In the Name of Allah; the Entirely
Merciful, the Especially Merciful.
May salutations of peace and
blessings be showered upon our beloved Prophet Muhammad and upon his family and
progeny.
One of the most dangerous political
ideologies that masquerades as a “Qur’anic movement” is the Bazm
Tolu-e-Islam founded by and based on the heterodox ideas of Mr. Ghulam
Ahmad Parwez (1903-1985). The latter, herein referred to as G. A. Parwez, was
not only a Hadith-rejecter, but undermined even the basic principles and
philosophy of Islam. He rejected some of the most fundamental precepts of our
Religion and substituted them for entirely alien and irreligious concepts that
are derived from modern and Western political ideologies.
Take for example Mr. Parwez’s
concept of Du’a (prayer) and ‘Ibadah (worship). He writes:
یا جب وہ عبادت کا لفظ استعمال کرتا ہے، تو مذہب پرستوں کے
ہاں اس سے مفہوم پرستش، پوجا پاٹ، (WORSHIP) ہوتا ہے، لیکن دین کی رو سے اس کے معنی احکام
و قوانین خداوندی کی اطاعت ہوتا ہے۔ دین میں پرستش کا تصوّر نہیں بلکہ اطاعت اور محکومیّت
کا تصوّر ہوتا ہے
Translation:
Those who adhere to Madhhab consider the meaning of the word ‘Ibaadah
to be worship. But from the perspective of Deen it means obedience
to the Divine commandments and laws. In Deen there is no such concept as “worship”,
but instead there is the concept of obedience and being subject to commands.
Reference: Kitab
ut Taqdir; p. 361
See here how the
totally misguided G. A. Parwez has altered the very essence of Islam which is Du’a
– to call upon and supplicate to Allah – an act of
personal worship between the human being and his Lord. Instead, Mr. Parwez’s
poisonous materialistic and pseudo-atheistic ideology forced him to reject the
concept of personal worship. He therefore redefined Du’a to simply mean
obedience to the Divine laws, which is absurd even from a purely linguistic
angle.
But even more
absurd than this is Mr. Parwez’s absolutely ridiculous idea that the one who
fulfills or answers Du’a is not Allah (God) Himself, but rather the
Islamic government!
In his book Kitab
ut Taqdir, Mr. Parwez gives one of its chapters the following heading:
مظلوموں کی دعائین اسلامی مملکت سنتی ہے
“The Islamic Kingdom [Government] Listens to the Du’a of
the Oppressed”
One Khalid M.
Sayyed’s translation of Parwez’s book is available on the official website of
the Bazm Tolu-e-Islam. Here is how he translates what G. A. Parwez wrote under
this chapter:
“The Qur’anic
State Answers!
Clearly, Allah
does not help the oppressed directly. He does it indirectly through
other men…In such a society, no one needs to pray to the Almighty
because His representatives on Earth are taking care of them. In such a society
there are no individual prayers.”
Any true Believer
who reads the above cited excerpt should be shaken to the core and deeply
disturbed by such a Satanic idea!
G. A. Parwez goes
on to declare that Du’a is a collective act and there is no room for
individual or personal supplications or prayers to Allah in Islam. He falsely
claims that every Du’a mentioned in the Holy Qur’an is collective and
that there are no individual or personal prayers mentioned in the Holy Qur’an:
اس میں کسی کو اپنی انفرادی ضروریات کے لئے خدا سے کچھ
مانگنا ہی نہیں پڑتا۔ جسے سب کچھ از خود مل رہا ہو، اسے مانگنے کی کیا ضرورت ہوگی!
یہی وجہ ہے کہ قرآن کریم میں مومنین کی جس قدر دعائیں مذکور ہیں سب اجتماعی ہیں،
انفرادی نہیں۔
Translation: In
it there is no need for anyone to ask God to fulfill their individual needs. What
is the need for one who is automatically getting everything to ask for
anything? This is the reason why in the Qur’an al-Karim all of the Du’as of the
Believers that have been mentioned are collective and not individual.
Reference: Kitab
ut Taqdir; p. 377
But the reality
is that G. A. Parwez was either woefully ignorant of the Book he claimed to
champion and have studied intensely, or, more likely, that he engaged in pure
deception to pull the wool over the eyes of the people.
The fact of the
matter is that the Holy Qur’an mentions numerous prayers of Prophets and other
Believers which are personal or individual prayers. Take for example the
personal prayer of the priest and prophet Zechariah (peace be upon him)
mentioned in the Holy Qur’an:
هُنَالِكَ دَعَا زَكَرِيَّا رَبَّهُ ۖ
قَالَ رَبِّ هَبْ لِي مِن لَّدُنكَ ذُرِّيَّةً طَيِّبَةً ۖ إِنَّكَ سَمِيعُ
الدُّعَاءِ
At that, Zechariah
called upon his Lord, saying, “My Lord, grant me from Yourself a good
offspring. Indeed, You are the Hearer of supplication.” (3: 38)
One is amazed at how
the totally misguided Parwez simply glossed over this and many other similar Du’as
mentioned in the Holy Qur’an which are individual prayers that are personal and
not collective. We have already seen how Parwez rejects the concept of personal
worship and prayer to Allah, and holds to the idea that it is the Islamic state
which fulfils all the needs of the people. How then could he have explained the
personal prayer of prophet Zechariah (peace be upon him) who supplicated to
Allah that He should grant him a pure and righteous son? People pray to God for
children, and that is an intimately personal kind of prayer that does not concern
any government or state whatsoever. In fact, Allah in the Holy Qur’an encourages
Believers to pray to Him to grant them wives and children (Sura 25: 74). This
obviously does not jive with Parwez’s absurd notion that it is the Islamic
state which, by fulfilling the rights and needs of its citizens, is the agency
through which people’s prayers are answered, and that there is no concept of
personal prayer or supplication to Allah.
Concerning the habit
of Muslims to pray for one another, this has presented a dilemma for G. A.
Parwez in light of his radically different concept of prayer and worship which
is simply alien to mainstream Islam. We have already seen how G. A. Parwez simply
does not accept that Allah listens to people’s prayers on a personal level.
Instead, he claims that the purpose of Du’a is to verbalize our desires which
has a purely psychological effect. According to him, Allah Most High does not
directly answer anyone’s prayers or grant anything to anyone out of His pure
grace. According to Parwez, people are required to make effort and struggle for
an Islamic government through which all of their collective needs are
fulfilled. This is the reason why Parwez states that the habit of Muslims in
making personal supplications on behalf of each other is merely a manifestation
of politeness and “moral support”:
باقی رہا ہمارا ایک دوسرے کے لئے دعا کرنا، تو یہ در حقیقت
ان کے حق میں ہماری نیک آرزؤوں کا اظہار ہوتا ہے جس سے انہیں سکون حاصل ہوتا ہے۔
معاملات کی دنیا میں اسے اخلاقی نائید (MORAL SUPPORT) کہا جاتا ہے۔
Khalid M. Sayyed
has translated this passage as follows: “As far as praying for someone else is
concerned, it is nothing but the expression of one’s good wishes. It acts as
moral support for others. One such case in point is the practice of praying for
the dead (who of course remain unaffected) which is a solace to the
bereaved. Such acts are socially desirable to promote gregariousness.”
Refernece: Kitab
ut Taqdir; p. 384
We see here just
how far G. A. Parwez and his blind-followers have deviated from the beauty and
light of true Islam. Not only do they consider personal prayers which the
Believers make for each other as merely an example of moral support and a
purely social act to “promote gregariousness”, they also flat out reject that
any kind of personal supplication to Allah, including on behalf of the
deceased, can have any real affect or benefit.
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