In the Monthly Tolu-e-Islam of
November, 1953, there was some one’s paper in which he had corroborated the reality
we have projected - that the exposition of aqaa mate salaat is, in fact, the establishment of
such a society where all the members go on obeying the Divine Laws from within. And thus
along with the development of the personality of the individuals, their collective life,
also goes on impregnating with the happy tidings and the exalted achievements. At the end
of this paper, there was a ‘note of comprehension’ from Tolu-e-Islam, making
elaboration of some of its points and showing disagreement on a few. It is being
reproduced below.
NOTE OF COMPREHENSION
We are glad the sound we raised - that
the meaning of aqaa musasalaat is not only
“to offer Namaaz-prayer” but its exposition is “establishment of Quranic
Society encompassing all aspects of life” – has hung upon the lips of people far
and wide. Bravo! May God bless more! Fal hamdo
lillahe ala zaleka.
Respected … is our corroborator
in this count and his paper under discussion is the dissemination of this very call. But,
with due respect, we slightly disagree on a point he has written at the end of his paper.
Or in other words, in our opinion this point merits elaboration. As he has expressly
written in his paper, Salaat, according to the Quran is a collective process through which
a true Quranic Society is established. Even the meanings of Salaat are “balanced and continuous tempo and incessant obedience
to the Divine Laws from the deepest recesses of heart.” And it is plain enough
that this entity is collective, it is not individual in nature.
INDIVIDUAL NAMAAZ – PRAYER
So far our insight goes we do never
find any glimpse of guidance for the Individual Salaat anywhere in the Quran. Factually
the only difference between Collective Salaat and Individual Salaat in not that when a
number of people offer Salaat together, it is called Collective Salaat, and when a single
individual offer it privately – all alone – it is Individual Salaat. There is a
basic difference between the two. Collective Salaat and Individual Salaat - if the Individual Salaat could ever be called
Salaat – are the exponents of two distinctly different concepts. The Collective
Salaat is founded on this concept that the personality development of the individual,
according to the Quran, can only be made within a society (and being an integral part of
it too). And the exposition of Ibadaat is “unbiased
and pure obedience to the Divine Laws” which (too) is possible within a society; it
is not possible individually. On its contrary, the Individual Salaat is based on this
concept that an individual can “purify the self” privately, being isolated from
the society. And that the purpose of Ibaadat,
which can be done privately, is to worship God. It is plain that both of these concepts
from their genuine and foundation point of view are diametrically opposite to each other.
The Quran is an echoing protest against the individual concept of life and a clarinet call
for the collective concept of life. So it is not possible that the Quran which is a
herald/procurer of Collective Salaat be simultaneously guide to the Individual Salaat and
may tell of its benefits. The entity called Individual Salaat is, in fact, a benediction
(not the Quranic Salaat, which is offered).
EPISODE OF HAZRAT ZACHARIAH
And even the episode of Hazrat
Zachariah, Respected ……. has quoted as the example of the Individual Salaat,
strictly enjoins upon it. The story of Hazrat Zachariah starts with the words humaa lika da’a Zakaria rabbo hoo (3: 37).
Zachariah solicited benediction from his Nourisher and said: my Nourisher, bestow on me
from Thy self a goodly offspring. (innaka samee udd’a)
Thou hearest benediction. After this, as the story goes, it is given that he still stood
soliciting benediction in the altar when God rejoiced him good news of the son. Fanadat-hu
almala-ikatu wahuwa qa-imun yusallee fee almihrabi (3:39)
The Quran has added the words wahuwa qa-imun yusallee fee almihrabi
(3:39) – to tell that Zachariah had hardly vanquished his benediction when God
blessed him with the confirmation. This matter has been elucidated in Surah Maryam –
Zachariah’s soliciting of benediction, confirming of his benediction and getting the
happy tidings of his son had all occurred at the same time. That is why when all this had
happened, (fa
khara ja al’a qaume hee min al meh rabe19: 11), Zachariah came out to his
people from the altar. Therefore, in the story of Zachariah, the meaning of usalli fil mih
rabe 3: 39 is not ‘to offer the Salaat in the Quran’s terminology’
but it is the ‘soliciting of benediction for the son.’ The word ‘Salaat’
for the meaning of benediction has been used at numerous places in the Quran. For example,
salaato ka
sakunn la hum 9:103 your benediction is a comfort for them. So this saying is then
correct that Benediction * can be solicited individually. But
to say that the Quranic Salaat can be offered collectively as well as individually will
not be correct. Be it known that even the prayers - Namaazein – that we offer with
congregation today (i e. puffed-up to be collective to your own) are Individual Salaat in
the real sense. Its reason is that the basic concept involved in it is of ‘God’s
worship’ and of ‘individual incarnation’. Hence, neither the separately
offered Namaaz – prayer – of any individual, nor that of offered with
congregation is the Quranic Salaat from the desired vantage ground of the Quranic.
TIME-RELATED CONGREGATION
The Quran, in its program ‘the
construction of society’ has elaborated this matter
- that for this purpose the necessary accessories are the time-related
congregation where, after God’s appreciation, and adjudication of His obeisance and
subordination, important matters are mutually consulted. These are called the time-related
congregation of Salaat. That is why the order of ‘mutual consultation’ and
‘establishment of Salaat’ have come together. In Surah Shoora, says the Quran.
Waallatheena istajaboo lirabbihim waaqamoo
alssalata waamruhum shoora baynahum wamimma razaqnahum
yunfiqoona (42:38)
This is the group of the people who voluntarily leaping to the law
of Nourishment of the Nourisher establish the system of Salaat and their matters are
decided with mutual consultation. And whatever We have provided them, they keep it all
open for the nourishment of the masses.
The history stands witness to this
fact that whenever there happened to be any important episode demanding immediate
gathering, there was proclamation with these words:
Assalaa-tul-jaam’ia
So, hearing these words the people
used to assemble and the matter under discussion used to be considered. This makes it also
clear as to what the exposition of assalaat was
in those days.
RECTIFICATION
OF INDIVIDUAL SALAAT
After this, Respected …………. Sahib says, “If
we can rectify Individual Salaat, which is more difficult, then the way can gradually be
paved for the congregational Salaat.” The respected fellow did not explain: What does
he mean by “the rectification of Individual Salaat?” This very sound (and
approximately at the time of every Namaaz – prayer – from every mosque) is
resonating to our ears since the last thousand years
- that you rectify your prayers. But no one tells as to what it means. The
following is the exposition of the one calling in the mosques:
Perform accurately fraaiz-o-waaji
baat, sunnan, mustah baat etc of Namaaz
Perform its elements correctly
Keep this much distance between both the feet on standing
Raise your hands for Takbeer
up to the lobule of your ears
Keep hands to such and such position while in Qeyaam
Observe this form while bending in ra’koo
Keep this posture while in Sajda etc.
Ask any emphasizer in solitude, he will say, “Offer Namaaz
–Prayer –with all supplication and humility; the presence of heart is imperative
in it; the human should weep and beg for in whine to God with all humility and meekness.”
It is plain that during this period of one thousand years, tens of thousands of such men
have lived past who used to be very careful in accomplishing the elements of their Namaaz.
(And even today, there will be thousands – if not the crores – of such men who
are still keeping it up). And there was (and is) humility and supplication in their
hearts. But in spite of it, those Namaazein – Prayers – could not produce the
desired results (and neither are these producing today) which the Quran asserted to be the
intrinsic bearings of the Salaat – and neither could those of the one whom the writer
has mentioned with elegance and terseness in his paper. If you observe meticulously you
will discern our real dilemma that we understood was: by rectifying the Individual Salaat,
the results of the Quranic Salaat can be clinched. But, when the Individual Salaat is in
no way the Quranic Salaat, how can by its rectification the results of the Quranic Salaat
be attained? By inculcating “humility, supplication and presence of heart” in
the Individual Prayer, what you optimally can do is that you may vehemently add up more
towards terseness in your benediction and may accomplish the worship of God with wrapped
attention. What more – than that – you can do by the rectification of the
Individual Salaat? But the bearings, the Quran has mentioned, will not be sustained. There
is no doubt in it that, when the Momineen obey the Divine Laws and injunctions from within
through the system of Salaat, obeisance- from-within would not be merely mechanistic in
nature, it would corroborate all soft chanting and intoning, supplication and beseeching.
It means the “obedience from within” will emanate from the deepest recesses of
the heart, soaking deep into the very droplets of the blood and the radiant consequence so
attained by the obeisance- from-within will become the genuine source of real mirth and
veracious composure for the human. In this way, both the visio-intellect and the passions
of the human will accomplish the genuine equanimity by this very system of Salaat. But
when this system of Salaat vanishes, the “material-worshipers of the world,” do
attain the life facilities by virtue of their intellectual chicaneries and hence get
satisfaction of their passions. And the “Religionists” gain the sang-froid of
their passions by the individual worship. When the Quran said
Fakhalafa min baAAdihim khalfun adaAAoo
alssalata waittabaAAoo alshshahawati fasawfa yalqawna ghayyan
(19: 59)
I.e. After the Anbiya, their followers wasted the Salaat,
and followed lasciviousness, licentiousness, wantonness, so its consequence was
destruction and devastation. Then by the word itte ba-e-shahawaat – “the following of
lasciviousness, licentiousness” - meant “these people wanted the satisfaction of
their passions by other mechanisms – means and ways – instead of Divine Laws”.
This was the very blunder they committed. It may be clarified here that the satisfaction
of the passions in line with what the Quran says is not bad. The bad in it is that this
satisfaction is accomplished by the non-Divine mechanisms – means and ways. The one
of the means of satisfying the passions is the establishment of Salaat, which cherishes
the attainment of physical facilities of the world. But the genuine satisfaction of the
human passion is by means of integration and consolidation of human personality.
MYSTICISM
Crowning satisfaction of passions on ones own by wasting the Salaat
is the second mechanism. This is an erroneous errand. It is also clear that the human
passions are not restrained to the “animal passions” alone. They include those
“sacred passions”, the satisfaction of which the religionists attain by means of
individual worship (The Quran has denoted it with the term mysticism). Hence, in mysticism
if “Individual Salaat” (i.e. the mechanism for gaining serenity by worshiping
God) could not bring Allah’s prescribed-pleasant-consequences (for which Allah had
proclaimed that He had not ordered it for), then how can the same phenomenon, among us,
prove to be a surety for the goodness of consequences? Though how much elegantly it might
have been made valid and reliable!
LINK
WITH ALLAH
It is usually said that the individual worship is a mean for
establishing link with Allah. First of all, it ought to be seen: what does the link with
Allah mean? If it means let the human start feeling in heart that he is developing link
with Allah, then how can these individual feelings be made to adhere to the Namaaz –
prayer – alone? The followers of every religion claim that the ibaadat of God or worship of ish’war ingrain the feeling: our link with God
or the supreme ish’war is being
established. Coming down to our own situations, we find every religionist claiming that
the Mantras and mumbo- jumbos, which his spiritual guide tells him secretly, pays to
promote the relationship with Allah. Then how can you say that their claim of relationship
with Allah is wrong and yours is right? When the proof of claim is the feeling of ones own
heart, then what prerogative do you hold to make any decision about the feelings of some
one other’s heart as simply the feelings of falsehood? So this very exposition of
link with Allah is non-Quranic and this very phenomenon is the root cause of the false
religionism on the globe. The link of Man with Allah is through one mean only and that is
the Revelation alone. Today the Revelation, under this firmament is enshrined in the Quran
only. So the Quran is the only mean of link with Allah. When we obey the Quran from
within, our link with Allah is established. Now the question is whether or nor we are
obeying correctly the Quran from within. Its criterion is the very consequences that the
Quran has installed as the compulsory bearings of its intrinsic obedience. This is the
only correct link with Allah! If the Quran does not remain in-between, no human can
establish any link with Allah. (The only direct mean of link with Allah was the
Revelation, which has been concluded all through.)
WHAT
TO DO NOW
Now comes the question, the most difficult in the life of every
person, desirous of bringing true change in the present go of the Muslims. The question is
whatever is happening among the Muslims by the name of religion is not impregnated with
the consequences the Quran compulsorily insinuates as the natural bearing of Islamic life.
And what ought to be done in accordance with the Quran is non-existent today. (If struggle
is initiated for it even right from today, it will require a long time to bear its fruit).
So what is to be done for this interim period? Should what-is-being-done be allowed to
continue or be abandoned all together and struggle for the establishment of the Quranic
system of life is initiated? This question is the real miasma of confusion in the mind of
every one whose heart vigorously hankers after the true Quranic revolution. Among the
people longing for revolution in the world are mostly the ones whose past is stuck with
the ‘mire’ from which they want to get out on their own. And they long to let
the others be out of it and hold their expectations struck deep to the future, they are
struggling for its revamping. So they have to remain in the whimsical mode – the
interval of life between death and the resurrection. It means their breast-piece nails the
claw of the past and by future the other’s rent. Most amongst them, not enduring this
anguish and trouble-shooting jostling, revert to the past. And a few among them are the
ones who catch hold of the vehement Divine grace for being totally cut off from their
environment completely and comprehensively and adhere to the future, the kernel of their
hopes. Within this interval of life betwixt death and resurrection, usually the heart
throngs that the past is not totally cut off and the future is come by still nearer to the
present. But the Angel of revolution is very hard hearted. It does not know how to
compromise. The urge on its part is to make this a pronouncement that:
Innee wajjahtu wajhiya lillathee fatara
alssamawati waal-arda haneefan wama ana mina
almushrikeena (6: 79)
Having my link cut off from every nook and corner, I have turned
my face purely to the Law of Allah who is the originator of the heavens and the earth and
in this way I have cut off the very life vein of idolatry.
Beyond this declaration, it does not acknowledge any other
pronouncement. To it the operational mode is:
If
you could not have access to it, then all else is vain and false
So the people, desirous of the Quranic Code of life to be
re-established among us today, and are the harbingers of this revolution now, would have
to decide this significant question once for all. If they discern that whatever is being
done, does not conform to the teachings of the Quran, they would have to announce it
unequivocally in open words whether their own (notwithstanding of others) passions may
even be injured fiercely. And if they understand that whatever is being done today, will
conform to the Quranic Order of life after a little bit of pruning and purloining, we are
reluctant to concede to. With our own slight vision, we have reached the conclusion that
it will never pave way to the Quranic revolution.
NATIONAL
STATURE
But concurrent to it, Tolu-e-Islam unleashes another entity as
well. Whatever is happening by the name of religion has lost the essence of Deen. It has
become a sort of symbol as the stature of our national steak only. Take the example of Kalima –
Laa-e-la ha illa lulla ho Muhammad-ur-rasool-ul-la he – it is the foundation
stone of the edifice of Deen. From Deen’s point of view, its meanings are
‘I proclaim this stark grandeur of reality that there
is no Sovereignty other than Allah’s in the universe, so my life too will remain
toned down under its canopy, I will never submit to any other law and sovereignty. And
this law we are bestowed with is through the agency of the Messengerhood of Muhammad (S);
it is enshrined in the Quran’.
This is the exposition of Kalimah
from the vantage ground of Deen. It is obvious that in our case, this Kalimah has lost its meaning Deen has ascribed to
it. But it has attuned such a type of our national stature that whoever acknowledges this Kalimah, we consider him as a member of the Muslin
community and whoever refutes it, we judge him as an outcast of this community. It is with
the common denominator of this Kalimah that the
Muslims residing in the various parts of the world perceive an invisible inkling of
oneness amongst them. (Though, under the impact of non-Quranic concept of life, the
Muslims of the world have segregated into different outfits according to their national,
racial, geographical and political divisions). It means the Kalimah has become our national trait. The same is
the case with the elements of Deen, e.g. Namaaz – Prayers –, Rouza –
Fasting –, Hajj, Zakah etc. All these have lost their meaningfulness from the vantage
ground of Deen and have attained the symbol of our national stature. Since the national
traits, to some extent, are the source of enlivening the perception of harmony among the
individuals, Tolu-e-Islam considers it essential that
-during the phase, we strive for the construction of the true Quranic
Society -these national traits be transmitted
in the same mode (except those contradictory to the Quran). It will (as has been written
above) at least keep the perception of harmony among the various segments of the people.
If we succeed in the construction of the Quranic Social Order, these very national
statures will become the elements of Deen and will start conforming to the same
consequences the Quran has orchestrated. This is the sole aim for which Tolu-e-Islam
fervors to bolster these traits and encumbers strictly either to make them extinct or to
hatch disintegration and exploitation in the nation by making changes and/or modifications
in them. Those who struggled, prior to us, to invite to the teaching of the Quran (May
Allah bless them with reward for their good intentions and ingenious efforts), it looks as
if they had not to construct the Quranic Social Order. They simply wanted to transform the
present (non-Quranic) jurisprudence into the Quranic jurisprudence. The end result of this
struggle was (as it had to be) that instead of causing any change to orchestrate in the
society, there emerged further vehemence in the gut wrenched dissension and schism in the
nations. The count before Tolu-e-Islam is the construction of the Quranic Social Order. If
the Quranic Order is established, it will itself incorporate the jurisprudencial details,
the necessary changes that stand as the requirements of its time.
THE
CORRECT POSITION OF THE ELEMENTS OF ISLAM
This is not the job that we are supposed to do. That is why
Tolu-e-Islam wants to keep the present religious elements intact. But simultaneously, it
keeps on harping the fact that their position is only of our national statures - these
will attain the position of Deen, when these emanate to conform to the consequences
elaborated in the Quran. And all these things are not possible till the Social Order is
constructed on the lines of the Quran. The Quran, while adjudicating Kitaab with Hikmah
as the revelation from Allah (i.e. Allah has revealed the Kitaab and Hikmah
both in the Quran), has pointed to a stark fact. Kitaab
means Law and Hikmah means The-why-of-it i.e. it
has said, “Do this so that this may occur.” “Do this” is a Law and “so that this may occur” is
The-why-of-this-Law. This very phenomenon is called the Consequence of the Law. So wherever the Quran has
said, “Law is from Allah,” it has
itself mentioned the Consequences, which are
impregnated in the Law itself. It is done so
that we may at every step go on evaluating whether or not we are following the Law correctly and precisely. If the same Consequences, which the Quran has defined, are
concurring as a result of following the Law
from within, take it granted that the Law is
being followed correctly. But if those Consequences
are not emerging, then be sure that the Law is
not being observed correctly and precisely. (If within the purview of your own notion, how
finely you have been observing it and how delicately your passions are being satisfied!)
CONSEQUENCES ARE THE STANDARD
The previous nations were not annihilated because these had refused
to obey the laws of their Deen. They were ruined just because the way they were obeying
the laws were not bringing the results for which these laws were given. Even then they
used to discern that they were obeying the laws correctly. For example (the Quran stands
witness to it) the Anbiya of Nabi Israeel ordered their nation to “establish
the Salaat.” The Jews are offering Namaaz – Prayer - till date. The Christians
too are offering Namaaz – Prayer. It can be accepted that the form of their present
Namaaz – Prayer – may be the same, it was in the burgeoning of their society.
But in spite of that the Quran says that they “lost their Salaat” (azaa-us-salaata) and were so ruined. The question
arises as to what mistake they committed that in spite of maintaining the form of Salaat,
the Quran says they lost the Salaat. Their mistake was that they did not evaluate whether
or not their Salaat was bringing forth the consequences the Quran had orchestrated. Their
Salaat had abandoned brewing up the consequences from the moment they accepted Salaat as
the individual benediction (or worship) in stead of the mean for establishing their
society on the lines of Deen. Hence the word “Prayer” or “worship” is
used for Salaat in their literature. (Exactly the same has become the position of our
Namaaz, which we call as “Individual Salaat.”)
So in order to see whether or not the elements of our religion have
become the integral parts of Deen, we would have to see whether or not those consequences
are concurring to what the Quran has orchestrated in detail. Unless and until these laws,
symbols epitomizing Deen, draw to those consequences, these elements merit no value in
Deen – these simply hold the status of national statures alone.
THE SIGNIFICANCE OF PREVALENT NAMAAZ HAS LESSENED
Now come to the question, often we are asked (as an objection and
some times as a taunt on us). That question is: from the time Tolu-e-Islam has raised its
voice for “the system of Salaat,” the significance of present Namaaz has
lessened from the hearts of the people so much so that those offering Namaaz in the
mosques have decreased in number. First of all understand this point that this is our view
– that the voice of Tolu-e-Islam is being given more significance than in the realm
of reality it deserves for. If, in the opinion of these fellows, it is because of
Tolu-e-Islam that the importance of the present Namaaz has been lessened, even then it is
exaggerating to say it is due to the impact of this voice that the number of those
offering Namaaz in the mosques has decreased. It is a fact that the owners of the
religion, right from the beginning, have been picking up this mode that whenever the
people start digressing or going astray from any one of their beliefs or precepts, they
stare decisis. And do not think of the type of
flaw they have committed that has lost its attraction. They always quip, “Who should
be blamed it for?” So they easily search out the antagonist of this “true Sharia” and judging him as the infidel and the
irreligious make the masses hex him. And then, within the realm of their own views, they
become satisfied that they have saved the crumbling edifice of this belief or precept with
it. This very phenomenon is happening today. Our youth is not only fed up with our worn
out (and man made) religion, but is also becoming abhorrent of the character of the
religion-carriers. And these fellows, instead of evaluating their lofty airs and doings,
are deceiving others (and perhaps themselves) by saying that they are not at fault, it is
all the impact of “Schism-spread” of Tolu-e-Islam.
Be it the religious or any other aspect of life, the fact is that
the human being can keep perpetuating just to the matters
-not manifesting any concrete results -to
that moment of time only till he feels ‘an emergence of a pinch in his heart’
that has what-he-does eventually reeked with any reward?
(Because of the numerous reasons) at our times, this question has gushed forth to our
forefront that every action necessarily breads some result. Firstly, the advancing
researches in science, at every step, have spurred unfolding that the movement of even a
leaf in the universe does not remain unbraiding of its result. Secondly, the victories of
the West have compelled the oppressed nations think as to what the secret of wielding the
power in the western nations is. In case of the Muslims in Pakistan, one more cause has
been added to. Prior to the partitioning of India, there was no question of safety of life
for the Muslims even. There we understood de jure
that the safety of India and that of its residents is the sole responsibility of the
British’s. So we had no need to worry for the requirements of the time and the
mishaps we are to face. With the existence of Pakistan, the scenario was totally
transformed. Now the state of affairs is that no sooner did we sense any danger anywhere
than we envision running a risk that we are in its trap. In these circumstances, whosoever
has a speck of self-preservation in heart is compelled to think what is the consequence of
what we are doing?
WHAT
THE CONSEQUENCE IS
You would have thought that the leaders’ speeches, statements,
promises or the resolutions of the different parties and even the plans of the Government
could not provide satisfaction to the masses. Every one puts this question: Tell us, what
is the result of what you say or what you do? It is evident that when the entire
atmosphere is infested with such type of thinking then the religious activities would
definitely inchoate a feeling as to what is the consequence of these activities in the
long run? Mulla’s -religion
antagonist’s -response to the question
is that these activities pay to provide Allah’s pleasure. But this response does not
cherish any reposing to the human of the day. Firstly, this type of God’s concept the
Mullah depicts is the concept of an autocrat, who makes the masses, work for his ends,
none other else. Secondly, this makes the youth of the day think what a strange phenomenon
it is that those seeking God’s pleasure are the disgraced and the mean of the meanest
in the world, and the nations not even acknowledging the existence of God are wielding
power and dignity day by day. Since our youth do not get its satisfying answer from the
rank and file in the realm of religion, it is relinquishing the religious activities. This
is the genuine reason of this reality:
Mosques bewail the non-chanting of the
sacrosanct given to the prayers.
Its reason is not the Tolu-e-Islam. You will find tens of thousands
of the young ones who have never heard of Tolu-e-Islam. They too have risen against the
religious activities. The only “fault” of Tolu-e-Islam is that it has made the
Quran wide open to its rank and file. They find ‘every action breeds its consequence’
writ large on every page of the Quran. The rise and fall of the nations is the consequence
of their own deeds, called the religious activities. These activities gush forth their
consequences just like the manner the other activities conform to their natural
consequences. Disgrace and opprobrium is the chastisement if God, Honor and power, riches
and accoutrements are His blessing. The consequences of human actions betide in the
lifetime of this world and continually sustain their impact in the life Hereafter as well.
This is what Tolu-e-Islam has delivered. If anyone pronounces: ‘had Tolu-e-Islam not
made the Quran wide open as such, the people would have not had this sort of
inquisitiveness and intrusiveness,’ Tolu-e-Islam definitely acknowledges this
censure. Now the only entity worth considering at disposal is: Should the Quran be
interdicted so that the Muslims (being ignorant of the Quran) may continue performing the
unrewarding religious activities as usual? Or should the Quran be prolifically made wide
spread among the masses so that they may become constrained to think as to how can the
Quranic consequences be ingrained in these unrewarding actions? In this regard, we want to
entreat this alone if we excommunicated the Quran, the persons having become rebellious of
the unresulting religious function due to the prevalent exigencies of the time, will
continue their belligerence. And other people will go on mounting in count among their
rank and file (because you can not change the course of time with all your deceptive
underpinnings). But concurrently this class of people will also rise against the Quran (as
is a class of people existing today, not only against the present Namaaz and fasting but
also against God and revelation.) But if you made the Quran unfolding to them, it can be
expected they will not go against Islam, for the Quran has the potential to hold back such
diverges. During this crucial period, Tolu-e-Islam struggles for this purpose alone. The
rest is if some one says that he has abandoned the present religious functions (Namaaz,
fasting etc.) only because Tolu-e-Islam instigates against, he tells a big lie. He himself
wanted to abandon these functions. It is his timidity, pusillanimity that he does not
accept it openly and wants to hide himself in the garb of Tolu-e-Islam. (November,
1953)
-----------------------*------------------------------*--------------------------*--------------------