After the weekly lecture on the Qur’an and Hadith, Javed Ahmed Ghamidi was asked this question: According to the Qur’an, a person presented the throne of the Queen of Sheba before Prophet Solomon (PBUH) in the blink of an eye. Under what knowledge was this task accomplished? What is the relevance of that knowledge to religion? The summary of his response to this question is as follows.
In the present age, people should not be surprised by this. After acquiring some mastery over the material sciences, we are able to witness events happening thousands of miles away right before our eyes. A person’s image, conversation, and movements reach us directly. The miracles that the invention of the computer is displaying could only be imagined a few years ago. About the person who brought the throne of the Queen of Sheba, the Qur’an has informed us that he possessed knowledge of God’s law.1 This means the knowledge of the laws of God operating in the universe. It was probably a similar type of knowledge given through Harut and Marut. Just as the material sciences are performing astonishing feats in the present age, similar feats were accomplished through psychic sciences in ancient times. It is possible that in the modern era, material sciences may also acquire the capability to transport an object lying before us to places like the United States and Australia in the blink of an eye. The nature of that person’s feat is similar to that of an invention or accomplishment of a scientist in our time. Hence, whether it is the material sciences of the modern era or the psychic sciences of ancient times, they have no connection with religion. They operate within the universe. People discover them through knowledge, intellect, experience, and
observation, and bring them into their control.
The Qur’an Giving More Importance to Men
After the weekly lesson on the Qur’an and Hadith, a gentleman asked Javed Ahmed Ghamidi why the Qur’an addresses men more frequently, which leads to the perception that women are considered second-class beings in Islam. Wouldn’t it have been better if the blessings women will receive in paradise were mentioned concerning them, just as ‘houris’ are mentioned for men? The summary of response to this question is as follows.
God Almighty does not create a new language to convey His message to the world; rather, He uses the language of the people among whom He reveals His message as the medium of expression. In the languages of the world, the masculine form is used to address both men and women collectively. Therefore, when the Qur’an uses this form, women are included along with men.
It is not correct to say that there are some specific blessings in paradise reserved only for men. Women will also have the same blessings in paradise, just as men do. Regarding spouses, the Qur’an uses the words Azwaj-e-Mutahharah which means that there will be pure partners for both sides. If instead it was said that there women would have ten men each, then consider yourself, would this be an appropriate manner of speaking? I believe our sisters should be grateful that Allah, keeping in mind their modesty, has expressed the entire matter in just one sentence.
Compensation for Missed Prayers
with Supplications
After the weekly lecture on the Qur’an and Hadith, a person asked Javed Ahmed Ghamidi the question that in several books
it is mentioned that if certain supplications are recited in a few specific prayers, they can compensate for missed prayers. Is this correct? The summary of response to this question is as follows.
Regarding the missed prayers, generally, there are two main perspectives among the scholars of the Muslim community: One is that when you perform each obligatory prayer, you should also perform the missed prayers in place of or in addition to voluntary (nafl) prayers. The second is that you should sincerely repent to Allah Almighty for your negligence, make a firm commitment not to repeat the mistake in the future, and then hope that Allah will accept your repentance. Both of these methods have their own justifications and evidence. You may choose to follow any one of these. However, it is not correct to say that certain supplications (tasbihat) can compensate for missed prayers.
The Religious Significance of Reciting Durood
After the weekly Qur’an and Hadith lecture, Javed Ahmed Ghamidi was asked about the religious significance of frequently reciting Durood Sharif. Furthermore, how accurate are the virtues, blessings, and excellences attributed to Durood Sharif? The summary of his discourse in response to this question is as follows.
Sending blessings upon the Prophet Muhammad (PBUH) is a supplication to Allah Almighty for mercy, blessing, and elevation of his ranks. The more we engage in this supplication, the more it will be a source of reward for us. The word Durood is of Persian origin and is used in the same meaning as supplication. We pray for ourselves, for our families, for our parents, and similarly, we pray for our great benefactor, the Prophet Muhammad (PBUH). This supplication is a sign of our faith and a symbol of our connection with the Prophet (PBUH). The connection with the Prophet is part of the religion. The
expression of connection with the Prophet is part of the religion. Love for the Prophet is part of the religion. As far as the virtues, blessings, and excellences associated with this matter are concerned, some of them are undoubtedly true, but most of them are merely myths.
[June 2002]
Maulana Wahiduddin Khan: Kāna
Ummatan Fi Rajulin (He was a
whole nation in one man)
[On the Death of Maulana Wahiduddin Khan, Javed Ahmed Ghamidi’s Perspectives]
An unparalleled personality, whose character, empathy, and dedication serve as a model for all of us, has departed from this world today. Maulana Wahiduddin Khan was an extraordinarily unique individual. His voice was a singular one—so distinctive that perhaps it had never been heard before, and it is uncertain if it will ever be heard again. My connection with him is that we both were students of the same teacher; with the distinction that he received his education from Imam Amin Ahsan Islahi in the early period of the latter’s career, while I had the honor of being his pupil in the final period.
His significant scholarly achievement is that he has elucidated the error of the contemporary political interpretation of religion on a purely academic level. After reading his book Ta‘beer Ki Ghalti, you can gauge the high degree of his scholarly acumen, and had he dedicated himself to such research discussions, extraordinary works could have emerged from his pen. However, gradually, he took admonition and the general reform of Muslims as his focus. In this regard too, unparalleled works have emerged from his pen.
The achievement to which I have drawn attention is quite remarkable. This is significant in the sense that in the various commands of religion, if there is any mistake in their explanation and elucidation—and it is clear that no scholar’s work is free from errors—it does not lead to any major issue. For example, regarding the act of raising hands during prayer, one person may have one opinion while another
person may have a different opinion. Similarly, how to perform prostration, how to sit during the Tashahhud, how to begin the prayer, or various other such matters. There have been and will be differences on these topics. But what is religion as a whole, what is its purpose, what does it seek from us, what is the inherent order within its commands, and what is the principle or concept by which all religious commands are linked? If there is any error in understanding or explaining these concepts, its effects and consequences can be extraordinary. Therefore, this topic is of great importance and we we address it under the title Deen Ki Tabeer (Interpretation of Religion).
In our tradition, there exists an interpretation of religion which should be termed as the ‘sufi interpretation.’ Among its eminent figures are Imam Ghazali and, in later times, Shah Waliullah. Similarly, there is the ‘political interpretation’ of religion. The foremost thinker of this interpretation among us is our respected and admired Maulana Syed Abul A‘la Maududi. He not only provided its scholarly foundations but also interpreted the Qur’an with this perspective in mind throughout his entire body of work, and explained the meanings and messages of Hadith accordingly. It is this interpretation that Maulana Wahiduddin Khan has also labeled as the ‘political interpretation.’ The discussion is not about which interpretation is correct or incorrect; the essential matter is to elucidate an interpretation academically, to conduct a scholarly critique of it, to present one’s perspective in comparison, and to critically analyze each principle of the interpretation, indicating what shortcomings exist according to the Qur’an, the collective body of Muslim knowledge, and our tradition. This task, in itself, is not of the nature of addressing a minor issue. It is a significant undertaking brought forth through his pen. Even now, I tell people that if they wish to see high-quality critical work—one that possesses sweetness, refinement, consideration for cultural values, and reflects the writer’s sincerity—then they should read Maulana Waheeduddin Khan’s book Ta‘beer ki Ghalti as an academic work.
The writings of Maulana are extensive, and there are few in the present era who have written as prolifically. His main themes were to elucidate
the true nature of religion, to cultivate a genuine understanding of Allah among people, to highlight to Muslims the errors in their adopted political approach, and to guide them on what their actual duties are. People may agree or disagree with him on these subjects. I myself wrote on one occasion that he serves as a bridge between traditional thought and the Farahi school. However, regarding his religious sincerity, national concern, and genuine awareness of the Creator, there can be no dispute.
He was an excellent writer. He was absolutely correct in stating about himself that he gave the Urdu language, especially in the field of religious studies, a contemporary style. He expressed his thoughts with great clarity, illustrated them with examples, and depicted them within the context of general matters of life. He continued this work throughout his life. Al-Risala was made a classic by him from this aspect. It will always be presented in this status. The critiques he made on past knowledge or the indications he gave towards certain things are filled with significant meaning. Especially if you read his diaries, you encounter rare critiques on various academic discussions. Therefore, people should reflect on his work, consider his circumstances, and study his biography.
I consider two things out of his entire work to be his greatest achievements:
One of the key aspects is drawing attention to the true essence of religion. He has explained that religion is the true recognition of the benevolent Creator, genuine love for Him, and compliance with His commands. He endeavored to make this reality clear to everyone and dedicated His entire life to this aim. Similarly, his pen was a precious tool in conveying that people should discover the essence of religion, strive to attain its true purpose, and develop the understanding that their ultimate goal is the afterlife. They must one day stand before their Creator and be accountable for their deeds. He has written extensively on this subject, emphasizing the remembrance of God and the proclamation of the afterlife. This stands as his greatest achievement among his undertakings.
The second significant achievement is that he has shown Muslims the correct path regarding their political, social, and cultural attitudes. When a person shows the right path, there is sometimes a degree of extremism involved, but overall, he has guided Muslims in the right direction by informing Muslims about where they currently stand in the backdrop of their history, what their true mission is, what attitudes they should adopt in their political and social affairs, and what positive behaviors they should target and work toward. The fundamental message he has conveyed to Muslims in this regard is to move beyond a reactionary mindset and view the world and its matters with a positive outlook. The great treasure you possess — the treasure of religion — strive to convey it to the world.
Muslims are a very unfortunate nation. They form opinions about their greatness based on differences and agreements. It is true that there are some very great figures with whom we have disagreements, sometimes principled disagreements, such as Imam Ghazali and Shah Waliullah. But can their greatness be denied? Whether personalities of the past or the present, we should cultivate a tradition of differing with them while acknowledging the greatness of their knowledge, thought, character, and conduct, and do so with respect and courtesy.
Maulana Wahiduddin Khan worked independently. There was no group, sect, faction, or large organization supporting him. He was an institution unto himself. Kāna ummatan fī rajulin: A man in whom an entire community resided. That man has returned to his Creator today, as if a great grandeur of our era has now departed from us. Innā lillāhi wa innā ilayhi rājiʿūn (Indeed, we belong to Allah, and indeed, to Him we shall return).
[May 2021]
- Al-Naml 27:40.