Author G. A. Parwez (late) ISBN 1902138198 Published by Idara Tolu-e-Islam 25B Gulberg 2. Lahore 54660, Pakistan Translator M.S. Fehmina, Delhi, India Vetted and Edited by : Ha ris Hanif, UK Publishing Consultant Paigham Mustafa Printed by Imp_c, Glasgow, UK All rights reserved. No part of this book may be reproduced, stored in a retrieval system, or transmitted in any form Or by any means electronic, mechanica1. photocopying, recording or otherwise, without prior pemlission in writing from both the author'S estate and the publisher of this book. Published by: Idara Tolu-e-Islam 25b Gulberg 2. Lahore 54660. Pakistan Tel: 92 42 571 4546 Email: idara(rj;toluislanl.com Website: www.toluislam.com Publication funded by: Bazm Tolu-e-Islam London 76 Park Rod. Ilford. Esssex, IG I I SF, UK Tcl & Fax: 44 208 55} 1896 Email: bal.m.londonC">irgin.net Website: www.islam21.info Also available from: Mrs R. Khawaja 72 Herent Drive. Clayhall.llford, Essex, IGI ISF. UK Tel: 44 208 550 }89} P"2 i lJC The di\ isiun or Ummah is the greJlcsl nune. The ()ur'an wams Muslims against the rayages of disunity resulting in and fragmentation of Muslims" This is nlllithcsis of Allah's command to mankind to aim for universal brotherhood, i.e. to follow l1l11\ Ilis Oivinc Laws to live a life 01 a united wh(1k, Societies arc common amongst anim(lls especially insects and vc,1ebrates. They live a cOl11munallifc by instinc!. are bound to live in cooperation "ith their fellow beings. They nre in a way a unified nation (Ummah) within their own spedes but man has the freedom ofchoice to obey or disobey the Divine Laws. However, the results of man', actions arc subjected to Law of Requital. Thus. man has been warned that unity or thoughts and actions is the way to progress: peaee, hannon)' and disunity shall lead to a life of misery and destruction. Mr Ghulam Ahmad Parwez(died 1985). a renowned Qur'anic scholar and philosopher of the 20th century. wrote a pamphlet titled lilllll1al-e- (One Ummah) in Urdu highlighting the \\": in which havoc and dISunity has played to Muslim Ummah anti ho\\ to creale. once again, a single unified Ummah that must become a beacon oflight t(]r the whole ofrnankind. This treatise has now been rendered into English for a wider readership. We hope it will serve the purpose for which this pamphlet is written. Maqb(lol Mahmood Farhat Chairman London Bazm April 2004 E-mail: bazl1l.london@virgin.net Website: www.islam21.info Guidance Noles English speaking and non-Urdu speaking readers may find the following explanations of terms used in this booklet useful: Allah- the Arabic word for The One God. It is wrong to consider" AlIah"as a name for God as God has no names, only attrihutcs. Deen a term with no exact English equivalent A "Way of Life," and in the Islamic context. a social, political system based on Qur'anie values. Kaajir, Kuffar- literally" unbeliever". According to Sura 5:44, those who do not live by the laws as revealed in the Qur'an are Kaafirs. Mom;n - the one who accepts the truth and oheys the Divine Laws in such a way that it ensures his own peace and helps him to safeguard the peace and security of the rest of mankind. AI Momim is one of the attributes of God Himself. Muhammad - the name Muhammad, the Messenger of Allah, is generally followed by the salutation" Peace Be upon Him (phuh)!' This is not used in the Qur'an, however, it should he implicitly understood that, as mentioned in Sura AI-Saffaat 37: 181. we do convey convey Peace upon all the Messengers of Allah, and Praise be to Allah, Lord of the Universe. Rabb-God's attributes ofNo uris her, Cherisher and Sustainer. Rehmat - that gift which would fulfil, compensate one\ shortcomings, visible or invisible and which should be giwn free. Therefore, ReilmGl is that attribute of Allah by which He provides us free of cost all means of nourishment and development ofhuman being. See verses 30:46, 42:28, II :9-1 o. Salaat- complete obedience to Allah and concordance with the Book AI-Qur' an and thereby incorporate in one', self, Allah', most balanced attributes as far as humanely possible. It also means a socia!, political system established by an Islamic govemmem. Shirk - the only unforgivable sin in the Qur'an - the association of partners with Allah or obedience to laws in contradiction of the Qur'an, This includes creating divisions within the Muslim community through sectarianism. Ummah - derives from word Umm-the mother. Ummah would mean a nation, a group of like minded people with common code and Ideology. One nation (21 :92) Zakaat - to purify, grow, to flower, increase, develop. All Islamic social order that provides means of sustenance and nourishment to the humanity NOlI': Where a Qll"alllC reference is quoted, e.g. 4:135, this means Sura (chapter) no 4, verse no 135. Unitv OfFailh DIHERENCES Of MANKIND All people living in this world are of the same species. yet if we cast a glance at their differences it would seem the human population is made up of disparate groups that bear little in common beyond their physical appearance. Sadly. antipathy and resen,!Tllent are recurring themes between these groups; families feuding with each other, hatred between different castes, fervent nationalism and belief in the superiority of one nation over another, incessant attempts by political rivals within states to undermine each other. Then there is religious enmity; not only mistrust and dislike between adberents of different faiths - with zealots ofevery religion considering ita diving duty to annihilate other religions but also sectarian divisions within religions. With such animosity, it only follows that vast majority of adherents to every religion believe all other sects are destined for hell. The Holy Qur'an addresses mankind and asks all the divided people of the world ifthey are aware that: " ... Your Sustainel' created YOllfrom a Single life-cell"" "(4: 1) UNITY OF MANKIND You all have the same origin. You are like the branches of a single tree and the leaves of one bough. Have you ever found a tree whose branches attempt 10 bring disaster upon each other 10 UnU, ()j' F,;ilh or where its leaves lie in ambush III assault one another') All parts of a fertile tree manifest life and freshness. but they all wither away if the tree dries up. ')FOf Him/ your cfea/ion am/your resw're(,(jol1 isjus/like the creal ion single SOli/. ... " (31 :28) ,i\ccording to the Holy Qur'"n, mankind was a single iTatemity at lirst but aftcnvards people began having dillerences. 1\.'(fS hilI OIlC nation /limmahj allhe hcgilltling Uuman his/on: hw d[tli J rel1ces emerged !tller (1m! was split" (lO:19) These differences resulted in the Iragmenting of humanity illlo various castes. dasses, and tribes, which in turn led to hostilities amongst people. To root out these ditTerences and bring the human race back to!!ether in a universal brotherhood. God began sending his messengers (prophets) among the people. '"Afollkind \Vas one single community /then human beinJ!,s/ created ditterel1ces.(Alld .,il1ce Ihese dilkrellces could nol he resolved by iluInan il1lel/eel a/one/. Allah sent Anhi)'a and books with glad tidings pmvidedIhey lived logillher as onef;JlJI;(\, and warn them aholtl Ihe cOll.';equences (?l () disintegrated and resolve their diflprenn!s in accordance H.:ilh the r<!vea/eJ ho"k.. ... From the very lirst to the very last; all prophets fAnb(va) brought an exclusive message or Unity of Mankind /forn Allah CALL OF THE PROPHETS The same wa)' o(life has been eslablished for you lilal Wl/.\ revealed 10 Noah, Ahraham. Moses aildJesus ",,,I ,,/Il1'er(' lold fo es/ahlish Ihis Divine 5):slem and net'er creale./iJCliol1s in il {hecause fhe main ohjeclive is thaI the en/in! humanity should hecome one IInh'ersal entity}, Those who cOllsider other /J01...'ef.\' as their helper.\ land ahm mix mall-made laws '.vith the Divine 11 Unitv q(hlith p;hal you I.:all them 10 ('ome.\ in their iJearh. 141.Lll A point worth making here, which shall be elaborated upon later, is that the unification of people through the removal of theirdilferences would be unpalatable to the non-believers. Since all the prophets brought the same message, they were members of the same fraternity or Ummah about whIch Allah addresses them in the boly Qur'an: Ihis community of yours is one single Ummah. And I (l1ll.\.'our sus/aim:,.: OhC:'.F me (and no other)" (21 :92) Those who heard the call or the messengers and cmhmced the faith by submitting to One God oWl'came their contentions and became a ,milied liaternity. Those who turned a deaf ear to the invitation are referred to in the Holy Qur'an as the 'unbelievers' or Kalil": Quran puts the faet in these words. FACTIONALISM; "II L, He who crealedyvu; { the uniifue qualifyoIhumon beillK is thaI he has heen hesloHH!d with jreedom choice and as a result (?{Ihal } ,)'ome ql.vou are unbelie\'ers and some arebelievers{Momilll ... ". (21:92) Animosity between those who accepled Ihe failh of the prophets was considered Ollt of the queslion -- division amOngsl believers is a grave onence. The enormity of such an ollenec can be addressed by reference 10 an incident cited in the Holy Qur'an. The incident took place when the Prophet Moses', during his retreat at Mount Sinai, len his younger brother, Aaron, who was also a Prophet. to keep vigil on the people of Israel. When Moses retrealed for 40 days at Mount Sinai, Samaritan. (Samiri) a magician deluded the Israelites into worshiping a golden calf. Aaron tried to bring them round polilely but they 12 Unify O/Failh would not budge. SCHISM IS A HEINO\JS CRIME When Moses returned from Mount Sinai he [ound his people worshipping a golden calf. He was beside himself \\ ith fury at the deplorable state of his people. He asked his brother: "0 Aaron.' Whll/ kept you hack when you SOH' them goinR aSlra)'? (20:92-93) Aaron replied. "Truly Ifeared that on ,vour return you might 'WI)' I a division amongst the children and did not respect your ,{ford. "II tolerateJ this femrJOran' ignorance hIlI \'an?,' them /hml sectorianism/ (20:94) It is worth remembering that both indi\lduals involved in the discourse here are prophets. The fact Moses is satisfied by Aaron's reply infomlS us about the heinousness ofdivision; even the deplorable act of sllirk. which means to ascribe pal1ners to Allah. can be temporarily rolcrated in preference to division. To create differences in the Ummah is a bigger crime. It is important to note here that Aaron's leniency was short tenn only and he did nO! advocate parting with the truth indefinitely ,IS the lesser or two evils. it was preferred in that installce RGRSSION OF DIFFERENCES IN POST-PROPHET ERA The Holy Qur 'an poinls out that, prophets were sent lime and again with the sole mission of establishing a sllcial order based on erauicating difterenl:es and uniting the pl!ople into a single 0",,,,,,11, Alter each messenger. however, the people remain united tor only a shol1 time ,mel then slnkeLi up theil differences once again in preference to The 11(1) Our'an points out: 13 Unity OfFaith "And they dil'ided themselves only after knowledge had reached them Ihmugh selfish em:}' as between themselves.. . . , (42: 14) The verse makes it clear that when the message is received the people became convinced of the divine favours of unity and fraternal camaraderic. Howcver, after the departure of each prophet, the people became intent on undermining each other to acquire superiority. Taking their cue from community leaders, who use disunity as a means ofbolstering their own chieftainship, the Umma"h starts to fragment into sects. The people go full circle from heeding the call of the prophets and uniting into a single Ummah to then revelling in division in a race for superiority, So this was the pattem of the world at the time the Holy Qur'an was revealed. The last messenger, Muhammad (pbuh), revealed God's word to provide guidance on the matters in which people differed. "And We senl down the Book to theejar the express P1ll1JOse. Ihatlhou sholiid make clem'to them those things in which Ihey differ. alld that it should be (I guide and blessing i.e. Rehmatto tilose who believe" (16:64) UNIVERSAL UMMAH Thus Muhammad (pbuh) established an Umma/i based on the beliefin one God. one source of guidance (the Holy Qur'anl. one system of life, one ideal. one path and one destination. '"0 Mamineen.' We have made you a people{wilh a unil.'ersal outlook}ta be equidistant from all other peoples {i.e neither leaning towards any particular people nor estranged fi'om anather} You keep watch over the activities oflhe other people oj the world, And the messenger to watch over your activities ..... " (2:143) 14 Unily Of Faith II was made clear Ihat the old divisions were 110110 resurface: "And holdfasl al/logelher I>y Ihis toP!! which Allah slrelches oUlj(J!" you. Andbe no/ divided alnonf<youJ'seh'es: A lid rememher H'i/It ;,:ralilude Allah 'sja'V(}J{1' on .vou; For ye H'ere enemie.v and He/oil/ed ),ollr hearls in 10l'e, so Ihal hy Ifis Grace. r" hem",!! hrelhren: l'e WeI'(' on Ihe hriuk a(lhe Pil of Fire, lillll He saved YOIlji'Onl il ,. (3: 102-103) These verses of the Holy Qur'an do not require much expansion. MUlual animosity and hatred brought the people to the brillk of deslruction and hell-fire when God saved them b)' revealing the Holy Qur'an. Qur'anic education elevated them to Ihe point where malice was replaced with reciprocal love and aflectlon. Consequenlly the L'mmah wus transformcd into a paragon 'of unity and not an iota of diOercncc existed within it; the)" were all Muslim brothers, withoUllmy sect, or any party. EMPHASIS ON UNITY The Qur'an, which is endowed with the potential to unify mankind by wiping out differences, implores us to remain united . .. Be nol like Iha.\"c 11'110 ore divided ontongsl Ihemselve.<i afier recci;'ing cleargllidonce.)i"'lhcm i.l" dreadful pe1l"".... (3: 104) And even more vehemently, it advises: " ... , A lUI reJnemhcr gelling spli! info ."eels orfi.lctions amo1lnts 10 Shirk (associating olher God, ",iill HimJ - Nel'el'f""prev 10 it" (30:31) It might seem puzzling how one can fall victim to polytheism alier apparently commilting himself to monotheism. The Holy Qur'an says there is nothing 10 wonder in Ihis. "And mosl of Ihem {woli,s.> he/ienn AI/ah yel eOl1lintle /0 praclise Shirk (as.meialin? alher gods wilh Him!" ( I ~ : 106) 15 q{ Failh Shirk can come in ,uch subtle forms that even professed adherents to the raith can lall prey to it! What kind "fidolatry is this" The Holy Qur'an says: "And he nOI among Ihose l'v'ho hroke unily and ....plil in/() variolls secls cmdjoincdRods wilh AI/"h by cach lakinp; delip;hl ill whal Ihe)' Ihemselves hold" (30:31-32) From the above verse it is crystal clear that creating divisions in the faith amounts to Shirk ... a heinous crime' Now pulling the previously mentioned versc into focus. "7illhose who ohe,' olhcr If'0>!'e!"sllh,," AI/ah. !lard is Ihc w<{v 10 whic'h Iholl ('ai/cstthelll ... .. (42: 13) It is easy to tigure out the ones 'who worship other things than Allah" and lor whom the prophet's call lor unity is ' h ~ r d " to follow. These people bring forth disputes and create ditlerent sects in the religion. Regarding them, Prophet Muhammad (phuh) was explicitly told that: '"Those who creale "illerene!!s il1 Ihe DEElY alld ilivide Ihemselve . .., info sec!s. a Ra.m"l. "ou should have I1mhinp; to do with them .. .. (6: 159) It is unamhiguous from this verse that those (a) who cause disunity in laith are intidels (b) and Allah's messenger has no sympathy for them. During the lifetime of Prophet Muhammad (pbuh), in a hid to sow the seeds ofdishannony amongst Muslim believers. some pretenders oftslam constructed a mosque. God says about them: '"There (Ire t"me who have put lip a /n(IS/IUC (10 show thlll Iheyare trill! believers) - hy way (!f" mischief and in/idelily 10 disullite the Believers .... .. (9: I 07) 16 Unify OfFaith What is the source of peril to Islam here? A mosque! In truth, the mosque was a camouflage for infidels who in the guise of Muslims planned a surreptitious attack on Islam by dividing the believers. This is the greatest danger Islam faces even today. It can inflici unimaginable harm on Islam and Muslims . . , ,., This is not a mO.'iqlle. hut a hU:',e of operation uftain,\'t Islam. When asked abow their intentions Ihese people will II,deed swear thallheir intelltion is nOlhing hut good, hili Allah declares thatther (Ire liars ... "(9: 107) Therefore, Allah asks his messenger 10: "Never putYOllrfoot in Ihis mosque "fa mosque which cause" split in the Muslims, is not worlhy ofyour presence! (9: I 07) The heinousness of creating factions in the Muslim Ummah is ea.i1y discernible from the above verse as God forbids Muslims to even set foot in a mosque if it gives rise to division, Furthermore, whilst asking us to stay clear from differences, God impresses upon our hearts: "That 01/ Believers {Momineen} are hUI a Single "rolherlwod '" "(49:10) And their state of b ~ i n g ought to be such thoS<! they: "Arefirm like rock in dealing wilh Kuflar hilt kindhearted on" sympathetic among.l'tlhemsell'es." " (48:29) Through'mutual accord, singleness of purpose and affectionate camaraderie it is as if: "They are like a wall strengthened by pouring molten lead" (61 :4) This was the Ummah as shaped up according to the Qur' anic teaching by Prophet Muhammad (pbuh) who was SO earnestly concerned about unity that in his last sennon he addressed the 17 Unity Of Faith people in this way: THE LAST SERMON OF THE HOLY PROPHET "0 people You have only one God alld you were created ' ,ti-om one life-cell. In the eyes olGodthe most honoured amongst you is the one who is God-fearing. There is no superiority ofan Arab over a non-Arab and/or a non-Arab aver an Arab or for the white over the black orfor the black over the white. except ill God :\' consciousne.\',\" Remember.' Everv Muslim is a brother a/other Muslims and all the Muslimstorm olle bralherhood opeople' Veri/v your blood. your property andyour hOllour are sacred and un-violaMI! IS the mcred inViolability of this day ofthis month ofHaJi and this v e ~ v lawn ofyours, IIl1lil you appear before your Maker ". He added further in his sermon: "I {eave amongst you that which will /lever lead you astray the book ofA lIah, which if.vou hold/asl wilillever let you go astray. .. (Seerat-ul-Nabi by Allama Shibli Vol 2 pages 152-156). The sanctity of Muslim blood can he appraised from the following verse of the Holy Qur'an: "If a man kill, a Believer illtention"l(y. { his pUllishment is as stated ill 2./78} his recompense is hell, to abide therein/or ever: and the wrath and tile Clirse ofA11011 are IIpon him, and a dread/ul penalty is prepared/or him" (4:93) With such emphatic forewarning, Prophet Muhammad (pbuh) left the Ummah unified while forestalling the reversal of difference and split among Muslims. Allah warned them: "Muhammad (pbllh) is no more than a messenger and many were the messengers that passed away before him. Ifhe dies or 18 Unify Of Foith is slain will ,V(}U then turn on your heels? Whosoever does so will 1101 harm Allah in any way ... .. (3: 143) WE AS AN UMMAH TODAY If one compares the Muslim population today with the Ummah left by Prophet Muhammad (pbuh). the contrastcouldn't be more striking. There is very little semblance to what the Ummah was fourteen hundred years ago: we harbour all sorts of differences. We have racial distinctions - one calls himself Mugha!, the other Sayyed. Then there are national distinctions and national pride which hinders unity - one is Turk. the other Iraqi or Iranian. Then we come across tribal differences, regional disparities and profound religious sectarianism Hanatls, Malikis and above all, Sunni-Shi'ite rivalries. How did all these countiess differences come about? It is a heartbreaking story that needs not to be retold. More important is the need to look around and to pluck out these differences. CAN WE GET RIO OF THESE DIFFERENCES? Going by the following verse of the Holy Qur' an ... "And Jfe have sent/his Book to you so that thou should make clear ro {hemlhose.lhi,,?s in which they diller and il is a ?uidancc (llld Rehmalfor Ihose who believe in il h (16:64) It becomes abundantly clear that the Holy Qur'an is capable of annihilating our ditferences. In fact. its sole objective is to dissolve contentious issues. Thus. in light of the above verse. the Holy Qur'an rliles out the assumption that our differences are too many to be obliterated. THE DISPUTE Every existing religious sect daims its interpretation and course of action is in line with the Holy Qllran. However, if this "ere to be trlle then the Qur'anic claim that the proof of its 19 Unilv Of Failh being from is the ract it contains no contradictions \\ ould oe undennined because the varying sects hold contradicting and conflicting views thev cannot all be supported b\ the 1Jur an as it is not capable ofcontradicllon. It's dearly stated: "/Jo Ihey IUJI Jhe Qm an: J Ui.>n: iI/rom onyone other than Allah !hlT u'olild h(l\'(' thuml mun.'!: inconsish'IICll!,\ ("erda" (4:82) But how are we instructed to reconcile diflcrenccs'.' " U'lzale})(!r it he wherein ye the thereofis with God" (42: I 0) God's guidance should be sought with the help of His word as contained in the Holy Qur'an. The Holy Qur'an can serve as an arbiter and the ultimate decision ought to be acceptable to all parties to a dispute. However, the conflict can be aggravated if each pany accuses the other of misinterpretation of the Holy verses. Thus, a third party or an arbitrator is needed to sort om the contentious issues and this is the very method Allah suggested to His Prophet.{pbuh} NEED FOR A LIVING AUTHORITY: " Allah stand,' \1'iIlWSs thaI these people cannot claim 10 he Momineen ullfillhe,v make ,vou 10 Rasooll the judge in their displlles alld Ihel'ea/ier do 1101 find anl' I'exalion in liIeir hearts orer what you decide and slIhmit to your decision and accept vaal' I'erdict with/ull COl/viction" (4:65) While this was laid down for the people, the Prophet was asked to: "judge between them tU.:cording 10 what God /1(1.\ reFcllled.. " "(5:48) This wa' pract''','' method 3doptcd during th" lifcllme of the: Pruphct which hrl)ught the difJl:t\:IH':;:S arnongst the pt.:opk 20 Unity O/Faith to an end. But since the Prophet is no longer able to fulfil this role of arbiter, what method ought to be adopted now? The Qur'an provides a clue to this query: .If he dies or is slain will YOIl then turn back on your heels! thinking that the system is finished after his death .. .? ,. (3:144) It is easy to decipher from this verse that the customary practice employed hy the Prophet was not to be abandoned alter him it should have been carried on. AFTER THE PROPHET: This leads to an inquiry into the practical means we should use to adjudicate in our atTairs since the Prophet is no longer able to arbitrate. The following Qur'anie verse gives us a hint: " ... For he commands them what is}ust andforbid, them what is evil ... "(7: 157) The meaning is intelligible enough that the Prophet encouraged people to do what was right and forbade them from pursuing what was wrong. Since the Ummah comes into line to carry out all his obligations after him, the Qur'an says about Muslims: "0 Mom/nee,,: you are the hest ofpeople. raised ji!!' the good olall mankind enjoining what is right and forbidding what is wrong .. "(3:109) And so Allah has made this Ummah, the present day followers, the heir of His Book: .. {What was required has been revealed and preserved in this Qur 'an and to establish a system to implement these Divine laws an Ummah is required} and this Ummah has been selected and the book has been ell/rusted to them .... ., (35:32) 21 Unity Of Faith Therefore, after the prophet there is an obligation of his Ummah to arrange for an arbitrator to resolve disputes according to the Holy Qur'an and to whom people can tum to with their conterrrlOns. In other words, the Ummah should establish a governing system by mutual agreement wherein all contentious issues can be resolved according to the Holy Qur'an. Distilled to a practical form, the obligation ought to be passed on to an Islam ic government. "Those who. if We/innly establish them in land ,'wil/l power and ('ontrol}. Ihey eSlablish S:vstem of Sala(lt and Zakat and enjoin what is right andfi)rbid the wrong ,.. , " (22:41) SUCCESSORS OF THE PROPHET After the Prophet's death. through consultation the Ummah set up a type of government known as 'Khilaafat-ala- Minhaj e-Risalat' (caliphate based on the same lines and principles practised by the Prophet). Thus his successor or the Caliph carried out the duties performed by the Prophet after him and the Islamic government was used to resolve the conflicts according to the Holy Qur'an. When this practice was set aside, schism re-emerged amongst Muslims. It is submitted the same system of government should be re-established to eradicate the differences once again and to bridge the gaps between the Ummah. Once such a government takes effect, the Qur'anic claim that it can obliterate the differences of mankind will once again be proved to be true. POLITICAL PARTIES: It ought to be noted political parties do not exist in the Qur'anic system of government as they tear the unity of the Ummah into pieces, This is the rCason why the Holy Qur'an ternlS pany spirit or factitiousness as evil. When Moses was ordered to stan his campaign against the Pharaoh, the Holy Qur'an put it thus: i 1/l1l OfFa;!h " . I II'U.' (f fyranf nl/ ('ouh. II ho tlil'idl 'd fht '/ I('o/,IL into .'cc/.' (groups, par/if.',) . . , (2H:4) This clearly instructs us that Pharaoh's offence of dividing the people into sects was so repulsive that Moses IVas sent especially to destroy it. The Holy Qur'an regards the presence of political parties in any country as a scourge - it says: "ClI/amities occllr in societies \1/hic!z urc HO! hosed upon God ,\ lUll's. Somelimes !hey ,uke !he form (?/" higher classes upprn',\illg the lower c/u\',w!s. somelimes oj Ihe /mH?r classes risinf;: agains! !he upper classes leading, 1o anarchy: And sometimes (?l,he IH'O unifing and !hen sp/i"inf!, info dUlerenl pur!ie., H'hichjigh! each o!her" (6:65) Thus the chier feature of an Islamic government is a non party government accommodating everyone. The whole Muslim lmnwh II ill take part in the set up of this government. In addition. all matters will be decided taking counsel ... ith the representatiles or the L'lI1mah. The non-political, classless gtH'ernment \\ ill automatically render the differences that can harm unity obsolete. Eventually. the presently disunited Muslim population will come together into a single boundless Ummoh with each calling himself Muslim as this is the name given by God. " ... It i.1 He rCod) who named you Muslim .... " (22:78) UNITY OF FAITH IN A MUSLIM COUNTRY To regenerate unity in the L'mmoll the campaign should commence in one particular countly and f(>r that matter, Pakistan is the best choice. Apart from being a nuclear power, its technological, educational strength and natural resources, the Muslims in India demanded a separate homeland where they could lead an Islamic way of life without constraint and thus Pakistan was born. Unfortunately, alier its ronnation. Muslims got ill\ olved in petty personal interests. The exalted ideals of 23 Unity Of Faith unity of faith and desire for an Islamic way oflife waned from their hearts and ended lip in smoke. However, the desire for a united Ummah is present at all times in OUr minds. Such a desire occasionally finds an outlet. For instance,.thc late Pakistani President, Field Marshall Mohammed Ayub Khan when delivering a speech in Cairo University called for the Islamic world's attention when he said: 'Wllerever we are, please keep one thing in mind, aSa Muslim we have an incumbent constancy towards Allah and ourselves, which is loftier than any other allegiance and that is the loyalty towards our faith thanks to which the Muslim world in spite of all kinds of external disputes and political ditlerenee, is tied in with an infallible bond of mutual love and affinity that is more precious than any other political links. As long as this hond of faith is intact amongst liS, the amiction of Algerian Muslims, the persecutions of Palestinians, the cruelty endured by Kashmiri Muslims and the Israeli government's constant threats. all strike with the same chord ofsympathy in the Muslim Ummah.' Similar aspirations and sentiments have recently been expressed. by the Prime Minister of Malaysia. Dr Mahathir Mohamed at the summit conference of the Organisation of the Islamic Countries. In an address to the heads of the other Islamic countries he said: 'The whole Mllslim Ummah is placing Their hopes ill this conference. The Alusfims expecl us }Jot jusl to vent our kustra/ions und anger through }Furlh amI Kc.\'tures', nu/just to prayfhr hle,\sings. The): expect us to acr JVe cant/ol we cannot do anything Hi.: cannot say we cannot lIni1e even /(I('('d H'ilh the des/ruClioll ollr religion and the Ummah. fH kmm; tn.:, can. There are many reusons \re have (/1 our dispo.\{I1. We mftsl do whot needs 10 he done, ll'illingly {lnd l-rill! d{;'/(!rminulion He mllst have Ihe will to muke use the IJil'il e 24 Unify OfFaith guidance. jl/diciol/s/y. prudent(v and concertedly. I pray to Allah lie gives 11.1 a new andpositive direction and bless us with success. Amen.. Let us pray to Allah, may this source of our mutual love and affection strengthen day by (jay and may Allah prevent us from sacrificing such a valuable asset on the altar oftransient interests and conflicting pursuits. A/as' These prayers h(IFe not yet taken effect' Other Booklets Iclara Tolu-e-Islam, Lahore, in cooperation with Hazm London has published the following'pamphlets and booklets in English: l. Family Planning 2. How Can the Sects be Dissolved? 3. Is Islam a Failure? 4. Islamic Ideology 5. Man and War 6. Quranic Constitution in an Islamic State 7. Quranic Permenent Values 8. Who Are The Ulema? 9. Why Do We Celebrate Eid? 10. Why Do We Lack Character' II. Why Is Islam the Only True Deen? 12. Women in the Light ofQu'ran 13. Human Fundamental Rights and The Holy Qur'an. 14. Individual qr State! 15. Man and God Contact the following for availability of the above literature: Idara Tolu-e-Islam Hazm London 25B Gulberg Colony 2 76 Park Road Lahore 54660 llford Pakistan Essex IG I I SF Ph: 0092(42) 571 4546& 575 Ph & Fax: 00 44 (208) 553 3666 1896 Email: idara@toluislam.com Email: hazmJondon@virgin.net Website: www.toluislam.com Website: www.islam2l.info OTHER PUBLICATIONS ISLAM: A CHALLENGE TO RELIGION G. A. Parwez The very name of the book strikes one as a paradox tor it is universally accepted that Islam is one of the major religions of the world. So how could a religion challenge the very institution to which it subscribes" The author has indeed made a successful bid to prove this strange aphorism for the first time in the history oflslamic thought and his research deserves careful study. It is thought-provoking: it is revolutionary, opening new vistas and hold horizons of intellectual endeavours. It is the outcome of a life-long study by one of the renowned Quranic thinkers of our times. The author has not, however, taken a purely negative attitude. Having proved his claim that blam is NOT a religion, he has very lucidly explained what Islam really is and how it offers the most convincing and enduring answt;.'!"s to those eternal questions which eVer} thinking man asks about the meaning and purpose of life. and ho\\ it call be adl1c\ed. The hook is thu, a unique attempt at the rediscovery or Islam. Scholarly written and c,quisitcly presented. For details of availability of this and other publications listed on succeeding pages, please contact: Toill-c-blam Trust 25-R GlIlberg 2 Lahore - 54660 PAJ.;.ISTAN QURANIC LAWS "Quranic Laws' was written under pressing demands. It provides the code of laws tor an Islamic State and, as such, it be considered a precursor of "Tabweeb-ul-Quran" (classification by Parwez in three big volumes). In this book, the purport of the Quranie verses have also been given. Along with this, inferences have also been drawn. although this right belongs to the Legislative Assembly of an Islamic State. However, Parwez emphasises that his inferences are not more than a pointer in this direction. Although this collection of Qurani. Laws shall benefit all Muslims in general, it shall be especially useful for those connected with legal affairs. e.g. judges, advocates. those working with the law sections of the government, members of the legislature, the constituent assemblies, and those cor,cerned with the media. The chapters deal with such topics as state affairs. Govemment Agencies, Justice. General Injunction for Family Life, Inheritance and Testament, Protection of Life and Property. and chapters pertainingto economy and Aasic Human Rights etc. ISLAMIC WAY OF LIVING The future of a nation depends on the way its younger generation is brought up. Muslims living abroad, especially Pakistanis. reel apprehensive oftheir children going astray under the influence of foreign culture. Off and on they have contacted Idara Tolu-e-Islam to Write a book on the "Islamic Way Of Living" which could be useful for the young. The work that he has produced is not the exact translation but a reproduction in English of the book entitled "Islamee Muasharat" by Ghulam Ahmad Parwez. It compises such Quranic instructions which guide the way to the fonnation of an Islamic society. It is not a philosophical treatise but a description in simple'terms. meant for children as well as those who neither have the lime nor the aptitude to go into details. REASONS FOR THE DECLINE OF MUSLIMS For the last two centuries or so, the Muslims have heen emotionally and mentally preoccupied with what has heen now classically bandied about as their favourite theme: "The Rise and Fall of the Muslims". The glorious past has heen lamented and wailed upon endlessly. While some have done just this, the other have attempted to move away from it all, alienated and disgusted. The fall and disintegration of the Mugha\ Empire, leading to the dethronement of Bahadur Shah Zafar in the last century, followed by the fall and disintegration of the Ottomans and dethronement of Sultan Adbul Hamid II during and after the World War I was a trauma that Muslims have not got over. Even a cursory glance {}ver the world makes it amply clear that the fall of any empire and civilisation does not happen suddenly. It is preceded hy a prolonged phase of decay, with Nature watching, as ifhoping against hope that humankind may yet see the edge of the precipice and tum back. In the Quranic terminology this is the "period of respite". The Muslims, however, like many other before them, reached a point ofno return. G. A. Parwez is one ofthose who objectively and scientifically attempted an analysis of the causes of the decline and fall of the Muslims from the Quranic perspective of the philosophy of history. This little book in Urdu has been very much in demand and voraciously read by all and sundry. For a long time the need was felt for the English rendering of the book. There had been a demand for it from those who were not very proficient in Urdu or those whose children were born and brought up abroad. We are greatly indebted to Mr Ismail Atcha from Bolton, Lancashire, UK, for fulfilling this dire need. H ~ has put in tremendous effort to render this book into English. LETTERS TO TAHTRA "Letlcrs to Tahira" is essentially a collection ofletters written to a mature and inquisitive young lady with clean intellect. This was in response to the queries the author had received from many of the female readers of his earlier book "Letters to Saleem". These letters bring forth the trial, tribulation and those vexing problems that the unfortunate and helpless girls of our society have to face today. Some letters highlight those maladies that are currently rampant amongst our modern educated class. These are the results of following the West blindly. The nation is gradually pushed towards destruction, and if the orthodox section ofthe society needs to change. the modernists, too, are not to be exempted. It is imperative that both extremes be brought to the middle path. in the light of the Quran. It is a fact that women can train a society more easily .and effectively than men. The publishing of these letters will hopefully initiate the reformation process at home. Parwez hope that if this effort. of his can light a rew Quranic candles in some homes. he believes his endeavours wi11 have bome fruit. EXPOSITION OF THE HOLY QURAN VOL. I It was in 1983 that Ghulam Ahmad Parwcz undertook the project of rendering into English his celebrated work titled "Mafhum-uL-Quran". He could only complete up to Surah "AI Kahaf (No. 18) slightly more than half the text of the Quran when death overtook him. The reader will notice that some of the Quranic terms are retained as such (in Arabic) as this exposition e.g. Allah, Deen, Nab;, Rasoo/, MOil/in, Kafir etc. These concepts have special significance in the Quran and it is just not possible to translate them in few words in English. So a Glossary of tenns has been added. The reader would find a new approach in this presentation which is different from all other translations in English. As the title explains, this presentation is not the translation of the Holy Quran, but its Exposition. It is an honest and serious human effort to convey the pristine concepts of the Holy Quran. The original Arabic text of Wahi (Revelation), however, is eternal and its understanding during any span of time cannot be taken as the last word, which shall have to be left to the last mall on this earth. AL-BALAAGH "And ollr duf)' i.' bill plain conveyance (qj'lhe Me,\'sage). (Quran,36:17) AI-Balaagh is edited by A. S. K. Joommal and published quarterly in South Africa. The Quran commands and encourages the use of the God given faculty of thinking and reasoning. AI-Balaagh conveys the message of the Qman in its pristine purity. AI-Ballagh is an open forum that entertains ALL shades of religious opinion without prejudice or favour. This paper's policy and Quranic beliefs are always reflected in its editorials. Opinions expressed by writers of articles and letters need not necessarily be those of the editor. 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