Hamīd al-Dīn al-Farāhī Al-Farāhī was born in 1863 in Phriha (hence the name Farāhī), a small village in Azamgarh district (Uttar Pardesh, India). He was a cousin of the famous theologian-historian Shiblī Nu‘mānī (d. 1914), from whom he learnt Arabic. He studied Arabic literature withFayd al-Hasan Sahāranpūrī (d. 1887), who was considered a master in this field at that time. At the age of twenty one, he took admission in the Aligarh Muslim College to study modern disciplines of knowledge. Here he also learnt Hebrew from the German Orientalist Josef Horovitz (d.

He is also the founding President of Al-Mawrid Institute of Islamic Sciences and its sister organisation Danish Sara. Jāvēd Ahmad Ghāmidī (Urdu: جاوید احمد غامدی ) (born 1951) is a Pakistani Muslim theologian, Quran. Mizan; Al Bayan; Al Islam; Burhan; Maqamat; Khayal o Khamah; Islam – A. Burhan (pdf) (in Urdu).

After graduation from Allahbad University, he taught at various institutions including Aligarh and Dār al-‘ulūm, Hyderabad. Programma rascheta shesterni. Whilst teaching at the Dār al-‘ulūm, al-Farahī proposed the setting up of a university where all religious and modern sciences would be taught in Urdu. Later in 1919, his vision materialized in the form of Jāmi‘ah Uthmāniyyah, Hyderabad.In 1925, he returned to his home town Azamgarh and took charge of the Madrasah al-Islāh. Here, besides managing the affairs of the Madrasah, al-Farāhī devoted most of his time in training a few students. Among them, was Amīn Ahsan Islāhī, who was destined to become the greatest exponent of his thought after him. Farāhī died on 11th November 1930 in Mithra, where he had gone for treatment.

For almost fifty years, al-Farāhī reflected over the Qur’an, which remained his chief interest and the focal point of all his writings. His greatest contribution is to re-direct the attention of Muslim scholars to the Qur’ān as the basis and ultimate authority in all matters of religion.

He stressed that the Qur’ān should be practically regarded as the mīzān (the scale that weighs the truth) and the furqān (the distinguisher between good and evil), a status which it invests on itself. Thus Ahādīth cannot change or modify the Qur’ān in any way. They should be interpreted in the light shed by this divine book and not vice versa. It was as result of this status of the Qur’ān that he insisted on the univocity of the Qur’ānic text and rejected that variant readings be regarded as the Qur’ān per se. It was his deep deliberation on the Qur’ān that led him to unfold its nazm (coherence) in a unique way.

By taking into consideration, the three constituents of nazm: order (tartīb), proportion (tanāsub) and unity (), he proved that a single interpretation of the Qur’ān was possible. This alone was a far reaching consequence of the principle of Qur’ānic nazm. Serious differences in the interpretation of the Qur’ān which have given rise to the menace of religious sectarianism are actually the result of disregarding thematic and structural coherence in the arrangement and mutual relationship of various Qur’ānic verses and paragraphs. Each sect has adopted its interpretation because isolating a verse from its context can associate multiple meanings to it. It is only the coherence of the Qur’ān, which, if considered, leads to a definite and integrated understanding of the Divine Message. Al-Farāhī also made another significant contribution by rewriting and reconstructing most sub-disciplines of the Arabic language needed to study the Qur’ān.

Almost all of al-Farāhī’s works are in Arabic. Except for a few, most of them are in the form of notes and unfinished books. He could only complete a few of them.

Foremost among them is a collection of his interpretation of fourteen sūrahs of the Qur’ān by the name Majmū‘ah tafāsīr-i Farāhī. In his Mufradāt al-Qur’ān, he explained some difficult words and constructions of the Qur’ān. He elucidated the nature of oaths and adjurations in the Qur’ān in his book entitled Al-Im‘ān fī aqsām al-Qur’ān. In his book, Al-Rā’y al-sahīh fī man huwa al-dhabīh, he elaborated upon the philosophy of sacrifice and by furnishing evidences from the Qur’ān and the Torah convincingly refuted the claim of the Jews that it was Isaac (sws) not lshmael (sws) whom Abraham (sws) had intended to sacrifice. He re-laid the principles of rhetoric needed to study the Qur’ān in Jamhurah al-balāghah and outlined some special Qur’ānic styles and constructions in Asālīb al-Qur’ān. The arguments he presented to verify the principle of coherence are soundly enlisted in Dalā’il al-nizām.

His complete mastery of Arabic and Persian can be seen from his poetical works in both these languages. Besides these scholarly dissertations, there are at least twenty other unfinished works which need to be completed and developed further. Amīn Ahsan Islāhī Islāhī was born in 1904 at Bamhūr, a small village in Azamgarh (U.P.), India. He passed out from the Madrasah al-Islāharound 1922. The teacher which influenced him the most during his student life at the Madrasah was‘Abd al-Rahmān Nigrāmī (d. 1928?), himself a versatile genius. Nigrāmī’s attention helped him in developing a profound inclination towards Arabic literature.