Para 3, 4 and 5 of Tafsir Ruh-ul-Bayan by Allama Ismail Haqqi (d. AH) Translated in Urdu by Allama Faiz Ahmad Owaisi Digitized by. Para 15, 16 and 17 of Tafsir Ruh-ul-Bayan by Allama Ismail Haqqi (d. AH) Translated in Urdu by Allama Faiz Ahmad Owaisi Digitized by. PDF tafseer roohul bayan in urdu pdf protection remover nice for. He also wrote the interpretation of Quran like Tafseer Jalalain and Tafseer Pff.

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تفسیر روح البیان کا اردو ترجمہ بنام فیوض الرحمٰن - مفتی فیض احمد اویسی علیہ الرحمہ Fayous-ul-Rehman by - Alama Shaikh Ismaeel Haqi by. Name: Foyoz ur Rahman Tafsir Ruh al-Bayan 29, Name: فیو ض الرحٰمن اردو تر جمہ تفسیر روح البیان ۲۹۔۳۰. Author: Allama Muhammad Ismail Haqi علا مہ محمد . Jul 5, Tafseer Rooh ul Bayan By Allama Ismail Haqqi, تفسير روح Tafseer Zia ul Quran Quran Pdf, Quran Tafseer, Muhammad, Free Books, Armoire.

In qualities of transformation of Rafeeuddeen, it is assured, he himself did not perform but one of his learners jotted down this as a lesson. He was born with a silver spoon in his mouth in July of Charismatic preferential given name was Abdul Mustafa simultaneously Al-Mukhtar was historical Family circles set off and hit the ruhul bayan urdu from Kandahar and were salient ingredients of Phathan, a superior Muslim ethnic group.

In the sovereignty of Mughal, the family unit put a hem on Lahore and doled out superior positions of well ruhul bayan urdu administration. SheesMahal of Lahore, a wide-ranging citadel of Lahore, was bequeathed under their influence to stay alive. Tafsir Ruh-ul-Bayan Urdu translation Juz 3 4 5 After short-lived there, they came to light of Delhi, getting hold of patronizing potentials underneath their property.

Myriad of titles and honors were shared by the judicious administration of time through them The implication of trance was that newborn child indisputably will come about to a pretentious icon, mesmerizing celebrity and ruhul bayan urdu aficionado. Resting on 4th age, he accomplished the most excellent performance of Quran. Intended for the initial pilgrimage of Mecca and medina took the trip with father Naqi Ali Khan from Kolkata ruhul bayan urdu ship and voyaged.

Following to finishing point of ruhul bayan urdu, Hasan Bin Salih took hands and moved towards private residence directly. Emblematic intellectual proffered a manuscript i. What greater proof could there be of the community's neglect of the Qur'an than this deep disunity? The Commander of the Faithful ['Ali b.

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Abi Talib peace upon him and his progeny ] describes the Qur'an as follows: Then God revealed to him [the Prophet] the Book. It is a light whose radiance shall not be extinguished; a lamp whose flame shall not die; an ocean whose depth shall not be fathomed; a path which shall not lead astray; a blaze whose brilliance shall not be darkened; a criterion whose evidence shall not be suppressed; an elucidation whose cornerstones shall not be demolished; a cure with which there is no fear of ailments; a power whose supporters cannot be defeated; a truth whose helpers will not be forsaken.


Thus, it is the source of faith and its prosperity; it is the fountainhead of knowledge and its vastness; the meadow of justice and its flowing streams; the support of Islam and its foundation; the valleys of the truth and its fields; an ocean that shall not be drained by those who draw upon it; a spring that shall not be exhausted by those who draw from it; a watering place that shall not be depleted by those who come to it; a station whose road the travelers do not miss; a signpost which the wayfarers will always see; the hilltops that cannot be bypassed by those who seek them.

God has made it the quencher of the thirst of scholars, a vernal season for the hearts of the jurists, a destination for the path of the righteous, a cure after which there is no malady, a light which does not alternate with darkness, a rope whose knots are firm, a stronghold whose peak is impregnable.

For instance, by saying that the Qur'an is "a lamp whose flame shall not die," the Imam 'Ali means, as he does in many other statements in this oration, that the Qur'an is a book whose significations shall not be exhausted. It will remain fresh and new until the Day of Resurrection. A verse may have come down regarding a specific occasion or person or community, yet its relevance is not limited to that occasion, person, or community; rather, its signification and applicability are general.

If a verse were to die with the death of the persons concerning whom it came down, then the Qur'an would have definitely died.

Rather, such a verse would continue to apply to those who are alive as it did to those who died. And it will exist for the last among us as it has existed for the first. Yazid, who had asked him about the meaning of verse , [which reads:] "Such as [the men of understanding ulu al-albab ] unite that which God has commanded should be joined": [The Imam said:] "This verse came down concerning the descendants of Muhammad-peace be upon him and his progeny.

But it could also apply to your kinsmen. Be not one of those who say that the verse is related to only one thing. But the beginning and the end of the Qur'an are in perfect harmony, and will remain thus as long as the heavens and the earth remain. For every people there is a verse which they recite; its good and its evil apply to them. This is because God revealed it as guidance for His creatures; therefore, He guards those who follow it from straying. His saying that the Qur'an is "an elucidation whose cornerstones shall not be demolished" could mean one of two things.

One is that the cornerstones of the Qur'an are its gnosis and teachings, and that all the truths that are in it are firm. They will not weaken or collapse. The second, is that no defect shall befall the text of the Qur'an, nor shall any loss.

The phrase would accordingly imply that the Qur'an is divinely protected from alteration. The phrase which says that the Qur'an is "the meadow of justice and its flowing streams" means that justice, in all its aspects of adhering to proper standards of belief, action, and morality, is contained in the Precious Book.

It is the compendium of justice and the confluence of its different aspects. This sentence, in short, compares the Qur'an with the extensive earth of good hope and the truth with the vegetation which flourishes in it. In this, there is an indication that anyone who adheres to anything other than the Qur'an shall not attain the truth, for the Qur'an is the source of truth, and there is no truth except in the Qur'an.


By "an ocean that shall not be drained by those who draw upon it" and the next few phrases, the Imam 'Ali peace upon him and his progeny means to say that those who apply themselves to understanding the message of the Qur'an cannot reach its end because it is endless in significance.

The phrase alludes to the fact that there are hidden meanings in the Qur'an that cannot be understood by those who have intellection. We shall clarify this point in later parts of this work, God willing. On the other hand, the phrase may mean that when a person reaches the peak, he stops there and seeks no more, because he feels that his aim is fully realized at that point.

The Merits of Reciting the Qur'an The Qur'an is the divine law al-namus al-ilahi that assumes toward people the responsibility of reforming religion and worldly life, and guarantees their happiness in this life and the life to come. Each of its verses is an overflowing source of guidance and a mine of teaching and of mercy.

Whoever desires eternal bliss and success in the ways of religion and the world should heed the Book of God day and night, and memorize its verses and blend them with his thoughts.

Numerous traditions have been transmitted from the Imams of guidance and from their noble grandfather peace be upon him and his progeny on the merits of reciting the Qur'an. Among these are the following: The Imam al-Baqir A. S said: The Messenger of God peace be upon him and his progeny said: "Whoever recites ten verses at night will not be recorded among those who are neglectful. Whoever recites fifty will be recorded among those who are mindful; whoever recites one hundred verses will be recorded among the obedient; whoever recites two hundred will be recorded among the humble; whoever recites three hundred will be recorded among the triumphant; whoever recites five hundred will be recorded among the diligent; and whoever recites a thousand, for him there will be quantities of gold nuggets.

S said: The Qur'an is the covenant of God for his creation.

Thus, it is necessary for every Muslim to look into His covenant and read, every day, fifty of its verses. For every verse he recites, ten good deeds would be recorded for him and ten bad deeds erased. On the Day of Resurrection, whoever used to recite the Qur'an would be told, "Recite and ascend"-and for every verse he recites, he shall be raised a station.

Whoever wishes to know about them may look them up in these compilations. Volume 19 of Bihar al-Anwar [by al-Majlisi], in particular, includes many of them. All these traditions refer to the excellence of reciting from the text of the Qur'an, rather than from memory.

Among these traditions is the one reported by lshaq b. S : [I asked the Imam:] "May my life be a sacrifice for you? I have memorized the Qur'an by heart. Do you not know that looking at the text of the Qur'an is a form of worship? In other words, if recitation from memory had been accepted, there would have been less demand for copies of the written text.

Therefore, there would have been few of them around, and eventually they might have disappeared altogether. But aside from that, the numerous salutary effects of recitation that the traditions mention can result only from reciting by sight. Among these are the Imam's saying [that whoever recited by sight] "would enjoy good eyesight.

This would happen because when people look at an object which they appreciate, they will find joy in it, and both eyes and comprehension would be invigorated. The same happens to the reader of the Qur'an. When he lets his eyes wander over its words, and sets his mind free to dwell over its meanings and ponder its forms of knowledge and valuable teachings, he will discover the pleasure of understanding them and the joy of yearning for them, and will witness happiness from his spirit and aspiration from his heart.

The noble traditions call our attention to the merits of reciting the Qur'an at home. The underlying reason for this is the propagation of Islam and the spread of the recitation of the Qur'an.

If the man of the house were to recite the Qur'an at home, the woman would recite it as well, and so would the child, and the message would thus spread. By contrast, if specific places were designated for the recitation, this opportunity would not be available for everyone, nor at all times. This is one of the most important ways for the propagation of Islam.

In addition, it would seem that another essential reason for [the encouragement to recite the Qur'an at home] is to establish the divine sign when the voices rise in the recitation, morning and evening. Islam would thus become exalted in the minds of the listeners for the amazement they would experience when the voices of the reciters rose from every corner of the city. Of the traditions which speak of the effects of reciting the Qur'an at home, the following may be cited: Without doubt, a house in which the Qur'an is recited and God the Exalted is remembered, it is a house whose blessings will multiply.

The angels will visit it, the devils will abandon it, and it will glow for the dwellers of the heavens as a bright star glows for the people of the earth. As for the house in which the Qur'an is not recited, nor God the Exalted remembered, its blessings will diminish.

The angels would desert it and the devils would visit it. The Prophet peace be upon him and his progeny has said: Whoever recites a letter from the Qur'an, a good deed shall be recorded for him, and each of these good deeds will be equal to ten good deeds.

I am not saying that alif, lam, mim constitute a letter; rather alif is a letter, lam is a letter, and mim is a letter. Al-Qurtubi reported it from al-Tirmidhi, who had reported it from Ibn Mas'ud.

However, there is an infamous group of untruthful Hadith narrators who imagined that what was transmitted on these matters was not sufficient; therefore, they invented narratives regarding the merits of the Qur'an and its chapters about which there is neither revelation nor Prophetic tradition.

These narrators included Abi 'Isma Faraj b. Abi Maryam al-Marwazi, Muhammad b. Indeed, Abu 'Isma al-Marwazi confessed to these fabrications. When asked, "Where did you find the traditions reported by 'Ikrima on the authority of Ibn 'Abbas, regarding the separate merits of the chapters of the Qur'an, each on its own?

So I made up this tradition only to please God. Salih, commenting about the tradition which was related on the authority of Ubayy b. Indeed, al-Waihidi and other exegetes who have included it in their works of exegesis have committed an error.

And not content with that, they claim that these falsehoods were for the sole reason of pleasing God. Contemplating the Qur'an and Understanding Its Meanings The Qur'an and the authentic tradition strongly urge us to reflect on the meanings of the Qur'an and contemplate its purposes and goals.

God says in this respect, "Will they not meditate on the Qur'an, or are there locks on their hearts?

This verse is a stem rebuke for those who neglect to reflect on the Qur'an. A tradition reported from lbn 'Abbas relates that he heard the Prophet say, "Understand the Qur'an and seek its marvels. Thus he taught them the Qur'an and the deeds based on it together. Abi Talib, that he mentioned Jabir b. A man told the Imam: "May my life be a sacrifice for you! You have described Jabir as knowledgeable, and you, you are what you are! It has been said that 'Ali b. Abi Talib mentioned Jabir b.

One of those present [in the gathering] told him: "May I be your sacrifice! You attribute knowledge to Jabir, and you, you are what you are! Volume 19 of Majlisi's Bihar al-Anwar includes a large number of these traditions. However, the merit of contemplating the Qur'an does not require research on the traditions. This is because the Qur'an is the Book which God revealed as a law for people to follow in their worldly affairs, and to illuminate, with its beacon, their path to their Hereafter.

These results would not be attained without contemplating the Qur'an and pondering its meanings-and this is something which reason determines; and what is contained in the revealed text regarding it only points the way to it. Thus, whenever you open one of them, it is necessary for you to see what is inside it. Tawatur successively, uninterruptedly is a technical term connected with the transmission of the Qur'an and the Prophetic tradition Hadith.

A mutawatir transmission is one that has been communicated by a large number of narrators whose agreement on a falsehood is inconceivable. This condition must be established in the entire chain of transmission isnad , in every generation.

In other words, it should have been reported uninterruptedly and successively. Once this condition is met, the authenticity of the transmission becomes generally acceptable. Hence, some scholars translate tawatur as "universally acceptable. Muhammad b. Tehran: Al-Maktabat al-Islamiyya, vol. I, pp. Muhammad Baqir al-Majlisi, Bihar al-Anwar, vols. Beirut: Dar al-'Ilm Lil-Jami', [ , vol.

Tirmidhi, Sahi, vol. The hadith about the "two weighty things" has been related by major Sunni traditionists, including Ahmad b. Cairo: Dar al-Ma'arif, vol. Arqam; in vol. See also, 'Abd Allah b. Further, Jalal al-Din 'Abd al-Rahman b. Beirut: Dar al-Kutub al-'Alamiya, n.

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Al-'Allama al-Manawl, in his commentary on Suyuti's Jami', vol. Beirut: Dar al-Kitab al-'Arabi, n. Arqam, and has been accredited. Although there are variations in its wording, there is agreement on its meaning among the traditionalists.From my boyhood, I was very devoted to the Qur'an's recitation, seeking to understand its meaning clearly and to disclose its purpose. However, the merit of contemplating the Qur'an does not require research on the traditions.

I also found that a human being strains to understand the Qur'an and uncovers one or two aspects; then he records these in a book which he calls an exegesis, implying that it clarifies the ambiguities of the Qur'an and unveils its mysteries.

Qurtubi, Jami', vol. God has made it the quencher of the thirst of scholars, a vernal season for the hearts of the jurists, a destination for the path of the righteous, a cure after which there is no malady, a light which does not alternate with darkness, a rope whose knots are firm, a stronghold whose peak is impregnable. Thsee are his some other writing upon some good interpretations of late scholars. So he committed kufr by his tafseer and took himself outside of Islam.