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Transcript of Beliefs and Origion of the Beliefs of Sir Syed Ahmed Khan (((read in full screen or download)))
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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
THE BELIEFS AND ORIGIN OF SIR SYED AHMED KHAN
((THE FIRST HADITH REJECTOR {MUNKAREEN UL
HADEES} IN THE SUBCONTINENT))
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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 IN SOUTH ASIA: A REASSESSMENT
By Daniel W. Brown 1
Mount Holyoke College South Hadley, Massachusetts
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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/
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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
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The Great Goldziher
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
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.
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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
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
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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—Austro-
Hungary 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.”42
He 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.
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(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.”44
Goldziher‟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
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, anti-
Semitism 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
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 (1874-
1931), 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 Lazarus-
Yafeh 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-jewish-
discovery-of-islam/
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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.
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Sir Syed (Sayyid) Ahmad Khan [1817-1898] خاى احو
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
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 al-
Muhammadiyya (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/
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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
Cheragh Ali (Chiragh Ali) [1844-1895] لی چ اغ ع
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. For Chiragh Ali, "the fact that Muhammad did not compile a law, civil or canonical, for
the conduct of the believers, nor did he
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
Tahqiq-ul Jihad
Tahzeeb ulAkhlaq v3
Europe Aur Quran
Muhammad Abduh [1849-1905] ب ٍ هحو ع
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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.
AL-URWAH AL-WUTHQA (The Firmest Bond) with Jamal al-
Din al-Afghani (Arabic)
Risalat at-Tawhid -1898 (Arabic) ه سال يد ر توح ال
The Theology of Unity (English translation of 'Risalat at-
Tawhid')
Tafsir ul Quran ul Kareem - Tafsir juz Amma -1904 ير س ف جزء ت
(Arabic) عن
ير س ف حه ت فات يه-ال ل الث :ي ت ث قاال ه ه يري س ف (Arabic) ت
سالم ين اال لن ب ع يه و ال ودن v1, v2 (Arabic) ال
Al Islam Wal Nasraniyat (Arabic)
Al Islam Aur Nasraniyat (Urdu)
Tafsir al-
Manar v1, v2, v3, v4, v5, v6, v7, v8, v9, v10, v11, v12 (Arabic)
He himself took the lead in this direction.
Qasim Amin [1863-1908] ا ن أه ي ق
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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.
Tahrir al-mar'a (The Liberation of Women) Urdu
Translation (12MB) (Mirror)
Nizam al-Hakem
لة ألعوال كاه ال
Al-Mar'a al-Jadida (The New Woman) (another Edition)
Muhammad Tawfiq Sidqi [1881-1920]
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]:515-
524) (Arabic)
Sayyid Ameer Ali [1849-1928]
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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 semi-
civilised people should become immutable,
is doing an injustice to the Prophet of
Islam," he suggested
The Spirit of Islam -1891 - Roh-e-Islam (Urdu Translation)
Ethics of Islam -1893
Islam - 1906
The Legal Position of Women in Islam - 1912
A Short History of Saracens -1916 - Tarikh-e-Islam (Urdu
Translation)
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Hamiduddin Farahi [1863-1930] ي حو ی ال ی ف اہ
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.
Tafsir Quran ke Usool (Urdu)
Mufradat Quran ف دات ق آى ه (Arabic) ال
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)
Tafsir Nizaam-ul Quran - Tafsir Bismillah wa Sura
Fatiha (Urdu)
Muhammad Abu Zayd (Zaid) ش خ ى ال ٌهىري زی أب d.x] ال ه
فى تفسير القرآن بالقرآن الهداية والعرفان (Arabic)
Abdullah Chakralawi (Chakralvi) [d.1930] ىی ہلل هىل ب ا ىی ع کڑال چ
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Chakralwi is known to be the first Indian scholar to make use of the term "Ahl-i-
Quran". 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)
Mistri Muhammad Ramadan [1875-1940]
He was one of the students of Chakralawi. He founded Anjuman-i Ahle Dhikr wa al-Quran and a journal Balagh al-Quran.
Aqimu al-salat -1938 (Urdu)
Balagh al-Quran Journal (Urdu)
Ubaidullah Sindhi (Obaidullah Sindi) [d.1944]
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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-Pan-Islamic 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)
Muhammad Aslam Jayrajpuri (Jairajpuri) [1881-1955] لن عالهہ پىری ا ج اج
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-i-Hadith), (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)
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
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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.
"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
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]
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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)
Syed Hayatul Haq Muhammad Mohi-ud-Din (Tamanna Imadi) [1888-1972]
Jama'ul Quran (Urdu)
Imam Tabri aur Imam Zuhri (Urdu)
Intezar-e-Mahdi wa Maseeh (Urdu)
Ijaz'ul Quran wa Ikhtilaf Qiraat (Mahaz-e Riwayat, Mahaz-e Tafsir) (Urdu)
Ekhtee'laf-e-Quraat aur Qura Hazraat (Urdu)
Talaq Mirtun (Urdu)
Kya Ektilaf-e-Ummat Rahmat hay? (Urdu)
Mazakara (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] ي غالم الً ب ق ج
Do Quran -1943 (Urdu)
Do Islam -1949 (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)
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Allah ki Aadat (Urdu)
Meri Akhari Kitab (Urdu)
Haraf-i-Muhrimana -1953 (Urdu)
Islam: The Religion of Humanity
G. A. Parwez [1903-1985] ز احو غالم پ وی
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 pre-Islamic religions of humanity but also of the total area of human thought and socio-ideological 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.
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-ul-Quran 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
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
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Dr. Fazlur Rahman [1919-1988]
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
Dr. Sayed Abdul Wadud ب ىدود ع [d. 2001] ال
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.
Conspiracies Against the Quran The book describes the vicious
conspiracies of various types and origin, hatched from time to time,
against the holy Quran
Quranocracy
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
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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)
Haqaiq-e Islam by Muhammad Sarwar Kohati
(Urdu)
Mazloom Quran by Talat Mahmood Batalvi
(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)
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Umar Ahmad Usmani ي أحود عور ثوان (Urdu) [d. 1991] ع
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)