Javed Ahmad Ghamidi (born 1951) is a well-known Pakistani scholar. He is the founder and the current president of Al-Mawrid Institute of Islamic Sciences. He has written on different aspects of Islam, its history and law, like MIZAN, BURHAN and AL-BAYAN (Exegesis of Quran. Besides making his own unique interpretation, Ghamidhi’ thought is mostly influenced by Maulana Hamid ud din Farahi (1863-1930) & Amin Ahsan Isalhi (1904-1997). He has provided an interpretation that is against the conventional thinking and thus there have been numerous attempts to refute his views by scholars in the form of critical essays, papers and books.
One recent example of such refutation of his ideas and ideology is Dr Muhammad Qasim’s book “Ghamidi Nazriyat ka Tehqeeqi wa Tanqeedi jaiza” ( Ghamidian ideology:critical-cum-Analytical study), which deals with the critical analysis of Ghamidhi ideas and ideology.
The book under review has seven chapters and is spread on 475 pages and cost’s 400 for the library edition. The first edition of the book was published in 2016 by Ibn tamiyyah Research and Dawah centre J & K. There is an appreciation in the beginning of book by Dr Hafiz Zubair (Pakistani critic of Ghamidhi ideology and author of various books like Ghamidhi’s thought: An Analytic and Research study etc.)
The very first chapter deals with the centrality of ‘RISALAT-MUHMMAD’ {Prophet hood of Muhammad (pbuh)} in Islam. The author with both primary and secondary sources laid down the importance of prophet hood and debunked the Ghamidhi’s view of wahadat Adiyan (unity of religions) with a queue of references and declared the concept as a step to disavowal of prophet hood. The author goes further and said that, the one who denies the prophet hood and believes on the concept of wahadat Adiyan is kafir according to the primary and the secondary sources of Islam.
The second chapter is interrelated to the first chapter that also gives a detailed treatise about the one who denies the prophet hood is kafir-i-Mutilaq by the Quranic text and Consensus and discussed the four different kinds of rejection and its historical repudiation of prophet hood. The author mentions Ghamidhi’s view “No person can be called kafir (infidel) after prophet’s death.” Although declared Ghulam Ahmad Qadyani as Sufi not kafir and presents a difference between Qudanies and lahories (sect of Qudanies)”. The author debunked this view with queue of references and highlighted that, after post Prophetic period, the noble companions declared many false prophet’s as kufars like Muslamah kazab etc. The author further presents the views of Ghamidhi about Ghulam Ahmad Qudanie that “He is a sufi ,we can’t call him kafir.” But Ghamidhi wrote in his BURHAN that Sufism is against Islam. The author says that these views are contradictory. Because as per Ghamidhi Sufism is against Islam then why can’t we call the said person kafir, because he is the follower of that religion which is against Islam. The author with a lot of examples from Quran Ahadith refuted these views and also spurn differentiating between Qudanies and lahories and proved both groups are sailing in the same boat, also highlights their main beliefs.
In the third chapter the author discusses about the political Islam and abnegates many misconceptions in this sphere. The author says that as per Ghamidhi ‘prophet was send only in order overcome the Arab religions(tribal prophet) is a belief which leads to astray, Islam is the religion which came be to establish on every other religion in each and every corner of earth. The Apostleship of Prophet Muhammad (pbuh) is endowed with the quality of timelessness. No other Apostle of God is to be raised now, His religion is everlasting, His teachings are immortal and also displayed the verses of Holy Quran in which prophet is declared as ‘Uswah Hashanah and the katmun Nabieen.
The fourth chapter is about the importance of Hadith and its sciences. The author produced a queue of classical scholars and their opinions about the traditions of Prophet and declared Ghamidhi different from them in many fashions. Ghamidi does not subscribe to the view of Ahli Sunnah who thinks that Hadith is a silent revelation while he thinks that Hadith is not a revelation but only a witness and convincing argument. The author explained different methods of Ghamidi regarding the sciences of Ahadith and mentioned Ghamidhi method of criticism : “the sayings, action and the approvals of the Prophet Muhammad (SAW) are mostly khabar al Ahad which are known as Hadith will never take us to certainty and will not add anything new in the fabric of religion.” Thus Ghamidi makes the sources of reception of religion a matter of mere rational or historical deliberation. According to the author, Ghamidi has adopted the method of Mu’tazilites (Manhaj-i-Mu’tazilah) and has shunned the method of pious predecessors and has produced an interpretation which was not prevalent during the blessed Islamic era. The views of Ghamidi are different from classical and mainstream scholars. His Usool totally varies from the other Islamic schools. During the blessed era khabir al Ahad was a permanent source of islam. The author gives some examples of khabar al wahid. The change of direction of the Qiblah (Tahwil-i-Qiblah), Hazrat Uthhman’s compilation of the Quran were facilitated based on khabar al wahid. Thus for absolute belief in religious matters (din) Khabar is the Hujjat. Quranic verses in several occasion support the view of author like 9:122 and 49: 6 etc.The author has also quoted Imam Shafi, Imam Ahmad and others to establish that Khabar Wahid becomes Hujjat when it is received by someone from the reliable sources unlike the views of Ghamidhi who altogether denies tenacity of such a tradition. It seems sometimes that Ghamidi has done nothing but has only tried to reject Hadith on the basis of his Concocted views.
In the fifth chapter the author gives a detailed analysis that Prophetic traditions can particularization the general rulings of Holy Quran and demystify Ghamidhi’s view and said this is basically the disavowal of prophetic traditions. The reception and understanding of the Book of Allah is based on of Prophet’s endorsement, saying and confirmation. We received this knowledge of Din through Hadith narrations which can both be final or not final. Javed Ahmad Ghamidhi is himself not only particularization but changing the rulings of holy Quran.
Women issues like veil, Modesty etc are discussed in sixth chapter. As per the author non believers dislike the two things of believers that are beard and the veil. Ghamidi make their way easy and take them out of Islam. Quoting Ghamidhi “There is not a single commandment in shariah for a woman to hide her hair.”The author debunked this view with a lot of references from Qur’an, Ahadith and Athar-i-Sahaba (examples from the companions).
The last whole chapter deals with the issue of beard. The author himself is agreed that Ghamidi wants to systematically slaughter every Ahadith on the basis of his own views. As for the beard, Ghamidi has some points, but he has deterred from orthodox scholarship. The author mentioned the four famous jurists position says that it is haram to shave the beard. He also mentioned a group of scholars like Imam Ibn tamiyyah, Ibn Qayim, Ibn Muflij, Ibn Abidayan that it Haram to shave the beard. The author mentioned Shah Waliullah views the shaving beard is the work of fire worshippers. There are many Ahadith which prove that sporting beard is not only the Sunnah of the Prophet Muhammad (SAW) but of all the prophets of Allah.
The book has been indie bound bestseller and provides an important contribution to the Islamic discourse. It challenges the narratives of Ghamidhi not only through author’s own analysis, but crucially with direct testimony from classical sources. This book is an introductory descriptive, written in simple and easy to understand language. It is a must read for anyone working on or interested in understanding the Islamic narratives in a right way. This book may help fill the gap, at least a little in removing misunderstanding and misconceptions about Islam. No doubt this book is written for refuting Ghamidhi ideology. However on balance this book is a positive contribution for the better understanding of Islam and profitable for all the categories of Islamic society.
ABOUT THE REVIEWER
Owais Manzoor Dar is pursuing Masters in Islamic Studies at Jamia Millia Islamia, New Delhi, and can be reached at owaismanzoor188@gmail.com
