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Javed Ahmad, MD - Internal Medicine, Palm Desert, CA | Powered by drscore.com | Doctors by Last Name (A): Ahmad - Ahmad vitals.com | Dr. Ahmad Mohmad Sayed Ahmad Alfaki wals.org.uk | Cosmetic Doctors: Mirza N Ahmad, MD (Plastic Surgery) americascosmeticdoctors.c... |
Javed Ahmad Ghamidi (Urdu: جاوید احمد غامدی) (born 1951) is a well-known Pakistani Islamic scholar, exegete, and educationist. A former member of the Jamaat-e-Islami, who extended the work of his tutor, Amin Ahsan Islahi.[1] Ghamidi is the founder of Al-Mawrid Institute of Islamic Sciences and its sister organization Danish Sara.[1] He is a member of Council of Islamic Ideology since January 28, 2006,[2][3] a constitutional body responsible for giving legal advice on Islamic issues to Pakistan Government and the Parliament. He has also taught at the Civil Services Academy from 1980 until 1991.[1] He is running an intellectual movement similar to Wastiyya in Egypt on the popular electronic media of Pakistan.[4] Ghamidi's discourse is primarily with the traditionalists on the one end and Jamaat-e-Islami and its seceding groups on the other.[4] He is frequently labeled a modernist for his insistence on the historical contextualization of Muhammad's revelation in order to grasp its true moral import.[1] In Ghamidi’s arguments, there is no reference to the Western sources, human rights or current philosophies of crime and punishment.[4] He comes to conclusions which are similar to those of Islamic modernists on the subject, but he never goes out of the traditional framework.[4]
[edit] Early lifeGhamidi was born on April 18, 1951 in a peasant family of Kakazai tribe from Jiwan Shah near Sahiwal, Pakistan.[4] His early education included a modern path (Matriculation from Islamia High School, Pakpattan in 1967), as well as a traditional path (Arabic and Persian languages, and the Qur'an with Mawlawi Nur Ahmad of Nang Pal).[4] He later graduated from Government College, Lahore, with a BA Honours in English in 1972.[5] Initially, he was more interested in literature and philosophy. Later on, he worked with renowned Islamic scholars like Sayyid Abul Ala Maududi and Amin Ahsan Islahi on various Islamic disciplines particularly exegesis and Islamic law.[1]
[edit] Interaction with other Islamic scholarsGhamidi worked closely with Abul Ala Maududi (alternative spelling Syed Maudoodi; often referred to as Maulana Maududi) (1903–1979) for about nine years before voicing his first differences of opinion, which led to his subsequent expulsion from Mawdudi's political party, Jamaat-e-Islami in 1977. Later, he developed his own view of religion based on hermeneutics and ijtihad under the influence of his mentor, Amin Ahsan Islahi (1904–1997), a well-known exegete of the Indian sub-continent who is author of Tadabbur-i-Qur’an, a Tafsir (exegeses of Qur'an). Ghamidi's critique of Mawdudi's thought is an extension of Wahid al-Din Khan’s criticism of Mawdudi. Khan (1925- ) was amongst the first scholars from within the ranks of Jamaat-e-Islami to present a fully-fledged critique of Mawdudi’s understanding of religion. Khan’s contention is that Mawdudi has completely inverted the Qur’anic worldview. Ghamidi, for his part, agreed with Khan that the basic obligation in Islam is not the establishment of an Islamic world order but servitude to God, and that it is to help and guide humans in their effort to fulfill that obligation for which religion is revealed. Therefore, Islam never imposed the obligation on its individual adherents or on the Islamic state to be constantly in a state of war against the non-Islamic world. In fact, according to Ghamidi, even the formation of an Islamic state is not a basic religious obligation for Muslims.[7] [edit] Ideology Ghamidi’s understanding of Islamic law has been presented concisely in his book Mizan. Ghamidi's inspiration from his mentor, Amin Ahsan Islahi and non-traditionalist approach to the religion has parted him from traditionalist understanding on a number of issues, but he never goes out of the traditional framework.[4] He is frequently labeled a modernist for his insistence on the historical contextualization of Muhammad's revelation in order to grasp its true moral import.[1] He is one of the scholars from South Asia, besides Abul Kalam Azad, Muhammad Iqbal, Sayyid Abul Ala Maududi, Muhammad Asad, Amin Ahsan Islahi, Khurshid Ahmad, and Israr Ahmed, who have fashioned an internally consistent and thoroughgoing Islamist worldview.[8] Some of the notable points which he mentioned in his writings are summarized below. [edit] JihadGhamidi believes that there are certain directives of the Qur’an pertaining to war which were specific only to the Prophet Muhammad and certain specified peoples of his times (particularly the progeny of Abraham: the Ishmaelites, the Israelites, and the Nazarites). Thus, the Prophet and his designated followers waged a war against Divinely specified peoples of their time (the polytheists and the Israelites and Nazarites of Arabia and some other Jews, Christians, et al.) as a form of Divine punishment and asked the polytheists of Arabia for submission to Islam as a condition for exoneration and the others for jizya and submission to the political authority of the Muslims for exemption from death punishment and for military protection as the dhimmis of the Muslims. Therefore, after the Prophet and his companions, there is no concept in Islam obliging Muslims to wage war for propagation or implementation of Islam. The only valid basis for jihad through arms is to end oppression when all other measures have failed.[9]. According to him Jihad can only be waged by an organized Islamic state. No person, party or group can take arms into their hands (for the purpose of waging Jihad) under any circumstances. Another corollary, in his opinion, is that death punishment for apostasy was also specifically for the recipients of the same Divine punishment during the Prophet's times—for they had persistently denied the truth of the Prophet's mission even after it had been made conclusively evident to them by God through the Prophet.[10] The formation of an Islamic state is not a religious obligation per se upon the Muslims. However, he believes that if and when Muslims form a state of their own, Islam does impose certain religious obligations on its rulers as establishment of the institution of salah (obligatory prayer), zakah (mandatory charity), and 'amr bi'l-ma'ruf wa nahi 'ani'l-munkar (preservation and promotion of society's good conventions and customs and eradication of social vices; this, in Ghamidi's opinion, should be done in modern times through courts, police, etc. in accordance with the law of the land which, as the government itself, must be based on the opinion of the majority).[7] [edit] Social lawsHead covering for women is a cherished part of Muslim social custom and tradition, but it is not a directive of the shariah (Divine law). The Qur'an states norms for male-female interaction in surah An-Nur.[11] While in surah Al-Ahzab, there are special directives for wives of Muhammad[12] and directives given to Muslim women to distinguish themselves when they were being harassed in Medina.[13][14] The Qur'an has created a distinction between men and women only to maintain family relations and relationships.[15] [edit] Penal laws
[edit] Sources of Islam
[edit] Morals & EthicsGhamidi is known for his stress on morals and ethics in Islam. He has raised concerns on moral and ethical issues in Muslims. A translated snippet from his book "Ikhlaqiyat":
[edit] Resignation from Council of Islamic IdeologySee also: Hudood Ordinance Javed Ahmed Ghamidi resigned in September 2006[19] from the Council of Islamic Ideology (CII),[3], a constitutional body responsible for providing legal advice on Islamic issues to the Pakistani government. His resignation was rejected by the President of Pakistan. [20] Ghamidi's resignation was prompted by the Pakistani government's formation of a separate committee of ulema to review a Bill involving women's rights; the committee was formed after extensive political pressure was applied by the MMA. Ghamidi argued that this was a breach of the CII's jurisdiction, since the very purpose of the council is to ensure that Pakistan's laws do not conflict with the teachings of Islam. He also said that the amendments in the bill proposed by the Ulema committee were against the injunctions of Islam. This event occurred when the MMA threatened to resign from the provincial and national assemblies if the government amended the Hudood Ordinance[21], which came into being under Zia-ul-Haq's Islamization. The Hudood Ordinances have been criticised for, among other things, insisting upon an exceptionally difficult and dangerous procedure to prove allegations of rape.[22] [edit] MediaGhamidi had appeared on several TV Channels and appears regularly on dedicated programs.
[edit] Ghamidi on the Taliban's IslamismGhamidi is one of the Pakistani religious scholars who, from the beginning, has been opposing this kind of Islamism. One of his recent essays on this subject Islam and the Taliban[23]
[edit] Bibliography[edit] Primary sources
[edit] Secondary Sources
[edit] Notes
[edit] See also
[edit] External links
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