Javed Ahmad Ghamidi: A Reformist Islamic Scholar

Javed Ahmad Ghamidi is a Pakistani Islamic scholar, philosopher, educationist, and thinker. He is the founder of Al-Mawrid Institute of Islamic Sciences and its sister organization Danish Sara. He was a member of the Council of Islamic Ideology and a teacher at the Civil Services Academy. He is currently the Principal Research Fellow and Chief Patron of Ghamidi Center of Islamic Learning in the United States.

Key Views on Islam

Ghamidi believes that Islam is based on the Qur’an and Sunnah, and that fiqh (Islamic jurisprudence) is a human exercise subject to differences of opinion. He argues that Islam does not impose the obligation of forming an Islamic state or waging jihad through arms on Muslims. He distinguishes between the norms for male-female interaction in the Qur’an and the special directives for Muhammad’s wives. He interprets the Islamic punishments of hudud as maximum pronouncements that can be mitigated by courts.

Ghamidi’s thought was influenced by Hamiduddin Farahi and Amin Ahsan Islahi, who were scholars of the Qur’an and proponents of a coherent and thematic approach to its exegesis. He worked closely with Abul A’la Maududi, the founder of Jamaat-e-Islami, but later parted ways with him due to differences of opinion. He critiqued Maududi’s understanding of Islam as inverted and incorrect, and agreed with Wahiduddin Khan that servitude to God is the basic obligation in Islam. He wrote several books and articles to present his views, such as Mizan, Maqamat, and Al-Bayan.

Here are some of Ghamidi’s key views on Islam:

* Islam is a religion of peace and moderation.

* Islam does not require Muslims to form an Islamic state or wage jihad through arms.

* Men and women are equal in Islam.

* The Islamic punishments of hudud are maximum pronouncements that can be mitigated by courts.

* The Qur’an is the primary source of Islamic law, followed by the Sunnah.

* Fiqh (Islamic jurisprudence) is a human exercise subject to differences of opinion.

* Muslims should strive to understand the Qur’an and Sunnah in their original context.

* Muslims should be tolerant of other religions and cultures.

Ghamidi’s views have been influential in Pakistan and beyond. He has been praised for his efforts to present Islam in a modern and relevant way. However, he has also been criticized by some for his interpretations of Islamic law.

Javed Ahmad Ghamidi rejects the hadiths that detail the emergence of Mahdi and the return of Prophet Isa before the final hour. He considers them to be weak or fabricated and says that there is no need to wait for any Mahdi. He also interprets the hadith in Sahih Muslim that mentions Mahdi as referring to Umar Ibn Abdul Aziz, a pious caliph of the Umayyad dynasty.

Javed Ahmad Ghamidi believes that Prophet Isa died a natural death and was not raised to the heavens by God. He also denies the claims of Mirza Ghulam Ahmad Qadiyani, the founder of the Ahmadiyya sect, who claimed to be the promised Messiah and Mahdi. Javed Ahmad Ghamidi’s views on Prophet Isa and Mahdi are controversial and not widely accepted by mainstream Islamic scholars and authorities. He faces criticism and opposition from many traditional and conservative Muslims who consider his views to be deviant and erroneous.

Javed Ahmad Ghamidi rejects the authenticity of the hadiths that describe the details of Dajjal’s appearance, characteristics, and actions. He considers them to be weak or fabricated and says that they are not part of the core beliefs of Islam. He also interprets the hadith in Sahih Muslim that mentions Dajjal as referring to a person or a group of people who will spread mischief and corruption on earth before the final hour. He believes that Dajjal is not a supernatural being. Muhammad Asad, an Austrian Jewish convert to Islam and a Quranic translator and commentator, also considered the hadiths about Dajjal to be unreliable and allegorical, and said that they refer to a “false system of values” rather than a person.

Javed Ahmad Ghamidi also distinguishes between amr (directive) and khabr (information) in the Quran. He says that amr are the commands and prohibitions of God that are binding on Muslims, while khabr are the historical or scientific information that are not part of shariah. He says that khabr should be understood in light of their context and purpose, and not taken literally or dogmatically.

He does not accept the concept of ijma (consensus) as a source of Islamic law and considers it an innovation. He says that only the Quran and Sunnah are the primary sources of Islam. Javed Ahmad Ghamidi emphasizes the need to understand the Quran and Sunnah in their original context and historical circumstances. He rejects the hadiths that are not in accordance with the Quran or that contradict each other. He also criticizes the traditional schools of fiqh (Islamic jurisprudence) for being rigid and outdated.

 Javed Ahmad Ghamidi follows the methodology of his teacher Amin Ahsan Islahi, who was a disciple of Hamiduddin Farahi. He adopts a coherent and thematic approach to the Quran, and tries to understand its message in its original context and historical circumstances. He does not rely on the opinions of classical or medieval scholars or jurists, and criticizes their interpretations as being influenced by external sources or sectarian biases. He  has written a commentary on the Quran called Al-Bayan. He has also translated the Quran into Urdu and English.

Javed Ahmad Ghamidi has given many lectures, books, articles, and interviews on various aspects of Islam and its relevance to the contemporary world. He has also addressed some of the common challenges and misconceptions that Muslims face in their faith and practice. Some of his advice for the Muslims are:

• To study the Quran and Sunnah in their original context and historical circumstances, and to avoid blind following of any sect or school of thought.
• To distinguish between the core beliefs and values of Islam and the human interpretations and opinions of fiqh (Islamic jurisprudence) that are subject to change and difference.
• To uphold the principles of peace, moderation, tolerance, and justice in all aspects of life, and to reject extremism, violence, sectarianism, and fanaticism in the name of Islam.
• To engage in dialogue and cooperation with other religions and cultures, and to respect their rights and freedoms.
• To be aware of the political, social, and economic realities of the world, and to strive for reform and development in accordance with Islamic ethics and values.
• To be proud of their Islamic identity and heritage, but also to be open-minded and critical of their own shortcomings and mistakes.

Javed Ahmad Ghamidi defines jihad as a collective armed struggle against oppression and injustice, which can only be initiated by a legitimate Islamic state under certain conditions and rules. He says that jihad is not a means of spreading Islam or establishing an Islamic government by force. Javed Ahmad Ghamidi rejects the notion of offensive jihad or perpetual war against non-Muslims. He says that Islam allows peaceful coexistence and cooperation with other religions and cultures, and respects their rights and freedoms. He also denies the legitimacy of suicide bombings, kidnappings, beheadings, and other acts of terrorism as forms of jihad. Javed Ahmad Ghamidi does not believe that Muslims are obliged to form an Islamic state or impose shariah (Islamic law) on others. He says that Islam does not prescribe a specific form of government or politics, but rather provides general principles and values that can be applied in different contexts and circumstances. 

In 2010, he had to leave Pakistan and move to Malaysia after a suicide bomber attacked his neighbor’s house, killing two people and injuring several others. The attack was believed to be aimed at Ghamidi, who was not at home at the time. He has also been accused of blasphemy and apostasy by some clerics and religious parties who consider his interpretations of the Quran and hadiths to be deviant and erroneous. He has also been criticized and condemned by some mainstream Islamic scholars and authorities who disagree with his views on issues such as jihad, shariah, hudud, ijma, Dajjal, Mahdi, and Prophet Isa (Jesus).