Download Ibne Kaseer Urdu ابن کثیراردو on PC

Ibne Kaseer Urdu ابن کثیراردو is a Education application developed by Maktaba Tul Ishaat, but with the best Android emulator-LDPlayer, you can download and play Ibne Kaseer Urdu ابن کثیراردو on your computer.

Running Ibne Kaseer Urdu ابن کثیراردو on your computer allows you to browse clearly on a large screen, and controlling the application with a mouse and keyboard is much faster than using touchscreen, all while never having to worry about device battery issues.

With multi-instance and synchronization features, you can even run multiple applications and accounts on your PC.

And file sharing makes sharing images, videos, and files incredibly easy.

Download Ibne Kaseer Urdu ابن کثیراردو and run it on your PC. Enjoy the large screen and high-definition quality on your PC!

In the religious sciences, the knowledge of interpretation and wataweel of the Book of Allah is considered among the best sciences. In every era, the Imams of the religion have performed the service of interpretation and explanation of the Book of Allah so that there is no difficulty or obstacle in understanding the Book of Allah for the common people. From the time of the Salaf Salihin, the interpretation of the Qur'an was divided into the methods of interpretation of the Qur'an, interpretation of the words, and interpretation of the opinions. In the time of the Sahabah, Tabi'in-e-Azaam and Taba-i Tabi'in, may Allah have mercy on him, Tafseer in Mathur was very important and it was also considered as the original type of Tafseer. Tafsir Balmathur is also called Tafsir Bal Manqul because in it the interpretation of the Book of Allah is made from the Qur'an itself or the Hadiths or the sayings of the Companions or the sayings of the Tabi'in and the Tabi'i. Some commentators include Tafsir along with Israelite in Tafsir Balamathur because it is a form of copying from the People of the Book. This is the reason why there is a lot of Israelism in our ancient commentary collection. Imam Ibn Kathir died in 774 AH. The Imam has interpreted the Book of Allah from the Holy Qur'an, Hadith Mubakah, sayings of the Companions and followers and Israelite literature, although in some places he also interprets it with opinion, but this is very rare. Tafsir al-Tabari is considered to be the first basic book written on Tafsir Balamathur. Some scholars believe that Tafsir Ibn Kathir is a summary of Tafsir al-Tabari. This Tafsir of Imam Ibn Kathir has been a source of reference among the people and people in every period due to the fact that it is a Tafsir with the Mathur. In this Tafsir, many weak and subjective traditions or fabricated Israelite texts have been quoted, as was the general practice and attitude of medieval commentators. Sometimes the Imam himself cites a tradition and points to its appearance or style, but this is rare. Therefore, there was an urgent need to point out the places in this Marja and Masdar of Tafsir Balmathur which contain weak or subject traditions or fabricated Israelitism. Rashid Mr. Kamran Tahir, a researcher of Majlis-e-Tahqiq-ul-Islami and disciple of Maulana Mubasher Ahmad Rabbani Sahib, has revised this commentary and Hafiz Zubair Ali Zai Sahib has reviewed its research and revision. The revision and research is excellent, but if At the beginning of the commentary, if the researchers had explained their detailed research, it would have been relatively easier for a layman to use it, because at some points a layman gets confused, as it is written about a hadith on page 37 in the first volume that Sheikh Al-Albani has declared it as 'Sahih', but its chain of transmission is broken. Similarly, on page 42, it is written about a hadith that the chain of transmission of this chain of transmission is correct and it is wrong to say that it is weak. Now, there is no explanation here as to who has said that it is weak and for what reasons, and what is the argument that it is correct despite the accusation of weak? Likewise, on page 43, it has been written about a tradition that Sheikh Al-Albani has declared it to be correct, but this tradition is weak. From these places, it is clear that the researchers have not trusted the research of Allama Al-Albani, but have done their own research, while a common reader gets confused when he often At places, it is seen that in the research of a tradition or effect, the correction and weakening of Allama Albani is copied and it is not explained whether the researchers have relied on the research of Allama Albani or their own research in these places. And if he has done his own research, does his research agree with Allama Al-Albani or not? It would have been better if this confusion would have been clarified in the beginning of this commentary through the discussion of Manhaj's research. However, overall, this analysis and research is a very good and labor-intensive endeavor. May Allah reward Hafiz Zubair Ali Zai and Mr. Kamran Tahir Hafzai. Amen!