life and works of mullah ahmad jiwan

8/3/2019 Life and Works of Mullah Ahmad Jiwan

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Life and Works of Mullah Ahmad Jiwan

The Holy Quran is a message of God Almightyto all mankind. It is a living miracle containing init all such guidance which is needed by themankind. It consists of such principles whichwhen followed by a dead people cause revival

of them. The dignity of mankind is taught by it.Respect for the rights of others is instructed byit. Discipline and punctuality are brought by it.Superstitions and falsehood are rejected by it.Truth and knowledge are exhorted by it. Themessage is natural, simple and practicable.

Every word of it appeals to the heart and mind.It enjoins good and prohibits evil and invitestowards excellence. The stress is on goodconduct termed as observance of law and doingjustice in all circumstances, and keeping thebalance even ,without any fear or favour,

between the rich and the poor, the high and thelow. Honesty, merit, integrity, competence,loyalty, faith with action are the basic criteria forproof of piety. Cooperation in matters of good


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and piety and non cooperation in matters of sinand transgression have been commanded bythis Book. Self accountability throughout humanbehaviour has been stressed upon. In all walksof life, political, social, and economic it teachestolerance and good behaviour. The whole bookrevolves around the Article of Faith expressedin the words:

[Lailaha illallahu MuhammadurRasulullah) (There is no God save Allah

and

Hadrat Muhammad is the Messenger of Allah

(sallallahu `alayhi wa alihi wasallam)].


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The life of the Messenger of Allah ( ) is the demonstration of the teachings ofthe Holy Quran.The Book is in Arabic language while themankind is blessed by the Creator with differentlanguages. All languages are the languages ofGod Almighty hence as Muslims it is our duty tolearn them and make the mankind aware of themessage contained in the Holy Quran in thelanguage they understand. By discarding anylanguage other than our own this objectivecannot be achieved. When all languages arethe creation of Allah almighty they are ourlanguages being the servants of Allah Almighty.Again the various arts, sciences and

technologies that have developed and come onthe global canvass are to be provided guidancefrom the Holy Quran. What is right and what iswrong in them is to be examined in the light ofthe Holy Quran and Sunnah of the Messengerof Allah ( ). The exegesists

(mufassirin) have been discharging this duty intheir respective times. Every age has it ownproblems and as Muslims we have to meet allnew challenges in the modern context. When


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we say that the Quran is the last message ofAllah Almighty and [HadratMuhammad( )] is the last Messenger of Allah ( ) then we have to discharge theduty of answering all the new problems till thelast day of this universe. Unless we are awareourselves how can we make aware others? Wemust learn modern knowledge on all sides andhave depth in it and then go deep into the HolyQuran and Sunnah and answer the modernproblems. The objectives or ends ofShari àhmust be achieved in a gracefulmanner. Our dialogue must be appealing toreason and the heart. We are not to make newShariàt. Shariàtis there and perfect in all

respects. We have to extend its rules to thenew situations and circumstances in themanners that are lawful, correct and proper.Fallacies are to be removed by impartingknowledge. We have with us the Holy Quranand Sunnah as pristine pure knowledge. The

Holy Quran is all guidance. Guidance meansaccess to the objective. Objective is reformationof man. Reformation comes by obeying Allahand obeying the Messenger of Allah


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) ) and those vested withauthority.The Holy Quran stresses upon tadabbur,taàqqul, tafakkur, and tazakkur. It reforms bodyand soul. It cleans man from inner and externalpollutions. Pure food and True speech are thegolden principles to become a true gentlemanor noble person.The objective of all exegesis (tafsir) is that aman becomes successful in both the worlds.This success lies in remaining faithful to Godand showing that faithfulness by ones conduct.The standard and model for good conduct isthe UswahHasanah of the Messenger of Allah) ) and following him in all

walks of life at all moments with full sincerity.BOOKS OF TAFASIR OF THEHOLY QURANTHAT HAVE COME TO LIGHTIN THE WORLD SINCE LAST 1438 YEARS:1. Ahkam al-Quran, Àllamah AbuBakrMuhammad bin al-Àrabi al-Masiki al-Andlusi

(d. 573AH).2. Ahkamal-Quran, Imam Abu Bakr Ahmadbin Àli Jassas, Razi, Hanafi(d. 370AH).


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3. Al-Bahr al-Muhit, Athiruddin AbuÀbdullahMuhammad bin Yusuf bin HayyanAndlusi (d. 654 AH). It is in 8 volumes.4. Al-Durr al-Manthur fi al-Tafsir al-Mathur,Jalaluddin al-Suyuti al-Misri (d. 911 AH).5. Al-Ittiqan fi Ùlum al-Quran,Jalaluddin Suyuti(d. 911 AH).6. Al-Jami lil-Ahkamal-Quran or TafsirQurtubi, Imam ÀbdullahMuhammad binAhmad AnsariQurtubi (d.671 AH).7. Al-Muharrar al-Wajiz fi Tafsir al-Kitab al-Àziz, Abu Muhammad Àbdul Haq bin AbiBakr Ghalib bin Àtiyyah al-Gharnati al-Andlusi.8. Al-Muwafiqat, Imam al-Shatibi.

9. Al-Tafsir al-Kabir, Imam FakhruddinÙmar al-Razi. (d. 606 AH)

10. Anwar al-Tanzil or Tafsir Baydawi, QadiNasiruddin Abu Saìd Àbdullah Muhammadbin Àmr Baydawi (d. 791 AH).11. Fi Muqarinah ba`d Mabahith al-Haah bil-

Warid fi al-Nusus al-Sharìyyah , ÀbdullahFikriPasha.12. Geshichte des Qurans, Noldeke. {inGerman language}.


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13. Gharaib al-Quran, or Tafsir Nishapuri.

14. I`jazul-Quran, Mustafa Sadiq al-Rafiì.

15. Jadid Muktashifat, Sayyid Abdur Rahmanal-Kawakabi.

16. Jami al-Bayan fi Tafsir al-Quran, Ibn JarirTabari (d.310 AH). It is in 30 Volumes. It ispopular by the name Tafsir IbnJari Tabari.17. Kashful-Asrar al-Nuraniyyah al-Quraniyyahfi ma yataàllaqu bil-Ajram al-Samawiyyah wal-Ardiyyah wal-Hayawanat wal-Nibatat wal-Jawahir al-Ma`daniyyah, Muhammad binAhmad al-Iskndarani al-Tabib.18. Kitab al-Mahasin fi Tafsir al-Quran, AbuHilal al-Àskari.

19. Kitab al-Mukhtazan, Abu l-Hasan al-Ashàri, Imam al-Mutakallimin.

20. Kitab al-Tibyan fi Aqsam al-Quran,Shamsuddin ibn Qayyim al-Jauziyyah (d.751AH).

21. Kitab Jawahirul-Quran, ImamGhazzali .22. Kitab Maàni al-Quran, Abu Talib al-Mufaddal bin Salamah al-Kufi.23. Kitab Maàni al-Quran, al-Farra.


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24. Kitab Majazul-Quran, Abu Ùbaydah (d.209AH)

25. Kitab Mushkil al-Quran, Ibn al-Anbari.26. Maàlim al-Tanzil, Muhyis-Sunnah Husaynbin Masùd Abu MuhammadNaqwi Shafiì(d.516 AH). It is in 8 volumes.27. Madarik al-Tanzil or Tafsir Madarik,Hafizuddin Mahmud Abu l-Barakat al-Nasafi al-

Hanafi (d. 686AH). He is the author of ÀqaidNasafi. This tafsir is in 7 volumes.28. Majma` al-Bahrayn wa Matla` al-BadraynAl-Jami` li tahrir al-Riwayah wa taqrir al-Dirayah, JalaluddinSuyuti .29. al-Mufridat fi Gharib al-Quran, Imam Abul-

QasimHusayn bin al-Fadl al-Raghib al-Isfahani (d. 502AH).30. Ruh al-Maàni,Àllamah ShihabuddinSayyid Mahmud Alusi(d. 1291AH). It is in 9 volumes.31. Tafsir Abi Saùd, Abu Saùd Ìmadi. It is

infact marginal notes on the Tafsir Kabir.32. Tafsir al-Kashshaf, ImamÀllamah Jarullah Mahmud bin ÙmarZamakhshari (d. 815AH).


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33. Tafsir Fathul-Qadir, Shaukani.

34. Tafsir Ibn Jurayj

35. Tafsir Ibn Kathir, HafizÌmaduddin Abu l-Fida Ismail ibn Kathir (d.774 AH). It is in 8Volumes.36. Tafsir Jalalayn, Jalaluddin al-Mahalli (d.864AH/1459AD) and Jala luddin al-Suyuti(d.911AH/ 1505 AD) .

37. Tafsir Kabir or Mafatih al-Ghayb, ImamFakhruddin Razi (d.606 AH) . It is in 8 volumes.

38. Tafsir Kabir, Al-Qushayri.

39. Tafsir Kabir, Imam al-Juwaini.

40. Tafsir Kamalayn

41. Tafsir Khazin, Sharh Maàlim.42. Tafsir on the authority of Hasan Basri,Shaykh al-Mu`tazilah Àmr bin Ùbayd.

43. Tafsir al-Fatihah, Imam Mufti MuhammadÀbduhu.

44. Tarjumah wa Tafsir Maulana Àbdul MajidDaryabadi45. Tanwir al-Miqyas or Tafsir Ibn Àbbas(d.78 AH). It is a collection of exegetic statements


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of the great Companion of the Messenger ofAllah ( ) who is known as theTarjuman al-Quran. This collection wascompiled by author of al-Qamus,Mujaddiduddin Muhammadbin Ya`qubFirozabadi (d. 810 AH).46. Al-Qamus, Mujaddiduddin Muhammadbin Ya`qubFirozabadi (d. 810 AH).47. Lisan al-Àrab, Ibn al-Manzur Afriqi (d. 711AH). It is in 20 Volumes.48. Taj al-Ùrus Sharh Qamus,Àllamah Murtada Zubaydi Bilgirami (d. 1205AH). It is in 10 volumes.49. Kulliyyat Abi al-Baqa.

50. Fath al-Rahman, Persian Translation, ShahWaliyyullah Muhaddith Dehlawi.

51. Bayan al-Quran, Urdu Tafsir in12Volumes, Hakimul-ummat Maulana AshrafÀliThanawi.52. Khulasatut-

Tafasir, Maulana Fath Muhammad TaibLakhnawi. It is in 5 volumes.53. Tafsir Mazhari, in Persian, QadiThanaullah Pani Pati.


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54. Tafsir Mazhari (Urdu Translation).

55. Tafsir Mawahibur-Rahman, Maulana Amir

Ali Malihabadi. It is in 30 volumes.56. Tafsir Fathul-Mannan or Tafsir Haqqani,Mualana Abdul Haq Haqqani Dehlawi. It is in 7volumes.

57. Tafsir Thanai,Maulana ThanaullahAmritsari. It is in 7 volumes.

58. Tafsir Ùthmani, Marginal notes recordedby Maulana Shabbir Ahmad Ùthmani, on thetranslation of Shaykhul-Hind Mahmud Hasan.59. Tafhimul-Quran,Maulana Sayyid Abu l-A`la Maududi.60. Tafsir Zia-ul-Quran, Justice Pir Karam

Shah of Bhera Sharif.61. Tarjumanul-Quran, Tafsir Surahal-Ftihah, Maulana Abul-Kalam Azad.62. Kanzul-Iman, Urdu Tarjumah, A`la HazratImam Ahmad Raza Khan Brelvi,

63. Tafsir Naìmi, Mufti NaìmuddinMuradabadi, 30 Volumes.


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64. Tafsir Ùmdatul-Bayan, Mufti GhulamSarwar Qadiri, former Provincial Minister forReligious Affairs.

65. Tafsir Minhaj-ul-Quran, Àllamah Dr.Muhammad Tahirul-Qadiri, Founder Minhajul-Quran Trust and University, Lahore.66. Tarjumatul-Quran, Àllamah Ubaydul-HaqNadwi, Founder al-Maktabah al-Ìlmiyyah,

Lahore.67. English |Translation of theHoly Quran , Muhammad Marmaduke Pikthal.68. English Translation and Commentary,Àllamah ÀbdullahYusuf Àli.69.

70. Fuyuzul-Quran, Àllamah MuhammadMaqsud Ahmad Qadiri, Khatib Jami MasjidHadrat Sayyid Àli Hajwayri ( )popular by the name of Hadrat Data GanjBakhsh.71. Tafsir al-Muqam al-Mahmud, Maulana

Ùbaydullah Sindhi (d. 1363 AH). The author ofthe present book has got his first Ph.D. degreefrom the Department of Islamic Culture andComparative Study of Religions,


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SindhUniversity, Jamshoro on the editing andEnglish translation of this Tafsir . The work wasaccomplished under the guidance of the mosthonourable Dr. Abdul Wahid Halepota formerly,Director Islamic Research Institute,International Islamic University, and Chairman,Council of Islamic Ideology, Islamabad. Thesecond Ph.D. degree was obtained from thePunjabUniversity, Lahore, on the topic ofEdition and Urdu Translation of four Arabicvolumes of Adab al-Qadi of Imam Khassaf andits Sharh by Sadrush-Shahid. The work wasaccomplished under the guidance andsupervision of the most honourable Dr. Zulfiqar`Ali Malik (Pro- Vice Chancellor) and the most

honourable Dr. Zahur Ahmad Azhar (Dean ofthe Arabic Deptt.). Alhamdu lillahiRabbil`alamin. May Allah Almighty bless all mymost honourable teachers in both the worlds.72. Dictionary of the Holy Quran, Arabic-English, Justice Dr. Munir Ahmad Mughal, 8

Volumes.73. Grammar of the Holy Quran, English 30Volumes, Justice Dr. Munir Ahmad Mughal, 8Volumes.


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74. Transliteration, English translation, andcommentary of the Holy Quran , Justice Dr.Munir Ahmad Mughal, 30 Volumes.75. Code for Beleivers, Justice Dr. MunirAhmad Mughal.

NAME, ASCENDENCY AND FAMILY:

His name was Ahmad. His fathers name wasAbu Saìd. His grandfather was Ùbaydullahand his great granfather was Abdur RazzaqSalihi. His ancesters had come to India fromMakkah al-Muàzzamah (Saùdi Arabia) andsettled in the suburbs of Lucknow. With regard

to their knowledge and piety this family hadbecome much popular and a focus of the eliteand and the common people.[1]

His Ascending Pedigree table joins withSayyiduna Abu Bakr al-Siddiq ( )the first Righteous Caliph in the history of Islam.

According to Professor of Hadith and and TafsirDaul Ùlum Deoband Maulana Jamil AhmadSkrodawi:


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The name of the compiler of Commentary ofNurul-Anwar is Shaykh Ahmad bin Abu Sa`idbut the masses know him by the title ShaykhJiwan or Mulla Jiwan. His ascending pedigreetable joins with Hadrat Siddiq Akbar ( ). The orginal homeland of hisascendants was Makkah al-Mu`azzmah.Afterwards his family came to India andbecame settled in the townof Amethi in theDistrict of Rai Breli in Lucknow. Here in the year1047 his birth took place . He committed theHoly Quran into his memory at a very early ageand after that he proceeded to the various citiesthat were there on all sides and got knowledgein other arts and sciences. Ultimately he got his

final degree from Mullah Lutfullah Korawi atKorah in the areaof Fatehpur. This is the eventof that blessed period when in all the fourcorners the friendly behaviour of the theEmperor Alamgir with knowledge and men ofknolwedge had become popular. This honour

and respect by the Emperor attracted MullaJiwan to the Royal Court. The Emperor wasinfluenced by his internal and externalperfections and much honoured and profoundly


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respected him and became his pupil. TheEmperor and his sons always paid full respectto him. The memory of Mulla Jiwan was muchstrong and the text books were at his finger tips.He committed to his memory much longerpoems of eulogy () by hearing them onlyonce. He was 58 when he was blessed to visitthe Haramayn Sharifayn. During this journeywhile his stay at al-Madinah al-munawwarahwithin a short span of only 2 months and 7 dayshe authored the most signinficant and technicalbook Nurul-Anwar. There are othercompilations attributed to him among which themost famous and much accepted by the men ofknowledge is .

He died in Delhi, the capital (of India duringreign of Emperor Alamgir) in 1130 AH and wasburied in Amethi, which was his birth place.May Allah make his grave full of light.[2]Some people say that his ascendency pedigreetable reaches uptil Hadrat Salih (àlayhissalam)

.His father Abu Saìd bin Ùbaydullah bin AbdurRazzaq Salihi Amaythawi was born on the4th of Rabi al-Awwal in the year 1002 AH. His


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father had obtained knowledge from the wellknown teachers of his time. After completing hiseducation he continued spreading knowledge.He was a man of high learning and pious,righteous, God-fearing, much engaged in actsof worship, abstinate, generous, and noble. Hisfather was married to the sister of Mir AtishÀbdullahpopularlu known as Nawwab ÌzzatKhan Amaythawi, who was the Superintendentof the Royal Kitchen of the King Alamgir. Thespouses lived in the town of Amaythi, in thedistrict of Rai Brayli in the suburbs of Lucknow.Abu Saìd was blessed with a son in themorning on Monday, the 25th of Sha`ban al-Muàzzam in the year 1047 AH and he named

the baby Ahmad who later on became popularwith the title Mulla Jiwan Amaythawi.[3]Abu Saìd died on the 8th of Muharram al-Haram, 1061 AH. He was buried in thegraveyard of Amaythi.[4]CHILDHOOD AND EDUCATION

At the age of 4 father of Ahmad put him tocommit to his memory the Holy Quran. At theage of 7 he completed the Hifz-i-Quran. Hehimself writes in the Preface to his grand work


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on exegesis of the Holy Quran titled as al-Tafsirat al-Ahmadiyyah :I bacameHafizof the Holy Quran at the agewhen as yet I was not able to identify the hurufand I`rab.After completion of the Hifz-i-Quran, Ahmadwent in pursuit of other arts and sciences of thetime and learnt them from Shaykh MuhammadSadiq Satrakhkhi. He studied some booksbecoming the pupil of Maulana LutfullahKorawi at Fatehpur and got the final degree inIslamic Sciences from his institution in the year1069 AH while his own age was 22 years .The author of Tazkirah `Ulama-i-Hind says thathis God given faculty of memrization was so

strong that in case he heard a long poem ofeuology he instantaneously committed it to hisheart.

POLITCAL ATMOSPHERE OF INDIA DURINGTHE PERIOD OF AHMAD JIWAN:

Where Allah Almighty had blessed AhmadJiwan with many favours a special favour wasthat he got the period when the Ruler of Indiawas a true practical Muslim, viz., the MughalKing Emperor Abial-Muzaffar Muhyiddin


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Aurangzayb Àlamgir. The Mughal dynasty whoruled India comprised of the following Kings:1. Zahiruddin Babaur;

2. Nasiruddin Humayun;

3. Jalaluddin Akbar;

4. Nuruddin Jahangir;

5. Shihabuddin Shah Jahan;

6. Muhyiddin Aurangzayb;7. Bahadur Shah Zafar.Aurangzayb Àlamgir was born on Sundaynight, the 15th of Zul-Qa`dah 1028 AH at Hadda place 100 miles away from Ajin and 70 milesaway from Barodah. The name of his mother

was Arjumand Bano who was the daughter ofAsif Jah Abul-Hasan bin GhiyathuddinTughrani. Aurangzeb was born during the reignof his grandfather Jahangir bin Akbar. Somemen of knowledge have declared that theadditionof the nemrical value of the alphabets of

the compound phrase gives hisdate of birth. Sultan Jahangir had made the best arrangement of his education and trainingand had made his the studentof Maulana Àbdul Latif


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Sultanpuri, Maulana Muhammad HashimGilani, Shaykh Muhyiddin bin ÀbdullahBihariand other contemporary men of knowledge.The personality of Aurangzayb was acombination of perfections and merits. He wasperfectly expert in scribing the calligraphy inKhatt-i-Naskh, Khatt-i- Nasta`liq and Shikastah.The proof of it lies in it that before he wasdeclared the King Emperor he had completelyscribed the Holy Quran with his ownhandwriting and sent it to Makkah al-Mukarramah. After his enthronmenet he againcompletely scribed an other manuscript of theHoly Quran in his own handwriting and spentseven thousand rupees on its golden scription

and binding and sent its manuscript to al-Madinah al-Munawwarah. He had also scribedthe famous book of Nahw called Alfiyah whichhad been authored by Ibn Malik. He sent thisbook to Makkah al-Mukarramah through Al-HajÀbdur Rahman Mufti so that the people there

may be benefited from it. The king had learntKhatt-i- Naskh from al-Haj Qasimand Khartt-i-Nasta`liq from Sayyid Àlibin Muhammad


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Muqim who were the masters of the art ofcalligraphy.Aurangzayb `Alamgir had taken allegiance atthe hand of Shaykh Muhammad Ma`sumSirhandi ( ) the son ofImam Rabbani Mujaddid Alf Thani ( )in tasawwuf and had entered in the halqa-i-iradat of Shaykh Sayfuddin . bin ShaykhMuhammad Ma`sum ( ) and wasattached with him under the direction of hisfather Shah Jahan.Two aspects of the life of Aurangzayb becomeprominent to us. One is his Kingship and theother is his service to Islam. As a servant ofIslam he was highly learned in multiple

sciences and had deep knowledge of Islam. Hewas punctual in congregational prayers, offeredTahajjud, observed fasts, offered Jumu`ahprayer in Jami Masjid, Delhi, observed I`tikaf inthe Mosque, in the last ten days of the month ofRamadan, offered tarawih in congregation,

observed nafli fasts on every Monday,Thursday and Friday. Besides these days on allsuch days he observed fasts which wereproved by the Sunnah of the Messenger of


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Allah ( ). He paid the ZakatRegularly. He could not perform Hajj due to hisadministrative preoccupation but he sent manypersons on Hajj bearing all their expenses fromhis own pocket. The poor, the needy, theorphans, the sick, the widows were providedevery help that was required by them. He usedto remain inWudu. He enjoined good and forbidevil. He rspected the men of knowledge. Hisfood and dress were very simple. He followedthe HnafiSchool strictly. He had committedtohi8s heart the Holy Quran after he becamethe King.The experts in bringing out the date fromnumerical value of alphabets got the date of

starting Hifz-i-Quran from the Quranic words:

And the completion year from the Quranicwords: .

Thrice in a week he held debates on Ihya

Ùlumiddin , Kimiya-i-Saàdat ofImamGhazzali and Fatawa Àlamgiri withscholars of high calibre like Sayyid Muhammadal-Husayni al-Qannauji, Àllamah Muhammad


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Shafi` Yazdi, Shaykh Nizamuddin Burhanpuriand other scholars.He compiled an Arbaìn before hisenthronement and an Arbaìn after hisenthronement consisting of forty Ahadithof theMessenger of Allah ( ). He hadtranslated them into Persian and wrote marginalnotes.The personalities included in the teachers ofAurangzayb were Maulana Àbdul-LatifSultanpuri, Mualana Muhammad HashimGilani, Shaykh MuhyiddinBihari,HajiQasimCaligraphist, ShaykhAli Muhammad bin Muqim andÀllamahMuhammad Shafi Yazdi.

In Tasawwufhis murshidwasShaykh Muhammad Ma`sum ( ).It was the time when on all corners of the worldthe name of Sultan Alamgir had becomefamous for his love for the knowledge andpatronizing all those who were in pursuit of

knowledge. This attracted Ahmad Jiwan as wellto the Court of the King emperor. The attractionproved more towards him and the King emperorbecame the student of Ahmad Jiwan.


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The king emperor and his sons all respectedhim the most. God Almighty had blessedAhmad Jiwan with fast and strong memory andthus works of prose and poetry were preservedin heart.

All the historian have mentioned the name ofMulla Jiwan among the teachers ofAurangzayb Àlamgir.

In his Tafsir Mulla Jiwan writes:At this time the shadow of Allah alone is theshadow. The banner of Shariàt is waving withhonour. Sciences of Shariàt and the laws ofpurification have been enforced. The pollutionof infidelity and sins have been removed. In theEast and the West and in all the cities theJumuàh and Ìdayn have been established andthe Divinely prescribed punishments have beenenforced. All these have been due to the KingEmperor Abi al-Muzaffar MuhyiddinAurangzayb, who is the king of the faithful, theholder of the reigns, helper of the true law, thefollower of the Right Path, the establisher of theRule of Law and Justice, the eradicatorof all evil


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and oppression , and laying the foundation ofthe bright Hanafi school of thought.TAFASIR WRITTEN IN INDO-PAK SUB-CONTINENT:In a research article of SayyidMurtaza Husaynand Abdul Mannan `Umar onthe topic of Tafsir under the heading: Tafsirayn jo Pak-o-Hind mayn likhkhi gainstate:Historically, the present chain of Tafsir of theIndo Pak begins much later than the history ofTafsir of Arab and Iran. The multiplicity oftafasir and non availability of the date ofcompilation of some tafasir it is difficult tomention these tafasir date-wise. Hence we,

shall briefly mention some most famous bookson Tafasir in (1) Arabic , (2) Persian, (3) Urdu,(4) English and (5)other local languagesbesides Urdu.

ARABIC TAFASIR:

According to our knowledge the first ArabicTafsir is : Gharaib al-Quran wa Raghaib al-Furqan (Tehran 1280 AH/1864AD) which is acompilation of Nizamuddin Hasanbin Muhammad HusaynShafi`i Qummi


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popularly known as al-Nizam al-A`raj(Bughyatul-Wuàt, 230), or Nizam NishapuriDaulatabadi. This Tafsir was completed atDaulatabad (Deccan) Vol 1 and 3 in the year730AH/ 1330 AD and Vol 2 on 11 Muharram728 AH/ 1327AD (See the publication Tehranthe scription on the last page). Brief introductionof the compiler and the book (Raudat al-Jannat, 1stedition, 225; Hadaiq al-Hanafiyyah,319; Fihrist Kitabkhana-i-Astana-i-Quds Rizwi,4: 436; Brocklemann : Takmilah, 2:273).Gharaib al-Quran, with regard to itsarrangement and contents is a very fineexegesis and undoubtely it should be takenequal to Kashshaf and and Tafsir Kabir. If

Nizam has written this Tafsir in India, then,according to our knowledge he is the firstPersian translator of the Holy Quran as the firsttranslation of the verses (published in Egypt in1321 AH/ 1903 AD on the margin of TafsirTabari in not the Persian trnalsation). Further,he discusses in detail about the qaraat, wuquf,wujuh-i-balaghat, maàni-i-haqiqi wa majazi,àqaid andfiqhShafiì etc. Generally, his styleis clear and way of expression is well-groomed.


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After Nizam the second Arabic Tafsir is Tabsiral-Rahman wa Taysir al-Mannan bi ba`di mayashiru ila I`jaz al- Quran (famous with thename Tafsir Rahmani and Tafsir Muhaimi)compiled by Shaykh Zaynuddin ( Alauddin)Àlibin Ahmad bin Àlial-Muhaimi Hindipopularly known as Makhdum Àli, a famousSufi of the southern India. MakhdumÀli is theshaykh who is the centre of devotion of theMuhaim of Bombay (India). He is the exegesist(mufassir) of the philosophy of (Wahdatul-wujud/ ) propounded by Ibn Àrabi anda scholar of the fiqhal-Shafiì. As the date ofdeath of Mahaimi is 8 Jamadi al-Akhirah 835AH/ 1431 AD (Hadaiq al-Hanafiyyah, 207;

Tazkarah Ùlama-i-Hind 147; Zubaid Ahmad:The Contribution of India to ArabicLiterature,15; Aksir, 59) hence it is possible thatTafsir Muhaimi might have been compiledsome time earlier than Gharaib al-Quran.Tabsir al-Rahman is a Tafsir in simple and

moderate Arabic, in which the mutualconnection of the verses, continuation of thechapters, menaings of theSufiya and thejuristic interpretations have been given in


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suitable style (Anwar Shah: Mushkilat al-Quran, 26; Majmuàh Tafasir Farahi, 58).Tafsir Rahmani has been published both inIndia and Egypt (in 1295AH/1878AD).The Third Tafsir has been written byMuhammad bin Ahmad Miyanji (d. 982AH/1547 AD) and titled as Tafsir al-Muhammadi inwhich particularly the attention has been paidtowards the mututal connection of the verses(Zubaid Ahmad, p. 16).Here the mention of Tafsir of Shaykh Mubarikbin Shaykh KhidrNaguri (d. 1001AH/1592AD)is must which he had written in the last periodof his age and named it : Manba` Nafais al-

Ùyun. It is in four volumes like Tafsir Kabir(Badauni, 3:74). In Maathirul-Kiram p. 197 itsname is given as Manba` Ùyun al-Maàni. Wehave no knowledge about any of its manuscript.The fifth tafsir is Al-Tafsirat al-Ahmadiyyah fiBayan al-Ayat al- Shari àh written by Abu

Saìd Ahmad popular by the name Mulla Jiwanbin Àbdullahal-Hanafi al-Maliki, domiciled atAmaythi, district Lucknow (d. 1130 AH/ 1717AD). This Tafsir became much honoured andpopular. The compiler began it in the year


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1064AH/1654AD and completed it in Amaythi in1069 AH/1659 AD. This book has beenpublished at Calcutta and Qazan etc.(Brocklemann: Takmilah, 2:612; Hadaiq, 436;Aksir. 34).The sixth tafsir in Arabic that became popularand accepted in India is al-Tafsir al-Mazhariwritten by Qadi Muhammad ThanaullahPanipati Hanafi (d. 1225 AH/ 1810AD)whichwas so named by the compiler after the nameof his murshidMirza Mazhar Jan-i-JananDehlawi (d. 1195 AH/ 1780 AD). It waspublished at Delhi. The scholars have liked itsgnostic and juristic discussions the most.(Mushkilat al-Quran, 26; Aksir, 104; Tazkarah

`Ulama-i-Hind, 38).Then Nawwab Sayyid Siddiq Hasan Khan (d.1307 AH/1889 AD) compiled a tafsir titled as:Fath al-Bayan fi Maqasid al-Quran (Bhupal,1291 AH/1874AD in 8 Volumes; Bulaq 1300 Ah/1883AD). Its Urdu translation was made by the

author himself by the name: Tarjuman al-Quranbi subtle faculties (lataif/ ) al-Bayan. It wasnot yet complete that he died and after his


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death Zulfiqar Ahmad, Sadrus-sudur of Bhopalcompleted it. (It was published in 1306 AH).Another Arabic Tafsir which is partial is titled asnayl al-Maram fi Ahkamal-Quran has beenpublished in India and Egypt repeatedly (in theEgyptian edition of 1347AH/1929AD the nameof this Tafsir was mentioned as: Nayl al-Marammin Tafsir Ayat al-Ahkam).In 1321AH/1903AD Tafsir al-Quran bi Kalamal-Rahman compiled by Thanaullah Amritsariwas published which is a little different from hisurdu Tafsir (Tafsir Thanai) and is moreacademic. The compiler has exerted muchlabour in the tafsir of the ayat and has collectedayat with reference of ruku`( ) etc.

Besides these tafasir there are literary tafasirincluding the Tafsir of the poet laureate Fayzi(d. 1004 AH/ 1595AD) by the name: Sawati` al-Ilham. This Tafsir had no dots on any letter,was authored in 1002AH and published in

Lucknow in 1306 AH/1888ADLikewise Abdul Ahad bin Imam Ali Ilahabadi[Zubaid Ahmad 25; who is mentioned as ImamAli in Cat. Of Arabic books: Ellis, in the Br. Mus.at perpendicular 747] had compiled Tafsir of


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Part Àmm by the name: Jabb Shaghabb orFayz-i-Ghayb which is all of dotted letters.(Allahabad 1307 AH/1890AD. Pages 207).

Both these tafasir are proof of the power of thepen and the expertise in the Arabic language.However, the tafsir titled as Rawaihu (Ruhu)l-Quran fi fadaili Umanaur-Rahmanof MuftiMuhammad Àbbas(d. Rajab

1306AH/1888AD)[Zubaid Ahmad :25],published in Lucknow in 1277 AH/1861AD;Fihrist Kutub Khana Astana-i-Rizwiyyah4:488; Tajalliyyat, 380; and the book titled asNizamul-Quran wa Tawilul-Furqan bil-Furqan of Hamiduddin Farahi (d. 19 Jamadi al-

Akhirah 1349AH/12 November 1930AD)besides thought and research are the bestmodels of Arabic literary style.Amongst incomplete or subjective ArabicTafasir the mention of the Mushkilatul-Quran ofAnwar Shah Kashmiri (d. 1351 AH/1931 AD) is

also necessary. Besides these books completeand incomplete mushkilat, àqaid and tafasir ofindividual chpaters or miarginal notes written onthe famous Arabic Tafasir has been the


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favourite engagement of the Indo Pak scholars,the details of which cannot be given here. [5]

VISIT OF AND STAY AT THE TWO HOLYCITIESHe performed his first Hajj in the year 1102 AHwhen he was 55 years old. He remained in theHaramayn Sharifayn for about five years. It wasduring this holy journey that while he was

staying at the holy city of al-Madinah a-Munwwarah he completed the compilation ofhis book Nur al-Anwar in two months and sevendays. This book is the comnetary of al-Manar ofal-Nasafi, which a book on IslamicJurisprudence.

He performed Hajj Badal once for his fatherand the second time for his mother.He availed that period fully well gettingmaximum benefit from the men of knowledgeavailable there.

VISIT OF AND STAY

AT DELHI, LAHORE, AJMER SHARIF ANDHAYDERABAD DAKKANAhmad Jiwan gave regular lectures at Delhi andAjmer Sharif.


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He had visited Lahore along with Shah Àlam,the son of Aurangzayb, when Shah Àlam wasappointed the Governor of Lahore. WhenPrince Shah Àlam died Ahmad Jiwan cameback to Delhi and stayed there.

He had visited Ajmer Sharif along with PrinceFarrukh Sher son of Aurangzayb had gonethere.

He went to Dakkan as the Qadi Àskar and hadremained there for five years in the army ofAurangzayb.

DEATHIn the beginning of the month of Zi Qa`dah1130 AH he started indicating his departure. OnMonday, the 8th of Zi Qadah, 1130 AH heperformed his routine work and offered maghribprayer and then Supererogatory (nafl) Awwabinand other aurad-o-wadaif. Then he took hissupper , offered Ìsha Prayer. At mid night hefelt some inflamation in his chest whichextended towards the side. In theevening hehad seen falling of some comet and rmarkedsome perfect manof knowledge will depart fromthis world. The pain increased and he called his


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son `Abdul Qadir and told him that it was hislast moment. Then he went towards thesouthern compound of the Jami Masjid Delhiand laid down upon a cot and started reciting and then breathed his last onTuesday, the 9thZi Qa`dah, 1130 AH.At Zuhrtime he was buried in the Takiyah ofMir Muhammad Shafi`.After 50 days of his death on the 14th ofMuharram al-Haram, 1131 AH his dead bodywas brought to Amaythi and was buried in thegraveyard adjacent to the old MadrasahIslamiyyah.Shaykh Tabi` Muhammad bin MullaSatrakhkhi who was the son of his teacher and

also his own student composed the followingpoetical verses telling his year of death as 1130AH:


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On the grave-stone the following words havebeen engraved:

He was muridin the Qadiriyyah mystic orderand was authorized to make others into his

allegiance. He had also link with Chishtiyyahmystic order.[6]CHILDREN OF AHMAD JIWANThe historians have recorded that Ahmad Jiwanwas blessed with the only son whose name was`Abdul Qadir. His son also

He died at Delhi in the year 1130 AH at the ageof 83 and buried in the graveyard in Amaythi.

WORKS OF AHMAD JIWAN:1. Al-Tafsirat al- Ahmadiyyah fi Bayan al-Ayat al-Shar`iyyah (30 Volumes).In the Preface of this Tafsir Ahmad Jiwan ( : ) writes I took all those verses according to thesequence of the Holy Quran whereby thejuristic commands, basic principles and


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scholastic problems could be derived and then Iexplained and wrote their exegesis. For my helpI collected the books of the top class men ofknwoledge on various sciences.Among tafasir I selected,-

Anwarut-Tanzil and Madarikut-Ta`wil,

al-Ittiqan fi Ùlumil-Quran,

Tafsir Shaykh al-Rais al-Wali al-Ma`rufbihi Zuhrush-Shariàh al-Ghuri, Tafsir Shaykhul-Kabir al-Àlial-HusaynWaÌmam Zuhri (rahmatullahi àlayh)Kashifi, Tafsir Shaykh Ajall Àllamah Zahid, Tafsir Kashshaf, Jarullah Zamakhshari.

Among the books of Jurisprudence I selected,-

Sharh Wiqayah al-Riwayah ma` Hawashi,

Hidayah ma` Shuruh wa Hawashi and

Fatawa Hammadiyyah fi Masail

Fiqhiyyah.Among Kutub Usul I selected,-

the books of Imam Ajall Fakhrul Islam al-Àlial-Bazdawi


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Kashf and Sharh Shaykh al-HaddadBihari;

In Furu` I selected,- Kalam of Shaykh Al-Hisam,

Tasnif of Imam Al-FahhamHafizuddin Bukhari Kitab Al-Taudih,

its Sharh Al-Talwih Mukhtasar Usul Ibn Hajib along with itscommentaries which are well known in the Eastand the West.

Among the books on Kalam I selcted,-

Sharh al-Àqaid Àllamah Sa`duddinTaftazani Hashiyah Maula al-Khayali. Sharh al-Sharif Sayyid Al-Sind àla al-Muwaqif popularly kknown as Qadi Àdaduddin books on Siyar.

Tazkarah of Muhaddithin which theyhave authored in that science.


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In my tafsir I have fully debated on all subtlepoints that were available to me in the books ofthe men of knowledge.

I have selected only such verses of the HolyQuran wherein there was patent orlatentindication towards the solution of any problem.Similarly from the ayat of Qasas and Amthal Iselcted only those verses wherein solution of

some problem was hidden . I did not touch anyother verse as the tafsir in that manner wouldhave become much voluminous and timeconsuming. May be this whole labour of minebe bringing reward to Imam Ghazzali ( ) as it was he whose words motivated me to

conduct this whole hill task. The autor al-ittiqanhas written in his book: this is the statement ofsome people but has not explained as to whohave said what. I have stated clearly as to whohas said any thing and what has been said byhim.

My selected verses are in all five hundred.


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And all this is the favour of MalikulHaqqulMubin Zul Jalali wal-Ikram that I was able to doall this work.2. Nur al-Anwar Sharh al-Manarof HafizAbu l-Barakat ÀbdullahbinAhmad Hafizuddin al-Nasafi (d. 710 AH) (2Volumes);3. Manaqib-i-Auliya (A history in Persian);4. Adab-i-Ahmadi ;5. Al-Adab al-Ahmadiyah fi bayan aurad al-mashaikh wa al-sufiyyah;[7]6. Lawaih bar Majazat-i-Lawaih Jami;7. Khutbat Ìdayn wa Jumuàh.8. Khud Nawisht Sawanih;9. Poetry in Urdu, Arabic and Persian;10. Mathnawi comprising 6volumes and containing 25,000 verses, onthe patternof Maulana Jalaluddin Rumi( ) .Five thousand verses are on the patternof HafizShirazi ( ) , 220 verses on

the model of Eulogy () Burdah Sharif.11. Sharh of Eulogy ()Burdah Sharif.


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12. Edition of many books ofhis own grandfather.[8]THE STYLE OF AHMAD JIWAN IN SOLVINGPROBLEMS IN THE LIGHT OF THEHOLY QURAN:In the Tafsir of Surahal-Baqarah, which is thesecond chapter of the Holy Quran,AhmadJiwan ( ) has made a heading asheading Number 1.1. THE BASIC RULE IS THAT EVERYTHINGIS PERMISSIBLE.

Allah Almighty says:

uqd %!$# Yn=y{ N3s9 $B F{$#$YJy_ NO #uqtG$# nx L=t

It is He who hath created for you all things thatare on earth; Moreover His designcomprehended the heavens, for He gave orderand perfection to the seven firmaments; and ofall things He hath perfect knowledge.[2:29][9]


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Here such favour has been stated with whicheither the infidels alone or the believers aloneor both of them have been addressed.

The [lam/] of the word [lakum/] is for[intifa`/][10]. It means whatever is in theearth all has been created with the purpose thatyou may, in this world, obtain from itphysical/material benefits. And the

religious/moral or spiritual benefits of it will bethat,-

you may ponder upon it and havearguments to prove the existence of AllahAlmighty,

get warning, and

may be able to recognize the rewards andpunishments in the Hereafter.

Thus as against the generality of the people agroup is of the view that this verse is a proofthat in everything permissibility ( ) of it is the

basic rule. According to those who are againstthe generality the basic rule is that there is ineverything unlawfulness ( ). The result of


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this conflict is apparent in the following sayingof the Holy Prophet ( ) :

[Do not buy and sell the food except withequal].

As according to us the basic rule in the matterof Riba is permissibility (). That is, whenthere is difference in the value and the genus ofthe thing then increase or decrease ispermissible and the riba (increase or decrease)is unlawful when all the conditions exist.

According to Imam Shafiì( ) thebasic thing in all circumstances is unlawfulness

of everything and only the equality gets out of it.Its details are mentioned in the chapter of Ribain Hidayah.In fact this conflict is based on another basicrule which is conflicting between us andImam Shafiìand is well known.

In short, this verse is proof of the fact thatbasically every thing is permissible as ÀllamahZmakhshari , the author of Kashshaf hasexplained.


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The words of Allah Almighty [khalaqa lakum/ ] are proof of the fact that every useful thingwhich according to prudence does not fall in thecategory of prohibitions is absolutelypermissible. Every one can acquire it and getbenefit of it.

The author of Madarik says that Imam Karkhi,Abu Bakr Razi and the Mu`tazilah have

declared the words of Allah Almighty khalaqalakum/ as a proof that every useful thingis permissible.

Imam Fakhrul Islam has written under thediscussion on conflict that where there iscontradiction of the permissible (mubih/ ) and

the prohibited (muharrim/ ), then the(muharrim/ ) shall be preferred to. Thereason is that the (muharrim/ ) being presentit will repeal the (mubih/ ) as the basic rule ineverything is permissibility.And if we declare the (mubih/ ) as

subsequent then the naskh shall be repeated.As in everything the basic rule is permissibilityhence the (muharrim/ ) shall be its repealingand then the temporary (mubih/ ) shall be its


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repealing. And in this manner the repeal shallbe repeated.After that Imam Fakhrul Islam writes: It is basedon this law that the basic rule in everything ispermissibility. We do not say that everything inits original form is permissible as at no timeman has remained without responsibility.

This law is the law of the period of Fitrat/ i.e.

after Hadrat Ìsa (àlayhissalam) and beforearrival of our Shariàt.That is, according to Imam Karkhi, Imam Razi,a group of the Hanafi and Shafiìjurists and thegenerality of the Mu`tazilah the rule that makesthe muharrim as nasikh is the law that the basic

thing in every thing is permissibility.We do not mean that everything in its form ispermissible as the servants of God have neverbeen without responsibility. If everything wouldhave been permissible in form then the manwould have been without responsibility and it

has never been so.Our declaring the [Mubih/ ] as the basic ruleand (muharrim/ ) as the repealing, it isbased on the period that intervened between


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Hadrat Ìsa (àlayhissalam) and[HadratMuhammad) )] which is called the period ofFitrat ( ) during that period everythingwas basically permissible. When our HolyProphet ( ) was raised he ( ) made the unlawfulness of thethings explicit. The things other than those sodeclared unlawful remained on their originalstatus that is permissible.It must remain clear in the mind that our lawthat basically there is permissibility in everything is not repugnant to it that anything isunlawful per se like Zina, intoxicants etc. or thatanything is unlawful due to the existence of

some other thing as to eat the wealth of another person.; or that any thing is abhorable(makruh) tanzihi or abhorable(makruh) tahrimias the flesh of horse orremainder of cat etc. The reason is that all thisis established by the dalail qatìyyah or dalail

zanniyyah.The disagreement is only in the case when noproof exists.


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According to the explanation of Imam Zahidsome people who declare the property of allMuslims permissible for everyone and thatwhosoever may desire may take it and that noone has the right to stop him doing so and thatwhen God makes any one His favourite no hurtis caused to him by commission of any unlawfulact and that there shall be no accountability forsuch act etc. God forbid, this is a totally wrongargumentation.Qadi Baydawi ( ) has said in rebuttalof this argument that its requirement is that alluseful things are permissible. And on the basisof temporary causes some things being specific

with some individuals causes no interference asthe madlul of the verse is that all things are forall individuals and not that everything is forevery individual. The description of some thingswill be made soon.The words of Allah Almighty:

thummastawa ilassamaiThe literal meaning of the word (istawa / )is to seek straightness of anything and to havethis meaning for God Almighty is not befitting.


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Hence here, as we have said, (istawa / )will be taken to mean: (qasd bil-iradah/

) or (ghalbah/). Or this sentence is

from among the mutashabihat.Hence according to the explanation of ImamZahid the establishment of height concerningthe Being of the God Almighty by theKaramiyyah and their argumentation ofestablishment of place is wrong. And the firstmeaning (qasd bil-iradah/ ) is more inconformity with the )fa/) of the)fasawwahunna/ ) as in the case of thesecond meaning there will occur alternation inthe statement.

Here there is an objection that this verse showsthat the earth was created prior to the creationof the heavens while the verse:

)Wal-arda ba`da zalika dahaha/ )

Shows that the heavens were created prior tothe creation of the earth. Hence there iscontradiction between the two verses.

The answer to this objection is that in this versethumma is for sequence of action )tarakhi fil-


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fi`l/ ) and not for sequence oftime(tarakhi fil-waqt/ ).

In [the sentence]After doing that he levelledthem (fasawwahunna/ ), the pronoun pluralfeminine 3rd person(damir/)them(hunna/ ) is ambiguous (mubham/ ),and the words seven heavens (sab`asamawat/ ) is its explanation

(tafsir/(.If the words: And that which is in the earth (Wama fil-ard/ ) refer to such thingswhich are downwards then the earth itself shallalso be included in it. Likewise the heavenswould mean such things which are upwards.

This would include the heavens and all otherthings. And if the heavens refer to the specificbodies then the earths being seven is clearfrom another verse of the Holy Quranwhichreads as under:!$# %!$# t,n=y{ y6y ;Nuqox z`Bur

F{$# `gn=WB At\tGt DF{$#`ks]t/ (#qHs>tF9 br& !$# 4n?te@. &x s% br&ur !$# s%x%tnr& e@3/ >x $RH>


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Allah is He who created seven firmaments andof the earth a similar number. Through themidst of them (all) descends His Command:that ye may know that Allah has power over allthings, and that Allah comprehends all things in(His) knowledge.

[65:12]

As for the heavens being seven in numbers the

same has been mentioned in theHoly Quran repeatedly. The views of men ofwisdom vary on the question of numbers ofheavens (but) for the discussion of it there is nooccasion here.[11]Issue No.2 Prayer and Zakat, and in the

prayer the Ruku`( ) is Fard () whilecongregation is wajib.Issue No.3.

Repeal is permissible in the Holy Quran.Issueno. 4.To demolish the mosque and to forbid to offerprayers in them is unlawful.Issue No. 5.

Repeal of the Qiblah and its changing.


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Issue No. 6.

Where a child comes back to the ownership of

his father he shall become free.Issue No. 7

Protection of the Prophets (`alayhimussalatuwassalam) from committing any sin.A Kafir is not competent to become an Imam.

Issue No. 8.Makkah is worthy of respect and place ofpeace.

Issue No. 9

To turn the face towards Ka`bah in prayer and

consensus (Ijma/ ) Ummahis a bindingauthority ( ) Issue No. 10

The martyrs are alive.

Issue No.11

In Hajj and Umrah Sa`I between Safa andMarwah is wajib.Issue No. 12


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Things the eating of which is unlawful for us[the believers in [Lailaha illallahuMuhammadur Rasulullah) (There is no God save Allahand Hadrat Muhammad is the Messenger ofAllah (sallallahu `alayhi wa alihi wasallam)].Issue No. 13Iman MUfassal; AhkamIslam and Birr (real

virtue).Issue No. 14Qisas is wajib and its waiver is the option ofthe Wali.Issue No. 15Wasiyyat its fardiyyat (2:180-182) and its

repeal by the verseof inheritance orthe hadithla wasiyyata li warithin or theConsensus (Ijma/ .(

Issue No. 16Fast and itsahkam and Hudud.Issue No. 17Acceptance of the supplication (du`a).Issue No. 18


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To usurp and devour property of others isunlawfulIssue No. 19Repeal of some customs of the period ofIgnorance.Issue No. 20Issues of al-Qital.Issue No. 21To complete Hajj and `Umrah. Injunctions

(ahkam) where one is restrained fromproceeding for Hajj and `UmrahIssue No. 22Intoxicants and Gambling etc. are unlawful.Issue No. 23Nikah of a Mushrik or Mushrikah with a

Mumin or Muminah is not permissible.Issue No. 24Cohabitation with wife during hermenstruation and from behind is unlawful.Issue No.25Oath should not be taken on sin. Take too

much oaths is not good. Kinds of oath. Inwhat kind of an oath expiation is necessaryand in what kind of an oath it is notnecessary?


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Issue No. 26Ila and divorce and Ìddat.Issue No. 27Ìddat Mutallaqah and TalaqRajì.Issue No. 28TalaqRajì. TalaqGhalizah and khula`.Issue No. 29Rajàt during Ìddat.Issue No. 30Second marriage.Issue No. 31Fosterage (Rada`), Food, dress and Shelter.Issue No. 32Ìddat of a widow.Issue No. 33During ìddat sign of offer of nikah(ta`rid bil-khitbah)Is permissible.Issue No. 34Obligation (wujub/) of Dower(Mahr), Àdammahr and giving ofsomething to muttallaqah ghayr madkhulah.Issue No. 35Some ahkamof Prayer.


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Issue No. 36Maintenance and accommodation of theMu`taddah (in waiting period after divorce).Issue No. 37To run away from plague and ta`un isprohibited.Issue No. 38Unity and Divine Attributes (sifat)Issue No. 39Zakat, `Ushr and khums.Issue No. 40Merits of Spending on othes (Infaq) andsuperiority of knowledge and action.Issue No. 41Riba and its punishment.Issue No. 42Evidence.Issue No. 43PledgeIssue No. 44Whether there will be accountability on

resolution of heart over sins?Issue No. 45Responsibility beyond capacity.Issue No. 46


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Issue No. 47Issue No. 48Issue No. 49Issue No. 50Issue No. 51Issue No. 52Issue No. 53Issue No. 54Issue No. 55Issue No. 56Issue No. 57Issue No. 58Issue No. 59Issue No. 60Issue No. 61Issue No. 62Issue No. 63Issue No. 64Issue No. 65Issue No. 66Issue No. 67Issue No. 68Issue No. 69Issue No. 70

Issue No. 7 1


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Issue No. 72

Issue No. 73

Issue No. 74Issue No. 75

Issue No. 76

Issue No. 77

Issue No. 78

Issue No. 79

Issue No. 80

Issue No. 81

Issue No. 82


Issue No. 85

Issue No. 86


Issue No. 89

Issue No. 90


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Issue No. 91

Issue No. 92


Issue No. 95

Issue No. 96

Issue No. 97

Issue No. 98

Issue No. 99

Issue No. 100

[1] Nuzhatul-Khawatir, Vol. VI.; Tazkirah`Ulama-i-Hind, p. 45; Maathir al-Kiram, pp.206-207

[2] Muqaddamah, Qutul-Akhyar Sharh UrduNurul-Anwar, Maulana Jamil Ahmad

Sakrodawi, Qadimi Kutub Khana Karachi, p. 13.[3] In his Kitab Mu`jam al-Amkinah allati la hazikrun fi Nuzhatil-Khawatir, Mu`inuddin Nadwi,has written at p. 7 that this town of Amaythi is


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situated in the suburbs of Lucknow with apopulation of about five thousands people.Many men of high learning belonged to this partof the land. Mulla Jiwan, the teacher of Àlamgiris also from among them.

[4] Nuzhatul-Khawatir, Vol. V, p.20.

[5] Urdu Dairah Maàrif-i-Islamiyyah, Vol. 6,published by the Punjab University, Lahore in

its Ist edition, published in 1381AH/1962 AD,Article at pp. 531-533.[6] Sawanih Khud Nawisht, Mulla Jiwan(Manuscript); Tazkarah Mulla Jiwan by MullaÀbdul Qadiri Ibn Mulla Jiwan (manuscript)referring to Darbar Àlamgiri by Mustafa Hasan

Àlawi (MA., Ph.D.), Al-Furqan, Lucknow, ZiQa`dah 1384 AH

[7] Tafsirat Ahmadiyah fi bayan al-Ayat al-Sharìyyah, Mulla Ahmad Jiwan, Urdutranslation by Qari Muhammad Àdil Khan andMuhammad Fazil Khan, published by Dr.Masùd Hafiz Rifaì, Quran Company Limited,Lahore, 1978, p.877


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[8] For ref erence kindly see: Tazkarah Ùlama-i-Hind by Rahman Àli; Nuzhatul-Khawatir byÀbdul Hayy;Maathirul-kiram by Mir Ghulam Àli AzadBilgrami; Hadaiqul-Hanafiyyah by MaulawiFaqir Muhammad Jhelumi; Darbar-i-Àlamgiriby Mustafa Ahsan Àlawi; Mahnamah al-Furqan, Lucknow, Mah-i-Muharram 1385 AH;Barr-i-Saghir Pak-o-Hindmayn Fiqhby Muhammad IshaqBhatti; Kashfal-Zunun by HajiKhalifah; Al-Tafsirat al-Ahmadiyyah fi Bayan Ayat al-Sharìyyah by Mulla Jiwan;Àrabi Adabiyyat mayn Pak-o-Hind ka HissahUrdu Translation by Shahid Hasan Razzaqi;

Mu`jam al-Amkinah allati la ha zikrun fiNuzhatil-Khawatir by Muìnuddin Nadwi.

[9] This is the English translation given byÀllamah ÀbdullahYusuf Àli.Muhammad Marmaduke Pickthall has given its

translation as under:He it is Who created for you all that is in theearth. Then turned He to the heaven andfashioned it as seven heavens. And He isKnower of all things.


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Muhsin Khan has given the translation asunder:

uqd %!$# Yn=y{ N3s9 $B F{$#$YJy_ NO #uqtG$# nx L=t

29. He it is who created for You All that is onearth. Then He Istaw (rose over) towards the

heaven and made them seven heavens and Heis the All-Knower of everything.

[2:29]

[10][10] The letter lam [] in Arabic language isused as,-

1. Actor with the action of Jarr.2. Actor with the action of Jazm.

3. Non-Actor.

4. When it is Lam Jarrah i.e. Lam actingwith an action of Jarr then in the case of ism

The Manifest (al-Zahir/) and Damir wahidMutakallim it is maksur (i.e. such lam has akasra on itself) as Li Zadin; Li.


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5. When Lam is Mustaghath with thevocative letter {ya} it gets a fathah as Ya lallahi.

6. Whaen lam comes before damaiir ghayrwahid mutakallim, it bears a fathah on it aslaka,lana, lahu.

7. Harf Jarr : Whan this letter is prefixed aNoun its action on such noun is that a nounhaving two dammah gets two kasrahs, and a

noun having one dammah gets one kasrah onits last letter. Examples: Ilahun will becomeliilahin and al-`abdu will become lial-`abdi.8. A Noun which is the personal propername of a female and according to ArabicGrammar bears only one dammah, by prefix

lam as Harf jar gives it one fathah as Fatimatuwill become lifatimata.9. A noun which resemblesa Harf Mushabbah bilfil and has on it only onedammah (without having any prefix of [al-] orwithout being a mudaf) as Arhashu will become

li-arshada.10. This lam normally has a single kasrah onit. But it is given a single fathah on it ,when it isprefixed to damair [hu, huma, hum, ka, kuma,


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kum, ha, huma, hunna, ki, kuma, kunna] andthese pronouns have no effect on themselvesof this lam. These damair are ghayr munsarif

and mabni. They do not accept any action ofthis letter on them.

11. As to the meanings of the words lam,as Harf jar, which is prefixed before a Noun it isused to convey many senses/meanings. Thus

Ikhtisas: Conveying the sense of specific.For example:

( ) The Paradise is for the believers.That is the paradise is specific for the believers.

Istihqaq: Conveying the sense ofentitlement, deserving. For example: Allhonour is for Allah. Allah is entitled to allhonour. The honour belongs to Allah Almighty.

Milkiyyat: ownership. For example:

Tabligh () : To convey, to transmit, tosay, to tell, to explain, to give the message. As

I have told him and explained to him.


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Ta`diyah () :Transition. As

How severe is the love which Zaid has withÀmr.

Qasam (): Oath, swearing, To say athing with a token. As:

By God! I shall definitely do this.

Sayrurat ( ): consequence.As:

A human being has been born for eternal life.

This lam is also called lam àqibat andlam maal.

Ta`lil (): for the reason, for the sake of.

[And on that day I had slaughtered my she-camel for the virgin lasses.]

Muwafaqat la ( ): Conformity.As: Muwafaqat àla( ): on, over.


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Muwafaqat fi ( ): in, on.As: (in the sense of near, in thesightof: [I wrote him after the five dateshave passed away.] This lam is also called lamtarikh. Conformity after the time ispassed.

(Establish the prayer afterthe sun declines).

Conformity with.

Conformity from.

I hear from him a cry.

Conformity to.

Additional. As I struckZaid.

Lam that is added to the Fi`l.


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Lam that gives nasb to fi`l mudari` by thetaqdir of and this along with its is inta`wil of .

And this is either for as

[ I came to you so that you may teach me.],

Or it is used to give stress for negation(emphatic negation) and in such a case theword kana comes before it and the lam iscalled lam jahud. As:

[Zayd was never meant to honour you.]

2. Lam Jazimah: It is lam Imperative (amr/)and it is named as Lam of Requirement(talab/). And it is maksur as liyahkamallahu. And sometimes it is Maftuh and after wau andfa it is often sakin as:Falyastajibu li wal-yuminu bi and after thumma also it is sometimes sakin asThummal-yaqdu.3. Ghayr `Amilah : It is always maftuh and it islam ibtida as lazaydun qaimun ; wa innaZadan la qaimun.


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And lam jawab ba`d lau wa lau la wa qasam asLau ùdtum lùdna wa lau la zaydun lahalakna.

Wallahu lazaydun karimun.Lam zaidah as Araka La shatami.

And, inter alia, is the lam which indicatesremoteness and is suffixed with the Indicativenouns. And basically it is sakin as in Tilka. Butin zalika due to ijtima` sakinayn it has beengiven a kasrah. [Misbahul-Lughat (Arabic-UrduDictionary), Àbu l-Fadl Àbdul HafizBalyawi,p. 760-761].[11] Tafsirat al-Ahmadiyyah fi Bayan Ayat al-Sharìyyah by Mulla Jiwan; Urdu TranslationQari Muhammad Àdil Khanand Maulana Muhammad Fazil Khan,published by Dr. Masùd Hafiz Rifaì , for theQuran Company Ltd. Lahore, Pakistan, (1978),pp.30-32.

life and works of mullah ahmad jiwan

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