This excerpt is taken from the book by Fazilat-ul-Sheikh Abdul Salam Rustami From Denial of Hadith to Denial of Quran.
Sir Syed's Views on Paradise and Hell
Sir Syed writes: "Among all humans, whether they live in cold countries or hot countries, the adornment and beauty of the house, the charm of the garden, the flowing water's allure, the freshness of fruits all create a strange feeling in everyone's heart. Apart from this, beauty and attractiveness are the most affecting things on the heart, especially when they are in a human and even more so when they are in a woman. Therefore, the قرة أعين of Paradise has been described in terms of their natural comforts, and the torments of Hell have been illustrated by the burning of fire, the drinking of blood and pus, and the feeding of filth, so that the human heart may conceive that the greatest pleasure or the severest punishment exists there, whereas in reality, the pleasure and comfort or the pain and hardship there have no relation to these. This is only to create the idea of a higher comfort and enjoyment or pain and hardship in a form in which a human can imagine the highest of pleasures and pains. To think that Paradise is like a garden, with palaces adorned with marble and pearls, gardens and lush trees, rivers of milk and wine flowing, all kinds of fruits available to eat, cupbearers and servants wearing very beautiful silver bangles, like the anklets worn by women here, serving wine. A heavenly houri has her arm around one, another has her head on the thigh, another clings to the chest, one has kissed the life-giving lips (with this shining beard), someone is doing something in a corner, and someone else is doing something in another corner, (all this) is obscene, which is surprising. If this is Paradise, then without exaggeration, our taverns are a thousand times better than this."
Reference: (Tafsir al-Qur'an: 33/1)
From this writing and mockery and ridicule, it is clear that according to Sir Syed, Paradise and Hell have no external existence nor any reality; rather, Paradise and Hell are merely names of two different aspects of the world of imagination. Then he writes that consider the thoughts of two different minds regarding the same verses (which are about Paradise and Hell): one is a trained mind (Sir Syed means like-minded people) which thinks that the words of promise, threat, Hell, and Paradise do not literally mean those things but their description is only to bring the highest degree of happiness and comfort within the comprehension of humans by analogy. And the other is a narrow-minded mullah or lustful ascetic (Sir Syed means those who understand the words and meanings of the Qur'an as the actual reality) who believes that in reality, in Paradise, there will be countless very beautiful houris, wine will be drunk, fruits eaten, bathing in rivers of milk and honey, and whatever the heart desires will be enjoyed, and from this vain and obscene idea, he tries day and night to obey commands and avoid prohibitions.
Reference: (Tafsir al-Qur'an: 35/1)
From this writing, it is clear that a person who believes in these verses, which detail Paradise and Hell, and considers them reality, is, according to Sir Syed, narrow-minded and lustful. There is a famous proverb that even sane people appear insane to a mad person. The Holy Qur'an states that fools and ignorant people consider the wise and knowledgeable as fools. From Sir Syed's theory, it necessarily follows that it is as if Allah Almighty and His Messenger (peace be upon him) have deceived people through these verses (may Allah protect us) by commanding them to obey commands and prohibitions for an imaginary Paradise and Hell, which have no reality. After such obscene statements, there remains no doubt in the mind of any Muslim that such people are disbelievers. Now listen to the thoughts of Mr. Parvez:
Allah Almighty said:
وَإِنَّ السَّاعَةَ لَآتِيَةٌ
"And the Resurrection is surely coming."
Reference: (15 - Al-Hijr: 85)
❀ Parvez's Tafsir: He interprets it as: "The revolution for which you are struggling is indeed coming."
According to Mr. Parvez, الساعة means the revolution of the system of Lordship. So, according to him, the system of Lordship was revealed to every prophet, and they ultimately established this revolution. There is no evidence for this meaning of الساعة, nor is this meaning found in any lexicon. The prophets (peace be upon them) were given the invitation to divinity along with the oneness of Lordship through revelation, as it is said:
وَمَا أَرْسَلْنَا مِن قَبْلِكَ مِن رَّسُولٍ إِلَّا نُوحِي إِلَيْهِ أَنَّهُ لَا إِلَٰهَ إِلَّا أَنَا فَاعْبُدُونِ ﴿٢٥﴾
"And We sent not before you any messenger except that We revealed to him that there is no deity except Me, so worship Me alone."
Reference: (21 - Al-Anbiya: 25)
The belief in Lordship (system management) was held by many polytheists as well, that Allah Almighty is the Creator and the Manager, as many Qur'anic verses indicate.
According to Mr. Parvez, the meaning of Resurrection is general and is always present for every Muslim, so he says: A Muslim who only believes in the Resurrection that will come after death has no connection with the Resurrection that is hidden in every breath of his. Nor does he have any relation with the Paradise and Hell that are present before him at every step. Nor does he see the scale on which the deeds of nations are weighed and simmered every moment.
Reference: (Qur'anic Decisions, p. 332)
In this statement, he presents the theory of the existence of Resurrection, Paradise, Hell, and the scale in this world but does not consider the terminology of the Holy Qur'an. In the twenty-first letter to Saleem, he writes: The Qur'an always emphasizes looking towards the future rather than the past; this is called faith in the Hereafter, and وبالآخرة هم يوقنون
Reference: (2 - Al-Baqarah: 4)
means the same.
Reference: (Maktubat: 124/2)
Regarding the scale of deeds, he writes: The Qur'an says that the era of capitalism is over. Now the era of Lordship is coming in which the scale will be set up according to justice. The result of this scale will be that no one can reduce the labor of a worker, and every bit of the laborer's effort will be fruitful; the landlord or capitalist will not calculate what part belongs to the laborer and what part to himself.
Reference: (Nizam-e-Rububiyyat, p. 256)
Supporters of Parvezism should tell which verse and which Surah in the Holy Qur'an contains this meaning? According to them, the weighing and accounting of deeds will be on the Day of the system of Lordship, and on that day, only the worker and the capitalist will be held accountable; no one else will be accounted for.
Similarly, according to Mr. Parvez, the reality of the Day of Gathering (Yawm al-Hashr) is that at that time all mankind (instead of chasing personal interests) will rise to establish the universal Lordship of God. For them,
يَوْمَ يَقُومُ النَّاسُ لِرَبِّ الْعَالَمِينَ
"The day when people will stand before the Lord of the worlds"
Reference: (83 - Al-Mutaffifin: 6)
has this interpretation, although from this verse
أَنَّهُمْ مَبْعُوثُونَ لِيَوْمٍ عَظِيمٍ
"Indeed, they will be raised for a great Day"
Reference: (83 - Al-Mutaffifin: 5, 4)
it is clear evidence that the resurrection will occur after death, but Mr. Parvez swallows many verses.
Similarly, according to Mr. Parvez, the criterion for success in the Hereafter is only the prosperity of this world.
Reference: (Nizam-e-Rububiyyat, p. 193)
Whereas according to Allah Almighty, success in the Hereafter depends on faith and righteous deeds. Many Qur'anic verses indicate this.
The Meaning of Heaven and Hell According to Ghulam Ahmad Parvez
In the eleventh letter to Saleem,
Reference: (p.159)
he wrote: "Just as Muslims have placed Allah Almighty on the Throne, similarly they have also assigned Heaven to the other world, whereas the reality is that Heaven and Hell begin in this very world."Elsewhere he writes: فسوف تعلمون it is not said that on the Day of Judgment you will see who goes to Heaven and who goes to Hell. It is said that wait a little, let our program be completed, then you will see who gets Heaven.
Reference: (Nizam-e-Rububiyat, p.218)
This theory is completely against the Quranic verses.
Similarly, in one place he writes: "In any case, after death, Heaven and Hell are not places but states of the human self."
Note: In the first chapter, we have stated eight beliefs regarding the Holy Quran and clarified what the teachings of the Holy Quran are and what the beliefs of the Hadith deniers, Sir Syed and Parvez Sahib, are. By distinguishing this difference, it has been made clear that the Hadith deniers, especially Parvez Sahib, do not have the faith in the Holy Quran that the Quran requires. There is no room for interpretation in such definitive verses, so it is necessary for those ignorant people who are influenced by the distortions in Parvez Sahib's books not to study the Holy Quran through Parvez Sahib's lens but rather to study it in the light of Arabic lexicon, Arabic idioms, the teachings of the Prophet Muhammad (peace be upon him), and the understanding of the Companions. This is the straight path which is the means for a person to achieve success in this world and the hereafter. It is said:
وَأَنَّ هَٰذَا صِرَاطِي مُسْتَقِيمًا فَاتَّبِعُوهُ ۖ وَلَا تَتَّبِعُوا السُّبُلَ فَتَفَرَّقَ بِكُمْ عَن سَبِيلِهِ
"And indeed, this is My straight path, so follow it and do not follow other ways, for they will separate you from His way."
Reference: (6-Al-An'am:153)
