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TRIBUTE TO PARWEZ: 1976 CONVENTIONAL ADDRESS

By: M.Islam
[This noteworthy Address has been rendered into English by Aboo Bakr Rana Deen.]
 

With the name of Allah the Most Exalted the Most Merciful!

Mr. President, ladies and Gentlemen, Assalam-o-Alaikum!

The office of the Council of Tolu-e-Islam, Karachi is a center where Quranic thoughts of Mr. Parwez are projected, argued and discussed in elaborate detail. People from all walks of life come here with their critical points of view.

In the capacity of Council's representative I have to attend to these visitors. The criticism here or points of objection are not directed towards any individual, nor are they limited to the precincts of the city of Karachi. These questions are related to the Quranic Ideology transmitted by Tolu-e-Islam movement and its activities. Under these circumstances, I realized that if the whole motive of this movement is forwarded to receptive minds in a nutshell, its efficacy can become more consolidated. I further would like to make it clear, the responsibility of the answers that follow herein, lies on me personally and not on the Council. In case if anyone needs further elucidation on any question, please feel free to contact me.

Now I present to you the criticism directed towards Tolu-e-Islam in the form of questions and answers.

Q.1 How do you people consider Mr. Parwez?

A. Mr. Parwez has devoted majority of his life span towards concentration on Quranic ideology. And whatever he understands from the Quran he passes them on to others. That is why we consider him to be Mufakir-e-Quran (Thinker on Quran) and a transmitter of such thoughts. Neither does he claim to be anymore than that nor do we consider him to be beyond that.

Q.2 How much respect worthy do you consider Mr. Parwez?

A. We give him same respect that is given by the students to their teacher. We are understanding and learning the Holy Quran from him, that is why he is our mentor.

Q.3 Do you take every statement of Mr. Parwez as the final word of the Code of Life?

A. Mr. Parwez teaches that the Final Code of Life is the Quran, and no human can claim to have the final word.

Q.4 Do you consider Mr. Parwez's Quranic research beyond scrutiny?

A. Never! Mr. Parwez has mentioned again and again in the preface of his each book that whatever follows is a human endeavor, which is neither beyond criticism nor can it be the last word. His attitude towards the Holy Quran is like a seeker and that is how he emphasizes, it must be. The culmination of all his efforts is that people should try to rationally peruse the Holy Book of Quran. All his books, essays, addresses, lectures and discussions are a means to this end. And we also take advantage of the same.

Q.5 What is Mr. Parwez's mode of conduct with you all?

A. Very friendly! He has never made us feel as if he is greater than we are in any way. His attitude towards the newcomers is also such that they can freely converse with him. His lectures are delivered in the same manner too. His life is simple and like an open book. Inspite of stupendous erudition he has never made any person feel as if he/she is sitting in front of a scholar of vast acclaim.

We take our personal and family problems to him and he has always advised us like a sympathetic friend. His advice is very solemn and his suggestions are very gainful. He always has our family secrets of life concealed within him and those shall remain embedded and secure. No other person dare know anything about it. He remains pure at heart and committed to his word. That is how he is related to us. As far as his companionship is concerned, we have found him to be of high aesthetics and yet so simple and straight that his aura makes one feel like you are living life in the real sense. His admiration for great poetry can be realized in his writings and speeches. And with all due respects, I'll take this opportunity to reveal the secrets of his musical faculty. Great maestros have been heard saying that the musical ear, which he possesses, does not belong to the common world. Mr. Parwez himself states that a person devoid of aesthetic values of this universe cannot fully appreciate and comprehend the literature of the Quran.

Q.6 Mr. Parwez calls himself "Parwez" although Khusro Parwez was on arrogant individual who tore apart the letter of Muhammad (PBUH). What have you to say to that?

A. That incident is accurately true. But let me point out here to principle underlying this argument. A person's derogatory characteristics do not by any means make the words of his name derogatory. Words have their own value; they are always brought into use and cannot be devalued. I can quote here many examples, which will only take more of our time. The word 'Parwez' belongs to ancient Persian language and is the name of a star of high repute. And hence the meaning of the word 'Parwez' can be taken to pertain to great heights. World-renowned scholar and visionary Dr. Allama M Iqbal has used this word frequently in his poems and verses. He attached aesthetic values to this word. If he has adopted this word as his penname, what is wrong with doing that? Even otherwise so many people in Pakistan are called 'Parwez'. Why is it considered strange and a point of criticism if Mr. Parwez uses the same name. If that is how you want to rationalize, the most criticized name among Muslims should be "Abul Alaa" which means (Heaven forbid) 'father of Allah'. But we shall never stoop so low!

Q.7 It is commonly talked about that Mr. Parwez does not believe in the sayings of the Messenger Muhammad (PBUH). Do you have anything to say?

A. This is a part of that nefarious propaganda directed towards Mr. Parwez. I will not involve in the discussions of Hadith (sayings of The Messenger), as this topic needs much explanation. Whosoever is keen is welcome to peruse his book entitled, "Muqaam-e-Hadith," published by the council of Tolu-e-Islam. For the time being I shall suffice on one argument. Mr. Parwez considers that in our Hadith compilation we have authentic ones, and those that have lost their true significance and meanings over the passage of years. The ones that are according to the tenets narrated in the Holy Quran are authentic. He further believes, those Hadiths which go against the teachings and spirit of the Quran or devalue the Messenger (PBUH) or his apostles must not be considered of any value.

On the contrary his main opponent, the Amir of Jamaat-e-Islami, Mr. S. Abul Alaa Maudoodi states, "In the Hadith collections there are true and false ones both. Only those can be considered true that are evaluated by any individual who can assess the temperament of the Messenger Muhammad (PBUH). In other words criteria of authenticity of Hadith according to Mr. Parwez is the Holy Book of Quran, while in Mr. Maudoodi's case, it is his own judgment and verdict, as accordingly in Jamaat's opinion Mr. Maudoodi himself possesses the insight of the Messenger (PBUH). After this, you can decide for yourself, as to who denies the Hadith. I will not go further, you can scrutinize the biography of The Messenger by Mr. Parwez and you will observe numerous Hadiths quoted therein by him.

Q.8 Mr. Parwez is also stigmatized as denying the deeds of the Messenger. What is your opinion?

A. Without delving into the details, allow me to quote Mr. Parwez's attitude towards salaat (Our daily prayers). He says that no individual or faction has any right to change the prevalent procedures and timings of our daily prayers. The procedures should remain as they are, until the system of Islam is established according to the Messenger's teachings. This method of praying and rituals shall aid in unifying various sects of Muslims. Because of this he observes the same traditional ways when offering his prayers and advises other people to do the same. Now we all are aware that the five timings of prayers including its details are nowhere mentioned in the Quran, nevertheless the constitution of prayer's details are directed towards the Messenger (PBUH). What would you call an individual who obeys all these details strictly: A believer in the Messenger's deeds or the one who denies? Please ponder and give your serious consideration to this matter. Actually the rebel in this case is the sect which calls itself, "Ahl-e-Quran", they have devised their own timings and details of prayers. And Mr. Parwez is strictly against this faction as far as Islam is concerned. Please refer to his pamphlet entitled 'Rumors of Ahl-e-Quran'.

Mr. Maudoodi on the other hand says, only those sayings and deeds of the Messenger are worth considering which fall in the tenure of his messengerhood and not the ones, which he performed in his capacity as a human being. Again the standard, as to which deeds of the Messenger were performed in the capacity of a the Messenger, he says only a person who can determine the messenger's temperament can judge-in other words the judge is he himself. Now you all can decide for yourselves as to what Mr. Maudoodi proclaims himself to be. Please be advised here that I have proof of each and every word I am saying. In case if any one has doubts they are most welcome to ascertain from me.

Q.9 It is usually said that Mr. Parwez is trying to create another sect in Islam. That is why his followers are called 'Parwezee', Is it true?

A. We are aware of this incrimination. As far as I can visualize, Mr. Parwez is probably the first person who had the courage to speak up and proclaim that to divide the system of Islam in different sects is next to Shirk (placing another god besides God), and these kind of believers have nothing to do with the Messenger Muhammad (PBUH). Again, you all can decide for yourselves as to how can a person create a separate sect when these are his beliefs. Leave alone a new sect; we do not even take into account the prevailing different sects of Islam. Concepts are concerned with speculations, and the practical proof of a sect is, they offer their prayers in their own separate places of worship. Now have you ever observed a 'Parwezee' offering prayers in or outside of Pakistan, separately from the rest? On this issue Mr. Parwez is so careful, that in our annual conventions, he decide that prayers should be offered in nearby mosques and not within the premises.

The word 'Parwezee' is also an intrigue; it has been coined by mischief monger groups. None of us calls himself/herself 'Parwezee.' Now you tell me, do you have anything to say after this?

Q.10 If you all don't belong to any sect then how do you survive?

A. In the same way as people survived during the times of the Messenger (PBUH), when there was no sect. The Messenger Muhammad (PBUH) was neither a Sunni nor a Shiite, neither a Hanfi nor a Shafai. Neither a Maliki nor Humbli. They were neither Dayobundis nor Barailvees. They were Muslims and Muslims alone. We in the same way are also Muslims and Muslims alone.

 Q.11 It is also heard that Mr. Parwez will one-day announce his messengerhood?

A. Whosoever says so, claims to hold knowledge of the future and according to the Quran no man can claim knowledge of future. Talking about revelation? Mr. Parwez believes that even holy inspirations should not be taken into account, as they break the seal of the Finality of Messengerhood. For the last 40 years he is campaigning that "Qadianis" be considered a minority.

In 1935 a court decision was given in the district of Bahawalpur, based on a short essay written by Mr. Parwez. The decisive question being argued in the court was, whether any person by embracing Qadiani concept should be considered a Muslim or not. The learned and elite took part in it, the case instead of being solved was becoming more of an abracadabra. The proceedings of this case took nine years, by the time it was finalized it was all over the papers in the nation. This matter is mentioned in the judge's decision report, in which the District Judge Bahawalnagar, the late Mr. Mohammad Akbar says,

"Prolonged arguments of the case could not define Messengerhood, neither were we able to know the significance of 'Finality of Messengerhood' in Islam. Fortunately, one day in the editorial of Azam Garh's monthly periodical Maarif, I came across an article by Mr. Chaudhry G.A. Parwez, that solved the whole case."

In the light of that, it was decided that by becoming an 'Ahmedi,' a person is taken for a pariah in Islam. You can refer to his publication "Khatam-e-Nabuwat and Tehreek-e-Ahmediyat." If, to spread rumors about him, that he will announce his messengerhood one day, are not a false accusation of the highest order, by what other name can you call this propaganda that Mr. Parwez will one day announce his messengerhood? It seems that Jamaat-e-Islami is helpless when it comes to such matters. That is why according to its Amir Mr. Maudoodi, telling a lie is imperative under certain circumstances. We can only pray for their salvation in the courtroom of Allah.

Q.12 The knowledge of Islam is passed on either by individuals or institutions. By what means does the education of Islam given by Mr. Parwez differ from others and how is it unique?

A. The answer demands a bit of explanation. This knowledge differs in the fact that Mr. Parwez teaches Islam as a DEEN or as a system not as a religion. Religion is man's private relationship with Almighty that is consumed by performing the necessary traditional rituals of that particular religion. By virtue of doing so, the priests say and believe that the individual is salvaged in life hereafter. On the contrary, DEEN is the name given to that 'code of life' or 'constitution' of an Islamic nation whose whole life revolves around the tenets and principles prescribed in the Holy Quran. Consequently this results in peace. This is the basic point of departure of Mr. Parwez's education from other religious schools of thought.

Q.13 There are so many organizations which project and propagate a similar concept of DEEN. How are you different from the mainstream of religious institutions?

A. In fact it is not the projection of a concept. In reality, it is giving it a practical shape. Obviously, (the survival of a nation depends on the framework of its constitution and legislature) the nation takes its form by the spirit of its constitution and legislature, and its implementation. When we talk about "national laws", we are a implying its application equally and uniformly on all diverse sections of the Islamic nation, regardless of economic or social status. The present status quo of the Muslims of Pakistan is, it has divisions of various factions. Each faction has its own shariah, laws which are called FIQAH. Apparently, there is not a single FIQAH among these various factions whose shariah laws are unanimously conceded to by all the Muslims and are worthy of entering into the legislative assembly. Now the question arises, how can we formulate an Islamic Constitution that will by and large be accepted by all Muslims?

The priestly class response to this question is, it is absolutely possible to frame an Islamic Constitution, based on the spirit of The Holy Quran and Gospel. This is the biggest derisive situation in which the Muslims have been confided into. As not only that each and every FIQAH has its own SUNNAH, but their definition of SUNNAH is also exclusive. Hence, every SUNNAH comprises of its own FIQAH. When this is the state of affairs, with so many different FIQAHS, to formulate a single, mutually accepted and universal "Islamic Constitution," becomes beyond comprehension. None of them has an answer to this, yet these priests are repeating the raga of Sunnah all the time.

Now Mr. Parwez's point of view is that every faction has its own definition of SUNNAH that possesses its own FIQAH, but there is one object that is common among these different factions, by virtue of which they are capable of standing on one platform. And that is.... The Quran!

The national Islamic Constitution must be based on principles and concepts of Quran. Since every faction claims to have a hold on truth, therefore every faction avoids the notion of forming a single Islamic Constitution. By doing so will abolish every faction's monopoly on its class and completely wipe out their age-old authority. In other words the institution of priestcraft is totally annihilated by forming a single Islamic system based on Quran. That is the only cause of these various priestly classes to repudiate Mr. Parwez's call for one Muslim brotherhood.

These priestly classes have never expressed a negative desire on the topic of Islamic Constitution, but they always want to give Mr. Parwez the cross and opposed him by calling him a disbeliever in Islamic gospel and Hadith. They have been levying this charge against him for a prolonged period of twenty years and the spearhead of all this propaganda has been 'Jamaat-e-Islami', Eventually, Mr. Maudoodi, the founder of Jamaat, finally admitted and in 1970 proclaimed that it was not possible to frame an Islamic Constitution in the spirit of Quran and Sunnah, which will be unanimously conceded by all Muslim factions. (Refer to Jamaat's organ "ASIA" of August 22. 1970). Q.14 At least now the opposition should be subdued and terminated. We observe that they still carry on their opposition, why is it so? A. 'Why is it so?' can only be explained by the Jamaat-e-Islami. You all will be surprised to know that after admitting that no Islamic laws can be formulated on the basis of Quran and Sunnah, they are also harping their tune to bring about an Islamic infrastructure based on "Quran and Sunnah."

Q.15 That certainly is very absurd, they are stating Islamic Laws not implementable and in the same breadth want to compile and formulate a legislative system. There has to be some purpose for doing this?

A. It is very vivid. Mr. Maudoodi neither has intentions of formulating an Islamic legal system, nor wants the implementations of Shariah in Pakistan. His sole purpose is to stigmatize all the leaders of every party in power and blame them to be nefarious, wicked and clever in their plans. The easy way out for this is to put forward an impracticable and ridiculous system that will not be applicable. And when the power holders fail to uphold the fabricated Islamic system, the Jamaat can then blast off that all these leaders do not have good intents and purposes. Give us the power and we will give you an Islamic System in one day!

Mr. Maudoodi is very clear and understands this perfectly that in his race for power Mr. Parwez is the only one who impugns his motive. That is the reason Mr. Maudoodi is constantly throwing rubbish at him. If you need to verify on this issue you can question Mr. Maudoodi as to how can he bring about an Islamic Legal System when he himself admits that it is not possible to formulate one which can be approved by all Muslim factions. Just ask him that and then wait for his answer.

Q.16 It is also said that Mr. Parwez is a communist. What have you to say to that?

A. Our predicament remains that anyone can say anything on any matter. Neither the listener is prepared to follow through the statement as to its authenticity nor will the accused be given a chance to justify on the issue. Moreover, when there exists an organization like Jamaat-e-Islami, then propaganda knows no limits.

As far as this matter is concerned, it is explained explicitly in numerous issues of 'Tolu-e-Islam' monthly periodical that, "No communist can be a Muslim and no Muslim a communist." After this statement, you may decide for yourself as to how can he be a communist. In fact, in the present times one will be hard put to find someone else who has written more than Mr. Parwez against communism in this country. If you are still not convinced you can peruse his discourses entitled:

I. Mao tse Tung and Quran,
II. Islamic Socialism and
III. Where Karl Marx has failed.

Q.17 Mr. Parwez does not take part in active practical politics. Why is that?

A. The reason is, our present times are a victim of Machiavellian politics. It is impossible for an individual to claim affiliation with the Holy Quran and succeed in such type of politics. In order to succeed one has to adopt policies of organizations like Jamaat-e-Islami. And those policies are:

I. It is expedient, in certain matters, to give false statements.
II. It is one thing to formulate principles and quite another when it comes to applying them in life.
III. To overcome your enemy, there is no need for any scruples.

(Please refer to 'Tarjuman-ul-Quran' periodical of Jamaat-e-Islami of May 1958) We feel ashamed to act on such policies!

Q.18 When you do not participate in practical politics then how do you propose Islamization?

A. In the same method the Quran propounds. No culture can be converted, until and unless the people are not overhauled mentally and psychologically. This change emerges by reverberating the words of Quran and this is our mission. Mr. Parwez has devoted all his life for this purpose and we are his partners in this mission.

Whosoever agrees with this line of thought, has organized meeting councils in various cities, where by with Tolu-e-Islam's permission, its thoughts and Quranic ideas are transmitted to folks within the country and abroad. The sources comprise of Mr. Parwez's published books, lectures and brochures or short discourses. These council meetings are sponsored and supported by low-income people as the rich and wealthy ones do not agree with Quranic Thoughts. That is why our resources are very limited. We do not get any type of foreign aid and neither do we receive zakat or any other type of religious funds or collect sacrificed goat or sheepskins from the public. We do not ask for monetary contributions from the public. Our social circle maintains members with very little means and so its activities are very limited too. This is all selflessly motivated and based on Truth. And Truth needs no external support to unfold that is why its voice is spreading very rapidly without crutches. We are content, as we are convinced that in the end only this (Quranic) ideology will surpass all. It is God's promise that after all is said and done through the ages, God's kingdom shall prevail over all man-made systems.

Q.19 In order to bring this psychological change in the nation, do you depend only on these resources or do you resort to any other means?

A. In fact, there are other means. As far as Mr. Parwez is concerned, he considers that to galvanize a culture psychologically the best way is to modify the academic curriculum of the future generations. For this he has strived day and night that an adoption of an educational system within the precincts of the Quranic sphere should be given in the hands of the ruling powers.

Now let it be known that he was personally involved in the Muslim League movement, because of that he is personally known to the founders of Pakistan. Founders, on whom depended the future of the nation. After the creation of Pakistan, on the issue of change in the educational system, almost each and everyone holding powers was in complete accord with his scheme. It is the irony of fate, not one of them is prepared to help in giving this matter practical shape.

Q.20 We heard that Mr. Parwez had plans to found his own school. What happened to that?

A. Yes! After being disappointed by the power holders and rulers, he finally decided to build an exemplary research center, on a minor scale and present it to the government. This scheme was highly applauded by the milieu. The primary obstacle coming in the way was obtaining grounds for this project. So it was decided, in order to eschew fraudulent pressures, to acquire land through proper government channels.

This plan reached its final stages after three or four years of painstaking patience. When only a few months were remaining for the date of acquisition of land, it came in the knowledge of a multimillionaire; he bought the land and the whole scheme of Mr. Parwez was smashed to smithereens. At present this matter is in the High Court and nothing more can be said on this. A future historian shall someday write on this, how by a nefarious design a nation was deprived of a potent and life-giving ideology. Nevertheless, he is not pessimistic even in his later years of life, and is full of hopes. These days we are waiting for the court decision.*

Q.21 We would like to know as to Mr. Parwez's books. Does he write on whatever topic comes to his mind or is there any kind of sequence in his books?

A. All his life is full of sequences. There is sequence in his thoughts; sequence in his plans and of course there is bound to be sequence in his books and a very acute one. This point needs elaborate explanation, but since it is an important question and no matter how brief, I deem it necessary to express my views.

His life is devoted to bringing the human civilization nearer to Quran. Let them discover, that the vital issues of life can be resolved through its system. He has two types of groups to confront. The first is the priestly class who claim themselves to be in the light of God and hence need no other guidance. The other type are those who have forsaken, rejected and repudiated religion and have reached the conclusion that life's matters and problems need no supernatural guidance. The human mind is sufficient enough to solve the problems. He has first of all addressed this latter class which comprises of the educated youth. For them he wrote his book, 'Insan nay kiya socha' (Mind Through the Ages). This publication can easily be called a magnum opus. In this he lays down the principal thoughts from Socrates to the present day Einstein, Alfred N.Whitehead and various other philosophers, thinkers, scientists, reformers and researchers. The book is an exegesis of the pioneers of religious movements in plain nomenclature. The style of interpretation in the whole book is not to criticize, comment or complain on any of these personalities. They are all explained, in plain language, as they thought. The youth does not peruse this book for religious purposes, but only to develop its knowledge. After perusal to the end, these young minds revert to the author to find out as to where they must seek guidance on life's issues. This is the crowning experience of the book. The book qualifies the fact of author's stupendous erudition of human knowledge, his vision and versatile mind. It also adopts the salient, invisible and effective expressions to bring about this heavenly change in a trouble-free way.

Some of his other books, listed below, all follow a sequence:

I. Asmaani kitabain (Revealed Books).
II. Mun au Yazdan (Me and Allah).
III. Iblees-o-Aadum (Satan and Adam).
IV. Tareekhi Silsila (Historical Serial).
V. Miraj-e-Insaniyat (Paramount of Humanism).
VI. Khatm-e-Nabuwat (Culmination of Messengerhood).
VII. Lughaat-ul-Quran (Quran's Lexicon, Four volumes).
VIII. Mafhuumul Quran (Meaning of Quran, Three volumes).
IX. Jahan-e-Furda (Life of Hereafter).
X. Kitaab-ut-Taqdeer (Book of Destiny).
XI. Shahkar-e-Risalat (Prodigy of the Messenger).
XII. Iqbal and Quran (Iqbal and Quran).
XIII. Matalib-ul-Furqan (Interpretations of Quran).

XIV. Tabweeb-ul-Quran (Quran's Classification).

WESTERN THINKERS AND PARWEZ

1. In 1960 a German scholar Peter Schmid traveling through Indo-Pak happened to come across Mr. Parwez. He later compiled his impressions and experiences in book form. The English translation of his book, India-Mirage and Reality, became quite renowned. His meeting with Mr. Parwez has been narrated in alluring and dramatic words. As we all know, there is a separate room in his residence where he works and attends to his visitors. This scholar happened to see him in the same room and paraphrased his thoughts in the following manner:

"Last time when I visited Pakistan I met the late Pir Mankey Sharif. This time I had the privilege of meeting with another religious personality whose erudition and vast outlook puts him in a completely different perspective. Quranic Research Center, whose founder is G.A. Parwez, is located on the ground floor of a house in Gulberg. The same Gulberg which is inhabited, besides others, by movie stars. The gadgets and items and his library are a proof that the room is his work-study and sleeping place both. The old age creases on his countenance, his sleepless eyes, grayed hair and simple framed spectacles were also a proof of his perplexed and pensive speculations. His sleepless vision explicitly expresses the saga of his contemplative hardships. According to him 'Faith' did not mean forsaking the world, on the contrary it is voluntarily struggling to qualify and reflect the characteristics of Divinity." 

Ladies and gentlemen! How acute is the perception of these western thinkers. Mr. Parwez often says, 'I do not remember when was the last time I had sound sleep.' A person whose mind is constantly active the whole day in profound contemplation cannot think of sound sleep. Had he not told us that, there is little doubt that we never would have realized the deprivation of his sleep. This scholar has envisaged in the first visit that his mind needs relaxation and the creases of his forehead are like the gooves on a gramophone record in which are embedded centuries of history. After describing his personas this scholar moves on and narrates his conversation with him about communism and Quran's economic system.

2. Famous Dr. J.M.S. Baljon published a book in 1961 called, "Modern Muslim Quran Interpretation." For his subject he chose three personalities of Indo-Pak. The late Maulana Abul Kalam Azad, late Allama Inayat Ullah Mashriqi and Mr. G.A. Parwez. He has done a comparative analysis of Quranic speculations of these three. Because of that his book became known internationally. He introduces Mr. Parwez in the following mode:

"In order to assess the dynamics of the personality of Mr. Parwez, one should not seek his enlightened mind or in-depth research. The Divine benevolence has bestowed him for those receptive minds whose torsioned argosy pulsating in tempestuous currents needs an anchor. A teacher with heightened faculties and attitude like a loving father. His wise counsels and broad outlook decisions are reflections of his contented mind. His clear and piercing vision effortlessly reaches the heart of problems confronting us. We can anticipate that his influential sphere shall augment as time goes by."

One can fathom the comments of this researcher, that Mr. Parwez's status remains like a sympathetic and aggrieved father. We don't call him 'Baababji' for nothing.

3. Dr. Freeland Abbott who is the head of the History department of Tufts University in USA has published a book of vast horizons, entitled "Islam and Pakistan" in 1968. In his book, following his appreciation on Mr. Parwez's thought and the movement of 'Tolu-e-Islam' he writes:

"Mr. Parwez is at present the paramount reformer in Pakistan." (page 139)

4. The name of Prof. E.I. Rosenthal needs no introduction. He has written a marvelous book, "Islam in the Modern National State", that was published by Cambridge University Press in 1965. He has done an extensive survey of various Islamic movements in Pakistan and writes in detail about Mr. Parwez and his movement.

5. In 1970 Aziz Ahmed and G.E. Vongruebaum jointly wrote a book called "Muslim Self-statement in India and Pakistan". In this book they have done extensive work on the Islamic efforts of various reformers and politicians of that period, from Sir Syed A. Khan to Field Marshal M. Ayub Khan. A complete chapter is devoted to the thoughts and movement of Mr. G.A. Parwez.

"Islamic Modernism in India" is another book which is authored by Mr. Aziz Ahmed and published by Oxford University Press in 1967. He has gone over the thoughts and movement of Mr. Parwez.

6. Sometime in the recent past a student came from McGill University, Montreal, Canada on a research visits to Pakistan for her doctorate thesis. Miss S. McDonough has written a paper called "The Authority of the Past", that was published in 1970 by the American Academy of Religion. She chose Sir Syed, Iqbal and Parwez for her research topic. Though she is a student, nevertheless, it comes to show that universities of America and Canada are considering him for their doctorate research. It has come to my knowledge that McDonough has written another research paper called, "Social Import of Parwez's Religious Thoughts". This paper has not reached us, but in the academic circles it is being talked about.

7. Dr. P. Robert A. Butler from Switzerland is affiliated with the Latin Department of Punjab University and is a personality of high repute in the Christian missionary circle of Pakistan. His association with our mission can be surmised by the fact that he reads every book of Mr. Parwez as soon as it is published. Last year he put his years of erudition in words and called it, 'Ideological Revolution Through the Quran'. You can judge the significance of this publication by the fact that it has been translated in French in Tunisia, Morocco.

I have mentioned these books just for the sake of example; otherwise the reader can find numerous other references in these books that refer to Mr. Parwez's thoughts. He often says that the power of Truth is like a fountain that rises by its own force. All his works are published in Urdu except one, which is in English. As far as its publicity is concerned apart from the monthly periodical of 'Tolu-e-Islam', one does not see the publications mentioned anywhere else in the country. We send the books to newspaper authorities, but they without writing a single word for or against, don't even have the courtesy to return the books. Inspite of this, American and European schools of thought are carrying on research work on our movement.

On the other hand, you will observe the narrow-minded hostility, vilifying rivalry and malicious attacks from our learned and so called wise ones. On the rostrums and speakers they go on reading pages and pages from his books. The interpretations of Quran are borrowed from his books, they use his language and terminology but never have the decency to even mention his name as a reference. Instead we hear abuses, profane and obnoxious calls from all these learned responsible individuals. Since we are at it, allow me here to mention an incidence of their kindness. Mr. S. Nazeer Niazi wrote a small book entitled, 'Iqbal's Domain-Visits and Conversations', which is a sort of a diary of Dr. Iqbal's last days. In this book is a detailed account of Dr. Iqbal's meeting on January 10, 1938. The group which met Iqbal comprised of Allama Aslam Jirajpuri, Sheikh Siraj-ul-Haq, the late Asad Multani and Mr. Parwez. This meeting occupies thirty pages in the book and particularly mentions Mr. Parwez in it. On one occasion Mr. Niazi writes:

"We were discussing the book Javaid Nama with Dr. Iqbal and Mr. Parwez inquired, 'In Pharaoh's court we see the invincible faith of the priests. Their strong belief was a perfect answer to pharaoh's atrocities. Why could you not mention this in your book...."

 "To which Iqbal relied, 'A lot of others need to be added in Javaid Nama. I also wanted to convey my respects to the souls of S. Ahmed Dehlvi (Sir Syed) and S. Ahmed Brailvi; besides that I had a few more on my mind. As a reminder I have noted these down somewhere. I shall bring those up in my first opportunity. (page 64)

Please be advised, on this occasion the name of Mr. Parwez has been mentioned again and again. "Mr. Parwez inquired..." Now, we have a learned person among us, Bashir A. Dar, who claims himself of being an authority on Dr. Iqbal. He also was at one time director of Iqbal Academy. He wrote an article on May 23, 1976 in the daily newspaper Nawa-e-Waqt of Lahore. The heading was 'Iqbal and Sir Syed'. He writes:

"Then you must read S. Nazeer Niazi's book, 'Iqbal kay Hazoor', on one occasion someone mentioned the leaving out of a few people in Javaid Nama..."

Please notice; the director is talking of Mr. Niazi's book. But his malicious nature did not let him mention Mr. Parwez, instead he says, "Someone asked.........." You can well imagine the narrow-minded and tunnel vision of our educated personalities. And this attitude is not restricted only to some Dar out there. This attitude has infected the whole country or has been spread into the nation. I came across some very responsible individuals who apart from agreeing, are in complete accord and jealously admire what Mr. Parwez has written. No sooner they walk out of their rooms these same individuals begin to back bite and envenom the surrounding.

The problem with a reformer is that he rejects each and every false idea which hampers; he is never prepared to compromise. To stand by him, one needs iron will and tremendous courage. On the contrary, a person who is swimming with the currents will always be highly praised by his audience the first time; whereas a person who speaks against false concepts, notions and ideas will not only become lonely, he also faces humiliation from all corners. Mr. Parwez is a Quranic Evolutionary. He considers it his duty to refute and repudiate any type of concept that is repugnant and against Quranic principles. Because of this, antagonism is of course natural!

But in this case to spread this ill will, an organized group is perpetually and constantly carrying on their false propaganda. And the group's founder Mr. Abul Alaa Maudoodi shirks from Mr. Parwez and is fearful of him. As he knows that for the last 40 years, Mr. Parwez has been keeping a sharp eye on all his activities, therefore whatever mask he wears will be taken off. And there is truth in this. Moreover, Mr. Maudoodi knows that if the young minds have access to Mr. Parwez's literature they will be overcome and influenced by him. Consequently, the make-belief world of Mr. Maudoodi will come to an end. Mr. Parwez brings the Quranic Ideology in the limelight of modern age by cogent reasoning and satisfies the mind of the reader. That is the sole reason that educated youth are enthused over his books. On the contrary Mr. Maudoodi's literature contains the same old wine which is being manufactured in new bottles. His whole technique is to involve the reader in his jugglery of words, that keeps peeling off like onionskin and one finds nothing underneath. His success depends on his propaganda that proceeds from flooding money in the nation. How it absorbs others in its currents can be understood from one incident. His explanatory book "Tafheem-ul-Quran", was ceremoniously inaugurated in Metropole and Intercontinental Hotels where thousands were invited and you all can imagine the expenditure of all this pomp and show. The elite and educated eulogized his work in their long speeches. Upon inquiring it came to our attention, that leave alone reading, these learned ones had not even seen the book before this inauguration.

I was, however, saying Mr. Maudoodi fears Mr. Parwez. His only way out was to fabricate and concoct false accusations against Mr. Parwez and make him look like 'Wet Paint' to everyone. He has succeeded on the basis of his accumulated wealth. I am not stating all this on hearsay. I have read and scrutinized each and every word of Mr. Maudoodi. These intrigues and conspiracies cannot diminish our movement or thoughts of Mr. Parwez. Although we are sad, because of his opposition, our young and nimble generation became unable to benefit from the Quranic light properly. Mr. Maudoodi's literature, which uses the name of Islam to oppose Islam, is only because of his propaganda, nobody will even bother about it, as soon as this stormy period is over. As time passes, the Quranic thoughts of Mr. Parwez, in the words of poet Ghalib-will become like wine, more intoxicating and sharp. Dr. M. Iqbal calls himself "Poet of Tomorrow", I personally think Mr. Parwez is also, "Thinker of Tomorrow", his message is ahead of our times. Time will come when the darkness of evil storms will end and the refulgence of Quran's light will shine through. The gods of secularism, monarchy, anarchy, priesthood and materialism will be annihilated, and this planet will begin to dazzle in the brilliance of its Creator. The thoughts of Parwez belong to those times.

Respected listeners! I am apologetic for having taken so much of your time, I, however, think you all will agree that our time has not gone in futility. I bring my saga to an end with prayers that Almighty Allah may grant more years to Mr. Parwez, who has never demanded anything from us, in return for his devotion to this mission. A mission that is none other than to have dominion of God on this Earth.

Wassalam-M. Islam. Representative, Tolu-e-Islam Council, Karachi.

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For the information of the reader it may be stated that in due course of time the Supreme Court had decided in favour of the Quranic Education Society. But today, once again, the land is under the occupation of a Qabza Group. So the Struggle goes on! (Editor)