Introduction Of AlBayan Tafseer Javed Ghamdi

Influenced by •,,,,,,,, Awards Website Residence Malaysia (Self-Exile) Jāvēd Ahmad Ghāmidī (: جاوید احمد غامدی‬‎) (born 1951) is a theologian, scholar,, exegete and educationist. He is also the founding President of and its sister organisation Danish Sara. He became a member of the (responsible for giving legal advice on issues to the and the country's ) on 28 January 2006, where he remained for a couple of years.

He also taught Islamic studies at the for more than a decade from 1979 to 1991. He was also a student of the famous Islamic scholar and exegete,.

He is running an intellectual movement similar to Wastiyya in on the popular electronic media of. Contents • • • • • • • • • • • • • • • • • • • • • Early life [ ] Javed Ahmad Ghamidi was born on April 18, 1951 to a family in a village called Jivan Shah (near ) in District,,. His family village settlement was in a town called Dawud in. His father, Muhammad Tufayl Junaydi was a & landowner by ancestral profession. After the death of his father, Nur Ilahi, Tufayl Junaydi became interested in medicine and spent the rest of his life in that area. To follow the path of tasawwuf (mysticism), Tufayl Junaydi stepped into this valley at the young age of about twenty, and for the rest of his life remained an epitome of commitment and sincerity to his chosen course.

Author: Javed Ahmad Ghamidi. Rendered into English by Dr Shehzad Saleem. This is a translation of the Qur’ān in the Urdu Language. It is not possible to translate the majesty and grandeur of this masterpiece of divine literature. I have, however, attempted to translate its meanings in the Urdu language keeping in view the coherence of the discourse.

He passed away in 1986. Javed Ahmad Ghamidi has two elder sisters & he grew up in a Sufi household. His early education included a modern path ( from Islamia High School, ), as well as a traditional path ( and languages, and the with Mawlawi Nur Ahmad of Nang Pal).

His father wanted him to have both traditional and modern education, splitting his time between school and learning Arabic and Persian. His first exposure to traditional Islamic studies was in the Sufi tradition. After matriculating, he came to in 1967 where he is settled ever since.

Initially, he was more interested in. He later graduated from,, with a BA Honours in & in 1972.

An avid reader, it was during his usual excursions to the library that he stumbled on the works of, a prodigious scholar of. It was in this work did he find the mention to, the then torch bearer of Farahi’s thought. Knowing that was resident in Lahore during those days, he set out to meet him the very day he had first read his mention. It was this meeting that changed Ghamidi from a man of philosophy and literature to a man of religion. In 1973, he came under the tutelage of (d.

1997), who was destined to who have a deep impact on him. He was also associated with the famous scholar and revivalist (d. 1979) for several years. He started working with them on various Islamic disciplines particularly. In his book, Maqamat (مقامات), Ghamidi starts with an essay 'My Name' (میرا نام) to describe the story behind his surname, which sounds somewhat alien in the context of the Indian Subcontinent.

He describes a desire during his childhood years to establish a name linkage to his late grandfather Noor Elahi, after learning of his status as the one people of the area turned to, to resolve disputes. This reputation also led to his (grandfather's) reputation as a peacemaker (مصلح). Subsequently, one of the visiting Sufi friends of his father narrated a story of the patriarch of the Arab tribe Banu Ghamid who earned the reputation of being a great peacemaker. He writes, that the temporal closeness of these two events clicked in his mind and he decided to add the name Ghamidi to his given name, Javed Ahmed. Some of the works of Ghamidi Ghamidi's understanding of Islamic law has been presented concisely in his book. Ghamidi's inspiration from his mentor, and non-traditionalist approach to the religion has parted him from the conservative understanding on a large number of issues. However, Ghamidi argues that his dissenting conclusions are often based on traditional foundations set by classical scholars.

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