Tafseer Al-Quran Al-Azeem, popularly Tafseer ibn Kaseer (also known as Tafseer Ibn Kathir) is a classic Sunni Islam tafseer (commentary of the Quran) by Ibne Kaseer. (Hafiz Imaduddin Abulfida)His full name was Abu Fida Ismail ibn katir, with the honorary title of Imad ad-Din ( 'pillar of the faith'). He was born in Mijdal, a village on the outskirts of the city of Busra, to the east of Damascus, Syria, around about AH 701. He was taught by Ibn Taymiyya and Al-Dhahabi.His Tafsser is considered to be a summary of the earlier tafsir by Al-Tabari, Tafsir Al-Tabari. It is especially popular because it uses the hadith to explain each verse and chapter of the Quran. It has been translated into many languages including English,Bengali, and Urdu. The Urud translation has been done by Molana Muhammad Juna Garhi in 1930.

Tafseer ibn kaseer free download - Tafseer Ibne Kaseer, Quran and Tafseer Ibn Kathir Verse by Verse in Arabic, and many more programs.

It is considered one of the most authentic Tafseer of the Quran.

Contents.Etymology The word tafsīr is derived from the of ف-س-ر - ( fassara, 'interpret'). In its literal meaning, the word refers to interpreting, explaining, expounding, or disclosing. In Islamic contexts, it is defined as understanding and uncovering 's will which has been conveyed by the text, by means of the and one's own knowledge. History The first examples of tafsir can be traced back to Muhammad. According to Islamic belief, as the Quran was revealed to him, he recited the to his companions, usually explaining their meanings to teach them, as it was one of Muhammad's responsibilities. Elements of Muhammad's explanations including clarifying verses whose intents are not understood, the indication of names, places, times etc.

Which have not been mentioned in the verse, restriction of meanings which have been given as absolute and reconciliation of expressions which seem contradictory. Although scholars including claim that Muhammad has commented on the whole of the Quran, others including cite the limited amount of narratives ( ), thus indicating that he has commented only on a portion of the Quran.After the death of Muhammad, his companions ( ) undertook the task of interpretation, thus starting a new age in tafsir. Most of the sahabah, including, refrained from commenting based on their personal views, and only narrated comments by Muhammad.

Others including used their own knowledge from the Arabic language to interpret the Quran. At this stage, tafsir was selective and concise regarding its coverage, and only certain words, phrases and verses were explained. The Quran was still not fully interpreted, and commentaries were not separated from the hadith collection nor written separately, mainly due to other occupations such as the collection of the Quran.By the time of the next generations ensuing the sahabah, scholars in the age of the successors ( ) started using a wide range of sources for tafsir. The whole of the Quran is interpreted, and narrations are separated from tafsir into separate books and literature. Grammatical explanations and historical data are preserved within these books; personal opinions are recorded, whether accepted or rejected. During this time, a whole range of schools of tafsir came into existence in different scholastic centers, including,.

Iraqi schools of tafsir came to be known for an approach relied on personal judgment aside from the transmitted reports, and were also widely employed. Notable compilers on this age including.Until this age, tafsir had been transmitted orally and had not been collected independently in a book, rather, they had been gathered by (lit. Scholars of hadith) in their hadith books, under the topic of tafsir, along with other narrations of Muhammad. This indicates that tafsir, in its formative age, used to be a special domain within hadith. Widening of the scope of tafsir and emergence of mufassirun in the age of the successors lead to the development of an independent discipline of tafsir.

Conditions Part of on.Legal vocations and titles. (Grand Ayatollah).

Mir Sayyid Ali, writing a Tafsir on the, during the reign of the.Regarding sunni tafsir, it seems that and serve as transition points. The time of Tabari marks the classical period, which encompased important Sunni tafsirs, such as,.

Tafsir al-Tabari is one of the most important tafsir works in Sunni Islam. This work provides exegetical material for the whole Quran, also contains conflicting information, which Tabari tries either to harmonize or argues in support of the one he feels more correct. Further he includes different readings, which according to him, both might be correct and gives his own opinion after each argumentation. Both linguistical and theological subjects are discussed throughout his work.The post-classical period is marked by the exegetic methodology of. Although ibn Kathir claimed to rely on the works of Tabari, he introduced new methods for his exegesis, based on the teachings of Ibn Taimiyya.

His monovalency and rejection of are significant for his tafsir. It is much more selective, than previous tafsir. Intellectual disciplines of grammar, law and theology brought into debate did no longer played a role in Quranic exegesis.In contemporary scholarship translations of previous tafsirs into English language are usually abridged versions of their longer original. One widespread version of Tafsir Ibn Kathir is published under the editorship of. Such translations are often omitting content, to guide the readers against 'wrong' content, following the. Ibn Kathir gained widespread popularity, probably due to his straight approach in his own work, and the lack of alternative translations of traditional tafsirs.

Abridged translations into Western language also appeared for Tafsir Tabari. One French version provided by appeared in 1983. He edited the work in a way, that the author appears 'orthodox'. An English translation of Tabari by J. Cooper appeared in 1986. Shia Tafsir by Shia Islam similarly deals with the issues concerned by Sunnis, and employs similar methodology as well, except for the adherence toward certain beliefs and creeds Shiism espouses.

Distinctive features of Shia tafsirs include expounding of the concept of, the heavier weight put on verses that considered to be the foundation of successorship to Muhammad within the Prophet's family begins with, and the heavier authority put on interpretations attributed to. These characteristics result in distinction being made between the esoteric and the exoteric meaning of the Quran, and the esoteric meaning attributed to the imams preferred over the exoteric meaning. Certain Shia tafsirs are influenced by thoughts as well, specifically on the theological issues. On the other hand, tafsir by school of jurisprudence, which espouses the doctrine closest with Sunnis of all Shia sects, produces tafsir resembling Sunni tafsir in its quality. Some Zaidi tafsirs are considered popular among Sunnis as well. Some of the important examples of Shia mufassirs and its tafsir are by (460/1067), and by (d. Other schools Mu’tazilah The tradition of tafsir has received little attention in modern scholarship, owing to several reasons.

First, several exegetical works by Mu'tazila scholars have been studied as books on theology rather than as works of tafsir. Secondly, the large Mu'tazilite tafsir at-Tahdib fi tafsir al-Qur'an by al-Hakim al-Jishumi has not been edited, and there is no complete copy of it available at any single location, which limits its accessibility to scholars. Ahmadiyya The movement has published a number of Quran commentaries, these include by (Urdu-10 Volumes) and by (Urdu-4 volumes).

Ahmadi interpretation of the Quran reflects their distinctive worldviews on Islamic philosophy and theology, such as rejection of abrogation of the verses and particular emphasis on harmony between the Quran as the word of God and science as the work of God. Sufistic approach It is an interpretation of the Quran which includes attribution of esoteric or mystic meanings to the text by the interpreter. In this respect, its method is different from the conventional exegesis. Esoteric interpretations do not usually contradict the conventional (in this context called exoteric) interpretations; instead, they discuss the inner levels of meaning of the Quran. A hadith from Muhammad which states that the Quran has an inner meaning, and that this inner meaning conceals a yet deeper inner meaning, and so on (up to seven levels of meaning), has sometimes been used in support of this view.

Islamic opinion imposes strict limitations on esoteric interpretations specially when interior meaning is against exterior one. Esoteric interpretations are found mainly in and in the sayings (hadiths) of Shi'a Imams and the teachings of the Isma'ili sect. But Muhammad and the imams gave importance to its exterior as much as to its interior; they were as much concerned with its revelation as they were with its interpretation.

These are generally not independently written, however they are found in the books of Sufis. Some examples are Hakaik al-tafsir by Sulemi, and Tafseer-e-Rafai by Faqeer Syed Muhammad Rafai Arab. Scientific approach.

This section does not any. Unsourced material may be challenged and.Find sources: – ( March 2019) Scholars deeply influenced by the natural and social sciences followed the materialists of Europe or the pragmatists. Under the influence of those secular theories, they declared that the religion's realities cannot go against scientific knowledge.

What the religion claims to exist, but which the sciences reject should be interpreted in a way that conforms with the science; as for those things which the science is silent about, like the resurrection etc., they should be brought within the purview of the laws of matter; the pillars upon which the divine religious laws are based — like revelation, angel, Satan, prophethood, apostleship, Imamah (Imamate) etc. are spiritual things, and the spirit is a development of the matter. As for the Quran itself, one should not explain it in the light of the old philosophy and theories, because they were not based on observations and tests — they were just a sort of mental exercise which has been totally discredited now by the modern science. Found by Ghazali and built upon by Razi, it is one of today's most abundant way of tafsir. A common example is by.Philosophic approach.

This section does not any. Unsourced material may be challenged and.Find sources: – ( March 2019) The philosophers try to fit the verses on the principles of.

If a verse was clearly against those principles it was explained away. In this way the verses describing metaphysical subjects, those explaining the genesis and creation of the heavens and the earth, those concerned with life after death and those about resurrection, paradise and hell were distorted to conform with the said philosophy. That philosophy was admittedly only a set of conjectures — unencumbered with any test or proof; but the Muslim philosophers felt no remorse in treating its views on the system of skies, orbits, natural elements and other related subjects as the absolute truth with which the exegesis of the Quran had to conform. Fiqhi approach.

This section does not any. Unsourced material may be challenged and.Find sources: – ( March 2019) Fiqhi tafsir deals mainly with verses that have a legislative meaning (see ), and it strives to obtain Islamic law from the Quran. It is a very common school classically and modernly.

There is a dispute over the number of verses that contain jurisprudence, numbers ranging from 5 to 200 are reported. Platform dos games. Works of Fiqhi tafsir were typically written from the perspectives of the of their respective authors. For example, Aḥkam al-Qur'an by was written according to the, Aḥkam al-Qur'an by and al-Jaami' Li'Aḥkam al-Qur'an by were written according to the, and Aḥkam al-Qur'an by Ilkiya was written according to the. Capcom fighting all stars mugen download full. Some also cite Zad al-Maseer of as an example of a fiqhi tafsir according to the. Quranistic approach Turkish Islamic theologian denounced contemporary Islamic practices as altered.

He distinguished between that is called Islam, consisting mainly of customs and traditions introduced in the. In 1992 he published a tafsir-like exegetical work of 760 pages, called Kur'an'daki Islam. He deals with each Sura in one chapter structered around certain verses of the specific sura or words occurring in the text, which need to be explained. Unspecified A newer work which incorporates and quotes the work of a multitude of previous scholars and analyzes the relevant Arabic root words (based on all available classic Arabic meanings), and references all relevant passages of the Quran, was done by Abdul Mannan Omar. See also. (Ta'wil).References.