Life and Works of Mullah Ahmad Jiwan The Holy Quran is a message of God Almighty to all mankind.

to all mankind. It is a living miracle containing in it all such guidance which is needed by the mankind. It consists of such principles which when 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 by it. Discipline and punctuality are brought by it. Superstitions and falsehood are rejected by it. Truth and knowledge are exhorted by it. The message is natural, simple and practicable. Every word of it appeals to the heart and mind. It enjoins good and prohibits evil and invites towards excellence. The stress is on good conduct termed as observance of law and doing justice in all circumstances, and keeping the balance even ,without any fear or favour, between the rich and the poor, the high and the low. Honesty, merit, integrity, competence, loyalty, faith with action are the basic criteria for proof of piety. Cooperation in matters of good

and piety and non cooperation in matters of sin and transgression have been commanded by this Book. Self accountability throughout human behaviour has been stressed upon. In all walks of life, political, social, and economic it teaches tolerance and good behaviour. The whole book revolves around the Article of Faith expressed in the words: [La ilaha illallahu Muhammadur Rasulullah () There is no God save Allah

and

Hadrat Muhammad is the Messenger of Allah

(sallallahu `alayhi wa alihi wasallam)].

The life of the Messenger of Allah ( ) is the demonstration of the teachings of the Holy Quran. The Book is in Arabic language while the mankind is blessed by the Creator with different languages. All languages are the languages of God Almighty hence as Muslims it is our duty to learn them and make the mankind aware of the message contained in the Holy Quran in the language they understand. By discarding any language other than our own this objective cannot be achieved. When all languages are the creation of Allah almighty they are our languages being the servants of Allah Almighty. Again the various arts, sciences and technologies that have developed and come on the global canvass are to be provided guidance from the Holy Quran. What is right and what is wrong in them is to be examined in the light of the Holy Quran and Sunnah of the Messenger of Allah ( .) The exegesists (mufassirin) have been discharging this duty in their respective times. Every age has it own problems and as Muslims we have to meet all new challenges in the modern context. When

we say that the Quran is the last message of Allah Almighty and [Hadrat Muhammad ( ]) is the last Messenger of Allah ( ) then we have to discharge the duty of answering all the new problems till the last day of this universe. Unless we are aware ourselves how can we make aware others? We must learn modern knowledge on all sides and have depth in it and then go deep into the Holy Quran and Sunnah and answer the modern problems. The objectives or ends of Shari `ah must be achieved in a graceful manner. Our dialogue must be appealing to reason and the heart. We are not to make new Shari`at. Shari`at is there and perfect in all respects. We have to extend its rules to the new situations and circumstances in the manners that are lawful, correct and proper. Fallacies are to be removed by imparting knowledge. We have with us the Holy Quran and Sunnah as pristine pure knowledge. The Holy Quran is all guidance. Guidance means access to the objective. Objective is reformation of man. Reformation comes by obeying Allah and obeying the Messenger of Allah

( ) and those vested with authority. The Holy Quran stresses upon tadabbur, ta`aqqul, tafakkur, and tazakkur. It reforms body and soul. It cleans man from inner and external pollutions. Pure food and True speech are the golden principles to become a true gentleman or noble person. The objective of all exegesis (tafsir) is that a man becomes successful in both the worlds. This success lies in remaining faithful to God and showing that faithfulness by ones conduct. The standard and model for good conduct is the UswahHasanah of the Messenger of Allah ( ) and following him in all walks of life at all moments with full sincerity. BOOKS OF TAFASIR OF THE HOLY QURAN THAT HAVE COME TO LIGHT IN THE WORLD SINCE LAST 1438 YEARS: 1. Ahkam al-Quran, `Allamah Abu Bakr Muhammad bin al-`Arabi al-Masiki al-Andlusi (d. 573AH). 2. Ahkam al-Quran, Imam Abu Bakr Ahmad bin `Ali Jassas, Razi, Hanafi (d. 370AH).

3. Al-Bahr al-Muhit, Athiruddin Abu `Abdullah Muhammad bin Yusuf bin Hayyan Andlusi (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 `Ulum al-Quran, Jalaluddin Suyuti (d. 911 AH). 6. Al-Jami` lil-Ahkam al-Quran or Tafsir Qurtubi, Imam `Abdullah Muhammad bin Ahmad Ansari Qurtubi (d.671 AH). 7. Al-Muharrar al-Wajiz fi Tafsir al-Kitab al`Aziz, Abu Muhammad `Abdul Haq bin Abi Bakr Ghalib bin `Atiyyah al-Gharnati al-Andlusi. 8. Al-Muwafiqat, Imam al-Shatibi. 9. Al-Tafsir al-Kabir, Imam Fakhruddin `Umar al-Razi. (d. 606 AH) 10. Anwar al-Tanzil or Tafsir Baydawi, Qadi Nasiruddin Abu Sa`id `Abdullah Muhammad bin `Amr Baydawi (d. 791 AH). 11. Fi Muqarinah ba`d Mabahith al-Haah bilWarid fi al-Nusus al-Shar`iyyah , `Abdullah Fikri Pasha. 12. Geshichte des Qurans, Noldeke. {in German language}.

13. Gharaib al-Quran, or Tafsir Nishapuri. 14. I`jazul-Quran, Mustafa Sadiq al-Rafi`i. 15. Jadid Muktashifat, Sayyid Abdur Rahman al-Kawakabi. 16. Jami` al-Bayan fi Tafsir al-Quran, Ibn Jarir Tabari (d.310 AH). It is in 30 Volumes. It is popular by the name Tafsir IbnJari Tabari. 17. Kashful-Asrar al-Nuraniyyah al-Quraniyyah fi ma yata`allaqu bil-Ajram al-Samawiyyah walArdiyyah wal-Hayawanat wal-Nibatat walJawahir al-Ma`daniyyah, Muhammad bin Ahmad al-Iskndarani al-Tabib. 18. Kitab al-Mahasin fi Tafsir al-Quran, Abu Hilal al-`Askari. 19. Kitab al-Mukhtazan, Abu l-Hasan alAsh`ari, Imam al-Mutakallimin. 20. Kitab al-Tibyan fi Aqsam al-Quran, Shamsuddin ibn Qayyim al-Jauziyyah (d. 751AH). 21. Kitab Jawahirul-Quran, Imam Ghazzali . 22. Kitab Ma`ani al-Quran, Abu Talib alMufaddal bin Salamah al-Kufi. 23. Kitab Ma`ani al-Quran, al-Farra.

24. Kitab Majazul-Quran, Abu `Ubaydah (d. 209AH) 25. Kitab Mushkil al-Quran, Ibn al-Anbari. 26. Ma`alim al-Tanzil, MuhyisSunnah Husayn bin Mas`ud Abu Muhammad Naqwi Shafi`i (d.516 AH). It is in 8 volumes. 27. Madarik al-Tanzil or Tafsir Madarik, Hafizuddin Mahmud Abu l-Barakat al-Nasafi alHanafi (d. 686AH). He is the author of `Aqaid Nasafi. This tafsir is in 7 volumes. 28. Majma` al-Bahrayn wa Matla` al-Badrayn Al-Jami` li tahrir al-Riwayah wa taqrir alDirayah, JalaluddinSuyuti . 29. al-Mufridat fi Gharib al-Quran, Imam AbulQasimHusayn bin al-Fadl al-Raghib alIsfahani (d. 502AH). 30. Ruh al-Ma`ani, `Allamah Shihabuddin Sayyid Mahmud Alusi (d. 1291AH). It is in 9 volumes. 31. Tafsir Abi Sa`ud, Abu Sa`ud `Imadi. It is infact marginal notes on the Tafsir Kabir. 32. Tafsir al-Kashshaf, Imam `Allamah Jarullah Mahmud bin `Umar Zamakhshari (d. 815AH).

33. Tafsir Fathul-Qadir, Shaukani. 34. Tafsir Ibn Jurayj 35. Tafsir Ibn Kathir, Hafiz `Imaduddin Abu lFida Ismail ibn Kathir (d.774 AH). It is in 8 Volumes. 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, Imam Fakhruddin 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 Ma`alim. 42. Tafsir on the authority of Hasan Basri, Shaykh al-Mu`tazilah `Amr bin `Ubayd. 43. Tafsir al-Fatihah, Imam Mufti Muhammad `Abduhu. 44. Tarjumah wa Tafsir Maulana `Abdul Majid Daryabadi 45. Tanwir al-Miqyas or Tafsir Ibn `Abbas (d. 78 AH). It is a collection of exegetic statements

of the great Companion of the Messenger of Allah ( ) who is known as the Tarjuman al-Quran. This collection was compiled by author of al-Qamus, Mujaddiduddin Muhammad bin Ya`qub Firozabadi (d. 810 AH). 46. Al-Qamus, Mujaddiduddin Muhammad bin Ya`qub Firozabadi (d. 810 AH). 47. Lisan al-`Arab, Ibn al-Manzur Afriqi (d. 711 AH). It is in 20 Volumes. 48. Taj al-`Urus Sharh Qamus, `Allamah Murtada Zubaydi Bilgirami (d. 1205 AH). It is in 10 volumes. 49. Kulliyyat Abi al-Baqa . 50. Fath al-Rahman, Persian Translation, Shah Waliyyullah Muhaddith Dehlawi. 51. Bayan al-Quran, Urdu Tafsir in12 Volumes, Hakimul-ummat Maulana Ashraf `Ali Thanawi. 52. KhulasatutTafasir, Maulana Fath Muhammad Taib Lakhnawi. It is in 5 volumes. 53. Tafsir Mazhari, in Persian, Qadi Thanaullah Pani Pati.

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 7 volumes. 57. Tafsir Thanai, Maulana Thanaullah Amritsari. It is in 7 volumes. 58. Tafsir `Uthmani, Marginal notes recorded by Maulana Shabbir Ahmad `Uthmani, on the translation of Shaykhul-Hind Mahmud Hasan. 59. Tafhimul-Quran, Maulana Sayyid Abu lA`la Maududi. 60. Tafsir Zia-ul-Quran, Justice Pir Karam Shah of Bhera Sharif. 61. Tarjumanul-Quran, Tafsir Surah alFtihah, Maulana Abul-Kalam Azad. 62. Kanzul-Iman, Urdu Tarjumah, A`la Hazrat Imam Ahmad Raza Khan Brelvi, 63. Tafsir Na`imi, Mufti Na`imuddin Muradabadi, 30 Volumes.

64. Tafsir `Umdatul-Bayan, Mufti Ghulam Sarwar Qadiri, former Provincial Minister for Religious Affairs. 65. Tafsir Minhaj-ul-Quran, `Allamah Dr. Muhammad Tahirul-Qadiri, Founder MinhajulQuran Trust and University, Lahore. 66. Tarjumatul-Quran, `Allamah Ubaydul-Haq Nadwi, Founder al-Maktabah al-`Ilmiyyah, Lahore. 67. English |Translation of the Holy Quran , Muhammad Marmaduke Pikthal. 68. English Translation and Commentary, `Allamah `Abdullah Yusuf `Ali. 69. 70. Fuyuzul-Quran, `Allamah Muhammad Maqsud Ahmad Qadiri, Khatib Jami` Masjid Hadrat Sayyid `Ali Hajwayri () popular by the name of Hadrat Data Ganj Bakhsh. 71. Tafsir al-Muqam al-Mahmud, Maulana `Ubaydullah Sindhi (d. 1363 AH). The author of the present book has got his first Ph.D. degree from the Department of Islamic Culture and Comparative Study of Religions,

SindhUniversity, Jamshoro on the editing and English translation of this Tafsir . The work was accomplished under the guidance of the most honourable Dr. Abdul Wahid Halepota formerly, Director Islamic Research Institute, International Islamic University, and Chairman, Council of Islamic Ideology, Islamabad. The second Ph.D. degree was obtained from the PunjabUniversity, Lahore, on the topic of Edition and Urdu Translation of four Arabic volumes of Adab al-Qadi of Imam Khassaf and its Sharh by Sadrush-Shahid. The work was accomplished under the guidance and supervision of the most honourable Dr. Zulfiqar `Ali Malik (Pro- Vice Chancellor) and the most honourable Dr. Zahur Ahmad Azhar (Dean of the Arabic Deptt.). Alhamdu lillahi Rabbil`alamin. May Allah Almighty bless all my most honourable teachers in both the worlds. 72. Dictionary of the Holy Quran, ArabicEnglish, Justice Dr. Munir Ahmad Mughal, 8 Volumes. 73. Grammar of the Holy Quran, English 30 Volumes, Justice Dr. Munir Ahmad Mughal, 8 Volumes.

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

NAME, ASCENDENCY AND FAMILY: His name was Ahmad. His fathers name was Abu Sa`id. His grandfather was `Ubaydullah and his great granfather was Abdur Razzaq Salihi. His ancesters had come to India from Makkah al-Mu`azzamah (Sa`udi Arabia) and settled in the suburbs of Lucknow. With regard to their knowledge and piety this family had become much popular and a focus of the elite and and the common people.[1] His Ascending Pedigree table joins with Sayyiduna Abu Bakr al-Siddiq () the first Righteous Caliph in the history of Islam. According to Professor of Hadith and and Tafsir Daul `Ulum Deoband Maulana Jamil Ahmad Skrodawi:

The name of the compiler of Commentary of Nurul-Anwar is Shaykh Ahmad bin Abu Sa`id but the masses know him by the title Shaykh Jiwan or Mulla Jiwan. His ascending pedigree table joins with Hadrat Siddiq Akbar ( .) The orginal homeland of his ascendants was Makkah al-Mu`azzmah. Afterwards his family came to India and became settled in the townof Amethi in the District of Rai Breli in Lucknow. Here in the year 1047 his birth took place . He committed the Holy Quran into his memory at a very early age and after that he proceeded to the various cities that were there on all sides and got knowledge in other arts and sciences. Ultimately he got his final degree from Mullah Lutfullah Korawi at Korah in the areaof Fatehpur. This is the event of that blessed period when in all the four corners the friendly behaviour of the the Emperor Alamgir with knowledge and men of knolwedge had become popular. This honour and respect by the Emperor attracted Mulla Jiwan to the Royal Court. The Emperor was influenced by his internal and external perfections and much honoured and profoundly

respected him and became his pupil. The Emperor and his sons always paid full respect to him. The memory of Mulla Jiwan was much strong and the text books were at his finger tips. He committed to his memory much longer poems of eulogy ( )by hearing them only once. He was 58 when he was blessed to visit the Haramayn Sharifayn. During this journey while his stay at al-Madinah al-munawwarah within a short span of only 2 months and 7 days he authored the most signinficant and technical book Nurul-Anwar. There are other compilations attributed to him among which the most famous and much accepted by the men of knowledge is . He died in Delhi, the capital (of India during reign of Emperor Alamgir) in 1130 AH and was buried in Amethi, which was his birth place. May Allah make his grave full of light.[2] Some people say that his ascendency pedigree table reaches uptil Hadrat Salih (`alayhissalam) . His father Abu Sa`id bin `Ubaydullah bin Abdur Razzaq Salihi Amaythawi was born on the 4th of Rabi al-Awwal in the year 1002 AH. His

father had obtained knowledge from the well known teachers of his time. After completing his education he continued spreading knowledge. He was a man of high learning and pious, righteous, God-fearing, much engaged in acts of worship, abstinate, generous, and noble. His father was married to the sister of Mir Atish `Abdullah popularlu known as Nawwab `Izzat Khan Amaythawi, who was the Superintendent of the Royal Kitchen of the King Alamgir. The spouses lived in the town of Amaythi, in the district of Rai Brayli in the suburbs of Lucknow. Abu Sa`id was blessed with a son in the morning on Monday, the 25th of Sha`ban alMu`azzam in the year 1047 AH and he named the baby Ahmad who later on became popular with the title Mulla Jiwan Amaythawi.[3] Abu Sa`id died on the 8th of Muharram alHaram, 1061 AH. He was buried in the graveyard of Amaythi.[4] CHILDHOOD AND EDUCATION At the age of 4 father of Ahmad put him to commit to his memory the Holy Quran. At the age of 7 he completed the Hifz-i-Quran. He himself writes in the Preface to his grand work

on exegesis of the Holy Quran titled as alTafsirat al-Ahmadiyyah : I bacame Hafiz of the Holy Quran at the age when as yet I was not able to identify the huruf and I`rab. After completion of the Hifz-i-Quran, Ahmad went in pursuit of other arts and sciences of the time and learnt them from Shaykh Muhammad Sadiq Satrakhkhi. He studied some books becoming the pupil of Maulana Lutfullah Korawi at Fatehpur and got the final degree in Islamic Sciences from his institution in the year 1069 AH while his own age was 22 years . The author of Tazkirah `Ulama-i-Hind says that his God given faculty of memrization was so strong that in case he heard a long poem of euology he instantaneously committed it to his heart. POLITCAL ATMOSPHERE OF INDIA DURING THE PERIOD OF AHMAD JIWAN: Where Allah Almighty had blessed Ahmad Jiwan with many favours a special favour was that he got the period when the Ruler of India was a true practical Muslim, viz., the Mughal King Emperor Abi al-Muzaffar Muhyiddin

Aurangzayb `Alamgir. The Mughal dynasty who ruled India comprised of the following Kings: 1. Zahiruddin Babaur; 2. 3. 4. Nasiruddin Humayun; Jalaluddin Akbar; Nuruddin Jahangir;

5. Shihabuddin Shah Jahan; 6. Muhyiddin Aurangzayb; 7. Bahadur Shah Zafar. Aurangzayb `Alamgir was born on Sunday night, the 15th of Zul-Qa`dah 1028 AH at Hadd a place 100 miles away from Ajin and 70 miles away from Barodah. The name of his mother was Arjumand Bano who was the daughter of Asif Jah Abul-Hasan bin Ghiyathuddin Tughrani. Aurangzeb was born during the reign of his grandfather Jahangir bin Akbar. Some men of knowledge have declared that the additionof the nemrical value of the alphabets of the compound phrase gives his date of birth. Sultan Jahangir had made the best arrangement of his education and training and had made his the student of Maulana `Abdul Latif

Sultanpuri, Maulana Muhammad Hashim Gilani, Shaykh Muhyiddin bin `AbdullahBihari and other contemporary men of knowledge. The personality of Aurangzayb was a combination of perfections and merits. He was perfectly expert in scribing the calligraphy in Khatt-i-Naskh, Khatt-i- Nasta`liq and Shikastah. The proof of it lies in it that before he was declared the King Emperor he had completely scribed the Holy Quran with his own handwriting and sent it to Makkah alMukarramah. After his enthronmenet he again completely scribed an other manuscript of the Holy Quran in his own handwriting and spent seven thousand rupees on its golden scription and binding and sent its manuscript to alMadinah al-Munawwarah. He had also scribed the famous book of Nahw called Alfiyah which had been authored by Ibn Malik. He sent this book to Makkah al-Mukarramah through Al-Haj `Abdur Rahman Mufti so that the people there may be benefited from it. The king had learnt Khatt-i- Naskh from al-Haj Qasim and Khartt-iNasta`liq from Sayyid `Ali bin Muhammad

Muqim who were the masters of the art of calligraphy. Aurangzayb `Alamgir had taken allegiance at the hand of Shaykh Muhammad Ma`sum Sirhandi ( ) the son of Imam Rabbani Mujaddid Alf Thani () in tasawwuf and had entered in the halqa-iiradat of Shaykh Sayfuddin . bin Shaykh Muhammad Ma`sum ( ) and was attached with him under the direction of his father Shah Jahan. Two aspects of the life of Aurangzayb become prominent to us. One is his Kingship and the other is his service to Islam. As a servant of Islam he was highly learned in multiple sciences and had deep knowledge of Islam. He was punctual in congregational prayers, offered Tahajjud, observed fasts, offered Jumu`ah prayer in Jami` Masjid, Delhi, observed I`tikaf in the Mosque, in the last ten days of the month of Ramadan, offered tarawih in congregation, observed nafli fasts on every Monday, Thursday and Friday. Besides these days on all such days he observed fasts which were proved by the Sunnah of the Messenger of

Allah ( .) He paid the Zakat Regularly. He could not perform Hajj due to his administrative preoccupation but he sent many persons on Hajj bearing all their expenses from his own pocket. The poor, the needy, the orphans, the sick, the widows were provided every help that was required by them. He used to remain inWudu. He enjoined good and forbid evil. He rspected the men of knowledge. His food and dress were very simple. He followed the HnafiSchool strictly. He had committed tohi8s heart the Holy Quran after he became the King. The experts in bringing out the date from numerical value of alphabets got the date of starting Hifz-i-Quran from the Quranic words: And the completion year from the Quranic words: . Thrice in a week he held debates on Ihya `Ulumiddin , Kimiya-i-Sa`adat of ImamGhazzali and Fatawa `Alamgiri with scholars of high calibre like Sayyid Muhammad al-Husayni al-Qannauji, `Allamah Muhammad

Shafi` Yazdi, Shaykh Nizamuddin Burhanpuri and other scholars. He compiled an Arba`in before his enthronement and an Arba`in after his enthronement consisting of forty Ahadith of the Messenger of Allah ( .) He had translated them into Persian and wrote marginal notes. The personalities included in the teachers of Aurangzayb were Maulana `Abdul-Latif Sultanpuri, Mualana Muhammad Hashim Gilani, Shaykh Muhyiddin Bihari,Haji Qasim Caligraphist, Shaykh Ali Muhammad bin Muqim and `Allamah Muhammad Shafi Yazdi. In Tasawwuf his murshid was Shaykh Muhammad Ma`sum (.) It was the time when on all corners of the world the name of Sultan Alamgir had become famous for his love for the knowledge and patronizing all those who were in pursuit of knowledge. This attracted Ahmad Jiwan as well to the Court of the King emperor. The attraction proved more towards him and the King emperor became the student of Ahmad Jiwan.

The king emperor and his sons all respected him the most. God Almighty had blessed Ahmad Jiwan with fast and strong memory and thus works of prose and poetry were preserved in heart. All the historian have mentioned the name of Mulla Jiwan among the teachers of Aurangzayb `Alamgir. In his Tafsir Mulla Jiwan writes: At this time the shadow of Allah alone is the shadow. The banner of Shari`at is waving with honour. Sciences of Shari`at and the laws of purification have been enforced. The pollution of infidelity and sins have been removed. In the East and the West and in all the cities the Jumu`ah and `Idayn have been established and the Divinely prescribed punishments have been enforced. All these have been due to the King Emperor Abi al-Muzaffar Muhyiddin Aurangzayb, who is the king of the faithful, the holder of the reigns, helper of the true law, the follower of the Right Path, the establisher of the Rule of Law and Justice, the eradicatorof all evil

and oppression , and laying the foundation of the bright Hanafi school of thought. TAFASIR WRITTEN IN INDO-PAK SUBCONTINENT: In a research article of Sayyid Murtaza Husayn and Abdul Mannan `Umar on the topic of Tafsir under the heading: Tafsirayn jo Pak-o-Hind mayn likhkhi gain state: Historically, the present chain of Tafsir of the Indo Pak begins much later than the history of Tafsir of Arab and Iran. The multiplicity of tafasir and non availability of the date of compilation of some tafasir it is difficult to mention these tafasir date-wise. Hence we, shall briefly mention some most famous books on Tafasir in (1) Arabic , (2) Persian, (3) Urdu, (4) English and (5)other local languages besides Urdu. ARABIC TAFASIR: According to our knowledge the first Arabic Tafsir is : Gharaib al-Quran wa Raghaib alFurqan (Tehran 1280 AH/1864AD) which is a compilation of Nizamuddin Hasan bin Muhammad Husayn Shafi`i Qummi

popularly known as al-Nizam al-A`raj (Bughyatul-Wu`at, 230), or Nizam Nishapuri Daulatabadi. This Tafsir was completed at Daulatabad (Deccan) Vol 1 and 3 in the year 730AH/ 1330 AD and Vol 2 on 11 Muharram 728 AH/ 1327AD (See the publication Tehran the scription on the last page). Brief introduction of the compiler and the book (Raudat alJannat, 1st edition, 225; Hadaiq al-Hanafiyyah, 319; Fihrist Kitabkhana-i-Astana-i-Quds Rizwi, 4: 436; Brocklemann : Takmilah, 2:273). Gharaib al-Quran, with regard to its arrangement and contents is a very fine exegesis and undoubtely it should be taken equal to Kashshaf and and Tafsir Kabir. If Nizam has written this Tafsir in India, then, according to our knowledge he is the first Persian translator of the Holy Quran as the first translation of the verses (published in Egypt in 1321 AH/ 1903 AD on the margin of Tafsir Tabari in not the Persian trnalsation). Further, he discusses in detail about the qaraat, wuquf, wujuh-i-balaghat, ma`ani-i-haqiqi wa majazi, `aqaid and fiqh Shafi`i etc. Generally, his style is clear and way of expression is well-groomed.

After Nizam the second Arabic Tafsir is Tabsir al-Rahman wa Taysir al-Mannan bi ba`di ma yashiru ila I`jaz al- Quran (famous with the name Tafsir Rahmani and Tafsir Muhaimi) compiled by Shaykh Zaynuddin (`Alauddin) `Ali bin Ahmad bin `Ali al-Muhaimi Hindi popularly known as Makhdum `Ali , a famous Sufi of the southern India. Makhdum `Ali is the shaykh who is the centre of devotion of the Muhaim of Bombay (India). He is the exegesist (mufassir) of the philosophy of (Wahdatulwujud/ ) propounded by Ibn `Arabi and a scholar of the fiqhal-Shafi`i . As the date of death of Mahaimi is 8 Jamadi al-Akhirah 835 AH/ 1431 AD (Hadaiq al-Hanafiyyah, 207; Tazkarah `Ulama-i-Hind 147; Zubaid Ahmad: The Contribution of India to Arabic Literature,15; Aksir, 59) hence it is possible that Tafsir Muhaimi might have been compiled some time earlier than Gharaib al-Quran. Tabsir al-Rahman is a Tafsir in simple and moderate Arabic, in which the mutual connection of the verses, continuation of the chapters, menaings of theSufiya and the juristic interpretations have been given in

suitable style (Anwar Shah: Mushkilat alQuran, 26; Majmu`ah Tafasir Farahi, 58). Tafsir Rahmani has been published both in India and Egypt (in 1295AH/1878AD). The Third Tafsir has been written by Muhammad bin Ahmad Miyanji (d. 982AH/ 1547 AD) and titled as Tafsir al-Muhammadi in which particularly the attention has been paid towards the mututal connection of the verses (Zubaid Ahmad, p. 16). Here the mention of Tafsir of Shaykh Mubarik bin Shaykh Khidr Naguri (d. 1001AH/1592AD) is must which he had written in the last period of his age and named it : Manba` Nafais al`Uyun. It is in four volumes like Tafsir Kabir (Badauni, 3:74). In Maathirul-Kiram p. 197 its name is given as Manba` `Uyun al-Ma`ani. We have no knowledge about any of its manuscript. The fifth tafsir is Al-Tafsirat al-Ahmadiyyah fi Bayan al-Ayat al- Shari `ah written by Abu Sa`id Ahmad popular by the name Mulla Jiwan bin `Abdullah al-Hanafi al-Maliki, domiciled at Amaythi, district Lucknow (d. 1130 AH/ 1717 AD). This Tafsir became much honoured and popular. The compiler began it in the year

1064AH/1654AD and completed it in Amaythi in 1069 AH/1659 AD. This book has been published at Calcutta and Qazan etc. (Brocklemann: Takmilah, 2:612; Hadaiq, 436; Aksir. 34). The sixth tafsir in Arabic that became popular and accepted in India is al-Tafsir al-Mazhari written by Qadi Muhammad Thanaullah Panipati Hanafi (d. 1225 AH/ 1810AD)which was so named by the compiler after the name of his murshid Mirza Mazhar Jan-i-Janan Dehlawi (d. 1195 AH/ 1780 AD). It was published at Delhi. The scholars have liked its gnostic 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-Quran bi subtle faculties (lata`if/ )al-Bayan. It was not yet complete that he died and after his

death Zulfiqar Ahmad, Sadrus-sudur of Bhopal completed it. (It was published in 1306 AH). Another Arabic Tafsir which is partial is titled as nayl al-Maram fi Ahkam al-Quran has been published in India and Egypt repeatedly (in the Egyptian edition of 1347AH/1929AD the name of this Tafsir was mentioned as: Nayl al-Maram min Tafsir Ayat al-Ahkam). In 1321AH/1903AD Tafsir al-Quran bi Kalam al-Rahman compiled by Thanaullah Amritsari was published which is a little different from his urdu Tafsir (Tafsir Thanai) and is more academic. The compiler has exerted much labour in the tafsir of the ayat and has collected ayat with reference of ruku`( )etc. Besides these tafasir there are literary tafasir including the Tafsir of the poet laureate Fayzi (d. 1004 AH/ 1595AD) by the name: Sawati` alIlham. This Tafsir had no dots on any letter, was authored in 1002AH and published in Lucknow in 1306 AH/1888AD Likewise Abdul Ahad bin Imam Ali Ilahabadi [Zubaid Ahmad 25; who is mentioned as Imam Ali in Cat. Of Arabic books: Ellis, in the Br. Mus. at perpendicular 747] had compiled Tafsir of

Part `Amm by the name: Jabb Shaghabb or Fayz-i-Ghayb which is all of dotted letters. (Allahabad 1307 AH/1890AD. Pages 207). Both these tafasir are proof of the power of the pen and the expertise in the Arabic language. However, the tafsir titled as Rawaihu (Ruhu)lQuran fi fadaili Umanaur-Rahmanof Mufti Muhammad `Abbas (d. Rajab 1306AH/1888AD)[Zubaid Ahmad :25], published in Lucknow in 1277 AH/1861AD; Fihrist Kutub Khana Astana-i-Rizwiyyah 4:488; Tajalliyyat , 380; and the book titled as Nizamul-Quran wa Tawilul-Furqan bilFurqan of Hamiduddin Farahi (d. 19 Jamadi alAkhirah 1349AH/12 November 1930AD) besides thought and research are the best models of Arabic literary style. Amongst incomplete or subjective Arabic Tafasir the mention of the Mushkilatul-Quran of Anwar Shah Kashmiri (d. 1351 AH/1931 AD) is also necessary. Besides these books complete and incomplete mushkilat, `aqaid and tafasir of individual chpaters or miarginal notes written on the famous Arabic Tafasir has been the

favourite engagement of the Indo Pak scholars, the details of which cannot be given here. [5] VISIT OF AND STAY AT THE TWO HOLY CITIES He performed his first Hajj in the year 1102 AH when he was 55 years old. He remained in the Haramayn Sharifayn for about five years. It was during this holy journey that while he was staying at the holy city of al-Madinah aMunwwarah he completed the compilation of his book Nur al-Anwar in two months and seven days. This book is the comnetary of al-Manar of al-Nasafi, which a book on Islamic Jurisprudence. He performed Hajj Badal once for his father and the second time for his mother. He availed that period fully well getting maximum benefit from the men of knowledge available there. VISIT OF AND STAY AT DELHI, LAHORE, AJMER SHARIF AND HAYDERABAD DAKKAN Ahmad Jiwan gave regular lectures at Delhi and Ajmer Sharif.

He had visited Lahore along with Shah `Alam, the son of Aurangzayb, when Shah `Alam was appointed the Governor of Lahore. When Prince Shah `Alam died Ahmad Jiwan came back to Delhi and stayed there. He had visited Ajmer Sharif along with Prince Farrukh Sher son of Aurangzayb had gone there. He went to Dakkan as the Qadi `Askar and had remained there for five years in the army of Aurangzayb. DEATH In the beginning of the month of Zi Qa`dah 1130 AH he started indicating his departure. On Monday, the 8th of Zi Qadah, 1130 AH he performed his routine work and offered maghrib prayer and then Supererogatory (nafl) Awwabin and other aurad-o-wadaif. Then he took his supper , offered `Isha Prayer. At mid night he felt some inflamation in his chest which extended towards the side. In theevening he had seen falling of some comet and rmarked some perfect manof knowledge will depart from this world. The pain increased and he called his

son `Abdul Qadir and told him that it was his last moment. Then he went towards the southern compound of the Jami` Masjid Delhi and laid down upon a cot and started reciting and then breathed his last on Tuesday, the 9thZi Qa`dah, 1130 AH. At Zuhr time he was buried in the Takiyah of Mir Muhammad Shafi`. After 50 days of his death on the 14th of Muharram al-Haram, 1131 AH his dead body was brought to Amaythi and was buried in the graveyard adjacent to the old Madrasah Islamiyyah. Shaykh Tabi` Muhammad bin Mulla Satrakhkhi who was the son of his teacher and also his own student composed the following poetical verses telling his year of death as 1130 AH:

 On the grave-stone the following words have been engraved: He was murid in the Qadiriyyah mystic order and was authorized to make others into his allegiance. He had also link with Chishtiyyah mystic order.[6] CHILDREN OF AHMAD JIWAN The historians have recorded that Ahmad Jiwan was blessed with the only son whose name was `Abdul Qadir. His son also He died at Delhi in the year 1130 AH at the age of 83 and buried in the graveyard in Amaythi. WORKS OF AHMAD JIWAN: 1. Al-Tafsirat al- Ahmadiyyah fi Bayan alAyat al-Shar`iyyah (30 Volumes). In the Preface of this Tafsir Ahmad Jiwan ( ) writes: I took all those verses according to the sequence of the Holy Quran whereby the juristic commands, basic principles and

scholastic problems could be derived and then I explained and wrote their exegesis. For my help I collected the books of the top class men of knwoledge on various sciences. Among tafasir I selected, Anwarut-Tanzil and Madarikut-Ta`wil, al-Ittiqan fi `Ulumil-Quran,

Tafsir Shaykh al-Rais al-Wali al-Ma`ruf bihi Zuhrush-Shari`ah al-Ghuri, Tafsir Shaykhul-Kabir al-`Ali alHusayn Wa`Imam Zuhri (rahmatullahi `alayh) Kashifi, Tafsir Shaykh Ajall `Allamah 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`Ali al-Bazdawi

 Kashf and Sharh Shaykh al-Haddad Bihari; In Furu` I selected, Kalam of Shaykh Al-Hisam, Tasnif of Imam Al-Fahham Hafizuddin Bukhari Kitab Al-Taudih, its Sharh Al-Talwih Mukhtasar Usul Ibn Hajib along with its commentaries which are well known in the East and the West. Among the books on Kalam I selcted, Sharh al-`Aqaid `Allamah Sa`duddin Taftazani Hashiyah Maula al-Khayali. Sharh al-Sharif Sayyid Al-Sind `ala alMuwaqif popularly kknown as Qadi `Adaduddin books on Siyar. Tazkarah of Muhaddithin which they have authored in that science.

In my tafsir I have fully debated on all subtle points that were available to me in the books of the men of knowledge. I have selected only such verses of the Holy Quran wherein there was patent orlatent indication towards the solution of any problem. Similarly from the ayat of Qasas and Amthal I selcted only those verses wherein solution of some problem was hidden . I did not touch any other verse as the tafsir in that manner would have become much voluminous and time consuming. May be this whole labour of mine be bringing reward to Imam Ghazzali ( )as it was he whose words motivated me to conduct this whole hill task. The autor al-ittiqan has written in his book: this is the statement of some people but has not explained as to who have said what. I have stated clearly as to who has said any thing and what has been said by him. My selected verses are in all five hundred.

And all this is the favour of Malikul Haqqul Mubin Zul Jalali wal-Ikram that I was able to do all this work. 2. Nur al-Anwar Sharh al-Manar of Hafiz Abu l-Barakat `Abdullah bin Ahmad Hafizuddin al-Nasafi (d. 710 AH) (2 Volumes); 3. Manaqib-i-Auliya (A history in Persian); 4. Adab-i-Ahmadi ; 5. Al-Adab al-Ahmadiyah fi bayan aurad almashaikh wa al-sufiyyah;[7] 6. Lawaih bar Majazat-i-Lawaih Jami; 7. Khutbat `Idayn wa Jumu`ah. 8. Khud Nawisht Sawanih; 9. Poetry in Urdu, Arabic and Persian; 10. Mathnawi comprising 6 volumes and containing 25,000 verses, on the pattern of Maulana Jalaluddin Rumi ( . ) Five thousand verses are on the pattern of Hafiz Shirazi ( 022 , ) verses on the model of Eulogy ( ) Burdah Sharif. 11. Sharh of Eulogy () Burdah Sharif.

12. Edition of many books of his own grandfather.[8] THE STYLE OF AHMAD JIWAN IN SOLVING PROBLEMS IN THE LIGHT OF THE HOLY QURAN : In the Tafsir of Surah al-Baqarah, which is the second chapter of the Holy Quran,Ahmad Jiwan ( ) has made a heading as heading Number 1. 1. THE BASIC RULE IS THAT EVERYTHING IS PERMISSIBLE. Allah Almighty says: uqd %!$# Yn=y{ N3s9 $B F{$# $YJy_ NO #uqtG$# n<) !$yJ9$# `g1q|s y7y ;NuqyJy 4 uqdur e@3/ >x L=t It is He who hath created for you all things that are on earth; Moreover His design comprehended the heavens, for He gave order and perfection to the seven firmaments; and of all things He hath perfect knowledge. [2:29][9]

Here such favour has been stated with which either the infidels alone or the believers alone or both of them have been addressed. The [lam/ ]of the word [lakum/ ]is for [intifa`/ .]01[]It means whatever is in the earth all has been created with the purpose that you may, in this world, obtain from it physical/material benefits. And the religious/moral or spiritual benefits of it will be that, you may ponder upon it and have arguments to prove the existence of Allah Almighty, get warning, and may be able to recognize the rewards and punishments in the Hereafter. Thus as against the generality of the people a group is of the view that this verse is a proof that in everything permissibility ( ) of it is the basic rule. According to those who are against the generality the basic rule is that there is in everything unlawfulness ( .)The result of

this conflict is apparent in the following saying of the Holy Prophet (: ) [Do not buy and sell the food except with equal]. As according to us the basic rule in the matter of Riba is permissibility ( .)That is, when there is difference in the value and the genus of the thing then increase or decrease is permissible and the riba (increase or decrease) is unlawful when all the conditions exist. According to Imam Shafi`i ( ) the basic thing in all circumstances is unlawfulness of everything and only the equality gets out of it. Its details are mentioned in the chapter of Riba in Hidayah. In fact this conflict is based on another basic rule which is conflicting between us and Imam Shafi`i and is well known. In short, this verse is proof of the fact that basically every thing is permissible as `Allamah Zmakhshari , the author of Kashshaf has explained.

 The words of Allah Almighty [khalaqa lakum/ ]are proof of the fact that every useful thing which according to prudence does not fall in the category of prohibitions is absolutely permissible. Every one can acquire it and get benefit of it. The author of Madarik says that Imam Karkhi, Abu Bakr Razi and the Mu`tazilah have declared the words of Allah Almighty khalaqa lakum/ as a proof that every useful thing is permissible. Imam Fakhrul Islam has written under the discussion on conflict that where there is contradiction of the permissible (mubih/ ) and the prohibited (muharrim/ ,) then the (muharrim/ ) shall be preferred to. The reason is that the (muharrim/ ) being present it will repeal the (mubih/ ) as the basic rule in everything is permissibility. And if we declare the (mubih/ ) as subsequent then the naskh shall be repeated. As in everything the basic rule is permissibility hence the (muharrim/ ) shall be its repealing and then the temporary (mubih/ ) shall be its

repealing. And in this manner the repeal shall be repeated. After that Imam Fakhrul Islam writes: It is based on this law that the basic rule in everything is permissibility. We do not say that everything in its original form is permissible as at no time man has remained without responsibility. This law is the law of the period of Fitrat/ i.e. after Hadrat `Isa (`alayhissalam) and before arrival of our Shari`at . That is, according to Imam Karkhi, Imam Razi, a group of the Hanafi and Shafi`ijurists and the generality of the Mu`tazilah the rule that makes the muharrim as nasikh is the law that the basic thing in every thing is permissibility. We do not mean that everything in its form is permissible as the servants of God have never been without responsibility. If everything would have been permissible in form then the man would have been without responsibility and it has never been so. Our declaring the [Mubih/ ] as the basic rule and (muharrim/ ) as the repealing, it is based on the period that intervened between

Hadrat `Isa (`alayhissalam) and [Hadrat Muhammad ( ]) which is called the period of Fitrat ( ) during that period everything was basically permissible. When our Holy Prophet ( ) was raised he ( ) made the unlawfulness of the things explicit. The things other than those so declared unlawful remained on their original status that is permissible. It must remain clear in the mind that our law that basically there is permissibility in every thing is not repugnant to it that anything is unlawful per se like Zina, intoxicants etc. or that anything is unlawful due to the existence of some other thing as to eat the wealth of an other person.; or that any thing is abhorable (makruh) tanzihi or abhorable (makruh) tahrimi as the flesh of horse or remainder of cat etc. The reason is that all this is established by the dalail qat`iyyah or dalail zanniyyah. The disagreement is only in the case when no proof exists.

According to the explanation of Imam Zahid some people who declare the property of all Muslims permissible for everyone and that whosoever may desire may take it and that no one has the right to stop him doing so and that when God makes any one His favourite no hurt is caused to him by commission of any unlawful act and that there shall be no accountability for such act etc. God forbid, this is a totally wrong argumentation. Qadi Baydawi ( ) has said in rebuttal of this argument that its requirement is that all useful things are permissible. And on the basis of temporary causes some things being specific with some individuals causes no interference as the madlul of the verse is that all things are for all individuals and not that everything is for every individual. The description of some things will be made soon. The words of Allah Almighty: thummastawa ilassamai The literal meaning of the word (istawa /) is to seek straightness of anything and to have this meaning for God Almighty is not befitting.

 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 Imam Zahid the establishment of height concerning the Being of the God Almighty by the Karamiyyah and their argumentation of establishment of place is wrong. And the first meaning (qasd bil-iradah/ ) is more in conformity with the )fa/ )of the )fasawwahunna/ ) as in the case of the second meaning there will occur alternation in the statement. Here there is an objection that this verse shows that the earth was created prior to the creation of the heavens while the verse: )Wal-arda ba`da zalika dahaha/ ) Shows that the heavens were created prior to the creation of the earth. Hence there is contradiction between the two verses. The answer to this objection is that in this verse thumma is for sequence of action )tarakhi fil-

fi`l/ ) and not for sequence of time(tarakhi fil-waqt/ .) In [the sentence]After doing that he levelled them (fasawwahunna/ ,) the pronoun plural feminine 3rd person(damir/) them(hunna/ )is ambiguous (mubham/,) and the words seven heavens (sab`a samawat/ ) is its explanation (tafsir/(. If the words: And that which is in the earth (Wa ma fil-ard/ ) refer to such things which are downwards then the earth itself shall also be included in it. Likewise the heavens would mean such things which are upwards. This would include the heavens and all other things. And if the heavens refer to the specific bodies then the earths being seven is clear from another verse of the Holy Quranwhich reads as under: !$# %!$# t,n=y{ y6y ;Nuqox z`Bur F{$# `gn=WB At\tGt DF{$# `ks]t/ (#qHs>tF9 br& !$# 4n?t e@. &x s% br&ur !$# s% x%tnr& e@3/ >x $RH>

Allah is He who created seven firmaments and of the earth a similar number. Through the midst of them (all) descends His Command: that ye may know that Allah has power over all things, 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 the Holy Quran repeatedly. The views of men of wisdom vary on the question of numbers of heavens (but) for the discussion of it there is no occasion here.[11] Issue No.2 Prayer and Zakat , and in the prayer the Ruku`( )is Fard ( )while congregation is wajib. Issue No.3. Repeal is permissible in the Holy Quran.Issue no. 4. To demolish the mosque and to forbid to offer prayers in them is unlawful. Issue No. 5. Repeal of the Qiblah and its changing.

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 (`alayhimussalatu wassalam) from committing any sin. A Kafir is not competent to become an Imam. Issue No. 8. Makkah is worthy of respect and place of peace. Issue No. 9 To turn the face towards Ka`bah in prayer and consensus (Ijma`/ ) Ummah is a binding authority ( ) Issue No. 10 The martyrs are alive. Issue No.11 In Hajj and Umrah Sa`I between Safa and Marwah is wajib. Issue No. 12

Things the eating of which is unlawful for us [the believers in [La ilaha illallahu Muhammadur Rasulullah () There is no God save Allah and Hadrat Muhammad is the Messenger of Allah (sallallahu `alayhi wa alihi wasallam)]. Issue No. 13 Iman MUfassal; Ahkam Islam and Birr (real virtue). Issue No. 14 Qisas is wajib and its waiver is the option of the Wali . Issue No. 15 Wasiyyat its fardiyyat (2:180-182) and its repeal by the verseof inheritance or the hadith la wasiyyata li warithin or the Consensus (Ijma`/.) Issue No. 16 Fast and itsahkam and Hudud. Issue No. 17 Acceptance of the supplication (du`a). Issue No. 18

To usurp and devour property of others is unlawful Issue No. 19 Repeal of some customs of the period of Ignorance. Issue No. 20 Issues of al-Qital. Issue No. 21 To complete Hajj and `Umrah. Injunctions (ahkam) where one is restrained from proceeding for Hajj and `Umrah Issue No. 22 Intoxicants and Gambling etc. are unlawful. Issue No. 23 Nikah of a Mushrik or Mushrikah with a Mumin or Muminah is not permissible. Issue No. 24 Cohabitation with wife during her menstruation and from behind is unlawful. Issue No.25 Oath should not be taken on sin. Take too much oaths is not good. Kinds of oath. In what kind of an oath expiation is necessary and in what kind of an oath it is not necessary?

Issue No. 26 Ila and divorce and `Iddat. Issue No. 27 `Iddat Mutallaqah and Talaq Raj`i. Issue No. 28 Talaq Raj`i. Talaq Ghalizah and khula`. Issue No. 29 Raj`at during `Iddat. Issue No. 30 Second marriage. Issue No. 31 Fosterage (Rada`), Food, dress and Shelter. Issue No. 32 `Iddat of a widow. Issue No. 33 During `iddat sign of offer of nikah (ta`rid bil-khitbah) Is permissible. Issue No. 34 Obligation (wujub/ ) of Dower (Mahr), `Adam mahr and giving of something to muttallaqah ghayr madkhulah. Issue No. 35 Some ahkam of Prayer.

Issue No. 36 Maintenance and accommodation of the Mu`taddah (in waiting period after divorce). Issue No. 37 To run away from plague and ta`un is prohibited. Issue No. 38 Unity and Divine Attributes (sifat) Issue No. 39 Zakat , `Ushr and khums. Issue No. 40 Merits of Spending on othes (Infaq) and superiority of knowledge and action. Issue No. 41 Riba and its punishment. Issue No. 42 Evidence. Issue No. 43 Pledge Issue No. 44 Whether there will be accountability on resolution of heart over sins? Issue No. 45 Responsibility beyond capacity. Issue No. 46

Issue No. Issue No. Issue No. Issue No. Issue No. Issue No. Issue No. Issue No. Issue No. Issue No. Issue No. Issue No. Issue No. Issue No. Issue No. Issue No. Issue No. Issue No. Issue No. Issue No. Issue No. Issue No. Issue No. Issue No.

47 48 49 50 51 52 53 54 55 56 57 58 59 60 61 62 63 64 65 66 67 68 69 70

Issue No. 7 1

Issue No. 72 Issue No. 73 Issue No. 74 Issue 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. 83 Issue No. 84 Issue No. 85 Issue No. 86 Issue No. 87 Issue No. 88 Issue No. 89 Issue No. 90

Issue No. 91 Issue No. 92 Issue No. 93 Issue No. 94 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 Urdu Nurul-Anwar, Maulana Jamil Ahmad Sakrodawi, Qadimi Kutub Khana Karachi, p. 13. [3] In his Kitab Mu`jam al-Amkinah allati la ha zikrun fi Nuzhatil-Khawatir, Mu`inuddin Nadwi, has written at p. 7 that this town of Amaythi is

situated in the suburbs of Lucknow with a population of about five thousands people. Many men of high learning belonged to this part of the land. Mulla Jiwan, the teacher of `Alamgir is also from among them. [4] Nuzhatul-Khawatir, Vol. V, p.20. [5] Urdu Dairah Ma`arif-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 Mulla `Abdul Qadiri Ibn Mulla Jiwan (manuscript) referring to Darbar `Alamgiri by Mustafa Hasan `Alawi (MA., Ph.D.), Al-Furqan, Lucknow, Zi Qa`dah 1384 AH [7] Tafsirat Ahmadiyah fi bayan al-Ayat alShar`iyyah, Mulla Ahmad Jiwan, Urdu translation by Qari Muhammad `Adil Khan and Muhammad Fazil Khan, published by Dr. Mas`ud Hafiz Rifa`i, Quran Company Limited, Lahore, 1978, p.877

[8] For ref erence kindly see: Tazkarah `Ulamai-Hind by Rahman `Ali; Nuzhatul-Khawatir by `Abdul Hayy; Maathirul-kiram by Mir Ghulam `Ali Azad Bilgrami; Hadaiqul-Hanafiyyah by Maulawi Faqir Muhammad Jhelumi; Darbar-i-`Alamgiri by Mustafa Ahsan `Alawi; Mahnamah alFurqan, Lucknow, Mah-i-Muharram 1385 AH; Barr-i-Saghir Pak-o-Hind mayn Fiqh by Muhammad Ishaq Bhatti; Kashf al-Zunun by Haji Khalifah; AlTafsirat al-Ahmadiyyah fi Bayan Ayat alShar`iyyah by Mulla Jiwan; `Arabi Adabiyyat mayn Pak-o-Hind ka Hissah Urdu Translation by Shahid Hasan Razzaqi; Mu`jam al-Amkinah allati la ha zikrun fi Nuzhatil-Khawatir by Mu`inuddin Nadwi. [9] This is the English translation given by `Allamah `Abdullah Yusuf `Ali. Muhammad Marmaduke Pickthall has given its translation as under: He it is Who created for you all that is in the earth. Then turned He to the heaven and fashioned it as seven heavens. And He is Knower of all things.

Muhsin Khan has given the translation as under: uqd %!$# Yn=y{ N3s9 $B F{$# $YJy_ NO #uqtG$# n<) !$yJ9$# `g1q|s y7y ;NuqyJy 4 uqdur e@3/ >x L=t 29. He it is who created for You All that is on earth. Then He Istaw (rose over) towards the heaven and made them seven heavens and He is the All-Knower of everything. [2:29] [10][10] The letter lam [ ]in Arabic language is used as,1. 2. 3. Actor with the action of Jarr. Actor with the action of Jazm. Non-Actor.

4. When it is Lam Jarrah i.e. Lam acting with an action of Jarr then in the case of ism The Manifest (al-Zahir/ )and Damir wahid Mutakallim it is maksur (i.e. such lam has a kasra on itself) as Li Zadin; Li.

5. When Lam is Mustaghath with the vocative letter {ya} it gets a fathah as Ya lallahi. 6. Whaen lam comes before damaiir ghayr wahid mutakallim, it bears a fathah on it as laka,lana, lahu. 7. Harf Jarr : Whan this letter is prefixed a Noun its action on such noun is that a noun having two dammah gets two kasrahs, and a noun having one dammah gets one kasrah on its last letter. Examples: Ilahun will become liilahin and al-`abdu will become lial-`abdi. 8. A Noun which is the personal proper name of a female and according to Arabic Grammar bears only one dammah, by prefix lam as Harf jar gives it one fathah as Fatimatu will become lifatimata. 9. A noun which resembles a Harf Mushabbah bilfil and has on it only one dammah (without having any prefix of [al-] or without being a mudaf) as Arhashu will become li-arshada. 10. This lam normally has a single kasrah on it. But it is given a single fathah on it ,when it is prefixed to damair [hu, huma, hum, ka, kuma,

kum, ha, huma, hunna, ki, kuma, kunna] and these pronouns have no effect on themselves of this lam. These damair are ghayr munsarif and mabni. They do not accept any action of this letter on them. 11. As to the meanings of the words lam, as Harf jar, which is prefixed before a Noun it is used 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 of entitlement, deserving. For example: All honour is for Allah. Allah is entitled to all honour. The honour belongs to Allah Almighty. Milkiyyat: ownership. For example: Tabligh ( : )To convey, to transmit, to say, to tell, to explain, to give the message. As I have told him and explained to him.

 Ta`diyah (: )Transition. As How severe is the love which Zaid has with `Amr. Qasam ( :)Oath, swearing, To say a thing 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 `aqibat and lam maal. . Ta`lil ( :)for the reason, for the sake of

[And on that day I had slaughtered my shecamel for the virgin lasses.] Muwafaqat la ( :) Conformity. As: Muwafaqat `ala ( :) on, over.

 Muwafaqat fi ( :)in, on. As: ( in the sense of near, in the sight of: [ I wrote him after the five dates have passed away.] This lam is also called lam tarikh. Conformity after the time is passed. ( Establish the prayer after the sun declines). Conformity with. Conformity from. I hear from him a cry. Conformity to. Additional. As I struck Zaid. Lam that is added to the Fi`l.

 Lam that gives nasb to fi`l mudari` by the taqdir of and this along with its is in ta`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 the word kana comes before it and the lam is called 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 and fa it is often sakin as: Falyastajibu li wal-yuminu bi and after thumma also it is sometimes sakin as Thummal-yaqdu. 3. Ghayr `Amilah : It is always maftuh and it is lam ibtida as lazaydun qaimun ; wa inna Zadan la qaimun.

And lam jawab ba`d lau wa lau la wa qasam as Lau `udtum l`udna wa lau la zaydun lahalakna. Wallahu lazaydun karimun. Lam zaidah as Araka La shatami. And, inter alia, is the lam which indicates remoteness and is suffixed with the Indicative nouns. And basically it is sakin as in Tilka. But in zalika due to ijtima` sakinayn it has been given a kasrah. [Misbahul-Lughat (Arabic-Urdu Dictionary), `Abu l-Fadl `Abdul Hafiz Balyawi, p. 760-761]. [11] Tafsirat al-Ahmadiyyah fi Bayan Ayat alShar`iyyah by Mulla Jiwan; Urdu Translation Qari Muhammad `Adil Khan and Maulana Muhammad Fazil Khan, published by Dr. Mas`ud Hafiz Rifa`i , for the Quran Company Ltd. Lahore, Pakistan, (1978), pp.30-32.