Parwez’s Understanding of the Servants of Ar-Rahmaan


AL- FURQAN (25)
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25:62 He is the One who designed the night and the day to alternate: a sufficient proof for those who wish to take heed, or to be appreciative.,

25:63 The servants of the Gracious who walk on the earth in humility and if the ignorant speak to them, they say, “Peace.”

25:64 and who remember their Sustainer far into the night, prostrating themselves and standing;

25:65 and who pray: O our Sustainer, avert from us the suffering of hell – for, verily, the suffering caused by it is bound to be a torment dire:

25:66 verily, how evil an abode and a station!
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Exposition:
62. And that God has made arrangements in the outer universe that night and day succeed each other, and that light continues to follow darkness. (Similarly, in the human world, He has made arrangements that no nation would remain in darkness forever and that the light of Wahi should reach everyone.) Whoever wants to follow the right path in the light of Wahi should be able to do so and thus receive full reward for his efforts and deeds.

63. When those who accede to obeying Ar-Rehman are empowered on this earth, their state does not become a symbol of oppression and exploitation. They even walk gently and live in harmony and peace. And they also provide peace and tranquility to other people (3:138; 31:17-18; 22:41).They do so to the extent that even when they come across people who personify the characteristics of Jahlia (pre-Islamic era) such as ignorance, bigotry, enmity, fierceness, wickedness, excitability, in return they show them true Islamic qualities (of peace, open heartedness, leniency and generosity).

64.These are the people who after a long day at work and in the late hours of the night, ponder in solitude about where they should bow in submission and when to partake in the establishment of the Divine Order (3:19; 73:24-26).

65.Their only wish in this entire struggle is that they should be safe from the chastisement which, in an unjust system, follows every human being who has gone astray.

66.As an abode and station, whether some one stays there for a short while or permanently, it is a wretched place; (for a short while in this world and forever in the world hereafter).

Parwez’s Understanding of Adh-Dhuha


AL-DUHA (93)
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93:5Walasawfa yuAAteeka rabbuka fatarda

And your Lord will give you and you will be pleased.

93:6Alam yajidka yateeman faawa

Did he not find you an alone in society and He sheltered you?

93:7 Wawajadaka dallan fahada

And He found you lost, and He guided you?

93:8Wawajadaka AAa-ilan faaghna

And found you in want, and given you sufficiency?

93:9Faamma alyateema fala taqhar

As for the alone, you shall not make him belittle.

93:10Waamma alssa-ila falatanhar

And as for the beggar, you shall not reprimand.

93:11Waamma biniAAmati rabbika fahaddith

And you shall proclaim the blessings from your Rubb.
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Exposition:
5. It will not be long before your Rabb bestows so much on you that all your wishes and desires are fulfilled.

6. In this regard, O Rasool, consider your own life. Is it not a fact that once when you were alone, He provided you protection and shelter; and

7. Is it not a fact that when you were wandering in search of truth, He guided you through His Wahi to the right path; and that

8. He found you needy and gave you so much, making you secure and independent of everyone?

9. (Thus you have seen how ease and comfort come into your life after every hardship. This is also likely to happen with your mission. Therefore be firm and steadfast in your programe, so that in your society) If someone becomes lonely and helpless, no one should suppress or push him away; and

10. Any needy person should not be despised (so much so that he should not become dejected by the arrogant and indifferent attitude of people who are in a position to fulfill his needs).

11. In order to bring about such a change in the society, continue making it known to everyone that the bounties of your Rabb are not for any one group to take into their exclusive control, and deprive others. These should be equally available to every needy person (41:10). (This is the first and the foremost link of the programe).

The Concept of Shura by Ghulam Ahmed Parwez


STATE AFFAIRS
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SYSTEM BASED ON CONSULTATION.
The system in which the entire Ummah takes part, is termed by the Quran ‘a system by consultation’ (42:38); It has been ordained by Allah, that “in it, all affairs shall be settled by consultation.” This system shall differ from the western system of democracy in which the nation or the representatives of a nation possess the comprehensive powers of law-making; in other words sovereignty belongs to the nation as a whole but in an Islamic Government the sovereignty belongs to (the Book of) Allah. Leaving aside the representatives of the people, even the entire nation has no right either to make laws against it, or bring about a change in it. The opponents of this system used to ask the Rasoole: “If you could make a change in the Quran according to our liking we are ready to compromise with you”. In answer to their demand Allah addresses the Rasoole thus: (10:15) “Say: It is not for me, to change it of my own accord. I follow not but what is revealed unto me. If I were to disobey my Rabb, even slightly, I am afraid of the punishment I shall receive according to the Law of Requital”. It is apparent that when even the Rasoole could not make any change in it at his own, how can anybody else be allowed to do so Now, as far as the system of majority and minority in a democratic system is concerned, it is apparent that since every matter shall have to be decided in accordance with the Quranic Injunctions, so the question of casting the votes does not arise. The concept that the decisions made by the majority are based on truth is false.
“If you were to follow the majority of the people in the land, they would lead you astray from the path of Allah. They follow nothing but conjecture; they do nothing but indulge in their own surmises”. The criterion to judge between right and wrong is not based on majority or minority, but on the Book of Allah. The representatives of the Ummah have got to conduct the State affairs, within the limits laid down in it. The truth cannot remain subject to the whims and wishes of the people. (23:71)”If the truth had been in accord with their desire, truly the heavens and the earth and all beings therein would have been in confusion”. Thus the people ought to obey the Truth, and Truth is the other name for the Holy Quran.

The Concept of Allah by Ghulam Ahmed Parwez


Allah has always been and will always be. He was Allah even before this Universe was created, He will be Allah even when this Universe exists no more. Therefore, ‘Allah’s domain’ is not only the created universe but also beyond. This is what the Quran refers to as the two worlds of Allah – Amr and Khalq. Khalq is the created universe while Amr is whatever is beyond. (7/54)

Law pertains to the world of Khalq. Two examples are, the universal truths of ‘Cause & Effect’, and any creation being dependent on its constituent material. Amr relates to creation from nothingness. His determination to create from nothingness and His actions thereof run contrary to natural laws like cause and effect, creation within the universe, procreation, etc. Amr is based upon ‘Allah’s will’. (22/14, 11/107, 5/1, 22/18, 21/31). See 2/117 (below), also 6/14 and 30/11.

Takhleeq – ‘Khalaqun’ literally means to measure, to assess the balance and ratio of things. Thus ‘Khalaq’ means to make something with the right balance and ratio of elements according to a specific measure. The domain of ‘Amr’ (creating from nothingness) is exclusive to Allah and Allah alone. Material resulting from ‘Amr’ may be, and is, used in various proportions to create by Nature as well as Man. Allah is the best creator in this particular sense (Khalq – 23/14, 37/125). He also improvises (35/1), either by creating something for the first time (‘Abdaa’) or varying an existing formula. GHALIB put it aptly …. (1) Also, IQBAL: (2)

Characteristics of the Domain of Amr: This is the initial stage of creation. The chemistry of it all is beyond human comprehension and consequently, unquestionable. Allah used His exclusive power and privileges to create things (from nothingness) giving them their particular characteristics (24/45). He simply exercised His ‘will’. Man is told that the universe was created ‘rightfully’ (16/30) not wrongfully (3/19). It is upto Man to delve into the mechanics of it all to arrive at the ‘rightness’ of the universe around him. Suffice to say that the reality and function of the Domain of Amr lies outside the extents of human comprehension and its concept of ‘cause & effect’.

Having created the universe according to His own will, Allah introduced a great change in this cosmic program. Now, He bound His Amr in LAWS. This demands intense ponderance.

The Concept of Allah by Ghulam Ahmed Parwez


Allah has always been and will always be. He was Allah even before this Universe was created, He will be Allah even when this Universe exists no more. Therefore, ‘Allah’s domain’ is not only the created universe but also beyond. This is what the Quran refers to as the two worlds of Allah – Amr and Khalq. Khalq is the created universe while Amr is whatever is beyond. (7/54)

Law pertains to the world of Khalq. Two examples are, the universal truths of ‘Cause & Effect’, and any creation being dependent on its constituent material. Amr relates to creation from nothingness. His determination to create from nothingness and His actions thereof run contrary to natural laws like cause and effect, creation within the universe, procreation, etc. Amr is based upon ‘Allah’s will’. (22/14, 11/107, 5/1, 22/18, 21/31). See 2/117 (below), also 6/14 and 30/11.

Takhleeq – ‘Khalaqun’ literally means to measure, to assess the balance and ratio of things. Thus ‘Khalaq’ means to make something with the right balance and ratio of elements according to a specific measure. The domain of ‘Amr’ (creating from nothingness) is exclusive to Allah and Allah alone. Material resulting from ‘Amr’ may be, and is, used in various proportions to create by Nature as well as Man. Allah is the best creator in this particular sense (Khalq – 23/14, 37/125). He also improvises (35/1), either by creating something for the first time (‘Abdaa’) or varying an existing formula. GHALIB put it aptly …. (1) Also, IQBAL: (2)

Characteristics of the Domain of Amr: This is the initial stage of creation. The chemistry of it all is beyond human comprehension and consequently, unquestionable. Allah used His exclusive power and privileges to create things (from nothingness) giving them their particular characteristics (24/45). He simply exercised His ‘will’. Man is told that the universe was created ‘rightfully’ (16/30) not wrongfully (3/19). It is upto Man to delve into the mechanics of it all to arrive at the ‘rightness’ of the universe around him. Suffice to say that the reality and function of the Domain of Amr lies outside the extents of human comprehension and its concept of ‘cause & effect’.

Having created the universe according to His own will, Allah introduced a great change in this cosmic program. Now, He bound His Amr in LAWS. This demands intense ponderance.

Freewill vs Fatalism on QRAC


Maaz Dehlavi, a member on QRAC , asked this question:

Aren’t these verses proves that we human beings has no free will ????
1) Whoever among you wills to go straight. But ye shall not will Except as Allah wills (81:28,29)
2) If it had been Allah’s Plan they would not have taken false gods. (6:107)
3) No soul can believe except by the Will of Allah (10:100)

Personally, I think we need to research on the words ‘sha’aa’ (will) or ‘idhn’ (permission). These will give us some clue, I think. Alternatively, reading Parwez’s ‘Kitabul Taqdeer’ might just do the same.