Jāvēd Ahmad Ghāmidī continued with his study for more or less ten years under Mawlānā Amīn Ahsan Islāhī ’s supervision and tutelage. In 1983, he decided to begin his own academic work and research in Islamic sciences:
This phase of learning ended in 1983 when in the world of my beliefs came a major change. Everything I had earlier accepted as reasonable was now under review. Fiqh, principles of fiqh, ‘Ilm-e kalām (dialectics and argumentation) were all looking for new foundations within the Qur’ān. What is the correct interpretation and explanation of religion? The answers to these questions that I had so far been able to ascertain were all in the vortex of investigation. The castle of my constructs could not hold out against the drive for reconstruction in my mind. The next seven years were spent in this ground work. During these times, how many valleys did I cover, how many hidden pathways did I unearth, how many bends did I negotiate, how many stones did I turn, and how many thorns did I nourish with my bloodied feet! It was an extraordinary journey. I reached one destination after the other, but I remained even then so unaware of what I was heading towards. Faydī has most probably described a similar situation when he writes:
The ultimate destination, aware no one of…
Hundreds of wildernesses traversed, appears yet another
During these times, whenever I wrote, I did so owing to some necessity. The idols of my imagination had been shattered; what could I have really said to others in this frame of mind? This time just passed me by until 1990 arrived. At that point, the ground leveled itself in a manner that new foundations could be laid. Forty years of my life were drawing to a close. My thought processes and deliberations had taken solid shape and form and I could see the blueprint quite clearly. I sketched out a plan for writing and compilation and began to work according to it. Now, for the last seventeen years I have been working in accordance with this plan. A great deal has been accomplished and a great deal needs to be done. With Allah’s blessing, I hope to accomplish that too. A few days ago when Mizān [Ghāmidī’s magnum opus] reached its completion, I thought it was the right time to narrate this tale. On this occasion, I am penning down the outline of my works. These are my works, some of which are now complete while others are in the process of completion:
Translation and explanation of the Qurān. With concise footnotes, this is a translation of the Qur’ān in Urdu. It is impossible to transfer the beauty of this masterpiece of literature from majestic Heavens into another language; nonetheless, in this translation, I have tried to express the central idea based on nazm-e kalām (textual coherence) into Urdu. As far as the history of translations based on this particular aspect goes, this is perhaps the first such translation of its kind. I hope that the readers with literary depth and understanding will find, embedded in it to a reasonably good extent, a reflection of the majestic beauty and glory of the Qur’ān itself. (Preface, al-Bayān).
It is an exposition of the way I have understood the Qur’ān. In the eyes of Allah, Islam is the only religion. In my study and research spanning more or less a quarter of a century, whatever I have understood of religion I have put down in this book. Consider every convincing aspect in it to be the result of Allah’s special blessing and of understanding I developed through the work of my illustrious teacher, Imām Amīn Ahsan Islāhī. Judge every weak argumentation in this book to be the consequence of my lack of knowledge. (Preface, Mizān)
This is a collection of discourses on topics in which my views have differed from other scholars. This is a compilation of essays written in critique of contemporary religious thought. It is with this intention that I have chosen the title Burhān. The style and manner in which they have been written may prove to be onerous for some. If this work were simply in the pursuit of satisfaction to be gained from random critical writing, I would have never agreed to its publication. Instead, these essays were written keeping a certain sense of responsibility in mind, and, hence, must continue to reach the readers. (Preface, Burhān)
This book includes selected writings on aspects not necessarily covered in the above mentioned two works. It is therefore a collection of various essays and articles. Whatever has been written in this regard or is being planned to be written shall be part of this book. I have divided the essays and articles into three parts: The first part is a reflection of my emotions, feelings, circumstances and incidents. The second contains some explanations and my opinions about some ijtihādī (concerning independent reasoning) matters of our dīn. The third is especially set for critical essays. This work highlights some milestones in nearly a quarter of a century’s journey through the realm of knowledge, thought, pen and parchment. For this reason it has been titled Maqamāt.
This is summary of Mīzān. To Allah, Islam is the only religion. In my book, Mīzān, I have explained this religion the way I have understood it. Al-Islām is a summary of the book, Mīzān. In Al-Islām, the central subject has been separated from academic discussions and their proofs are presented in a simple manner.
Until now, whatever has been written or stated for the understanding and dissemination of religion is the result of the generous teaching and training of my mentor, Imām Amīn Ahsan Islāhī. Therefore, as all my other books, this one is also dedicated to him. (Preface, al- Islām)
These three books are intended to be research and critique works on collection, compilation, analysis and explanation of hadīth and history texts.
9.Khayāl- o khāmah
Have been composing poetry; this is a collection of my verses.
Mizān has been completed and published. Burhān, Maqāmāt and Khayāl- o Khāmah have been published. However, new essays and poetry are added time to time. I have reached Sūrah al-Nisā’ in al-Bayān. Once this work is also completed, I hope to commit the rest of my life to work related to the hadīth. If in life, I have any enthusiasm now, it is for this work. If one were to take Abū al-Kalām’s use of this couplet by Zamani Yazdi, it would be appropriate to say:
O’ praise to the form and repose of that attractive beloved
Perhaps this story will prolong our life