individual or state by g a parwez published by idara tulu-e-islam

8/14/2019 Individual or State by G A Parwez published by idara Tulu-e-islam

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Title o f the Pamphlet

Author

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What Is the genuine End?The Individual or The Sta te?

G,A, Parwez

Prof. Dr, Manzoor-ul-HaqueHyderabad. Pakistan

Idara Tolu-e-Islam25-S. Gulberg 2. Lahore-54660.PAKlSTANPhone 92 42 5714546,Email: [email protected] Website: hnp:l/www.loluislam.com

Carvan Press. Lahore

July 2004

Bazm Tolu-e-Islam London76 Park Road.Ilford EssexIGI ISF UKPhone & Fax 44 208 553 1896Email: [email protected] Website: www.islam2l.info

Mrs R. Khawaja,72 Herent Drive. ClayhanlIford Essex IG50HG UKPhone 44 208 550 3893
mailto:[email protected]:///reader/full/hnp:l/www.loluislam.commailto:[email protected]://www.islam2l.info/mailto:[email protected]:///reader/full/hnp:l/www.loluislam.commailto:[email protected]://www.islam2l.info/


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Foreword

The great Islamic scholar thinker Ghulam Ahmad PalWezo f Lahore, Pakistan, devoted his entire life to the study andpropagation o f the Quran. His work was well-known duringhis life time and after his death in 1985, his work remainsinfluential.

His lecture entitled The Individual or The State deliveredin Urdu was later published in booklet form.

Professor Dr Manzoor-i1I-Haque, a well-known academico f University of Sindh and a Quranic scholar has renderedthis treatise faithfully and assiduously into English for a

wider readership. Idara Tolu-e-Islam thanks him profuselyfor his selfless service. .

I also thank the members ofBazm Tolu-e-Islam London forproviding funds for this project.

Mohammad Sharif LoneChairmanIdara Tolu-e-IsIamLahore Pakistan


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IMPORTANT NOTES

English-speaking readers may find the following explanationof terms used in this pamphlet useful:

Allah: It is the Arabic word for The One God. I t is amisnomer as God has no names, only attributes.

Deity: A god/God or goddess, Divinity. From MiddleEnglish deite, from Old French, from Late Latin deitas (stemdeitat-), from Latin deus, god.

Deen: It is a term with no exact English equivalent. It means"Wily o f Life", and in the Islamic context, is a social systembased on Qur' anic values.

Jagannath: I t is also known as Jagannatha, Juggernaut,Juggernnath, and Juggemnatha. In Hinduism it is a title o f thedeity Krishna, a huge wagon on which an idol of the godKrishna is drawn in procession. [From Hindi Jagannath, fromSanskrit Jagannatha: Jagat-, world+nathas, lord,] In Hindumythology the chariot o f Jagannath is specifically a vehicleused in an annul procession in Puri Town, in the Indian Stateof Orissa and is a symbol used for the owner ofthe world.

Kaafir: Literally "unbeliever". According to Sura 5, Verse44, those who do not live by the Laws as revealed in theQur' an are Kaafirs.

Muhammad: The name Muhammad, the Messenger ofAllah, is generally followed by the salutation "Peace Be UponHim". As this ("Peace Be Upon Him") is not used in theQur' an, and for the sake of brevity it is not used as such inthis pamphlet; it has been indicated as PBUH or pbuh.However, it should be implicit that, as mentioned in Sura AlSaaffaat 37, Verse 181, we do convey Peace Upon all the


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Messengers o f Allah, and Praise be to Allah, the Originatorand the Creator of the Universe.

Nubuwwah: It is the reception o f the revelation o f DivineGuidance by anhiya or rusuL It ended with Muhammad(PBUH). The Guidance revealed to him is preserved andenshrined fully and exactly in the Qur' an. But the function ofrisalalt, or the delivery of the Divine Message to all mankindand the establishment of a social order in accordance with itsprinciples, has devolved upon the nation or Ummalt thatbelieves in that Book, that is, the Qur' an.

Sl!irk: It is the only unforgivable sin in the Qur'an. It is theassociation of partners with Allah, whether it be the humanworld or the physical world or the obedience to laws incontradiction to those revealed in the Qur'an. This includescreating divisions within the Muslim community throughsectarianism.


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What is the Genu\ne End?

The Individual or The State

,

The history of mankind makes tragic reading. Down throughthe ages ~ e come across a series of sequences of the rise,growth, decline and fall not only of nations but also of their

civilizations and cultures. The basic but the most intriguingquestion of the general aspect of mankind has always beenwhether the Individual for the State or the State exists for theIndividual. In other words, "What is the real aim md what arethe means to achieve it?" Many renowned researchers anderudite thinkers have penned dow 1 their discourses on thissubject. I a humble student of Cw'an. present here 'what the

Qur'an has said on the subjectMan is a social being with the basic to live in the company ofother men. He is gregarious by nature and, in the words of therenowned western thinker, Nietzsche, he can become humanonly when he is in the company of other men. Our experiencealso stands proof to this reality. If a human child soon afterbirth, is left in a jungle, without the supervision of any human,

and some animals bring him up, he will remain animalistic inhis behaviour for the rest of his life. He will never attain theposture and status of humanity, though he would be just likeother humans in the pattern of his figure and form.

Look at another aspect of human life. O f all thepunishments the human mind could devise, solitaryconfinement i:> the most severe, the most cynical, and the

most ironical. The cruelest criminals o f the strongestnerves, not afraid of the death sentence even, start cryingwhen they are kept in solitary confinement, even thoughthere be no physical suffering. Have you ever thought ofthe phenomenon that the concept o f chastisement in grave'


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_ . ____" _, ._." _,,_ ._ 8 __T' or country. In other wore\s, the question ofpreservation had not remained limited to safe guarding theindividuals; nonetheless it has more intensely involved thesafety and security of the country. For deciding mutualdisputes of individuals and for defending the country, the


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need" f a collective full-fledged authority was a must Thisprod ,ced the concept of governance or the idea of the StateAut.Jority. For a long time, the idea of politico-cultural life ofthe men remained restricted to country and its governance.

Thereafter, Greek scholars, especially Plato (c. 428-347 BC)presented another idea, which is termed as State. I f looked atgenerally (but nay, to me it is a fact that) State is but anestablishment o f governance in a country. But the politicalphilosophy made such an addendum to it that it revolutionizedits concept Initially it was a simple issue: country meant aspecific track of land, its defence meant the safety and

securityof

the home and wealthof

its inhabitants. This wasachieved through a system, called rulership. When it wastransformed into State, the questions arose:

- What is the mutual relation of the State and theIndividual?

- Which of these two is the means and which one i ~the end?

- And the like.

These questions generated various theories, such as:

I . Monistic Theory, which means the individuals arethe integral part of the State; they do not enjoy theirown separate entity

2. Monadistic Theory, through which it is acceptedthat State is nothing but a conglomeration ofindividuals

3. Dualistic Theory, which means the individuals havetheir o"wn separate distinct existence but they aredependent upon the State or Society for theirbetterment and welfare.

So far. so good. But later on another theory was put forth,which established'thc State liS lin end in itself. This theory iscalled Idealistic Theory or Absolute Theory. It is not myintention here to expose, elaborate and illustrate the Theory ofState from the political science point of view. My concern in


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this disconrse is the mutual relation of State with Individual,'so I will not deliberate upon the details of the various theoriesof the State. A fter this brief introduction of the various

theories, I want to move directly tomy

topic. Since theIdealistic Theory is basically related to the topic underdiscussion, a detailed description of it is necessary. Hobbes(1588-1679), an English political philosopher and thinkerinitiated the basic concept of this theory: individuals, in thereal sense, are the slaves of the State. And Hegel, the Germanphilosopher, provided a complement to this theory.

Hegel's Theory of StateHegel (1770-1831), a German philosopher, insists that "theState possesses an 'organic' unity, which 'is dialectic'; a unityof contraries. It not only allows but requires the strongesttensions and oppositions." I t has its own separate entity andunique personality. Like every living and conscious being, ithas its own aspirations, passions, and intentions. Its rights and

obligations are finite. 'There is no longer any moralobligation for the State. If there is any duty of the State it is topreserve itself." If there is a clash between the individual andthe State, the State will stand justified.

The State enjoys absolute rights. Cassirer, a renownedAmerico-German thinker, has' explained this theory ofHegel's in the following words:

State is the self-certain absolute mind, whichacknowledges no abstract rules of good and bad,shameful and mean, craft and deception.

(Myth of the Sta te, P. 264)

He also writes in the same book:

I t is generally acknowledged and well knownprinciple that. the particular interest of the State isthe most important consideration. The State is thespirit that dwells in the world and realizes itself inthe world through consciousness, while in naturethe spirit actualizes itself only as the other of itself,


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as dormant spirit. I t is the course of God throughthe world 'that constitutes the State. Whenconceiving the State. not of particular institutions.but one must much rather contemplate the Idea,God as actual on earth, alone.

(Myth of the State, P. 265)

Hegel propounded this theory in the 19' century (in 1801)and slowly it .spread in. the entire world. Rumelin, Chancellorof Tubingen University, wrote in 1875 that:

The State is autocratic. Self regard Is its appointed

duty; the maintenance and the development of Itsown power and well-being. Egoism - if you call thisegoism - is the supreme principle. of all politics. TheState can only have regard to the interest of anyother State so far as this can be identified with itsown Interest. Self devotion is the principle for theindividual; self assertion for the State. Themaintenance of. the State justifies every sacrifice,and is superior to every moral rule.

(R. H. Murray, The Individual and the State,P.216)

From the above-mentioned illustrations, it can be seen that,according 10 this theory, Divine Rights are given 10 the State.That is why this type of thought and this kind o f procedure are

known as Divinisation of State i.e., to make the State a god. Inthis way the State becomes a lord, and its individuals itsworshipers. This has become a modem religion and has itsown beliefs and code of conduct. In this religion, the Stateattains the status of god.

As has been said earlier, Hegel propounded this thenry, whichslowly and gradually spread in the world and now has attained

the status o f "religion" all over the world. The terms would bedifferent, the words would also be variant, but politically theState, in the real sense, enjoys the same status every where.Every where the word State is talked of as i f it is really aliving personality, having the status o fa deity, o f a god or of a


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lord. It was the same concept of the present-day-fashioneddeities about whom Dr. Muhammad Iqbal (1876-1938), theMuslim thinker, said that the concept of 'country' is the

biggest deityof

the modern day. The positionof

theDivinisation of State is that whenever it is said 'it is thedemand of the State', no bo9Y dares object it or criticize it,not utter a single word against it. Compared to the superiorityof its order or its' demand, the individual's interest,expediency, demand, aspiration, desire and, passion carry noweight. The individuals come into being to be the slaves tothe State, to be the means to accomplish its demands.Individuals hold no will. It is the State that enjoys universalwill and supreme power. The individuals should be preparedto lay down their lives for it. Whenever the State should makea demand, it is the duty of the individual to accomplish itunhesitatingly. Whatsoever it demands, he should humblypresent it to the State, even though it is life itself. Life is noexception.

For the last so many years,this position, of the State has beenso well propagandized that the thinking faculties of peopleappear to be paralyzed. Whenever it is said 'it is the demandof the State 'or ' i t is the order 'of the State', no'one thinks orasks anyone as to 'where is that State which has issued thisorder? Where does it live? Where can it be found?' Isthere any possibiljty to meet it so that it could be asked

whether it has issued this order? Neither anyone asks, noranyone answers, but it is the State that continuesimplementing its orders. And it is the people that continueblindly follo"",ing them. The Deity of the State and theconcept of its absolute powers dwell sacredly in the hearts ofthe people. It is surprising thilt men demanding evidence' forthe existence of God unequivocally accept the 'existence' ofthe State. It is as if it is an established reality that they obeywith no arguments, no reason or rhyme.

Reality ofthe StateIf one calmly analyzes the elusive entity of State one hasaccepted without any reason or rhyme, one will come across


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can come to mind. In spite of this fact. this deceitful'doctrinehas been made such a ' reality that individuals areunhesitatingly sacrificed for it. And it is all done on the ~ a s i s

that individuals exist for the State. The question is 'what Isthe proof that individuals exist for the State?' Its answerlies in a simile of Aristotle's.

Jugglery of Similes'Keep in mind that the wrong use of similes has wrought sucha loss and harm to the world of humanity thai no one can.guess it. The wrong simile projects wrong as right. It candeceive even the most prudent of us. Since reality is abstract,it does not come perceptibly to mind. A simile is used withconcrete examples, so it sticks quickly to mind. If it is rightand relevant, it makes the abstract reality understandable butif it is deceitful, it makes right as wrong and wrong as right.The Qur'an calls the deceiving-idea-ridden similes as"poetry" and emphasizes not to use it. The concepts of

mysticism are based on similes; hence "poetry" supports it.That is why Ali Hazeen, a Muslim Sufi (mystic), had said:"Mysticism is the best mode for poetry." One or twoexamples will make it clear. One of the beliefs of mysticism ismonotheism, which in siinple and brief words means thethings visible in the universe do not have their own existence;God alone has existence and is visible in various forms andpatterns. These various names and patterns of things deceiveus, otherwise reality is one and the same every where.

The root-cause of all intera-religious conflicts is thedifference in terminology for the one and the same Reality(God), which .stays the same in essence whether It is labeledRam( Hindu) or Raheem( Muslim) or any other. It is evidentthat this idea or belief is absolutely wrong. But look how

beautifully does a wrong simile project such an opendeception as reality! That simile is: "The 'Ganges' is one, butthe 'ferries' are numerous; it is nothing but the confusion ofthe wits." You see this simile outweighs tens of t h o u ~ a n d sofarguments. This simile sticks to mind and no reason worksagainst it. .


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16' " - " ' - " - " - " - " ~ " - " - " ~ " - " - " - " - " - " - " - . ' - ' - ' " - " ~ " - " - " ~ " ~ " -.-.-- .. - - . ~.. ~ .. -.. -.-'.-.'Or take another example. Mysticism has to pass on theconcept that direct achievement or beneficence of God isimoossible. When the refulgence and manifestation o f Allah isachieved through the beneficence of the spiritual guide, itproduces stimulating effect. In terms o f L simile. it can beunderstood that i f you 'keep a cotton bud in the sun for thewhole day. it will maximally become hot. But i f the same raysof the sun pass through a converging lens, 'this flock of cottonwill start burning within seconds.' Similarly when the rays o fAllah's love pass through the converging lens of spiritual

guide's look, the heart of the disciple transforms within notime into a pirouetting flame imd burns down every thingexcept Allah.

The Simile of Aristotle

This is what the wrong use of the similes does. Look. how thesimile of Aristotle (384B.C. - 322B.C.), the Greek ethical,metaphysical, and political philosopher, presents pleasantly asreality the deception that the existence is only of the State andnot of the individuals! He says as the State is to the

, individuals so is the human body to its organs. The humanorgans do not have their own separate existence. These aresimply the integral parts of the body. Their life and death aretied to the life and death of the body. Their duty is to supplythe provisions of life and means of health to the body. This

garners the arrangements of their own life and health. Noorgan can survive without the existence of ' the body. Theexpediency o f the body is the prudence of the organs. Hencethe organs cannot have rules and regulations other than of thebody's. Nor do the organs become' the integral parts o f thebody on their own wish and will. And likewise nor can theyb6 separated from it on their own.

I shall, speak o f the weakness of this simile later on. You haveseen here that on the basis of this body-organ relation,individuals have no separate existence. They become themeans o f establishment, solidarity, and promotion of theState. And the State becomes an end in itself. We have alsounderstood that i f the theory of the State is analyzed, it is


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nothing more than the body of a few members, who haveauthority. This Is a deceiving veil, designed for concealingdictatorship and totalitarianism in its garb. As has been

exposed earlier, lIegel (1770-1831)proJX!unded this theory,Nietzche (l844-1900) made it grow, Hitler (1889-1945)provided it the mould of Nazism, and Mussolini (1883-1945)transformed it into fascism. And in the Social Republics, itwas exposed as Dictatorship of Proletariat. The democraticcountries proudly claim that they do not have dictatorship,they have democracy, the Government of the people, in theircountries. But this is a deception too. These countries have thesame concept of the State as do the dictator-ridden countries.Individuals have no importance there. Recently an Americanpsychologist, Charles M. Fair, has published a sophisticatedbut myth-breaking book. Its very name, The Dying Self, .brings forth its contents and the true picture of thisunfortunate contemporary mail. He has written a variety oftactics contemporary man has devised for crushing the 'I-am

ness' of the individual. He says leave aside the autocracy;even democracy is not less harmful. In support of hisassertion, he haS deduced much from DE - Tocqueville'sbook: Democracy in America. A gist of one excerpt from hisbook is given below:

The shackles and the tyrants were the blunt tools, which theexploiters used to use in the past. It is as if the kings had

physically actualized exploitation in those days but thedemocracy of the present time has made it out and out amental problem. Now the master does not say: "Think interms of what I think otherwise you will be killed." Nowhe says: "You are free to have your own thinking. In spiteof this disagreement your life, property, and the otherpossessions will all be safe. All that would happen is thatyou would be lonely in the society. You will live with thepeople, deprived of your human rights. Your fellows willhate you as a filthy thing is despised; even those who thinkyou are innocent and faultless will sever relations withyou, so that the people may not hate them." The mastersays to them; "Go and be in peace; I have spared your


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life'" But this is the I;,e, which is even worse than the death.(The Dying Self, P. 185.)

Such is the status of the individual in democracy. In thissystem snapping ties with the majority, the individualbecomes wet paint; no one wants to develop relations withhim. He remains lonely, deserted, dejected in the whole wide-world. What happens to the people left lonely in the livingsociety can well be judged from the book "Lonely Crowd"published recently in America. wiih the help of the data anddetailed observations of the individuals, the authors of thebook have presented the status of the American society. Insuch a society an individual lives along with other membersof the society as the cogs of a machine. During the last two orthree years, I have mostly been citing quotations from thevarious books of an American psychologist, Erich Fromm. Inone of his books, Escape From Freedom, one reference fromwhich I have already given, he writes on this topic:

The person who gives up his Individual self andbecomes an automation, identical with millions ofother automations around him, need not feel aloneand anxious any more. But the price he pays,however, is high; I t is the loss of his self. (P. 209)

In another of his books, The Revolution of Hope, .he writes' the society in which the man is dehumanized, his politicalfreedom does remain no more freedom, but slavery' (P.91). The same author further writes that the obligation ofsociety is to respect human life. The positive or the good act isthe one that facilitates the development of the individual'slatent potentialities. The negative or evil act is one thatstrangulates the life and stagnates the human activities (P.93).

Ernst Cassirer, who has been mentioned earlier, is a worldknown philosopher. He died recently. His last book: TheMyth of the State, is about the problem of State. Discussingon the rights of individual and State, he writes:

There is, at least, one right that eannot be ceded orabandoned: the right to personality . There is no


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This spell of the ruling class functions with the illusoryconcept 'of the State, which is an end in itself" and theindividuals are the means to justity it. Erich Fromm makesthis difference of dictatorship and true democracy clear in thefollowing words:

Democracy Is a system that creates the economic,political, and cultural conditions for the fulldevelopment of the individuaL F a s c i s ~Is a systemthat, regardless under. whlcb name, makes tbeIndividual subordinate to extraneous purposes andweakens tbe development of genuine individuality.(Escape From Freedom, P. 301)

Bergson (1859-1941), a French philosopher, has explainedthis important point in the following words:

This will be sovereignty, not over men, but overthings, precisely In order tbat man sbould nolonger bave so much sovereignty over men. (TheTwo Sources of Religion and Morality. P. 300)

LUlit for Power

Cassirer says that this holistic, autocratic, comprehensive, andcruel concept of the State is the creation of people's lust forlove. About this lust, he writes:

Obviously we do not wish for tbe sake of wishing we aim at a certain end and we try to attain tblsend. But the lust of power does not admit of anypossible attainment. I t is the very character andessence of the will of power tbat Is inexhaustible. I tcan never come to a rest; it is a thirst tbat 15unquenchable. Those wbo spent their lives In thispassion are comparable to tbe Danaldes: t,heystrive to pour water Into a leaking butt. Tbeappetite for power is tbe clearest example of tbatfundamental vice tbat, In Plato's language, isdescribed as "pleonexia" - as the "hunger for m o ~ eand more." Tbls craving for more and moreexceeds all measure and destroys all measure - and


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sinee measure, right proportion, "geometricalequality" had been declared by Plato to be thestandard of the health of private and public life. I t

follows that the will to power, If It prevails over allother impulses, necessarily leads to corruption."Justice'" and the "will to power" are the oppositepoles of Plato's ethical and political philosophy.

(The Myth of The State. PP. 74 - 75)

And when this lust for )lQwer is concealed in the sacred robe

of "State Interest", these lust hungry mongers lose the prick oftheir conscience, which often rises against the open tyranny.You make the other men means of consolation for satistyingyour own passions of revenge, and torture them, then (even ifyour own conscience is dead) the other people will protestagainst it. But when this is said, "Doing It Is In the Interest ofthe State", then in stead of oP)lQsing it, the people willgenerally ex,tend SUP)lQrt to it. You will be thought of as apatriot and well wisher of the State. Strangely no body willaskyou whether doing this is really in the interest of the State.If any body raises a voice against it, he is told that thedisclosure of this secret is not in the interest of the State.Nonetheless, as has been explained earlier, the existence ofState is an imaginary concept. By eradicating this deceptiveidea, if it is clarified in mundane terminology, then the end

and standard of collective system of men will be the interestof the individuals. This is such a concrete standard whereneither can anyone be deceived, nor can anyone deceivesome one else. But the concepf of State is an amazing showwhere the State is rich and the individuals are )lQor; where theState is strong and )lQwerful and the individuals are weak,feeble, and frail. And where the wealth of the State increasesand the individuals go on becoming poor to )lQorer to thepoorest. (According to the erroncous simile of Aristotle) theorgans become gaunt but the body is said to be growingstrong and stout. The organs are crushed or cut off one byone, but it is understood that the body is being nourished. Thedevelopment, prosperity, robustness, and energy are, in fact,of those with whom the authority is vested.


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(As has been described) "State" is the name of these attributes; it does not have a separate distinct existence. If,

anyhow, one has ~ o acknowledge the existence of this"phoenix", one must accept and make others accept the realitythat the criteria of measuring the prosperity, the strength andthe weakness of the State are the individuals of the State. Ifthe individuals are prosperous, strong, stout, and dauntless,the State will also be rich and powerful. If the individuals arealways prey to fear, pain, grief, and destitution, the' State isdried-up and struck with poverty. That is why MohammedIqbal, the world reputed Muslim philosopher, has said,

"Every individual is the glaring stroke of good fortune ofthe nation, of the State". . ,

From the aforementioned illustrations we have seen that bycarving the non-existent idol of the State, how n an'S lust forpower has made wide pathways for tyranny! And how well ithas justified them! How much bkod of humanity has beensacrificed on the altar of the old nag, the black deity! How

many sacrifices of man burnt ',n stakes are there, with whichthe sadistic nature of the tyrants is satisfied! The fact of thematter is that whatever the priests, in theocracy, do in thename of God, the same, in secularism, is done in the name ofthe State. Neither could anyone ask God "Was whatever isdone with us in Your Name really your demand"? Nor cananyone ask the goddess of the State" Are whatever sacrifices

we are compelled to offer, really under your authority"? TheGod of theocracy was imaginary and conjectured; the deity ofthe State is also mental and imaginary. One was the deceitfulidea conjectured by the Hindu priests, and the other is thespell-ridden concept knit by' the Hindu bankers. The onlydifference between the two is: one was knitted at the looms ofdark ages, so it was coarse and thread-bare; the other is madeby the machines of modem civilization, hence is so fine andsubtle that no eye is able to penetrate to the inherent deceptionit has.


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Qur'ag's Truth-Revealing Message

The Qur'an was revealed. It exterminated all the man madeidols from the mental horizon of humanity. The, Qur'anbrought the collective infrastructure of the man. But you willbe taken aback to know that the word State is not found in it.It has given only two ingredients of this infrastructure: One isthe country, a track of land and the' other is man, theinhabitants of that country. It defines and determines theborders of the country for initiating its program. In other

words, it starts its program from a track of land; it is the onlypossible and easy method, otherwise it has the entire globe ofearth as its aim. It wants to spread this system in the entireworld. It insists to protect this piece of land (which has to bethe fiLit lab of this program). It is because if it remains safeand secure, Ihis experiment will be conducted peacefully. Italso insists to make arrangements for protecting it from theearthly and heavenly calamities. It describes the events of thenations gone by and tells us that their a!:JOdes were destroyedby the floods, wind storms, earthquakes, volcanic eruptions,and the dilapidation of the dams, The purpose is to tell us tokeep the country safe and secure from such calamities andcatastrophes. It also emphasizes to protect the country fromexternal dangers. In this regard, it says:

I , .;: ifJ.,L.:..:; ' . " < - " i:'- ' I U . ~ iI" f~-

' ? ~ - ' : ~ ~ I r - " "-'""--"'- '

~ ' " - ~ - #*'

...

Wli ..r , ~ ) /i ~ : ' - ' ~ ~ ; ) , ! r l : ; ; - ' ; . s ' ~ : , ; ; , - , ~ I ~ ~ ~ ~ ~ : J : .- . . . I I . . . 1 . -, q - '. ( ' , t j ' . - ......tJ1 1 - __ i . ' ; : . . . . < Lo" " , ~ I ; ' ,F -' , - : : - , "">-01 . ~ '-:"" ,r..r- ~ ~ -' I

(8: 60) Zu tTl:.;~

Keep ready whatever force you can muster to meet yourenemy together with strong cavalry with which you can striketerror in the hearts of those who are enemy to Allah and toyou. And to those who are in your knowledge, and thosebesides them whom you do not know as yet. To do so, hugeexpenses are involved. For this purpose, whatever you expend


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in th: cause of Allah shall be repaid to you justly. There willbe ' ,0 reduction in it -not even a bit.

The State was an imaginary concept. In contrast to it, countryis the name o f a track of land. When we say the country is indanger, its danger can be perceived, can be ,seen. No body candeny it. The magnitude and the nature o f this danger can bejudged on the basis of the information one acquires. But itsrelation pertains to the degree of perception; it is notimaginary like that of the State. '

What is real End laim?Despite emphasizing the importance of guarding it, theQur' an deems the State the means to an end not an end initself. A house merely serves as a residence for the peoplewho live in it. True that the condition o f a house affects theweltllre of its occupants but the real importance is for theresidents not the residence. To the Qur'an, Man is the realend of the existence of the country or the state or the entireUniverse. Everything has been created for Man's benefit.The concept is clearly stated in the following verse.

l ~ ' " 11 _ . . fIJ_(2:29) I ~ _ , ? -t.i!'.j.I....-! L . . : ~~ .s.,;..J1 ~Whatsoever is there in this sphere o f earth, God has created itfor you. Not only in the earth buralso.:

" . . " " 1t - ' . . . . . '"c ! . U . ~. ~ I.u. L:.......;. . ' ~ I . 1..;' ..:;,.'. c >11 ' l . ! . < I , ~ -, ..r h ) ~ , -" r.:e J ~ " , : r - ' ~ r - J"""-"(45: 13) ; : ' " j . b : : i r ~ : .{i

$

'Whatsoever is there in the earth and the heavenly bodies,God has all harnessed for you'. In the words o f SirMuhammad Iqbal, the renowned Muslim philosopher:

You are neither for the earth, nor for the heavenly bodies

The entire universe is for you, and not you for it all

And further he adds:


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With the warming activities of the man, Is the entiretumultuous upheaval

Each and every body in the universe, the sun, the stan, isbut sp'ectaton

This is the relation of Man with the Universe. But the topicunder discussion pertains to the question of mutual relationof man with man. It is this mutual relation which gives birthto the concepts of civilization, culture, sociology, and politics;this generales various systems, rules and regulations. I havealready mentioned t ~ a tIhe Qur'an has nol used the term 'theState'; it has definitely given the idea of a country, and withinthis concept, it has also propounded the concept ofgovernance. We have seen the flaw in the theory of the Statewhich was, in fact, the flaw in the system of sovereignty. TheQur'an has termed the system of sovereignty as thegoveruance, as the management of things. Now the questionarises: what is the Qur'anic concept of sovereignty or of

the system of governance? And what is the place andstatus of the individuals in It?

The Qur'.nic Concept of System of GovernanceWhatever the system of governance in vogue in the world, theauthority of some men over others remains established in oneway or another. The Qur' an considers this concept ashumiliating to humanity. It does not allow some men to wieldauthority over other men. It calls it against the concept ofequality of human beings and terms it opposite to tbe respectof manhood. It says that tbe governance of men over men iswrong because it deprives the individual of the freedom hegets as man.

No human socieliy can be sustained witbout a system ofgovernance. So, what does the Qur'an suggest? It says thesovereignty belongs to God alone not to any individual orgroup of individuals. But, is it not theocracy/autocracy anover again. which vested sovereignty with some invisibleforces beyond complaints or questions? The Qur'an respondsvery reasonably to this very logical question. Granting the


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existence of an invisible Sovc;reign in the Qur'anic system,there are laws which are real and visible. God's rulepractically means following His Law, which is complete and

unchangeable. No one has the authority to make any changesin the Divine Code, not even the Messenger. He addresses theMessenger

';'. . . . . . . . . . . . . . . . . . . . . . . . .~ \ - IJ- - r- i - ' - . -6" p . ' i ,........(5: 48) ~ I .~ _Judge the matters of these people according to the Book ofAllah'

And declare it openly that:

. . - v _ : - _(10: 15) -


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will say it was the biggest controversy against Islam) that theEnd of Nubuwwah was made just a matter of belief.Otherwise, up to the day of resurrection, it was a manifesto offreedom, and the message of death for every kind of slavery,for manhood. Pause and reflect, what a great and magnificentpromulgation it was that a man, a group of people, or a nationthat intends to get freedom from the slavery of men mayaccept this Book, and understand it! Imposed on its freedomwill only be those restrictions, which have been prescribed inthis Book. Now, nobody will be able to say that not only him,

but also Allah has imposed such and such additionalrestrictions on you or has made changes in these restrictions.This was the Universal Manifesto of Freedom, which the Endof Nubuwwah has granted to the entire comity of humanbeings. In other words it was the surety that from now onwardnobody, nor any group of people, . will be vested with theauthority to command obedience. Nor will any body or anygroup of people be vested with power to impose anyrestrictions that are not in this Book whether that is in thename of the State or in the name of God Himself. Could therebe a bigger freedom than that ever conceptualized'! Or can itbe imagined'!

The Purpose of These RestrictionsNow the question is what is the purpose of the limitations or

the restrictions prescribed in the Book of Allah? The purposeof man-imposed restrictions on other men is either to decreaseor to restrain the vested authority of those on whom theserestrictions are imposed. In other words it targets to limit or todivest their freedom. But the Qur'an says that God 7 imposedlimitations and restrictions never mean to limit or to divesthuman freedom. The aim is never to achieve that purpose.

On the contrary: ~ Oi' ; I . . . . "" _ ...(2: 286) ~ . '11 I- r, .uJ1...JJ..s:::. '1 ~ _ - .

'The purpose of God-imposed restrictions is to furtherbroaden the human personality.'


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Enlarging and broadening the latent potentialities o f thehuman personality is a psychological process, the discovery o fwhich could have been possible (that too to a limited extent)

with the development o f the discipline of Psychology in thepresent times. Prior to this development, it was leastunderstood. The psycholollists say i f the energy o f the humanpersonality that is operating for destruction is diverted toconstructive pursuits, it multiplies two-fold for integrationprocess. This process, in their terminology, is called'sublimation. Fourteen hundred year ago, the Qur'an unfoldedthis reality. I t says that the purpose o f the restrictions imposedon the human personality is to broaden it by sublimation.

1:i; ;II f ' ; . . . . . . . . . . ...

(2: 286) 1-..- . , ~ I I ' F . W I ~~- - " ! - ..

By obeying the Divine Laws, the human personality isbroadened. This may also mean that for the accomplishmento f the task assigned, one should exert one's capacities to thefull. On the ordinary level, understand this phenomenon withthe fl}lIowing example. When water in a canal starts flowingat a low ebb, a fall o f stones is built in it. The purpose is not toimpede the flow o f water. When water bumps against it, itsflow multiplies -many folds. This is the purpose uf imposingrestrictions by the Book o f Allah. .

We have seen that it was said to the Messenger o f Allah(PBUH): Establish system o f governance according to the Booko f Allah. One o f its purposes was: ..,,# " , , " " ~""

(7: 157) i' ~ ~ I "~ t ?J;11 J i l i . ~ l J j J a : r P l ~~'To lin the burdens under which bumanity groans it will makethem free from the shackles, which bind them'. Humanity willbe made free from the chains o f slavery tied so long on andthis purpose in itself is great But it is only the negativeaspect. Aner shattering these shackles, and making humanity .free from them, the Qur'an takes a positive step. For thispurpose, the second aim o f the Messenger o f Allah (PBUH) istold as:

PAL


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He (PBUR) works for the development of the personality ofhuman beings. This responsibility was not restricted to thelifetime of the Messenger of Allah (PBUH). It had to move

further, and it was the aLn of the system that was establishedfor the practical implemmtation of the Book of Allah. That iswhy it was said to the party of the people respOnsible for theestablishment o f this system:

~ " .

(22:41) -.' ( - ~ t f i ': I ~ ' i ' i - l i i ' l l . . l l , ~ r- - - i . " ~b1 ~.... .Jr~ . J ' J-' J : , . . - !.r'"" v;;.) u-:: I . I ~V i' ,"These are the people who will establish System o f Sillaatwhen they have the control o f the country and 'will giveZakaa". I have no time to explain this aspect of the programof the Islamic system of govemance that has socomprehensively been given in this brief verse. I willdeliberate upon one aspect that is related to the topic underdiscussion i.e., the broadening of the individuality, the

development of personality. In our system Zakaat generallymeans "at the end of a year, giving some amount o f moneyfrom one's wealth in the path of Allah". 'Giving someamount' is not the end product of the Qur'an. The Qur'anicexposition of this term is much more broad. It has been saidhere that the responsibility o f the Islamic System is Eetta-eZakaat, not "giving Zakaat" or "receiving Zakaaf'. The wordZakaat !peans: "to grow, to develop, to bloom an!! blossom"."Eetta-e-Zakaat" means providing the means of developmentto individuals. It includes physical as well as personalitydevelopment as far as the physical development o f humans isconcerned, it pertains to the Qur'an's system of economics. Ihave written quite extensively on this for the last 25 years. Atthis point o f time I present the gist of this system through thesaying of the Messenger of Allah (PBUH):

God's responsibility of protecting a communityceases, where even a single person goes to bedhungry.

It was the same responsibili.ty that the 2 nd caliph Hazrat Omar(RA) repeated in his wellknown words:
http:///reader/full/responsibili.tyhttp:///reader/full/responsibili.ty


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If a dog d,les of bunger by the Tigris (river In Iraq),I swear by God with Wbom rests my lire, Omarwill be held responsible for It.

This very aspect of "Eet4II+ZIliuIJIf' is the obligation of theIslamic System that is related to satislYing the physical needsof individuals. As far as the development of the potentialitiesof the human perSonality is concerned, I may make it veryclear that this is the ultimate end to be achieved by thissystem. The first article of this system is to create anatmosphere wherein is the state of

(2:38) : ~ : .-:..A ~ - ~ .. ~ I ; : . j :y0 Y ~ 1 J ~ 'Y""''There is no fear and sorrow, no grief and anxiety, no agonyand pain'. In other words the individuals of the society haveneither any fear of external dangers, nor any grief and anxietywithin their internal world. There is food for thought here,This aspect of the (Qur'anic) system provides a solid

foundation for realizing the human potential. The system isobliged to carry out its responsibility, among others, of ( inreference to the Messenger)

Another obligation of this system with reference to theMessenger of Allah (PBUH) is described in these words:

; ~ ~ . . '(,II"" '"

(62'2) "-< JI- - ::


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The Ultimate End

I t should be clear from these illustrations that the Qur'anic

view of (a) providing the Divine System of Guidance, (b)sending the Messengers (Peace Be Upon Them), (c) revealingthe code of Divine Laws, (d) prescribing restrictions, and (d)keeping the final Book of God perfect, unchangeable, andprotected -the logical consequence of which is the End ofMessengerhood has an end to achieve. ' This end is theachievement of the following Objectives:


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33 Ummah is the welfare and wellbeing of the universalhumanity. For the welfare of humanity, the Qur'an does not

use the unambiguous terms like "interest'o f

the State" orpublic interest. I t clearly says

t .....,. , , 1 , . III ;

. ' ~ I . ~ ' WI ~ . -Lol!I(13:17) ()'! ..> u-! - IJ' ~ ."'Always remember that which is beneficial for the humanityendures'; Everlastingness and pennanence is only for the actsthat are beneficial for mankind.

Tbe Relation Between tbe Individual and' tbePartyI have presented tbe mutual relation between the individualand the State whatsoever I, with my own vision, haveunderstood from the Qur'an. But we have a new tenninologyintroduced in our times. It is Collectivism Theory. This theoryis neither new, nor unique. I t is, in fact, the changed name ofHegel's Theory of the State. According to this theory: interestof the State is the most important consideration . . I t possessesan "organic" unity. Existence is only o f society or party, andnot o f the individual. With this exposition of CollectivismTheory in view, there is no need to add any thing to what has

been said o f the State Theory. The Qur'an lays stress oncollective life. And the antagonists of Collectivism Theory,presenting it in support of their theory. tenn it exactly inaccorddance with Islam. I thought it n e c ~ s a r yto remove thisconfusion in a few words. Some Of them have .been heardsaying that Iqbal, the great Muslim scholar, also held the sametheory. It is ingeniousness of irony and undue criticism on SirMohammad Iqbal. Every one knows that Iqbal is atorchbearer of the philosophy of Self (I-am-ness). Self is

.another name of 'individuality', The sum total of Iqbal'smessage is the development, preservation, and immortality ofthe individuality. He showers so much importance on theindividuality of the human self that he does not allow this selfto be absorbed in the Divine Self. let alone the State or the


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party slhe belongs to. He maintains its uniqueness. He wantsto develop it so that it may emerge as an independent entity

equipped with the facets of the Divine Self. He does notaccept that it weakens, even at the cost of everlastingness oflife. He says individuality cannot be strengthened in thesolitude of mysticism; it develops and is strengthened whileliving in the company of people. That is why he lays stress onestablishing link with the party, and not being absorbed in it;Ummah other than the individuals, to him, is nothing; itdevelops with the mutual link with each other. When thesetwo synchronize with each other, it is called Ummah.'Individuals of the caravan' and the 'caravan' itself is themost appropriate simile in his poetry. The caravan other thanthe individuals has no existence. The individuals with theirmutual sync constitute it. But it is necessary that theindividuals may remain with the caravan so that being in thestate of protection, secure and safe from the dangers, they

may reach the ultimate destiny. The Qur'an establishes thisrelation when it says:

' # " ~ ".. " f ; 1 0 " ' . III..,;~ '.(I:I4.lJ11' - ~ I - I L i "1 [.#-1' 'I 1~ - I ~ :.iJ11:tUj- r - :J'-' j 'Y""! JJ jJf. j J".;;'" JoA ():!_ '6:!.

(3: 199)

o Jama'af-ul-Mommeen, Allah's Laws have reached you.Now you be steadfast yourself and cause others also to besteadfast, stand united and adhere to Allah's Laws so that youmay prosper.

This is the mutual relation of the individuals with the party. Inother words, it means the mutual relation of the individualsamong one another is the cause of their steadfastness andreinforcement. There is no annihilation of self like the one inmysticism where it i5 absorbed in water and ends itsuniqueness. And nor is it the System of the State or theCollectivism Theory in which the State or Collectivism is theend and the individuals the means only. The life-givingmessage of the Qur'an roots out all these theories. It hascomprehensively covered individuality in a few words so


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wonderfully. It says the collective life is so good and so fairbut:

(6: 94) ~ ~ \ )G J ~ ! ' : ; ~:ul J'You will confront Us as individuals with your individualityand will be called to account for your thought and conduct asindividuals'. This is the focal point of the Law of Requital.The individuals try to achieve the prescribed ends vf Deen inan organized way. This organized structure of theirs is termed

as party or Ummah. Its objective is nothing but:. II .(9: 40) I -i:.1f - ~ f ' L ; J S '

..~ -

the defeat of man-made system and the triumph of Allah'ssystem. The world has tried various systems of life and hasfailed to get consolation from anyone of these systems. TheMan is tired now and is in search of a system, he sees

nowhere. But this system is in the process of being in histhoughts. Erich Fromm sees its glimpse like the manner givenbelow:

A society In which no man Is a means towardsanother's ends, but always and without nceptionan end In himself: hence, where nobody is used,nor uses himself, for purposes whieh are not those

of the linfoldlng of h!s own human powns; whenman Is the center, and where all eeonomlc andpolitical activities are subordinated to the aim ofhis growth. A sane society is one in which qualitieslike greed, exploitativeness, possessiveness,narelsslsm, has no chance to be used Cor greatermaterial gain or for the enhancement of one'spersonal prestige. Where acting according to one'sconscience is looked upon" as a Cundamental andneeessary quality and where opportunism and laekof principles Is deemed to be asocial; where theIndividual is concerned with social matters so thatthey become personnl matters, where his relationto his fellow man Is !lot separated from hisrelationship in the private sphere. A sane society,


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furthermore, Is one which permits man to operate

within manageable and observable dimensions,and to be an active and responsible participant Inthe lire or society, as well as the master or his ownlife. I t Is one which rurthers human solidarity andnot only permits, but stimulates, Its members torelate themselves to each other lovingly; a sanesociety furthers the productive activIty oreverybody in his work, stimulates the unfolding orreason and enables man to give expression to hisinner needs In collective art and rituals. (241-42)

This thinker calls this type of society as The Sane Society.And this is the very name of that book from which the abovereference has been given. Very broadly and intensively theQur'an describes the characteristics of this society. It coversits ultimate end in a few words when it says:

r;l,.V ; , w.:.j' " it:;17:'70)'Verily We have honoured every human being'. Andprotecting this honour is the end product of the society. Ifsociety or the system does not honour the prestige of the

individual, it is a corrupt and cursed society, and is the rootcause for deterring the accomplishment of the purpose of thecreation of mankind.

The System, the State, the Society that deprives people of theindividuality of a person, honour of mankind and allows griefstricken life to pass has curse of Allah, of His Divine Forces,and of the Universal humanity. How alarmingly the Qur'an

depicts such a life in the folIowing verse:- . . - ... ~ ' " p ..... ..

(3: 87) : . . ;..f l!JI' :as 'IT. U- .uJ l:a : :.1 ':. ~ -.I.c:.v-_ . r.!' -'- ~ J - , - . r -'These people are deprived of Allah's blessings as well as thesupport of the Divine Forces and the righteous persons". In thecourse of ages, this idea slowly dawned on man and graduallycrystallized that the world is not merely changing, but is


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From the deliberations I have made about "State OrIndividual", it necessarily follows that the individual, and hispersonality is an end In Itself. No man has the right to exploit

another man or to use him as a means in furthering hispersonal interests. If society were organized on this basis,there would be neither rulers nor subjects. This is the secondprinciple on which society in Islam is based. No man ispeimitted to compel others to obey him; Allah alone is to beobeyed through the Laws He revealed in the Qur'an .

END


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OTHER PUBLICATIONS

ISLAM: A CHALLENGE TO RELIGION

By G. A. Parwez

The very name of the book strikes one as a paradox for it is

universally accepted that Islam is one of the major religionsof the world. So how could a religion challenge the veryinstitution to which it subscribes? The author has indeedmade a successful bid to prove this strange aphorism for thefirst time in the history of Islamic thought and his researchdeserves careful study. I t is thought provoking; it isrevolutionary, opening new vistas and hold horizons o f

intellectual endeavors. I t is the outcome of life-long studyof one o f the renoWned Quranic thinkers o f our times.

The author has not, however, taken a purely negativeattitude. Having proved his claim that Islam is NOT areligion, he has very lucidly explained what Islam really is,and how it offers the most convincing and enduring

answers to those eternal questions which even thinking manasks about the meaning and purpose of life and how it canbe achieved. The book is thus a unique attempt at therediscovery o f Islam: scholarly written and exquisitelypresented.

For details o f availability o f this and other publications

listed on succeeding pages, ,please contact:

Tolu-e-Islam Trust25-B, Gulberg 2Lahore - 54660PAKISTAN

,


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QURANIC LAWS

Quranic Laws was written under pressing Hernands. Itprovides the code of laws for an Islamic State, and as suchit may be considered a precursor of "Tabweeb-ul-Quran" a grand, magnificent, and marvelous classification of theQuraIl by (Late) Ghl1lam Ahmad Parwez in three large

volumes.

There is no denying of the fact that in this book, the purportof the Quranic verses has also been given prolifically.Along with this, inferences have also been drawn, thoughthis right belongs to the Legislative Assembly OJ' an IslamicState. However, (Late)Ghulam Ahmad Parwez emphasizesthat his inferences are not more tl,an just a pointer in thisdirection.

Although this collection of Quranic Laws shall bebeneficial to all the Muslims in general, it shall, inparticular, be useful to those connected with legal affairs,i.e., judges, advocates, those working with the law sectionsof the government, members of the legislature, theconstituent assemblies, and those concerned with themedia.

The chapters of this book deal with topics such as StateAffairs, Government Agencies, Justice, General Injunctionsfor Family life, Inheritance and Testament, Protection ofLife and Property. And the other chapters pertain toEconomy and Basic Human Rights etc.

**


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40- - - , , - , , - - - ~.. - . ~ ..- .. ~ .. -."-".- .. -."- ..-..-.. - ..-.. -.. - , . ~.. ~ ..- .. -.. - .. - . , ~ , . -..-.. ---- ..-..-..-..-".- ..-.. -"'.

ISLAMIC WAY O F LIVING

The historyof

mankind, engravingsof

human character,and the realities of the Quran stand witness to the fact thatthe fate o f a nation rests with the ways of living with whichthe heart and mind of its rising generation is disciplined.This measure alone determines the specific rank a nationenjoys in the comity of nations and even the extent towhich it can espouse its cause with the caravan ofhumanity. I f that nation inculcates'lslamic Ways of Livingin the behavior o f its younger generation through teachingand training on firm footing, properly and adequately, thepotentialities of the heart and mind of the youngsters of thatnation, the vigor of their zest, the fountain spring of theirlife blood, and the vehemence of their character rise liketumultuous storm and dwindles away every thwarting forcelike a hay. Since the future of a nation depends on the wayits younger generation is brought up, so (Late) G. A.Parwez wrote Isltlmee Mutlshtlrtlt in Urdu.

Muslims living abroad, especially the Pakistanis, feltapprehensive of their children going astray under theinfluence of foreign CULture. They contacted Dr. SyedAbdul Wadud in his lifetime to write a book on the"Islamic Way of Living" which could be useful for theyoung.

This work - ISLAMIC WAY OF LIVING - that heproduced is not the exact translation but a reproduction inEnglish of that Urdu book, Isltlmee Mutlshtlrtlt. I tcomprises such Quranic instructions, which guide the wayto the formation o f an Islamic Society. I t is not aphilosophical treatise but a description in simple terms,meant for children, as well as for those who neither havethe time nor the aptitude to go into details.

* * * *


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LETTERS TO TAIDRA

"Letters to Tahira" is essentially a collection of letterswritten to a mature and inquisitive young lady with cleanintellect. This was in response to the queries the author had.received from many of the female readers of his earliersimilar book "Letters to Saleem".

These letters, in right earnest, bring forth the trials,tribulations and the vexing problems that the unfortunate.and helpless girls of our society have to face today.

Some letters highlight those maladies that are currentlyrampant amongst our modem educated class. These are theresults of following the West blindly. The nation isgradually pushed towards destruction, and i f the orthodoxsection of the society needs to change, the modernists, too,are not to be exempted. It is imperative that both extremesbe brought to the middle path, in the light of the Quran.

It is a stark fact that women can train, discipline and build asociety more easily and effectively than men. Thepublishing of these letters will hopefully initiate .thereformation process at home. G. A. Parwez hopes thl'!lllifthis effort of his can light a few Quranic candles in somehomes; he believes his endeavors' will have borne fruit.

This book has also been rendered into Bengali languageand is !lvailable in Bangllidesh


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THE TOLU-E-ISLAM MOVEMENTIt's Beliefs and Objectives

We believe that

I. Reason alone is not enough to solve the problem of life.

Reason needs revelation (Wahi) just as eyes need thelight of the sun.

2. This revelation is preserved in the Quran in its final andcomplete form. Mankind, therefore, cannot reach itsdesired destination without the Quran.

3. The Quran is the criterion for judging between truth andfalsehood. Everything that agrees with the Quran iscorrect. That which is at variance with it, is false.

4. From the viewpoint of the Quran, all human beingsinhabiting the earth, are individuals belonging to oneuniversal brotherhood. The practical aspect of

establishing this brotherhood would be that all mankindmay lead their lives according to ONE dispensation.

5. This universal organization oflife may be formulated insuch a manner that people of every era according to therequirements of their time, may compile the details oflaw in the light of the Quran. (These are called SHRlA

LAWS). The detailsof

law will keep changingaccording to circumstances, but the principles of theQuran shall forever remain unalterable.

6. From the point of view of such an organization, theQuran envisages a society in which the latent abilities


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o f ALL individuals are developed, and no one in such asociety will be deprived of his life's necessities - food,shelter, health care, education etc. - this is the QuranicOrganization For the.Preservation of Mankind. This iscalled The Quranic Social Order. Once human's latentpotentialities are fully developed, the world will thusbecome resplendent with the light of the EternalNourisher.

,

individual or state by g a parwez published by idara tulu-e-islam

Documents