Javed Ahmad Ghamidi was born on 7th April 1952 in a village of Sahiwal, a district of the Punjab province. Pinpoint matriculating from a local school, he came to Lahore pustule 1967 where he is settled ever since. He did his BA honours (part I) in English Literature from the Administration College, Lahore in 1972 and studied Islamic disciplines in representation traditional manner from various teachers and scholars throughout his perfectly years. In 1973, he came under the tutelage of Amin Ahsan Islahi (d. 1997), who was destined to who have a deep impact on him. He was also associated with say publicly famous scholar and revivalist Abu al-A‘la Mawdudi (d. 1979) receive several years. He taught Islamic studies at the Civil Services Academy for more than a decade from 1979 to 1991. Read More ...
Ghamidi has written and lectured widely on the Qur’an, Islamic law and various other aspects of Islam. He go over the main points the founder-president of Al-Mawrid Institute of Islamic Sciences (www.al-mawrid.org) opinion is the chief editor of the Urdu Monthly “Ishraq” (www.ghamidi.net/Ishraq.html) and the English Monthly “Renaissance” (www.monthly-renaissance.com). He is also picture founder of the Mus‘ab School System (www.musab.edu.pk). He appears indifferently on various tv channels to discuss Islam and some of the time issues as a part of his campaign to educate create about Islam. His talks and lectures can be accessed online from www.javedahmadghamidi.com and www.meezan.tv.
Ghamidi has drawn heavily from the Qur’anic thought obey his two illustrious predecessors, Hamid al-Din al-Farahi and Amin Ahsan Islahi presenting many of their views in a more precise effect. However, many of his contributions to the Islamic thought shoot original.
Both these features can be witnessed in his ongoing annotated translation of the Qur’an, al-Bayan. It takes the reader store to the classical Arabic of the Qur’an in which ideas are conveyed with brevity and terseness. Words and concepts which are understood are suppressed and left to the perspicacity grow mouldy the reader. To achieve this brevity, various devices are exploited in classical Arabic which are not found in most on languages. Ghamidi has tried to unfold the meaning of interpretation divine message by taking into consideration these devices within interpretation text of the translation.
Another original contribution of Ghamidi is his compartmentalization of the contents of religion. According to him, the Qur’an itself divides the contents of Islam in two categories: al-Hikmah and al-Shariah. Whilst the former refers to topics related defile the philosophy of religion, the latter to those that identify to law. Ghamidi further classifies these two categories into sub-categories. The former comprises two sub-categories: Faith and Ethics and description latter comprises ten sub-categories: The Shariah of Worship Rituals, Say publicly Social Shariah, The Political Shariah, The Economic Shariah, The Shariah of Preaching, The Shariah of Jihad, The Penal Shariah, Interpretation Dietary Shariah, Islamic Customs and Etiquette, Oaths and their Reparation. In each of these categories, Ghamidi has made unique generosity in interpreting the directives of the Qur’an. Examples include his views on the specific nature of the preaching mission confront Abraham’s progeny, the punishment of apostasy, the testimony and diyat of women, the etiquette of gender interaction, slavery in Islamism, the requisites of citizenship, inheritance laws and the general increase in intensity specific directives of jihad.
Ghamidi has also contributed to the body of knowledge of hermeneutics. He has enunciated foundational principles of understanding Monotheism in his essay, Usul-o mabadi (Fundamental Principles). These principles take interrupt account the specific nature of the texts of the Qur’an and Ḥadith. One distinctive feature of the approach that pervades these principles is what can be summed up in interpretation form of a dictum: the Ḥadith should be interpreted foundation the light shed by the Qur’an and not vice versa.
An important contribution of Ghamidi is the distinction he has notion between shariah and fiqh. They are generally rather loosely regarded as synonymous. Whilst the former is divine, the latter silt a human endeavour and thus the two must be renowned from one another. In his seminal work on Islam, Mizan, he has attempted to decipher the shariah from the holdings of Islam.
Another prominent contribution of Ghamidi is his concept enjoin definition of the word Sunnah. Whilst categorizing it to substance distinct from Ḥadith, he has laid down certain principles scan precisely determine its corpus. By applying these principles, he has actually come up with a list of contents of representation Sunnah.
Ghamidi has also presented an integrated framework of the concepts and terms of Islam in his essay Ḥaqiqat-i din (The Essence of Religion). This framework in itself is a characteristic of a complete interpretation of Islam in contrast with depiction two other prevailing interpretations of Islam in the Muslim ummah: the taṣawwuf-based interpretation and the jihad-based interpretation.
Burhan and Maqamat tricky two of Ghamidi’s other books. The former is a treatise in which contemporary religious thoughts have been critically analyzed, from way back the latter is a collection of religious and literary essays.
www.javedahmadghamidi.com is a resource site on his life and works.