YOUTH IN THE LIGHT OF IQBAL.

 

When the prophet (S A W) got his prophethood , that was perfect time to be last prophet. Because the world was somehow connected at that time ,so the talk and teachings of prophet (S A W) can propagate in whole world ,which was impossible before him(S A W). 

In the early times ,population was very less compared to contemporary world. The social issues were minor also , because of directly proportional to population. Then after many years ,there was somehow reasoning that was spent on solving social issues.

Then it was renaissance movement in Europe with development in science which cocainised the religion all over the world. Religion was having no space in society. The religion was only safe in caves at that time.

Then ,it was none other than Iqbal who enlightened the whole world with his verses. His efforts changed the domicile of religion from caves to main stream .

When you visit the Iqbal's verses , you will always find there the lessons of spiritual development, Rule of law , and research and curiosity. He always addresses the Muslim youth. Iqbal says ,just like you keep your outer appearance of body neat and clean ,It is incumbent on you to keep your intellect, thoughts and soul pure. Because physical appearance of your body has only age till you are alive on Earth, but your thoughts can be legacy for many centuries. Your thought and intellect is your teacher , and physical body is student.

And the person has to put all three, body, intellect, and soul in same direction, otherwise your personage will disrupt.

Iqbal says, our youths should not forget that they are muslims and ummati of prophet ( S A W). They should not spend their nights like deers and jackals, who live in herd, but should spend nights in seclusion before Him.
Iqbal's says our youths should never put their excuses after failure. Our youths should be emboldener.

"Zamistaani has mai grr chi thee shamshair kee raise
Na chuva mujh sai London mai b yaad aahi saher kheazi"

Iqbal says, inspite of the materialistic thinking in Europe , I didn't forgot the saher-gahi . It was the secret behind the Iqbal's legacy. He says Universality is available to you. Don't be fixed with fixed work. You are free , be curios , spend talent on research, thesis etc.

Iqbal says why the discoveries and inventions wre only in west? Why the reaserach and cogitation is only in west ? Why our youths are on blind faith? He says there are two developments that always happen in west , one in terms of culture, clothing, language etc and 2nd development in terms of invention, research, phds etc. But our youths are following only ist one .

The think tanks of west always conclude ,Alama was not only for Muslims but we too are great thankful to him. Alama says the secret of development in west is not because of pubs, skirts, nudity and half nudity. Neither the secret is secularism and linguistics. But the secret is knowledge , curiosity , and mammoth researches. And the decline in muslims is because of far from Quran, knowledge, and researchers. Alama says muslims have connected with brand clothing not with brand knowledge .


Iqbal says our youths should be like shaheen. Because

▪︎Shaheen is born with far sight, hence the verbatim eagle-eyed is known. He has the vision to see beyond superficial and read between events as they happen. As Iqbal says in Baal-e-Jibreel

▪︎ Shaheen is the most fearless of all bird specifies, who flies at high altitudes. He does not gather Rizq like sparrows and crows, but flies and lives on a different and higher level. As Iqbal’s famous verse says:
O’ Falcon, dont be scared of the headwinds
They just blow to keep your flying to greater hights

▪︎Shaheen eats what it’s preys itself. Unlike vultures, which are the largest birds, they don’t eat left overs of other animals. It’s a symbol of Khudari, the ability to toil hard for your Rizq as well as avoid haraam (corpses of other animal as eaten by vultures)

▪︎ Shaheen seeks solitude. It’s not a social bird like sparrows and gulls who live in groups. Solitude or khalwat pasandi is a key part of self discovery as explained

Solitude of wilderness goes along with me well
Since from creation, I am hermit by nature.


▪︎Shaheen does not makes a home or sticks to a station. It lives, eats and breeds in.
Your abode is not the dome of emperor
For you are Hawk, you live on the rocks of great mountains.


Iqbal's Nojwan is a True Muslim, Mard-e-Momin, Mojahid, Shaheen, Man of Khudi and an Optimistic person who can pull down the stars to himself. Iqbal says:
"I have love for those youngsters who pull the stars down"

Iqbal's Nojawan is creative nojwan. He is Shaheen who hunts and then takes. Iqbal says:

"Wuhi Jahan hai tira jis ko tu kare paida 
Yeh sang-o-khisht naheen jo tiree nigah men hai"

"Your world is (only) the one which you create yourself, 
Not these stones and bricks, which are in sight"

Youngsters provide the leadership that lead the nation to the heights of self determination. Iqbal’s notion of Leadership is best exemplified in his concept of mard-i-mu’min, i.e. the perfect man. Iqbal says of him:

“He (mu’min) is mild in speech and wild in action.
Be it battlefield or the assembly of friends, he is pure of heart and action.”

He also says:
"The destiny of nations is vested with the individuals. Similarly every person belonging to the Muslim Ummah is its destiny's star

Iqbal wants his Nojwan to have The best knowledge and that was the knowledge of Quran. This idea is more clearly expressed in the following Qit’ah taken from Armughan-i-Hijaz:

Keep the Qur’an as a mirror before you.
You have completely changed, run away from yourself.
Fix a balance for your deeds [so that you may be able to],
Stir a commotion which your forbears stirred in the past.

He also feels uncomfortable with the way the knowledge is being transfered to the Youth. He says

"Shikayat Hai Mojhe Ya Rab Un khudawandan-e-Maktab se"
"Sabaq Shaheen Bachon Ko De Rahe Hain Khak Bazi Ka"

Iqbal wants his Nojwan to stay away from the gilitering culture of the west. Western culture is a blend of matter and material pleasure where lust, selfishness and many other wrongs are prevailing. Therefore no good could be expected from them. Iqbal said to Muslims:

"Western nations are based on territory and race. Whereas the strength of your community rests on the might of your religion". (Bang-e-Dara).

As a conclusion, In Iqbal's eyes Youth is representative of the nation, not only of the current nation but also of the nations to come, i.e they will set a stage for next generation. If Nojawans are True Muslims and have Fourteen qualities of a true leader that are written in the verses of "Surah Bakara" in Quran Sharif then nation can prosprous itself and if it is other wise then nothing can stop them to be ruined. But Iqbal is optimistic and says.

Nahi Na Ummeed Iqbal Apni Kisht-e-Veeran Se
Zara Nam Ho To Yeah Matti Bari Zarkhez Hai Saki

Written By SHAHEEN SUHAIL 

PARENTHOOD:THE IMPORTANT PROFESSION ON PLANET

 If you can't change the thought of family, you can't change the society. The most responsible and important profession in contemporary world Is parenthood, but we pay seldom ear to it. 

Upbringing ,training and enriching is main responsibility of parents, and futuristic society entirely depends on human capital i.e. children, youths.

In our society, parents never taught their children, how to treat and do by with situations. In our homes, Girls before marriage are never instructed,How to be mother. Similarly Boys are never educated ,How to be amenable and liable father. So ,most accountable responsibility of parents is only upbringing and enriching the child.

If we will talk according to Science there are three stages right from birth in which you have to take care of your child.

▪︎Ist STAGE(NURSING STAGE):- this stage starts from birth to 7 years. Also called stage of exploration . You have to take care of your child like Nurse to patient. Care of food, clothing, surrounding factors etc. Please don't pressurize your child till 7 years to be disciplinary in religious and sciences.

Allah has poured greatness with superlative degree in every human being .These are parents and locals who are stopping him/her . Our society pressurize their children to stop him/her from achieving greatness. So , after feeling pressure he/she stops giving opinions and takes the replica of our prosaic people.

2nd, when the child starts crawling, let him/her crawl. Don't force him/her to walk . The more the child will crawl ,the capacity of brain will automatically increase. So you no right to suppress him/her natural capacity. Let him/her grow.

Then from 2 years- 2½ years ,child starts speaking. By this it is assure everybody holds greatness from Allah the Almighty, because you can't learn one ,two or more languages now ,than in this stage(2-2½). Now the capacity in child starts building . You can't suppress him/her to be disciplinary, otherwise you will act as suppressant . Let him/her ask questions, opinions etc.

As a mother ,be very close to your child .Don't scat him/her to schools and classes for your pseudo_comfort. At this stage he/she needs oxytocin, that isn't available in school or at anywhere, but in home. If you will scat him/her as mother , you are not less than criminal then.

▪︎ 2nd STAGE:- this stage starts from 7 years to 12 years. Also called stage of facilitation. In this stage, there is demand list of children. Don't try to cover up and hush up your child . You have to facilitate him/her. In this stage if you will give 50 subjects to child , He/She will rock all 50 subjects with nice grades. But we are doing against it .we are giving only few, with this capacity starts decreasing.

Try to offer him/her organic exposure,(not TV screen). If you are not using his/her capacity ,it is like that you are using only 2, 3 buttons of machine.

At the age of 12 frontal compartment of brain is formed called frontal cortex. Conciousness ,heed, observance signal comes from this. So here, you have to train him/her according to good religious ethics etc.
Justification of sin, the moral voice comes from this cortex , it is incumbent to use it well.

3rd STAGE:- this stage starts from 12 years to end . Also called age of reflection. The directions and trainings you gave to your child , He /She will reflect that . If he/she was critical thinker till 15,16 years ,accordingly he/she will act till life and vice versa.

The great human minds existed in the world till , would have been triggered by parents, teachers or friends. Also in this stage , the brain starts argument with everyone. So it is the colossal responsibility of parents to channelise in a direction where the product is like Iqbal, jinnah or others.

Therefore ,It is lucid your next society is your child . Care him/her as a good responsible and accountable parent. In above stages pour the islamic thought in their minds. This is how greatness is created.

Written by SHAHEEN SUHAIL 

DIVINE AND HUMAN LOVE IN ISLAM

God has conferred on man a divine original nature that naturally leads him to love and to seek beauty and perfection, the highest and greatest manifestation of which is none other than God.

The notion of love is mentioned in many verses of the Qur’an, thanks to a wide lexical field of terms expressing with nuances, sometimes endowed with a strong subtlety, the same idea of attachment and affection between two beings or realities (“Wadud” 11:90 or “Yuhibb” 3:159). Indeed, in order to understand the Islamic view of the relationship between God and the universe or humanity, love plays a crucial role. 

This love, one of the consequences of which is the mercy associated with it, constitutes the foundation of the bond uniting God to man and the aim of the religion of Islam. In Surah 19 (Maryum) verse 96, Allah (swt) says: 

“To those who believe and do good deeds, the Almighty will bestow His love [wudd]”. 

In this article, we will focus on the notion of divine love for its creation and then human love for its Creator.

Divine Love

The Qur’an teaches us that love is first and foremost a divine attribute, as stated in verse 90 of the 11th Surah: “My Lord is certainly All-merciful and Loving [wadud]”. 

This is in addition to the divine attributes evoking this notion, such as “Al Rahman” and “Al Rahim” (the merciful, the all-merciful); both derived from the notion of “Al Rahma” which is a particular type of love. Sheikh Mohammad Ali Shomali’s interpretation of “Al Rahma” is that it is a pro-active and selfless love.

We learn from the Qur’an that Allah (swt) has different types of love for His creatures.

The first is His general love which includes all creation whatever the nature of their deeds. Thus, this love is bestowed even upon wrongdoers, for man remains a creation of God like a mother feeling a motherly love for her child in spite of his flaws.  

The higher level is His love for true believers, those who believe, trust in Him, and act upon His prescriptions. These are people “whom He loves and who love Him” (5:54).

Moreover, we learn that God loves “the defenders of justice” (5:42; 8:60), “those who purify themselves” (9:108), “the pious” (3:76), “those who trust Him” (4:35), and “those who do good [to others]” (5:13).

Finally, the highest level of divine love is His love for perfect human beings, such as the prophets. For example, one of the well-known titles of Prophet Muhammad (saw) is “Habib Ullah“, which means the beloved of God or “al-insan al-kamil”, an honorific title used by Sufis to describe this person who has reached perfection. 

However, does not the above-introduced notion of God-love take up identically the one developed by Christianity? The answer is negative. We can notice that several verses evoke what God loves, but also what He does not love. This highlights the fact that, contrary to the Christian view, divine love in Islam is not unconditional. 

Indeed, God does not love “the unbelievers” (3:32), “the unjust” (3:57), “the wasters” (6:141), and “the traitors” (8:58).

The idea of unconditional love is against the principle of divine justice according to which all beings are to be rewarded according to their own efforts and deeds.

For example, if, out of commiseration and affection, a teacher gives the highest mark to all his students, whether they all answered correctly or not, whether they were absent or not, doesn’t the concept of justice and love itself become empty shells? If Allah (swt) is primarily a God of mercy, the attributes of anger and punishment are considered inseparable from that same mercy. Do parents who spoil their child and tell him only pleasant things really love him? Isn’t it sometimes through punishment that they really show him all their love and guide him to become a better human being? 

This balance also ensures the freedom of man and the meaning of acts: if God loved men unconditionally and indifferently, the meaning of religion, their acts and their lives would be worthless. 

It is important to remember that although one of God’s attributes is anger (“ghadab”), its application is much more limited in comparison to the mercy and love He shows for all the realities of which He is the originator. Indeed, in dua “Jawshan al Kabir”, God is referred to as “the One whose mercy preceded His anger“. 

This mercy is expressed in particular through the possibility of repentance offered by Allah (swt). Although God’s love for His servants is not arbitrary and depends on their merits, His love for wrongdoers is so great that it far exceeds their expectations.

Indeed, the Qur’an says: “O my servants who have committed injustice to themselves, Do not despair of the mercy of God. God certainly forgives all sins. He is All-forgiving and All-merciful” (39:53).

In many verses of the Qur’an, God speaks about the possibility of repenting and returning to Him: “But whoever repents after his iniquity and reforms [himself], then surely Allah will turn to him [mercifully]; surely Allah is All-Forgiving, All-Merciful” (5:39). 

Furthermore, the Qur’an refers not only to the fact that God forgives those who seek redemption, but also to the fact that He can turn their evil deeds into good deeds. About these people, the Qur’an says: “These are the ones whom Allah will turn their evil deeds into good deeds, and Allah is Oft-Forgiving and Most Merciful” (25:70).

It is not without interest to recall that according to the Qur’an, God is not presented as One who simply accepts the forgiveness of His creations and returns to them when they return to Him. Indeed, it is God Himself who takes the initiative in approaching those who have broken their relationship with him. After He addresses Himself to them, they implore His mercy and return to Him, and then God returns to them to forgive them.

Therefore, as Allamah Tabatabai affirms, each repentance and return of the wrongdoer consists of two divine interventions. The first offers the person the capacity for intentional and sincere repentance and the second is His forgiveness after the person has repented. The phenomenon is explicitly stated in the Qur’an:  

“…they knew that there was no refuge from Allah except with Him. So He turned to them so that they may repent, for Allah is the One who welcomes repentance, the Merciful One” (9:118).

Human Love

A fundamental question we must answer now is to understand why we love God. 

The main reason can be explained by our deepest nature (“fitrah”). Indeed, God has conferred on man a divine original nature that naturally leads him to love and to seek beauty and perfection, the highest and greatest manifestation of which is none other than God.

Because of this nature, any search for perfection, even by an atheist, is, in reality, an unconscious search for God. According to this vision, all people seek God, but the majority are mistaken in their search for materialistic, worldly pleasures. Since their nature is not satisfied with the material and the limited imperfection, they are destined to be permanently unsatisfied, moving from one passion to another in a quest for infinite satisfaction. 

Another reason is also explained by human nature. Indeed, human beings love anyone who is kind to them, and feel obliged to be grateful. 

According to Islam, the least that can be expected from believers is that God has a central place in their hearts, in the sense that no other love can prevail over it.

The Qur’an says: “If your fathers, your children, your brothers, your wives, your clans, the goods you earn, the trade whose decline you fear, and the dwellings that are pleasing to you, are dearer to you than Allah, His Messenger, and strive in the Cause of Allah, then wait until Allah brings His command. And Allah guides not the transgressors” (9:24).

Therefore, a believer is not a person who loves God like any other reality worthy of affection. He is the person whose love for God is the strongest love he has and who therefore voluntarily submits to the divine will.

There is a hadith in which the Prophet of Islam asked his companions “what is the best way to acquire faith?“. Amongst other answers, Prayer, Hajj, were the suggestions of his companions. The Prophet replied negatively and stated that “the best way to acquire faith is to love for divine contentment and to hate for its contentment, to befriend God’s friends and to distance oneself from His enemies“.

Thus, Islam considers divine love in its purest and most sincere dimension because it aspires to love the Beloved and all reality connected with Him and the denial of that which is opposed to Him.

A relevant example of this double dynamic is given in a Qur’anic verse about the Prophet Abraham (as) who, after he had moved heaven and earth to convince his people to accept the oneness of God, disapproved of them and turned away from them: “Surely you had a good example [to follow] in Abraham and those who were with him, when they said to their people, ‘We disown you and what you worship outside of God. We deny you‘” (60:4).

Within the Islamic lexical field, this dimension manifests itself through the notions of “tavalli” and “tabarri“, referring respectively to affection for all things loving God, and disapproval of all realities rejecting Him.

To conclude, we can quote an extract from a hadith of the Prophet of Islam reporting a word of God (“hadith e qudsi”), which highlights not only the high level of closeness to God that can be reached by the human being but also the deep love that unites him to his creator:

“Every servant who wants to come closer to Me does not make himself more loved by Me by performing [only] the obligatory acts of devotion. But surely, the servant arouses My love by performing acts of devotion that are supererogatory (“nâfila”), until I love him (“ahabbahu”). And when I love him, I become the ear with which he hears, the eye with which he sees, the tongue with which he speaks, the hand with which he gives, and the legs with which he walks. When he prays to Me, I answer him, and when he asks Me for something, I give it to him…” 

Here, the meaning of religion reaches its paroxysm because it allows us to attain the highest stage of love, that of a mutual divine and human love: when the believer aspires to come closer to his Creator and to be loved by Him through his actions, God loves him in turn and manifests Himself in him. 

In the light of this hadith, the idea that the human being is God’s vicar on earth takes on its full meaning: “[…] when your Lord said to the angels, ‘Indeed, I will make upon the earth a successive authority.’ They said, ‘Will You place upon it one who causes corruption therein and sheds blood, while we declare Your praise and sanctify You?’ Allah said, ‘Indeed, I know that which you do not know.

Written by SYED IRTIZA

Pi- A Sweet Number

 You might be familiar with the symbol π and you most probably would know what it is called, Pi or Archimedes constant. It is a small case Greek letter adopted to denote a mathematical constant. It`s use has become so wide that π is regarded as the constant for which it was used to denote. It has become so famous due toit`s ubiquity that even a child would know it`s value as 22/7, as most of us consider. It is true that the value of π is considered as 22/7 in books as well, but it is it`s approximate value. Since π is an irrational number, it can`t be put in the form a simpler number. It is interesting to know that π is less than 22/7. It is just like considering a stick as two meter long whose exact length was 1.99 metres.

             There are many ways to define the number π, but the prominent one is taking the value of the ratio of circumference of any circle to it`s diameter. In other words we can say that the ratio of circumference of any circle to it`s diameter is constant. In the old times Egyptians and followers of Mysticism fascinated to see that the Pyramid of Giza approximated π in a same way it is approximated by a circle; the ratio of height of the Pyramid to the length of it`s base was approximately equal to π.

               Being an irrational number, the exact value of π could not be find easily. It has kept mathematicians busy over the ages to find the value of π . In 250 BC Archimedes approximated it to a few digits and in 5th century AD Chinese approximated it to 7 digits. A German mathematician Adolph Van Ceulen spent many years of his life to calculate the value of π. He calculated over 700 digits of it`s decimal expansion. In 2002 a super computer worked for 400 hours to calculate 124000 digits of it`s decimal expansion.

              The letter π has been used to denote the constant over two centuries now. The reason to adopt π is that it`s the first letter of a Greek word perimetros (περίμετρος) meaning perimeter. In 1706, it was first used by a Welsh mathematician Willaim Jones to denote the constant. In 1736, a famous mathematician Leonhard Euler adopted π formally to denote the constant’

             π is widely used in many subjects of mathematics now. It is used in Trigonometry, Calculus, Geometry, Topology and others. π is also used to calculate areas and volumes of different figures and shapes like cylinder, sphere, circle, cone etc.

Written by Khalid Muzaffar 

Jammu and kashmir institute of mathematical sciences srinagar 

@khalidmuzaffar3@gmail.con

QURAN And syed Modudi

 The Quran is the foundation and mainstay of islamic faith, life and culture. Islam and the Muslim Ummah are unique in so far as their bedrock is primarily a book -The Qur'an. The Book gave the muslims their distinct worldview and vision of life . Historically speaking, The Qur'an performed the great feat of transforming a motley group of warring tribes of seventh -century into the Muslim Ummah which soon developed into a dynamic world community with message of humanity at large. It not only fashioned the historical personality of the muslims but also remained the main source of inspiration and guidance throughout the fourteen centuries of their history.

The Qur'an-uncreated word of God though it doubtlessly is - was revealed and communicated through the medium of human language- Arabic. No wonder its orginal text remains a living miracle in a variety of ways. Hence those who know Arabic have access to whole universe of meaning which is not easy for others to reach. For it is only by reading the Qur'an in the orginal that one is exposed to its true beauty and grandeur. It is only the orginal Arabic Qur'an that can make one appreciate" that inimitable symphony the very sound of which moves man to tears and ecstasy " as Muhammad Marmaduke pickthall has aptly put it.

Even the best translations can never transport the Qur'ans vast universe of meaning, or its astounding beauty and grandeur to their readers. The Qur'an in this sense was always and will always remain untranslatable. Moreover these translations make a dull reading compared to sparkling orginal.

The uncountable exegists struggled their best to explain and exegesis of Holy Qur'an in different ways and different in methodologies, according to their existing prevailing circumstances of their own age giving so many references. In this regard one was Mawlana mawdudi (R A).

A great Muslim scholar of 20th century, Mawlana sayyid abu ala mawdudi (1903 -1979) was conscious that a fresh effort to translate and explain the Quran was needed for urdu reading public. In response to that he devoted several decades of his life and produced his monumental work ,TAFHEEM UL QURAN , which is a unique contribution to the contemporary literature on the exegesis of the Quran.

Reading Tafheem one feels as if God is somewhere around commenting on our current situation. Tafheem’s originality lies in the fact that for the first time it brought forth the political subtext of the Quran to engage with the modern secular thought currents that have fundamentally a political content and transformation of man and his environment for securing this worldly progress. It highlights the distance between the profane enterprize of secular progress and Islamic vision of integral falah (realization of human potential) of man. It brilliantly highlights problems inherited from Modernity and insightfully proposes solutions from what he thinks to be the Islamic perspective.

It is Syed Moududi who translated the Quran in the language of the laity or moderately educated masses and succeeded in bringing the Quran from the inaccessible shelves in our rooms or secret cloisters of students of Madrasas or mystifying abstractions of more academic circles or amulet selling babas to the streets or coffee shops. His attempt to reach out to masses through Tafheem (his other writings are developed footnotes on its themes and could not be ignored by either scholars or masses interested in assimilating Islam in their lives as they engage with the Quran)  has been  successful and in fact quite impactful. One can’t ignore him though can be critical of him. He has helped to shape subcontinent’s history in many ways that are evident to students of modern Muslim history, especially Islamist movements. One can trace a series of developments from him and his fellow traveler on the path Syed Qutb to Muhammad Mursi. Islamic inspiration for Middle East uprisings can’t be factored out. Revival of Islamic banking and a host of other institutions owe something to Syed Moududi and his magnum opus Tafheem-ul-Quran.

The traveling through tafheem is marvelous. He beautifully changed the oral dialect of Arabic into the written dialect urdu. The historical background of every chapter in tafheem is matchless, the beauty becomes radiant when we see the connection between the verse and historical background. More or less the biography of our Prophet Muhammad (S A W) can be seen in this high sparkling writting. Besides Mawlana has worked greatly on Quranic terminology, and the definition of one terminology differs with difference in contexts . E.g kufr ,he has translated it with same word "kufr" because of dynamism of Arabic language,but in commentary you can see the difference with difference in context, 2nd example, the repeated verse of Surah Rahman.

Also sparkling beauty of his work is felt on any contrary issue. How he has beautified it with Quran, then hadith and sunnah and then other springs of knowledge. In jurisprudence, Mawlana has adopted the temperability and casuistry and on some issues, he has contradicted with Hanafi thought, despite being Hanafi . It implies he was free from intolerance and prejudice.

The shining of his work is again visible, as he has encouraged and used the temperament of research and quest.

When Mawlana visited the highlighted places of islamic world ,like Palestine, Egypt, saudi ,Shaam etc ,he has mentioned the investigations and results of this trip in Tafheem. His journey Colleague Mohammad Naseem has written a book on it called "arz UL Quran ".

Mawlana has given very encouraged space for comparative religion in his work and to compare the relegions, he has prioritized the Qur'an. Students of comparative religion can get much stock from his work. Also the stock and work on khatum e nabuwat is unparalleled in tafheem.

About his contribution, the scholars say,
Sheik ul hadith mawlana charag says" I am purely satisfied on this , in this modern world it is opportunity for youngsters to read tafheem".

Naeem sidiqi says" Mawlana gave us such a gift which a scholar , lawyer, student, teacher, or layman can understand ".

Justice tanzeel ur rahman says" we are indebted to Mawlana through this tafseer".

There it represents the monumental achievement. I pray to Allah to bless his effort and make it a light house for those who are stumbling in quest of the truth of which Quran is a unique repository. 

Written By SHAHEEN SUHAIL 

Pursuing Masters in Mathematics at Jammu and Kashmir institute of Mathematical sciences Srinagar .

Suhailbashir360@gmail.com