Some people believe that Javed Ahmed Ghamidi is not a personality of the present times, but rather one for the future. At present, his ideology is not popular, but gradually it will flourish and become prevalent and popular after a hundred years. On the contrary, other people think that there is no possibility of his ideology gaining popularity. The reason for this is that he has refuted the prevalent and popular ideology and has presented a new way of thinking. In a response to a question, Javed Ahmed Ghamidi himself commented on these views, which follows.
I am a student of religion, and in this capacity, my primary concern is personal. Religion is the guidance from my Lord, a necessity that begins with me. I must understand it for myself and embrace it for my own sake, as I alone will face my grave and account for my deeds. Therefore, I am unconcerned with the status the world assigns to my words—whether they are accepted or rejected. The number of people who share my thoughts today or may join in tomorrow does not matter to me. Nor do I dwell on what people say about me now or what they might say a hundred years from now. These considerations hold no interest for me. This world belongs to the Lord. His sovereignty is established over it. He knows what He must do today and what He has to do in a hundred years. My concern is solely for my own welfare and salvation. For this, I need to both understand religion and practice it. As a human being, my responsibility does not extend beyond this. In my knowledge and actions, in my efforts, in my methodology, in my conversations, in my writings, and in my institutions, I strive to remain confined to this limit.
After this, when I engage in conveying the teachings of religion to people, I do so in fulfillment of an obligation. It is God’s command that if we acquire knowledge of the religion, we should convey it to others so that they, too, may be safeguarded from God’s wrath. Thus, I consider it my religious duty that whenever a truth becomes clear to me, I present it to the people in the capacity of a student. I explain what its nature is, what its foundation is, and what its reasoning is. If there are any questions or objections to it, I clarify and respond to them. Beyond this, I have no further responsibility, nor do I hold any interest in anything beyond this.
It is not my role to make predictions about the future. This is also contrary to my inclination. If those who hold affection for me have made such statements, I would advise them to concern themselves with their future in the hereafter. Making claims about our worldly future is not our position. Whose mention will be elevated tomorrow, whose words will be accepted, who will receive acceptance — these are not matters for us to ponder. These are the matters of Allah and depend solely on His knowledge and His permission. We have absolutely no need to worry about these things. Therefore, they should devote all their attention to learning the religion, practicing it, and conveying it to others to the best of their ability.
Be aware that the popularity or unpopularity of a perspective is not the criterion for its correctness or incorrectness. When a movement gains momentum in the world, sometimes the reason is a special decision by Allah. That is, Allah, in His wisdom, creates the means for the promotion of a particular ideology. However, in general circumstances, the cause is the specific factors at work in the world. If these factors support an ideology, it gains influence and general acceptance. This means that when any political ideology, social perspective, religious thought, or religious interpretation achieves prominence in the world, there are many worldly factors behind its rise. The perspective that accumulates more support from these factors gains promotion.
This concept becomes clearer when viewed through the lens of the mission of God’s prophets, rather than the perspectives of ordinary individuals or movements. These great individuals, sent as prophets, were the epitome of humanity—the finest embodiment of human nature and the ultimate manifestation of human perfection. Their mission and message stood beyond any doubt or question. Among them, there were prophets whose invitations were not accepted during their lifetimes, nor even afterward. One notable exception is Prophet Jesus (PBUH), whose message found widespread acceptance. Yet, it is important to note that this acceptance came about when Saint Paul transformed his message into a new form. This transformation demonstrates that the rise or fall of a mission, or its acceptance or rejection, does not serve as the criterion for truth or falsehood. The validity of a message cannot be determined by the number of its followers or the degree of its success. As such, the judgment of what is right or wrong must transcend these superficial measures. As the wise often say: “A hint is enough for the wise.”
Thus, I do not consider the majority or the minority, their support or opposition, as the standard of judgment. For me, the real question lies elsewhere: Is my heart at peace? Is my conscience satisfied? Have I, with pure intention and sincere devotion, strived to understand the religion of my Lord and conveyed it faithfully, without any addition or omission? This is the extent of my concern. My efforts culminate here, and beyond this point, I have no interest in any other matter.
In the world, those who possess knowledge hold the position of teachers. Their role is to educate people and present their arguments with evidence. After this, it is up to the people to either accept or reject it. In this matter, people should adopt the attitude of acquiring knowledge instead of following them blindly. They should listen to and understand the words of all scholars. They should accept the arguments they find convincing and leave aside those they do not. If one statement from a scholar seems correct, it is not necessary that another statement from the same scholar will also feel correct. It is possible that they might find the argument of another scholar convincing on a different point. Agreement with one opinion of a scholar does not necessitate agreement with all their opinions. Consider the scholars of the community as teachers and instructors. Do not elevate them to any higher status than this. They are all servants of religion and, in this regard, deserve respect without discrimination. We should learn from them and maintain a relationship of love and respect.