Tolu-e-Islam

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Tolu-e-Islam (English: Resurgence of Islam), also known as Bazm-e-Tolu-e-Islam, is an organization which focuses on understanding the Quran via logic, empiricism, and the appropriate application of the rules of Classical Arabic. Their theory is that the Quran can be proven to be the only authentic, logically self-consistent scripture whose statements do not contradict an empirical understanding of nature. Therefore, only the Quran qualifies as the word of God and a valid source of guidance for mankind, and thus all competing man-made directives can be proven to be logically invalid and/or empirically destructive.

History & Philosophy[edit]

The movement was initiated by one of the most influential philosophers in Islamic history, Muhammad Iqbal, and later spearheaded by Ghulam Ahmed Pervez. The fundamental aim of Iqbal's thesis was to initiate the full-implementation of Quranic Law, interpreted inline with the rational philosophy and the naturalist scientific approach, divorcing it from the orthodox Islamic religious dogma. Iqbal argued that Islam can not be complete without a state, and within such a state no man has the right to rule, as the Quran is the only source of Law. Iqbal (and later Muhammad Ali Jinnah and Ghulam Ahmed Pervez) argued that this concept is the essence of "Taqwa", which is the basic premise of Islam. Their argument states that according to the Quran, certainty of God ( Iman (concept) ) requires submitting to a state governed by Quranic laws. Hence, Iqbal argued that the Muslims of South Asia required an independent state (at the time Iqbal was referring to a provincial State within a Federated India) to be able to truly practice Islam, where the Quran could be implemented in its entirety. This was the vision, carried forward by Jinnah, that ultimately led to the creation of a separate homeland for South Asian Muslims which became Pakistan, once it was clear that Congress would not allow such independence within a Federated India. That original vision is yet to be realized, as the laws of Pakistan have not been harmonized with the Quran (remaining a mix of secular and clergy controlled fiqh based rulings).

In his writings and speeches Ghulam Ahmed Pervez, who succeeded Iqbal as Tolu-e-Islam's lead scholar, has deductively analyzed Quranic verses with little or no emphasis on hadith.[1] He also provided a new commentary on the Quran based on a re-translation of key verses, based on applying proper rules of classical Arabic and its conventions, which have been overlooked by the mainstream sects. As well as releasing a Quranic Dictionary (Lughat-ul-Quran) which properly translated many of the key words used in the Quran, many of which have been mistranslated in standard translations and commentaries. Ghulam Ahmed Pervez did not reject all hadiths; however, he only accepted hadiths which "are in accordance with the Quran or do not stain the character of the Prophet or his companions".[2] The organization publishes and distributes books, pamphlets, and recordings of Pervez's teachings.[2] There are multiple projects currently underway to translate books and audio lectures from Urdu to English, and release them for free online on their website.

Mission Statement[edit]

The aim and objective of the Tolu-e-Islam Movement is to remove all non-Quranic ideologies, beliefs, and practices prevalent in present-day Islam, and replace them with Quranic concepts based upon reason and rationale. Tolu-e-Islam’s literature is essentially directed towards individuals who are in search of truth so that they can overcome the forces of secularism and be able to establish a pure Quranic society, wherever they may be. The words “Tolu-e-Islam,” meaning “dawn” or “resurgence” of Islam, were taken from the title of a poem by the sub-continent’s great Muslim philosopher and poet Muhammad Iqbal.

Directives[edit]

  1. Human intellect alone cannot solve life’s problems. God’s revelation is required for human guidance in the same way that vision requires light.
  2. God’s revelation in its complete and final form is safely preserved in the Quran. This is the universal and permanent source of guidance for humanity for all time. Therefore, no further revelation, nor any prophet, nor any messenger from God can come now. The Quran is the final book of God and Muhammad (P) His last prophet and messenger.
  3. Every claim of the Quran is based on reason and knowledge, and its truths are beyond space and time. In order to comprehend Quranic truths, it is essential to keep abreast of the advances made in human knowledge. And since God has endowed human beings with the ability to conquer the forces of nature, it is necessary that these forces be conquered only to fulfill God’s program for humanity.
  4. The life and character of the Prophet (P) represents the pinnacle of human dignity, decency, and greatness. His exemplary life is the best role model for humanity. There is no doubt about that part of the Prophet’s life which is preserved in the Quran. However, in regard to the part which is outside the Quran, if there are historical narrations which contradict the Quran, or if they go against the high moral character of the Prophet (P), then these narrations are to be questioned and should not be attributed to the Prophet (P). The same applies to the lives of his companions (R).
  5. The goal of the Deen is to promote obedience to the laws of Allah by freeing human beings from obedience to other human beings. Such obedience to the laws of Allah is only possible through the establishment of a system of government based on these laws. Without this, the Deen (or the system of life based on the Quran) is not possible.
  6. The prophet (P) established this system of Deen for the first time in Medina. In this system, obedience was due to the laws and injunctions of the Quran. Matters of government, for which the Quran outlines only principles, were decided within the limits of those principles by mutual consultation of the Ummah.
  7. After the PROPHET (P), the rightly guided khalifas continued this system. That is, obedience was due only to the laws and injunctions of the Quran. Matters pertaining to the state, for which the Quran gives only principles, were decided within the limits of these principles by mutual consultation of the Ummah. This form of rule is known as “Khilafat ‘Ala Minhaj-e-Risalat” or governance in the footsteps of the Prophet (P).
  8. Unfortunately, “Khilafat ‘Ala Minhaj-e-Risalat” did not continue because of the introduction of monarchy. Thus the system of Deen disappeared which, in turn, led to the disintegration of the Ummah. During the period of “Khilafat ‘Ala Minhaj-e-Risalat”, all matters (secular and temporal) were under the system of Deen. After the disintegration of the Ummah, a dualism was created which separated religion and politics. That trend continues till today.
  9. As Muslims, our job is to establish once again the “Khilafat ‘Ala Minhaj-e-Risalat” which requires people to follow Allah’s laws. However, those who want to lead this effort must first bring their own lives under the fold of the laws of Allah.
  10. The system of Deen (“Khilafat ‘Ala Minhaj-e-Risalat”) which encompasses all aspects of life, if established, will cause the current dualism to disappear. Instead of turning to the government to decide political matters, or to the priesthood for personal and religious matters, people will turn to the Deen or laws of Allah, since both these institutions will be absorbed in the system of Deen.
  11. Until this system of “Khilafat ‘Ala Minhaj-e-Risalat” is established, no individual has the right to demand change in the way different groups within the Ummah practice the five pillars of Islam, or come up with any new way and call it the way of “Allah and the Prophet (P).”
  12. The purpose of the system of Deen, based on the Quran, is to allow the development of the latent potential of human beings according to the permanent values given by Allah. Hence, it is necessary that this system accept the responsibility of providing the basic needs of life, such as food, housing, education, health care, etc. to all human beings.
  13. The system of Deen, based on the Quran, is unique. Therefore, it cannot be merged with any other man-made systems of the world, and neither can it compromise with these, whether it be the democratic capitalistic system of the west or the communistic dictatorship of socialism. They are based on non-Quranic concepts and are, therefore, flawed.
  14. As far as ahaadith are concerned, Tolu-e-Islam considers all those ahaadith as true which are in accordance with the Quran or which do not stain the character of the Prophet (P) or his companions (R).
  15. Tolu-e-Islam considers all those who claim to receive revelation (Wa’hi) from God after Prophet Muhammad (P), to be outside the fold of Islam.

Non-Affiliation[edit]

Tolu-e-Islam does not belong to any political party, nor does it belong to any religious group or sect (it has nothing to do with the sect known as Ahle-Quran). It is strictly against sectarianism, because such acts of creating sects/divisions in Islam is equal in magnitude to "Shirk" i.e rejection of Monotheism.[3] Tolu-e-Islam seeks to propagate the Quranic teachings so that the system of “Khilafat ‘Ala Minhaj-e-Risalat” (God's direct rule on Earth, where the Quran is the only source of derivation of law) is once again established.

See also[edit]

References[edit]

  1. ^ Latif, Abu Ruqayyah Farasat, The Qurʾāniyūn of the Twentieth Century, academia.edu, Accessed December 5, 2013
  2. ^ a b "Bazm-e-Tolu-e-Islam". Retrieved 22 March 2015. 
  3. ^ "The Quran, Verse 30:31-32". 

External links[edit]