THE BELIEFS AND ORIGIN OF SIR SYED AHMED KHAN

((THE FIRST HADITH REJECTOR {MUNKAREEN UL

HADEES} IN THE SUBCONTINENT))

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
1
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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
2
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 Islam, fundamentalism,
and the betrayal of
tradition: essays ...

By Joseph E. B. Lumbard
3
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4
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5
 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/
6
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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
7
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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
8
disparaging things to say about Semitic cultures—Renan, from
Page
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.
 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
9
law and the ethical narrative and eschatological tenets within
Page
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
 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
10
found little outlet after his return to Budapest—Austro-
Hungary had no colonial possessions in Muslim lands—but he
Page
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.”42He 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.
 (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.”44Goldziher‟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
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/

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
11

and refugees. Some of them are the subjects of studies in this

collection—an arbitrary selection from a distinguished list of
Page

displaced orientalists. If they may be said to have shared one

 JOSEF HOROVITZ
From Wikipedia, the free encyclopedia
Josef Horovitz (July 26, 1874 in Lębork - 5 February, 1931 in
Frankfurt) was a German orientalist rabbi.
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.

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
12

Gandhi.
In response to Ignaz Goldziher theory that Hadith traditions
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were recorded late in 2nd and 3rd Hijri centuries, Horovitz

 Islam in the world:: By Malise Ruthven
13
Page

"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/
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
14
accept the orthodox methods of reasoning.
The Quran, he said, was the sole authority
Page
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
 Maqalat-e-Sir enjoin them to do so, shows that he left to
Syed, v1, v2, v3, v4, v5, v6, v7, v8, v9, v10, v11, v12, v13, v14, v15, the believers in general to frame any code,
civil or canon law, and to found systems
v16 (Urdu) (16 Vol)
which would harmonize with the times, and
suit the political and social changes going
Maqalat-e-Sir Syed - Tafsiree Mizameens on around them."

Sir Syed's Akhari Mazameen

Proposed Political, Legal, and Social Reforms in the Ottoman
Tabyin al-kalam: The Mohamedan Commentary on the Holy
Empire -1883
Bible

A Critical Exposition of the Popular Jihad - 1885

A'zam al-Kalam -1910

Cheragh Ali (Chiragh Ali) [1844-1895] ‫ع لی چ اغ‬ Tahqiq-ul Jihad

Chiragh Ali a staunch supporter of Sayyid Tahzeeb ulAkhlaq v3

Ahmad Khan was the Aligarh movement's
most outspoken critic of traditional Islamic Europe Aur Quran
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, Muhammad Abduh [1849-1905] ‫ع ب ٍ هحو‬
"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.
15

For Chiragh Ali, "the fact that Muhammad

did not compile a law, civil or canonical, for
Page

the conduct of the believers, nor did he

 Egyptian reformer and pioneer of Islamic He himself took the lead in this direction.
modernism and nationalism. Abduh
argued, that traditional Islam faced serious AL-URWAH AL-WUTHQA (The Firmest Bond) with Jamal al-
challenge by the modern, rational and Din al-Afghani (Arabic)
scientific thought. But he did not believe
that the faith of Islam in its pure and Risalat at-Tawhid -1898 (Arabic) ‫ال توح يد ر سال ه‬
permanent core of norms clashed with
science. Instead he asserted that the faith
and scientific reason operate at different The Theology of Unity (English translation of 'Risalat at-
levels. The real Islam, he maintained: "had Tawhid')
simple doctrinal structure: it consisted of
certain beliefs about the greatest questions
Tafsir ul Quran ul Kareem - Tafsir juz Amma -1904 ‫جزء ت ف س ير‬
of human life, and certain general
principles of human conduct. To enable us ‫( عن‬Arabic)
to reach these beliefs and embody them in
our lives both reason and revelation are ‫ال فات حه ت ف س ير‬-‫ي ل يه‬: ‫( ت ف س يري ه ه قاال ت ث الث‬Arabic)
essential. They neither possess separate
spheres nor conflict with each other in the
same sphere…" ‫ ال ودن يه و ال ع لن ب ين اال سالم‬v1, v2 (Arabic)

Abduh's aim was to interpret the Islamic Al Islam Wal Nasraniyat (Arabic)
law in such a way as to free it from the
traditional interpretations and prove that
Islam and modern Western civilization Al Islam Aur Nasraniyat (Urdu)
were compatible. Abduh was convinced of
the supremacy of human reason. Religion Tafsir al-
merely supplements and aids reason. Manar v1, v2, v3, v4, v5, v6, v7, v8, v9, v10, v11, v12 (Arabic)
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" Qasim Amin [1863-1908] ‫أه ي ق ا ن‬
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
16

marking His revelation was to promote

human welfare, a true interpretation of the
Quran and the Sunnah should essentially
Page

be the one which best fulfils this purpose.

 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
‫ال كاه لة ألع وال‬
Al-Mar'a al-Jadida (The New Woman) (another Edition)
Muhammad Tawfiq Sidqi [1881-1920]
17
Page
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]
 Sayyid Amir Ali, (or Ameer Ali), Indian were of a temporary nature and that the
lawyer-jurist, politician and 'liberal' Muslim prophet never intended them to be eternally
thinker. He was the first to clearly visualize binding on the Muslims. The prophet relied
that the Muslims should also organize more on moral persuasion. "...to suppose
themselves politically if they were to have that the greatest Reformer the world has
an honored place in Indian public life. With ever produced, the greatest upholder of the
this devotion he established Central sovereignty of reason, ever contemplated
National Mohammadan Association on that those injuctions which were called
1877 and served it for over twenty-five forth by the passing necessities of a semi-
years for the political advancement of the civilised people should become immutable,
Muslims is doing an injustice to the Prophet of
Islam," he suggested
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 The Spirit of Islam -1891 - Roh-e-Islam (Urdu Translation)
temporary with the permanent, the universal
with the particular. In the Western world,
Ethics of Islam -1893
the Reformation was ushered in by the
Renaissance and the progress of Europe
Islam - 1906
commenced when it threw off the shackles
of Ecclesiasticism. In Islam also,
enlightenment must precede reform and The Legal Position of Women in Islam - 1912
before there can be a renovation of religious
life, the mind must first escape from the A Short History of Saracens -1916 - Tarikh-e-Islam (Urdu
bondage, centuries of literal interpretation Translation)
and the doctrine of conformity have
imposed upon it."
18

Sayyed Amir Ali believes that the

Page

ordinances and injunctions of the prophet

 Hamiduddin Farahi [1863-1930] ‫ف اہ ی ال ی ي حو‬
Muhammad Abu Zayd (Zaid) ‫[ ال ه ٌهىري زی أب ى ال ش خ‬d.x
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.

‫( الهداية والعرفان فى تفسير القرآن بالقرآن‬Arabic)

Tafsir Quran ke Usool (Urdu)

Mufradat Quran ‫( ال ق آى ه ف دات‬Arabic)

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) Abdullah Chakralawi (Chakralvi) [d.1930] ‫چ کڑال ىی ع ب ا ہلل هىل ىی‬

Amaan Fi Aqsam Ul Quran -1922 (Arabic)

Tafsir Nizaam-ul Quran - Tafsir Bismillah wa Sura

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Fatiha (Urdu)
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 Chakralwi is known to be the first Indian He was one of the students of Chakralawi.
scholar to make use of the term "Ahl-i- He founded Anjuman-i Ahle Dhikr wa al-
Quran". After being forced out of his home Quran and a journal Balagh al-Quran.
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) Aqimu al-salat -1938 (Urdu)
Ishat al-Quran - (Journal) - 1925 (Urdu)
Tafsir'ul Quran bil Quran by Idara Balagh al-Quran - Balagh al-Quran Journal (Urdu)
Introduction - Volume I, Volume II, Volume III, Volume IV (Urdu)
Balagh al-Quran Journal (Urdu)

Mistri Muhammad Ramadan [1875-1940]

Ubaidullah Sindhi (Obaidullah Sindi) [d.1944]
20
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 Ubaidullah was born to a Sikh family at Aslam Jairajpuri a notable scholar of the
Chilanwali, in the district of Sialkot. He Quran in his own right and G.A. Parwez's
converted to Islam early in his life and later mentor. He reports that he began
enrolled in the Darul Uloom Deoband. In his questioning the authenticity of hadith as a
early career was a pan-Islamic thinker. young man, after coming across traditions
However, after his studies of Shah that shocked him. In 1904 he went to meet
Waliullah's works, he emerged as non-Pan- Chakralawi in Lahore but came away
Islamic scholar. unsatisfied, convinced that Chakralawi was
wasting his efforts on obscurities.
According to Sindi's view, which he claims Apparently he was more impressed with the
to derive from the teachings of Shah Wali work of Khwaja Ahmad Din and him
Allah, the Quran represents what he calls organization. To him considering the
basic law (qanun asasi) whereas the sunna is Ahadith as Islam is not correct. If they were
provisional or temporary law (qanun in Islam, then Rasool Allah would also
tamhidi). The relationship of Quran to sunna, have left a written manuscript of these, like
he suggests, is like the relationship of a he did in case of Quran. For Islam, Quran is
constitution and its bylaws. The Quran like a enough which is a complete book and in
constitution, provides basic unchanging which Islam has been finalized.
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) Risala Mahjub il Irs -1923 (Urdu)
Tarikh-e-Islam (Urdu) Tarikh al-Ummat v1, v2, v3, v4, v5, v6, v7 (Urdu)
Qurani Sha'ur-e-Inqilaab (Urdu) Nowadrat
Shah Waliullah aur unki Siasi Tahreek (Urdu) Talimat al-Quran -1934 (Urdu)
Shah Waliallah aur un ka Falsifa (Urdu) Humaray Deeni Ulooma (ilm-i-Tafsir), (Tafsir b'il rawayat), (ilm-i-
Hadith), (Haqiqat-i hadith), (ilm-i-Fiqh) (Urdu)
Quran ka Mutala Kaise Kiya Jaye (Urdu)
Tarikh al-Quran -1941 (Urdu)
Aqida Intizar Masih wa Mahdi (Urdu)
Tarikh-e-Islam ka Jai'za -1944 (Urdu)
Quran ka Muqadma Aur Sura Fatiha (Urdu)
Nikat al-Quran -1952 (Urdu)

Muhammad Aslam Jayrajpuri (Jairajpuri) [1881-1955] ‫لن ع الهہ‬ ‫اج پىری ا‬ ‫ج‬ Inayatullah Khan Mashriqi [1888-1963]
21

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
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student from the very start, Inayat Ullah Khan did his M.A. in mathematics from the
 Punjab University at the age of 18, securing first position and toppling all previous even hadith."
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 He delved deep into the Quran and other scriptures and arrived at the thrilling conclusion
university. His main subjects were mathematics, physics, mechanical physics and oriental that the prophets had brought the same message to man. He analyzed the fundamentals of
languages (Arabic and Persian). At the Cambridge, he was awarded the title of Wrangler, the Message and established that the teachings of all the prophets were closely linked with
and declared Bachelor Scholar and Foundation Scholar. British newspapers described him evolution of mankind as a single and united species in contrast to other ignorant and
the "first student from anywhere in the world to have attained highest distinction in four stagnant species of animals. It was on this basis that he declared that the Science of
different branches of knowledge." 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
During his carrer as an educationist, he was President of the Mathematical Society and consolidation of the entire humanity.
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 Tadhkira (Tazkira) - Volume I, Volume II, Volume III (Urdu)
years, he went to Cairo as his country's chief delegate to the Motmar-i-Khilafat, Quranic System of Law -1954
where he delivered his historic address known as the "Khitab-i-Misr" - the Egypt
Hadis'ul Quran (Urdu)
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 Maulvi ka Galat Mazhab (Urdu)
India Government servant, Allama Mashriqi behaved extremely independently, as-Salaat aur os kay Takazay (Urdu)
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 Qoul-e-Faisal (Urdu)
ambassadorship, and then in 1921 with the offer to knighthood; each time he Maqalaat (Urdu)
declined. Khutbaat wa Maqalat (Urdu)
Allama Mashriqi was retired from the Government of India in 1932, when he was on Quran and Evolution
long leave and had planned to launch his Khaksar movement. Through his Man's Destiny
movement he wanted to implement his concept as enunciated in the "Tazkirah", first
God, Man and Universe
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 Niyaz Fatehpuri (Niaz Fatehpuri) [1882-1966]
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.
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"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
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the Quran explains the other; it needs neither philosophy, nor wit, nor lexicography, nor
 Kya Ektilaf-e-Ummat Rahmat hay? (Urdu)
Mazakara (Urdu)
Mazhab Alam Ka Takabili Mutalia (Urdu) Musnad Ahmed ki Haqeeqat (Urdu)
Sahabiyat (Urdu) Wasiat, Virasat aur Kalala (Urdu)
Tarikh Doulatayen (Urdu) Mislay Ma'ou ki Haqeeqat (Urdu)
Khuda Aur Taswar e Khuda (Urdu) Mash'O Maad (1934) (Urdu)
Makhiz al-Quran (Urdu) As-Salaat Khamsa (Urdu)
Mun wa Yizdaan - Part I, Part II (Urdu)
Targibaat e Jinsi Ya Shehwaniat (Urdu)
Ghulam Jilani Barq (Burque) [1901-1985] ‫ب ق ج الً ي غ الم‬

Syed Hayatul Haq Muhammad Mohi-ud-Din (Tamanna Imadi) [1888-1972]

Do Quran -1943 (Urdu)

Do Islam -1949 (Urdu)
Jama'ul Quran (Urdu) Aik Islam - 1952 (Urdu)
Imam Tabri aur Imam Zuhri (Urdu) Mun ki Dunya - 1960 (Urdu)
Intezar-e-Mahdi wa Maseeh (Urdu) Ramz-e Iman - 1969 (Urdu)
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Ijaz'ul Quran wa Ikhtilaf Qiraat (Mahaz-e Riwayat, Mahaz-e Moajm al-Buldan - 1972 (Urdu)
Tafsir) (Urdu)
Moajm al-Quran - 1973 (Urdu)
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Ekhtee'laf-e-Quraat aur Qura Hazraat (Urdu)

Talaq Mirtun (Urdu)
 Allah ki Aadat (Urdu) 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-
Meri Akhari Kitab (Urdu) Quran in four volumes, Mafhoom-ul-Quran in three volumes, Tabweeb-ul-Quran
Haraf-i-Muhrimana -1953 (Urdu) in three volumes, etc.
Islam: The Religion of Humanity 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)

G. A. Parwez [1903-1985] ‫پ وی ز احو غالم‬
Exposition of the Holy Quran, Volume 1 (Chapter 1-18), Volume
2 (Chapter 19-114) 31MB (for Low bandwidth 17MB)
The founder of the Tolu-e-Islam movement, Allama Ghulam Ahmad Parwez was Urdu Books
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 Urdu Articles
including the once widespread discipline of Tasawwaf (Muslim mysticism) along Tolu-e-Islam 1935 to Present (Journal) (Urdu)
with its arduous practical course of esoteric meditation and solitary "spiritual" Quranic Laws
exercises. This thorough grounding in the entire system of ideas which has
Kitab-ul-Taqdeer (Book of Destiny)
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 Quranic Permanent Values
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 Habibur Rahman Kandhalvi
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 Mazhabi Dastanein Volume I, Volume II, Volume III, Volume
tell the people that according to the Quran, ideology, and not geographical IV (Urdu)
boundary, was the basis for the formation of nation, and that a politically Religious Tales: Facts and Fiction (English translation of
independent state was pre-requisite to live in Islam. After the emergence of Selected artciels from Mazhabi Dastanein)
Pakistan, the chief objective before Tolu-e-Islam was to propagate the Shab-e-Baraat aik Tahqeeqi Jaiza (Urdu)
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 Aqeeda Zahoor-e-Mahdi (Urdu)
24

Constitution of Pakistan. During the Pakistan Movement, Parwez had been a Aqeeda Eisale Sawab Quran ki Nazar main (Urdu)
gratifying counselor to Muhammad Ali Jinnah, the founder of Pakistan, in the Tahqiq Omar-e-Aisha
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matters pertaining to the Quranic values and principles.

Age of Aisha
 Quranocracy
Dr. Fazlur Rahman [1919-1988]
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

*~*~*~*~*~*~*~*~*~*~*~*~*~*~*~*~*~*~*~*~*~*~*~*~*~*~*

Miscellaneous Books/Articles on Quran, Hadith, History and

Islam, 1979 other subjects
Islamic Methodology in History, 1965 Books on Quran/Islam
Islam and Modernity: Transformation of an Intellectual Tradition,
1982 Pakistan - As Visualized by Iqbal and Jinnah by
Major Themes of the Qur'an G.H. Zulfiqar
Revival and Reform in Islam
Ibn Maryam (Parwez aur Tahir Surti) by Ismat
Abu Saleem (Urdu)
Dr. Sayed Abdul Wadud ‫[ ال ىدود ع ب‬d. 2001]
Haqaiq-e Islam by Muhammad Sarwar Kohati
(Urdu)

Mazloom Quran by Talat Mahmood Batalvi

Phenomena of Nature and the Quran A rare work on an obscure (Urdu)
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., Islam aur Mosiqi by Mohammad Jafar Shah
in the light of modern scientific knowledge. Phulwari (Urdu)
The Heavens, the Earth and the Quran The book deals with the
Quranic verses, related to the structure, creation and the basic process Quran aur Fanoon-e-Latifa by Attaullah Palvi
of formation of the universe; Astronomy; winds, clouds and rain; and (Urdu)
Energy waves etc.
Conspiracies Against the Quran The book describes the vicious Ayunu Zamzam fi Milad Isa ibn Maryum by
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conspiracies of various types and origin, hatched from time to time, Inayatullah Asri Wazirabadi (Urdu)
against the holy Quran
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 Umar Ahmad Usmani ‫[ ع ثوان ي أحود عور‬d. 1991] (Urdu)

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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