Beliefs and Origion of the Beliefs of Sir Syed Ahmed Khan (((read in full screen or download)))

THE BELIEFS AND ORIGIN OF SIR SYED AHMED KHAN ((THE FIRST HADITH REJECTOR {MUNKAREEN UL HADEES} IN THESUBCONTINENT)) ASSALAMO ALAIKUM>>> THIS IS FIRST PART (ALL IN ENGLISH) REVEALING SOME FACTS ABOUT THE BELIEFS OF SIR SYED AHMED KHAN. AS HE IS THE MORDERNIST, SECULARIST, ORTHODOX JEWISH BACKED, FRADULENT ISLAMIC SHOLAR, WHO IS ALSO DESCRIBED BY SOME PEOPLE AS THE “AGENT” OF THE BRITISHERS IN THE SUBCONTINENT… THE FOLLOWING REFERNCES ARE THE INITIAL STEPS TOWARDS REVEALING THIS DANGEROUS IDEOLOGY… I HOPE YOU WILL TRY TO MAKE FURTHER RESEARCH IF YOU ARE INTERESTED. JAZAKKALLAH… PLEASE VERIFY THE LINKS IF ANYONE HAVE ANY DOUBT Page 1 The following references are taken from different books of western authors, who had made their research on Islam history, the Islamic world and Islam in subcontinent… ISLAMIC MODERNISM REASSESSMENT IN SOUTH ASIA: A By Daniel W. Brown 1 Mount Holyoke College South Hadley, Massachusetts Page 2 Islam, fundamentalism, and the betrayal of tradition: essays ... By Joseph E. B. Lumbard Page 3 Page 4 Page 5 Jewish Discovery of Islam: Studies in Honor of Bernard Lewis [Hardcover] http://www.martinkramer.or g/sandbox/reader/archives/t he-jewish-discovery-of-islam/ Page 6 Bernard Lewis first posed the question thirty years ago, in an article entitled “The Pro-Islamic Jews.” In the development of Islamic studies in European and, later, American universities, Jews, and in particular Jews of Orthodox background and education, play an altogether disproportionate role….The role of these scholars in the development of every aspect of Islamic studies has been immense—not only in the advancement of scholarship but also in the enrichment of the Western view of Oriental religion, literature, and history, by the substitution of knowledge and understanding for prejudice and ignorance.1 Elsewhere Lewis writes more explicitly about the nature of this contribution: A major accession of strength resulted from the emancipation of Jews in central and western Europe and their consequent entry into the universities. Jewish scholars brought up in the Jewish religion and trained in the Hebrew language found Islam and Arabic far easier to understand than did their Christian colleagues, and were, moreover, even less affected by nostalgia for the Crusades, preoccupation with imperial policy, or the desire to convert the “heathen.” Jewish scholars like Gustav Weil, Ignaz Goldziher, and others played a key role in the development of an objective, nonpolemical, and positive evaluation of Islamic civilization.2 Page 7 The Great Goldziher a belief in the supremacy of Indo-European peoples; Nöldeke, from a veneration of Graeco-Roman antiquity. Yet in the schema of both Renan and Nöldeke, the Jews of Europe had escaped the Semitic bind. Renan held that “race” was determined not by blood, but by language, religion, laws, and customs. A Muslim Turk, in his estimate, was “today more a true Semite than the Jew who has become French, or to be more exact, European.”31 Theodor Nöldeke, writing on “Some Characteristics of the Semitic Race,” reached essentially the same conclusion: In drawing the character of the Semites, the historian must guard against taking the Jews of Europe as pure representatives of the race. These have maintained many features of their primitive type with remarkable tenacity, but they have become Europeans all the same; and, moreover, many peculiarities by which they are marked are not so much of old Semitic origin as the result of the special history of the Jews, and in particular of continued oppression, and of that long isolation from other peoples, which was partly their own choice and partly imposed on them.32 If this were so, then Jewish scholars were not to be regarded as Semitic specimens, but as fellow Europeans, who could participate as intellectual equals in Europe‟s discovery of Islam. And so even as Nöldeke made disparaging remarks about Eastern peoples and Semitic cultures, he could hail a Jew, Ignaz Goldziher (1850-1921), for his brilliant insights into Islam. Page By the middle of the nineteenth century, research had replaced romance, philology had replaced poetry, and the new authorities on the East became preoccupied with establishing “scientific” hierarchies and categories. The idea that the Jews were Semites owed its origins to philologists, concerned to establish the genealogy of languages. Jews and Muslims came together under this Semitic rubric—benignly, as speakers of cognate languages, Hebrew and Arabic; condescendingly, as peoples limited in their cultural development and mental processes by the languages of their expression; and, ominously, as members of an inferior racial category. The passage from the benign to the condescending is usually associated with two comparative philologists, Ernest Renan (1823-92) in France, and Theodor Nöldeke (1836-1930) in Germany. Both had disparaging things to say about Semitic cultures—Renan, from 8 Goldziher produced nineteenth-century Europe‟s great breakthrough in Islamic studies. Born in the Hungarian town of Székesfehérvár, son of a leather merchant, he received a rigorous schooling in the Hebrew Bible and Talmud from an early age. He completed his philological studies in Leipzig in 1870, and then undertook further travels in Europe and the East. But he could not secure a professorship at the University of Budapest on his return, and from 1876 he made his living as secretary of the Reform (Neolog) Jewish community in the city. His two-volume Muhammedanische Studien (1888-89) overturned the world of orientalist scholarship, not just by its sheer virtuosity, but by its guiding notion that Islam was a faith in constant evolution. Goldziher‟s interests ranged widely, from the development of Muslim sects to Arabic poetry. But his best-known contribution lay in his study of Islam‟s oral tradition, the hadith, and his realization that it must be regarded not as a record of the Prophet Muhammad‟s deeds and sayings, but as a window on the first centuries of Islam. Bernát Heller (1871-1943), Goldziher‟s closest student, wrote of his teacher that [Goldziher] was able to grasp the depth and breadth of Islam because he had a deep understanding of Judaism. The distinction between the Koran and the Sunna became so clear to him because he grew up in the respect of written and oral teachings. He distinguished between halachah andhaggadah in the Jewish tradition just as he did between the standards of the law and the ethical narrative and eschatological tenets within thehadith.33 Page This assessment has been criticized for implying “that the secret of [Goldziher's] academic achievement… must be something mysteriously Jewish,” whereas “several of Goldziher‟s contemporaries (mostly the bearers of the „white man‟s burden‟) recognized this duality within Islam and the special sanctioning of the social practice without much knowledge of the Talmud. The cleverest of all was C. Snouck Hurgronje.”34 The criticism simultaneously succeeds in making the point and missing it. The Dutch Islamicist Snouck Hurgronje (1857-1936) reached his understanding of this “duality” through extensive travel in Muslim lands and years of service as a colonial administrator in the Dutch East Indies. He also drew upon the inspiration of Goldziher himself (to whom, wrote Snouck Hurgronje, “in defining the direction of my studies, I owe more than to anyone else.”)35 Goldziher, in contrast, did not need to be positioned in a Muslim land by an imperial power to achieve his insight. As a young man of twenty-three, he did spend a Wanderjahre in Egypt, Palestine, and Syria, but he never again stopped for more than a few days in a Muslim land. How was it that Goldziher achieved such an intimate understanding of Islam, without sustained contact with its living expression? There was the fact of his genius. But his understanding of Islam was mediated by his intimate familiarity with another religion of law, in constant tension with actual practice, and formulated in a Semitic language: Judaism.36 Goldziher regarded Judaism and Islam as kindred faiths. Islam originated as a “Judaized Meccan cult,” but evolved into “the only religion which, even in its doctrinal and official formulation, can satisfy philosophical minds. My ideal was to 9 Page elevate Judaism to a similar rational level.”37 During his stay in Damascus, Goldziher‟s assimilation of the two faiths reached a point where “I became inwardly convinced that I myself was a Muslim.” In Cairo he even prayed as a Muslim: “In the midst of the thousands of the pious, I rubbed my forehead against the floor of the mosque. Never in my life was I more devout, more truly devout, than on that exalted Friday.”38 He nevertheless remained a committed Jew, convinced that a reformed Judaism, salvaged from rabbinic obscurantism, could attain Islam‟s degree of rationality without sacrificing its spirituality. During his career, he continued to produce studies on Jewish themes, of a kind that followed the path pioneered by Geiger before him. In his politics, Goldziher supported the movement of Islamic revival and sympathized with resistance to Western imperialism. The diary of his youthful travels is replete with expressions of indignation over Europe‟s intrusion in the East: “Europe has spoiled everything healthy and tanned the honest Arab skins morally to death after French example!”39 During his stay in Cairo, where he became the first European admitted to studies at the Azhar mosque-university, “I spoke out against European domination in the bazaar….I spoke about theories of the new local Muslim culture and its development as an antidote to the epidemic of European domination.”40 Goldziher also formed a fast friendship with Jamal al-Din al-Afghani (1839-97), who was then in Egypt preaching against the country‟s subordination to foreigners. His anti-imperialism found little outlet after his return to Budapest—AustroHungary had no colonial possessions in Muslim lands—but he later expressed sympathy for the „Urabi uprising in Egypt, and remained an unwavering believer in the project of Islamic reformism. The mid-nineteenth century saw the completion of the formal emancipation of Hungary‟s Jews, most of whom registered their nationality as Hungarian. Like many Jewish intellectuals, Goldziher became a fervent Hungarian nationalist, which destined him to remain on the margins of learned Europe. He was offered the positions at the University of Heidelberg and Cambridge University during the 1890s. But Goldziher, for reasons personal and patriotic, would not leave Budapest, and so did not assume a university chair until 1905. Neither was Goldziher a Zionist: freedom for the Jews had to come through affiliation with Europe, not separation. In a letter of 1889, he wrote: “Jewishness is a religious term and not an ethnographical one. As regards my nationality I am a Transdanubian, and by religion a Jew. When I headed [back] for Hungary from Jerusalem [after his Wanderjahre] I felt I was coming home.”41 In 1920, Goldziher‟s schoolmate from Budapest, the Zionist leader Max Nordau (1849-1923), urged him to join the planned university in Jerusalem—the future Hebrew University. Goldziher replied: “Parting with the [Hungarian] fatherland at this time would be like demanding a heavy sacrifice from a patriotic point of view.”42He declined the offer. In this collection, Lawrence I. Conrad considers Goldziher‟s critique of Renan. Goldziher was an incisive critic of Renan‟s theories about the limits of the Semitic mind, and Goldziher‟s deflation of Renan laid the groundwork for the subsequent development of Islamic studies. Ultimately, Goldziher, not Renan, exercised a predominant influence on the new field. 10 (Unwary readers of Said‟s Orientalism, in which Renan looms large and Goldziher has gone missing, are all too liable to conclude the opposite.) Goldziher‟s enduring work, according to Albert Hourani, “created a kind of orthodoxy which has retained its power until our own time.”43 “Our view of Islam and Islamic culture until today is very largely that which Goldziher laid down.”44Goldziher‟s paradigm has persisted for reasons best explained by Jaroslav Stetkevych: [Goldziher] is emerging more and more as quite a solitary survivor of another age, looming higher the lonelier he stands. From among all the nineteenth-century philologists he is the one still capable of informing us and surprising us by being ahead of us in much of what we are doing or of what remains to be done….he figures among the pioneers of a meaningful integration of literary studies into cultural anthropology….At his best, he ceased practising the rites of Orientalism and participated in a cultural-interpretative enterprise of broad, contemporary validity.45 thing, it would have been an admiration for high Islam, confirmed by the turning of much of Europe against its Jews. Where does one begin? Perhaps with Josef Horovitz (18741931), born in Lauenburg, Germany, and son of a prominent Orthodox rabbi. Horovitz studied at the University of Berlin, where he also began to teach. He also traveled through Turkey, Egypt, Palestine, and Syria, on commission to find Arabic manuscripts. From 1907 to 1914, he lived in India, where he taught Arabic at the Muhammadan Anglo-Oriental College in Aligarh, the modernist school established by Sayyid Ahmad Khan in 1875. In 1914, he was appointed to teach Semitic languages at the University of Frankfurt. His range included early Islamic history, early Arabic poetry, Qur‟anic studies, and Islam in India. In this collection, the late Hava LazarusYafeh examines Horovitz‟s long-distance role as first director(in absentia) of the School of Oriental Studies at the new Hebrew University. He was a fervent Zionist… http://www.martinkramer.org/sandbox/reader/archives/the-jewishdiscovery-of-islam/ GERMAN-JEWISH PREEMINENCE From the turn of the century, universities across Europe opened their doors to Jewish scholars of Islam, especially in Germany, where the new Jewish scholarship already included the study of Arabic and Islam. Yet precisely in this heart of Europe, antiSemitism was evolving into a fatal racism. It would strike the universities early and in full force, so that at crucial points in their careers, many of these scholars would become migrants and refugees. Some of them are the subjects of studies in this collection—an arbitrary selection from a distinguished list of displaced orientalists. If they may be said to have shared one Page 11 JOSEF HOROVITZ From Wikipedia, the free encyclopedia Josef Horovitz (July 26, 1874 in Lębork - 5 February, 1931 in Frankfurt) was a German orientalist rabbi. A son of Markus Horovitz (1844-1910), an Orthodox rabbi (a jewish religious leader), Josef Horovitz studied with Eduard Sachau at the University of Berlin and was there since 1902 as a lecturer. From 1907 to 1915 he worked in India, in MAO College at Aligarh (later Aligarh Muslim University) and taught Arabic and Islamic law. In this role, he prepared the collection Epigraphia Indo-Moslemica (1909-1912). After his return to Germany he was from 1914 until his death professor of Semitic languages at the Oriental Seminar of the University of Frankfurt. Since the foundation of the Hebrew University of Jerusalem in 1918 Horovitz was a member of its Board of Trustees. He founded there the Department of Oriental Studies, and was its director. He focused his studies initially on Arabic historical literature. Then he published a concordance of earlier Arabic poetry. His main work was a commentary on the Qur'an. In his Qur'anic Studies (1926), he used his method of detailed analysis of the language of Muhammad and his followers, and historical insights from his own study of early texts (Hebrew Union College Annual 2, Cincinnati 1925), and in the Qur'anic paradise (Jerusalem 1923) he examined the relationship between Islam and Judaism. He works on India under British rule appeared in 1928 (Leipzig: BG Teubner) and extends from the first dynasty of Delhi Muslims until the emergence of Gandhi. In response to Ignaz Goldziher theory that Hadith traditions were recorded late in 2nd and 3rd Hijri centuries, Horovitz showed[1] that the collection and writing of Hadiths started after 200 years of Death of Muhammad and cannot be used as a second source of Islam. He also put various criticisms on hadith as Goldziher did which is further used by the secularist and modernists of late 19 century in Subcontinent. Page 12 Islam in the world:: By Malise Ruthven Page 13 the principle that he would accept only the explanation of the Quran by reference to the Quran itself, not to any tradition or the opinion of any scholar. His natural theology sought a correspondence between the Quran, as the "word of God", and nature, as "the work of God". These having one Creator cannot contradict each other. Revelation and natural law were thus identical. In the Ninth Principle of his tafsir, he stated, "there could be nothing in the Qurann that is against the principles on which nature works… as far as the supernatural is concerned, I state it clearly that they are impossible, just like it is impossible for the Word of God to be false… I know that some of my brothers would be angry to [read this] and they would present verses of the Quran that mention miracles and supernatural events but we will listen to them without annoyance and ask: could there could not be another meaning of these verses that is consonant with Arabic idiom and the Quranic usage? And if they could prove that it is not possible, then we will accept that our principle is wrong… but until they do so, we will insist that God does not do anything that is against the principles of nature that He has Himself established." Tafsir'ul Quran v1, v2, v3, v4, v5, v6, v7 (Urdu) Khutubat al-ahmadiyya fi al-arab wa al-sira alMuhammadiyya (Urdu) Tahzib ul-Akhlaq A Series of Essays on the Life of Muhammad and Subjects Subsidiary Thereto "And pursue not that of which thou hast no knowledge. Verily the hearing, the sight, the heart: All of these shall be questioned." (17: 36) http://www.mutazila.com/ Sir Syed (Sayyid) Ahmad Khan [1817-1898] A pioneer of Islamic modernism in India, Sir Sayyid Ahmad Khan, an educational, political and religious reformer was the major formulator of the concept of the "Two-Nation Theory" among Muslims of India in the latter half of the 19th century. Born in a leading family of Syeds in Delhi in 1817, Syed Ahmad was raised in the religious and cultural style of the Mughal literati and scholastic tradition associated with Shah Wali-Ullah. During the 1857 Revolt, he remained a staunch supporter of British rule, but afterwards published a sharp critique of British policies and attitudes. The most significant of his literary works of this period were his pamphlets "Loyal Mohammadans of India" and "Cause of Indian Revolt." To reconcile Islamic tenets with the principles of natural law, he refused to accept the orthodox methods of reasoning. The Quran, he said, was the sole authority in all matters of judgment. He enunciated ‫خاى احو‬ Page 14 Maqalat-e-Sir Syed, v1, v2, v3, v4, v5, v6, v7, v8, v9, v10, v11, v12, v13, v14, v15, v16 (Urdu) (16 Vol) Maqalat-e-Sir Syed - Tafsiree Mizameens Sir Syed's Akhari Mazameen Tabyin al-kalam: The Mohamedan Commentary on the Holy Bible enjoin them to do so, shows that he left to the believers in general to frame any code, civil or canon law, and to found systems which would harmonize with the times, and suit the political and social changes going on around them." Proposed Political, Legal, and Social Reforms in the Ottoman Empire -1883 A Critical Exposition of the Popular Jihad - 1885 A'zam al-Kalam -1910 Cheragh Ali (Chiragh Ali) [1844-1895] ‫ع لی چ اغ‬ Chiragh Ali a staunch supporter of Sayyid Ahmad Khan was the Aligarh movement's most outspoken critic of traditional Islamic scholarship and legal stagnation. He examined the traditional sources of the Islamic law and methods to overcome the rigidity of the traditional theologians. Rejecting all classical sources of jurisprudence except the Quran, he constructed a new basis for the law. To him, "the only law of Muhammad or Islam is the Quran, and only the Quran..." He engaged in a vigorous defense of Islam against the criticism of Christian missionaries and other Europeans, but he did so on the basis of an analysis and interpretation of the Quran rather than by defending existing Muslim parctices. Tahqiq-ul Jihad Tahzeeb ulAkhlaq v3 Europe Aur Quran Muhammad Abduh [1849-1905] ‫ع ب ٍ هحو‬ 15 Page For Chiragh Ali, "the fact that Muhammad did not compile a law, civil or canonical, for the conduct of the believers, nor did he Egyptian reformer and pioneer of Islamic modernism and nationalism. Abduh argued, that traditional Islam faced serious challenge by the modern, rational and scientific thought. But he did not believe that the faith of Islam in its pure and permanent core of norms clashed with science. Instead he asserted that the faith and scientific reason operate at different levels. The real Islam, he maintained: "had simple doctrinal structure: it consisted of certain beliefs about the greatest questions of human life, and certain general principles of human conduct. To enable us to reach these beliefs and embody them in our lives both reason and revelation are essential. They neither possess separate spheres nor conflict with each other in the same sphere…" Abduh's aim was to interpret the Islamic law in such a way as to free it from the traditional interpretations and prove that Islam and modern Western civilization were compatible. Abduh was convinced of the supremacy of human reason. Religion merely supplements and aids reason. Reason sits in judgment on religion. Islam is, above all, the religion of reason and all its doctrines can be logically and rationally demonstrated. Abduh was thus the chief exponent of what has been termed as the "Two-Book" school of thought which, though it basically holds the unity of God inseparable from the unity of truth, recognizes two open ways to it: the way of revelation and that of natural science. He contended that since God's purpose in marking His revelation was to promote human welfare, a true interpretation of the Quran and the Sunnah should essentially be the one which best fulfils this purpose. He himself took the lead in this direction. AL-URWAH AL-WUTHQA (The Firmest Bond) with Jamal alDin al-Afghani (Arabic) Risalat at-Tawhid -1898 (Arabic) ‫ال توح يد ر سال ه‬ The Theology of Unity (English translation of 'Risalat atTawhid') Tafsir ul Quran ul Kareem - Tafsir juz Amma -1904 ‫جزء ت ف س ير‬ ‫( عن‬Arabic) ‫( ت ف س يري ه ه قاال ت ث الث :ي ل يه-ال فات حه ت ف س ير‬Arabic) ‫ ال ودن يه و ال ع لن ب ين اال سالم‬v1, v2 (Arabic) Al Islam Wal Nasraniyat (Arabic) Al Islam Aur Nasraniyat (Urdu) Tafsir alManar v1, v2, v3, v4, v5, v6, v7, v8, v9, v10, v11, v12 (Arabic) Qasim Amin [1863-1908] ‫أه ي ق ا ن‬ Page 16 Qasim Amin was an Egyptian jurist and one of the founders of the Egyptian national movement and Cairo University. He was renowned for his support of women's liberation in the Islamic world. He believed that reforming the umma (nation) started with the reform of the family and women's role within it; secluded and denied a certain level of education in the extended patriarchal homestead, women could not succeed in raising competent children, particularly male offspring, who would lead the Egyptian nation. This ignorance in turn led to the reproduction of archaic values and decadent traditions. Muhammad Tawfiq Sidqi was the physician of the prison of Turra and an associate of Rashid Rida. he was a regular contributor to al-Manar and an active Muslim apologist, published an article in al-Manar which introduced ideas very similar to Indian Ahl-i-Quran movement. He was first to openly refute hadith in the Manar. Sidqi argued that the details of Muhammad's behavior were never meant to be imitated in every particular. To follow the exemplary practice of the Prophet is obligatory for the community only if the Quran explicitly orders this practice. That which might be distilled from the Quran implicitly, in other words, which goes beyond the Quranic decrees, is not obligatory. Thus Muslims should rely solely on the Quran. In his writing, Sidqi wanted to show that man could do away with the sunna as the Quran provided him with the answers to all the questions in life, religious as well as seclar. In Sidqi's view, what is compulsory to mankind does not go beyond God's book. Ad-Din fi Nazar al' Aql as-Sahih -1905 (Arabic) al-Islam huwa al-Quran wahdahu (al-Manar 9 [1906]:515524) (Arabic) Tahrir al-mar'a (The Liberation of Women) Translation (12MB) (Mirror) Nizam al-Hakem ‫ال كاه لة ألع وال‬ Urdu Al-Mar'a al-Jadida (The New Woman) (another Edition) Muhammad Tawfiq Sidqi [1881-1920] Page 17 Sayyid Ameer Ali [1849-1928] Sayyid Amir Ali, (or Ameer Ali), Indian lawyer-jurist, politician and 'liberal' Muslim thinker. He was the first to clearly visualize that the Muslims should also organize themselves politically if they were to have an honored place in Indian public life. With this devotion he established Central National Mohammadan Association on 1877 and served it for over twenty-five years for the political advancement of the Muslims He argued: "The lives and conduct of a large number of Moslems of the present day are governed less by the precepts and teachings of the Master (God) and more by the theories and opinions of the Mujadids and Imams who,.....obligious to the universality of the Master's teachings, unassisted by his spirit and devoid of his inspiration, have adapted his utterances to their own limited notions of human needs and human progress. They mixed up the temporary with the permanent, the universal with the particular. In the Western world, the Reformation was ushered in by the Renaissance and the progress of Europe commenced when it threw off the shackles of Ecclesiasticism. In Islam also, enlightenment must precede reform and before there can be a renovation of religious life, the mind must first escape from the bondage, centuries of literal interpretation and the doctrine of conformity have imposed upon it." Sayyed Amir Ali believes that the ordinances and injunctions of the prophet were of a temporary nature and that the prophet never intended them to be eternally binding on the Muslims. The prophet relied more on moral persuasion. "...to suppose that the greatest Reformer the world has ever produced, the greatest upholder of the sovereignty of reason, ever contemplated that those injuctions which were called forth by the passing necessities of a semicivilised people should become immutable, is doing an injustice to the Prophet of Islam," he suggested The Spirit of Islam -1891 Ethics of Islam -1893 Islam - 1906 Roh-e-Islam (Urdu Translation) The Legal Position of Women in Islam - 1912 A Short History of Saracens -1916 Translation) Tarikh-e-Islam (Urdu Page 18 Hamiduddin Farahi [1863-1930] ‫ف اہ ی ال ی ي حو‬ Muhammad Abu Zayd (Zaid) ‫[ ال ه ٌهىري زی أب ى ال ش خ‬d.x Haminduddin Farahi was a celebrated Islamic scholar of Indian subcontinent known for his groundbreaking work on the concept of Nazm, or Coherence, in the Quran. He was instrumental in producing scholarly work which proved that the verses of the Quran are interconnected in such a way that each Surah, or Chapter, of the Quran forms a coherent structure, having its own central theme, which he called umood (the theme which stands out). He also started writing his own exegesis, or tafsir, of the Quran which was left incomplete due to his death in 1930. The Muqaddimah, or the Introduction, to this tafsir is an extremely important work on the theory of Nazm-ul-Quran. ‫( الهداية والعرفان فى تفسير القرآن بالقرآن‬Arabic) Tafsir Quran ke Usool (Urdu) Mufradat Quran ‫( ال ق آى ه ف دات‬Arabic) Asbaqh Ul Nahu - Book I (Urdu) Muqaddama Tafsir Nizaam-ul Quran (Urdu) Tafsir Min Nizam Quran Taweel Al Furqaan Bal Furqaan Sura Lahab -1916 (Arabic) Amaan Fi Aqsam Ul Quran -1922 (Arabic) Abdullah Chakralawi (Chakralvi) [d.1930] ‫چ کڑال ىی ع ب ا ہلل هىل ىی‬ Page 19 Tafsir Nizaam-ul Quran - Tafsir Bismillah wa Sura Fatiha (Urdu) Chakralwi is known to be the first Indian scholar to make use of the term "Ahl-iQuran". After being forced out of his home town, reportedly by opponents of his views, Chakralawi fled to Lahore where he established an association, the Jamaa-i Ahle-i Quran. Under the auspices of this organization, he began to promote his doctrines. he became engaged in bitter debates with the Ahle-i-Hadith and he so aroused their fury that he had to be rescued on one occasion by the government authorities. In 1921 a disciple of Chakralawi established a journal, Ishat al-Quan, which continued until 1925. Burhan al'furqan ala salat al-Quran (Urdu) Tarjamah-e Qur'an bi-ayat al-furqan -1904 (Urdu) Ishat al-Quran - (Journal) - 1925 (Urdu) Tafsir'ul Quran bil Quran by Idara Balagh al-Quran Introduction - Volume I, Volume II, Volume III, Volume IV (Urdu) Balagh al-Quran Journal (Urdu) He was one of the students of Chakralawi. He founded Anjuman-i Ahle Dhikr wa alQuran and a journal Balagh al-Quran. Aqimu al-salat -1938 (Urdu) Balagh al-Quran Journal (Urdu) Mistri Muhammad Ramadan [1875-1940] Ubaidullah Sindhi (Obaidullah Sindi) [d.1944] Page 20 Ubaidullah was born to a Sikh family at Chilanwali, in the district of Sialkot. He converted to Islam early in his life and later enrolled in the Darul Uloom Deoband. In his early career was a pan-Islamic thinker. However, after his studies of Shah Waliullah's works, he emerged as non-PanIslamic scholar. According to Sindi's view, which he claims to derive from the teachings of Shah Wali Allah, the Quran represents what he calls basic law (qanun asasi) whereas the sunna is provisional or temporary law (qanun tamhidi). The relationship of Quran to sunna, he suggests, is like the relationship of a constitution and its bylaws. The Quran like a constitution, provides basic unchanging principles; the sunna represents detailed laws which are derived from these principles and are subject to change. Tafsir Muqam-e-Mahmood (ilhaam-ul-Rahman) (Urdu) Tarikh-e-Islam (Urdu) Qurani Sha'ur-e-Inqilaab (Urdu) Shah Waliullah aur unki Siasi Tahreek (Urdu) Shah Waliallah aur un ka Falsifa (Urdu) Quran ka Mutala Kaise Kiya Jaye (Urdu) Aqida Intizar Masih wa Mahdi (Urdu) Quran ka Muqadma Aur Sura Fatiha (Urdu) Aslam Jairajpuri a notable scholar of the Quran in his own right and G.A. Parwez's mentor. He reports that he began questioning the authenticity of hadith as a young man, after coming across traditions that shocked him. In 1904 he went to meet Chakralawi in Lahore but came away unsatisfied, convinced that Chakralawi was wasting his efforts on obscurities. Apparently he was more impressed with the work of Khwaja Ahmad Din and him organization. To him considering the Ahadith as Islam is not correct. If they were in Islam, then Rasool Allah would also have left a written manuscript of these, like he did in case of Quran. For Islam, Quran is enough which is a complete book and in which Islam has been finalized. Risala Mahjub il Irs -1923 (Urdu) Tarikh al-Ummat v1, v2, v3, v4, v5, v6, v7 (Urdu) Nowadrat Talimat al-Quran -1934 (Urdu) Humaray Deeni Ulooma (ilm-i-Tafsir), (Tafsir b'il rawayat), (ilm-iHadith), (Haqiqat-i hadith), (ilm-i-Fiqh) (Urdu) Tarikh al-Quran -1941 (Urdu) Tarikh-e-Islam ka Jai'za -1944 (Urdu) Nikat al-Quran -1952 (Urdu) Muhammad Aslam Jayrajpuri (Jairajpuri) [1881-1955] ‫لن ع الهہ‬ ‫اج پىری ا‬ ‫ج‬ Inayatullah Khan Mashriqi [1888-1963] Inayat Ullah Khan, popularly known as Allama Mashriqi, was born on August 25, 1888, in Amritsar (now in India) in a well-to-do family of wide contacts. An exceptionally brilliant student from the very start, Inayat Ullah Khan did his M.A. in mathematics from the Page 21 Punjab University at the age of 18, securing first position and toppling all previous records. The following year, he entered Christ's College, Cambridge and during his five years' stay there, he did four Triposes, two in first class, and created new records at the university. His main subjects were mathematics, physics, mechanical physics and oriental languages (Arabic and Persian). At the Cambridge, he was awarded the title of Wrangler, and declared Bachelor Scholar and Foundation Scholar. British newspapers described him the "first student from anywhere in the world to have attained highest distinction in four different branches of knowledge." During his carrer as an educationist, he was President of the Mathematical Society and Member, Delhi University Board. In 1923, he became Fellow of the Royal Society of Arts; a year later he published his great work, "Tazkirah". After another two years, he went to Cairo as his country's chief delegate to the Motmar-i-Khilafat, where he delivered his historic address known as the "Khitab-i-Misr" - the Egypt Address - and opposed the Western designs to impose a "spiritual" 'Khalifa' of their own on the Muslim world after the Turks had disowned 'Khilafat'. As a British India Government servant, Allama Mashriqi behaved extremely independently, sometimes haughtily, towards his superior British officers. Twice, while in service, the British tried to get political work from him, once in 1920 when he was offered ambassadorship, and then in 1921 with the offer to knighthood; each time he declined. Allama Mashriqi was retired from the Government of India in 1932, when he was on long leave and had planned to launch his Khaksar movement. Through his movement he wanted to implement his concept as enunciated in the "Tazkirah", first in the sub-continent and then in the rest of the world. Allama Mashriqi was a scientist-philosopher profoundly concerned with the purpose of man's creation, an organiser of immense capacity and a reformer of deep human motivation. Mashriqi had a tempestuous intellect from which ideas flowed in torrents. He was passionately non-sectarian, and stood for a world-wide revolution and unification of mankind as a single fraternity on the basis of 'Religion of Nature'. At Cambridge University, he was mainly a student of physical science, but, when doing his Tripos in Arabic, he came across the Quran and got a new insight into Science of Religions, which impelled him to undertake a deep study of the Quran and other 'divine' documents. even hadith." He delved deep into the Quran and other scriptures and arrived at the thrilling conclusion that the prophets had brought the same message to man. He analyzed the fundamentals of the Message and established that the teachings of all the prophets were closely linked with evolution of mankind as a single and united species in contrast to other ignorant and stagnant species of animals. It was on this basis that he declared that the Science of Religions was essentially the Science of collective evolution of mankind; all prophets came to unite mankind, not to disrupt it; the basic law of all Faiths is the law of unification and consolidation of the entire humanity. Tadhkira (Tazkira) - Volume I, Volume II, Volume III (Urdu) Quranic System of Law -1954 Hadis'ul Quran (Urdu) Maulvi ka Galat Mazhab (Urdu) as-Salaat aur os kay Takazay (Urdu) Qoul-e-Faisal (Urdu) Maqalaat (Urdu) Khutbaat wa Maqalat (Urdu) Quran and Evolution Man's Destiny God, Man and Universe Niyaz Fatehpuri (Niaz Fatehpuri) [1882-1966] 22 Page "The correct and the only meaning of the Quran lies, and is preserved, within itself, and a perfect and detailed exegesis of its words is within its own pages. One part of the Quran explains the other; it needs neither philosophy, nor wit, nor lexicography, nor Kya Ektilaf-e-Ummat Rahmat hay? (Urdu) Mazakara (Urdu) Mazhab Alam Ka Takabili Mutalia (Urdu) Sahabiyat (Urdu) Tarikh Doulatayen (Urdu) Khuda Aur Taswar e Khuda (Urdu) Makhiz al-Quran (Urdu) Mun wa Yizdaan - Part I, Part II (Urdu) Targibaat e Jinsi Ya Shehwaniat (Urdu) Musnad Ahmed ki Haqeeqat (Urdu) Wasiat, Virasat aur Kalala (Urdu) Mislay Ma'ou ki Haqeeqat (Urdu) Mash'O Maad (1934) (Urdu) As-Salaat Khamsa (Urdu) Ghulam Jilani Barq (Burque) [1901-1985] ‫ب ق ج الً ي غ الم‬ Syed Hayatul Haq Muhammad Mohi-ud-Din (Tamanna Imadi) [1888-1972] Do Quran -1943 (Urdu) Do Islam -1949 (Urdu) Jama'ul Quran (Urdu) Imam Tabri aur Imam Zuhri (Urdu) Intezar-e-Mahdi wa Maseeh (Urdu) Aik Islam - 1952 (Urdu) Mun ki Dunya - 1960 (Urdu) Ramz-e Iman - 1969 (Urdu) Moajm al-Buldan - 1972 (Urdu) Moajm al-Quran - 1973 (Urdu) 23 Ijaz'ul Quran wa Ikhtilaf Qiraat (Mahaz-e Riwayat, Mahaz-e Tafsir) (Urdu) Ekhtee'laf-e-Quraat aur Qura Hazraat (Urdu) Talaq Mirtun (Urdu) Page Allah ki Aadat (Urdu) Meri Akhari Kitab (Urdu) Haraf-i-Muhrimana -1953 (Urdu) Islam: The Religion of Humanity His life long research produced many valuable books on Quranic teachings, the most celebrated of them being Ma‟arif-ul-Quran in eight volumes, Lughat-ulQuran in four volumes, Mafhoom-ul-Quran in three volumes, Tabweeb-ul-Quran in three volumes, etc. He started weekly lectures on exposition of the Holy Quran at Karachi which feat he continued (even after shifting to Lahore in 1958) till October 1984. He organized a country-wide network of spreading the pristine Quranic teachings called Bazm-e-Tolu-e-Islam. Such organizations have now been formed by the followers of the Quran in a number of foreign countries as well. Islam: A Challenge to Religion 19MB (for Low bandwidth 10MB) Exposition of the Holy Quran, Volume 1 (Chapter 1-18), Volume 2 (Chapter 19-114) 31MB (for Low bandwidth 17MB) Urdu Books Urdu Articles Tolu-e-Islam 1935 to Present (Journal) (Urdu) Quranic Laws Kitab-ul-Taqdeer (Book of Destiny) Quranic Permanent Values G. A. Parwez [1903-1985] ‫پ وی ز احو غالم‬ The founder of the Tolu-e-Islam movement, Allama Ghulam Ahmad Parwez was born on the 9th of July, 1903. At an early age, he acquired a thorough understanding of the traditions, beliefs and practices of conventional Islam including the once widespread discipline of Tasawwaf (Muslim mysticism) along with its arduous practical course of esoteric meditation and solitary "spiritual" exercises. This thorough grounding in the entire system of ideas which has traditionally passed under the name of religion in the Muslim society, formed the basis of Mr. Parwez‟s critical study in the all pervading light of the Quran, of not only the history of Islam and Muslims, of the beliefs and practices of the preIslamic religions of humanity but also of the total area of human thought and socioideological movements throughout the ages. In "twenties" during his stay in Lahore, he came into close association with Allama Muhammad Iqbal who inspired him and gave his specific guide-lines on the understanding of the Quran. Thru Iqbal, he was introducted to Mohammad Aslam Jairajpuri for higher studies in Arabic literature and other studies. He started weekly lectures on exposition of the Holy Quran at Karachi which feat he continued (even after shifting to Lahore in 1958) till October 1984. when he was taken Hl and expired subsequently on 02-24-1985. This was in addition to his innumerable lectures on the Quranic teachings to college and university students, scholars and general public at various occasions. In 1938, Parwez started publishing monthly Tolu-e-Islam Its primary object was to tell the people that according to the Quran, ideology, and not geographical boundary, was the basis for the formation of nation, and that a politically independent state was pre-requisite to live in Islam. After the emergence of Pakistan, the chief objective before Tolu-e-Islam was to propagate the implementation of the principle which had inspired the demand for separate Muslim State that is, to help transform the live force of Islamic Ideology into the Constitution of Pakistan. During the Pakistan Movement, Parwez had been a gratifying counselor to Muhammad Ali Jinnah, the founder of Pakistan, in the matters pertaining to the Quranic values and principles. Habibur Rahman Kandhalvi Mazhabi Dastanein Volume I, Volume II, Volume III, Volume IV (Urdu) Religious Tales: Facts and Fiction (English translation of Selected artciels from Mazhabi Dastanein) Shab-e-Baraat aik Tahqeeqi Jaiza (Urdu) Aqeeda Zahoor-e-Mahdi (Urdu) Aqeeda Eisale Sawab Quran ki Nazar main (Urdu) Tahqiq Omar-e-Aisha Age of Aisha Page 24 Quranocracy Dr. Fazlur Rahman [1919-1988] Gateway to the Quran An exegesis of Sura-e-Fatiha of the holy Quran; a novel introduction to the book of Allah Pretenders' Mutual Tussle and the Quran Islamic Way of Living *~*~*~*~*~*~*~*~*~*~*~*~*~*~*~*~*~*~*~*~*~*~*~*~*~*~* Miscellaneous Books/Articles on Quran, Hadith, History and other subjects Books on Quran/Islam Pakistan - As Visualized by Iqbal and Jinnah by G.H. Zulfiqar Ibn Maryam (Parwez aur Tahir Surti) by Ismat Abu Saleem (Urdu) Dr. Sayed Abdul Wadud ‫[ ال ىدود ع ب‬d. 2001] Haqaiq-e Islam by Muhammad Sarwar Kohati (Urdu) Mazloom Quran by Talat Mahmood Batalvi Phenomena of Nature and the Quran A rare work on an obscure aspect of the Quranic teachings. A consideration of the Quranic verses which point towards the phenomena of nature, pertaining to Cosmos, Chemical basis of the universe, Biology, Embryology and Evolution etc., in the light of modern scientific knowledge. The Heavens, the Earth and the Quran The book deals with the Quranic verses, related to the structure, creation and the basic process of formation of the universe; Astronomy; winds, clouds and rain; and Energy waves etc. (Urdu) Islam aur Mosiqi by Mohammad Jafar Shah Phulwari (Urdu) Quran aur Fanoon-e-Latifa by Attaullah Palvi (Urdu) Ayunu Zamzam fi Milad Isa ibn Maryum by Inayatullah Asri Wazirabadi (Urdu) Islam, 1979 Islamic Methodology in History, 1965 Islam and Modernity: Transformation of an Intellectual Tradition, 1982 Major Themes of the Qur'an Revival and Reform in Islam Page 25 Conspiracies Against the Quran The book describes the vicious conspiracies of various types and origin, hatched from time to time, against the holy Quran Umar Ahmad Usmani ‫[ ع ثوان ي أحود عور‬d. 1991] (Urdu) Critical Study on Muslim History, Hadith, Sects, Societies, Beliefs, and Culture Qibla-e'Awwal by Hasasan Abbas Rizwi 1988 (Urdu) Al-Fauz al-Kabir Fi Usul al-Tafsir by Shah Waliullah (Urdu Translation) [1702-1763] Muqtul al-Hussain aka Maqtul Abi-Mikhnuf (Urdu Translation) by Prof. Hakim Ali Ahmad Abbasi Islamic Culture by Aziz Ahmad (Urdu) Ayat-e Biyenaat by Mohsinul Mulk (Urdu) Page 26 Page 27