This document provides a summary and proposal for a book titled "The Qurānic Theology, Philosophy and Spirituality" by Dr. Abdul Hafeez Fāzli. The proposed book contains 16 articles covering topics in Muslim theology, philosophy, Sufism, and contemporary issues. It aims to address long-standing problems in Muslim thought from a Qur'anic perspective and to enlighten both scholars and Muslims. The manuscript is ready for publication and consists of around 360 pages with 126,000 words divided into parts on Qur'anic studies, spirituality, divine attributes and freedom, free will and predestination, comparative studies, and Muslim philosophy.

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1. Proposed Title and Author Name
The Qurānic Theology, Philosophy and
Spirituality
NAME: Dr. Abdul Hafeez Fāzli
Professor/Chairman (Retired) Department of Philosophy, University
of the Punjab, Lahore, PAKISTAN.
Ex-President Pakistan Philosophical Congress
E-Mail: hafeez.fazli@gmail.com
Cell No. +92-300-4550698
It is not a core textbook for any specific course. However it provides
enough material to be taken as a course book on “Quranic View of
Freewill and Predestination” or “Antinomies of Freewill in Islam” or
“Quranic Studies––Various Aspects” at graduate, post graduate and
higher levels.
It is an academic work which covers some important problems of Muslim
theology, Muslim philosophy, Sufism, Iqbaliyat, Contemporary Problems
of Muslim Thought taught at undergraduate, graduate and university
levels.
Each article included in this book is an original and thought provoking
work on that very problem and a trend setter with respect to its approach
and argument and is most likely to be of interest to students of Muslim
thought, the researchers, critics and lifelong learners, Muslims as well as
non-Muslims.

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It relates to the following Areas/Fields
Philosophy,
Muslim Philosophy
Theology,
Sufism/Mysticism,
Islamic Studies
Qurānic Studies
Religious Studies in Islam
Christian Theology/Philosophy
Comparative Study of Religions
AIM OF THE BOOK
Aim of the book is to shake the Muslims to open their minds by showing
them the Qurānic way to ponder over their age-old problems.
Another aim of the book is to enlighten the scholars/orientalists on the
problem of freewill and predestination, and offer reply to those who
believe that Islam is predestinarian in nature.
MARKET
All the college and university departments and religious institutions which
offer coaching in the above subjects or areas, students of these
disciplines and the lifelong learners who take interest in these themes are
the prospective buyers of this book. Through these people the book is
expected to achieve its aim.
This is not a short-lived book. It offers genuine and innovative
solutions for perennial problems of Muslim theology, philosophy,
and mysticism, relates them to contemporary problems and gives

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insight for future. So the work is supposed to be classical and
trendsetter in its significance and hoped to live for centuries.
Price of the book should be reasonable––neither low nor high.
Statsus of the Project:
The manuscript is ready for publication.
The manuscript consists of about 360 pages of 4 X 6 inches Text
Size in Times New Roman point 12. About 126000 words.
Synopsis (What the book is all about.)
The book consists of sixteen articles which cover a selection of early,
medieval, modern and contemporary problems of Muslim theology,
philosophy and mysticism published in renowned national and
international research journals from 1998 to 2013.
The book argues that the terms are never neutral; ideas ride on the back
of terms; and that most of the problems of Muslim Philosophy, Theology
and Mysticism which kept the Muslims occupied in early and medieval
centuries, and then in the modern period too, could not arise had the
Muslims’ not accepted un-Qurānic philosophical notions from Greeks
through Christians and then formulated their problems in these notions.
The book argues that the contemporary problems are no exception. We
are repeating the same mistake over and again.
Sixteen articles included in this book discuss sixteen main and many
secondary problems relating Muslim theology, philosophy, and Sufism to
prove the above contention; each article reconstructs the problem in
Qurānic notions and offers its solution.
Eight out of sixteen articles refute the view that Islam is predestinarian in
nature, and define the limits of human freedom on the authority of the
Qurānic teachings.
History
Four articles are published in Hamdard Islamicus Karachi.

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Two articles are published in Iqbal Review. (Research Journal of the
Iqbal Academy, Pakistan).
One article is published in The Muslim World, Hartford Seminary USA.
Two articles are published in BAZYAFT, bilingual Journal of the Urdu
Department, Oriental College, Punjab University Lahore.
Three articles are published in Al-Hikmat, The Research Journal of the
Department of Philosophy, University of the Punjab, Lahore, Pakistan.
Four articles are published in International Journal of Humanities and
Social Sciences (IJHSS) from USA.
Two articles are published in International Journal of Humanities and
Religion (IJHR) (online Journal recently published from India).
PARTS
These articles are arranged into following Parts:
PART-1 QURĀNIC STUDY Four articles
PART-2 SPIRITUALITY One article
PART-3 OMNISCIENCE AND HUMAN FREEDOM Three articles
PART-4 FREE WILL AND PREDESTINATION Five articles
PART-5 COMPARATIVE STUDIES One article
PART-6 ISLAM AND MODERNITY One article
PART-7 MUSLIM PHILOSOPHY One article
Eight out of sixteen articles included in this book relate to six different
aspects of the Problem of Freewill and Predestination in Islam. A full
course based on these articles can be made on this problem in any
institution.
All articles in this book present original and innovative research on the
very problem undertaken in that article. The summary of the articles
given below will make this point clear.
Solutions of problems presented in these articles are original, creative,
and based on the authority of the Qurān.

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Short Table of Contents
Preface
Introduction
PART-1 QURANIC STUDY
1. Is al-ḥaqq one of al-Asmā al Ḥusna
2. Qurānic Ontology and Status of al-Haqq
3. The Quran: Creation or Command
4. Number of Verses of the Qurān (Index and Argument)
PART-2 MYSTICISM
5. The Way of Shahideen: The Construction of a Qurānic Theology of
Sufism in Tafseer e Fāzli
PART-3 OMNISCIENCE AND HUMAN FREEDOM
6. Qurānic View of Omniscience and Human Freedom
7. Christian View of Omniscience and Human Freedom
8. Iqbal’s View of Omniscience and Human Freedom
PART-4 FREE WILL AND PREDESTINATION
9. Allah’s Omnipotence and Freedom of Will for Man
10. Free Will and Predestinarian Verses in the Qurān
11. Free Will and the Appointed Term (Ajl-e Mussamma)
12. Knowledge of Allah’s Pleasure (Raḍa) and Knowledge of Allah’s Will
(Mashiyat)
13. Antinomy of Free Will and Pre-Ordained Sustenance
PART-5 COMPARATIVE STUDIES
14. H. A. Wolfson and A. H. Kamali on the Problem of Divine Attributes
15. State and State Craft: Relationship Between Islamic and Western
Paradigms
PART-6 MUSLIM PHILOSOPHY

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16. Ibn Sina, Al-Gazali and Ibn Taymiyyah on the Origination of the
World
A Longer Annotated Table of Contents
Preface
Introduction
PART-1 QURANIC STUDY
1. Is al-ḥaqq one of al-Asmā al Ḥusna
‘Al- ḥaqq’asPreferred Name of Allahforwahdatal-wajūdiSufism
Two fundamental presuppositionsof wahdatal-wajūd
Qurān as final standardfordeterminingthe truthor validityof adoctrine.
Derivativesof theroot ḥā qāf qāf in theQurān
Variousformsin which al-ḥaqq occurs in the Qurān
al-ḥaqq as ‘the truth’
Word of God as al-ḥaqq
al-ḥaqq (the truth) as opposite to al-bāṭil (falsehood), aḍ-ḍalāl(error),az-ẓann
(falsesuspicion,conjecture),bighayrlḥaqq (wrongful)
Verses misinterpretedtosignify ‘al-ḥaqq’ asone of al-Asmā’al-Ḥusnā
TraditionwhichidentifiesAllahwithTime
[This article argues that al-ḥaqq is not Allah’s Name, it is an epithet for the Qurān.]
Published in Bāzyaft: A Research Journal, vol. 9 (2006), pp.1-31, Department of Urdu, University of the
Punjab, Lahore.
2. Qurānic Ontology and Status of al-Haqq
Replytothe objectionsonwriter’sviewsonthe statusof ‘al-ḥaqq’
QurānicOntology andun-QurānicOntology
kalāme nafsi(latentspeech) andkalām-e-lafzi(expressedspeech)
Waḥdatal-wujud:The verynomenclatureisun-Qurānic
Reality and the Originatorof Reality

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The Qurān is Qawl(i.e.,teaching,guidance,precept,advice,reminder,
remembrance etc.)
‘Al-ḥaqq’ asepithetforthe Qurānalone
[This article argues that Qurānic ontology consists of three things: God, the
Creation, and the Command. Whatever there is, falls to either of the three
categories. This view differs from traditional view which considers that
whatever there is, is either God (eternal/uncreated) or something created
(contingent).]
Published in Bāzyaft:A Research Journal, Dec. 2009, Department of Urdu, Universityof the Punjab, Lahore.
3. The Quran: Creation or Command
Islam(belief) asadīn (wayof life)
Kufer(disbelief) asadīn(wayof life)
Createdness/uncreatednessof the Qurān: Mu‘tazilites andAsh‘aritesviews
Unarticulatedapeech (kalam-enafsi) andarticulatedspeech (kalam-elafzi)
Pre-existentQurānandRevealedQurān
Qurānicconceptof LoḥimMeḥfūẓ(PreservedTablet)
Kitab im-Maknun (HiddenBook)
Kindsof versesof the Qurān: Obligatoryandallegorical
Qurānicprinciple for the interpretation of allegorical verses
UmmulKitab (Foundationof the Book)
QurānicOntology:God,CreationandCommand
Qurān as Command(amar)
[This article argues against Mu‘tazilites and Ash‘arites both that the Qurān is neither
eternal nor created, it belongs to the category of Allah’s Command.]
Published in International Journal of Humanities and Religion [IJHR], 2(10) December 2012: 75 -83, India.
4. Number of Verses of the Qurān (Index and Argument)
Wrong perception about the number of verses of the Qurān
Index of Surahs and Verses
Arguments showing that the total number of verses is 6238
[This article argues that it is absolutely incorrect that the number of verses of the Qurān is
6666. The argument gives reasons for preferring that they are 6238 instead of 6236.]
Published in IJHSS¸ Vol. 2 No. 19, October 2012, pp.264-67, USA
PART-2 MYSTICISM
5. The Way of Shahideen: The Construction of a Qurānic Theology of Sufism in
Tafseer e Fāzli

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Qurānicterm shāhid as originof SufismandSufismasthe Way of Shahideen
Developmentof sufismasadiscipline
People of the right hand(aṣḥāb-ul-yamīn);those of the lefthand(asḥāb-ush-shimāl);the
foremostof the race (as-sābiqoon-al-awwaloon)
Word (qaul),practice (‘amal), ‘ilm(knowledge),Akhlāṣ(devoutness)
Shri’ah (the law), tariqah (the practice/the way),haqiqah(realism)and ma‘rifah (gnosis)as
gradesof believingandtheirrelationshipwitheachother
Seyyed Hossein Nasr’s analogy of a circle to explain the relationship between shri’at,
tariqat and haqiqat
Analysis of another assertion of Seyyed Hossein Nasr about Hazrat Ali
Dr. Israr Ahmed’s view of the bifurcation of the personality of Shāhid into various facets,
and risalat just a facet of the personality of prophet
Tradition concerning date palms and its implications: umūr-i-Dunya and umūr-i-Dīn
Sufism as Iḥsān-i-Islām: Examination of Chittick and Dr. Israr Ahmed’s Views
Awaisia not a chain of shāhidīn, rather a way of imparting spiritual knowledge
Wahdatal-wujūd, wahdatush-shahūd, wahdat-e-shâhidīn
[The article arguesthat the originof Islamicspiritualityorwhatis commonly called Sufism
cannot be traced in the Qurānic term Iḥsān, or in terms ṣaff, ṣuffa, ṣῡf, ṣafa nor the
developmentof Sufismasa discipline can be explained by these terms. This study argues
that the origin of Sufism lies in the Qurānic term shāhid and the Way of Shahideen is the
discipline for granting purification and then its verification.]
Published in InternationalJournal of Humanities and Social Sciences [IJHSS]¸ Vol. 2 No. 16 [Special Issue of August 2012,
pp.259-75], Centrefor Promoting Ideas, USA
PART-3 OMNISCIENCE AND HUMAN FREEDOM
6. Qurānic View of Omniscience and Human Freedom
Historyof the problem
Antinomiesof freewill
Viewof Omniscience as‘knowledgeof everythingparticularanduniversal’andas‘eternal
knowledge beingthe characteristicof God’
Fatalism,Predestination,Libertarianism
Distinctionbetween descriptiveanddeterminativefunctionsof God’seternal knowledge
Traditional Doctrine of Omniscience formulatebySaintThomasAquinas
Basic assumptionsunderlying traditional Christianapproach;
The antinomyof Free Will andAllah’sForeknowledgeformulatedbypredestinariansto
refute the viewof libertarians
Qurānicconceptof Allah’sOmniscience andof HumanFreedom
PredestinarianVerses andtheirbearingonthe problemunderdiscussion

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Reconstructionof the conceptsof PreservedTablet(al-lawh al- mahfūz),Motherof the
Book(Ummal-Kitāb).
Qurānicconceptof the categoriesof personcominginthisworld
[The study arguesthat the view of Omniscience prevalent among Muslims since centuries
is contrary to Qurānic teachings. It argues that it is not essentially different from the
Traditional Doctrine of Omniscience formulated by Saint Thomas Acquinas. The article
reconstructsOmniscienceandalliedconcepts on Qurānic basis. The article also examines
the objectionthatsuchviewwill make Allah’sKnowledge incremental,andarguesthat the
object does not apply to Qurānic God.]
Revised version of “Islamic View of Omniscience and Human Freedom”, published in Al-
Hikmat, a research journal of the Department of Philosophy, University of the Punjab
Lahore, Vol. 26 (2006).
7. Christian View of Omniscience and Human Freedom
Three mainproblemsidentifiedinChristianTraditionconcerningthe coherence of Divine
Attribute of Omniscience withimmutability,humanfreedom, and eternity
Formulationsof the firsttwoproblemsby ThomasAquinas andthe thirdone by Boethius.
Restatementof the firstproblembyProfessorNormanKretzman;
Statementof the problemrelatingthe compatibilityof Omnisciencewithhumanfreedom
intwo versionsbySaintThomasAquinasinhis Summa Theologiae;
Brody’srestatementof these problems;
proposition dedicto and dere
RaymondBradleyandNormanSwartz’ view of these modal properties
AnthonyKenny’sview
Kvanvig,Maryline Adams,Plantinga’sandWilliamHaskers
Doctrine of Omniscience anditsFormulations:St.Anselm’saccountof essential
Omniscience,Traditional Doctrine of Omniscience byThomasAquinas;Molinisticaccount
of essentialOmniscience;
de re and de se awareness;
Kvanvigviewof directandindirectgrasping;
Geach’santi-realismconcerningthe future;
Basic assumptionsunderlying traditional Christianapproach;
Richard’sSwinburn’s Criticismof the Traditional Doctrineof Omniscience;
Conception of God’sEternityinChristiantheological tradition as‘Everlastingness’and
‘timeless’andtheirimplications;
ConclusionandcomparisonwithIslamicview.
[The study confines to the problem of the compatibility of omniscience and human freedom and touch the
first and the third problems only if so needed. The study examines different formulations of the problemas
well as solutions attempted by Christian theologians/philosophers. Saint Thomas Aquinas’ formulation of
Omniscience is known as Traditional Doctrine of Omniscience. History of Christian thought on this
problem is basically formulation and reformulation of this doctrine in different ways. These formulations

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and reformulations are examined and it is seen that Saint Thomas’ absolutist approach make it incoherent
with human freedom. We agree with Swinburne that there is essential incompatibility between God’s
Omniscience and human free will, if the traditional doctrine of Omniscience is accepted. Swinburne asserts
that it is contrary to Biblical teachings as well. We believe that the correct formulation of the concept of
Omniscience must include an indeterminate aspect concerning free choice of a human action.]
Published in Iqbal Review, Lahore: Iqbal Academy Pakistan, vol.47 no. 4, October 2006, p. 33-68.
8. Iqbal’s View of Omniscience and Human Freedom
Three theses concerning Divine Knowledge;
Discursive or passive Omniscience;
God’s knowledge as a kind of reflecting mirror;
God’s knowledge as living creative activity;
God not as pure actuality but as Absolute Ego with infinite possibilities of self-revelation;
Transcendence and Immanence (Tanzih and Tashbih)
Transcendence with Immanence (Tanzih-m‘at-Tashbih)
Rebuttal of Iqbal’s identification of God with Time;
Rebuttal of the view that ad-Dahr (time) is one of the beautiful names of God.
Critical examination of M. S. Raschid’s views on Iqbal’s thought;
Pantheism and panentheism;
M. M. Sharif’s view of Iqbal’s concept of God;
Points of difference and agreement between Ward and Iqbal’s concept of God;
The Qurānic God: Supremely transcendent but not immanent.
[Divine Omniscience and human freedom are two of the basic postulates of the Islamic faith. This
study elaborates and examines Iqbal’s formulation of Divine Knowledge undertaken in his Reconstruction
of Religious Thought in Islam, and draws its implications for freedom of will for man. We reach the
conclusion that Iqbal’s concept of Absolute Ego is not reconcilable with the Qurānic concept of God and
neither is his philosophical concept of Omniscience.]
Published in The Muslim World, vol. 95, Number 1, January 2005, pp. 125-45, Hartford Seminary 77 Sherman Street
Hartford CT 06105 USA.
PART-4 FREE WILL AND PREDESTINATION
9. Allah’s Omnipotence and Freedom of Will for Man
Antinomy of Divine Power and human freedom;
Theories of acquisition as solutions to this antinomy
Ḍirār and Najjār’s View
Use of the Term ‘Creation’ for ‘Acquisition’ in M‘utazilite’s and Use of the Term ‘Power’
for ‘Acquisition’ in Ash‘arites;
Baqilani, Juwayni, and Ghazali;
KASB (acquisition) and KHALQ (creation)
Analysis
The Derivatives of the Root KĀF SĪN BA

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Derivatives of the Root Kha Lām Qāf
‘Amal and Khalq
‘Amal and Other Synonymous Words
Examination of the Mu‘tazilite Theories of Acquisition and Creation
Examination of Ash‘arite Theories of Acquisition and Creation
Conclusion
[Divine Powerencompassesallthingsis a principle taughtin the Qurān.In the presence of such a principle a
schoolofMuslimtheologianswith predestinarian bentofmind––the Ash‘arites,foundit impossible to believe
human free will without certain preconditions.Whereas the Mu‘tazilites––a schoolofMuslimtheologians with
libertarian bent ofmind––stressedhumanfree will in an unconditionalsense.Thestudyexamines theviews of
the Ash‘arites and the Mut‘atazilites with reference to this antinomy and argues that Qurānic concept of
‘Allah’s Power’(Allah possesses Power over all things: 46:33; 85:40; 2:20; 2:106; 2:109; 2:148; 2:259; 3:26;
3:29) and Qurānic conceptofAllah’sWill(Mashiat––Allconsequences are in His control.)nowherecontradict
human freedom.]
Published in Hamdard Islamicus Vol. XXV, No. 1, (January-March 2002) Bait al-Hikma at Madinat al-Hikma, Karachi,
Pakistan, p. 31-40.
10. Free Will and Predestinarian Verses in the Qurān
The predestinarians, and the libertarians;
The antinomy arising from verses concerning predestined condemnation of Walid
bin Mughira and of Abu Lahb;
Kinds of the verses of the Qurān: Imperatival (Muḥkamāt) and the Allegorical
(Mutashabihāt);
Preserved Tablet (Loḥ im Maḥfooẓ);
Kitab im Maknoom (Well-Protected Book);
Mother of the Books (Umm ul Kitab);
Conclusion
[The Qurān contains condemnation of two sinners; one, Abu Lahb, whose name is explicitly mentioned at
111:1-5, and the other, Walid b. Mughira, who is only alluded to at 74:11-26. Moreover, at the conclusion of the
predestined condemnation of Walid for his predestined sin, as Wolfson observes,there is the verse, ...Thus Allah
leads astray whom He pleases and guides whom He pleases, which is a direct denial of man’s freedom in both
his doing of evil and doing of good. The antinomy of freewill and predestinarian verses in the Qurān refers to
these events and tries to show that the Qurān contains sets of libertarian as well as predestinarian verses which
does not cohere with each other. The study examines in the perspective of Qurānic teachings, the concepts on
which the dilemma is based to show that, among other things, it were the unwarranted formulations of certain
key concepts which gave rise to these disagreements.]
Published in Hamdard Islamicus, XXII (4), 1999, p. 97-105
11. Free Will and the Appointed Term (Ajl-e Mussamma)
Antinomyarisingforhumanfreedomfromthe conceptof the inexorabilityof the
appointedterm(ajal-emussamma)

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Qurānicconceptof ‘the appointedterm’ (ajal/ajal-emussamma) andthe Qurānicconcept
of its‘inexorability’;
Qurānicconceptof ‘the freedomof will’;
‘Death’and‘Killing’;
Conclusion
[This study examines the antinomy arising for human freedom from the concept of the
inexorability of the appointed term (ajal-e mussamma), reconstructs the concepts of ‘the
appointedterm’and its ‘inexorability’ in the light of the Qurānic teachings and argues that
the original teachingsof Islamasdescribedinthe Qurānhadnever been predestinarian and
the antinomy is based on mistaken notions.]
Published in Hamdard Islamicus, XXIII (4), 2000. p. 63-68
12. Knowledge of Allah’s Pleasure (Raḍa) and Knowledge of Allah’s Will
(Mashiyat)
Killing of a boy by a servant of Allah (commonly known as Hazrat Khiḍr);
Difference between Knowledge of Allah’s Pleasure and Knowledge of Allah’s Will
(Mashiyat);
Exoteric and Esoteric knowledge;
ilm-e ladunni ––– a specialknowledge granted by Allah to some of His servants;
[There is essentialdifference between ‘Allah’s Pleasure’ (Raḍa) and ‘Allah’s Will’ (Mashiyat).
Much confusion in Muslim thought in problems relating human freedom and predestination has
arisen because of not understanding this difference. The narration of the event of killing of a boy by
Hazrat Khiḍr in the Qurān makes the difference between these two kinds of knowledge evident.
Focusing on the above narrative the present study attempts to define the contours ofthese dimensions
of God-given knowledge in Qurānic perspective.]
Published in IJHSS¸ Vol. 2 No. 19 [Special Issue October 2012], pp.298-300, USA
13. Antinomy of Free Will and Pre-Ordained Sustenance
Statingthe antinomy;
Problemarisesfromun-Qurānicconceptsof Allah’sBounty,HisWill andPleasure;
Qurānicconceptsof Allah’sBounty,His Will andPleasure;
[The study argues that Allah approves at present the measure of sustenance foreach individual according to
His Absolute Knowledge and Wisdom. The pre-ordaining of sustenance as wrongly supposed in the
dilemma does not mean that it has been preordained as to its measure from the creation of the universe or
from the birth of the individual.]
Published in IJHSS, Vol. 2 No. 19 [Special Issue October 2012], pp.192-94, USA
PART-5 COMPARATIVE STUDIES
14. H. A. Wolfson and A. H. Kamali on the Problem of Divine Attributes
Attributism and antiattributism in Muslim Kalam;
Extradeical and intradeical interpretation of Platonic Ideas;
Theory of modes (aḥwāl);

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Semantic aspect of the problem of the relationship of Divine being and His
attributes;
Extradeical and intradeical interpretation of Platonic Ideas;
Method of selection and rejection;
Method of Harmonization;
Harmonization by Succession;
Harmonization by Unification;
Origin of the problem of Divine attributes in Islam–––From Trinity to attributism;
Anti-attributists in Islam and its resemblance with Sabellianism in Christianity;
A. H. Kamali’s logic of the Qurānic term Ism (‫اسم‬ , Name) vs. logic of the term
Ṣiffah (Attribute);
[This study argues that the problem of Divine Attributes in Muslim Kalam, ultimately has its origin in
one of the different interpretations of Plato’s theory of Ideas. A. H. Kamali in a series of his three
articles, has presented the views similar to Wolfson on the origin of the problemof Divine Atributes in
Muslim Kalam. This study further argues that Kamali’s view is more comprehensive and enlightening
than Wolfson as Kamali not only traces the origin and development of this problem in Muslim
theology and philosophy and ‘Tasawaf’ but also makes a more significant and positive contribution by
developing a logic of Divine Names. ]
Published in Iqbal Review, 40(3), 1998, p. 81-96.
15. State and State Craft: Relationship Between Islamic and Western Paradigms
Islamand Kufer both are Dīn (the way of life)
Qurān as al-haqq (the standard of truth)
al-haqq (the truth), al-bâtil (falsehood),ẓann ― unfounded conjecture, az-zalâl (wrong), fisq
(mouldingtruth accordingto one’s desires)
Shirk (To give equal importance to anyone’s sayingas the Word of Allah)
‘Modernity’ ― a human endeavour ― as Dīn
Islam and Modernity as opposingparadigms and their postulates
Social values and disvalues upheld by Islam
State as apex organization of social life
Qurānic concept of state:
To call a State Muslim/Islamic or a Non-Muslim/Un-Islamic is against Qurānic teachings
No unification of state with religion
Principleof non-coercion and principleof social justice
Bid‘at ––– The principleof innovation in Islam
Types of bid‘at: lawful (bid‘at-e ḥasana) and unlawful (bid‘at-e-sayyia’)

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Rahbaniyyat (monastic asceticism)
Bid‘at-e ḥasana ––The principle for benefitting from man-made experiments in Islam
[The study argues that Islamand Modernity are two opposingparadigms.They disagreewith each
other in all their postulates. They are so drastically different that no viable understanding between
the two at any level seems possible. But Islam does not leave us to wander in darkness. The Qurān
opens the way of bid‘at (innovation). The present study explores the possibilities of working out a
relationship between Islam and modernity in line with the Divine Decree la talbisul haqqa bil batili
in the perspective of state and statecraft.]
Publishedin Al-Hikmat, Vol. 28 (2008), Research Journal of the Department of Philosophy, Universityof the
Punjab, Lahore, pp. 71-80
PART-6 MUSLIM THEOLOGY AND PHILOSOPHY
16. Ibn Sina, Al-Gazali and Ibn Taymiyyah on the Origination of the World
Reconciling religion, science and philosophy
Creation vs. eternity of the world
Assertion of Will for Allah –– a standard Islamic belief
Denial of Will as Divine Attribute by Ibn Sina and its implications
Denial of the creation of the world
Doctrine of emanation and its implications
Denial of freedom for God, denial of freedom for man, denial of miracles, denial of
bodily resurrection, denial of God’s knowledge of particulars
Rejection of Aristotle’s definition of ‘will’ by Ghazali;
F. H. Hourani’s comments on Ibn Rushd’s defense of Ibn Sina;
Aristotle’s theory of causation as accepted by Muslim philosophers;
Ghazali’s reconstruction of the theory of causation;
Hume, Mill, and Russell on theory of causation;
Scientific cosmology of al-Farabi and Ibn Sina's times;
Ptolemy's model of the world and its impact on theory of emanation;
Acceptance of Aristotelian metaphysics by Muslim philosophers;
Refutation of al-Farabi and Ibn Sina’s arguments and theory of emantion by
Ghazali
Doctrine of the Continuity of Effects by Ibn Taymiyyah and its presuppositions;
Critical examination of Ibn Taymiyyah’s doctrine.
[In their attempt at the reconciliation of religion and philosophy, Muslim philosophers (al-Farabi
and Ibn Sina) had to deny all the major beliefs of Islam. Imam Ghazali, with great philosophical
acumen, locates the presuppositions which made them deviate from standard Qurānic beliefs and
reconstructs them so as to prove Islamic beliefs fully rational. Imam Ibn Taymiyyah, a great Muslim
thinkeralso enters in the discussion, but is entangled in un-Qurānic notions like ‘absolute and fixed
privation’ and principles like ‘Inconceivability of Inaction of Divine Attributes.’ etc. Controversy
between these thinkersisnot merely an intellectual heritage of Muslim history, but also has intimate
relevance with our own times. This provides us with a criterion to examine our own approach
towards the relationship between religion and the philosophical and scientific world views of our
times.]
Published in International Journal of Humanities and Religion (IJHR), 2(1), February, 2013, 19-30

15. 15
Summary of Main Issues
PART-1 QURANIC STUDY
Al-Ḥaqq means the standard of truth. For centuries the Muslims have
believed al-ḥaqq to be the comely Name of God. First time in the history
of Muslim Culture, the article “Is al-ḥaqq one of al-Asmā al Ḥusna”
differs with this belief and argues that al-ḥaqq is the title used in the
Qurān for the Scripture, the Word of God, and not for God. God is the
Descender of the truth. The belief, the idea, the ideology, the notion, the
simile, the vision, imagination, the religious experience or whatever is in
accordance with the truth is truth, what is against it is untruth.
All the articles of this book examine on their respective themes how this
principle is overlooked and how it has created problems for Muslim
Thought.
The article “Qurānic Ontology and Status of al-Haqq” replies various
objections raised by critic/s with reference to the thesis that “al-ḥaqq is
the title used in the Qurān for the Word of God, and not for God” and
argues that the controversy arises from incorrect understanding of
Qurānic Ontology on by such scholars. The Qurānic Ontology consists of
three principles: God, Creation (Khalq) and Command (Amar). This article
also points out the implications of following un-Quranic ontology by
Muslim theologians.
The M’utazilites and the Asha’rites both believed that the Quranic
Ontology consists of two principles: God and His Creation. Whatever is
not God is His Creation. The M’utazilites believed that the Qurān was
created whereas the Asha’rites believed it to be uncreated and eternal.
The article “The Qurān: Creation or Command” arguing that the
Qurānic Ontology consists of three principles: God, Creation (Khalq) and
Command (Amar) offers a solution for a perennial problem of Muslim
Theology relating Createdness vs. Eternity of the Qurān. First time in the
history of Muslim Thought the article argues that the controversy is the
outcome of accepting Un-Qurānic ontology and offers a solution that the
Qurān is neither Created nor Eternal, it belongs to the category of
Command (Amar).
It is considered that the total number of verses of the Qurān is 6666. The
article “Number of Verses of the Qurān (Index and Argument)”
declares that it is absolutely incorrect that the total number of verses of

16. 16
the Qurān is 6666. There is no difference among Muslims as to the Text of
the Qurān, however some scholars divide the Qurānic Text into 6236
verses whereas some other divide it into 6238 verses. This article argues
that the Quranic Text consists of 6238 verses. Table of the verses is given
to prove our contention.
PART–––––2 MYSTICISM
The Qurān is the fundamental religious document and basic source of
Islamic faith. Sufism is a phenomenon which organized itself into a
discipline in the early centuries of Islam. A great majority of Muslims
have always believed it quite coherent with the spirit of their faith. But
the question is: Where does lie its origin in the Qurān! Muslim scholars
have been searching for the answer since centuries. They have tried to
explain the origin of Islamic spirituality in terms of words like 'saf', 'sūf',
'suffa', 'wujūd', 'Ihsān', 'hubb', 'tazkia' etc. but could not explain its origin
and its development into a discipline on Quranic grounds. The article
“The Way of Shahideen: The Construction of a Qurānic Theology
of Sufism in Tafseer e Fāzli” argues that first time in fourteen hundred
years long history of Muslim Culture Tafseer-e-Fāzli (an exegesis of the
Quran, 7 vols, 1982-1998) traces the origin of this discipline in the
Qurānic word ‘Shāhid’. According to the TF the epithet used by the Qur’ān
for what is commonly called ‘sufi mentor’ is ‘shāhid’ (witness), ‘Tariqat-i-
Shāhidīn’ (The Way of Shāhidīn) is the right epithet to be used for sufism,
which is a discipline for granting purification (tazkia) and then its
verification (tasdīq). As compared to wahdat al-wujud and wahdat ash-
shahud, Tafseer-e-Fāzli offers wahdat-e-Shahideen as a metaphysical
doctrine.
PART––––––3 OMNISCIENCE AND HUMAN FREEDOM
Writers like Martin Schreiner, Ignacz Goldziher, R. Nicholson Franz
Rosenthal, Harry Austrian Wolfson all argue that the Islamic teachings are
predestinarian in nature. Religious scholars like Dr. Muhammad Fethullah
Gülen promote such views about Islam. Eight out of sixteen articles
included in this book differ with this view and define the limits of human
freedom in Qurānic perspective. Examining antinomies relating
Omniscience, Omnipotence, Predestinarian verses of the Qurān,
Inexorability of the Appointed Term, Pre-ordained Sustenance, Divine
Pleasure and Divine Will etc., it has been argued in these articles that not

17. 17
a single person ever born including Iblis (Satan), Pharaoh, Abu Lahb (who
is condemned as sinner by name in the Qurān) was ever born such that
he was predetermined in Allah’s Knowledge to leave the world as sinner.
The most significant thing about this book is that everything argued in
this book is argued on the authority of the Qurān; that nothing said in
this book is without the authority of the Qurān.
The article “Qurānic View of Omniscience and Human Freedom”
argues that the view of Omniscience prevalent among Muslims since
centuries is contrary to Qurānic teachings as it conceives God as an
eternal Script Writer who eternally knows what is going to happen to a
character or what is going to be performed by a character in any episode
in this everlasting drama. It argues that it is not essentially different from
the Traditional Doctrine of Omniscience formulated by Saint Thomas
Acquinas. The article reconstructs the concept of Omniscience and allied
concepts (nature and purpose of human life, Preserved Tablet, Hidden
Book, categories of men, createdness/uncreatedness of the Qurān etc.)
on Qurānic basis and argues that though there are three types of persons
that come in this world: Some are sent in this world as role model of
righteousness and are predestined in Allah’s Knowledge to leave this
world as righteous ones; all others come in this world such that it is not
predestined in Allah’s Knowledge whether they will leave the world as
righteous or sinner; that no person ever comes in this world such that it is
predestined in Allah Knowledge that he/she will leave the world as sinner.
The article also examines the objection that such view will make Allah’s
Knowledge incremental, and argues that the objection does not apply to
Qurānic God.
Allama Mohammad Iqbal (1877-1938), who is an eminent Muslim thinker
of the modern era discusses the concept of Omniscience only with
reference to its implications for Freedom of God and develops his own
philosophical concept of Omniscience.i He does not discuss the bearings of
any concept of Omniscience for actions of human free will. The article
“Iqbal’s View of Omniscience and Human Freedom” published in
The Muslim World, in 2005 examines Iqbal’s concept of God and his
concept of Omniscience and does not find it consistent with the Qurānic
teachings. “La tasubu addahr, fa innallaha howa addahr.” (Do not vilify
time for Allah is time.) is considered to be a saying of the Prophet (pbuh).
It contradicts with the Qurān, therefore cannot be a saying of the
Prophet. Nowhere in the Qurān Allah identifies Himself with Time (ad-
dahr). Iqbal conceives ‘time’ as an essential element of God’s Beingii and
offers the above mentioned tradition as a proof. The word ad-dahr (the

18. 18
time) occurs only at two places in the Qurān. In surah al-Jāthiya the
disbelievers are reported to be saying: “There is naught but [only] our life
of the world; we die and we live, and naught destroyeth us save time [al-
Dahr]; when they have no knowledge whatsoever of (all) that; they do
but guess.” (45:24) The disbelievers deny afterlife and requital and
attribute what happens to them to al-Dahr as if al-Dahr (time) was but
over and above everything like a superior fate. In surah al-Dahr the
Qur’ān says: “Hath there come upon man (ever) any period of time [al-
Dahr] in which he was a thing unremembered?” (76:1) There is no sense
in drawing the identification of al-Dahr with Allah or taking it as the Good-
Name of Allah on the basis of these verses. The article argues on the
authority of the Qurān that the alleged tradition can never be a saying of
the Prophet. The Qur’ān does not endorse the view that ‘Allah is time’.
It has been commonly understood that Divine Knowledge, even though
eternal and inclusive of foreknowledge of free human actions, does not
restrict human freedom. But the philosophers and theologians both in the
Muslim and the Judaeo-Christian tradition have pointed out that
apparently the doctrine of Omniscience of God does not cohere with the
doctrine of freewill of man. The article “Christian View of Omniscience
and Human Freedom” is an attempt to examine different formulations
of the problem as well as solutions attempted by Christian
theologians/philosophers for their similarity and bearings on the view of
omniscience traditionally believed by Muslims. We observe that Saint
Thomas Aquinas’ formulation of the doctrine of omniscience in an
absolutist manner makes it incoherent with the concept of human
freedom. This formulation is known as Traditional Doctrine of
Omniscience. History of Christian thought on this problem is basically
formulation and reformulation of this doctrine in different ways. We agree
with Swinburne that there is essential incompatibility between God’s
Omniscience and human free will, if the traditional doctrine of
Omniscience is accepted. Swinburne asserts that it is contrary to Biblical
teachings as well. On the basis of our understanding of ‘Islamic View of
Omniscience and Human Freedom’ we believe that the correct formulation
of the concept of Omniscience must include an indeterminate aspect
concerning free choice of a human action.
PART–––––4 FREE WILL AND PREDESTINATION
Divine Power encompasses all things is a principle taught in the Qurān. In the
presence of such a principle a school of Muslim theologians with

19. 19
predestinarian bent of mind––the Ash‘arites, found it impossible to believe
human free will without certain preconditions. Whereas the Mu‘tazilites––a
school of Muslim theologians with libertarian bent of mind–– stressed human
free will in an unconditional sense. This disagreement involved these groups
in polemics. They not only formulated arguments to justify their point of view,
but also devised arguments to falsify their opponents. Antinomy is a form of
argument which is presented as a challenge to show that whatever approach
the opponent adopts, he is bound to meet such results as are equally
unacceptable to him. Abu al-Hasan Al-Ash‘ari, the founder of Ash‘arite school,
formulated antinomies on different aspects of the problem of human free will,
‘antinomy of Divine Power and Human free will’ being one among them.iii The
article “Allah’s Omnipotence and Freedom of Will for Man” examines
the theories of acquisition presented by Ash‘arites and the Mut‘atazilites with
reference to this antinomy. Reconstructing the concept of Omnipotence as
Allah’s Power over the consequences, analyzing a moral action into
‘intention’, ‘line of action’ and ‘consequences’ the article argues that there
is no incoherence between Allah’s Power and human freedom.
There is a difference between ‘Allah’s Pleasure’ (raza) and ‘Allah’s Will’
(mashiat). Much confusion in Muslim Thought and especially in problems
relating Divine Omnipotence and human freedom has arisen because of
not keeping in view this difference. Divine revelation has always been the
source of knowing Allah’s Pleasure and the prophets, the messengers,
have always been presenting the model of Allah’s Pleasure in their lives.
So the knowledge of Allah’s Pleasure is always clearly stated, declared,
determined and foreknown. Whereas consequences are subservient to
Allah’s Will. Allah’s Absolute Power over the consequences is His Will
(mashiyat). Allah’s Will is not known, or foreknown (except to him whom
He please), it is not declared. It may not be determined in Allah’s
Knowledge even as stated in verse 3:165-166. The article “Knowledge
of Allah’s Pleasure (Raḍa) and Knowledge of Allah’s Will
(Mashiyat)” makes this difference clear narrating the event of Hazrat
Mūsa and Hazrat Khizer as stated in the Qurān.
There is a concept of an ‘appointed term of life’ in the Qurān. It has been
stated in the Qurān that when the appointed term of life comes for the
disbelievers, the realities they had been denying throughout their life
become manifest on them. Now they beg for respite promising that they
will follow the guidance sent by Allah and will live according to it. It is said
to them that neither the ‘appointed term’ comes in advance nor can it be
delayed. An antinomy argument has been formulated by the
predestinarians to prove that the libertarians’ stand point was not correct.

20. 20
The article “Free Will and the Appointed Term (Ajl e Mussamma)”
examines this dilemma and shows that it is based on un-Qurānic concept
of the inexorability of the appointed term (ajl-e-musamma) and does not
pose a challenge to human freewill. Span of ‘life’ or the term of ‘death’ are
not appointed inexorably. The Creator of life can extend life and the
Creator of death can postpone death for as much time as He Wills.
Actually it is the wrongdoers who entreat for respite when death reaches
them, and it is they who are denied such respite.
The problem of free will and pre-ordained sustenance presents one of the
various dimensions of the problem of free will and predestination identified by
Muslims and orientalists both with respect to Islam. The study “Antinomy of
Free Will and Pre-Ordained Sustenance” argues that the problem arises
from un-Qurānic concept of Allah’s Bounty, His Will and Pleasure. Allah approves
at present the measure of sustenance for each individual according to His
Absolute Knowledge and Wisdom. Qurān says: He straitens the provisions for
some, He amplifies for some, and He gives provisions without measure for whom
He please. Therefore pre-ordaining of sustenance as wrongly supposed in the
dilemma does not mean that it has been preordained as to its measure from the
creation of the universe or from the birth of the individual.
On the problem of freewill, in the early centuries there arose sects known
as the predestinarians, and the libertarians among Muslim. According to
the former there is no distinction between the actions that occur in the
world including the actions which occur to man, and the actions which are
performed by man.iv According to the later, there is a distinction between
actions that occur in the world, including actions which occur to man 
and actions performed by man. The former actions admitted by all (but
two of the libertariansv) to be directly created by Allah; the later actions
are taken by them to be performed by man’s free will. Conflicting sects
formulated arguments, mostly in the form of antinomies, to confront each
other with difficulties. H. A. Wolfson, presents five of these antinomies in
his The Philossophy of the Kalamvi with reference to Ashari’s Ibana…, and
Makalat, Bagdadi’s Fark, and Shahrastani’s Milal, and other sources. The
article “Free Will and Predestinarian Verses in the Qurān” examines
only the first of these antinomies. Taking clue from these polemics, the
orientalists try to draw the conclusion that the Qurān contains sets of
libertarian as well as predestinarian verses which sets does not cohere
with each other. The study examines, in the vast perspective of Qurānic
teachings, the concepts on which the dilemma is based to show that,
among other things, it were the unwarranted formulations of certain key
concepts which gave rise to these disagreements.

21. 21
PART––––5 COMPARATIVE STUDIES
‘Attribute’ means siffah which is a derivative of the Arabic root ṣ-f-t.
The Qurān nowhere positively ascribes the word siffah to God. The
Qurān ascribes attributive names (i.e., the Most Beautiful Names) to
Allah and not the Attributes. Aristotelian metaphysics conceives
everything as composed of two principles i.e., essence and attributes.
It conceives ‘attributes’ to be real and superadded to the ‘essence’.
Had the Muslims kept in view this fact they could have saved from
entangling into useless discussions on the problem of the relationship
of Divine Essence and Attributes. The Ash’arites claimed that Attributes
were real in their own right and superadded to the Being of God. The
Mu’tazilites denied them to be so and declared the Being of God and
His Attributes to be identical. None of the two theological schools
realized that they have entangled into a useless discussion by inserting
un-Qurānic notion of ‘attribute’ into a discussion relating Islamic
theology. The problem is part of Muslim theology since centuries with
no solution. First time in the history of Muslim theology Abdul Hameed
Kamali, a Karachite scholar, very aged now, has drawn the attention of
the Muslim scholars that the problem should be reconstructed in
Qurānic terms i.e., ‘the Name’ (Ism) and ‘the Named’ (Musammā) and
himself has tried to develop a logic of Divine Names. This is a very
original and genuine attempt. The study “H. A. Wolfson and A. H.
Kamali on the Origin of the Problem of Divine Attributes in
Muslim Kalam” argues that whereas both Wolfson and Kamali agree
that the problem of the Relationship of Divine Essence and Attributes
in Muslim Kalam, ultimately has its origin in Greek philosophy, Abdul
Hameed Kamali goes further and makes a more significant and positive
contribution by presenting a quite new and genuine attempt in the
right direction.
Qurān addresses the individuals as Muslims or disbelievers; the epithet
Muslim or a Disbeliever or Islamic or Un-Islamic nowhere applies to a
State or country. So to call a State Muslim/Islamic or a Non-Muslim/Un-
Islamic State is against Qurānic teachings. The article “State and State
Craft: Relationship Between Islamic and Western Paradigms”
argues that the State of Madinah, founded by the Prophet (pbuh), was an
administrative set up brought about for the peaceful co-existence of
various identities in accordance with their respective religions or cultures
and further argues that unification of State and Religion has given nothing
except immense pain and suffering to the mankind. This study also

22. 22
argues that Bid’at (Innovation) is a principle given in the Qurān for
relating revealed knowledge with knowledge evolved through human
experiences and experimentation. The Qurānic principle of Bid’at
(Innovation) provides basis to ijtihād which is given in hadith. Unluckily
the Muslims have abandoned this Qurānic principle because of their
shortsightedness with reference to a hadith which is actually meant for
condemning unlawful and vile innovation only. Since some eminent
religious scholars in the past have condemned innovation (bid’at) so the
Muslims do not realize the real significance of this principle. Islamic and
Western paradigms essentially differ from each other but we can benefit
from the experiments made in the western civilization in politics,
economics, administration, education, medicine, warfare and various
other fields consciously and deliberately on the basis of this principle. The
principle of innovation demarcates the lines and limits for benefitting from
man-made knowledge with religious approval.
PART––––6 MUSLIM PHILOSOPHY
Al-Farabi and Ibn Sina are very close to each other in their views.vii Ibn
Sina (Avicenna) developed these ideas much more than al-Farabi did. In
history of Muslim philosophy they both are referred to as Muslim
philosophers. The Muslim philosophers got so much impressed by Plato
and Aristotle that they accepted their philosophical views as the standard
of rational truth. As Muslim they believed religion as the revealed truth.
Philosophical system and the scientific world view by which one gets
impressed, as said above, assumes the status of a rational version of
truth for him. If one already believes in a revealed religion the problem of
reconciliation of revealed and rational versions of truth takes utmost
importance. In the history of religious philosophy, this desire for
reconciliation has emerged in the form of reconstruction of religious
thought in terms of prevalent philosophical and scientific theories. This is
undertaken with the purpose to make the rational face of religion more
manifest. But in the end it is the religion that suffers. In their attempt at
the reconciliation of religion and philosophy, Muslim philosophers had to
deny all the major beliefs of Islam. The study “Ibn Sina, Al-Gazali and
Ibn Taymiyyah on the Origination of the World” examines how
Imam Ghazali, with great philosophical acumen, locates the
presuppositions which made the Muslim philosophers deviate from
standard Qurānic beliefs and reconstructs them according to Islamic
teachings. Imam Ibn Taymiyyah, a great Muslim thinker also enters in the
discussion, but is entangled in un-Qurānic notions like ‘absolute and fixed
privation’ and principles like ‘Inconceivability of Inaction of Divine

23. 23
Attributes.’ Etc. Controversy between these thinkers is not merely an
intellectual heritage of Muslim history, but also has intimate relevance
with our own times. This provides us with a criterion to examine our own
approach towards the relationship between religion and the philosophical
and scientific world views of our times. Naturalism of Sir Seyyed Ahmed
Khan, Reconstruction of Religious Thought in Islam by Dr. Muhammad
Iqbal, and sociological interpretation of Islam and especially presentation
of Tauhid as World View by Dr. Ali Shari’ati in the recent past and similar
attempts of various contemporary scholars need to be seen and evaluated
in this perspective.
--------------------------------
Key Features:
 Approach: Author believes that the Qurān is authoritative, it is
perspicuous, internally self-consistent and self-sufficient and wish
to show that such position on the Qurān is the only way to resolve
the difficulties of Muslim theology, philosophy and mysticism.
 The most distinctive feature of this book is that on each matter it
argues solely on the basis of the Qurān, and argues satisfactorily.
 No reference of any tradition is given in this book. Everything is
discussed on the authority of the Qurān.
 Six antinomies which are identified by various Muslim theologians
as well as Orientalists with reference to Islamic teachings and
human freedom are analyzed, their contradictions are highlighted
and correct view on the authority of the Qurān is reconstructed
and it is argued that the basic teachings of Islam were never
predestinarian in nature.
 The Qurān is al-Ḥaqq (the standard of truth). This book will help
the readers learn to substantiate their views and judge other’s on
the authority of the Qurān.
 This book reconstructs Qurānic concepts of Omniscience,
Omnipotence, Allah’s Pleasure (Raḍa) and Allah’s Will (mashiyat),
Ontology, Innovation (Bid’at__principle for relating man-made
knowledge with revealed knowledge), Appointed Term (ajl e
mussamma), Free Will, State and Statecraft, Preserved Tablet,
Hidden Book and many other concepts false understanding of
which have entered Muslim belief system and are coloring the
understanding of many other ideas since centuries.

24. 24
Competition/Related titles
1. Sachiko Murata and William C. Chittick, The Vision of Islam, I.B.
Tauris, 1994,
2. Tariq Ramaḍan, Radical Reform : Islamic Ethics and Liberation,
2009; and
The Quest for Meaning: Developing A Philosophy of Pluralism,
2010, PENGUINE
Islam, the West and Challenges of Modernity, Consortium Book
Sales & Dist (2011)
3. Suha Taji Farouki (Edt), Modern Muslim Intellectuals And The
Qurān, 2004, Oxford University Press
4. Abdullah Saeed, The Qur’an: An Introduction, Routledge, 2008
5. Negotiating The Sacred: Blasphemy and Sacrilege in a
Multicultural Society, 2006, ANU E
6. Muhammad Fatehullah Gülen (2005) The Essentials of the Islamic
Faith.
7. John Renard, Knowledge of God in Classical Sufism (Foundations
of Islamic Mystical Theology), (2004) Paulist Press
8. Seyyed Hossein Nasr, Ideals and Realities of Islam,
9. Frithjof Schuon, Understanding Islam’
10. Nader Hashemi, Islam Secularism and Liberal Democracy:
Toward a Democratic Theory for Muslim Societies, Oxford
University Press, 2009
11. Harry Austryn Wolfson, The philosophy of the Kalam (Structure
and Growth of Philosophic Systems from Plato to Spinoza,
Cambridge, Mass., and London: Harvard University Press, 1976.
12. Robert R. Reily, The Closing of the Muslim Mind
(How the Intellectual Suicide Created the Modern Islamist Crises),
Wilmington, Delware: ISI Books, 2010.

25. 25
13. Ziauddin Sardar, Reading the Qurān (The Contemporary
Relevance of the Sacred Text of Isalm), London: Hurst Company,
2011.
How the present book differs from those
mentioned above
There is no book in the market which so strongly argues on the
authority of the Qurān that the basic teachings of Islam had never been
predestinarian in nature.
The author is yet to see any other book which argues solely on the basis
of the Qurān and argues so satisfactorily.
The clarity of thought found in this book on issues relating Muslim
theology, philosophy, and tasawuf is unmatchable.
This book never misses to reconstruct a concept which it points out to
be incorrect.
The articles in this book present a modest attempt of the author to
share enlightenment with the readers, attained to him in his quest for
truth.
H. A. Wolfson formulates five antinomies of human freedom with
reference to various Islamic concepts in his The Philosophy of the
Kalam. The author has not seen any book which examines and replies
these antinomies.
A great majority of Muslims have been believing spirituality/Sufism
since centuries to be in accordance with the spirit of Islamic teachings
but they are unable to very precisely pin point where does lie its origin
in the Qurān. An article “The Way of Shahideen” contained in this book
first time in the history of Muslim thought traces the origin of Sufism in
the term ‘shahid’ and explains its development into a discipline.
Each article in this book is original and creative attempt on that very
topic.
The book rejects the concept of ‘Islamic State’ as un-Qurānic and
develops a thesis for the separation of State and Religion.
Since centuries the Muslims have been condemning the concept of
‘Bid’at’ (innovation) in their Friday sermons. This book presents ‘Bid’at’
as the Qurānic basis of Ijtihad for relating man-made knowledge with
Islamic teachings. Thus tries to establish this abandoned principle on
sound Qurānic footings.

26. 26
CURRICULAM VITAE
DR. ABDUL HAFEEZ FĀZLI
Professor on Contract Department of Philosophy,
University of the Punjab, Lahore, PAKISTAN.
Ex-Professor/Chairman
Department of Philosophy, University of the Punjab, Lahore, PAKISTAN.
Ex-President Pakistan Philosophical Congress
Chief Editor Al-Hikmat――a research journal of the Department of
Philosophy, Punjab University Lahore Pakistan.
Date of birth: November 1st
, 1952
Date of retirement: 31st
October 2012
Correspondence Address(es)
Work:
Department of Philosophy,
University of the Punjab, Lahore, Pakistan.
Cell Phone +92-300-4550698
Home Phone +92-42-35952810
Office Phone +92-42-99230884
Email hafeez.fazli@gmail.com,
QUALIFICATION: Did his M. A. in PHILOSOPHY from the
Department of Philosophy, University of the Punjab, Lahore in 1980.
Ph.D. was awarded by the University of the Punjab Lahore in 2001.
Topic of Ph.D. research was:
“DIVINE OMNISCIENCE AND HUMAN FREEDOM”
(With Special Reference to Iqbal)
Books Published
1. Published a book in Urdu on the Instituition of Federal
Ombudsman in Pakistan in 1991, preparing a case for the

27. 27
establishment of Provincial Ombudsman Institutions. And within
four years these institutions were established.
2. Working on the English Translation of Tafseer-e Fāzli as
Editor/Translator. Three out of seven volumes have been
published by Fāzli Foundation Lahore, 4th volume is in Press, work
on the 5th is in progress.
3. Has published more than twenty articles in various national and
international journals the detail of which is given above. A few of
these articles are in Urdu.
Other Writing Projects
The author plans to publish
(i) His Ph.D. research dissertation after this book is published.
(ii) Writing a book on Wahdat-e Shahideen.
(iii) Editing his Urdu research articles for publishing into a book.
REVIEWERS
(i) It will be appreciated if the book proposal is reviewed by some
renowned Professor of Muslim Philosophy teaching in some
British or American University.
(ii) The proposal should not be sent to religious scholar or professors
of religious studies but to Philosopher/s. A professor of religious
studies or a religious scholar, I am afraid, may label me
blasphemous at many points.
(iii) It should also not be sent to anyone relating to Seyyed Hossein
Nasr’s School for example Chittick.
(iv) In my view, the following can be the best reviewers for
this kind of work:
1. Dr. Devin J. Stewart, Winship Scholar of Islamic Studies,
Associate Professor of the Department of Middle Eastern
and South Asian Studies, Emory University Atlanta,
dstewar@emory.edu .

28. 28
He has gone through some of articles and has highly
appreciated my work.
2. Dr. Munawwar Ahmed Anees,
dranees@knowsys.org, (Cell Number 0307-6868605)
Director Global Dialogue and Director Islamic Banking,
University of Management and Technology (UMT) Lahore
Pakistan. He has gone through some of my work and has
highly appreciated its approach and content.
i Cf. Allama Muhammad Iqbal, (reprint 1986), The Reconstruction of Religious Thought in Islam, ed. and ann.
M. Saeed Sheikh, Pakistan: Institute of Islamic Culture, chapters 3-4; see also, Abdul Hafeez Fāzli, Iqbal’s
view of Omniscience and human freedom. The Muslim World, 2005, 95(1), pp. 125-145.
ii Allama Muhammad Iqbal, Reconstruction of Religious in Islam, ed. and ann, M. Saeed Sheikh (Lahore:
Institute of Islamic Culture, reprint 1986), 46
Notes
* Published in, Hamdard Islamicus, XXV (I), 2002.
1) Translation ofthe versesquoted in thearticle has notbeentakenfromany specific translation ofthe Qurān. We have
consulted severaltranslationsbutquoted only thatwhich was nearto ourunderstanding.Wehave givenourarguments,
wherevernecessary,foradoptinga specific translation.
2) Since the discussionsin thisarticle revolve around the Qurānic conceptofGod,so we havepreferred touse the word
‘Allah’to stressthisfact.
References
iii W. C. Klein, The Elucidation ofIslam’s Foundation,Eng. trans.of Abu al Hasan Al-Ash‘ari’s, Al-Ibāna ‘An
Uṣul Ad-Diyānah,New Heaven: American Oriental Society, 1940. Antinomy concerning inexorability of the
Appointed Term, Antinomy concerning Provision of Sustenance,Antinomy with reference to the verses of the
Quran etc. are some other antinomies formulated in this book.
 Notes: 1) The translation of the verses quoted in the article has mostly been taken from Marmaduke
Pickthall’s explanatory translation Meaning of the Glorious Qurān but whenever we have quoted from some
other translation finding it more near to our understanding we have given its reference.
2) Since the discussions in this article revolve around the Qurānic concept of God, we have preferred to use the
word ‘Allah’ to stress this fact.
3) Verses of chapter111 of the Qurān also contain condemnation of Abu Lahb’s wife but only Abu Lahb is
alluded to by name. Since in the dilemma reference is made only to Abu Lahb by name so we have also not
made any reference to Abu Lahb’s wife. It is evident, however, that whatever has been said of Abu Lahb stands
true of his wife.
 References
iv Harry Austryn Wolfson, The Philosophy of the Kalam, Harvard University Press, 1976, p. 734
v Cf., Ibid., p. 613. These two were Nazzām and Mu‘ammar who believed in laws of nature and secondary
causes.For details see Ibid., p.559.
vi Ibid., pp. 660 and 663. Other four antinomies relate to the problem of free will and the appointed term (Ajal
Mussamma), the problem of free will and Allah’s Fore-Knowledge, the problem of free will and Allah’s Power,
and the problem of free will and preordained sustenance.Antinomies concerning the Appointed Term, and
concerning the Provision of Sustinance have been stated by al-Asha’ri in his Ibana. Ref. Walter C. Klein, tr. and
nn., The Elucidation ofIslam’s Foundation, (trans.of al-Ibana an Usula ad Diyanah,by al-Ash‘ari) New
Haven: American Oriental Society, 1940, pp.115-119. Wolfson cites as footnote that he states the antinomy in
question with reference to discussions in Kitab Makālāt al-Islāmiyīn of al-Ash’arí, Fark bain al-Firak of
Baghdādi, and Milal of Shahrastani.
ssssvii
“Thesetwo philosophers were Aristotelian. They were also Neoplatonists who had formulated two closely related but
quite distinct emanative schemes. There are, moreover, differences between these two thinkers, not only in their emanative
schemes, but also in their theories of the soul, epistemologies, and eschatologies. At the same time, however, there is overlap

29. 29
in their ideas, so that many of al-Ghazali's criticisms apply to both.”Michael E. Marmura (tr.), “Translater’s Introduction” in
The Incoherence of the Philosophers, (Eng. tr. of Ghazali’s Tahafut al-Falasfa), Provo, Utah: Brigham Young University
Pmsi, 2000, p.xix