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Javed Ahmad Ghamidi (: جاوید احمد غامدی) (born 1952) is a well-known Pakistani, Quran scholar and exegete, and educationist, who extended the work of his tutor,, Ghamidi is the founder of and its sister organisation Danish Sara. He became a member of on 28 January 2006 for a couple of years, a constitutional body responsible for giving legal advice on issues to and the. He has also taught at the from 1980 until 1991. He is running an intellectual movement similar to Wastiyya in Egypt on the popular electronic media of Pakistan.

Ghamidi's discourse is primarily with the traditionalists on the one end and and its seceding groups on the other. In Ghamidi's arguments, there is no reference to the Western sources, human rights or current philosophies of crime and punishment. Newblue fx keygen cracker.

Nonetheless he reaches conclusions which are similar to those of and progressives on the subject, within the traditional Islamic framework. Contents • • • • • • • • • • • • • • • • • Early life Ghamidi was born on 7 April 1952 in a peasant family from Jiwan Shah near,, Pakistan. His father belongs to a town called Daud some 80 kilometres from Lahore, near Ravi river. His father follows qadri junaidi Sufi order.

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He has two elder sisters. His early education included a modern path ( from Islamia High School, ), as well as a traditional path ( and languages, and the with Mawlawi Nur Ahmad of Nang Pal). He later graduated from,, with a BA Honours in English in 1972.

Initially, he was more interested in literature and philosophy. Later on, he worked with renowned like and on various Islamic disciplines particularly. In his book, Maqamat (مقامات), Ghamidi starts with an essay 'My Name' (میرا نام) to describe the story behind his surname, which sounds somewhat alien in the context of the Indian Subcontinent. He describes a desire during his childhood years to establish a name linkage to his late grandfather Noor Elahi, after learning of his status as the one people of the area turned to, to resolve disputes. This reputation also led to his (grandfather's) reputation as a peacemaker (مصلح).

Subsequently, one of the visiting Sufi friends of his father narrated a story of the patriarch of the Arab tribe Banu Ghamid who earned the reputation of being a great peacemaker. He writes, that the temporal closeness of these two events clicked in his mind and he decided to add the name Ghamidi to his given name, Javed Ahmed. Some of the works of Ghamidi Ghamidi's understanding of Islamic law has been presented concisely in his book.

Ghamidi's inspiration from his mentor, and non-traditionalist approach to the religion has parted him from traditionalist understanding on a number of issues, but he never goes out of the traditional framework. Jihad Ghamidi believes that there are certain directives of the pertaining to war which were specific only to and certain specified peoples of his times (particularly the progeny of: the, the, and the ). Thus, Muhammad and his designated followers waged a war against Divinely specified peoples of their time (the and the and of Arabia and some other Jews, Christians, et al.) as a form of Divine punishment and asked the polytheists of Arabia for submission to Islam as a condition for exoneration and the others for and submission to the political authority of the Muslims for exemption from death punishment and for military protection as the of the Muslims. Therefore, after Muhammad and his companions, there is no concept in Islam obliging Muslims to wage war for propagation or implementation of Islam. The only valid basis for through arms is to end oppression when all other measures have failed. According to him Jihad can only be waged by an organised Islamic state.

No person, party or group can take arms into their hands (for the purpose of waging Jihad) under any circumstances. Another corollary, in his opinion, is that death punishment for was also specifically for the recipients of the same Divine punishment during Muhammad's times—for they had persistently denied the truth of Muhammad's mission even after it had been made conclusively evident to them by God through Muhammad. The formation of an Islamic state is not a religious obligation per se upon the Muslims. However, he believes that if and when Muslims form a state of their own, Islam does impose certain religious obligations on its rulers as establishment of the institution of (obligatory prayer), (mandatory charity), and (preservation and promotion of society's good conventions and customs and eradication of social vices); this, in Ghamidi's opinion, should be done in modern times through courts, police, etc.