Mah-e-Ramzan ke Rozon mein qaza krny ki riyatein -o- Rukhsatein

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ماہِ رمضان کے روزوں میں قضا کرنے کی رعایتیں و رخصتیں

سورہء بقرہ میں روزوں کی فرضیت کی آیات، آیت نمبر 183 سے 185 تک تین آیات آئی ہیں ارشاد عالی ہے
ٰٓیاََیُّھَا الَّذِیْنَ اٰمَنُوْا کُتِبَ عَلَیْکُمُ الصِّیَامُ کَمَا کُتِبَ عَلَی الَّذِیْنَ مِنْ قَبْلِکُمْ لَعَلَّکُمْ تَتَّقُوْنَ ہلا ۳۸۱ اَیَّامًا مَّعْدُوْدٰتٍ ط فَمَنْ کَانَ مِنْکُمْ مَّرِیْضًا اَوْ عَلٰی سَفَرٍ فَعِدَّۃ’‘ مِّنْ اَیَّامٍ اُخَرَ ط وَعَلَی الَّذِیْنَ یُطِیْقُوْنَہٗ فِدْیَۃ’‘ طَعَامُ مِسْکِیْن 2/184
اے ایمان والوں تم پر روزے فرض کئے گئے ہیں جیسا کہ تم سے اگلوں پر فرض کئے گئے تھے گنتی کے چند روزے ہیں پھر جو کوئی تم میں سے بیمار ہو یا مسافر ہو تو اس پراور دنوں سے ان کی گنتی ہے اور جن کوطاقت ہے روزہ کی ان کے زمہ بدلہ ہے کہ ایک فقیر کا کھانا
ان دو آیات میں روزہ قضا کرنے کی رعایت دی گئی ہے ہماری شریعت میں جس کی ہم اور ہمارے علماء کرام پیروی کرتے ہیں صرف مریض اور مسافر کو قضا کرنے کی اجازت ہے ہمیں اس بات سے اتفاق ہے لیکن ہمارا موقف یہ ہے کہ قرآن کریم ان لوگوں کو بھی قضا کرنے کی رخصت دیتا ہے جو روزہ رکھ تو سکتے ہیں لیکن انہیں روزہ رکھنے میں بہت دشواری ہوتی ہے اور وہ بہ دقت روزہ رکھ سکتے ہیں اس کی سند ہم آیت کے اگلے حصہ سے لیتے ہیں جہاں ارشاد عالی ہے وَعَلَی الَّذِیْنَ یُطِیْقُوْنَہٗ فِدْیَۃ’‘ طَعَامُ مِسْکِیْن 2/184 اس مضمون کا موضوع آیت کا صرف یہ حصہ ہے اس مضمون کا موضوع روزہ،اس کی فضیلت،اس کے متعلقہ احکامات وغیرہ نہیں ہے بلکہ اس مضمون کا فوکس صرف آیت کا یہ حصہ ہے ارشاد عالی ہے یُطِیْقُوْنَہٗ فِدْیَۃ’‘ طَعَامُ مِسْکِیْن اس کا عام طور پر ترجمہ کیا جاتا ہے اور جنہیں روزہ رکھنے کی طاقت ہے ان کے ذمہ بدلہ ہے ایک فقیر کا کھانا عام طور پر ہمارے مفسرین اور مترجمین نے اس آیت کا یہی ترجمہ کیا ہے یعنی جو روزہ رکھنے کی طاقت رکھتے ہوں وہ تو ایک مسکین کا کھانا فدیہ دے دیں اور جو طاقت نہ رکھتے ہوں وہ ضرور روزہ رکھیں یہ ترجمہ بالبدایت غلط معلوم ہوتاہے کہ جو لوگ روزہ رکھنے کی طاقت نہ رکھتے ہوں ان کے اوپر ایک مسکین کے کھانے کا فدیہ ہے اور جو لوگ طاقت نہ رکھتے ہوں وہ ضرور روزہ رکھیں شیخ الہند کے اس ترجمہ پر مولانا شبیر احمد عثمانی نے حاشیہ پر تحریر فرمایا ہے مطلب یہ ہے کہ جو لوگ روزہ رکھنے کی طاقت تو رکھتے ہیں لیکن ابتداء میں چونکہ روزہ رکھنے کی بالکل عادت نہیں تھی اس لئے ایک ماہ کامل پے در پے روزے رکھنا ان پر شاق تھا تو ان کے لئے یہ سہولت فرمادی گئی تھی کہ اگر چہ تم کو کوئی عذر مثل مرض یا سفر میں پیش نہ ہو مگر صرف عادت نہ ہونے کے سبب روزہ تم کو دشوار ہو تو اب تم کو اختیار ہے چاہے روزہ رکھو چاہو تو روزہ کا بدلہ دے دو ایک روزہ کے بدلے ایک مسکین کو دو وقت پیٹ بھر کر کھانا کھلاؤکیونکہ جب اس نے ایک دن کا کھانا دوسرے کو دے دیا تو گویا اپنے نفس کو ایک روزکے کھانے سے روک لیا اور فی الجملہ روزہ کی مشاہبت ہوگئی پھر جب وہ لوگ روزہ کے عادی ہوگئے تو یہ اجازت باقی نہیں رہی۔
اس آیت کی تفسیر کی ذیل میں تفسیر ابن کثر میں ہے حضرت معاذ بیان فرماتے ہیں کہ ابتداء ِ اسلام میں جو چاہتا روزہ رکھتا اور جو چاہتا نہ رکھتا اور ہر روزے کے بدلے میں ایک مسکین کو کھانا کھلا دیتا حضرت مسلمہ بن اکوع سے بھی صحیح بخاری میں ایک روایت آئی ہے کہ اس آیت کے نازل ہونے کے وقت جو شخص چاہتا افطار کرتا اور فدیہ دے دیتا یہاں تک کہ اس کے بعد کی آیت اتری اور یہ منسوخ ہوگئی حضرت ابن عمر بھی اس آیت کو منسوخ کہتے ہیں تفسیر ابن کثیر جلد اول صفحہ 235۔
اس آیت کا ترجمہ اور اس کی تفسیر ہم نے تفسیر ابن کثیر اور ترجمہ شیخ الہند سے مولانا عثمانی کا حاشیہ پیش خدمت عالی کیا ہے تقریباََ تمام مترجمین اور مفسرین نے یہی کچھ لکھا ہے لیکن آپ خود غور فرمائیں کہ یہ ترجمہ اور یہ تفسیر بالبدایت غلط معلوم ہوتی ہے انہوں نے سب نے اس آیت کو منسوخ قرار دیا ہے لیکن واضح رہے کہ نسخِ آیات کا عقیدہ خود قرآن کے خلاف ہے اس کے علاوہ یہ بات بھی پیش خدمت عالی ہے کہ روزے کی فرضیت ہی کیا ہوئی جب کہ اس بات کی کھلی اجازت موجود تھی کہ کوئی شخص چاہے تو روزہ رکھ لے اور نہ چاہے تو نہ رکھے اس کے بدلے میں ایک مسکین کو کھانا کھلا دے اگر ابتداء میں حکم کی یہ حالت تھی تو اس کی فرضیت بالکل بے اثر تھی۔
اس تفسیر پر دوسرا اعتراض یہ ہوتا ہے کہ عجیب بات ہے کہ ایک طرف تو مریض اور مسافر دونوں کے لئے دوسرے دنوں میں اپنے قضا کئے ہوئے روزوں کی تعداد روزے رکھ کر پورے کرنے کا حکم جیسا کہ فَمَنْ کَانَ مِنْکُمْ مَّرِیْضًا اَوْ عَلٰی سَفَرٍ فَعِدَّۃ’‘ مِّنْ اَیَّامٍ اُخَر کے الفاظ سے واضح ہے اور دوسری طرف یہ آزادی ہوکہ جو شخص چاہے روزے رکھے اور جو شخص چاہے مقدرت کے باوجود نہ رکھے صرف ایک مسکین کو کھانا کھلادے ا س کے معنی تو یہ ہوئے کہ مریض اور مسافرپر تو یہ پابندی ہے کہ وہ روزے ضرور رکھیں یہاں تک کہ اگر سفر یا مرض کے سبب سے متعین دنوں میں رکھ سکیں تو دوسرے دنوں میں یہ گنتی پوری کریں درآنحالیکہ دوسروں پر کسی حالت میں بھی روزے رکھنا ضروری نہیں اور تندرست اور مقیم بھی چاہے تو روزے کا بدل ایک مسکین کو کھانا کھلا کر پورا کر سکتاہے (تدبر قرآن جلد اول صفحہ 447۔
اصل یہ ہے کہ ہمارے مفسرین نے یُطِیْقُوْنَہ کا ترجمہ جو اس کی طاقت رکھے غلط کی اہے عربی زبان میں یُطِیْقُوْنَہ کے معنی جو کام بہ مشقت کیا جا سکے ہے مسافر اور مریض کے علاوہ یہ تیسرا طبقہ ہے جن کو روزہ قضا کرنے کی رعایت ہے قرآن نے فرمایا کہ اگر تندرست گھر پر موجود ہے تو وہ روزہ رکھے مریض ہے تو مرض کے بعد روزہ رکھے مسافر ہے تو واپسی کے بعد روزہ رکھے اور شخص جس میں اب روزہ رکھنے کی طاقت ہی نہیں رہتی وہ اتنا بوڑھا ہے کہ وہ نہ اب روزہ رکھ سکتاہے نہ اگلے سال اسے قضا کرنے کی رخصت ہے آپ اس حکم کی جامعیت ملاحظہ فرمائیں اس کے بعد انسانوں کا کوئی فرد اس کے با ہر نہیں رہتا۔
ارشاد عالی ہے کہ 2/286 اس کا ترجمہ ہے جس کا بجا لانا ہمیں دشوار ہو جس کے ہم متحمل نہ ہو سکیں۔ تاج العروس عربی کی مستند ترین لغت ہے اس میں مرقوم ہے الطاقتہ اس قوت کو کہتے ہیں جس سے کوئی کام کرنا کسی انسان کے لئے بہ مشقت ممکن ہو۔امام راغب اصفہانی نے اپنی مفرداۃ القرآن میں رقم کیا ہے کہ الطاقتہ اس قوت کا نام ہے جس سے کسی کام کا کرنا،کسی انسان کے لئے بہ مشقت ممکن ہو علامہ زنخشری کی کشاف اور علامہ آلوسی کی روح المعانی نے بھی اس معنی کی تائید و تاکید کی ہے ان حضرات نے الَّذِیْنَ یُطِیْقُوْنَہٗ کی تفسیر میں تحریر کیا ہے کہ اس سے مراد بوڑھے مرد اور بوڑھی عورتیں ہیں۔
تفسیر عروۃ الوتقی علامہ عبدالکریم اثری مرحوم کی تحریر کردہ مشہور و مستند تفسیر ہے انہوں نے بھی اس زیرِ غور آیت کی تفسیر میں ہماری ہی تائید کی ہے وہ اس آیت کا ترجمہ وہ ہی کرتے ہیں جو ہم نے عربی قوائد کے مطابق کیاہے انہوں نے اس کا یہ ترجمہ تحریر فرمایا اور جو لوگ ایسے ہوں کہ ان کیلئے روزہ رکھنا نا قابل برداشت ہو تو ان کے لئے روزے کے بدلے ایک مسکین کا کھانا کھلادینا ہے اس ترجمہ کے بعد پھر انہوں نے ایک بخلی سرخی دی ہے مسافر،بیمار، اور جن کے لئے روزہ رکھنا نا قابل برداشت ہو وہ کیا کریں اس بخلی سرخی ذیل میں پہلے انہوں نے مسافر اور بیمار کی رعایت کا تفصیل سے ذکر کیا ہے پھر اس کے بعد تحریر کیا ہے اور جو لوگ اتنے بوڑھے ہو چکے ہیں یا ایسے بیمار ہیں کہ صحت مند ہونے کی توقع نہیں ہے تو وہ کیا کریں فرمایا وہ روزہ کے بدلے ایک مسکین کو کھانا کھلا دیں اس آیت کی وسعت نے ساری دشواریوں اور تنگیوں کو بیک قلم دور کردیا اور مسافروں بیماروں دودھ پلانے والیوں،حاملہ عورتوں کے لئے سہولت پیدا کردی اور جدید دور میں جو نئی صورتیں پیدا ہو رہی ہیں سب کا ازالہ کردیا تفسیر عروۃ الوتقی جلد اول میں 659 تفسیر نمونہ مشہور و مستند تفسیر ہے اس میں آیت کا یہ ترجمہ مرقوم ہے اور جو لوگ یہ کام کرنے کی قدرت نہیں رکھتے مثلاََ دائمی مریض بوڑھے مرد اور عورتیں ضروری ہے کہ وہ کفارہ ادا کریں اور ایک مسکین کو کھانا کھلادیں۔اس آیت کی وضاحت کرتے ہوئے انہوں نے تحریر کیا ہے کہ یُطِیْقُوْنَہ کا مادہ طریق ہے جس میں اصلی معنی ہیں وہ حلقہ جو گلے میں ڈالتے ہیں یا جو طبعی طور پر گردن میں ہوتاہے(جیسے رنگدار حلقہ جو بعض پرندوں کے گلے میں ہوتاہے بعد از ان یہ لفظ انتہائی توانائی اور قوت کے معنی میں استعمال ہونے لگا یُطِیْقُوْنَہ کی آخری ضمیر روزے کی طرف اشارہ کر رہی ہے اس طرح اس کا مفہوم یہ ہوگا کہ جنہیں روزے کے لئے انتہائی قوت اور توانائی کا خرچ کرنا پڑے اور روزہ رکھنے میں انہیں سخت زحمت اٹھانا پڑے جیسا کہ بڑے بوڑھے اور نا قابل علاج بیمار ہیں روزہ ان کے لئے معاف ہے اور وہ اس کی جگہ صرف فدیہ ادا کردیں لیکن بیمار اگر تندرست ہوجائیں تو ان کی ذمہ داری ہے کہ قضا روزہ رکھیں بہرحال مندرجہ بالا حکم منسوخ نہیں ہوا اور آج بھی پوری طاقت سے باقی ہے اور یہ جو بعض کہتے ہیں کہ پہلے روزہ واجب تخیری تھا اور لوگوں کی اختیار دیا گیا تھا کہ وہ روزہ رکھیں یا فدیہ ادا کردیں آیت میں موجود قرائن اس کی تائید نہیں کرتے اور اس پر کوئی واضح دلیل بھی موجود نہیں ہے تفسیر نمونہ۔جلد اول صفحہ 435۔
ہم نے یہ مضمون اس لئے رقم کیا ہے کہ ہمارے علماء اس تیسری رعایت کے قائل نہیں اور اس کو بالکل نظرانداز کر دیتے ہیں اس لئے ہمارا غریب نا خواندہ طبقہ بھی قرآن کی اس رعایت سے واقف نہیں ہے ہمارے مزدور اور وہ عورتیں جو گھروں میں نجی کام کرتی ہیں اور عرف عام میں جنہیں ماسی کہا جاتاہے وہ سب اس طبقہ میں آجاتے ہیں ہمارے مزدور جو 60 سال کی عمر میں ہوتے ہیں 40 سال کے معلوم ہوتے ہیں ان مزدوروں اور ماسیوں کے کام مشکل ہوتے ہیں اور وہ بمشقت ہی روزہ رکھ سکتے ہیں ہم نے اپنی آنکھوں سے ان مزدوروں اور ماسیوں کو دیکھا کہ وہ اپنے افلاس کی وجہ سے باسی روٹی اور باسی دال سے روزہ افطار کرتے تھے ان کی صحت اس قابل ہی نہیں ہوتی کہ روزہ رکھیں لیکن چونکہ ان کو اسی تیسری رعایت کا علم ہی نہیں ہوتا وہ سمجھتے ہیں کہ ان پر روزہ رکھنا فرض ہے ہماری علماء کرام سے گزارش ہے کہ وہ اس رعایت سے غربا اور مزدوروں کو ضرور آگاہ کریں ہم نے بھی یہ مضمون ان سے محبت ہونے کی وجہ سے تحریر کیا ہے۔

ضمیمہ ماہِ رمضان کے روزے

مولانا امین احسن مرحوم عربی ادب کے امام تھے۔انہوں نے اس آیت کا مفہوم عام روش سے ہٹ کے لیا ہے انہوں نے یُطِیْقُوْنَہٗ کی آخری ضمیر کا مرجع صوم کی بجائے طعام کو قرار دیا ہے اور خود ہی اس بات کا اعتراف بھی کیا ہے کہ اس طرح طعام کو مرجع بنانے سے اضماء قبل الذکر واقع ہوتاہے جو بلیغ کلام میں ایک نقص سمجھا جاتا ہے اس با ت پر ہم بھی حضرت اقدس سے اتفاق کرتے ہیں کہ قرآن میں اضماء قبل الذکر نہیں ہونا چاہیئے۔
دوسری بات قابل ذکر یہ ہے کہ موالانا کو الطاقتہ کے معنی مشقت کے ساتھ کوئی کام کرنا پر اعتراض نہیں انہوں نے فرمایا کہ عربی ادب میں اس کی سند نہیں۔مولانا کا ارشاد حقیقت پر مبنی نہیں ہم نے خود اپنے مضمون میں کئی حوالہ لغات سے دیے ہیں اور وہ لغات بڑی مستند ہیں۔
شروع میں ہمارا خیال تھا کہ ہم اس آیت کے سلسلہ میں مولانا کا حوالہ نہیں دیں گے لیکن طبیعت اس بات پر مطمئن نہیں ہوئی کہ اس طرح تفسیر کے دوسرے رخ کو چھپا دیا جائے اس طرح کتمان حقیقت کا ارتکاب ہوتا مولانا نے اپنی تفسیر میں اس آیت کی جو تفسیر کی ہے وہ کئی صفحات پر مشتمل ہے اور اس میں زیادہ تر عربی قواعد ہیں جو ہمارے قارئین کی سمجھ میں نہیں آتے اس لئے ہم اس کو Re-Produce نہیں کر رہے۔
اس علمی اختلاف کے باوجود ہمارے دل میں مولانا کا بہت اکرام و احترام ہے ہم نے ان سے بہت استفادہ کیا ہے وہ صحیح معنی میں با عمل تھے قرآن کے عاشق اور اس کے بہت بڑے مفسر تھے۔ اللہ آخرت میں ان کے درجات بلند فرمائے اور جنت الفردوس میں اہم مقام عنایت فرمائے۔

Early History of Muslims needs fresh appraisal Urdu

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Early History of Muslims needs fresh appraisal Urdu Source 2 for Download

Family Planning ضبط ولادت

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Family Planning ضبط ولادت

قرآنِ کریم کا حکم ہے کہ بچے کم پیدا کئے جائیں سورہ النساء میں تعداد ازواج کے بارے میں ارشادِ عالی ہے کہ مستقل اصول تو یہی ہے کہ فَوَاحِدَۃً(4:3) ایک ہی بیوی ہونی چاہئے۔ یہی بات قرآنِ کریم نے سورۂ انبیاء میں فرمائی کہ اللہ تعالیٰ نے تمہیں زوجین پیدا کیا ہے۔وَاَنَّہٗ خَلَقَ الزَّوْجَيْنِ الذَّكَرَ وَالْاُنْثٰى۝۴۵(45:53) ترجمہ: کہ اور بیشک اس نے نر اور مادہ کا جوڑاپیداکیا۔ دوسرے مقام پر ارشادِ عالی ہےفَجَــعَلَ مِنْہُ الزَّوْجَيْنِ الذَّكَرَوَالْاُنْثٰى۝۳۹ۭ(39:75) ترجمہ: پھر کیا اس نے جوڑا جوڑا پیدا کیا اللہ تعالیٰ نے زوجین پیدا کیا یعنی ایک مرد اور ایک عورت ایک مرد اور چار بیویاں زوجین نہیں ہوسکتے۔ مستقل اصول یہی ہے کہ ایک مرد اور ایک عورت اگر کوئی شخص اپنی موجوہ بیوی کے ساتھ نباہ نہیں کرسکتا اور دوسری شادی کرنا چاہتا ہے تو وہ پہلی بیوی کو طلاق دے گا اور دوسری بیوی اس کی جگہ لے گی ۔زَوْجٍ مَّكَانَ زَوْجٍ۝۰ۙ(20:4) بیوی کی جگہ بیوی۔ دو بیویاں ایک وقت نہیں ہوسکتیں۔ بعض مواقع ایسے ہوتے ہیں کہ جنگ کی یا کسی اور وجہ سے مردوں کی تعداد کم ہوجائے تو مردوں کو اجازت ہے۔ کہ اگر وہ دو بیویوں کے درمیان عدل قائم کرسکتے ہیں۔ تو وہ شادیاں کرسکتے ہیں۔ لیکن یہ عام حالات میں نہیں ہوسکتا اس میں ہنگامی حالات کا ہونا ضروری ہےاور حکومت وقت کی اجازت ضروری ہے یا حکومت خود ہنگامی حالات کا اعلان کردےاورلوگوں کو حالات کے مطابق دو تین یا چار شادیوں کی اجازت دے سکتی ہے کیونکہ حکومت کو عورتوں کے حقوق کی بھی حفاظت کرنی ہوتی ہے۔ ایک نکاح کا مستقل اصول اس وجہ سے ہےذٰلِكَ اَدْنٰٓى اَلَّا تَعُوْلُوْا (3:4) یہ ایک بیوی کی پابندی اس وجہ سے لگائی ہے تاکہ تم زیادہ عیال دارنہ بن سکو۔ امام راغب اصفہانی نے اپنی مفردات میں تحریر کیا ہے کہ عول ہر اس چیز کو کہتے ہیں جو اس کو گرانبار کردے اور وہ شخص اس بوجھ کے تلے دب جائے۔عالۃ اس نے فلاں آدمی کےاخراجات کا بوجھ اٹھایا۔ امام راغب میں لکھا ہے اثدء بنفک ثم بمن تقول اپنی ذات پر خرچ کرو اور پھر ان پر جن کے اخراجات تمہارے ذمہ ہیں۔ امام راغب نے یہ بھی تحریر کیا ہے اعال الرجل وہ آدمی کیثرالعیال ہوگیا۔ لغات القرآن میں الاتعولوا کا ترجمہ لکھا ہے تم کثیر العیال ہو کر بوجھ کے نیچے نہ دب جائو۔ قرآن کریم کی واضح تعلیم یہی ہے کہ بچے کم پیدا کرنے جائیں تاکہ تم ان کے رزق فراہم کرنے کی ذمہ داری کے نیچے نہ دب جائو۔ ہمارا مذہبی، علماء کرام نہ تو تعداد ازواج کا پابند ہونا چاہتا ہے اور نہ ہی کسی منصوبہ بندی کا۔ ان کی عمومی دلیل یہ ہوتی ہے کہ جب ایک پیدا ہوتا ہے تو اس کا ایک منہ ہوتا ہےاوراسکے دو ہاتھ ہوتےہیں۔ وہ بخوبی اپنا گزارہ کرسکتا ہے۔ اس کے حصول رزق کی ذمہ داری مشکل نہیں ہوتی لیکن ان کی یہ دلیل کمزور ہے ۔ بچہ جب پیدا ہوتا ہے اس کا منہ کام کرنا شروع کر دیتا ہے اور دودھ کا طلب ہوتا ہے جبکہ اس کے ہاتھ20 سال بعد رزق کمانا شروع کرتے ہیں۔ اس لئے یہ دلیل درست نہیں ہے بعض مرتبہ ملکی حالات اس درجہ ناگفتہ بہ ہوجاتے ہیں کہ تیس , بیس ہاتھ کے باوجود بھی جائز طور پر انسان روزی نہیں کماسکتا، اس لےٴ بچوں کی پیدائش میں وقفہ ہونا ضروری چیز ہے کہ بچہ جب پیدا ہوتا ہے تو اس کادہن فوری بعد کام کرنا شروع کردیتا ہے لیکن اس کے ہاتھ 20 سال بعد کام کرنا شروع کرتے ہیں

Written by : Khawaja Azhar Abbas

Islamic Blog 10025

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Tehrik-e-Tolu-e-Islam Ka Maqam-e-Baland

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Tehrik-e-Tolue-Islam Ka Maqam-e-Baland

The Quran has given laws for life and death of nations and clarified that those who abide by these laws it will receive the glad tidings for their observance in this world. While those who violate these laws will perish. Those nations which establish society on false foundations and build an oppressive structure around it perished because of its false social order. The destruction of that nation is implicit in its very foundations. Such is called the law of requital. This requital comes about in accordance with the law of Allah which cannot be tampered with by anyone as all are powerless to do so. The rise and fall of nations is by virtue of these immutable laws.

The Prophets of Allah used to come with such societal orders which gave life and longevity to the believers from their dead and decadent state. The Quran has invited to such a social order when it declares:

“O you who believe, respond to Allah and His messenger when it invites you to that which gives you life.” 8:24

This was the same call of prophet Essa pbuh:

“And I give life to the dead by Allah’s permission.” 3:49

Likewise the followers of Essa pbuh received life from moral demise (61:14) and Prophet Muhammad pbuh gave a societal order about which he had said:

“I’m leaving for you that illuminated Millat whose night shines brighter than its day.”

However it is unfortunate that today our days are darker than our nights.

The social order established by the Messenger of Allah pbuh was based on Divine attributes. That is why in it every individuals potential was fully realised. (62:2, 3:164). It had surplus sustenance and it monitored the nations of the world. (22:78, 5:8).

It was a social order which fulfilled prayers. (58:1, 27:62). Most importantly it was by means of the social order that God was served and His messenger was obeyed. When Muslims abandoned this social order then they were left nowhere in the world.

“How shall Allah guide a people who disbelieved after their belief and had witnessed that the Messenger is true and clear signs had come to them? And Allah does not guide the wrongdoing people.” (3:86)

Quran has used Ebadut in the sense of obedience. References to this effect have been provided in previous essays. (23:47, 12:40, 18:110).

Keeping in consideration the meaning of Ebadut consider this verse as to how it relates to us:

Your Lord says, ‘Call on Me and I will answer you; those who are too proud to serve Me will enter Hell humiliated.’ 40:60

Quran has cited the consequences of not serving Allah to be Jahanam, which we are experiencing among our life.

The Quran has not only cited this principle but also given historical evidence of people of Aad.

And that was ‘Aad, who rejected the signs of their Lord and disobeyed His messengers and followed the order of every obstinate tyrant.

And they were [therefore] followed in this world with a curse and [as well] on the Day of Resurrection. Unquestionably, ‘Aad denied their Lord; then away with ‘Aad, the people of Hud. (11:59-60)

A Muslims purpose of Life is to establish the rule of Allah in human affairs. The Messenger of Allah pbuh demonstrated this in practical terms so people wouldn’t think of it as a utopia.

The entire world witnessed the fruits of this social order with their own eyes. But it is amazing that Muslims left this social order even after witnessing it and after Khilafat-E-Rashida no thinker tried to establish that social order. They instead changed the Deen into a mazhab. In a social order or government, obedience to a central authority is necessary but in mazhab this is not required. The limits of Mazhab are confined to Parastish. Muslims became addicted to Mazhab and adjusted Quranic concepts to religious rituals. But the previous century is quite fortunate that in it the Tolu-E-Islam movement came about with the publication of its journal after Indian independence from January 1948 till present times.

After Khilafat-E-Rashida, a very large number of scholars, thinkers and jurists emerged among the Muslims who attempted to initiate reform and revival. However the condition of Muslims remained stagnant even till present times. This was so because all these thinkers could not identify the cause of Muslim downfall. The diagnosis of the Quran was that if Muslims were to leave the governance of laws of Allah and chose man made laws for governance then this would lead to their downfall. In the light of Quran it is a heinous sin, or Shirk that man worships another being and accepts the sovereignty of another. Prior to Quran if revelation Ebadut was understood as Parastish only and religion had its heyday. But the Quran gave the concept of Deen and linked the revival of Muslims with it. The Tolu-E-Islam movement identified this symptom ailing the Muslims, a fear that was not done by any previous thinker or reformer. It then spread the message with such vigour that today almost every Muslim country has movements for Iqamat-E-Deen. But since none of these movements established any communication with Tolu-E-Islam they remained confined to religion and their efforts bore no fruit.

All the groups that call for establishing the Deen are of the errant view that correcting religious practices is the goal. However this view is incorrect and does not pave the way for Deen. This is so because Deen and religion are opposed to one another and one who truly calls to Deen will have to part ways with the former. Until or unless such callers make their beliefs purely Quran if, neither will they be able to establish Deen nor will it ever get established. In the present era the Iranian Revolution is a prime example of this. Even after much sacrifice it failed. We would like to pinpoint those ideas that act as a hurdle in establishing Deen.

The Messenger of Allah pbuh established Deen in Madinah after almost eighty two defensive wars, and this social order spread in the Arabian peninsula during his lifetime covering over a million square miles. As the boundaries of the state were far and wide, every individual did not come to the capital of Madina to get matters resolved. The Messenger of Allah pbuh had appointed regional governors who have been termed as Ulil Amr by the Quran and has made their obedience obligatory (4:59).

Obedience to the Messenger was obedience to Allah (4:80) and obedience to the Messenger was through Ulil Amr (4:59). Thus this obedience did not imply to the personal obedience of the Messenger but obedience of the administrative set up which he had established. This obedience was the obedience of Allah and His Messenger pbuh.

This way the Quran abolished the rule of man over man and introduced the rule of law and system and apprised man of his high status.

In the era of the Prophet pbuh people who were residing at a distance from Him used to refer their disputes to the regional administrators that he had appointed and were submissive to their decisions. Obedience of those regional governors was the obedience of the Prophet pbuh. In the time of the Prophet pbuh, this was the manner of obeying him and all are in agreement to this. Our scholars also consider obedience to Ulil Amr as obligatory. The problem arises about obeying the Prophet pbuh after his demise. Tolu-E-Islam considers that obedience to the central authority that enforces the Quranic laws will be like obedience to Allah and His Messenger. Thus obedience of the Messenger pbuh was referred to his successor like Abu Bakr Siddiq R. A as he was the living authority running the social order established by the Messenger pbuh.

Bulk of our Islamic nomenclature came into being during the Abbasid era, years after Khilafat-E-Rashida. The Abbasids did not have the credentials that their obedience would be in succession to Allah and His Messenger. It was due to this reason that instead of referring obedience to Allah and His Messenger to the Caliph or the central authority enforcing the Divine laws, our commentators and exegists limited the obedience to the messenger to the obedience of reports that were attributed to him and were in circulation in those days.

When obedience to the messenger could be done easily by obeying traditions, no need was thought to be necessary for a government or social order and the concept of an Islamic social order went into oblivion.

Allah’s obedience was thought to be by the Quran while obedience to the messenger was considered through tradition, this was made common by the scholars of the time. To term obedience to Allah and His messenger as two separate sources of obedience violates the Quran.

The Quran has termed both as one source of obedience and has used the words Allah and His Messenger pbuh for it. However by this term it means the central Islamic government and its living authority. For these the Quran has always used singular pronouns.

(1) “Those [believers] who responded to Allah and the Messenger after injury had struck them. For those who did good among them and feared Allah is a great reward.” (3:172)

(2) The Jews of Madina broke their treat with the Muslim state. This was termed as opposition to Allah and His Messenger.

“That is because they opposed Allah and His Messenger. And whoever opposes Allah – then indeed, Allah is severe in penalty.” (59:4)

(3) “Indeed, those who abuse Allah and His Messenger – Allah has cursed them in this world and the Hereafter and prepared for them a humiliating punishment.” (33:57)

It would not make sense if by the term Allah and His messenger the person of God and His prophet is meant because the Almighty cannot hurt in any sense. It is only the Islamic social order that can bear any suffering and such is implied by the term Allah and His Messenger.

(4) “This is a declaration of] disassociation, from Allah and His Messenger, to those with whom you had made a treaty among the polytheists.” (9:1)

The Quran has used the words “Allah and His Rasul” for the central authority or social order which enforces the divine laws. There are many verses which allude to this and some are reproduced here to maintain brevity. (24:54, 80:20, 9:74, 9:62, 59:8, 33:36, 58:20, 58:5, 9:107, 24:63, 8:46, 8:13)

It is a reality that obedience to the messenger pbuh cannot be done solely through traditions but it has to be done through a central government which enforces those divine laws. The Quran has made “hearing” a condition for “obedience”.

Consider the following:

(1) “The only statement of the [true] believers when they are called to Allah and His Messenger to judge between them is that they say, “We hear and we obey.” And those are the successful.” (24:51)

In this verse hearing is termed as a condition of obedience. This cannot be done through books of traditions but for it a living authority is necessary.

(2) “O you who have believed, obey Allah and His Messenger and do not turn from him while you hear [his order].” (8:20)

(3) “The Messenger has believed in what was revealed to him from his Lord, and [so have] the believers. All of them have believed in Allah and His angels and His books and His messengers, [saying], “We make no distinction between any of His messengers.” And they say, “We hear and we obey. [We seek] Your forgiveness, our Lord, and to You is the [final] destination.” (2:285)

(4) “So fear Allah as much as you are able and listen and obey and spend [in the way of Allah ]; it is better for your selves. And whoever is protected from the stinginess of his soul – it is those who will be the successful.” (64:16)

The Usage of singular pronoun for Allah and His Messenger and the condition of hearing prior to obedience makes it clear that this is obedience to the living authority of a government or social order. It is only by obeying the state controlled system that obedience to Allah and His Rasul is possible. Today there is no state controlled system which can be identified as such. That is why on earth there isn’t a meter length where obedience to Allah and His Rasul takes place. We Muslims are engulfed in worship, which in no way is a substitute for obedience. Those who invite towards the Deen have a responsibility to understand the aforementioned interpretation of obedience of Allah and His Rasul, for only then will they be able to establish the Deen otherwise they will fail. It should be borne in mind that it is ritualistic worship which is the cause of our downfall.

It is said in Sura Nur

“Obedience is recognised.” (24:53)

That action which is concrete, it does not need to make a claim for its validity. It is visible and immediately recognised. The next verse states:

“Say: Obey Allah and obey the Messenger.” (24:55)

The recognition of obedience of the Messenger will be succession on Earth:

(24:55)

You can notice that obedience results in power in the land. This is not possible through worship only.

According to Quran an Islamic government comes in place because of believe and correct actions. Worldly governments come about by bloody revolts, coercion and ruthless power but in contrast an Islamic government comes about by imaan and amalu salih. It is not the outcome of the barrel of a gun. The outcome of a government acquired by Amaalu Salih is: ” And Allah will change their fear into security.” (24:55). The very aim of the Quran is to provide peace prosperity to all mankind through the establishment of Kingdom of God and this is possible only through AmaaluSalih. It is stated:

“Indeed there has come to you from Allah a light and a clear book. With it Allah guides all who follow His good pleasure to ways of Peace.” (5:15-16)

In another place in the Quran it is stated that obeying its laws takes the people to Dar As-Salaam:

“For them is the home of Peace from their Nourisher and He will be their protector by virtue of their deeds.” (6:127)

Allah almighty always invites to peace and security. “And Allah invites to the home of Peace.” (10:25)

All efforts of believers are towards the Garden of Peace.

“Surely the righteous will be in gardens and springs. Enter it in security” 15:45

Humanity uses force and coercion to establish its social order but in contrast Quran declares:

“To Him rises the good word and He elevates deeds of improvement.” (35:10)

The verse highlights the deeds of an Islamic social order that it comes about through AmaluSalih i.e. righteous deeds and this is what moves this social system. Acts of parastish are not Amalu Salih. When we look at Salat, Zakat, Saum etc we observe that these were made obligatory once Muslims had their own community in Madina and not during the time the Messenger of Allah pbuh spent in Mecca. However we note that during the Meccan era the order for Amalusalih also exists. This was for the establishment of an Islamic government in Madina. It is well established and clear that in Quran there is a mention of the spirit of Allah but no mention of man’s spirit. When Allah breathed into man of his spirit (38:72, 15:29), then man’s came to possess Nafs. Allah gave the Nafs all the potentialities that were its goodly attributes in a dormant form. It is the duty of every individual to actualize their latent potential to the maximum.

The Divine self is complete in all respects. It is a model for human beings. By keeping these attributes before himself, every person awakens the divine attributes within his self and within human limitations. This is how he gets close to God. Within human being such attributes get developed only in an Islamic government. If Allah is Razaaq, then every Muslims should strive to provide rizq to others. If Allah is Rahim and Kareem then every Muslim should be Rahim and Karim towards others. These attributes should be present collectively within the Muslim Ummah. It is obvious that when all Muslims possess these attributes then the entire Ummah will be as such accordingly. The basis of an Islamic government are the attributes of Allah. This government provides nourishment to all its citizens. We believe in the attributes of Allah but our belief is ideological and intellectual. The Islamic government puts these attributes to work in a practical manner. This way permanent values merge with the nature of man. The latent potential of all citizens gets actualized in this manner. This society is worthy of praise and appreciation says the Quran (17:79).

We had written about the Divine attributes in one of our essays titled “Istadrak”. This was published in November 2014 issue of Tolu Islam. Therein was discussed the relationship between the Divine Attributes and an Islamic government and is replicated as follows:

“Albeit we relate these attributes with the state, as to what relationship these have with an Islamic state. The foundation of an Islamic state are the Divine Attributes. These are the basis of permanent values and within political parlance these are human rights.

Every Islamic state should be Adil (just), Raziq (provider of sustenance) Hakim (wise), Aleem (knowledgeable), Khabeer (Fully aware), Qawi (Strong), Aziz (powerful), Raheem (Merciful) etc. It is also the duty of the individual that he too has the attributes of justice, knowledge, patience, listening, insight etc actualized within his person. When the individual obeys the state which has Divine attributes actualized in its rule then it’s obedience is the development of the individual self. Like drinking water is solely for oneself, similarly obedience to the state that rules on the basis of divine laws is to one’s own benefit. We all believe in Allah and believe in His attributes. But to us these are abstractions. When an Islamic government actualized divine attributes in its governance and provides all with likes of justice, sustenance and nourishment, then these divine attributes are seen in a concrete manner in our daily lives and metaphorically Allah descends on Earth in His shining glory. In an Islamic government, the obedience to the ruler who enforces divine laws results in development of the individual’s self. This leads to the development of the society as a whole. Just like acquiring knowledge of physical laws results in power, the acquisition of knowledge of revealed laws and action on permanent values too results in power.

“Verily your Sustainer is strong and powerful.” (11:66)

When these attributes are actualized then the state too will have power and strength. This is the social order which is the shadow of God on Earth. It was this social order about which the Prophet pbuh had said: “I am leaving for you that Millat whose illumination at night is like the illumination of the day.”

But regrettably today this nations day is darker than its night!”

Also consider that one of the attributes of Allah is As Salaam and another is Al Momin. When these attributes are prevailing within the Muslim Community as well as their rulers then as a whole they will manifest peace and security everywhere around the world. Quran is the only guide of the Muslims and is an embodiment of Peace and security. The central direction of Muslim polity is the Kaabah, it is the symbol of Peace and security. “Whoever enters it attains security.” (3:97) Thus whoever enters the Islamic system initiated at the behest of the Kabah will enter security of Allah. Quran has claimed that whichever nation obeys revelation, it will have such a society in which their is peace and security.

“So whenever there comes to you My guidance, so whoever follows My guidance on them shall be no fear nor shall they grieve.” (2:38)

The Tolu Islam movement strives to bring about such a society. You are requested to join hands with this noble mission. This is a movement which will give life to a dead nation.

“You will soon remember that which I say unto you! And I dedicate my task to Allah.” (40:44)

TEHRIK TOLU ISLAM KI QURANI KHIDMAAT

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TEHRIK TOLU ISLAM KI QURANI KHIDMAAT

As man progresses, he makes advancements in science through which he harnesses nature. By harnessing the laws of nature he gains tremendous power. Some centuries back in time, a man could hardly injure or kill someone with a wooden sword. But today man has the power to kill or injure multitudes by a gun, a cannon or a bomb. Man’s power gained tremendously with time but he did not use that power within any parameters. This is the reason why the world has become a lions den today. Whoever has more power, he is capable of unleashing it to destroy others. Patriotism has also justified the use of power either to defend one’s homeland or to exploit another.

It was this free for all approach towards power that resulted in two world wars in Europe, which jolted the entire world and caused millions to die. Today there is darkness everywhere. The Quran has said:

“Corruption has appeared on land and sea because of what men have earned.” 30:41

This is the result of a man made social order, one in which human thought does not follow any moral guidelines. About such a system it is said: “You reject (the Divine CODE) and follow a social order in which even children become old and frail.” (73:17).

Our present social set up is as such that in it a 40 year old has such a difficult life that he appears like a 60 year old. “Darkness, one upon another.” (24:40). “One to whom Allah does not grant light, he has no light.” (24:40)

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The world is before us. In it their are believers in God as well as disbelievers. However darkness is all around. Every one seeks to exploit the other. In the cities residents fear their neighbours and live a life of distrust. In such an atmosphere wherein their is darkness all around us, Tolu Islam has arisen with its invitation to the illumination of Quran. “A light with which he walks among the people.” (6:122). This movement has apprised people of the pristine message of the Quran. Although it is difficult to cover all features of this movement, we discuss a few for the sake of brevity.

After their golden age, Muslim civilisation started to decline. In this period Muslims had within their midst some very great scholars, thinkers, and reformers, all of whom attempted to rectify the condition of the Muslims but to no positive avail.

The prime reason for their failure was that they had not been able to make a sound diagnosis of the situation. They considered the causes of Muslim decline to be the remedy. It was a providential favour that Allama Iqbal appeared on the horizon who gave the correct assessment of Muslim downfall.

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Iqbal distinguished between Deen and Mazhab i.e. the Islamic social order in contrast with ritualistic religion and then informed the Muslims that the real cause of their downfall was that they had made Islam merely as a religion instead of a social system to govern their lives. Religion is a private affair between man and God and it finds fulfilment with the performance of certain rites and rituals or parastish. Man deludes himself into thinking that he has a relationship with God because of these rites and rituals. The relationship is purely internal to man’s thoughts and personal to him and has no connection with his public life. There is no need for a social order to practice one’s religion. In contrast, Deen is a social order and a collective system which is established on the basis of permanent and immutable laws which impact all aspects of the lives of believers. In Deen the laws originate from God and His Messenger and their obedience is by a central authority which enforces these laws. Thus Ebadut of Allah and Etaat of Rasul Allah is through the central authority which establishes the Deen. Therefore there is no scope for parastish or personal and private ritualistic religion. In Deen, a living authority is present. That authority does law making in the light of God’s revealed laws and after due consultation issues orders.

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Thus obedience to the laws enforced by that authority which are in conformance with and within the parameters of Quranic laws will be obedience to Allah and His Messenger. It is through this social order that promises of Allah are fulfilled. Sustenance is superfluous in this social system. (17:31, 6:151, 11:6). Muslims find power and rule through this social order (47:35, 3:139, 4:141). In the social order of Deen, every individual finds his true potential.

As the foundation of this social order is based on the attributes of Allah, that is why these attributes are continuously manifest in this system. The real cause of Muslim downfall is to leave this social order. If Muslims are desirous of renaissance then it is expedient that they jettison man made social systems and establish the Deen of Allah. It is a crime to spend life in a godless society (6:123). Those who do so live a life in hell (4:97). It is through this social order that prayers are answered. All affairs in this social order are Ebadut of Allah as obedience to every Quranic order is Ebadut. The biggest hurdle between this social order and Muslims is their prevailing belief in Roohaniat or spirituality. In Roohaniat, there is no notion of societal living except a life in seclusion. The Quran does not even contain the term Roohaniat. The word Rooh has occurred for revelation and its recipient. Our Sufis and scholars have made Rooh an antithesis of matter and because of this started hating the world and this resulted in the Muslim communities down fall. Under Roohaniat, the importance of worldly knowledge is lessened. To such scholars and advocates there is no importance of learning. There concern is only with esoteric knowledge. When any nation starts hating the world, shuns and abandons it then the result is its evident downfall.

The Tolu Islam movement refuted the wrong concept of Roohaniat and gave its correct understanding. Quran has cited the same evolutionary stages for man that animals go through. But man is made distinct as “Allah breathed into him of His spirit.” (32:9)

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The result of this was that man received the faculties of hearing, sight and discernment (32:9). The Quran mentions Rooh of Allah but it does not mention Rooh of man. This is because when Rooh is given to man then the word Nafs is used for it. This is also known as the human self. To grow and develop the human self is the aim of life. As the Quran does not mention the word Roohaniat it has not cited means of its attainment. Our Sufis concocted the methods of attaining Roohaniat. As the Quran lays great emphasis on Nafs it has given principles for its growth and development. By clinging to Roohaniat society deteriorates but by developing the Nafs it flourishes. In such a society caring for others results in caring for one’s own person. “He who gives his wealth to grow.” (92:18). “Whoever grows, he grows for his own self.” (35:18).

By rejecting the concept of Rooh and embracing the concept of Nafs society evolves to the better. The human self has all divine attributes within itself (in the boundaries of human limitations). It is obligatory on man to inculcate divine attributes within himself to the best of his ability. Among the duties of the messenger of Allah was Tazkiya tun Nafs or growth and development of the self (2:129, 2:151). This was not done by prayer or religious rites but by establishing a society in which the character of everyone was developed and his potential was fully realized.

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To refute the notion of Rooh and to introduce the Quranic concept of Nafs is a unique achievement of Tolu Islam. It has laid the foundation of Deen as Nafs is the basis of a society in which Deen is established.

The third major achievement of Tolu Islam is that although Allah had declared that His guidance is preserved in Quran (15:9), and it is sufficient a guide (29:51), some people claimed that there are numerous other ways of acquiring divine knowledge such as Wahy khafy, Ilham, Ilqa, Kashf, Ruiya, Istikhara etc. As these views are against Quran and undermine its importance they are totally false. According to such beliefs man can directly communicate with God anywhere and at anytime. It is amazing how such views are continuously prevailing among Muslims and no Aalim has raised his voice against them. Although the reality is that after the finality of Prophet hood no room exists for anyone to gain direct knowledge from Allah. This is so because finality of prophethood implies that after the messenger of Allah, no individual will receive revelation from Allah. And anyone who claims to receive revelation by any means e.g. Kashf, Ilham etc then essentially he has made a claim for Prophethood. To refute all such un-Quranic beliefs only one verse is sufficient.

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“And it is not for any human being that Allah should speak to him except by revelation or from behind a partition or that He sends a messenger to reveal, by His permission, what He wills. Indeed, He is Most High and Wise.” 42:51

The solid principle derived from this verse is that Allah’s link with man is that of communication. Apart from this no other kind of relationship can be established between Allah and man. The knowledge that man received from Allah was through His kalaam or speech. This verse cites three modes of speech and all three indicate the manner of communication with words. Prophet Musa also received revelation by words (27:82, 20:13). For kalaam, words are necessary. This has been stated Raghib Isphahani. For wahy khafy, Ruyiya, etc words are not given only signs are made or meaning implied. But this is invalid as without words knowledge is not exchanged. We must remember this principle that all knowledge that was given by Allah to man it was given by words. This point is clarified by Tolu Islam and it is important to understand it. The importance of Quran is realised in this way and the credit goes to Tolu Islam. It is amazing why such high calibre Ulema failed to appreciate this vital concept and its lot came to Tolu Islam.

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One achievement of Tolu Islam is its distinction between Parastish and Etaat. It highlighted that the cause of Muslim downfall has been the abandonment of Etaat in favour of Parastish. E.g. you performed parastish in a mosque for an hour, then got out and drove home. On the way a policeman signalled you to stop, so you stopped. In the mosque was your parastish but obeying the policeman was your etaat. Etaat is never individual but is collective. The main emphasis of Muslims is on parastish. Nawafil, Tasbeeh, Chilla etc are all forms of Parastish not Etaat. Maulana Ameen Ahsan Islahi maintains that it is a contradiction to do Ebadut of someone else and Etaat of someone else. Only those devoid of reasoning will fail to comprehend this. After Khilafat Rashida Muslims fell into the trap of parastish and has been suffering since then. It is mazhab or religion which makes the distinction between worship and obedience. It makes prayer restricted to the boundary walls of the mosque. Quranic guidance on the other hand applies to life’s practical problems. It’s obedience in this life is thus mandatory as by it results are manifest. Parastish does not produce any results in this world. It is only claimed in the hereafter.

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Parastish does not impact society while Etaat has results which are visible. Allah says:

And they swear by Allah their strongest oaths that if you ordered them, they would go forth [in Allah ‘s cause]. Say, “Do not swear. [Such] obedience is known. Indeed, Allah is Acquainted with that which you do.” (24:53)

The verse cites that obedience is known. There is no need to make claims for it. The word Maroof along with Etaat makes it clear that it is not something theoretical but is visible and practical. Etaat is an act which is discernable and recognised. In contrast parastish does not have concrete results.

I am conversing with you. During the course of our conversation I frequently use pronouns I, me, mine. This possessive individuality of mine is separate from my body but is a part of me. The Quran refers to this individual self as Nafs. It is an energy that separates man from animal. When referring to Allah it is termed as Rooh while in relation to man it is called Nafs. A newborn has all the potentiality in undeveloped form. The purpose of Life is to develop the self so that all his talents are actualized. The Quran calls this Tazkiya Nafs and Qurb of Allah.

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The human body operates under physical laws however the human self or Nafs as it is not a physical entity does not develop by observing physical laws. Its growth and development is by virtue of working under permanent values which are given by God’s divine revelation which is contained only in the Quran. This is the juncture at which man is in need of divine revelation. The foundation of an Islamic government is based on the notion “Whoever commits wrong, commits it to the detriment of his own self.” (4:111)

If we were to really have firm conviction on this verse then we would never commit wrong. In an Islamic government, citizens do not commit crimes as they understand that doing so harms their personality, hence the rate of crime is low. Deen is linked with belief in the human self.

It is the duty of every person to spend his life according to permanent values. In this way in this state every person’s innate potential will become actualized. This is Tazkiya-E-Nafs according to Quran. The Tolu-E-Islam movement refuted the idea of Rooh or spirit and instead advocated the concept of Nafs or human self. This way it laid the foundation of an Islamic state. By upholding Rooh and Roohaniyat the belief in establishment of Deen is undermined. This is the cause of Muslim downfall. Sectarianism emerged among Muslims during the Abbasid era. It was in this period of turmoil that Islamic nomenclature was codified. This body of literature was under sectarian influences. Tafseer, Hadith, Tarikh etc were all written during the Abbasid era. Every sect introduced texts from its own perspective. Our scholars do not consider sectarianism wrong and openly associate themselves with a school of thought. All our mosques are affiliated with a sect.

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In the constitution of Pakistan sectarianism has been recognised. But you will be amazed that in the light of Quran, sectarianism is shirk and unlawful. Allah states: “And be not from the Mushrikeen. From those who have divided their Deen and become sects. Each party rejoices in what it has.” (30:31-32)

In the above verse the Quran terms sectarianism as Shirk. Further detested in: “Surely as for those who have divided their Deen and become sects, you have no concern with them.” (6:159)

It is obvious from this verse that the messenger of Allah pbuh has got nothing to do with those who fall into sects.

At another point it is said: “And hold fast to the rope of Allah and be not divided.” (3:103)

The verse has an imperative in holding fast to the Quran and a prohibition of not falling into divisions. This makes it clear that we fall into sects when we do not hold on to the Quran. The above three sets of verses make it clear that sectarian groups have no affiliation with either the messenger of Allah pbuh or the Quran.

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The Quran further states: “And be not like those who fall divisions and into disputes after clear Signs came to them. For such is a great penalty.” (3:105)

This verse is clear that if sectarian groups persists in their ways even after evidence to the contrary has reached them then they will receive divine retribution.

The Quran has itself identified the various forms of punishments. Ignominy and disgrace in this world (20:134). Fear and hunger (16:112). Sectarianism and schism (6:65). Cessation of natural gifts (7:96). Mutual strife (3:104). To remove differences is a sign of mercy (11:118).

In this present era it is not necessary to pinpoint these punishments as they are all manifest in our societies. Pakistan is witnessing turmoil. So is the Middle East. Terrorist acts are rampant. Those who commit such are backed up by their respective sects!

In a speech, the late Dr. Israr Ahmad stated that why would the clergy speak against sectarianism when it was their own invention.

Quran was revealed in the ordinary daily speech of the Arabs. “By the Lord of heaven and earth, this is the truth in the manner of their logical speech.” (51:23)

Just like ordinary speech has literalism, metaphor, similitude, and analogy, in the same manner the Quran also has these modes of expression. Quran has also it’s own terminology whose meaning are apparent by inflection of its ayaat.

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But it is unfortunate that we Muslims changed Deen into mazhab and lost touch with these vital Quranic vocabulary. Now that we are unable to distinguish between Deen and mazhab we are unable to gain insight into the true meaning of these Quranic terms. In the history of Muslims, Tolu Islam is the only movement that realised this vital distinction and elaborated on the true meaning of Quranic words. The truth is that Muslims didn’t conquer the Persians rather the the later influenced the former. Our commentators under the influence of Persians interpreted Quranic themes and did this consciously and at times unconsciously. In this computerised age, all one has to do is to Google Persian religious terms such as Majoosi worship on Internet and see what comes up. They will see that Namaz was the term for their prayer and Salat became Namaz because of that. According to our Ulema and traditions Namaz became obligatory during the ascension of the Prophet pbuh and it is said to be the gift of Miraj. However it is reported that the said incident occurred few months before Hijra to Medina while the Prophet pbuh spent about thirteen years before this time in Mecca and during that time many verses related to Salat were revealed. If indeed Salat was made obligatory during Miraj then why do we find Meccan verses on its obligation? Secondly the order is for Iqamat e Salat i.e. establishment of Salat not its reading. It is stated in Sura Hajj:

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“[And they are] those who, if We give them authority in the land, establish prayer and give zakah and enjoin what is right and forbid what is wrong. And to Allah belongs the outcome of [all] matters.” (22:41)

It is obvious from the above verse that for Iqamat Salat authority in the land is a prerequisite. Without power, Salat cannot be established. Jalalayn is an acclaimed Tafsir. Almost all students of Darse Nizami are required to read it as part of their curriculum. It maintains that the above verse has laid a condition of rule on land to establish Salat and cites this in accordance with principles of Arabic grammar. From Jalalayn we can infer that Quranic Salat is not Namaz and vice versa.

We have given a brief introduction of Tolu Islam and mentioned its activities. As far as its high and noble status is concerned it should be reflected that the Quran does not use the word Sahabi or companion as physical presence then becomes mandatory. Quran did not restrict matters like Iqamat Deen, Jihad, Hijrah etc to the lifetime of the Prophet pbuh. That is why it has used the word MAAHU (with him) instead of Sahabi (companion). This will apply to all people’s till day of judgement.

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“And the first forerunners [in the faith] among the Muhajireen and the Ansar and those who followed them with good conduct – Allah is pleased with them and they are pleased with Him, and He has prepared for them gardens beneath which rivers flow, wherein they will abide forever. That is the great attainment.” (9:100)

In connection with the commentary of “…and those who followed them with good conduct…” Tafsir Mazhari maintains all people who follow in the footsteps of Sabiqoon al Awaloon till the day of judgement. i.e. all who migrate in Imaan and who support the Deen of Allah. Whoever starts the movement for Iqaam ad Deen he will be among these followers. By this verse the high status of members of Tolu Islam can be observed. I pray to Allah that He accepts the hard work and service of the members of Tolu Islam and makes this movement a success. As Allah has promised that His Deen will always be victorious (61:9, 58:28, 9:32).