Best 4 quotes of Javed Ahmad Ghamidi on MyQuotes

The portion of Islam has been given to us through the Sunnah: Worship Rituals i. The Prayer ii. Zakāh and Sadaqah of ‘Īd al-Fitr iii. Fasting and I‘tikāf iv. Hajj and ‘Umrah v. Animal Sacrifice and the Takbīrs during the days of Tashrīq Social Sphere i. Marriage and Divorce and their relevant details ii. Abstention from coitus during the menstrual and the puerperal period Dietary Sphere i. Prohibition of pork, blood, meat of dead animals and animals slaughtered in the name of someone other than Allah ii. Slaughtering in the prescribed manner of tadhkiyah by pronouncing Allah’s name Customs and Etiquette i. Remembering Allah’s name before eating or drinking and using the right hand for eating and drinking ii. Greeting one another with al-Sālamu ‘Alaykum (peace be to you) and responding with Wa ‘Alaykum al-Salām (and peace be to you) iii. Saying al-Hamdulillāh (praise be to Allah) after sneezing and responding to it by saying Yarhamukallāh (may Allah have mercy on you) iv. Keeping moustaches trimmed v. Shaving pubic hair vi. Removing the hairs under the armpits vii. Paring fingernails (cleaning it) viii. Circumcising the male offspring ix. Cleaning the nose, the mouth and the teeth x. Cleaning the body after excretion and urination xi. Bathing after the menstrual and the puerperal periods xii. Ghusl-i Janābah xiii. Bathing the dead before burial xiv. Enshrouding a dead body and preparing it for burial xv. Burying the dead xvi. ‘Īd al-Fitr xvii. ‘Īd al-Adhā

The Qur’ān has been revealed in the classical Arabic spoken in Makkah. It was spoken in the age of ignorance by the tribe of Quraysh. No doubt the Almighty has endowed it with inimitable eloquence and articulacy in the Qur’ān, yet as far as its substance is concerned, it is no different from the one spoken by the Messenger of God and which in those times was the tongue of the people of Makkah: Thus We have revealed to you this [Qur’ān] in your own tongue that through it you may proclaim glad tidings to the upright and fully warn the stubborn. Quran (19:97)

The Qur’an has not merely been revealed in Arabic: it has been revealed in eloquent Arabic. The language is clear and cogent, and there is no vagueness in it; every word is unambiguous and every style adopted is well known to its addressees. The Qur’an says: The faithful Spirit has brought it down into your heart [O Prophet] that you may become a warner [for people] in eloquent Arabic. (26:193-195) In the form of an Arabic Qur’an, free from any ambiguity that they may save themselves [from punishment]. (39:28) This is an obvious reality about the Qur’an. If this premise is accepted, then it must be conceded that no word used or style adopted by the Qur’an is rare or unknown (shadh). Its words and styles are well known and conventionally understood by its addressees. No aspect of the language has any peculiarity or rarity in it. Consequently, while interpreting the Qur’an, the conventionally understood and known meanings of the words should be taken into consideration. Apart from them, no interpretation is acceptable. Thus in the verses: وَالنَّجْمُ وَالشَّجَرُ يَسْجُدَانِ (6:55), the meaning of the word اَلنَّجْمُ can only be “stars”. In وَمَا أَرْسَلْنَا مِن قَبْلِكَ مِن رَّسُولٍ وَلَا نَبِيٍّ إِلَّا إِذَا تَمَنَّى أَلْقَى الشَّيْطَانُ فِي أُمْنِيَّتِهِ (52:22), the word تَمَنَّى can only mean “desire”. In أَفَلَا يَنظُرُونَ إِلَى الْإِبِلِ كَيْفَ خُلِقَتْ (17:88), the word الْإِبِلِ has only been used for “camel”. The only meaning of the word بَيْضٌ in the verse كَأَنَّهُنَّ بَيْضٌ مَّكْنُونٌ (49:37) is “eggs”. In the verse فَصَلِّ لِرَبِّكَ وَانْحَرْ (2:108), the word نَحْر only means “sacrifice”. They do not mean “plants”, “recital”, “clouds”, “the hidden sheath of eggs” and “folding hands on the chest” respectively. Similar is the case with declensions and styles adopted. Scholars of grammar and rhetoric have regarded many such aspects of the Qur’an as rare and as exceptions; however, the truth of the matter is that this conclusion is based on incomprehensive research. In recent times, the works of the two pioneers of the Farahi school: Imam Hamid al-Din al-Farahi and Imam Amin Ahsan Islahi have fully proven that the declensions and styles adopted by the Qur’an are all in fact well-known and conventionally understood by the Arabs. Taking into consideration this principle is a requisite of the eloquence of the Qur’anic language, which as stated above, is mentioned in the Qur’an itself. No explanation of the Qur’an is acceptable while disregarding this principle.

The Qur’ān has not merely been revealed in Arabic: it has been revealed in eloquent Arabic. The language is clear and cogent, and there is no vagueness in it; every word is unambiguous and every style adopted is well known to its addressees. The Qur’ān says: The faithful Spirit has brought it down into your heart [O Prophet] that you may become a warner [for people] in eloquent Arabic. (26:193-195) In the form of an Arabic Qur’ān, free from any ambiguity that they may save themselves [from punishment]. (39:28) This is an obvious reality about the Qur’ān. If this premise is accepted, then it must be conceded that no word used or style adopted by the Qur’ān is rare or unknown (shādh). Its words and styles are well known and conventionally understood by its addressees. No aspect of the language has any peculiarity or rarity in it.