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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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Islam, fundamentalism, and the betrayal of tradition: essays ...

By Joseph E. B. Lumbard

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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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Islam in the world:: By Malise Ruthven

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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)

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