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Tafsir Naeemi

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Tafsir Naeemi (Urdu: تفسیر نعیمی), originally titled Ashraf al-Tafasir (1363 AH/1944 CE), is a comprehensive tafsir (exegesis of the Quran) in Urdu by Mufti Ahmad Yar Khan Naeemi (1906–1971). It consists of 11 volumes, each covering one juz (section) of the Quran. The work incorporates material from classical Sunni tafsirs such as Tafsir al-Kabir, Tafsir Ruh al-Bayan, Tafsir al-Baydawi, Tafsir al-Jalalayn, Tafsir al-Khazin and others. Its distinctive feature is that under each Qur'anic verse, the following eleven points are included in detail, which are generally not found in other Urdu tafsirs:[1]

  1. The Arabic text of the verse
  2. A literal translation
  3. An idiomatic translation
  4. The connection (ta‘alluq) of each verse to preceding verses
  5. Occasions of revelation (asbab al-nuzul)
  6. Detailed scholarly commentary
  7. A summary of the interpretation
  8. Extracted lessons
  9. Jurisprudential (fiqh) rulings
  10. Responses to objections and criticisms
  11. A mystical (sufi) commentary
Originaltitleتفسیر نعیمی
LanguageUrdu
GenreTafsir
Quick facts Author, Original title ...
Tafsir Naeemi
Set, Naeemi Kutub Khana, Lahore, 2009
AuthorMufti Ahmad Yar Khan Naeemi
Original titleتفسیر نعیمی
LanguageUrdu
GenreTafsir
PublisherNaeemi Kutub Khana, Lahore
Publication date1944 (Vol. 1) – 1971 (Vol. 11)
Media typeHardcover print (11 Volumes)
Pages6,787
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This multi-layered approach made the work accessible to scholars, jurists, sufis, preachers and lay readers alike. The author continued writing until his death in 1971, completing commentary on the first eleven parts.

Style and methodology

The books is characterized by:

  • Extensive use of classical Arabic tafsirs, with quotations and comparative interpretations.
  • Explanations of multiple possible meanings of a single phrase; for example:
More information Number of interpretations, Verse (Arabic) ...
Number of interpretationsVerse (Arabic)Volume & Page
9 interpretationsوَ اَنْزَلْنَاۤ اِلَیْكَ الْكِتٰبَ بِالْحَقِّVol. 6, p. 465
7 interpretationsوَ لَا تَقْتُلُوْۤا اَنْفُسَكُمVol. 5, p. 35
10 interpretationsیٰۤاَیُّهَا الَّذِیْنَ اٰمَنُوْاVol. 5, p. 478
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  • Lexical and semantic distinctions between near-synonyms:
More information Words distinguished, Volume & Page ...
Words distinguishedVolume & Page
muwaddat (affection), mahabbah (love) and khullah (intimate friendship)Vol. 5, p. 430
darak (depth) and darajah (rank)Vol. 5, p. 509
khatm (concealment), ikhfa (hiding) and sir (secret)Vol. 5, p. 73
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  • Use of analogies and parables to explain complex concepts.
  • Frequent inclusion of Arabic, Persian and Urdu poetry (including the author’s own verses under his pen-name Salik).
  • Engagement with objections from various religious and sectarian perspectives (Hindus, Christians, rationalists, etc.), providing counter-arguments in a structured manner:
More information Topic, Volume & Page ...
TopicVolume & Page
objections on faith and guidanceVol. 1, p. 153
objections on intercessionVol. 1, p. 366
objections on abrogation (naskh)Vol. 1, p. 621
objections on fastingVol. 2, p. 213
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Sources

The tafsir draws upon classical Sunni works, including:

History

Writing

The writing of Tafsir Naeemi was completed over a period of twenty-eight years (1363–1391 AH / 1944–1971 CE). Mufti Ahmad Yar Khan Naeemi began with Volume 1 in 1363 AH (1944 CE) and concluded with Volumes 10 and 11 in 1391 AH (1971 CE).

More information Vol., Juz’ (Part) ...
Vol.Juz’

(Part)

Year

(AH)

Year

(CE)

1113631944
2213641945
3313651946
4413811961
5513831963
6613861966
7713871967
8813881968
9913901970
101013911971
111113911971
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Publication (year 2009 edition)

Many editions of Tafsir Naeemi have been published in different cities across the world over the years. The table below provides the details of one such edition, the 2009 publication by Naeemi Kutub Khanah at Lahore.

Vol. Pub. date Pages
1 2009 701
2 ND 582
3 2009 630
4 ND 650
5 2010 616
6 2012 646
7 ND 673
8 2009 592
9 2009 561
10 2014 568
11 2011 568

Reception

The tafsir is widely referenced in Urdu scholarship. Contemporary scholars have praised its blend of traditional exegesis with accessible explanations.[2] It continues to be cited in religious seminaries and among Sunni scholars of South Asia.

Bibliography

Primary sources

Secondary sources

See also

References

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