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Javed Ahmad Ghamidi (b. 1951), an influential contemporary Pakistanī intellectual, is the founder and the current president of Al-Mawrid Institute of Islāmic Sciences (Lahore). He has written on diverse facets of Islām, its history and law; and some of his prominent works are Mīzān, Burhān and Al-Bayān (Exegesis of Qur’ān). Besides making his own unique elucidation, Ghamidī’s thought is mostly influenced by Maulānā Hamīd-ud-Dīn Farāhī (1863-1930) and Maulānā Amīn Aḥsan Iṣlāḥī (1904- 1997). Having postulated a construal that is in contradiction with the ‘conventional’ thinking, he has received, consequently, a good number of critical responses, in the form of essays, booklets, and books (both locally and abroad). One recent example of such rebuff of his position and ideology is the book under review, which allocates the critical analysis of Ghamidī’s thoughts, written by Dr. Muhammad Qasim (a scholar-in-prison from J&K), the book is in Urdu language and is titled as ‚Ghamidī Naẓriyāt kā Taḥqīqī wa Tanqīdī Jāizah‛. The book begins with appreciation by Dr. Hafiz Mohammad Zubair—Pakistani critic of Ghāmidīs ideology and author of various books, including Fikri Ghamidī Aik Tahqīqī wa Tajziyātī Mutala’h. The first chapter, ‚The centrality of the belief of Prophethood in Islām‛ (pp. 84-151) discusses the significance of ‘Risālat e Muḥammad’, wherein the author using primary and secondary sources—highlights the importance of Prophethood. Debunking Ghamidī’s view of Waḥdat e Adiyān (unity of religions) the author considers it as a stride to disavowal of Prophethood. Further the author, invoking Islamic foundations, declares the believers of Waḥdat e Adiyān as Kafir (infidel). The second chapter, ‚The rejecters of Prophethood are infidels‛ (pp. 152-185) in continuation with the previous one, provides a detailed exposition about the one who rejects Muhammad’s prophethood asserting such a person a being is clear Infidel which is done by examine the four different kinds of rejection and its historical repudiation of prophethood. The author, here, mentions Ghamidī’s view that no person ‚can be called kafir (infidel) after Prophet’s death‛; although Ghamidī declares Ghulam Ahmad Qadiyani ‚as Sufī not kafir and boons a dissimilarity
Owais Manzoor Dar. (2018) Ghamidī Naẓriyāt kā Taḥqīqī wa Tanqīdī Jāizah (Ghamidī’s Thoughts: A Critical Appraisal) (Book Review), AFKĀR (Journal of Islamic & Religious Studies) , Volume 2, Issue 1.
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