to an error free document.* Syed Maududi’s translation of the Quran from Arabicinto Urdu was based on his unique approach which was notbased: ‘ayat by ayat’. He took the freedom of translatingseveral ayats together based on a subject, topic or event.This approach, when later, translated from Urdu to Englishcreated opportunity for additional work in two areas. First,translating Quranic Arabic into Urdu and then Urdu into
English caused loss of the exact Arabic meanings of severalwords in each Surah as they should have been understoodin contemporary English. Second, subdividing thetranslation of multiple ayats into individual ayats caused amajor misalignment of the meanings. An effort has beenmade to rectify this.In order to rearrange and bring the closest Quranic Arabicmeaning into contemporary English, the English translationof the Arabic Quran has been revised with the help of thefollowing authentic translations. Extreme care has beenexercised to ensure that the meanings that Syed Maududihad intended in his original work do not change.* The Meaning of the Glorious Quran, An explanatoryTranslation (Revised) by Mohammad Marmaduke Pickthall.* The Glorious Quran, Translation and Commentary byAllama Abdullah Yusuf Ali.* The Noble Quran in the English Language. ByMuhammad Taqi al-Din al-Hilali and Muhammad MuhsinKhan.* The Quran: The First American Version. By Thomas B.Irving (Taalim Ali).* The Quran with corresponding English Meaning. SahihInternational.* The PDF, in 114 Surahs files as well as eBook and iBookcan be downloaded on Personal Computers, Smart Phones,and Electronic Book Readers and can be permanentlystored without the need for reading on line via Internet.* There are no restrictions. This work is available free ofcost. CDs can be made and distributed. Web sites can copy
and redistribute without seeking any permission.* My sources of studies, references, and material collectionfor this work included Wikipedia, Department of ReligiousStudies, University of Southern California, Islamicnet andhard copy print (six volumes) of Tafheemul Qurantranslated in English by Muhammad Akbar Muradpuri.* In the course of several years of effort of transformingand enhancing the Tafheemul Quran in the present format,I constantly received help, guidance and encouragementfrom several of my dear friends and acquaintances. Igreatly appreciate Umar Ahmed for providing valuableassistance in reviewing my work, Saeed Malik (Author of avery precious book, A perspective on the Signs of AlQuran) for his advice on numerous topics, and IlyasChoudhry for helping further elaborate the biologicalsciences related discussion by the author of TafheemulQuran in the matters of human embryology.* It will be unfair if I do not express my appreciation to mywife Brenda, daughter Sabeena and son Javed. After myfull time job in the fast lanes of Silicon Valley, my eveningsand weekends, while working on Tafheemul Quran andother Quranic related projects, have been mostly absentfrom their lives. A human being cannot pay back thesacrifices endured by others for a noble cause such as this.May Allah reward them of their patience andunderstanding.May Allah Subhanuhu wa ta’ala accept this effort.Hafiz KhanJuly 2011
San Jose, California USAWeb Site www.quranpda.comEmailquran@quranpda.comTafheemul QuranAn IntroductionBySyed Abul Aala MaududiÉΟŠÏm§ 9 # Ç uΗ q§ 9 # «! # ΟÉ ó¡Î0 z ŠÉ) Fßϑù Ïj9 “W‰èδ ¡ Ïμ‹Ïù ¡ ƒu‘ Ÿω Ü tGÅ6ø9 # y7Ï9 sŒöΝßγ uΖø%y—u‘ ÿÊΕuρ nο4θn Á9 # tβθãΚ‹É)ãƒuρ Í ø‹tóø9 Î/ tβθãΖÏΒ σムt Ï% ! #! tΒuρ y7ø‹s9Î) tΑÌ“Ρé& ! oÿÏ3 tβθãΖÏΒ σムt Ï% ! #uρy7Í s9'ρé& tβθà)Ï ΖムtβθãΖÏ%θムö/ãφ Íοt ÅzFψ Î/uρ y7Î ö7s% ÏΒ tΑÌ“Ρé& šχθßsÎ ø ßϑø9 # ãΝèδ y7Í s9'ρé&uρ ( öΝÎγÎn/§‘ ÏiΒ “W‰èδ 4’n?tãThis is the book which contains no doubt, (it is) guidance forthe heedful who believe in the Unseen, keep up prayer, andspend from what We have provided them with; Who believe inwhat has been sent down to you as well as what was sentdown before you; while they are certain about the Hereafter,such people hold guidance from their Lord, such will besuccessful. (The Quran 2:2-5 ).This introduction has been written with two objectives:First to acquaint the reader with certain matters which he
should grasp at the very outset so as to achieve a more thansuperficial understanding of the Holy Book. Second, toclarify those disturbing questions that commonly arise inthe mind of the reader during the study of the Quran.Unique BookWe are accustomed to reading books that presentinformation, ideas and arguments systematically andcoherently. So when we embark on the study of the Quran,we expect that this book too will revolve around a definitesubject, that the subject matter of the book will be clearlydefined at the beginning and will then be neatly divided intosections and chapters, after which discussion will proceed ina logical sequence. We likewise expect a separate andsystematic arrangement of instruction and guidance foreach of the various aspects of human life. However, as soonas we open the Quran, we encounter a hitherto completelyunfamiliar genre of literature. We notice that it embodiesprecepts of belief and conduct, moral directives, legalprescriptions, exhortations and admonition, censure andcondemnation of evildoers, warning to the deniers of thetruth, good tidings and words of consolation and good cheerto those who have suffered for the sake of God, argumentsand corroborative evidence in support of its basic message,allusions to anecdotes from the past and the signs of Godvisible in the universe. Moreover, these myriad subjectsalternate without any apparent system; quite unlike thebooks to which we are accustomed. The Quran deals withthe same subject over and over again, each time couched ina different phraseology. The reader also encounters abrupt
transitions between one subject matter and another.Audience and speaker constantly change as the message isdirected now to one and then to another group of people.There is no trace of the familiar divisions into chapters andsections. Likewise, the treatment of different subjects isunique. If an historical subject is raised, the narrative doesnot follow the pattern familiar in historical accounts. In thediscussion of philosophical or metaphysical questions, wemiss the familiar expressions and terminology of formallogic and philosophy. Cultural and political matters, orquestions pertaining to man’s social and economic life, arediscussed in a way very different from that usual in work ofsocial sciences. Juristic principles and legal injunctions areelucidated, but quite differently from the manner ofconventional works. When we come across an ethicalinstruction, we find its form entirely differs from anythingto be found elsewhere in the literature of ethics. The readermay find all this so foreign to his notion of what a bookshould be that he may become so confused as to feel that theQuran is a piece of disorganized, incoherent andunsystematic writing, comprising nothing but a disjointedconglomeration of comments of varying lengths puttogether arbitrarily. Hostile critics use this as a basis fortheir criticism, while those more favorably inclined resort tofar-fetched explanations, or else conclude that the Quranconsists of unrelated pieces, thus making it amenable to allkinds of interpretations, even interpretations quite opposedto the intent of God Who revealed the Book.What kind of book is the Quran? In what manner was it
revealed? What underlies its arrangement? What is itssubject? What is its true purpose? What is the centraltheme to which its multifarious topics are intrinsicallyrelated? What kind of reasoning and style does it adopt inelucidating its central theme? If we could obtain clear, lucidanswers to these and other related questions, we mightavoid some dangerous pitfalls, thus making it easier toreflect upon and to grasp the meaning and purpose of theQuranic verses. If we begin studying the Quran in theexpectation of reading a book on religion, we shall find ithard, since our notions of religion and of a book arenaturally circumscribed by our range of experience. Weneed, therefore, to be told in advance that this Book isunique in the manner of its composition, in its theme and itscontents and arrangement. We should be forewarned thatthe concept of a book that we have formed from ourprevious readings is likely to be a hindering, rather than ahelp, towards a deep understanding of the Quran. Weshould realize that as a first step towards understanding itwe must divest our minds of all preconceived notions.Divine GuidanceThe student of the Quran should grasp, from the outset,the fundamental claims that the Quran makes for itself.Whether one ultimately decides to believe in the Quran ornot, one must recognize the fundamental statements madeby the Quran and by the man to whom it was revealed, theProphet Muhammad (peace be upon him) to be the startingpoint of one’s study.These claims are: The Lord of creation, the Creator and
Sovereign of the entire universe, created man on earth(which is merely a part of His boundless realm). He alsoendowed man with understanding, with the ability todistinguish between the good and evil, with the freedom ofchoice and volition, and with the power to exercise his latentpotentialities. In short, God bestowed upon man a kind ofautonomy and appointed him His vicegerent on earth.Although man enjoys this status, God made it abundantlyplain to him that He alone is man’s Lord and Sovereign,even as He is the Lord and Sovereign of the whole universe.Man was told that he was not entitled to consider himselfindependent and that only God entitled to claim absoluteobedience, service and worship. It was also made clear toman that life in this world, for which he has been placedand invested with a certain honor and authority, was in facta temporary term, and was meant to test him; that after theend of this earthly life man must return to God, Who willjudge him on the basis of his performance, declaring whohas succeeded and who has failed. The right way for man isto regard God as his only Sovereign and the only object ofhis worship and adoration, to follow the guidance revealedby God, to act in this world with the consciousness thatearthly life is merely a period of trial, and to keep his eyesfixed on the ultimate objective, a success in God’s finaljudgment. Every other way is wrong. It was also explainedto man that if he chose to adopt the right way of life and inthis choice he was free, he would enjoy peace andcontentment in this world and be assigned, on his return toGod, the Abode of eternal bliss and happiness known as
Paradise. Should man follow any other way, although hewas free to do so, he would experience the evil effects ofcorruption and disorder in the life of this world and beconsigned to eternal grief and torment when he crossed theborders of the present world and arrived in the Hereafter.Having explained all this, the Lord of the Universe placedman on earth and communicated to Adam and Eve, the firsthuman beings to live on earth, the guidance which they andtheir offspring were required to follow. These first humanbeings were not born in a state of ignorance and darkness.On the contrary, they began their life in the broad daylightof divine Guidance. They had intimate knowledge of realityand the Law which they were to follow was communicatedto them. Their way of life consisted of obedience to God (i.e.total submission) and they taught their children to live inobedience to Him (i.e. to live as those who submit to God).In the course of time, however, men gradually deviatedfrom this true way of life and began to follow variouserroneous ways. They allowed true guidance to be lostthrough heedlessness and negligence and sometimes, evendeliberately, distorted it out of evil perversity. Theyassociated God with a number of beings, human and nonhuman, real as well as imaginary, and adored them asdeities. They adulterated the God-given knowledge ofreality (al-ilm in the Quranic terminology) with all kinds offanciful ideas, superstitions and philosophical concepts,thereby giving birth to innumerable religions. Theydisregarded or distorted the sound and equitable principlesof individual morality and of collective conduct (Shariah in
Quranic terminology) and made their own laws inaccordance with their base desires and prejudices. As aresult, the world became filled with wrong and injustice. Itwas inconsistent with the limited autonomy conferred uponman by God that He should exercise His overwhelmingpower and compel man to righteousness. It was alsoinconsistent with the fact that God had granted a term tothe human species in which to show their worth, that Heshould afflict men with catastrophic destruction as soon asthey showed signs of rebellion.Moreover, God had undertaken from the beginning ofcreation that true guidance would be made available to manthroughout the term granted to him and that this guidancewould be available in a manner consistent with man’sautonomy. To fulfill this self assumed responsibility, Godchose to appoint those human beings whose faith in Himwas outstanding and who followed the way pleasing to Him.God chose these people to be His envoys. He had Hismessages communicated to them, honored them with anintimate knowledge of reality, provided them with the truelaws of life and entrusted them with the task of recallingman to the original path from which he had strayed (Thesemen were the Prophets and Messengers of God). TheseProphets were sent to different people in different lands andover a period of time covering thousands and thousands ofyears. They all had the same religion; the one originallyrevealed to man as the right way for him. All of themfollowed the same guidance; those principles of moralityand collective life prescribed for man at the very outset of
his existence. All these Prophets had the same mission; tocall man to this true religion and subsequently to organizeall those who accepted this message into a community(ummah) which would be bound by the Law of God, whichwould strive to establish its observance and would seek toprevent its violation.All the Prophets discharged their mission creditably intheir own time. However, there were always many whorefused to accept their guidance. On the other hand, thosewho did accept it became a submitting community (That is,a group of people committed to the true guidance of God asrevealed to His Prophets). The community with totalsubmission to the commandment of one God is referred toas a Muslim community. Here the word Muslim is not usedin the sense of the followers of the last Messenger of God,Muhammad (peace be upon him), but in the wider sense,meaning all those who, at various periods, committedthemselves to live in submission to God. However, over aperiod of time, this community of those who had submittedto the will and commands of God gradually degeneratedcausing the Divine Guidance to be lost, distorted oradulterated.At last the Lord of the Universe sent Muhammad (peacebe upon him) to Arabia and entrusted him with the samemission that He had entrusted to the earlier Prophets. Thislast Messenger of God addressed the followers of the earlierProphets (who had by this time deviated from their originalteachings) as well as the rest of humanity. The mission ofeach Prophet was to call men to the right way of life, to
communicate God's true guidance afresh and to organizeinto one community all who responded to his mission andaccepted the guidance vouchsafed to him. Such acommunity was to be dedicated to the two-fold task ofmolding its own life in accordance with God's guidance andstriving for the reform of the world. The Quran is the Bookwhich embodies this mission and guidance, as revealed byGod to Muhammad (peace be upon him).General ThemeIf we remember these basic facts about the Quran, itbecomes easy to grasp its true subject, its central theme andthe objective it seeks to achieve. Insofar as it seeks toexplain the ultimate causes of man’s success or failure thesubject of the Book is MAN.Its central theme is that concepts relating to God, theuniverse and man, which have emanated from man’s ownlimited knowledge run counter to reality. The same appliesto concepts which have been either woven by man’sintellectual fancies or which have evolved through man’sobsession with animal desires. The ways of life which reston these false foundations are both contrary to reality andruinous for man. The essence of true knowledge is thatwhich God revealed to man when He appointed him as Hisvicegerent. Hence, the way of life which is in accordancewith reality and conducive to human good is that which wehave characterized above as the right way. The real objectof the Book is to call people to this right way and toilluminate God‘s true guidance, which has often been losteither through man’s negligence and heedlessness or
distorted by his wicked perversity.If we study the Quran with these facts in mind it is boundto strike us that the Quran does not deviate one iota fromits main subject, its central theme and its basic objective.All the various themes occurring in the Quran are relatedto the central theme; just as beads of different color may bestrung together to form a necklace. The Quran speaks ofthe structure of the heavens and the earth and of man,refers to the signs of reality in the various phenomena of theuniverse, relates anecdotes of bygone nations, criticizes thebeliefs, morals and deeds of different people, elucidatessupernatural truths and discusses many other thingsbesides. All this the Quran does, not in order to provideinstruction in physics, history, philosophy or any
* The Meaning of the Glorious Quran, An explanatory Translation (Revised) by Mohammad Marmaduke Pickthall. * The Glorious Quran, Translation and Commentary by Allama Abdullah Yusuf Ali. * The Noble Quran in the English Language. By Muhammad Taqi al-Din al-Hilali and Muhammad Muhsin Khan. * The Quran: The First American Version. By Thomas B.
Silat is a combative art of self-defense and survival rooted from Matay archipelago. It was traced at thé early of Langkasuka Kingdom (2nd century CE) till thé reign of Melaka (Malaysia) Sultanate era (13th century). Silat has now evolved to become part of social culture and tradition with thé appearance of a fine physical and spiritual .
May 02, 2018 · D. Program Evaluation ͟The organization has provided a description of the framework for how each program will be evaluated. The framework should include all the elements below: ͟The evaluation methods are cost-effective for the organization ͟Quantitative and qualitative data is being collected (at Basics tier, data collection must have begun)
On an exceptional basis, Member States may request UNESCO to provide thé candidates with access to thé platform so they can complète thé form by themselves. Thèse requests must be addressed to esd rize unesco. or by 15 A ril 2021 UNESCO will provide thé nomineewith accessto thé platform via their émail address.
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Dr. Sunita Bharatwal** Dr. Pawan Garga*** Abstract Customer satisfaction is derived from thè functionalities and values, a product or Service can provide. The current study aims to segregate thè dimensions of ordine Service quality and gather insights on its impact on web shopping. The trends of purchases have
Chính Văn.- Còn đức Thế tôn thì tuệ giác cực kỳ trong sạch 8: hiện hành bất nhị 9, đạt đến vô tướng 10, đứng vào chỗ đứng của các đức Thế tôn 11, thể hiện tính bình đẳng của các Ngài, đến chỗ không còn chướng ngại 12, giáo pháp không thể khuynh đảo, tâm thức không bị cản trở, cái được
Allah is the Proprietor of all that exists, and the Disposer of all affairs2. Allah says: “Surely, His is the Creation and Commandment. Blessed be Allah, the Lord of all that exists!” [7:54] Allah is the One who deserves to be worshipped.3 Allah says: 2 Points one and two are known as Tawheed ar-Ruboobiyyah, or the Oneness of Allah’s .
O you who believe! Do not be like those who abused Musa; then Allah cleared him of what they said. And he was honorable in the sight of Allah. 70. O you who believe! Fear Allah and speak a right word. 71. He will amend for you your deeds and forgive your sins. And whoever obeys Allah and His Messenger has certainly attained a great attainment.
