10/10/2019 Tafheem Ul Quran Pdf
Tafheem ul Quran is an Urdu explanation of Holy Quran. It is a world renowned exegesis written by Molana Syed Abul Ala Maududi. The author was an Islamic scholar belonging to Pakistan. He is also popular for his role in politics. He was the founder of a religious political party “Jamat e Islami”. The author lived from 1903 – 1979. Tafheem ul Quran English Translation: A brief Introduction: It goes without saying that Maulana Maududi’s monumental translation and commentary of the Holy Qur’ān is most read, most published, most circulated translation and commentary in the Urdu language.
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1 One of the many practices taught by Islam is that its followers shouldbegin their activities in the name of God. This principle, if consciously andearnestly followed, will necessarily yield three beneficial results. First,one will be able to restrain oneself from many misdeed, since the habit of pronouncingthe name of God is bound to make one wonder when about to commit some offencehow such an act can be reconciled with the saying of God's holy name. Second,if a man pronounces the name of God before starting good and legitimate tasks,this act will ensue that both his starting point and his mental orientationare sound. Third - and this is the most important benefit - when a man beginssomething by pronouncing God's name, he will enjoy God's support and succour;God will bless his efforts and protect him from the machinations and temptationof Satan. For whenever man turns to God, God turns to him as well.
As we have already explained, the character of this surah is that of aprayer. The prayer begins with praise of the One to whom our prayer is addressed.This indicates that whenever one prays one ought to pray in a dignified manner.It does not become a cultivated person to blurt out his petition. Refinementdemands that our requests should be preceded by a wholehearted acknowledgementof the unique position, infinite benevolence and unmatched excellence of theOne to Whom we pray. Whenever we praise someone, we do so for two reasons.
First,because excellence calls for praise, irrespective of whether that excellencehas any direct relevance to us or not. Second, we praise one who, we considerto be our benefactor; when this is the case our praise arises from a deep feelingof gratitude. God is worthy of praise on both counts. It is incumbent on usto praise Him not only in recognition of His infinite excellence but also becauseof our feeling of gratitude to Him, arising from our awareness of the blessingsHe has lavished upon us. It is important to note that what is said here is notmerely that praise be to God, but that all praise be to God alone. Wheneverthere is any beauty, any excellence, any perfection-in whatever thing or inwhatever shape it may manifest itself- its ultimate source is none other thanGod Himself. No human beings, angels, Demigods, heavenly bodies-in short, nocreated beings-are possessed of an innate excellence; where excellence exists,it is a gift from God.
Thus, if there is anyone at all whom we ought to adoreand worship, to whom we ought to feel indebted and grateful, towards whom weshould remain humble and obedient, it is the creator of excellence, rather thanits possessor. Whenever we are deeply impressed by the greatness of something we tryto express our feelings by using superlatives. If the use of one superlativedoes not do full justice to our feelings, we tend to re-emphasize the extraordinaryexcellence of the object of our admiration by adding a second superlative ofnearly equivalent meaning. This would seem to explain the use of the word Rahimfollowing Rahman. The form of the word Rahman connotes intensity. Yet God'smercy and beneficence towards His creatures is so great, so extensive and ofsuch an infinite nature that no one word, however strong its connotation, cando it full justice.
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The epithet Rahim was therefore added to that of Rahman. God will be the Lord of the Day when all generations of mankind gathertogether on order to render an account of their conduct, and when each personwill be finally rewarded or punished for his deeds. The description of God asLord of the Day of Judgement following the mention of his benevolence and compassionindicates that we ought to remember another aspect of God as well-namely, thatHe will judge us all, that He is so absolutely powerful, that on the Day ofJudgement no one will have the power either to resist the enforcement of punishmentsthat He decrees or to prevent anyone from receiving the rewards that He decidesto confer. Hence, we ought not only to love Him for nourishing and sustainingus and for His compassion and mercy towards us, but should also hold Him inawe because of His justice, and should not forget that our ultimate happinessor misery rests completely with Him. The term ibadah is used in three sense: (i) worship and adoration; (ii)obedience and submission; and (iii) service and subjection.
In this particularcontext the term carries all these meanings simultaneously. In other words,we say to God that we worship and adore Him, that we are obedient to Him andfollow His will, and also that we are His servants. Moreover man is so boundto none save God, that none but He, may be the subject of man's worship andtotal devotion, of man's unreserved obedience, of man's absolute subjectionand servitude.
Not only do we worship God, but our relationship with Him is such thatwe turn to Him alone for help and succour. We know that He is the Lord of thewhole universe and that He alone is the Master of all blessings and benefactions.Hence, in seeking the fulfilment of our needs we turn to Him alone.
It is towardsHim alone that we stretch forth our hands when we pray and supplicate. It isin Him that we repose our trust. It is therefore to Him alone that we addressour request for true guidance. We beseech God to guide us in all walks of life to a way which is absolutelytrue, which provides us with a properly-based outlook and sound principles ofbehaviour, a way which will prevent our succumbing to false doctrines and adoptingunsound principles of conduct, a way that will lead us to our true salvationand happiness. This is man's prayer to God as he begins the study of the Qur'an.It is, in short, to illuminate the truth which he often tends to lose in a labyrinthof philosophical speculation; to enlighten him as to which of the numerous ethicaldoctrines ensures a sound course of conduct; to show which of the myriad waysand by-ways is the clear, straight, open road of sound belief and right behaviour. This makes it clear that the recipients of God's favour are not thosewho appear, briefly, to enjoy worldly prosperity and success; all too often,these people are among those whom God has condemned because they have lost sightof the true path of salvation and happiness.
This negative explanation makesit quite clear that in'am (favour) denotes all those real and abiding favoursand blessings which one receives in reward for righteous conduct through God'sapproval and pleasure, rather than those apparent and fleeting favours whichthe Pharaohs, Nimrods and Korahs (Qaruns) used to receive in the past, and whichare enjoyed even today by people notorious for oppression, evil and corruption.
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