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Title Unity Of Faith
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

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Tel: 44 208 550 }89}
 P"2ilJC

The di\ isiun or Ummah is the greJlcsl nune. The ()ur'an

wams Muslims against the rayages of disunity resulting in
se~tarianism and fragmentation of Muslims" This is th~
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!. The~

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 of choice 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- H~"'ida (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 of No 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' createdYOllfrom 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 (~la single SOli/. ... " (31 :28)

,i\ccording to the Holy Qur'"n, mankind was a single iTatemity

at lirst but aftcnvards people began having dillerences.

·'.~4(lnkil1d 1\.'(fS
hilI OIlC nation /limmahj allhe hcgilltling (~I
Uuman his/on: hw d[tli rel1ces emerged !tller (1m! was split"
J

(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 pmvided Ihey lived logillher as onef;JlJI;(\, and
warn them aholtl Ihe cOll.'·;equences (?l () disintegrated ,I;(}cie~l'
and resolve their diflprenn!s in accordance H.:ilh the r<!vea/eJ
ho"k.. ... T~:213)

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
 Unitv q(hlith 11
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:
"~erilv Ihis community of yours is one single Ummah.

And I (l1ll.\.'our sus/aim:,.: Ihen~/i)re 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 li·aternity. 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 qualify oIhumon beillK
is thaI he has heen hesloHH!d with jreedom (~l choice and as a
result (?{Ihal } ,)'ome ql.vou are unbelie\'ers /K(~firl 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 {'(lus(,~d a

division amongst the children (~llsrael 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

R£GR£SSION 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 unit~" The 11(1) Our'an
points out:
 Unity OfFaith 13
"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'an l.
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. And be 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)
 q{ Failh 15
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 . . p lil in/()
variolls secls cmdjoincd Rods 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~rd"
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 put YOllrfoot 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~ing ought to be such thoS<! they:
"Arefirm like rock in dealing wilh Kuflar hilt kind·hearted
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
 Unity Of Faith 17
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 olGod the 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
o people' Veri/v your blood. your property and your hOllour
are sacred and un-violaMI! £IS the mcred inViolability of this
day ofthis month ofHaJi and this ve~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 of A 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 ofA 11011 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 (16:64)
h

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
 Unilv Of Failh 19
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 JL~fh~(,llIp()n 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 d('ci~if)n 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' th~ 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)
 Unity Of Faith 21

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 ;'lI~\' I~//(J,.a()h 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
 Unity Of Faith 23
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 Allah~' hle,\sings. The): expect us to acr JVe cant/ol St~r
we cannot do anything Hi.: cannot say we cannot lIni1e even
/(I('('d H'ilh the des/ruClioll (~f 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 (~f 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 and positive 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

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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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