Life of Shāh Walī Allāh

Shāh Walī Allāh has written an article titled “al- Juz’ al- Laṭīf fī tarjamat al- ‘Abd al-Ẓa‘īf” in his book “Anfās al ‘Ārifīn” in which he has described his life history. Following are the events of his life as narrated by him:

            “I was born on Wednesday 4^thShawwāl, 1114 A. H at sunrise… Parents and other saints had received the intuitions about me even before and after my birth. I was sent to Maktab at the age of five and when I was about seven my father made me offer prayers and commanded me to observe fast. In the same year, circumcision was done and after having finished the Qur’ān I took up studying books in Arabic and Persian. At the age of ten, I was going through “Sharaḥ Mullā” and during that time the field of studies opened up for me. I was married at fourteen as my father had desired an early wedding…. I gave my hand to my father’s hand at the age of fifteen and got busy taking up Ashghāl-e-Ṣufīah, especially the Mashā’ikh-e-Naqshband. I set up my spiritual discourse after having sought their attention and motivation to acquire the grooming about norms of religious practices and spiritual uplift through Sufiism. In the same year, I studied a part of Beḍāvī Sharīf and then my father arranged a general feast where he accorded me permission to deliver dars. In short, I learned all the disciplines of that area (‘Ulūm-e-Mutadāwalah) at the age of fifteen and went through all the books linked with these fields in chronological order. In the field of Ḥadīth, leaving aside its part from Kitāb al-bay‘ upto Kitāb al-ādāb, I went through the remaining complete Mishkāt, Ṣaḥīḥ Bukhārī upto Kitāb al-ṭahārah and Shamā’il al-nabī (SAWS) including some parts of Beḍāwī wa Madārik in Tafsīr. Of Allāh’s greatest blessings, one is that I got an opportunity of pondering on Allāh’s Words while learning at the Maktab from my father the meanings of the Qur’ān, the background of its descent as well as looking into books on Tafsīr-a great asset for me for which I cannot thank Him enough; being as:

“In fīqh, major part of Sharaḥ Viqāyah wa Hidāyah

In Usūl-e-fīqh, some parts of Hasamī wa Tauzīh Talwīh

            In Mantiq, Sharaḥ Shamsiah complete and some parts of Sharaḥ Mutalyah. In Kalām, Sharaḥ-e-‘Aqā‘id complete as well some parts of Khailī wa Sharaḥ Muwākif. In Salūk, part of ‘Awārif al mu‘ārif and the periodicals of naqsh bandiyah etc.

            In Ḥaqā’iq, Sharaḥ Rubā‘iyāt-e-Maulānā Jāmī, Lawā‘iḥ, Moqaddamah Sharaḥ al-Muāt and Naqad al Nusūs, Permission in Ṭibb, mojāz al-Qānūn, In ḥikmat, Sharaḥhidāyat al-ḥikmat, etc.

            In Nahv, Kāfīyah and on it Sharaḥ Mu‘allāh. In Ma‘ānī major part of Muṭawil and that part of mukhtaṣar al-ma‘ānī with footnotes of Mullaḥ Zādāh. In numerology, some brief periodicals”.

            Shāh Walī Allāhsays, “During the acquisition of these disciplines, several valuable points would emerge in my mind which, with deep thinking, opened up a number of other avenues”. My father fell sick while I was seventeen and he breathed his last in that state of illness. On the deathbed, he gave me the permission of Bai‘at wa Irshād to utter twice the sentence “Yaduhu Kaedī” (his hand is my hand). To me, the greatest blessing of Allāh is that my father, all his life was so happy with me and in the same state he departed away. My father cared for me immensely and no father would do it ever for his son. I have yet to see a father, a teacher, or a saint who would extend his affections so much to his son, pupil, or follower as much as my father did to me. After the sad demise of my father, I remained involved in teaching books on religion and intellect for good about twelve years to acquire reasonable awareness of each discipline. The issues relating to monotheism (Tauḥīd) would be resolved as and when I meditated at the tomb of my respected father; spiritual discourse would open up, a greater part of the righteousness would be at hand, and disciplines on meditation would abundantly dawn upon the mind. Study of four of the religions (Madhāhib-e-Arba‘ah), the books on the principles of fiqh, and the logical reasoning out of Aḥādīth enlightened my mind to infer that the profile of scholars on Aḥādīth(Fuqahā-e-Moḥaddithīn) be adopted. At the end of this period of twelve years, I developed in me an obsession with witnessing “Ḥarmain al-Sharīfain” (House of Allāh and His Prophet SAWS). At the end of 1143 A. H, I was blessed to perform Ḥaj and in 1144 A. H, had the honor of learning Ḥadīth by Mujawrāt Makkah al-Mukarramah, Ziārāt-e-Madinah al-Munawwarah, Sheikh AbūṬāhir and other saints of Ḥarmain. In the meantime, I focused my concentrated attention on Rauza-e-Aqdas (Tomb of the Holy Prophet SAWS) to acquire the blessings; interacted with scholars of Ḥarmain and others to obtain Kharqa-e-Jami‘from Abū Ṭāhir which indeed is a collection of all the series put together. Towards the end of the same year also performed Ḥaj. In 1145A. H, traveled back to his homeland and arrived safely on Friday 14 Rajab al-Murajjab the same year(1145A. H/1732A. D).

            Another greatest blessing of Allāh on me is that He blessed me with Khila‘at-e-Fātiḥiyah as the opening of the final session was done by my hands. I was blessed with the guidance to lay down the basis of Fīqh al-ḥadīth afresh by consolidating the chosen religions out of Fīqh. Similarly, the narration of the Philosophy of Ḥadīth, true commandments (Maṣāliḥ Aḥkām), persuasions (Targhībāt) and whatsoever was carried by the Prophet (SAWS)from Almighty and that what he disseminated; with all its mysteries and concepts is a lasting expertise which none other more than my humble self has been able to say with exactness. However, despite the highly elevated status, if anyone suspects what I say, then, he ought to look into the book “Qawā‘id-e-Kubrā” written by Sheikh ‘Azīz al-Dīn ibn-e-‘Abd al-Salām. In it, though he has exerted a lot, he has not been able to get even nearer to this art. The methodology of this field that is liked the most by Allāh and which must be put into practice in this era has come to my share by revelation; so I have penned it down into two of my magazines, i. e, “Lam‘āt” and “Alṭāf al qudus”… If my every hair gets the ability of speech, even then I can not thank Him enough Who is the sustainer of all the worlds. [1]

After the death of Shāh Walī Allāh’s first wife, his second wedding was solemnized with Bibi Irādat daughter of Syed Thanā Allāh Sonī Patī who was a resident of Sonī Pat. From her, he was blessed with four known sons (Shāh ‘Abd al-‘Azīz, Shāh Rafī‘ al-Dīn, Shāh ‘Abd al-Qādir and Shāh ‘Abd al-Ghanī)who are like the four pillars (Arkān-e-Arba‘ah) of the renaissance of the religion in India.         

He was also blessed with a daughter Ammat al- ‘Azīz who was married to Maulānā Muḥammad ‘Āshiq Phaltī and her offspring continued. [2]

            It was the beginning of 1176 A. H, the last day of Muharram that the day of final call dawned upon him; Shāh Walī Allāh after a brief illness said farewell to this fatal abode at the age of sixty-two to breathe his last. [3]

The burial was done on the left side of Delhi Gate at a point called Manhadian. [4]

Qur’ānic Services of Shāh Walī Allāh

            It is a strange coincidence that there are so many books found on Qur’ānic disciplines (‘Ulūm al-Qur’ān) in the Arabic language but little is available on Principles of Tafsīr (Uṣūl-e-Tafsīr) or understanding of the Qur’ān ( Qur’ān Fahmī). In Arabic language but for the brief periodical of ‘Allāma ibn-e-Taymiyah, there is no worthwhile work available. [5]

            The credit for the Qur’ānic understanding in the sub-continent goes toShāh Walī Allāh Moḥaddith Dehlvī. With reference to the discipline of Tafsīr-o-Ḥadīth he is the first person to introduce these disciplines in India. After a long spell, he presented a formal translation of the Qur’ān in Persian by adding a few principles of the Qur’ānic understanding in its preface. [6]

            In continuation of the same, he has left behind a memorable document “Al-Fawz al- Kabīr fī Usūl al-Tafsīr” which is included in the syllabi of Arabic Institutions as well as in the universities. [7]

            Al-Fawz al- Kabīr fī Usūl al-Tafsīr (Persian) is a brief contribution yet full of intellect. Its translation in Arabic was first published in 1925 A. D from Cairo. [8] The honor of translating it into Arabic fell on a scholar Muḥammad Munīr Al-Damishqī. [9] Recently, it has been published by Maktabah al-salafiyah, Lāhore. [10] Several translations of it in Urdū have also been published. [11]Fatḥ al-Kabīr bima lā Budda ḥifẓohu fī ‘Ilm al-Tafsīr (Arabic) is part of Al-Fawz al- Kabīr which being a distinctive subject matter has been given a separate name with an explanation of the difficult words of the Qur’ān. [12]

Introduction of Al-Fawz al- Kabīr fī Usōl al-Tafsīr

At the beginning of the periodical, Shāh Walī Allāh writes:

            Allāh Subḥānahu wa ta‘ālā has bestowed innumerable blessings on this weak person; the greatest of all being that He gave me the ability to understand the Qur’ān. Of the greatest favors from the holy Prophet(SAWS)on this Ummah is the preaching by the Qur’ān. As soon as the gateway of the Qur’ānic understanding opened for me, I thought of penning down in a short periodical some useful points from the Book of Allāh which may be of value for friends to understand the Qur’ān. It is expected from Allāh that the students after following these rules will find a highway opened up towards understanding the Qur’ān, On the other hand, if they take up the study of books on Tafāsīr or spend time learning the same from the scholars who are these days short in number, they may yet not gain as much as they can do from the periodical which I have named “Al-Fawz al- Kabīr fī Usūl al-Tafsīr”[13]

            From the above lines, it is evident that Shāh Walī Allāh had a strong passion for the people to understand the Qur’ān as it has not descended for giving a reading only. The thinker of today Dr. Isrār Aḥmad had also the same stance that the Qur’ān ought to be understood and its message must be widely spread.

This book consists of four chapters;

Chapter 1:

            The first chapter relates to the topics of the Qur’ān which have been divided into five headings:

1. Commandments: These means the Qur’ānic teachings which lay down matters that are Wājib, Mandūb, Mubāḥ, Makrūḥ and Ḥarām whether these relate to worshipping or dealings; or relate to house administration or social, economic, or political matters-all are included in it. Explaining the same is done by the one called ‘Faqīh’.
2. Rejection of False Concepts and Acceptance of True Concepts: It implies the denial of false or wrong ideas and actions of Jews, Christians, Pagans, and Hypocrites; in addition, the true Islamic concepts are also illustrated logically with reasoning.
3. Advice through Allāh’s Attributes and Awards (Tadhkīr be A‘alāillāh): It relates to the subject matter that describes His attributes, bounties, and powers; the motive is to enable the person to get near Allāh, develop a passion of gratitude and enrich him or her with His love.
4. Advice By Means of History of World Nations (Tadhkīr be Ayyāmillāh): By narrating the end result of past nations, the Qur’ān has emphasized that enmity with Allāh’s Prophet (SAWS) would result in devastation and fatality. So, giving it up and following the holy Prophet’s way shall save us from sure destruction and make it possible to achieve real success.

(5) Advice Through Death and After Death (Tadhkīr Bil Maut): One of the topics in the Qur’ān is that of death and of the events occurring after death, i. e. narratives of Ḥashr wa Nashr (great assembly), Accountability, Heavens and Hell.

These issues in the Qur’ān have been stated in the style of ancient Arabs.

Chapter-2: Difficulties, Causes and Solutions in the Qur’ānic Understanding:

            The Qur’ān had descended in the Arabic language exactly in the colloquial style of the Arab. This fact has been stated in this way in the Qur’ān itself:

“Wa Hādhā Lisānun ‘Arabīyun mubīnun” [14]

(And its language is Arabic in clear)

In the Qur’ān, various issues and commandments have been stated in a very clear simple, and easy language, so the ‘Arab due to their native language would understand the subject matter of the Qur’ān with ease. Holy Prophet (SAWS) also desired the same that due attention be focussed on the understanding of objectivity and meanings of the Qur’ān which are followed at the first instance. In-depth Knowledge of Similized Verses (Āyāt-e-Mutashābihāt), discussions on sensitive and complex realities of Allāh’s attributes, and knowing about the unnecessary details of the stories need not be explored at the expense of one’s time. So in Prophet’s time, too, very few questions were raised on these issues and few of these were answered. Thereafter, people outside Arabia joined Islām, and then arose the difficulty in understanding the Qur’ān as their mother tongue was not Arabic. So, the need to first acquire knowledge of Arabic vocabulary and its rules was felt and later with its help, an understanding of the Qur’ān was required to be gained. To this end, a series of research and pursuits or queries and answers commenced until a regular discipline on Tafsīr came into existence, and in no time books on Genesis (Tafsīr)were produced. All these efforts were aimed at elaborating those avenues in the Qur’ān which may cause difficulty in the way of its understanding. However, the discipline of Tafsīr became too vast to get to the real meanings of the Qur’ān. In the second chapter of Al-Fawz al-Kabīr, these difficulties and their resolutions have been discussed in the following order:

1. Use of Alien words.
2. Issue of Nasakh.
3. Causes of the descent.
4. Ignorance of the rules of the Arabic language.
5. Issue of Nāsikh wal-Mansūkh.
6. Sanctity of descent.
7. Verses Of Exactness and Similized (Āyāt-e-Muḥkamāt waMutashābihāt).

Chapter-3: Qur’ānic Style of Narration

            The Qur’ān is a miracle on account of its language and the narrative as well as its elevated meanings. Shāh Walī Allāh has deliberated on both these aspects of the Qur’ān; firstly, mentioning the specialty of its narratives and later its meanings. The Qur’ān is like a compilation of books just as a king endorses his directives as per the need of time and there is a shipload of these directives; then someone takes the onus of compilation of all these scripts into the shape of a book. Similarly, the King of the kings descended upon Prophet (SAWS) Surahs of the Qur’ān one after the other as per the need of that time for divine guidance of humanity. Companions(R) of the Prophet (SAWS) on their own had divided these Surahs into four categories:

1. Saba‘a Ṭiwāl: It has seven longest surahs.
2. Ma‘īn: It contains all the surahs which have one hundred or more verses.
3. Mathānī: Containing all those surahs having verses less than one hundred.
4. Mufaṣṣal: All surahs other than those mentioned above, have been kept in it with the title Mufaṣṣal.

            Since the style of narration of the Surahs was exactly like that of Royal Commands, therefore this style at the start or end of Surahs has been kept accordingly. As some of the writings begin with the admiration of Allāh and yet few others are descriptive; some have the name of the sender and others bear that of the addressee. Moreover, some writings are long enough while others are short; much in a similar way, Allāh commenced some surahs with His praise and admiration while others were descriptive. Shāh Walī Allāh has clarified his viewpoint by quoting examples from the Qur’ānic verses. Here we are giving up the examples due to the fear of long narrations. Shāh Walī Allāh says that an obvious attribute of the Qur’ānic style is that its surahs comprise numerable verses like a qaṣīdah has a number of poetic verses. Technically there is a difference between the Qur’ānic and poetic verses but as regards the motive, the two have a commonality as neither the poetry be read for a pastime amusement nor the verses of the Qur’ān to this end.

            Until the advent of the Qur’ān, the ‘Arab had no heavenly or man-made book. The order of chapters or lessons now designed by the writers was never known by them. This fact, if not believed, can be verified by looking into the Qaṣā’id of Shu‘arā-e-Mukhḍarmīn(poets present in the era before and after advent of Prophet SAWS) and studying the correspondence of the Prophet (SAWS) and Ḥaḍrat ‘Umar (R) so that this aspect becomes well known to you all. Hence, if the language profile of the Qur’ān was unlike the ‘Arab dialect, it would surprise them and such an unfamiliar language would be upsetting their minds. Besides, the divine objective is not merely to acquire knowledge but it should be sought with the presence of mind and maturity. Such an objective is achieved with more strength and perfection by means of an uncompiled script.

               If anyone raises a query as to why the Qur’ān is not composed in the style of poetic rhythm that seems more tasteful; the answer is that the quality of taste varies with every nation with regard to its intellect and sense of humor. Suppose, if it is agreed that the poetic style of verses is tastier, then it can never be denied that whatever was uttered by the Prophet(SAWS) who had not been through any schooling, was unprecedently full of rhythm and balance and an open sign of his prophethood. Had the Qur’ān descended in the form of poetic style, the infidels would have equaled it with their own commonly found poetry not to consider it of any worth. The trend of expert poets who desire to excel their contemporaries logically is to resort to some novel poetic style or a theme and then challenge others to create something to match it. If this class of people makes an attempt at creativity in that old style, then their appreciation usually can be done by no one except the researchists.

Factors of Qur’ānic Distinction

               If it is asked; on what account is the Qur’ān is unique and distinguished? The answer is; we are convinced that it has many facets of its distinction; a few of which are described here:

1. Innovative Profile (Aslūb-e-Badī‘ie): ‘Arabs did have some oratory fields to be proud of and excel in others like fields of Qaṣā’id, Addresses, Magazines, and Maxims, etc. The Arabs other than four profiles of the language neither knew anything nor had the potential to reconstruct a fifth one. The invention of an altogether special profile through Prophet (SAWS) indeed proved to be a distinctive one.
2. Past Events: Detailed presentation of past history and directives about the passed-over nations that verify the earlier books without reading or writing anything by the Prophet (SAWS) was yet another distinction.
3. The Prophecies: The events occurring out of these prophecies would be a distinction afresh.
4. Supernatural Narratives: Oratory level of the Qur’ān is too high to be conceived by the human faculty. Since we were born after the first Arabs, we cannot have access to the real quality of that oratory standard. However, we know for certain that the use of sweet speech and an apt formulation with delicacy, simplicity, and promptness that we find in the Qur’ān is never ever available either in the poetry of predecessors or successors; this is a God-given aspect which can well be appreciated by the poets alone but the general public may not be able to take any share out of it. We are also aware that the knowledge of ‘Ilm-e-Tadhkīr and Munāẓarah wa Mukhāṣamah wherever to give meanings to the words of a Surah in accordance with its particular profile, creates such a strange scenario and novelty that our minds can never comprehend it.

               If anyone has not followed the above statement then he should refer to the events narrated in Surah al-a‘rāf, Hūd, or al-shu‘arā and then examine the same in Surah al-ṣāffāt and later in al-zāriyāt so that the mutual profile difference becomes clear. Likewise, the description of wrath for the sinner and reward for the obedient on every occasion has been given a specific shade; the altercation scene of its amongst the persons in hell similarly is shown in a novel form but its details are very lengthy. We know it well that the Qur’ān takes care of all categories of the addressees keeping due allowance for the illiterates which cannot be visualized better other than the Qur’ān itself.

               Of the several causes of the Qur’ānic distinction, one of the causes that cannot be understood by anyone except the people who meditate or ponder the mysticism of the religion is about the five disciplines of knowledge usually known as ‘Ulūm-e-Punjgānah. These disciplines with regard to human guidance prove that the Qur’ān is but from Almighty Allāh. This is like a Physician (Ṭabīb) who looks into a book of diseases containing prescriptions as per the given symptoms and can well appreciate beyond any doubt the professional authenticity of the same as well as that of its author. So, the Mystic Creator knows fully well what are modalities necessitated to reform the human mindset. Later, if he concentrates on the five disciplines, he would know beyond doubt that they touch a high level with respect to their meanings and it is impossible to make any addition therein:

“Āftāb āmad dalēl-e-Aftāb

Gard dallīlat ba yad az rōey rad matāb”

Chapter-4: Points of Difference in the Genesis (Tafsīr) and their solution

               The discipline of Genesis has passed through different stages from the time of the Prophet (SAWS) to the period of editing. This discipline was a limited one in the times of the Prophet and the Companions but with the passage of time, it started expanding until it was divided into various types. Various scholars selected the fields of their choice and raised the level of their expertise to the highest level. Due to the expertise in different fields, the genesis got divided into a number of departments and the expert of that department became its Mufaṣṣir. This way various levels (Ṭabaqāt) of genesis came into being which are given the name Ṭabaqāt-e-Mufaṣṣirīn by Shāh Walī Allāh. Details of the same are as under:

               As per Shāh Walī Allāh , there are various groups of the Mufaṣṣirīn; one of the groups deals with those signs of the narrations that have an affinity with the Qur’ānic Verses; these signs may fall in the category of Aḥādīth Marfū‘ah or Mauqūfah; may it be a saying of Prophet’s follower or an Isrā’īlī Narrative-this is the way of the Moḥaddithīn.

               Another group unfolds verses of the names and attributes of Allāh. It does not take the apparent meanings of any verse not considered up to the decorum of Almighty; it rejects the criticism by the critics leveled on some of the Qur’ānic Verses- this group is that of Mutakallimīn.

               There are others who correlate Fīqhī Issues with the Qur’ān; some give preference to the Mujtahidāt over others and address the queries of the opponents. These are the Fuqahā and Ahl-e-Usūl. One group explains the literal meanings of the Qur’ānic words and on it, every maxim endorses a number of certifications out of the speech of the ‘Arab. This is the way of Experts of the Naḥv discipline (Naḥvien) as well as that of the Vocabalarians. Another group selects the salients out of the meanings and descriptions by the Qur’ān; thus, explaining the virtues of the words of Allāh. This group is that of Udabā’. Some people explain those recitations of the Qur’ān in greater detail which are continuously attributable to the Religious Leaders (Ā’immah). These are Reciters. One group derives points of ‘Ilm-e-Salūk or ‘Ilm al-Ḥaqā’iq out of the Qur’ān in the right proportion and this is Group of Ṣūfīa.

               In short, the field of Genesis is very vast and every Muslim who entered it had the sole aim of following the meanings of the Qur’ān. He pondered it with a specific art and narrated its meanings as per his potentials of Oration as well as comprehension; while doing this he accorded preference to the concept of his own religious belief (Maslak). These are the grounds that afforded unimaginable vastness to the Art of Genesis. One group conceived the idea of consolidating all the work on Tafsīr which at times was written in Arabic or Persian. Shāh Walī Allāh submits that he has a special affinity with all these arts; has a reasonable know-how of most of the disciplines of Tafsīr and its related issues with provisions of sound research coupled by Ijtihād fil Madhhab. Besides, he is blessed by Allāh with a few more fields in the art of Tafsīr. Adding further, “Truly speaking, I am the directly taught student of the Qur’ān like I have been the direct recipient over the sacred soal of Prophet (SAWS). [15]

               Sheikh Muḥammad Ikrām commenting on Al-Fawz al-Kabīrin Rūd-e-Kawthar writes:

“From some of the entries in Al-Fawz al-Kabīr one infers that Shāh Walī Allāh wants to accord the vastest interpretation to the Qur’ānic Quotes. He takes due care of the background of the various descending surahs but is also cautious that in doing so the real objective of the Qur’ān may not be obscured. ”[16]

               Another peculiarity of Al-Fawz al- Kabīris Shāh’s justice-loving nature and his moral courage, e. g, generally the Muslim attribute all vices to the ‘Arab belonging to the period of ignorance, but Shāh Walī Allāh in this aspect too observed the principle of “Justice above board” and presented both sides of the picture. Similarly, generally, the Muslims are of the view that the Christians and the Jews have altered their original books of the religion but Shāh Walī Allāh was not convinced about it. He writes, “Jews used to temper with the words and translation ofTaurāt, not with the original book; this is my stance and Ibn-e-‘Abbās has the same verdict. ”[17]

               Shāh Walī Allāh in Al-Fawz al- Kabīrhas also been vocal against those who pick up the stories from Ahl-e-Kitāb making them part of the Qur’ānic genesis and Islamic Disciplines, so he says, “The menace of copying down the Isrā’ilī Narratives has entered into our religion whereas principally these should neither be accepted nor rejected. ”[18]

Translation of the Qur’ān by Shāh Walī Allāh

The most important work done by Shāh Walī Allāh is the publishing of the Qur’ān and its disciplines and to this effect the greatest of all is the translation of the Qur’ān into Persian. There were very few people in India who were well conversant with Arabic. The official language and medium of instruction were Persian but the translation of the Qur’ān in this language was not available there.

As found out, the first translation in Persian in the sub-continent was done in the gateway of Islām, Sindh, by Makhdūm Luṭf Allāh bin Makhdūm Ni‘mat Allāh popularly known as Makhdūm Nūh (d:998A. H/1589A. D) resident of Halah (Ḥyderābād)but this translation quite for some time remained unknown. [19]

            So, generally, the literate Muslims would be studying and following Gulistān, Bostān, Sikandar Namah, and Shāh Nāmah but were ignorant about the Qur’ān- a fountain of divine guidance. The old and special scholars just went through the Qur’ān without any understanding or following its meanings and remained deprived of its spirit or teachings. In the words of Sheikh Muḥammad Ikrām; whenever there were debates in the session of King Akbar between the Muslim Scholars versus the European Missionaries and the latter (who were well conversant with the Latin translation of the Qur’ān) raised queries on some parts of the Qur’ān, the former who had though read the Qur’ān in Arabic, yet were not fully aware of its contents or the subjects. At times, it so happened that the priests would raise an objection over some statement in the Qur’ān and the Muslims would straight away deny its existence in the Book altogether to get embarrassed later when the same was found very much there. [20]

            Shāh Walī Allāh, after five years of returning from Ḥaj, translated the Qur’ān into Persian in 1737-38A. D. On knowing this, scholars pulled out their swords on the plea that it was an extreme disrespect to the Qur’ān.

            Some autobiographers write that due to this resistance, Shāh Walī Allāh’s life was endangered and he had to stay out of Delhi for some time. However, finally, his courage and devotion to duty prevailed; he persuaded the people that the Qur’ān had not descended to wrapping up in silky covers and securing it on an overhead shelf or cramming the same like a parrot without understanding as the other nations do in reciting the sermons. This Book unfolds the most important facts of life. The aim of its descent was that people should read and make it their life constitution to implement and that is why its translation into the prevalent languages of the time was imperative. Thus, gradually and slowly, the resistance offered by the critics decreased, and not only the translation by Walī Allāh was accepted but there was an opening for translations in Urdū and other languages as well. [21]

            Had Shāh Walī Allāh curtailed himself for mere translation of the Qur’ān, it would have been quite an important work after eliminating the initial impediments en route which were created only because of the lack of sense of duty and easily misled scholars; he would still become a shining star in the Islamic history. His translation by itself proved to be of a superb level and worthy of great value. Beyond any doubt, until this day no translator can excel Shāh Walī Allāh in the qualities that he had been blessed with. Shāh Walī Allāh not only translated the Qur’ān but he formulated some of the salients of intellect on this issue in a magazine and endorsed in the preface of Tarjumah al-Qur’ān some useful instructions for the guidance of the translators or interpreters.

            Shāh Walī Allāh explaining the objectives of translation in the preface of Fatḥ al-Raḥmān says: “This era in which we are present and this country where we live; the welfare of the Muslim demands that translation of the Qur’ān be carried out in Persian in a simple but meaningful manner without undue sanctity and verbosity or without mentioning the connected stories or causes so that all and sundry should be able to understand its meanings. Thus, the urge to do it was infused in my humble heart and I was obliged to do it. ”[22]

            Shāh Walī Allāh had the earnest desire that the masses should have access to the Qur’ān and concentrate deeply on its meanings.

Writings by Shāh Walī Allāh

            Shāh Walī Allāh (d:1176A. H/1762A. D) wrote down books and magazines in Arabic and Persian. Given underneath is the list of his written work:

1. Al Arba‘īn (Arabic)-comprises a collection of forty Aḥādīth published in 1319A. H/1901A. D from Maṭb‘ah Anwār-e- Muḥammadī, Lucknow.
2. Al- Irshād ilā Muhimmāt ‘ilm al-Asnād (Arabic)-it has reference to non ‘Arab teachers and nobles; the magazine is published.
3. Izālat al-Khafā’ ‘an Khilāfat al-Khulafā (Persian)-a detailed book on issues of Caliphate; published by Sohail Academy, Lāhore in 1396A. H/1976A. D.
4. Utēb al Nahim fī Madah Syed al ‘Arab wal ‘Ajam (Arabic)-this is a collection of Nātiah Qaṣā’id by Shāh Walī Allāh; published by Maṭb‘ah Mujtabā’i, Delhi in 1308 A. H/1891A. D.
5. Altāf al-Qudus (Persian)- this book explains basic issues on Taṣawwuf; published by Maṭb‘ah Aḥmadī, Delhi.
6. Al-Imdād fī Ma’āthir al-Ajdād (Persian)-in which Shāh Walī Allāh has written about his ancestors. This magazine is part of his book “Anfās al-‘Ārifīn”; also is included in “Khamas Rasāi’l Shāh Walī Allāh Dehlvī” published by Maṭb‘ah Aḥmadī, Delhi.
7. Al- Intibaḥ fī Salāsil Auliya’ Allāh (Persian)-contains brief history and teachings of various chains of Taṣawwuf; published in Urdū translation by Maṭb‘ah Aḥmadī Delhi in 1311A. H/1894A. D.
8. Insān al Aen fī Mashāekhil Ḥaramain (Persian)-this magazine is part of Anfās al-‘Ārifīn; also published in Majmū‘ah-e-Khamsah Rasāi’l Shāh Walī Allāh by Maṭb‘ah Aḥmadī.
9. Al-Insāf fī Bayān-e-Asbāb al-Ikhtalāf (Arabic)
10. Anfās al-‘Ārifīn (Persian)-this book is a collection of seven magazines; published by Maṭb‘ah Mujtabā’i in 1335A. H/1917A. D.
11. Al-Budūr al- Bāzighah (Arabic)-this book comprises a statement on the philosophy of Dīn; Majlis ‘Ilmī Dābhail got it published by Madīnah Press Bijnore in 1354A. H/1935A. D.
12. Bawāraq al-Wilāyah (Persian)-a part of Anfās al-‘Ārifīn; the sayings, activities, events, and practices of his father are mentioned therein.
13. Tāwēl al-Aḥādīth (Arabic)-describes the finer points from the Qur’ānic stories of the prophets; published by Shāh Walī Allāh Academy Ḥyderābād (Pākistān)
14. Tuḥfat al-Mowahhedīn (Persian)-a brief magazine of Shāh Walī Allāh in Persian on the belief of Monotheism; its text was published by Afḍal al Maṭābi‘, Delhi. Maulānā Ḥāfiẓ Muḥammad Raḥīm Baksh Dehlvī translated it into Urdū and it was published in 1381 A. H/1961A. D. by Maktabah al-salafiyah, Shīsh Maḥal Road, Lāhore.
15. Tarājim Abwāb al Bukhārī (Arabic)-principally states rules to help resolve translations of Bukhārī; a collection of Rasāel-e-Arb‘ah as well as publication-series published at the end of Maṭb‘a Nūr al-Anwār Ārah.
16. Al-Tafhīmāt al-Ilāhiyyah (Arabic and Persian)-contains Shāh Walī Allāh’s mind-crises as well as intuitional subjects mostly found in Arabic and less found in Persian; Majlis ‘Ilmī Dābhail got it published from Madīnah Press Bijnore in 1355A. H/1936A. D.
17. Al-Juz’ al-Laṭīf fī Tarjamat al-‘Abd al-Ẓa‘īf (Persian)-gives an account of his personal events; part of Anfās al-‘Ārifīn and is also published separately.
18. Ḥujjat Allāh al- Bāligha-describes the secrets and motives of Sharī‘ah al-Islāmī.
19. Ḥasan al-‘Aqīdah (Arabic)-basic beliefs of Islām in the light of Sunnah and Aḥādīth are described concisely.
20. Al-Khair al-Kathīr (Arabic)-relinking with Allāh, the concept of Allāh’s names and revelation, etc are explained; published by Majlis-e-‘Ilmī Dābhail in 1352 A. H/1933A. D.
21. Al-Durus Samīn fī Mubasherāt al-Nabiyyilamīn (Arabic)-this is a collection of the Prophet’s predictions which relate to Shāh Walī Allāh or the ancestors; published with Riasālah Musalsalāt and Al-Nawādir in 1391A. H/1971A. D. -also published by Kutub Khānah Yahyevi Sahāranpūr.
22. Dewān-e-Ash‘ār (Arabic)-consolidated by Shāh ‘Abd al- ‘Azīz(d:1239A. H/1824A. D) and rearranged by Shāh Rafī‘ al- Dīn(d:1233A. H/1818A. D); kept in Makhṭūṭah Kutub Khānah Nadwah al-‘Ulamā, Lakhnow.
23. Risālah- written as per his own intuition in response to Ḥaḍrat Khwājah Khurd Sheikh ‘Abdallāh bin ‘Abd al-Bāqī.
24. Risālah Dānishmandī (Persian)-a mindful and useful magazine comprising valuable directives on principles of education and the teachers. Its Urdū translation al-Raḥīm was published by Prof. Muḥammad Sarwar in 1384A. H/1964 A. D from Ḥyderābād Sindh; translated in Arabic by Muḥammad Akram Nadvī in 1403 A. H/1983A. D.
25. Zaḥrawīn -a genesis of Surahal-baqarah and Surah āl-e-Imrān.
26. Saṭ‘āt(Persian)-comprises philosophical discussions by Shāh Walī Allāh; published by Maṭb‘ah Aḥmadī; also published by Maulvī Faḍal Aḥmad from Bait al-Ḥikmah Karāchī in 1358A. H/1939A. D and by Maulānā Ghulām Muṣṭafā Qāsmī from Shāh Walī Allāh Academy in 1384A. H/1964A. D.
27. Sarwar al-Mahzūn (Persian)-a summary of the famous book “Noor al ‘Ayyūn fī Sir al Amīn al Māmūn” on Sīrah by Ibn-e-Syed al-Nās; it was written on the request of a prominent contemporary of Silsila-e-Mujaddidiyah Sheikh Kabīr Ḥaḍrat Mirzā Maẓher Jān-e-jānan; its numerous translations in Urdū have also been published.
28. Sharaḥ Trājum Abwāb Saḥīḥ al-Bukhārī (Arabic)-published in 1323 A. H/1905A. D by Dāerah al-Mu‘ārif Ḥyderābād. Trājum Abwāb al-Bukhārī is at its beginning.
29. Shifā al-Qulūb (Persian)-a magazine with facts and figures.
30. Shwāriq al-M‘arfah (Persian)-comprises events of Shāh Walī Allāh’s uncle Sheikh Abū al-Raẓā and a part of Anfās al-‘Ārifīn.
31. Al ‘Atiayāt al-Samdiyah fī Anfās al Muḥammadiyah (Persian)-this brief magazine is about the life of Sheikh Muḥammad Phaltī; a part of Anfās al-‘Ārifīn.
32. ‘Aqd al Jīd fī Aḥkām al Ijtihād wal Taqlīd (Arabic)-a nice book on the commandments of Ijtihād and Taqlīd.
33. Fatḥ al-Raḥmān (Persian)-a translation of the Qur’ān in Persian; published by Matb‘ah Fārūqī Delhi in 1294A. H/1877A. D with Shāh Walī Allāh’s Persian merits and Urdū translation of Shāh ‘Abd al-Qādirand merits of Mūḍiḥ-iQur’ān which is copy of the published script.
34. Fatḥ al-Khabīr(Arabic)-explains the difficult words of the Qur’ān; this magazine is like a summed-up end included in Al-Fawz al-Kabīr.
35. Fatḥ al-Wudūd al M‘arafah al-Junūd(Arabic)-Maulānā Raḥīm Baksh has termed it as related to Morals and Mysticism in Ḥayāt-e-Walī.
36. Alfaḍal al-Mubīn fil musalsale min Ḥadīth ‘an Nabī al-Amīn (Arabic)-this magazine is well known as Musalsalāt; related to the art of Ḥadīth and published.
37. Al Fawz al-Kabīr (Persian)-an important book written on the principles of genesis.
38. Fayyuz al-Ḥarmain (Arabic)-relates mostly to the observations of the period of Qiyām-e-Ḥijāz, spiritual concepts, colloquial issues, and the issues of Taṣawwuf; this book is to be studied by the special few and beyond the comprehension of those who have no proper knowhow of Taṣawwuf.
39. Qurrat al-‘Ain fī Tafḍīl al-Sheikhain(Persian)-this magazine is about the piety of Sheikhain and published several times.
40. Al Qaul al-Jamīl fī Bayān-e- Sawa al-Sabīl (Arabic)-this magazine discusses evidence of Bai‘at(submission), Sunnah of Bai‘at, causes of its noncompliance and non-practice in initial periods, philosophy of Bai‘at, terms of the Murshid, terms of the follower, categories of Bai‘at-e-Ṣūfiyah, and repetition of Bai‘at; while going through it, a reader may not, at places, find that philosophical hard work as is the peculiarity of Shāh Walī Allāh in other important and famous books.

Al Qaul al-Jamīl Book House Nadwat al-‘Ulamā has two of the ancient calligraphic scripts; one is by the pen of Maulānā Syed Quṭab al-Hudā Ḥasanī (d:1226A. H/1811A. D) who is among the distinguished pupils of Shāh ‘Abd al-‘Azīz(d:1339A. H/1824A. D) and this script is age-old and authentic belonging to the Book House of Maulānā Ḥakīm Syed ‘Abd al-Ḥayye Ḥasanī which is secured in Nadwat al-‘Ulamā. The second one belongs to Nawāb Syed Ṣiddīque Ḥasan Khan’s Book House.

41. Kashf al-Ghain ‘an Sharaḥ al-Rubāyatain (Persian)- this is the explanation of two Rubā‘ī by the pen of Khwaja Baqī Billāh and further facilitated by Shāh Walī Allāh; published in 1310A. H/1892A. D by Maṭb‘ah Mujtabā‘ī Delhi.
42. Lam‘āt (Persian)- published on ‘Ilm-e-Taṣawwuf.
43. Al Muqālāt al Waziyyatu fin Naṣīḥat wal Waṣiyat   (Persian)-published many a time with the title of “WaṣiyatNāmah”; Also published in 1268A. H/1852A. D by Maṭb‘ah Muṭī‘ al-Raḥmān Delhi with the explanation of Qaḍī Thanā Allāh Panīpatī.
44. Al Moqaddamah al- Sunniyah fī Inteṣār lil Firqah al-Sunniyah (Arabic)-a translation ofMujaddid Alf Thānī’s magazine “Radd-e-Rawāfiḍ” with additional merits; to quote Syed Abu’l-Ḥasan ‘Alī Nadvī, Shāh Walī Allāh translated it on the expressed desire of his teacher Sheikh AbūṬāhir Madanī in 1144A. H/1731A. D during his stay in Ḥijāz. Its hand scripts are in the Book Houses of Taunk and Bhopāl.
45. Al Moqaddamah fī qawānīn al-Tarjumah (Persian)-is included at the beginning of Maṭbū‘ahFatḥ al-Raḥmān.
46. Al-Musawwā min Aḥādīth al-Muwaṭṭā’ (Arabic)-an explanation of Muwaṭṭā’ in Arabic published from Delhi and Makkah Mo‘aẓẓamah.
47. Al-Muṣaffā (Persian)-an account by al-Muwaṭṭā’Imām Mālik in Persian consisting of great merits and research; one of the important books of Shāh Walī Allāh. Its first volume was published by Maṭb‘ah Fārūqī Delhi and the second by Matb‘ah Murtaḍāwī Delhī in 1293A. H/1876A. D.
48. Al-Maktūb al-Madanī (Arabic)-an important document that was written under the name of Sheikh Ismā‘īl bin Abdallāh Rūmī in comparison to Waḥdat al Wujūd and Waḥdat al Shahūd; exists in Al-Tafhīmāt al-Ilāhiyah and also published separately with some magazines.
49. Maktūb m‘a Manākib-e-Imām Bukhārī wa Faḍīlat Ibn-e- Taymiyyah (Persian)-published by Maulvī ‘Abd al-Ra’ūf, Administrator Book House Nadhīriyah; not a regular script but a document of Kalimāt al-Ṭayyibāt which is a consolidation of the script of Imām Bukhārī’s Nawāqib and script written in defense of Ḥāfiẓ Ibn-e-Taymiyyah.
50. An Nabzāt al Abreziyyah fī Laṭīfāt al-‘Azīziyyah(Persian)-part of Anfās al-‘Ārifīn in which Shāh Walī Allāh has stated the events of his maternal grandparent Sheikh ‘Abd al-‘Azīz Dehlvī’s predecessors and successors.
51. Al-Nawādir min Aḥādīth Syed al Awāe’l wal Awākhir (Arabic)- published with Musalsilāt.
52.   Ham‘āt (Persian)-discusses the apparent and obscured issues of Dīn-e-Islām; also mentions the expected Taghayyurāt Kulliyyah.
53. Hawāmi‘ Sharaḥ Ḥizb al-Baḥr (Persian)- a published magazine. [23]

Descendants of Shāh Walī Allāh

Rafī‘ al-Dīn(d: 1233A. H/1818A. D)

            Maulānā Shāh Muḥammad Rafī‘ al- Dīn bin Shāh Walī Allāh bin ‘Abd al- Raḥīm Al ‘Umarī (linked onto Ḥaḍrat ‘Umar bin al-Khaṭṭāb) was born at Delhi in 1163A. H/ 1750A. D in a family which begot an ultimate fame in Islamic India with regard to knowledge and piety in the 18^th century A. D and the times thereafter. [24]

He learned Ḥadīth from his father Shāh Walī Allāh who was a renowned Moḥaddith of his period in India. In 1176A. H/1762A. D, after the death of his father, he was brought up by his elder brother Shāh ‘Abd al-‘Azīz (d:1239A. H/1824A. D)where he completed ‘Ulūm-e-Mutadāwalah and paid special attention towards Ḥadīth, kalām, and Uṣūl. [25]

In Ṭarīqat, he benefited from Shāh Muḥammad ‘Āshiq bin ‘Ubaidallāh Phaltī and at the age of twenty, he achieved distinction and fame in ‘Ilm-o- Iftā’ and dars. In the lifetime of his brother Shāh ‘Abd al-‘Azīz (d:1239A. H/1824A. D), he started writing and editing and was considered in the list of major scholars. [26]

            After Shāh Walī Allāh’s disability of the eyes, he took over the teaching assignments[27] as Shāh’s health due to old age was deteriorating and he had lost his eyesight too. [28]

            He breathed his last on 4^thShawwāl, 1233A. H/1818A. D at Delhi during the life of his elderly aged brother Shāh ‘Abd al-‘Azīz and was buried next to his father outside the city. [29]

            He wrote more or less twenty books; most of these are in Arabic or Persian and few in Urdū. The fineness of his ideas and command over the language are his specialties to be admired a lot. Some of his written work is as follows:

1. Urdū translation of the Qur’ān with literal meanings by restricting to the text.
2. Takmīl al-Dha‘ah (Takmīl li Dha‘at il-Azhān)-in this book, described are Manṭaq (Philosophy), ‘Ilm-e-Kalām and some metaphysical issues.
3. Muqaddimāt al ‘Ilm
4.  (Isrār) Al-Moḥabbah-this magazine pertains to love and encompasses every aspect.
5. TafsīrĀyāt al-Nūr-it is Tafsīr of Verse No. 35 of the 24th Surah of the Qur’ān.
6. Al-‘Urūḍ wal Qāfyah
7.  Damgh al-Bāṭil-a magazine on some of the intricate issues of ‘Ilm al- Ḥaqāe’q.
8. Risālat al-Taṣawwurāt wa Taṣdīqāt, with Marginal note of Quṭub al-Dīn al-Rāzi written by Mīr Zāhid al-Harvī.
9. Ithbāt Shaqq al Qamarwa Ibṭāl al-Barāhīn al-Ḥikmiyyatu ‘alā Uṣūlil ḥukumah; books listed in serials 4 to 9 have not been published yet.

Books in Persian

1. Qiyāmat Nāmah or Maḥshar Nāmah (Lāhore 1339A. H. Ḥyderābād undated)
2. Fatāwā, Delhi (1322A. H)
3. Majmu‘ah Tis‘ah Rasā’el, Delhi 1314A. H/1896A. D, brief magazines on religious and mystic issues.
4. Sharaḥ al-Ṣudūr ba SharaḥḤāl al-Maut wal Qubūr- this magazine relates to the life hereafter.
5. Latā’if-e-Khamsah- a book on Taṣawwuf. [30]

            As per a writer of Dāerah Mu‘ārif-e-Islāmia (Urdū), among the offspring of Shāh Walī Allāh, the status of Shāh Rafī‘ al-Dīn(d:1233A. H/1818A. D) as a teacher and as an orator is more recognized as compared to being a writer, however, he did have the same visionary approach in several respects as was founded by Shāh Walī Allāh. [31]

            In the words of Sheikh Muḥammad Ikrām, a few of his poems and some prose are memorable but the most important work of all is his literal translation of the Qur’ān which is so popular even today. [32] This translation was first published at Calcutta in 1254A. H/1838-39A. D and second in 1266A. H/1849-50A. D. [33]

Shāh ‘Abd al-‘Azīz Moḥaddith Dehlvi(d:1239 A. H/1824 A. D)

            Shāh ‘Abd al-‘Azīz ibn-e-Shāh Walī Allāh Moḥaddith Dehlvi was born on 25 Ramaḍān, 1159A. H/1746A. D at dawn. [34]

            The father named him ‘Abd al-‘Azīz; his historical name is Ghulām Ḥalīm. [35]

            In his childhood, he memorized the Qur’ān and learned Tajwīd and recitation. At the age of 11, his regular learning commenced. The father assigned the teaching to a competent person out of the followers. In about two years. Shāh ‘Abd al-‘Azīz made surprising progress in various Arabic disciplines. He developed an unmatching dynamism and sharpness in his temperament. [36] Then he joined the circle of his father’s darts; only those pupils would join it whose memory and wisdom were well known among the scholars. [37]At the age of 16, he achieved expertise in Genesis, Ḥadīth, Fiqh, Uṣūl, ‘Aqā’ed, Manṭiq, kalām, numerology, Ḥayyāt, Mathematics, History, Geography, etc. but with special inclination towards the Qur’ān. Shāh ‘Abd al-‘Azīz writes that his father used to give special instructions to his teacher for teaching theQur’ān. His speech from the beginning was clear and concise. He would explain the difficult issues in a manner that even the senior scholars would be taken aback. [38]

            On the demise of his father, he took over his father’s seat of dars at the age of sixteen. Ever since, he spent his entire life teaching, writing, extending Da‘vat-wal-Irshād, and training the followers and pupils. [39]

            He delivered his address twice a week on Monday and Friday in the institution which was attended by all and sundry. His oration was so charming that every listener would be mighty pleased irrespective of his cast and creed; no words of the speech would hurt anyone. [40]

            He fell sick at the end of Ramaḍān, 1239A. H/1824A. D and when the illness worsened, he distributed all the cash in his possession amongst his nephews and parental relations. He then advised that his coffin should be of the same cloth that he had been wearing. His kurtah and paijāmah were made up of a local simple cloth. He died on Saturday 7^thShawwāl, 1239 A. H/1824 A. D at dawn at the age of eighty-one and a few days. Funeral prayers, one after the other, were offered fifty-five times. [41] His grave is situated outside Delhi city near the grave of his father. [42]

Shāh ‘Abd al-‘Azīz’s writings are listed below:

1. TafsīrFatḥ al ‘Azīz popularly known as Tafsīr-e-‘Azīzī- first volume is from the beginning upto quarter of Chapter 2. The second and third volume is Tafsīr of the last two chapters (The first one is in Calcutta 1248A. H/1832A. D). Its Urdū translation has also been published.
2. Tuḥfah Ithnā ‘Ashariyah (1204A. H/1790A. D)-pertains to the beliefs of Fīqh-e-J‘afariyah.
3. Bostān al-Moḥaddithīn(Delhi:1293A. H/1876A. D and 1316A. H/1898A. D, Lāhore:1301A. H/1884A. D and 1311A. H/1893A. D)-its Urdū translation has also been published; events of Moḥaddithīn are stated; the original magazine is in Persian.
4. Ajālah-e-Nāfi‘ah-one of his best educational productions in Persian on the discipline of Principles of Ḥadīth. This book was published in 1212A. H/1797A. D by Maṭb‘ah Mujṭabā’e, Delhi.
5. Sirr al-Shahādatain (events of Shahādat-e-Karbalā)-this book was published in Delhi in 1261A. H/1845A. D. Syed ‘Alī Akbar translated it into Persian with the name of Iẓhār al-Sa‘ādah. Maulvī Salāmat Allāh Damishqī, a pupil of Shāh ‘Abd al-‘Azīz took down its explanation in Persian with the name of Taḥrīr al-Shahādatain which was published in 1299A. H/1882A. D. Handwritten manuscripts of Taḥrīr al-Shahādatain are found in ‘Alīgarh and Bankīpūr.
6. ‘Azīz al-Iqtabās fī Faḍā’il-e-Akhyārannās- a collection of Aḥādīth wa Akhbār in Khulfā-al-Rāshidīn (Delhi 1322A. H/1904A. D); handwritten manuscripts are available in Rāmpūr and Āṣfiyah. Its translations in Persian and Urdū have also been published.
7. Mīzān al ‘Aqā’id-this book was published at Delhi in 1321A. H/1903A. D.
8. Fatāwa ‘Azīzī (Persian)-published in two volumes at Delhi in 1341A. H/1923A. D.
9. Rasā’il Khamsah (Persian)-some of these magazines are included in Fatāwa.
10.  Taḥqīq al Ro’yā (Persian)
11. Malfūẓāt Shāh ‘Abd al-‘Azīz (Persian)-Sharaḥ Mīzān al-Manṭiq in Ḥayāt Walī and Ḥawāshī Bad‘i ‘al-Zamān; besides Mīzān al- Balāghat is mentioned in Tadhkirah ‘Azīziyyah but their printing status could not be ascertained. [43]

Shāh ‘Abd al-‘Azīz (d:1239A. H/1824A. D)

            Shāh ‘Abd al-‘Azīz’s important innovative performance is in the form of a splendid effort for the interpretation of the Qur’ān, dissemination of its teachings and the subjects among the Muslims, re correction of the beliefs through it, and direct interaction of the masses with the true religion. As regards taking theQur’ān down to the masses and by it reforming the false beliefs or bogus rituals and endeavor to connect with Allāh is concerned, Shāh ‘Abd al-‘Azīz (d:1239A. H/1824A. D)promoted the task of his father and produced commonality as well as the vastness. Shāh Walī Allāh’s dars-e- Qur’ān had been covered upto the verse of Surah al-nisā “A‘dilū huwa aqrabu liltaqwā” that he breathed his last. Shāh ‘Abd al-‘Azīz (d:1239A. H/1824A. D) picked it up from here. He reached up to the verse of al-ḥujurāt, “ Inna akramakum ‘inda Allāhi ‘atqākum ” that this dars also came to an end with his demise. After his departure, his grandson (who had been trained by him and was his true follower) Shāh Muḥammad Isḥāq resumed it.

            Dars-e-Qur’ān of Shāh ‘Abd al-‘Azīz (d:1239A. H/1824A. D) was held every week on Monday and Friday and was attended by the special and the common enthusiastically. In its session, temperamentally he used to be in high spirits and the speech delivery was in full swing like flowing water. [44] Because of the sessions, inclination towards the Qur’ān in the capital Delhi became so common; a powerful wave to rectify the beliefs was set. Series of the Qur’ānic translations and the genesis began which is ongoing until this time reforming hundreds and thousands of persons; their hearts and soul got acquainted with the taste of Monotheism (tauḥīd) and the Qur’ānic Charm. In the same Madāris-e-‘Arabiah, scholars who were blessed and trained through these sessions became the source of starting a series of lessons on the Qur’ānic Text towards the understanding of the Grand Book; this brief genesis[45] was included in the Syllabus of dars as a good omen. Thus, the fallacy spread by religious scholars that propagation of the Qur’ān would cause religious dangers or mislead the masses was diffused. In fact, behind all this was an apprehension that the masses may not slip out of the hands of professional scholars who had shelved the Qur’ān to keep the masses away from it.

            The other scholarly and reformative achievement of Shāh ‘Abd al-‘Azīz (d:1239A. H/1824A. D) is in the shape of Tafsīr Fatḥ al-‘Azīz which is also named “Tafsīr-e-‘Azīzī” and “Bostān al-Tafāsīr”. This happens to be Shāh ‘Abd al-‘Azīz’s dictated and permanent document. As enunciated by Shāh ‘Abd al-‘Azīz himself, that comprises Surah al-fāteḥah, Surah al-baqarah, Surah al-mulk upto end of the Qur’ān. [46] However, Surah al-baqarah is not completed (reasons could not be found); printing completed a nearly upto quarter of Chapter: 2 Verse:“An Taṣūmū khayrullakum” Numerous editions of Tafsīr in Persian have been published. The book is in three volumes; the first volume is from Surah al-fāteḥah onto nearly a quarter of Chapter 2. The second volume is from Surah al-mulk (Chapter: 29) up to the end of Surah al-mursalāt. The third volume starts with Surah al-nabā:“ ‘Amma Yatasā alūna” upto the end of the Qur’ān, i. e. end of Surah al-nās. In dars-e-Tafsīr of Shāh ‘Abd al-‘Azīz and in his tafsīr-book Fatḥ al-‘Azīz, those issues have especially been deliberated in depth which the scholars of that time had not tackled by any research so truthfully. This gripped a sizeable section of the masses into false beliefs and polytheistic acts, e. g, Tafsīr of the verse “Wa mā uhilla lighayri Allāhi bihi ” is one of the specific places in this book. Likewise, the discussion on magic in the context of the verse “Wa mā kafara Sulaymānu…. . (till end)” and some other verses are explained with distinguished research which are the specialties of this book.

Shāh ‘Abd al- Qādir (d:1230A. H/1815A. D)

            Shāh ‘Abd al-Qādir was born in Delhi in 1163 A. H/1769 A. D. He was the third son of Shāh Walī Allāh Dehlvi and the family tree joins onto the 34^th generation of Ḥaḍrat ‘Umar (R).

Education and Training

            Initial education and training were acquired at the hands of his father; after the death of his father, completion of the education was done under his elder brother Shāh ‘Abd al-‘Azīz(d:1239A. H/1824A. D). [47]

            In Salūk and Taṣawwuf, he benefited from Sheikh ‘Abd al-‘Aoul Dehlvi and for Urdū language and literature, he joined the company of Khwājah Mīr Dard. [48]

Prominent Pupils

            A large number of pupils benefited from Shāh ‘Abd al-Qādir (d:1230A. H/1815A. D); the famous and known among them are Sheikh ‘Abd al- Ḥayye, Shāh Ismā‘īl Shahīd, Sheikh Faḍal-e-Ḥaq bin Faḍal-e-Imām Khairābādī, MirzāḤasan ‘Alī Shafī‘, Shāh Muḥammad Isḥāq and other scholars. [49]

Offspring

            Shāh ‘Abd al-Qādir was blessed with a single daughter only whose hand was given by him to his nephew Maulvī Muṣtafāand she was also blessed with a daughter who was later married to Shāh Ismā‘il Shaḥīd(d:1246A. H/1831A. D). [50]

Demise

            Shāh ‘Abd al-Qādir passed away on Tuesday, 19^thRajab, 1230A. H/1815A. D and was laid to rest next to his father; then, Shāh ‘Abd al- ‘Azīz and Shāh Rafī‘ al-dīn were alive to sustain this shock. They, at the time of burial, were saying, “We are not burying a person but knowledge and wisdom. [51]

Intellect Level

            The educational services of Shāh Walī Allāh Dehlvī are unique and unmatching; these efforts pertain to the period of decline but in all aspects, research work was presented. Out of this lot, excepting translation and margins by Shāh ‘Abd al-Qādir, there are no other mentionable services in writing or corroboration, yet this service alone by him made him unforgettable.

            The evidence of a person’s educational output is given by his pupils. Students of Shāh ‘Abd al-Qādir performed the literal services in the sub-continent which are exemplary in nature. Urdū translation by Shāh ‘Abd al-Qādir is a hallmark in ancient Urdū prose.

            Shāh ‘Abd al-Qādir had a deep attachment to the Qur’ān and that is why he remained busy in disseminating the Qur’ānic teachings and its understanding at Masjid Akbarābādī for forty years. It was at that time; he took down the popularly known Urdū translation of the Qur’ān called “Mūḍiḥ-i-Qur’ān” which reflects his deep meditation and vision. Written commentary and the marginal remarks on it are superb and surpass all the tafāsīr.

            Abu’l-Kalām Āzād(d:1378A. H/1958A. D)expressed the following views about translation by Shāh ‘Abd al-Qādir (d:1230A. H/1815A. D):

            “The greatest service rendered by Shāh ‘Abd al-Qādir to Urdū language is that he translated the Qur’ān at the time when the language was in its delinquency stage and the prose writing had yet not fully commenced. Such a task could only be done by the people who know the art of molding the language. ”[52]

Features of Mūḍiḥ-i-Qur’ān

1. The biggest feature of Mūḍiḥ-i-Qur’ān is that Shāh ‘Abd al-Qādir consolidated in it all the authentic Tafsīrī and Fiqhī quotes so meticulously that no single aspect was lost sight of and all were duly accounted for which developed in it completeness as well as the vastness.
2. Other translators have made use of Urdu maxims but the way Shāh ‘Abd al-Qādir has used these simply has no precedence.
3.  Nowhere in Shāh ‘Abd al-Qādir’s translation, a reader can find incoherence or unnecessary use of the words at all; every word is so aptly utilized to convince the reader of its rightest and most suitable place.
4. The use of synonyms was a specialty of Shāh ‘Abd al-Qādir; using the same word in various places is so meticulously done that everywhere it seems nearest in meaning to the verse. If the synonyms are used in a verse, then the same impact is maintained in the translation as well which proves Shāh ‘Abd al-Qādir’s complete command over the two languages.
5.  He tried his utmost that Mūḍiḥ-i-Qur’ān must be kept away from various philosophical and one-to-one confrontational discussions.
6. During the translation, he maintained a posture that while translating any terminology or an issue described in a verse, he differed from his predecessors’ translation and adopted his own way of Ijtihād. This indicates that Shāh ‘Abd al-Qādir had been blessed by Allāh with the specialty of the Qur’ānic understanding which earned him an extraordinary status among the scholars. [53]