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Sharing Concern About Ghamidi Sahb's Interpretation Of The Quran!
I feel like to share my concern about Ghamidi Sahb’s interpretation of the Quran regarding inheritance law. When Allah only specified the share of the mother in a certain scenario, Ghamidi Sahb’s presumed that Allah also include the father here which hasn’t been expressed in word. I think this is flaw of Ghamidi Shab’s interpretation! I know that Quran is very clear and keen in using perfect words. What’s your thoughts on that interpretation?
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6 Replies
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Sharing Concern About Ghamidi Sahb's Interpretation Of The Quran!
updated 4 years, 5 months ago
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6
Replies
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Assalamualikum Tamzid Al Hasan Sahab!
This has to do with the Arabic of Quran:
One salient feature of the language of the Quran is that the meanings which are understood of their own accord because of the presence of other words and indicators or because of some logical obviousness are not expressed in words. There are many examples that can be quoted to present this point but the most easily understandable example has been presented below:
وَمَا مِن دَآبَّةٍ فِي الأَرْضِ وَلاَ طَائِرٍ يَطِيرُ بِجَنَاحَيْهِ إِلاَّ أُمَمٌ أَمْثَالُكُم (٣٨:٦)
And all the beasts that roam in the earth [on their feet] and all the birds that fly on their wings [in the sky] with both their wings are but communities like your own. (6:38)
A little deliberation shows that in the above verse an ellipses of parallel phrases has occurred. Because of the presence of the expression فِي الأَرْضِ [in the earth] in the first part of the sentence, there is an ellipses of its parallel expression فِي الّسَمَاءِ [in the sky] in the second part. Similarly, because of the presence of the expression يَطِيرُ بِجَنَاحَيْهِ [fly on their wings] in the second part of the sentence, there is an ellipses of its parallel expression تَدُبُّ عَلَى رِجْلِهَا [roam on their legs] in the first part of the sentence. Though this style is not present in the English language, it exists abundantly in classical Arabic.
For further details, you can refer to the Principles of understanding the Quran which discusses all these principles at length:
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While any human can make mistakes his interpretation is based on half a century of studying Qur’an in depth with utmost sincerity. I totally trust his interpretation in this regard
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I think his interpretation of the Surah 33 , where believing women are asked to cover their bodies/face etc. is quite different from the other scholars who also have studied Qur’an with depth and utmost sincerity. How do we judge which scholar’s interpretation is right ?
He differs with them in the point whether the covering is for specific situations in Prophet’s time or is applicable for all the times.
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Yes, I’m also trying to understand his views on women covering
It’s confusing. ولا يبدين زينتهن _. Don’t show your embellishments- بناؤ سنگھار۔۔۔..if she can show her hair,head,face,hands and feet, what embellishments-are hidden? As Shaikh Ghamidi rightly mentioned, women naturally like to do thisبناؤ سنگھار۔. It’s in their فطرہ۔ They spend money,energy and time on their hair and face and hands and feet to make them attractive. They don’t like to go out with out making sure that they look good and attractive. So I’m trying to understand ولا یبدین زینتہن۔۔ what زینت is that Allah wants us to hide if we can show our make up,hair style,ear rings, necklace,bracelet,finger rings,attractive sandals ( that’s all there’s to it as far as the adornment is concerned)
if you think about إلا ما ظهر منها
The بناؤ سنگھار you show should be way less than what you hide. But according to Shaikh Ghamidi it’s ok to show all of it. Please convince me on this issue
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Saba and Sameer, this discussion is about inheritance. Please post your questions regarding head covering under the appropriate discussion.
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Sorry
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