MISCELLANEOUS

Queries
A Letter and its reply
A Supplementary Note

Queries:

(After the publication of this article, I received innumerable queries. The replies to some were published in the Tolu-e-Islam magazine of June 1950 explaining some important positions. Below are the answers to those questions so that they serve the purpose of further clarifying this article.)

Q. (2) You have written that:

From these excerpts, it is quite clear that I do not declare the peoples of Europe as Momin or Muthaqee; instead I include them in the category of those who deny the Hereafter. First, their point of view is not the prosperity of humankind jointly but each for its own particular group. Secondly, they are not believers of the consequences in the life after death, which is why they regard the present life as the last link in the series of evolution. This kind of order or code could only be established by those people who believe in the indivisibility of length and breadth of life. This is to say that they are believers in the unity of humankind and also in the life after death and together with it the law of unity for entire humankind. Only Quran gives this concept. Remember! That life after death is not a mere theoretical view, to believe or not to believe-what difference will it make? It is the basic foundation of practical life. Not to have faith in this belief is taken to mean that man's life is the life of this world only. As against this man has the faith that apart from physical life, he also has "Self". By the correct growth and development of man's potentialities, his self is strengthened and it becomes greatly integrated so that after the disintegration of his physical body-as in death-the self remains unharmed. In fact, it moves on forward through more and greater evolutionary stages. This is known as "Life after death". Deen of Islam is based on the foundation of the basic truth of the divine laws, on the "Life After Death'' and the sincerity of the belief in its truth.

I have in the preceding pages said that any one who harmonises his efforts and endeavours with the laws of God will find his efforts bear results and will be fructuous. The universal Law for the water is that it flows downwards, and a farmer who makes his field in an incline will find his fields well watered and blooming. The one, who tills his field on a height, the water will not reach it. This is true for the forces of nature; any person who tries to harness the forces of nature will find his efforts to be fructuous. In this, the Westerners are ahead of the Muslims. They are unrelenting in drilling and drawing up the hidden wealth and thereby enjoying themselves. They are fated to have these immediate gains (worldly profits), while we are deprived of it. To this extent, their efforts are in harmony with the universal laws. While our efforts are not in harmony even up to this extent.

Those people who are not able to fall into this lot i.e. do not obtain the immediate gains has no right or claim in the zeal and fervour of life. It would surely be fraudulent to oneself to think that those who do not get the immediate gains of this world would have a brilliant, pleasant and joyous Aakherath, the Hereafter! This is the hopeless state of the present day Muslims.

There are Two Groups to whom are Available the Immediate Gains: The people whose only aim of life is the immediate gain and they have no concern with humankind and the future of life itself (The Life after Death) are the people who are responsible for setting up this unbalanced order that is being spread everywhere as a chessboard. Their present is glittering, but their future is dark. Still, these people are better than those whose present is also dark (meaning, they get nothing today) and whose future will be dark too. On this basis the people of the West are better than the Muslims of the present, because (at least) their present is glowing while both the present and the future of the Muslims are dark.

Second is that group who together with endeavours for the immediate gains also keeps an eye on the future of humankind. These are whose present is also pleasant and glittering and so will be their future, (The Life After Death) glittering and brilliant. This group is better than the first group, whose present only is glowing. This is the group who stands surety for the establishment of the Balanced Society mentioned above. This order could be established through the efforts of this group only who has Eemaan on the unity of life and unity of humankind. For the establishment of this order Quran shows the practical way, i.e. for the attainment of immediate gains our efforts should be in harmony with the universal laws. Then what is thereby obtained should be harmonised with Permanent Values (Revelation) to establish such an environment wherein humankind grows, blooms, and flourishes. As it is, this code is not possible without the code or order of the Quran. The followers of this order will be called the party or organisation of Momineen. And this people will be worthy of the leadership of the world.

In brief, it may be understood that:

O Those people, who harness the forces of nature and lead a life strictly according to the Quranic Permanent Values, are called the organisation or party of Momineen. Their present is also shining and their future is also brilliant too. In the life of this world there will be pleasantness and wholesomeness, prosperity and exaltation, and their life in the next world would also be of brilliance and refulgence.

O Those people who, although, control the forces of nature do not lead a life according to God-given Permanent Values, their present (the worldly life) is spent in brilliance and prosperity but in the Hereafter, they have no share at all. The people of the Western world may be included in this category. They are awarded the position of humankind but not the position of Momineen.

O Those people who neither control nor harness the forces of nature nor do they lead a life according to the Revelation's Permanent Values, their present and future both are dark. We may be computed or counted in this group. Remember! Those people who do not harness the forces of nature for them to lead a life according to the Revelation's Permanent Values do not rise at all. And those who have not even attained the position of humankind how could they hope to obtain the position of being Momineen?

Q. (3) You have written that Islam establishes a social order. It is also the claim of Russia's Socialism that it is going to create one of the best socialist states. To some extent it has established this order. Then what is the difference between Islam and Socialism?

A. (3) First, there is a great difference between Islam and Socialism by virtue of their respective systems. Socialism is based on the "equality of the stomach'' against which Islamic order of Rabubiyath creates an equal and well balanced environment in which not only the question of bread is solved but also every man has uniform opportunity to develop his or her latent abilities to the fullest; this is to say that a man's economic needs are satisfied and at the same time his individuality and self remains intact. In Socialism, Self is very badly crushed. But the main difference is at the base, in the foundation on which both Islam and Socialism erect their respective structures. I have before this (in my Book entitled "Letters to Saleem'', in two letters) written that the conception of Socialism is based on materialistic life, which goes to mean that no socialist believes in the continuation of life after death^*. Now, the question arises as to what is the incentive on which the Socialists want to base their system? Since to them life is just of this world, so besides the immediate gains they cannot visualise any other gain. You may say that sympathy with humankind is a feeling stimulating enough with which they could base this international system of existence and livelihood. But this stimulating feeling for humankind comes with moral values and in materialistic theory of life moral values can not be conceived. It is very interesting that on the one hand communism's mechanical philosophy of life is claimant for eradicating moral-values, but on the other hand, for the establishment of its movement its arguments and justifications are borrowed from the system of Morals. Remember the believer of mechanical conception of life will never give answer to this question as to "Why should I spend my hard-earned money on or for the prosperity of others?'' Socialist system with its materialistic theory of life can either establish itself on emotional emergency forces or on "tyranny and oppression''. At the moment, the people are aroused on the emotions of revenge against the European capitalistic system, and this very emotion is responsible for the fit of frenzy and fanaticism of the communists and their zeal to such a pitch. But on this kind of emotions no constructive foundation could be laid. After a period of time, this enraged, kindled and provoked emotions of personal revenge will die out and there will be no support for the establishment of this system. At present, the intellectuals, for their leadership and supremacy, and for safeguarding their hegemony and its continued existence in the international community will, therefore, make the people work so terribly and cruelly hard as in other despotic rules where the tyrants made the lay people work torturously hard. In fact, the Russian authorities are now claiming that the period under Stalin was totally tyrannical and despotic. It was no fault of Stalin. This was the natural result of a system based on mechanical way of life.

In addition, the socialistic system is based on man-made principles and that are changed ever so regularly. The changes that have taken place from Marx to Stalin are before us. Therefore, it is not possible to have faith in such a system.

On the contrary, Islam wants to set up an order wherein its foundation is placed on the Unity of Humankind, and the unshakeable belief in its continuity. The Eemaan (conviction) in the unity of God means, in practice, that in the universe there is one law in force, uniformly encompassing the entire humankind, and it effectively does not end with the termination of physical life. Rather, on the contrary, it remains established after death, too. (This law is received through Revelation and is now enshrined in the Quran). Secondly, the base, the foundation of life is the Divine Energy and every human being has been uniformly endowed with it. On the basis of this belief, he raises a practical structure and his programme has this distinct feature that the participant in this programme will find a change in his Self or Personality. This psychological change in Self is called integrated character or stability of Self. Internally, in the human Self this change will continue, and in the external form, he goes through the continuous attempts and endeavours in setting up of the order of Rabubiyath, the order of growth and development, about which I had written earlier. In this way, a circle is formed; with which both in the external and internal worlds the provisions for the Rabubiyath always remain available. Rububiyath means that mode of development, growth or training within which slowly and gradually the drop of water in the oyster shell becomes a pearl. With this stability of self, a human attains the Eternal Life, which does not end with his physical death. The obedience to this order is not done under duress, oppression, or tyranny, rather out of the depths of Human Self, sprouting up from deep within a human or in other words, it could be said to be the natural result of this order of Rabubiyath. When the dates ripen, the bunch of its own natural accord falls down below and this resultant peculiarity is known as obedience to the Laws. To every "trained Self'' (meaning the Human Self trained in accordance with this order of Rabubiyath) the obedience of this order (or, rather, in other words the participation in the efforts and endeavours for its establishment and solidarity) will engender feelings and emotions bubbling in his Self. By Islamic system of balanced economy is meant this kind of order of Rabubiyath. Not a mere solution of the problems of bread, a solution which just becomes an end in itself, that is, once the problem of the bread is solved, with it also comes to an end the fields of human endeavours, and the sources of its motivations and incentives go dry.

These explanations bring out the facts that the philosophy of communism and the Islamic way of life are two contradictory ideologies. The two cannot reconcile. If some aspects of communism resemble those of Islamic economic system that does not mean that the two can become one. They are poles apart, so much so, that neither can a communist become a Muslim, nor a Muslim, a communist. Islam is a challenge to both capitalism and communism.

Q. (4) You have written that "religion'' has made an understanding with "monarchy'' (or vice-versa). From this, do you mean that our elders in religion have deliberately and knowingly strengthened the monarchy for just this sort of understanding? Then you have written that in this understanding "Narratives, Sayings'', Jurisprudence and Mysticism have greatly helped Monarchy. Then were these created expressly for this purpose and objective?

A. (4) I have neither, in connection with monarchy, mentioned a name of any king, nor, in the matter of religion, have I hinted towards any elder. My objectives are not individuals, rather, the results of history leading us to it. As far as individuals are concerned my approach towards forebearers is the one fixed by the Quran for every Muslim, i.e.

They are our brothers who have, with their own Eemaan left before us.

Monarchy and religion are two institutions and not individuals. That leaves us with the question as to who has done it knowingly and who unknowingly. God alone could decide on that. We do not stand on judgement. In this too my approach is according to the Quran, when it states in the dialogue between Moses and the Pharoah who said: "O Moses, say what is your opinion about the ancestors".

By way of reply Moses said: "Their deeds are in Allah's record '' Of the respectable elders who have served Deen we are thankful to them. But before us is also this fact of history that the order of Deen that Nabi Muhammad(PBUH) had established changed into duality, religion and monarchy, both of which became fixed circles to be acted upon. We are not concerned with how this came about and through whose hands or whether it was done knowingly or unknowingly. Wrong deed done knowingly or unknowingly will bring about the same external results. If a mother gives poison instead of medicine to her child unknowingly then the result would be the same, death, and the result again would be the same if given knowingly. We cannot say today the poison to be an antidote because it was administered unknowingly. It would have been much better if we had called the poison a poison, a little sooner so that the child could have been saved earlier from fatality. Then again, even now if it is not labelled as a poison then sometime a beginning has to be made! When we have with us a certain and definite God-sent touch stone which would show what is poison and what is an antidote, then why do we not open the packet and verify?

Regarding whether "the sayings and narratives'' and Fiqqah etc. were brought into being for this very objective? Well, it seems that those people who initiated them had some other objective, but the alien and non-Arab conspiracy used them for their own ends. To do this it was first said that these have been removed from their original positions and have been awarded a new status and rank. Their new status is the principal cause of these wrongs and until these are not returned to their original positions these wrongs will customarily remain established. The unchangeable, the unalterable and permanent principles are in the Quran. The details of by-laws within Permanent Principles, were to have been fixed by the Ummah according to the requirements and needs of their times through mutual consultations. The original and principal document of Deen is the Quran, and for this very reason the Quran has been safeguarded for all times. Other details were to be acted upon according to the needs and times and were therefore found unnecessary to be safeguarded. During the period of Nabi Muhammad (PBUH) and the times of his Companions and immediate successors, as long as these details were being given this status, only those times remained very gainful. Then, no form of evil arose. Later, the new comers began to collect the "narratives'' Rivayaath or Ahadith of the previous eras so that a history could be compiled of that auspicious era. This was the incentive and the objective for the collection of those "narratives and sayings''. But later when the monarchy needed the sanctified support for its establishment, it began the search as to how these were to be obtained. There was no possibility of getting it from the Quran because every word of the Quran was safe in its original text wherein there was no possibility of changing or adding anything to it. Had anyone after saying, "Allah says" uttered a word, which was not in the Quran, then thousands of hands all at the same time would have caught up with his tongue, because every one knew it was not in the Quran. Therefore, attention was turned elsewhere for support, which was not as foolproof as the Quran, and there was every possibility and scope for changes, annexations, and additions. This was the collection of the Rivayaath, the Ahadith, (the narratives and sayings). There was no difficulty in conjuring up a false Rivayaath. However, by describing these Rivayaath as history of the period would not serve their purpose. Therefore, these fraudulent Rivayaaths were declared to be Deen, exactly the same Deen as the Quran, in fact greater than the Quran. And which is why Narratives can not only cancel the Quran but is also the purveyor, the judge of the Quran. When from its historical position the Narratives became Deen, then any whim and fancy of theirs became Deen. This business, this wheeling, and dealing of Narratives successfully are present in their books. But who can say how many such efforts at concocting the Narratives escaped attention of the critics. Besides these deliberate attempts, those that were unknowingly done and even with the greatest of piety have proven, by their quantity and expressions, no less damaging by virtue of their results.

As far as the history of the period of Nabi Muhammad(PBUH) is concerned, it is our Eemaan that during this period nothing untoward or contrary to the Quran ever happened. For the verification of this era, the standard purveyor is again the Quran itself. If anything is found against the Quran, we must declare it to be incorrect.

What has happened with Narratives has also happened with the Jurisprudence. It is actually the details which our elders had, in the light of the principles of the Quran, devised through consultations and according to the requirements and needs of their times, to be followed and acted upon. When the period and era passed away then the rank and status of those details became history, that is to explain or show why such and such details were devised and proclaimed in such and such period. But later, even these details became permanent and declared to be Deen. After that, like the Narratives, everything was directed to our respected Nabi Muhammad (PBUH) by merely saying he said it. In the same manner, anything found expedient was made known under the name of some leading jurist. And in this way, this too became the means of strengthening monarchy.

As regards Mysticism or Sufism, its conception in Islam was a contrivance, a lie. If Mysticism was the name of the acts of sincerity and loyalty then there was no need for separate phraseology or of some skill or art, because that act wherein there is no sincerity or loyalty is known as hypocrisy, or a meaningless ritual. Act coupled with sincerity and loyalty could only be the bearer of what the Quran has termed as Aamall-e-Saleh or acts of virtue and righteousness. It has shown in clear terms as to their verifications, so that in this chapter, no misunderstanding or deception or any doubt remains. But mysticism has given this duality a certificate of divinity, which was the cause of polytheism or duality of

Deen and Dunya, and by which monarchy found a new lease of life. About Christianity, Quran had said that it had adopted monasticism by way of an innovation and schism but even in this schism and innovation it did not remain faithful. This is because it is not possible to suppress human feelings and emotions, and such efforts will always meet with failure. Quran transfers man's emotions and feelings towards other directions, and thereby make them the means for beneficial results. Whereas monasticism in trying to suppress these emotions forcibly, only forces them to adopt various earth-piercing routes and man's self-made religions exert similar or equally unnatural pressures and teach to live such a life resulting in perversion, to which I have already referred before. I am not saying that our books of Rivayaath and Fiqqah (Narratives and Jurisprudence) and all the perversive materials found in it is the creation and collection of those people who were the pioneers in collecting them. It is not known from where these things have come to be included, and from what routes these snakes have slipped into the sanctuaries of the Ka'aba. Then why do we not throw them out? Is it because they are wrapped up in the covers of the Ka'aba? It is time that we rid the sanctuaries of Ka'aba of these idols. The admittance of these idols in the Ka'aba is neither the purport nor motive of Divinity, nor was it the aim of the Messenger (PBUH) nor the views of the elders of the Deen nor of the Jurists entitled to independent opinion. It is our misery and adversity how they have found their way up there. Now the question is whether these snakes be crushed and thrown out or let them suckle the milk of our faithful adherence to them? Our respected members of Shariya say they should be nourished because we have received everything from our past elders and that our elders knew better than us as to what was correct or incorrect! I am saying (and what I say is with proof and corroboration of the Quran) that we have the book of God in its original State, and Deen is enshrined in it. This is the only judge of what is correct and what is not. Therefore, we should verify all that has been transmitted to us on the Quranic touchstone. What it declares as correct should be retained and what it declares, as wrong should be thrown away.

I have come to the conclusion that our decline is due to man's self-made way and school of thought, known as "religion''. As long as we do not discard this school of thought or religion, and do not verify everything in the light of the Quran (which is known as Deen) there is no way for us to rise and come to the forefront.

A Letter and its Reply
 

My thoughts which have, in the preceding pages received your attention, have created quite a stir in the atmosphere, so much so, that a dear friend, being affected by it, wrote to me as follows: -

"These past few days I have heard opinions voiced to the following effect: Mr. Parwez's manner is that of self-satisfaction that the interpretations in the previous centuries on Islam were all A to Z wrong and that hundred percent correct interpretation are those which I am attempting. It is not evident from any one particular sentence, but the entire manuscript makes one feel that in the previous centuries where and when all that has happened is the result of the conspiracy of the foreigners, the non-Arabs''.

"If these objections which have been heard on your writings are true to some extent, then it is my sincere suggestion that in this context a beautiful amendment be carried out. This should be done in such a manner that whatever has been written or done by the previous people was all a conspiracy of the foreigners, the Persians and the non-Arabs. Therefore, not everything in its entirety is wrong, rather, its greater part is correct. But the discourse is simply that those` interpretations, each in its respective period, were in accordance with and to the requirements of their respective times. Now such and such is to be moulded in accordance with their respective demands and inclinations. Therefore, their interpretations should be such and these, too, should not be for eternity. When new situations and conditions arise they too will change accordingly. I think this method would be more gradual, absorbing, and effectual.''

In reply I wrote:

It is my submission that I have never said that during the past centuries where and when, whatever happened was the conspiracy of outsiders and the non-Arabs, and that what I have interpreted is hundred percent correct and eternal.

As regards the first point whatever I am saying is that to me, Deen is the Revelation from God, which is safe in the Quran. Any discourse that is being shown to us in the name of Deen, goes against the Quran, then that is incorrect.

In response to this, I am being told that what you regard as against the Quran is in such and such verse or is included in such and such book of our elders.

My answer is, as always, that neither could the Messenger (PBUH) say (God-forbid) anything against the Quran nor could I think that those elders would submit anything against the Quran. Consequently, these things have been wrongly directed towards the Messenger (PBUH) and the people of the State and this was the conspiracy of the outsiders and the aliens. If to this as well someone has the persistence to say, No! that these discourses were from the Messenger (PBUH) and the elders, then all I can say is that may you be blessed with this temerity and the audacity. As for me, I tremble even to imagine that anything that is against the Quran be directed (God-forbid) towards Nabi Muhammad (PBUH) or to his faithful followers.

Now, as regards the question as to what is the standard for the judgement for the correctness or otherwise of a "saying'' the answer is quite clear, the standard would be the Quran.

If you agree to this standard then the discourse becomes quite clear. Having said this, should there be a difference then it would be in the interpretation of the Quran, not of authentication or proof. I have never said that my interpretation is hundred percent correct or is eternal. On the contrary, I have, from the very beginning to this date continually been asserting that you do not have to accept what I say. You, yourself, research on the Quran and then decide what the original Deen is. It is the aim of my life to bring the Muslims closer to the Quran directly.

All that I have written to date is before the readers. I have always invited anyone who thinks and contemplates to judge my writings on the Quranic touchstone and to inform me of any incorrectness found in my writing, for which I would be very thankful. To date, I have received no such reply from the objectors, the critics, and the faultfinders to the effect that anything I have written runs contrary to or is against the Quran. But I have been always called a non-believer in Hadith and finder of fault in elders. Therefore, I have been branded as an apostate, a Kafir and who knows what?

Regarding my writings to be eternal, well, on innumerable occasions I have written that we can only understand the Quran in accordance with the level of knowledge of our times. If the coming generation and the level of knowledge of their times are higher than ours then those people will be ahead of us in the understanding and comprehension of the Quran. Therefore, how can I ever say that my interpretation is eternal? But it is a different matter for an interpretation to be against the principles of the Quran and quite another matter its being on level with the knowledge of the times. What I am opposed to is an interpretation that is opposed to the principle of the Quran.

Now, as regards my honoured and respected friend's amendment, there are two sections of it. The first being those matters and affairs mentioned by way of principles, their details be fixed in accordance with the needs and requirements of the times. For example, the mention of Zakat in the Quran is by way of a principle. Its details are to be fixed by the Quranic order of

that period. In this matter, it is correct to say wholly that the details of these matters be fixed according to their respective times pertaining to the needs, requirements and situations of their day.

As to the second section, the answer is that if in any period a principle adopted is against the principle of the Quran, then it could by no means be said that principle was correct for that period and that it should now be moulded in a new mould. This is tantamount to being an addition to the Quran, which to me is wholly illegal and not permissible at all. For example, the belief that along with the Quran there is yet another like the Quran (Mislohu Ma Ahu) and this is the individual compilation of the Narratives two hundred to two hundred and fifty years after the passing away of the Messenger (PBUH). This belief is basically against the Quran, because it is incomparable and unrivalled. This belief was correct neither during its period nor could it be poured into any other mould today. To me, it is the result purely of a foreign conspiracy, so that anything un-Islamic could be made exactly Islamic with ease. If Deen remained exclusively in the Quran, then non-Quranic concepts could not possibly have been made Islamic. It is these kind of non-Quranic ideas against which without the least delay or hesitation, I say, be rejected outright. Until these things, fraudulent, forged, and un-Islamic, are not got rid of and rejected there is no possibility for the true Islam to emerge, grow and flourish in full bloom.

This then briefly is my conduct and way of thought. In this context, I am not a believer in any flights of wisdom, nor am I one to meanly back away from principles to make vile things look more effectively attractive by adopting styles and modes of expediency, (there are other occasions for such flights of wisdom). I think it is at the hands of expediency that we have been fated to see these days, which is why a time should come when we could without scruple be able to say: this is Deen and this is not Deen. At every step I am thankful that by the benign grace of God, in matters of the Quran, I can talk plainly, curtly and without mincing words. Indeed, I prostrate before the Almighty Allah.

A Supplementary Note
 

Briefly, in the end, I wish to show how the order or code of Deen could be established. This is as follows:

(1) An Independent State declares that all its affairs and dealings would be carried out strictly in accordance with the Quran.

(2) In the Quran some Rules and Laws are fixed and some values have been defined as principles. All Quranic Laws and Principles are unalterable and unchangeable and are practically binding on Muslims for all times.

(3) These values for which only principles are given, the thinkers and intellectuals of the country and its representatives, in the light of these principles and in tune with the needs and requirements of their times, will devise details or by-laws. While so doing, they will also keep in mind the Hadith (saying) Fiqqah (jurisprudence) and History and make use of them. Those precedents, which are according to the Quran and can fulfil the needs of the times will be retained in their original state. Whereas such as need to be changed, will be changed. Where new laws are required, they should so be made. In this way Quranic Laws and Principles will remain unchanged, and the laws evolved within them would be changed with the changing of the times. In this way, the permanent and the changeable elements will beautifully mingle and the caravan of the Millath will move forward.

(4) It is the aim of Deen to solve the problem of man in such a manner that chaos and disharmony come to an end. It

is in this disharmony that individuals and nations are so badly arrested in the torture of hell. And together with it the development of the individual's self is carried out in a manner that he becomes able and worthy to overcome the evolutionary stages after death. If our order or code creates these results then it would be declared as correct and truly Islamic but if it does not, then understand that something is wrong somewhere. We could trace this wrong (or wrongs) only through the light of the Quran. The aim of my humble efforts is that we nullify and abolish these wrongs and establish the system of Deen on the lines it was initially set up during the auspicious era of the Messenger of Allah (PBUH).

It must also be understood that until that order is set up (which is called Khilafath, the great path or programme of the Messenger), the Millath should continue to fulfil the fundamentals the way it has always been doing. In it no alterations or changes nor any new method be adopted, or else, wily nilly, differences, confusion, and anxiety would be created. Surely, those beliefs, concepts, rites, and rituals that are in practice but against the Quran, the people must be told that they are non-Quranic. And the correct shape of Quranic order is made luminously manifest and Hereafter the people are invited towards it. When that order is finally set up then it would be responsible for removing the present differences among Muslims and instil in them the unity of thought and action in the way it was done during the auspicious era of the Messenger (PBUH). My efforts mean just this.