(Ebook) The Qur'anic Theology, Philosophy and Spirituality by Abdul Hafeez Fâzli ISBN 9781523213146, 9789697649006, 1523213140, 9697649006

(Ebook) The Qur'anic Theology, Philosophy and Spirituality by Abdul Hafeez Fâzli ISBN 9781523213146, 9789697649006, 1523213140, 9697649006

margin-bottom:10.0pt;margin-left:.5in;text-align:center">The Qur'anic Theology, Philosophy and Spiritualitymargin-bottom:10.0pt;margin-left:.5in;text-align:center">COMMON THEME OF MYBOOKS:  The book ‘مسلم فکر کی قرآنی جہات’(Muslim Fiker ki Qur’ani Jihât) is publishedin 2018. Hard copy of the book ‘The Qur’anicTheology, Philosophy and Spirituality’ published in 2016, updated in 2019 is now available only at Amazon. However PDF copies of both publications are available for freedownload here i.e., at  www.quranwithscience.com/essays-articles.html, at Academia.edu and at ResearchGate.The common themeexpressed in these books is as follows:1.      Terms as building blocks of thought are never neutral. Ideas ride on the backof terms and travel in history. If the ideas riding on the back ofterms are contrary to the fundamentals of a thought in which the terms arebeing used, they corrupt the understanding and interpretation of many otherideas in that very thought, and lead to false conclusions. At times it takes centuries for someone toidentify the incorrectness of such terms, purge the thought from alieninfluences, and reconstruct thought on correct lines.The author argues that most of the problems relating variousdimensions of Muslim thought are outcome of committing this fallacy, andattempts to reconstruct these problems and their solutions in accordance withthe Qur’anic fundamentals.2.      What Allah has revealed on Hazrat Muhammad (pbuh) is al-haqq from his Lord. (۔۔۔ آمَنُوا بِمَا نُزِّلَ عَلَى مُحَمَّد ٍوَهُوَ الْحَقُّ مِنْ رَبِّهِمْ ۔۔۔۩ سورہ محمّد47: 02) The status of the Qur’an is that itis al-haqq sent from the Lord. Al-haqqmeans the Standard of Truth.As the Standard of Truth,the Qur’an is absolutely certain, free of contradiction, and is universal.Al-haqq vsal-bâṭil: Whatever the Qur’an upholds is ḥaqq (truth),whatever it disapproves is bâṭil (i.e.,falsehood, untruth).bi ghayr ’l ḥaqq: To say anything in violation to al-Ḥaqq is bi ghayr ’l ḥaqq (without justification and wrongful).(02:61; 03:21 etc.)Deviation from al-haqq is aḍ-ḍalâl (error).So aḍ-ḍalâl hasno reality of its own.Ẓann: To prefer suspicions, conjectures or opinions inthe face of al-Ḥaqq is tofollow Ẓann.So bighayr ’l ḥaqq has no realityof their own.3.      The Status of theVerses of the Qur’anThe Qur’an categorizes its verses into the mohkamât and the motashâbihât. The mohkamât are the Ummal Kitâb (i.e., the foundation of the Book). Itis utmost necessary for the interpretation of the motashâbihât tobe compatible with the mohkamât. Onewho leaps towards the interpretation of the motashâbihât ignoringtheir compatibility with the mohkamât¸ theQur’an confirms him to be diseased at heart and a mischief-maker.4.      The Qur’an & Ḥadith(i)           The word ‘Ḥadith’denotes to the narrations attributing certain sayings, deeds, actions andresponses to the Prophet (pbuh) and his way of living. The sayings of theProphet (pbuh) consist of elaboration of the teachings of the Qur’an. Orders,forbiddings and directions of the Prophet (pbuh) present precedents of his(pbuh) implementation of Allah’s Ordinances given in the Qur’an. The life ofthe Prophet (pbuh) as a whole, presents a perfect model of living in accordancewith the knowledge of Allah’s Pleasure given in the Qur’an.(ii)         Not an iota ofanything contrary to the teachings of the Qur’an could be imagined in thesayings, deeds, orders and model of living of the Prophet (pbuh) could beimagined which was contrary to the Qur’anic revelation. The Qur’an calls itself ‘The Best of allNarrations Book’ (Aḥsan al-Ḥadith Kitâb).The Qur’an also calls itself ‘The MostAuthentic Ḥadith’ (Ḥadith-i-Aṣdaqq).If a ḥadith isnot confirmed by ‘The Most Authentic Ḥadith’, it is not authentic.To be confirmed by the Qur’an means that, like motashabihat, the interpretation of a hadith must reconcile with the mohkamât.(iii)       If a ḥadith does not reconcile with ‘TheMost Authentic Ḥadith’, it is either fabricated or corrupted ormiscommunicated. Attributing such ḥadith tothe Prophet (pbuh) is unfounded and without justification.(iv)       ‘Ḥadith-i-Aṣdaqq’, & ‘Aḥsan al-ḥadith Kitâb’ (i.e., the Qur’an)alone can entertain the status of authority forjudging the authenticity of a hadith andthe validity of its interpretation, and not the viceversa. To assert the opposite is to turn everything in the Muslim thoughttopsy-turvy.(v)         (a) Using the word‘revealed text’ (نص, naṣṣ),bracketing the text of hadith withthe text of the Qur’an, or (b) to assert the Qur’anic text as ‘revelation whichis recited’ ( وحئ  متلو – wahi-i-matlao)and text of ḥadith to be 'revelationwhich is not recited' (وحئ غیرمتلو – wahi-i-ghair matlao), or (c) to assert ḥadith to be a revelation ‘like theQur’an and parallel with the Qur’an’ ( مثلہٗ معہٗ – mithlo-hoo ma’o-hoo) hasno basis in the Qur’an. It is absolutely unfounded and contrary to the Qur’an.(vi)       The Qur’an consistsof Allah’s guidance and injunctions. Hadith denotesimplementation of Allah’s guidance and injunctions by the Prophet (pbuh) forhis own times and people. The guidance and injunctions of the Qur’an are finaland universal (حتمی اور دائمی, hatmi aur daimi). The way of implementationof Allah’s guidance & injunctions is provisory ––––– it must accord with therequirements of time, place and number. The provisional nature of the way ofimplementation of Qur’anic guidance & injunctions ensures its applicabilityfor all people and for all times to come. The Qur’an is source of Divine Law (sharia). Hadith asthe implementation of Divine Law is a precedent of its implementation and notthe source of Divine Law itself.Research work in these books argue that almostall problems relating Muslim theology, philosophy, spirituality, interpretationof the Qur’an, interpretation of hadith, relationof revelation with man-made knowledge (i.e., philosophyand sciences etc.) violate the above Qur’anic principles as seen by thisauthor. The author has reconstructed these problems and their solutions inQur’anic terms in the light of above principles.5.      Innovation (bida) is a Qur’anic principle for relatingman-made knowledge (i.e., philosophy and sciences) with the revealed Quranicknowledge. The last two articles in Urdu book and last article in English bookpresent instances of working out a Qur’anic paradigm for relating philosophyand sciences with the revealed Qur’anic knowledge in line with this idea. Hard copy of the Urdu book can be had fromMultiline Books Lahore and from Zia-ul-Qur’an Publications Data Ganj-BakshRoad, Lahore. Hard copies of “The Qur’anic Theology …” ASIN: B01ACZE6CA and of Urdu book“Muslim Fiker ki Qur’ani Jihât” ASIN: 9699325437 are also available online at CreateSpace (Amazon). PDFcopies of both publications, as stated above, are available for free downloadat www.quranwithscience.com/essays-articles.html. Another article "شریعت و طریقت: ایکتعارف"    related tothe same THEME is also available on the same website. Hope the readers will find the work interestingand valuable. It is further hoped that it will provide the readers veryvaluable answers to many of their yet unanswered questions.I looking forward for the comments at [email protected].