How Can the Sects Be Dissolved

8/3/2019 How Can the Sects Be Dissolved

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0'......... j j I i i ~ .. (3: I 0 3 ) 1 . . i ~ "1' ~ . J . I I j,.: I )I a : ~ I '..rJA-> "' - , ' _ '!J' - "', y 00 bold fast all togetber tbis code of Allaband be not divided among ractionsHOW CAN THE

SECTS BE DISSOLVED? -A satisfying answer .to an importantbut confusion-ridden question

G.A. PARWEZ

English Rendering by Prof. Dr. Manzoor-ul-Haq.. e

Idara Tolu-e-Islam (Regd.)25-8, Gulberg 2, Lahore-54660.PAKISTAN


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ALL RIGHTS RESERVED Name of the Pamphlet How can the sects be dissolved?Author (Late) Allam. Ghulam Ahmad Parwez (R. A)English Rendering by Prof Dr. M a n z o o r - u l ~ H a q u c Published b) , Idara folu-els!am IRegd.125B. Gulberg 2. Lahore-54660. PAKISTANPhone 1,921425714546.Email: !dara1lilloluislam.comWebsite: http://www.loluislam.comPrinted b)In hditiun Ocwoer. 2002


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CONTENTSContents 3 Preface 5 Allama Ghulam Ahmad ParwezR 7 (A Life Sketch)

HOW CAN THE SECTS BE DISSOLVED? 11 Deen is a collective phenomenon 12 It is not new principle 13 One single Ummat 14 Even greater than anathema (Shirk) 15 The impetus ofSectarianism 16 Purpose of the Revelation of the Quran 17 Oneness of the breath ofVision 18 Not to create Sectarianism 19 Sectarianism is Anathema (Shirk) 20 The Rasool (pbuh) has nothing to do with 21 Sectarian-mongers Salat: The fountain spring of togetherness 22 Masjid-e-Zarrar 23 The organization ofone compact Ummat 25 Difference among my Ummat is Rahmat 26 This is not a Hadith 27 73 Sects 28 What is the remedy? 29 Sect of Ahl-e-Quran 30 Mechanism to dissolve the differences 30 A living authority 32 The meaning of Feekum Rasool 33 After the lifetime of the Rasoolullah (pbuh) 34 The status of Khaleefa ur Rasool 35 Representative ofUmmat 36


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4 Answer to the utmost important question 37 Swmnary 41 ornER PUBLICAnONS 43 Islam a Challenge to Religion 43 Qtmmic Laws 44 Islamic Way of Living 45 Reasons for the Decline of Muslims 46 lette1's to Tahira 47 Exposition of the Holy Quran. Volume I 48 THE TOLU-E-ISLAM MOVEMENT 49 It's BeliefS and ObjectivesQURANIC LECTURES (DAR8-E-QURAN IN URDU) 51 ABROAD


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PREFACEThe Quran treats all humanity as a single family

(AI-Quran, 2:213) and is. therefore, opposed to division ofhuman kind. It does not recognize sectarianism in 'Dceo'and factionalism in politics According to the Quran.sectarianism is a form of 'Shirk' (AI-Quran, 30:31-32). Weare further warned in the Quran in the following words.

"And be ye not as those who separated and dispull:dafter clear proofs had come Wlto them. For suChthere is an awful torment." (AI-Quran.3: I (6)The Quran commands welding different factions of

human beings into one integrated progressive society andsays:"That is the right way ofHfe". (AI-Quran, 30:30)The paramoWlt importanc!; of the subject prolllpled

Allama Ghulam Ahmad Parwez, a great scholar andintellectual giant ofthe twentieth century, to \Wite a treatiseon the subject in Urdu entitled "Firkay Kaise Mit SaktayHein" (How can the sects be dissolved?) which appeared inthe Tolu-e-Islam journal in January 1958 and was laterprinted and published in the form of a pamphlet. Thistreatise provides an extremely convincing answer, in thelight of teachings of the Quran. to this important question.which involves important and controversial issues.

The Idlua Tolu-e-Islam hureto bringout the publication of the English rendering of this treatisefor promotion and spread of the Quranic teachings amoog awider audience who do not know Urdu language 01' itsscript.


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6 lowe a great debt to Professor Dr. ManzoorulHaque of the University of Sindh, Pakistan-an eminent

scholar-for finding time towards rendering the (Late)'Allama Ghulam Ahmad Parwez's mellifluous, sweet andsmooth. highly academic Urdu in English, despite his manypre occupations.Last. but certainly not least, I am deeply indebted tothe members of Bazm-e-Tolu-e-Islam London who haveprovided help, cooperation including funds for publication

of this pamphlet but desire to remain anonymous. M!lyAllah (SWT) bless them and give them strength to continuepropagating the Quranic message. Ayaz Hussain AnsariChairmanIdara Tolu-e-Islam (Regd.)25-B. Gulberg-2, Lahore--54660

PAKISTAN***************


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ALLAMA GHULAM AHMAD PARWEZ(A LIFE SKETCH)

The founder of the Tolu-e-Islam Movement, AllamaGhuIam Ahmad Parwez Sio Chaudhary Fazal Din, wasbon'! in a Sunni (Hanafi) family of Batala, District_Gurdaspur, on the 9111 of July, 1903. Batala, a town now inthe Punjab Province of India, was at that time a veryprominent seat of Islamic learning, philosophy and culturewhere his grand-father Hakim Maulvi Raheem Bakhshenjoyed the status of a celebrated scholar and eminent Sufiof the Chishtia Nizamia discipline ofmysticism.

Allama Ghulam Ahmad Parwez studied the Quranand the classics of Islam under the able guidance of hisgrandfather. His other early teachers were Khateeb Jamia .Masjid Batala "Maulana" Mohammad Ibrahim and hisyounger brother "Maulana". Zafrul Haq, two celebrities ofthe time. He completed his high school studies. from "ALady of England" High School Batala in 1921 andgraduated from the Punjab University in 1934.At an early age, he acquired a thoroughunderstanding of the traditions. beliefs and practices ofconventional Islain including the o_nce widespreaddiscipline of Tasawwaf (Muslim mysticism) along with itsarduous practical course of esoteric meditation and solitary"spiritual" exercises. This thorough grounding in the entiresystem of ideas which has traditionally passed under thename of religion in the Muslim society, formed the basis ofMr. Parwez's critical study in the all pervading light of theHoly Quran. of not only the history -of Islam and Muslims.of t h ~ ~ l i c f s and practices of the pre-Islamic religions 'Of


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8 humanity but also of the total area of human thought andsocio-ideological movements throughout the ages.

He joined the Central Secretariat of the Government. of India in 1927 and soon became an important figure inthe Home Department (Establishment Division). On theemergence of Pakistan he occupied the same seat in theCentral Government and took pre-mature retirement asAssist: It Secretary (Class I Gazetted Officer) in 1955 inorder to devote his entire time towards his mission.In "twenties" during his stay in Lahore, he cameinto close association with Mufakkar-e-Pakistan. the lateAllama Mohammad Iqbal who inspired him and gave himhis specific guidelines on the underStanding of the Quran. Itwas the Allarna who infused in him the spirit of being apioneer worker for Pakistan Movement. The Allama also

led him to one of the greatest Muslim Scholars of the subcontinent Hafiz Mohammad Aslam Jairajpuri, for higherstudies in Arabic literature, in whose company AllamaGhulam Ahmad Parwez stayed and benefited from the vastknowledge he possessed. till independence in 1947. thoughclose .:;ontacts between them were maintained till HafizSahib's death in 1955.In 1938, at the instance of Allama Mohammad Iqbaland under the instructions of the Quaid-e-AzamMohammad Ali Jinnah. Allama Ghulam Ahmad Parwezstarted publishing the monthly Tolu-e-Islam. Its primaryobject was to tell the Muslims of the Indian sub-continentthat according to the Quran. ideology and not geographicalterritory. was the basis for the formation of a nation. and

that a politically independent state was pre-requisite to livein Islam, For this it has to face not only the British andHindu opposition but also the tanatic nationalism ofMuslim individuals and 'groups such as represented by theJamiat-ul-Ulema, Ahrar-e-Islam. Jama'at-e-Islami. etc.


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9 After the emergence of Pakistan, the chief objectivebefore Tolu-e-Islam was to propagate the implementation

of the principles which had inspired the demand for aseparate Muslim State that is, to help transform the liveforce of Islamic Ideology into the Constitution of Pakistan.During the Pakistan Movement, Allama GhulamAhmad Parwez had been a gratifYing counselor to theQuaid-e-Azam in the matters pertaining to the Deeniaspects of the movement. In recognition of these services

he was conferred with ''Tehrik-e-Pakistan Gold Medal"(posthumously) on the 14th August, 1989.He had been a member of the Law Commissionformed under the 1956 Constitution ofPakistan. He was thefounder Chairman of the Quranic Education Society andDirector of the Quranic Research Center established underhis guidance at 25-B, Gulberg-2, Lahore.His life long research produced many valuable

books on Quranic teachings, the most celebrated of thembeing M'aarif-ul-Quran (Encyclopedia of the Quran) inseven volumes, Lughat-ul-Quran (Encyclopedia of theQuranic concepts) in four volumes. Tabweeb-u1eQuran inthree volumes, Nizam-e-Rabubiyyat, Islam a Challenge toReligion, lnsaan Ne Kiya Socha' (History of humanthought), Tasawwaf Ki Haqiqat, Saleem Ke Naarn In threevolumes, Tahira Ke Naarn, Qurani Faislay in five volumes,Kitab-ut-Taqdir and Shahkar-e-Risalat (the biography ofthe second Caliph Hazrat Omar-may God be pleased withhim).

Since he owed a gratitude to Allama MohammadIqbal for his guiding principles on the understanding ofQuran. he delivered many important lectures on Iqbal'sviewpoint of implementing the Quranic injunctions, whichwere later compiled and published as an un-equaJedpresentation on Iqbal's philosophy under the title "IQBAL


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AUR QURAN" (in two volumes). He was among pioneerswho started Bazme-lqbal.He started weekly lectures on exposition of theHoly Quran at Karachi which feat he continued (even aftershifting to Lahore in 1958) till October 1984 ?,hen he wastaken il l and expired subsequently on 2421985. This wasin addition to his innumerable lectures on the Quranicteachings to college and university students. scholars andgeneral public at various occasions.He organized a countrywide network of spreadingthe pristine Quranic teachings called Bazm-eTolue-Islam.Such organizations have now been formed by the followers

of the Holy Quran in a number of foreign countries as well.He left behind a widow and a brother (both nowdeceased) and a sister. He himself was issue-less in the

conventional sense but !dara Tolu-e-Islam, the Tolu-eIslam Trust, the Quranic Research Center, the QuranicEducation Society, the Parwez Memorial (ResearchScholars) Library and Tolu-e-Islam Bazms spread theworld over and his audio and video Dars-e-Quran areample means of carrying his name to immortality. (MayAllah's blessings be upon him).***********


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I I

HOW CAN THE SECTS BE DISSOLVED?

ByAlIama Gbulam Ahmed ParwezREnglish Rendering By Dr. Maozoor-ul-HaqueDirector Research and Publications Faculty of Education, University ofSindh Hyderabad, Sindh. P AKIST,AN The Quran completed Deen and told the Muslims:

/) . - .,. ,.(3:103) I , i ~ '1J 1 ~ _ j ~ ; l 1 I j ; . ; . . ,

/ )

I , . ~ ; ~ I J- - ,You bold fast aU togetber tbis code of AUab and be not divided among factions.' .

This is the very fountain spring of Deen and implies thesecret of your life. wherein lies the durability, theestablishment. and the stability of the Deen itself. (It meansit is the code of life prescribed for you). Ponder over thevarious words of this illustrious verse, the reality willautomatically unfold itself to you. The first and the foremostentity is that " JJfJ;.> the rope of AIlah" is one -and nevermore than one at 'all. The code of life is the Quran. and is thesame ~ : , i r ! j ~ (2:256). fie f o r t i f i ~ d support. which can .never crumble down. It is i j l r ~ h ! ( 2 : 2 5 6 ) . It isthe most

. trust-worthy handhold, whicH can never let you down and is the only single most complete code of life for the entire humanity for all time to come.


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12 The man-made systems of life are too fragile to withstand the onslaught of changing times but the one given to you by Allah is beyond the bounds of time and space, and far above the discriminations of any limitations or restrictions, liS principles are those Everlasting and Permanent Values, which can never undergo any change. any alteration or any transformation ;bL: . ! q ~ . ' : . : . i (10: 64). DEEN IS A COLLECTIVE PHENOMENON(2) The plural form of the word 1 , ~ ,aocfj (you all) and the significance of the word in I ~ _ J 1-- 3: 103 make this reality self-exposed tltat Deen is not'the name of any personal relation between the man and Aliah by means of which every one, on one's own "Religious discourse", remains ,absorbed in meditation with God. And in this" way seeks one's (salvation) mukuti (i,e" deliverance of the soul from the body and exemption from further transmigration), Deen is the collective social order in which all individuals live as an indivisible whole and follow the same single prescribed way, The common 'denominator of Deen is the main spring of their collectivity and oneness. It is only this cohesion and harmony, which makes them one Ummat:

I f _:J: : . ". - (2:143) IJ:a......:.j ~ ;.,s::. I: ?- .!J.1,.L5'j"Thus we have made o(you a justly balanced Ummat"(3) The word 1;_,,:- also made this reality evident that life Call only be lived according to Deen, if the entire Ummah folfows the same on'e way of life. But when different sects bog down into it. and each sect follows its own different way of life, the Deen can bolster no longer then, The injunction of I ' . , ~ has made this reality further clear, And the o t h e r ~ o m e n o n is that imperative mood (order) . , .- ii 'I i, has heen used in the verse (3: 103) as: 1 ~ . 1 ~ i J ~ ! ' : ~ r; "., .


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13 It means, "Do it". And there is "Don't do it" in the wordsI . , i ~ j(that i5"Do not do like this".) And it is evident thatwhatsoever is expressly encompassed within "Dos andDon'ts", or within the "affmnative and negative" boundarylines. shreds no speck of any doubt in its certainty; and norof any further emphasis or corroboration.. .

o .."" ... . , . , . ' ,(3: 103) I . , . i ~ l I j I ~ . l ' ~ ~ I . J ~ & I : ~ l j is .acomprehensIve principle of life-and carries absolutely nodisagreement or exception of any import.IT'S NO NEW PRINCIPLE(4) The Quran has also clarified that this is no more a newprinciple of life given to you the first time. It is: the sameprinciple showered to from the first day to date throughevery Nabi.

- ... "' ' ' ' "" JA - ..LA.!.L;JI j:,;.,!.:s.iWL.;. ' _ ..... ' ;. L;;. , jJ1: ' .'0,, ;, ., .. , -., ." Y.; IT""'''


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14 '" - , . II ,.(23:52) ~ ui;; l ; ~ , . ; ~ : . ~ ~ ; : , t . ;

"0 ye, the group of Anbiya! This party of yours is onesingle Ummah. The main spring of your colledivily istbat I am the Nourisher of you all.".;:.,. j : : - "ONE SINGLE UMMAT l i ~ ' J

Hence you all obey My Laws alone. Here it has been madeit abundantly clear that oneness of Ummat depends uponthe oneness of the system of life and of the Laws of life. Sofar the Deen remains one. Ummat will remain one singleentity. Or so far Ummat is one, its Deen will remain thesame one single whole. When Ummat gets divided, Deenwill also get divided. scattered and asunder. And sinceDeen is an indivisible whole. so the meaning ofthe divided,scattered, and asunder in "Deen" is that the real and thegenuine Deen is no where extant today.(5) How great and grave crime is the creation of anysectarianism in the rank and file of a Ummal (nation,group) can be judged from the incidence God has stated inSura Taha. Hazeat Moses goes out for a few days andleaves Bani Israel under the surveillance of Aaron. Whenhe (Moses) comes back, he notices that his followers haveindulged in the worship of a cow. Whatever impact of thisincidence could be on the temperament of Hazeat Moses isclear. He becomes upset, furious. and enraged. And askshis brother: , - r ' -(20:92) (f , : ~ ~ .:> ;;;; L;"(0 Aaron) when you saw: "they are going astray",what kept you back that you did not forbid them (fromthis way)."


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15 Now listen to what Aaron responded to. But it must beremembered that Hazrat Aaron was also the Messenger ofAllah. In response to it, he says: ,(20:94) I':.:J,: i- '1.;.- 'I- .': '-.:j':J 1:.. . ! ~ ~ Iu!"..,. '..r'r N : t . r ~ ~ ~ ~ " . . . . . u " ' !"Truly I feared that thou should say: "You have causeda division among the children of Israel and you did notwait for my word".EVEN GREATER THAN ANATHEMA (SHIRK)My brothers, did you pay heed to it as to what was therebehind this matter? Hazrat Aaron said. "These people hadstarted worshipping cow for some time on account of theirignorance; to me it was not such a great crime as was tocreate division and discord amongst them", This answer isbeing 'given by a Nab!. and the second Nabi. on thisanswer. gets satisfied. As will be made clear in a few pagesahead. that the Quran has itself testified sectarianism(discord) as anathema. It is evident now that cow-worshipwas also anathema (Shirk) and the factionalism wasequally too. But the anathema of sectarianism was such aheinous and dangerous crime that in order to 'get savedfrom it. the anathema of cow-worship could temporarily beassimilated. Hence the Quran stands witness to it thatTauba put away the crime of cow-worship:

'" ,;III u . . - "., yl'I:,;1" 1-' ' ' ' I ~ - - -1::2:54) W" - ...y . W\.:a, . . . . . . ..;r--! - .But when they created divisions amongst themselves andlberel1y gOllolivided into different sects and factions (7:168)L.;4..;T ..i:':/lIl..,....,!", , . ~ ; " r . i j t h e y were trapped in thechastisement of de1truction and devastation, disgrace andabjectness, deprivation and indigence, which remainedthem chasing every time like their own shadow:


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(3:111) 1- , - ~ . L.; f;JlJy., I I ' f;; ..::..:. -.:;,.- I -" . . " . -(6. As has been told above, every Rasool had the message:"Establish Deen and never be divided amongstthemselves." In the light of this message. he used to fonn aparty in the fonn of an Ummat. His Ummat remainedunited for some time but with the lapse of time,sectarianism and factionalism started emerging in it. Whydid this happen?

! 't....

. " : " l ! i . ~ i . l ! " ; l ; . t . ; ~ \ n " ~ ; ~ 'The Quran says its cause IS . r:-;.Ii. . ' iJ'! \ ~ j l J J( 4 ~ : 1 4 ) i.e., after being provided with AL-ilm,d,ii (Wahee)for the purpose of vaporizing all the divisions anddifferences, there remains no question of any sectarianismamongst themselves. But the inheritors of this Wahee usedto fonn various sects within their rank and file with selfisl1'envy for surpassing passion and bickering desire to havepower over one another.THE IMPETUS OF SECTARIANISM

The cause of this sectarianism and factionalism was not thephenomenon that they were mistaken in understanding thereality of Deen. nor was the fact that any item remaineddoubtful. obscurant and ambiguous to them. Doubt.suspicion. and ambiguity have nothing to do with theknowledge. God has revealed.This sectarianism used to balk for satisfying the lust ofpower and authority. Those who' had intense desire toemerge as leaders used to create their own individual sects.And then every sect wanted to surpass and dominate overthe others. This used to start mutual conflicts leading tobickering and wrangling and thus the Ummat used to getdivided into sects and factions. And then this made theDeen become shrouded in the mist of chaos and distraction.


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This brought this reality to our forefront that appearance ofsects does not come into existence on the basis of anyknowledge and vision, nor on any arguments andreasoning. It is based on sentiments. [t is a separatephenomenon that the followers of every sect look to bearguing in favour of their own faction. And which one isthe sentimental decision for the support of which thedeceitful intellect remains mired in the myth of projectingits argumentation?PURPOSE OF THE REVELATION OF THE QURAN(7) There was exactly the same situation prevalent in theworld of religions when the Quran was revealed. (Be itknown that Deen remains the same entity; but when it isfragmented into sectarianism. it metamorphoses intoreligion.) The Quran has narrated the aim of its revelation:"It will establish the Deen of Allah by vaporizing all thedifferences. And will transform all factional and sectionalridden men into one single Ummat."(16:64) i.,lj: 1.1.sJi,.. Ii.:, $ : l ~ V ,; $ifd l :1'; Wy.TG,;"(O! Rasool) this Book has been sent to you for theexpress purpose that you may mairl clear to them, thosethings in which they differ". And there after, those whoacknowledge the veracity of this one s i n g l ~ Deen, thisBook, will guide them to the right path of life and thus willbecome the main spring of ~ . Rahmat, the means of_""':s: .nourishment. (16:64) l "." t :.t;;,..;... # .

u ~ r ..>.) I . S ~ . ) '""It means the exposition of reality would be uniformlyequal to aU, but the guidance and the means ofnourishment -Rahmat -would exclusively be for thosewho have conviction in its truthfulness."


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This made this reality crystal clear that the primary objectof the Quran is the establishment of the oneness of Ummatby wiping out all divisions; and the eradication of divisionis the 'Rehmat' of Allah. At another place. the Quran hasmade this point clear when said:.a.. JII., . _ __(II :118) a ~ , . : ; .:,..1:tJ1 ..!..It;.:, .U:,..1.:;"Hlld it been willed tbllt tbe entire bumllnity be made tofollow tbe slime mode by compubion. it would bllvenever been difficult for God to do so." Like the way Hehas created the other animals that the member of everyspecies leads its life within the fold of its own species andgroup and does never cause any dissension with it. (Forexample all the sheep lead the life on the same one patternand all the loins follow the same mode of conduct.)ONENESS ON THE BREATH OF VISIONLikewise He would have instinctively compelled the entiremankind to follow the same conduct of life. But He has notdone so. He has showered freedom of thought and action tothe mankind. It means "if they wish. they may live the lifeof harmony and unity; and if they desire otherwise. theymay create chaos and distraction." But they were made thisfact clear that the life of chaos and distraction is the life ofchastisement and that of leading the life pf one singleUmmat is the life of Rahmat and auspicious prosperity. Butthis oneness can only be obtained and sustained if youmake the Book of Allah the code of your life on the breathof your vision and from the deepest recesses of your heartand mind. If you do so, you clinch the goal of your life.That is why the next part of the above mentioned verse is

" II r(11:119) .:!.(!.- - '.- 1 I 1 ~ ~ ; 1 : L ~ ~ ) I ~ - l I -..,) .,) ()'" '-'- -- "'.3' Y- .,


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Except the people, who lead their life at par with theRevelation and thereby make themselves the true potentialusers of the results of the Revelation, the others willcontinuously go on indulging in division and disharmonythough they were created to be one single Vmmat (fromwithin the recesses of their heart and mind).

II/. _ - __ _(II:119) t'6 I; . 2JJ.lJjThus, this Verse brought to bear upon this reality that:

L The object of man's creation is to develop onesingle Vmmat (universal brotherhood) amongstmankind and that they must not create divisions andfactions amongst themselves;2. That the divisions and differences amongst mankindcan be eliminated by following the DivineRevelation alone; and those who do that, theirs shallbe the life of 'Rahmat';

3. That those who do not lead their life in accordancewith the Divine Revelation'shall not be able toeliminate their divisions and differences and thustheirs shall be the life of misery and destruction.

NOT TO CREATE SECTARIANISM(8) After making these points clear, the Muslims were told:

'" "" 1 . " ., p... ".(3:105) \ : - I I " ~ L . ; . L A ~ r . Ji\:t,-, . : ~ : .\1[$'1 ! . < , ~ .:. r . , ~ , ) J ) U ~ ~ J " " " "But be not like tbose wbo are divided amongsttbemselves and fall into disputa!ions after reqivingclear signs." (3:104) (1'- !fa'" '::"1":;"':' p....&l,21 ;n.3T"Tbe people wbo divide into factions and startdisagreeing witb one anotber, for tbem is a dreadfulpenalty". In the other two verses coming after this verse,


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the Qunm has made it explicitly clear that "the life ofdisharmony and of sectarianism after conviction is the lifeof /adi' and leads to misery and destruction. On the00IIIIlIry. the life of harmony. familiarity and integrationshowers exoneration, success, triumph, victory. and Allah'sRaIunat"

, : " II J I ~ J I ; " t I! . . - - " d ' 'I' . Il:li ." r ' : -1 :" L. : - . ," " r ' I ~ ' p - J ' J - ' _ '-J?"J ,-,,",",J ' . P - J ~ r . . p -

Ui,0 & ' : r ~ ~ F 1 ~ Y l i . ~ i f i . , . i J i i r J ; " 4, ... I : ; . , Iii... JI(3:106-107) : - ~ I , : : " ~ A . A , J J I - - ' - .' ,-- - ~ " \ J ~ --I _ ! w t ~ ~ y . - J ~ It is evident ftom these verses that the life ofdivision andmublal disbannony is the life of curse and chastisement.And Allah' Rabmat showers on those who live as onecompact Ummat and avoid disharmony and discord.By the way, it may also be remembered: the Quran tells!hat the end product ofdisunity, discord, and disharmony isthe greatest and the gravestr!-i?ti;;:chastisement. The Table'ofthe Conjugations of the :Arabic Verbs in which the word

..Uk has occurred connotes the implied aspect of"pennanence" and "uninterruptedness" in its process. Itmeans the "chastisement" will neither be for the time being,nor be on emergency basis; but it will be of permanenceIBId perpetuity in its scope and nature. This chastisementwill continuously chase them till they keep sectarianismbolslering amongst themselves.

Sl'.CTARIANISM IS ANATHEMA (SHIRK)(9)Going even a step further, the Quran told the Muslims:(30:31) ~ . r l ' < i r W.,b-i"


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21 "Hark! Do not be anathematized (M""lr i t) ....believing the unity of God (Tlluhee4)."How wonder struck and (ostensibly) incompn:beosi'ble_the phenomenon: "How can the Muslims beaImeanathematized (Mushrik) again after believing in ODe God?Will they start worshipping the idols?" The Qunm says,"No, imathema is not the worshipping of the idols aIoo:.."As we have seen in the incidence of cow-worship in 1heSura Bani Israel that idol-worship is "Shirk-e-Kltoji" (ie..an anathema of a lesser degree), "Shirk-e-Jali" issomething else. While giving its iIIuslIatiOD, it was told dial:becoming Mushrik (anathematized) means .

. It j; . , ~ , . . '4'(30:31-32) 4 ! , i 1 . S ' ; ~ 1 , . i 1 ~ I ~ O ~ ~ ~ ! , . . l f o 1 ; "Be not among those who eatued fadio l j sm ia dIcirDeen and beeame' faetions." For this filcti(>D8lism, 1heQuran told: ;:,.,....;...) j. ~ i : i J '-tk .

>(30:32) "Every seet remains absorbed in the 6-1 duatit is the only sect, which is on the right, ad die -I Enare fallacious ..d fiditious. " This is such a psyc.bology ofsectarianism, the phenomenon of which we can observeevery time. Keep especially the WOlds '1:"..H- of thisverse in mind because these words unveil an important butsignificant reality, which will be mentioned in 1he comingpages.THE ltASOOL (PBUH) HAS NOTHING 1"0 DOWJTH SECTARIAN-MQNGERS

. Aoyhow, the Qunin openly made it clear. to 1he v_unified Ummat": 'if you created fiIctions in DeeD, i t wouldbe anathema (Slrbil). I t would never be a bel ie f in_God(Ttulllee4); an4 no' one would become UIlIICCOUIIIIIb


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22 simply by verbalizing that it is the only one that stands onthe foothold of original and genuine Islam, while the otherfactions are fallacious and fictitious'. It was on the basis ofthis fact that Rasoolullah was told:" , "" i ' "( 6 : 1 5 9 ) ~ ' - - ' 6..:.J W 1!.1 (-. ,: -,':.' WI.V - I T " ' ~ - _ 'Y'-' J ~ _ i J - J " j ~ "Those who create difference in Deen and dividethemselves into seets (O! RasooJ) you bave got notblfgto do with them." It means God bas nothing to do with thesectarian-mongers (because they remain no more thebelievers in one God; t h e ~ become anathematized), nordoes the Rasool of Allah( BUH) bas a n ~ association withthem. It is because the Rasoolullah(PBU ) established onesingle Deen and one-single Ummat and they transformed itinto varying segments and hence became the carriers of aparallel Deen (the system of life) in real sense; so whatrelation do they have with the Rasoolullah(PBUH}?It is here at this point that an objection is raised: 'TheRasoolullah(PBUH) formed an Ummat, which stood firm onthe true Deen. A sect emerged out of it as a separate entity.It is evident that this new faction is anathema crimecommuter and fallacious-monger. Then adjudicating as a.separate sect, how can the remaining Ummat. which standsfirm on its way, be justified as the commuter of the samecrime?' This is an important objection. But its answer ormore precisely the solution of this problem will come a.bitlater.SALAT: THE FOUTAIN SPRING OFTOGETHERNESS(l0) In Surah Ar-rum (30:31). just before the words~ ~ r ; : , . . . . . , l ~ . , i 3 -i:;there are .the following words:,;j.:.Jn,..:J; "Establish Salat and be never amongst tbe


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23 lIDatbematized (Mlllhrelceem)." It means 'be not amongstthose who created sects in Deen'. It is clear that the systemof Salat in Deen is the 'basic reality. As long as it followsthe course, sects can not be created in Deen. That is, whythe Quran says; "When their Ummat gets divided into sectsafter the ,4l1biya, it undermines the purpose of Salat, andfollows its own lust."(19:59) ~ j ' ~ r f l .,ei-i'. i 'til ! I d j1j. . '.1 j,it, ~ J " " ' - I - - ' ~ Our own position is its living evidence. Our state of affairsis that the Salat, which the Quran tenned as the strongmeans of the oneness of Ummat, has become the symbol ofdiscrimination and dissention amongst the different sectstoday. Hence, if you have to see "which sect SlJl1 and sucha person 'belongs to", then see to it as to how does thatperson offer his prayer? (That is why when the antagonistslaunched a campaign of opposition against Tolu-e-Islamthat it is a new sect, they had to coin the accusation insupport of their contention that these people offer prayersof three times and that they think one prostration (Sajdah)in one Rak'et is necessary.) It was in this manner that theywanted to prove that their prayer is different from that ofother factions', so it is a new sect. But it was all slandermongering and false accusing. Neither does Tolu-e-Islampropose any separate prayer, nor does it create any separatefaction. (To whom formation of factions is anathema, howcan it become a sect in itself?)MASJIJ)..E-ZARRARAnyway, it was a parenthetical sentence. We were sayingthat the Quran had adjudged Salat as' symbol of unity andintegrity for the united Ummat. It was because of thisreason that during the time of the Rasoolullah(PBUII)himself, some faction-mongers constructed a new mosque.


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24 The intensity with which the Quran opposed thisconstruction can be gauged from the relevant verses of theSura Taubah. Pause and reflect for what the Quran says inthis matter.

1 .... ,," .-,.(9:107) IJlf i I ~ ~ , , ; J.u.ul ~ . } 1 l j "Tbose wbo put up tbe mosque witb tbis intention tbatloss be illcurred to tbe Millat-e-lslamia and tbe Deenitself."IjlS'j"and kUfr be favoured or tbe patb of kUfr bebiked." ~ } : J f . ; , o : i ~ . ; l i j (9: I 07) " i.e., witb tbe purposetbat dissention be treated in tbe Muslims." Do youthink of it as a mosque? No, it is not a mosque.

l! ".. ;I "'" ."(9:107):J;i .. ~ ~ : > j 4 ..U!y:>L;. ISLPj!j "It istbat ambusb frq1n wbicb tbose wbo were the efiemy ofADab and His Rasool (i.e., Tbe Divine System) sballattack tbe Millot." It means this is not a mosque; this is thefort where the enemies of Allah and His Rasoolwill lie inI V P b u s h . ~ .to_ d ~ o l i s h t!le ' structure of Deen.;. ./ ' ~ I I 'it 5.::'.:>1 ;)1;;'i! ....;: I j "Tbey will indeed sweartbat tbeir -intentioD by constructing this mosque isnotbing but good,. We do never desil'lj. c!.estruction of tbeDeen." -; 'J....l..S8" '! I ')i ';.> .til 1.- "Do not IN:takenm.cJcfoa stands' : V ~ i s s to ' i i i s - s t a ~ fact that theyare.outand out liars." (9: I 08) I ~ . : ; , i ;,J i' i1':il ."0 Rasool! .Never take a single step into this mosque."this mOllque, so as t& say, is just on tbe verge of hell.Wboso bave constructed it or wbosoever entered into ittbis will let all crumble down into tbe abyss of hell (9:107-109). Hence history stands witness to this fact thatRasoolullah(PBUH) demolished this mosque through hisassociates.


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.,;, . 25Imagine from this incidence how heinous and horrendousthe crime of sectarianism in Islam is! Even if theconstruction of a mosque casts any speck of factionalism,the demolishing of such mosque becomes imperative.Mosque can be demolished but the foundation ofsectarianism can never be laid. It is because factionalism, inexpress terms, is anathema (Shirk), and is anathema of aconspicuous nature.THE ORGANIZATION OF ONE COMPACTUMMAT ' i ; ~ ' j 'L..:T(11) These were the broad guidelines imparted to theMuslims for the organization of one compact Umrnat. Inthe light of these guidelines, the Rasoolullah(PBUH)developed a united Umrnat. This organization had a singlecode of life and a single objective: one Deen, a straight pathto be followed with no division into sects. It was this class .of the people about whom the Quean says:;_ 1-. . ; 6 _." - < 1- -- " - . . . - . - -.'". U " ~ .. ."'" - ft-, . -" . C l P ~ . " ~ i o . . A I I ~ . t _... - , ; ! ,. .:. ' " " " ... ,.(3: I 02) "Allah joined your hearts in love, and by meansorDeen made you brethren to one another". (9: 100)

;.;;. 1,,..1:JJ (. r,i-.wl ~ . ) .

But what happened afterwards? This is. a narration.tormenting an'd.:a story. stoke firing; so without going i n t ~ its detail, just reflect over the following words of the. Quran:(42:14) ~ . ~ . - i ~ i . - . i J r : . . : . . r . . . . L ; . J . . ' : U r . ~ r h l .nL;-. ~ 'f'""':'.!", ' - . ~ . J ' " ~ ,Like the previous nations, 'wtiich after getting 'Revelationcreated factions in Deen on the basis of their passionswrought with mutual obstinacy. and rebelliousness', theytoo were divided iIHI> factions. In spite of the Quranil.ciear,cogent, and outright injunctions, guidelines, Wlimings andernpbatics, the division of Ummat into different factions isdefinitely an astonishing event. But this reality can not be


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26 refuted that the Ummat was divided into sects and thatthese sects are extant even today. The question arisesrepeatedly: "What justificatory reason to this mode ofconduct would those-divided-into-factions eventually putforth?" Yes, they do put, and the justification for it isIkhtelaaf-e-UlIImIltee Rah_1I. ;;JJ\JJJ>I

;;Jj'IJi>I(DIFFERJ;NCE AMONGST MY UMMATISARAHMAT)Now listen attentively to the justificato&, reason they gushforth. They say that the Rasoolullah(PBU has said: ; ;JJ'.I';';;1"(Dissention in my Umrnat is Ralunat)". Did you think asto what the crux of the matter cOmes to? It means thedissension about which the Quran had explicitly said: "It isAJlah's chastisement; it is a cause of Kllfr and a source ofanathema (Shirk),'. now about this same dissension it issaid that the Messenger of Allah (God forbid) has denotedit as a blessing of Allah, a fountain of His Ralunat.Whosoever has even a bit of know-how of the ~ h i n g ofthe Quean will unhesitatingly say that this sentence of theArabic language cannot be the quote of the Messenger ofAllah. The Messenger(PBUH) would have never told as such.How is it possible that Allah may call a thing as achastisement and His Messenger may term it as Hisblessing, His Rahmat! You may go on arguing like this, butthe sectarians would insist to it: "No, the Rasoolullah(PBUH)has told as such and had definitely told". It is only becauseif this sentence is not termed as the Hadith ofRasoolullah(PBUII), there remains no implicit justification forsectarianism. But the Quean says those who do not acceptthe reality willingly, the reality makes them accept itunwilingly. We have an eX8lp.ple before us as a proof tothis effect. Sometimes back iUl allegation was leviedagainst the Qadianees, that by creating a new sect, they had


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27 gushed forth the element of dissension in the Ummat. Inresponse to it, they had said: "If any dissension has poppedup in Ummat due to any of our actions, the Ummat shouldhave acknowledged our thanks for this purpose -withoutthe least speck of any plaint-mongering. It is because theMessenger (Pbuh) has said: : ; ;;J"r..j if;> IThis new sect of ours is the addibonal Rahmat, showeredon the Ummat".m IS IS NOT A HADImNow just pause and reflect: "What can be the reply to theiranswer-they-replied-to-the-question?" In response to thisanswer, the organ "Al-E'etasaam" of Jami'et Able Hadishad to say that' ;.;J' ?"1.J!,C:tr ("Dissension-is-ablessing-in-my-Ummat''J is no Hadith at all, so it can notbe presented for the justification. But now what is' the useof not adjudicating this sentence as the Hadith? Whateverflagrant devastation it had to wreck, it wrought in onethousand years. It hacked the Ummat to pieces. Dividinginto outfits and sects, it paved way to ' the means ofpersistent, consistent and permanent killing and chilling inthe Ummat. It destroyed their kingdoms, wrecked theirgrandeur and splendour; it devastated their world and thehereafter (future) both .After such large scale perdition anddevastation, if this reality is acknowledged that 'this is notthe saying of the Rasool' what compensation will it provideto those losses? Such are the spurious Ahadith for whichTolu-e-Islam says: These are the result of the C9nspiraciesof the Persian thought hatphed against Islam. And this is itscrime for which it is declated as rebellion and maligned'.The strange phenomenon 'however' is that in spite ofadjudging this Hadith to be spurious, it is continuously andconspicuoUsly being presented for the justification ofsectarianism.


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28 73 SECTSAnyhow, it was a p ~ r e n t h e t i c a l sentence. I was tellingthat : ; ;".)I..j.,j;>1 ("Dissension-is-a-blessing-in-myUmmat") was presented in justification to the sectarianism.But inherent defect in it is that all the sects are then judgedto be Rahmat-inspiring and are hence acknowledged to beon truth. But sectarianism per se can not brook that everysect be understood to be true, and true in right earnest. Thusin order to cover it up, another Hadith was coined in whichit was said that the RasooI(PBUU) had told: "There shall beseventy three sects in my Ummat and out of them only oneshall be "Naji" (SalvationiSt) and all the rest shall be"Jahannumi" (infernal)." Did you ponder over it? How didit make all the outfits satisfied by making one exception;that it is on the right and all others are on the wrong. TheQuran, . about the sects, had said: (23:53);:,.,.;.) j f , j j j k JS Every sect is in this wrongpresUl'llption that It is on the right. In other words it meansthe Quran, witl',t the words of ' tJ-:!- j5 (all outfits), hadclosed all the back doors that pave way to the wrongsatisfaction of sectarianism. But this spurious Hadith, withthe exception of "one sect", made this back door wideopen. Now our history spread over almost 1060 years is awitness to the stark fact that in the garb of this exception,every sect is busy in the "Grand Jehad" (striving in thecause) of adjudging itself as "'Naji" and others as. "Jahannumi". And is considering the blood drops (sheddingout in the bickering, wrangling, and brawling with othersects)as the fountain spring of its own success.The prolonged practice of indictingfatwa (pronouncementof) kufr (apostasy) against one another is continues adinfinitum right from the first day. The news of the outburstof sectarianiS!J1 are, daily, a constant source of vexation.The cause of these riots is mainly the "division" of the


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29

mosques. When the mutual bickering and brawlirigprolong, the police lock the mosques; the case goes to thecourt of law. And during all this tumult, riot anddisturbance, every sect adjudicates itself as "Naji" and theopposite sect as the wooden block of "Jahannum" (Hell).The irony is that both the parties adjudge themselves as thefollowers of Islam, that Islam which adjudicatedsectarianism as anathema (Shirk).WHAT IS ToRE REMEDY?(12) The question is: what to do in present situation? Sectsare extant and no one amongst them is prepared to get itselfdissolved. For the purpose of dissolving the Sects, everysect gives the proposal that all the other sects may dissolvethemselves into it. And it is evident that no one is preparedfor it. The questiorfIs: "What is the solution of this issue?"This is a question, very important and very sensitive, hencewarrants thorough and dispassionate thinking:

1. The Quran claims that it has come to dissolve all thedifferences.2. We have beliefin it.3. The Quran is present before us in its original form.

Now just think: if we still say 'our differences can not beresolved and the outfits can not be dissolved' to what lossdoes it lead us to suffer? It would mean that (God forbid)the Quran has, now, no potence left to resolve thedissension. I ask: "Can anyone amongst. you dare to sayso?" But if we say 'our sects can not be abrogated', then itsmeanings are nothing except that 'we practically confessthat the Quran's claim of dissolving the factions is notcorrect.' If we are convinced about the truth of the Quran,we would have to empty our mind of the idea that 'sects cannot be eradicated in the presence of the Quran.' Bear it in


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3 0

mind that every assertion of the Quran is true and it has thepotential to vaporize the dissension. Then the only questionthat remains to be answered is: "What is the process bywhich the Quran can dissolve the differences?"SECTOF AHL-E-QURANSome times back, (in Punjab) a group emerged which.cla,imed that it would act upon the Quran alone and thuswollid bury the so-created differences and divisions amongthe Muslims. It was undoubtedly an innocent and praiseworthy objective. But the practical result which came tolight was, hb-wever, quite contrary to the claim. Not tospeak ofdissolving the previous factions, it added one moresect - A h l ~ Q u r a n -to what we already had. Its reason wasthat it omitted the method and mechanism the Quran hadsuggested for eradicating the various sects. Hence itsefforts not only ended in smoke, but also caused a greathaml to the mission of the Quran itself. Now itsconsequence is that "whenever it is said that according tothe Quran, our mutual differences and divisions can bewiped out," it is said with a cold' taunt: "This too has beentried out and has ended in failure". It means the failure ofthe proponents of this idea, created an impression, that theQuran .has no potential (God forbid) to curb the sects andfractions among the Ummat.MECHANISM TO DISSOLVE THE DIFFERENCES(13) Now the question is: "What method and mechanismdoes the Quran evolve to wash out these differences?" Firstofall make this a JXlint that the Quran says:

a: 'AI" ..,.." ... "ill. I ! I ~ I .'. ' ' ' ' ' ' . . . ' ' ~ r ' I I -42 : 10)


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31 "In,. whatever matter you have difJerence, its deeision. ';til ,must be from Allah.." Here the word ..:..Gis worth consideration. It signifies that it is not anindividual affair, where, if any difference erupts elating toany matter between two men, they may sit to get thedecision from the Quran by themselves. Disputed mattersare a1waYIl decided and ordered by a third person, who iscalled or Saalis ( a r b i t r a t o ~ . It was for this purposethat the Quran told the Rasoolullah BUHJ,,:-'" ~ ~ . d - < .;...-.!e , ,_\ ... - j ~ ' - j i jJ":"--'" - _ = , / ........- ~ , . . r . ! _..>-'

,:--..; ..< . . I - '. lj - .1', _" -1' 'Il'-'- -" . f - ..,.......,. -'----:r"" ,.........., (4:65) IU ';1.,;1 - j j"Your Rabb is witness to this reality that they can haveno (real) belief, unless they make thee judge (Buluun:the'one who gives decision) in aD disputes between themand so they not feel heavy-hearted by your decisions butaeeept tbem with the deepest recesses of their heart."[t means that decision from the Quran shall not be takenindividually but this would require a living and concreteSaalis and Baakim (authority) to give decisions. Thisdecision'making authority has been interpreted with acomprehensive term of "Allah and Rasool" in the Quran.Thus, a few verses before this verse, it is said:" - ... ' "!-J .. ,n q-.L.1Jf1 ! qj- ~ - I . : .uri ~ ' i : ! : ;~ j j ~ . . J ' J-"" V:1_ ~

.. " "(4:59) '. ( \ . '\jfr - : . . r ""01 you who believe. obey'Allah anii Rasool' and obeythose charged with authority (on behalf of 'Allah andRaIOO") amongst you."


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32 A LIVING AVTHORITY

~ ~ 0 J l . j i j ; \ < ~ U , : ' j l r ; ~ r J t : J ~ j J ~ t r ! F j ' l ; ~ p ' , ~ ' i l(4:59) . il '. -tlr: r ~ J " I f tbere is dissension on any matter amongst you, (donot try to dissolve it on your own, but) refer it to 'Allaband Rasool', if you do not do so, it would be understoodtbat you do not believe in Allab and tbe Last Day."Thus it clearly means that leaving aside the differencesbetween two individuals but even if a party is aggrievedwith the decision of sub-ordinate officers the matter has tobe referred to the ntral autbority of tbe QuranicSystem ('Allah and Rasool'). This is the condition ofconViction. If it were not acted upon in the similar manner,'"it would be kufr.It has been stated earlier that the Quran has attributed thedivision and the dissension to "Kufr" (paganism). Thepractical way for protection against this Kufr wasprescribed that there should be the ~ u r a n extant with theUmmat and the presence of Rasool(P UH) as the decisionmaker in the light of the Quran. The Quran, in Sura AI-imran, says:, ~ , , ~ " , , , , , ,

'. < ' - W J I ~ I ; ' , < ~ I c ~ 1!1' q - ~ ~ < : ; . . L . . . 5 -,"


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33 2. And along with it, His Rasool is present amoDl

f OU. "It means so long the Quran and the Rasool (POOh) areextant in the Ummat, factions can not be created.'This brought another issue to us: all these verses of theQuran indicated that during the presence (life) of theRaSool (pbub), the Ummat had to remain scared of theoutfits, but after he passed away, there was no way ofbeingscared of the factions. It was because the presence of both'the Quran and the Rasool (pbUh)' was' necessary forwarding off the factionalism. And when one of its parts,(the Rasool) did remain no more present, there remained nopossibility of protection from sectarianismTHE MEANING OF J " ' : ' J ~ The Quran say, you did 110t understand the matterc o r r e c t l ~ . You are of the opinion that the :>resence of theRasool( BUH) means, so far as MuhanunadurRasoolullah(PBl'H) is present among you, this ;'l.stem willremain operative. When he dies, the "Rasoo!( BUll).. winremain no more present. This idea is incorrect. Thisoperational mode is not conditioned with the physical lireof the Rasool(PBUH). It will continue after him. That is whyit was specified in Surah AI-imran in these words:

; ~ ( I ' I.; ! ! : . ; . . , ":'IJ$ - .1 . .V-- - f ~ ~ ' ... J . . . . . - I t . ! ~ J . ~ Ii _l..-.


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34will you then (by thinking that this system was extendedonly to his life) turn back to YOUi' previous way of , ife?

" .. - .,.111- '. - ~ : ,'-.- ~ - ' I ~ ' - -3: 144) 4..JJ "-4.J' III,s:: I i ) ........ 6, ..I ...... _....... ... ' ... v __ .,,7 "Whosoever (on the death ofthe Rasool) tlIrn back tothe previous way , I life, not the least harm wiD he do to .Allah (will render loss to himself alone)."

This made the matter absolutely clear. In other words itmeans that : J I I ' J l f f j ~ j does not mean the physical life ofRasoolullah U Even after his death, this arrangementcould continuously be in force.AFfER THE LIFETIME OF THE RASOOLULLAH(PBUH)when the RasOolullah(PBUH) died, there was lamentationand dismay all around in the Ummat. During thetumultuous surges of passions, an idea hued in the mind ofsome people that the system the Rasoolullah(PBUHjestablished has now come to an end:.tl,:..,:}'. (A j was a condition for this system. Forr e m o v i n ~ this misunderstanding, Hazrat Abu BakarSiddique came up to the pUlpit and made the peopleunderstand the Quranic ex.position of .:..1,::..::.(-


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35 "0 people!. Those who had adored the servitude ofMuhamrnad(PBUH) ought to know that their M'ebood (god)is dead. But those who had maintained the subservience toGod, their M'ebood (God) is alive and will remain everalive." After .this, he recited the above said verse (3: 144)i.e., J ~ : " 'lI! ; . ~ L-oj This made the reality pristineclear. The aUdience understood as to how this systemwould remain established after the death ofRasoolullah{PBUH).Thus immediately afterwards they stoodup and elected Khaleefa tur Rasool (i.e., the successor tothe Rasoolullah(PBUH) and so filled up the vacuum causedby his death of the Rasoolullah(PBUH). Thus it is evident thatsome one's succession tantamount to his presence. In thisway the Quranic system established by Rasool(PBUH) i.e."Quran and Rasool(PBUH)" continuously remained inexistence in Ummat.THE STATUS OF KHALEEFA TUR RASOOLHowever, it must be made clear that the responsibility ofshouldering the duty to establish Islamic System lied on theentire Ummat. It is because the Quran had made itabundantly clear that (i) the entire Ummat is the inheritor ofthe Book of Allah, it is not any single individual thatipherits it. In Surah Faatir, the Quraft says:" ,. "" . i .. S # ' ' ' ' ' ."'... _.... - p.,.:JJI l.:i:i:. :.- tJ llJ....:"a.:. ." =- '1- , ,:


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"After tbat He. has selected amongst His men (tblsUmmat) for the inheritance of tbis Book." It means thefirst is that the entire Ummat is the heir to the Quran. Nowproceed further.(ii) The responsibility of the Rasoolullah(PBUH) was:(7:157) P I ~ , S ) " 6 ' i : ? J ~ J : ; . . : J ~ ~ : ; Y He ordered for the r


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37 existence. It is because there is not a single instance foundduring this period in which the individuals of the Ummatmight have spnmg up on their own for the decision of theirdisputed matters .. The central authority was referred for thedisputed matters and all had to obey its judgement. Thissame authority is called "KHILAFAT ALA MINHAJENABUWWAT".ANSWER TO THE UTMOST IMPORTANTQUESTIONRight from here we also get the answer tCi the question Ihad pointed in the beginning. The issue is that the Ummatis established on a way of life; some people creatitlg4ifference with this procedure make a sepa(ate sect. In thiscase, this makes the Ummat divided into two 'sects. Thosewho created a separate sect are definitely guilty. But therest of the people who, remained stick to the first procedurecan not be adjudged to be criminal. Quite right, this is thevery 'lfgument, projected by every outfit with the wordsthat "we keep our footing on the real Islam, and others havecreated the other factions." But on such a saying, thisreality is ignored that as long as the condition of< i ~ : . is maintained, such a situation cannot arise. Ifsuch a situation occurs, where a group creates dissensionwith the Ummat, the Successor of the Rasool (Pbuh) shalldeclare on the basis of:

;$ . . , "" t I '" ,,'"(6:159) ~ ; r . ~ r ' "!..:.....:.J I!: I , , : > L S j ~ : > ~ J i & ! ~ 1 0 l "Those who create difference in Dem and break up intosects, (O! Rasool) you bave got nothing to do withthem", that is, the Successor of the Rasool (pbuh) ,shalldeclare that the Ummat has nothing to do with this newsect. Henceforth that will, never be called the sect of theUmmat; it shall have nothing to do with the' Muslims; it


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shall stand out of the fold of Islam. Therefore, the Ummatwill remain as one compact Ummat alone. In other words itmeans no outfit shall ever be created in the "KHILAFATALA MlNHAJE NABUWWAT".Anyway, this was the practical arrangement of the unity ofthe Ummat the Quran had prescribed after the death of theRasoolullah, and that was what was practiced after his death.But after some time, this state of affairs did no more remainin force. Kingship replaced KIlllafat. The Kings for theirown selfish ends separated Religion from Politics.According to this absolutely un-Quranic bifurcatiOll, theKings themselves used to decide the matters related to thepolitics. So far was the Shariat, there .remained no otherforum available and hence the people made decisionsindividually. In this regard, another difficulty popped up.The Quran had commanded to follow "Allah and Rasool".And now there remained no room for the exposition of theconcept of"Allah and Rasool" the Quran had prescribed. Itwas because this very system had become non-existent, so anew exposition of the concept of following "Allah andRasool" beCame imperative.For the obedience to Allah, it was considered that it meantthe obedience to the Book of Allah. But, how to obey theRasool (Pbuh). was a difficult question. For the solution ofthis difficulty, there was no way except to tum towardsAhadith of the Rasool (Pbuh). Because, the Concept of"Allah and Rasool" practically existed during the days ofKIlllafut, need for the collection and compilation ofAbadith did not arise. But now, it became a necessity; socollections of Ahadith VIIere compiled. Now the method furfollowing" Allah and Rssool" was decided in this way: thatthe disputed matters be individually decided accmding'to'the Quran and Hadith'. Dissension and discord in, theseindividual decisions was a must. Thus the decisions of "the


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39 Quran and Ahadith" became different with. different sects.For dissolving these differences verbal disputes andmudslinging against each other became a common andunending practice. The results, these could bring, are beforeus today. The more the disease was cured, the more itspread. Now the situation is that there are scores of sectsthai. exist today, and every one of them poses to be thechampion of the obe4ience to "Allah and Rasoo!" and theclaimant of complying with the real Islam. And since thereis no living authority for washing off the differences -thecondition of ~ " ' : ' J r--4 is non-existent, no one candecide as to" who says right and who says wrong".Now I think we have .reached a place where we mayautomatically get the answer to the question: : "What is theway out for gaining unity of the Ummat?" The only wayfor it is that the Same arrangement be re-established for thedisappearance of which the sects had surfaced. The firststep for it is, to make this thought public, that the presenceof sects and the Islamic way of life are two differcot things,diametrically opposite to each other. Under nocircumStances can they be brought together Wlder the sameumbrella. And the only method of generating Islamic wayof life by vaporizing the out{its is the establishment ofQuranic System (Khllafat-ala minhaj-e-Nabu-wwat). Tolue-Islam has this sole objective before it and is striving forits accomplishment.But. if some body is under the impreSsion that there is DDlikelihoOd of bringing back the QUIlIIIic way of iife; bemust not keep himself under the false de


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40 way to you would be that out of all the factions, only one ison the right. It gives you this satisfaction that the factionyou belong to is on the right, hence living life according to1his faction is Islamic. The concept that devours thissatisfaction from you can not be acceptable to you. Youwill be furious against this concept. But this furor of yoursshould be ag8.inst the Quran, which adjudicatessectarianism as anathema (shirk), and not against the onewho presents this teaching of the Qurap to you. Either yousay that this is not the teaching of the Quran, and if you cannot refute it, your being in a fit of passion does not change1he reality of the Quran.Always remember as long as you do not accept this harshreality in unambiguous terms that the life of sectarianism isabsolutely un-Islamic in its very nature, you can nevercome to the straight path the Quran has prescribed.According to the Quran, the straight path is one and onealone. When the Ummat starts following different ways andmeans, then that straight path of life does hot remain infront of anyone. In Surah In'am, this reality has been statedin these words in the Quran:- '.


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4 .

I. Only following the Islamic way of life can eliminatesects.2.. The Islamic way of life means the establishment ofthe State which is governed under the Principlesenshrined in the Quran and encompass theboundaries laid down by the Quran itself.3. The laws enforced by this State shall be equallyapplicable to all individuals of the State; there shallbe the existence of neither any sect, nor of anyseparate Fiqh of any sect. It shall only be theQuranic code, which shall be applicable to all.

The circumstances are unleashing the fact that theestablislnnent of such a Quranic State shall not beagreeable to the present day Muslims. It is because they allare divided into various sects, and none of the sects looks tobe ready to abandon its Fiqh. This will definitely lead youto the conclusion: "Neither can such a system beestablished amongst us (the prcsent day Muslims), nor canthe sects be dissolved."Its pragmatic exposition is that the Islamic system of lifeshall be established only amongst those people who comeinto the fold of Islam by accepting the above mentionedprinciples. -whether such people be the present dayMuslims, or those who come into the fold of Islam later.Whatsoever has the Quean commanded the Muslims tobelieve is nothing but:. , i ; J" .Jr. , ; ~ n - _...I > -' .Jj['1 I; .'1; c .:...ii' oeb....- J'>-..>.J, .,.... .:"a, ..... (4:136) ....~ . " . . . . . . . J .""0 ye Muslims! you who beUeve, beUeve in Allab andHis Ruool and the Book wbich He had stnt to HisRasool."


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42 This renovation of belief anew, in fact signifies convictionin the belief that Islam is opposed to sectarian way of life asa first step towatds the establishment of the Quranic systemof life. This stage looks to be flagrantly hard, violent, anJcritical. But the revival of Islam is not possible without it.If we keep deceiving ourselves by calling our present dayun-Islamic life as 'Islamic, it shall by no means becomeIslamic. For an Islamic way of life, the basic condition isthe existence of one compact Ummat, (with no trace ofSectarianism) and this is possible only in the QURANICSTATE.

Tbis is bow the varilllls seets ean be disslllved tllday


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43

OTHER PUBLICATIONS

ISLAM: A CHALLENGE TO RELIGIONByG. A. Parwez

The very name of the book strikes one as a paradox for it isuniversally accepted that Islam is one of the major religionsof the world. So how could a religion challenge the veryinstitution to which it subscribes? The author has indeedmade a successful bid'to prove this strange aphorism for thefirst time in the history of Islamic thought and his researchdeserves careful study. It is tho.ught provoking; it isrevolutionary, opening new vistas and hold horizons ofintellectual endeavors. It is the outcome of life-long studyofone o(the renowned Quranic thinkers of our times.The author has not, however, taken a purely a negativeattitude. Having proved his claim that Islam is NOT areligion, he h a ~ very lucidly explained what Islam re'ally is,and how it offers the most convincing and enduringanswers to those eternal questions which even thinking manasks about the meaning and purpose of life and how it canbe achieved. The book is thus a unique attempt at therediscovery of Islam: scholarly written and exquisitelypresented.For details of availability of this and 'other publications'listed on succeeding pages, please contact:. ~ . .

Tolu-e-Islam Trust (Regd.) Z 5 ~ B Gulberg 2, Lahore - 54660

P A K I ST A N


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44

QURANIC LAWS

Qurank: Laws was written under pressing demands. Itprovides the code of laws for an Islamic State, and as suchit may be .onsidered a precursor of "Tabweeb-ul-Quran"- at,! "Ild, magnificent, and marvelous classification of theQuran by (Late) Allania Ghulam Ahmad Parwez (R.A) inthree big volumes.There is no denying of the fact that in this book, the purportof the Quranic verses has also been given prolifically.Along with this, inferences have also been draWn, thoughthis right belongs to the Legislative Assembly of an IslamicState. However, (Late) Allama Ghulam Ahmad Parwez(R.A) emphasizes that his inferences are not more than justa pointer in this direction.Although this collection of Quranie Laws shall bebeneficial to all the Muslims in general, it shall, inparticular, be useful to those connected with legal affairs,i.e., judges, advocates, those working with the law sectionsof the government, members of the legislature, theconstituent assemblies, and those concerned with themedia.The chapters of this book deal with topics such as StateAffairs. Government Agencies, Justice, General Injunctionsfor Family life, Inheritance and Testament, Protection ofLife and' Property. And the other chapters pertain toEconomy and Basic Human Rights etc

*.


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ISLAMIC WAY OF LIVING The history of mankind, engravings of human character,and the realities of the Quran stand witiless to the fact thatthe fate of a nation rests with the ways of living with whichthe heart and mind of its rising generation is disciplined,This measure alone determines the specific rank' a nationenjoys in comity of nations and even the extent towhich it can espouse its cause with the caravan ofhumanity. If that nation inculcates Islamic Ways of Livingin the behaviour of its younger generation through teachingand training on firm footing, properly and adequately, thepotentialities of the heart and mind of the youngsters of thatnation. the vigor of their zest, the fountain spring of theirlife blood; and the vehemence of their character rise liketumultuous storm and dwindles away every thwarting forcelike a hay. Since the future of a nation depends on the wayits younger generation is brought up, so (Late) O. A.Parwez (R. A) wrote lslamee Muasharat in Urdu.Muslims living abroad, especially the Pakistanis, felt . apprehensive of their children going astray under the influence of foreign culture. They contacted Dr. Syed Abdul Wadud in his lifetime to write a book on the "Islamic Way of Living" which could be useful for the young.This work - ISLAMIC WAY OF LIVING - that heproduced is not the exact translation but a reproduction inEnglish of that Urdu book lslamee Muasharat. Itcomprises such Quranic instructions, which guide the wayto the formation of an Islamic Society. It is not aphilosophical treatise but a description in simple terms,meant for children, as well as for those who neither havethe time nor the aptitude to go into details.


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46 REASONS FOR THE DECLINE OF MUSLIMS

For the last two centuries or so, the Muslims have beenemotionally and mentally preoccupied with what has beennow classically bandied about as their favorite theme: "TheRise And FaU of The Muslims". The glorious past hasbeen lamented and wailed upon endlessly. While somehave done just this; the others have attempted to moveaway from it all, alienated and disgusted. The fall anddisintegration of the Mughal Empire, leading to thedethronement of Bahadur Shah Zafar in the last century,followed by the fall and disintegration of the Ottomans anddethronement of Sultan Abdul Hamid II during and afterthe First World War was a trauma that the Muslims havenot got over.Even a cursory glance over the world makes it amply clearthat the fall of any empire and civilization does not happensuddenly. It is preceded by a prolonged phase of decay,with Nature watching, as if hoping against hope thathumankind may yet see the edge of the precipiCe and tumback. In the Quranic terminology this is the "period ofrespite".The Muslims, however, .like many others before them, .reached a point of no return. Allama G.A. Parwez is one ofthose WllO objectively arui scientifically attempted ananalysis of he causes of the decliiie and fall of the Muslimsfrom the Quranic perspective of the philosophy of history.This little book in Urdu has beerr very much in demand andvoraciously read by all and sundry. For a long time theneed was felt for the English rendering of this book. Therehad been a demand for it from those who were not veryproficient in Urdu or those whose children were born andbrought up abroad. We are greatly indebted to Mr. IsmailAtcha from Bolton, Lancashire, Britain, for fulfilling thisdire need. He has, in real sense, put in the best of his effortsm.d potentials to render this book into English.


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47 LETIERS TO TAHlRA

"Letters to Tahira" is essentially a collection of lettersWljtten to a mature and inquisitive young lady with cleanintellect. This was in response to the queries the author hadreceived from many of the female readers of his earliersimilar book "Letters to Saleem".These letters, in right earnest,. bring forth the trials,tribulations and the vexing problems that the unfortunateand helpless girls of our society have to face today.Some letters highlight those maladies that are currentlyrampant am6ngst our modem educated class. These are theresults of following the West blindly. The nation isgradually pushed towards destruction, and if the orthodoxsection of the society needs to change, the modernists, ioo,are not to. be exempted. It is imperative that both extremesbe brought to the middle path, in the light of the Quran.It is a stark fact that women can train, discipline and build asociety more easily and effectively than men. Thepublishing of these letters will hopefully initiate thereformation process at home. G. A. Parwez hopes that ifthis effort of his can light a (ew Quranic Candles in somehomes; he believes his endeavors will have borne fruit.


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EXPOSITION OF THE HOLY QURANVOLUME-I

It was in 1983 that Allama Ghulam Ahmad Parwezundertook the project of rendering into English hiscelebrated work titled "Majhum-ul-Quran". He could onlycomplete up to Surah "AI-Kahaf (No. 18)" - slightly moretitan half of the text of ihe Quran, when death oveltookhim.The reader would notice that some of the Quranic terms areretained as such (in Arabic) in this e x p o ~ i t i o n e.g. Allah,Deen. Nabi. Rasool. Momin. Kafir etc. These concepts havespecial significance in the Quran and it is just not possibleto translate them in a few words in i::ngiish; so Glossary ofterms has been added.The r e a d ~ r would find a new approach in t h i ~ presentation,which is different from all other translation, in English. Asthe title explains, this presentation is not the translation ofthe Holy Quran, but it's Exposition.

It is an honest and serious human effort to convey to thehumans the pristine concepts of the Holy Quran. Theoriginal Arabic text of Wahi (Reveiation), however, iseternal and its understanding during any span of timecannot be taken as the last word, which shall have to be leftto the last man on this earth .....


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THE TOLU-E-ISLAM MOVEMENTIt's Beliefs and Objectives

We believe thatI. Reason alone is not enough to solve the problem of life.Reason needs revelation (Wahi) just as eyes need thelight of the sun.2. This revelation is preserved in the Quran in its final andcomplete form. Mankind, therefore. cannot reach its

desired destination without the Quran.3. The Quran is the criterion for judging between truth andfalsehood. Everything that agrees with the Quran iscorrect That which is at variance with it. is false.4. From the viewpoint of the Quran, all human beings

inhabiting the earth. are individuals belonging to oneuniversal brotherhood. The practical aspect ofestablishing this brotherhood would be that all mankindmay lead their lives according to ONE dispensation.5. This universal organization of life may be formulated insuch a manner that people of every era according to the

requirements of their time. may compile the details oflaw in the light of the Quran. (These are called SHRIALAWS). The details of law will keep changingaccording to circumstances, but the principles of theQuran shall forever remain unalterable.


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6. From the point of view of such an organization, theQuran envisages a society in which the latent abilitiesof ALL individuals are developed, and no one in such asociety will be deprived of his life's necessities - food,shelter, health care, education etc. - this is the QuranicOrganization For the Preservation of Mankind. This iscalled The Quranic Social Order. Once human's latentpotentialities are fully developed, the world will thusbecome resplendent with the light of the EternalNourisher.

How Can the Sects Be Dissolved

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