This excerpt is taken from the book by Fazilat-ul-Sheikh Abdul Salam Rustami From Denial of Hadith to Denial of Quran.
Rationalism in the interpretation of the Quran and authentication of Hadith leads to misguidance
Intellect is a great blessing from Allah Almighty, due to which humans have a special distinction from other animals. Allah Almighty has also given animals some understanding called consciousness, which means perceiving things through external senses. In this regard, humans share this with other animals, but knowing things beyond the senses is the work of intellect, which animals do not possess. Similarly, Allah Almighty has also prescribed the method of using every blessing. If it is used correctly, that thing becomes beneficial, and the person becomes grateful to Allah Almighty for that blessing. But if there is deviation from the prescribed method of use, it actually becomes a waste of that blessing. At that time, only the name of that blessing remains, and sometimes Allah Almighty even takes away that blessing. There are two ways of using intellect. One is the way through which the benefits and advantages of intellect are obtained, and the other is the way in which the harms of intellect manifest. The first way of use is to subject the intellect to divine revelation. In fact, this is a divine habit that the inner faculties are connected with universal forces, just as hearing is related to air, meaning sound reaches the ear through air, and if the air is blocked, the faculty of hearing cannot function. Similarly, things can be seen through the eye, but the condition is that external light must be available. During the day, things can be seen with sunlight, and at night with the moon, stars, or artificial light. If there is no external light, the faculty of sight of the eye cannot provide any benefit.
Similarly, intellect is also an inner faculty that provides insight and inner light, provided it receives the support of divine revelation, meaning intellect can provide light only if the light of revelation is present. Therefore, if intellect is used in the light of revelation, it is very beneficial, and if it is used without revelation, many harms result. Now, two topics will be established here to further clarify this issue.
Benefits of Intellect
Allah Almighty has given many incentives in the Holy Quran towards reasoning, reflection, and contemplation. Reasoning means to use the intellect, reflection means that some results emerge from using the intellect, and contemplation means to reveal all aspects, pros and cons, consequences, and wisdom of those results. In the following verses, Allah Almighty has encouraged reasoning.
➊ He said:
وَيُرِيكُمْ آيٰتِهِ لَعَلَّكُمْ تَعْقِلُونَ
"He shows you His signs so that you may use reason."
Reference: (2-Al-Baqarah:73)
Meaning, He shows you some examples from worldly life for resurrection after death so that you may use reason.
➋ He said:
ذَٰلِكُمْ وَصَّاكُم بِهِ لَعَلَّكُمْ تَعْقِلُونَ
"These are the things about which Allah commands you so that you may understand."
Reference: (6-Al-An'am:151)
➌ Also He said:
إِنَّا أَنزَلْنَاهُ قُرْآنًا عَرَبِيًّا لَّعَلَّكُمْ تَعْقِلُونَ ﴿٢﴾
"Indeed, We have sent down this Quran in the Arabic language so that you may understand."
Reference: (12-Yusuf:2)
➍ Also He said:
كَذَٰلِكَ يُبَيِّنُ اللَّهُ لَكُمُ الْآيَاتِ لَعَلَّكُمْ تَعْقِلُونَ
"Similarly, Allah explains the rulings to you in detail so that you may understand."
Reference: (24-An-Nur:61)
From these verses and their context, it is clearly understood that after showing divine signs, explaining religious rulings, describing human etiquettes, and the revelation of the Holy Quran, a person should use his intellect, that is, use reason within the limits of revelation.
In the following verses, Allah Almighty has encouraged reflection. He said:
كَذَٰلِكَ يُبَيِّنُ اللَّهُ لَكُمُ الْآيَاتِ لَعَلَّكُمْ تَتَفَكَّرُونَ
"Similarly, Allah explains His rulings to you in detail so that you may reflect."
Reference: (2-Al-Baqarah:219)
Meaning, Allah Almighty Himself explained the benefits and harms of alcohol and gambling, then mentioned the abundance of harms, and after that encouraged reflection to understand the details of benefits and harms. Allah Almighty said:
قُلْ هَلْ يَسْتَوِي الْأَعْمَىٰ وَالْبَصِيرُ ۗ أَفَلَا تَتَفَكَّرُونَ
"Say: Can the blind and the seeing be equal? Then will you not reflect?"
Reference: (6-Al-An'am:50)
Meaning, Allah Almighty has compared the conditions of disbelievers and believers in the Holy Quran. Now it is your responsibility to reflect and protect yourself from the behavior of disbelievers. In one place He said:
وَأَنزَلْنَا إِلَيْكَ الذِّكْرَ لِتُبَيِّنَ لِلنَّاسِ مَا نُزِّلَ إِلَيْهِمْ وَلَعَلَّهُمْ يَتَفَكَّرُونَ ﴿٤٤﴾
"And We have sent down to you the Reminder (Quran) so that you may explain to the people what has been sent down to them and so that they may reflect."
Reference: (16-An-Nahl:44)
In this verse, Allah Almighty mentioned three things in order: the Holy Quran, the explanation of it by the Noble Prophet ﷺ, i.e., verbal and practical hadiths, and reflection, i.e., ijtihad. In all these verses, Allah Almighty invites reflection after revelation, and this is the second place for using intellect.
In the following verses, Allah Almighty has encouraged contemplation. He said:
كِتَابٌ أَنزَلْنَاهُ إِلَيْكَ مُبَارَكٌ لِّيَدَّبَّرُوا آيَاتِهِ وَلِيَتَذَكَّرَ أُولُو الْأَلْبَابِ ﴿٢٩﴾
"We have sent down this blessed Book to you so that they may contemplate its verses and that the wise may take admonition from it."
Reference: (38-Sad:29)
Meaning, believe in the verses of the Holy Quran and contemplate, and do not be content with contemplation alone but accept admonition from it. Furthermore, He said:
أَفَلَا يَتَدَبَّرُونَ الْقُرْآنَ وَلَوْ كَانَ مِنْ عِنْدِ غَيْرِ اللَّهِ لَوَجَدُوا فِيهِ اخْتِلَافًا كَثِيرًا
"Do they not then reflect on the Quran? And if it had been from anyone other than Allah, they would surely have found much discrepancy in it."
Reference: (4-An-Nisa:82)
Meaning, by contemplating the eloquence, truthfulness, and perfect guidance of the Holy Quran, its meanings, and its non-contradictory objectives, it becomes clear that this is the Book of Allah Almighty.
Further He said:
أَفَلَمْ يَدَّبَّرُوا الْقَوْلَ
"Do they not then contemplate the Word?"
Reference: (23-Al-Mu’minun:68)
Also He said:
أَفَلَا يَتَدَبَّرُونَ الْقُرْآنَ
"Do these people not then contemplate the Quran?"
Reference: (47-Muhammad:24)
From the above verses, it is clear that using intellect for reflection and contemplation is certainly beneficial for the truthfulness of the divine signs, the Holy Quran, and the Messenger of Allah ﷺ. However, it is necessary to consider the order of verse 44 of Surah An-Nahl, that is, after accepting the explanation of the Holy Quran (Hadith and Sunnah), understanding and reflection will be beneficial, and this is the legitimate and appropriate place for intellect.
The Harms of Intellect
If reason is used without revelation, such reason can be called corrupt (harmful) reason because whenever someone used reason without the light of revelation, many corruptions appeared as a result. There are many examples of this before us.
➊ When Iblis was commanded through explicit text to prostrate to Adam (peace be upon him), instead of obeying the revelation, he used his reason and said:
أَنَا خَيْرٌ مِنْهُ خَلَقْتَنِي مِنْ نَارٍ وَخَلَقْتَهُ مِنْ طِينٍ
"I am better than him because You created me from fire and him You created from clay."
Reference: (7-Al-A'raf:12)
And the second sentence of this rational argument is implicit, which is that fire is better than clay. However, this argument is against reality and contradictory because if the benefits of fire and clay are compared, it will certainly be known that the benefits and advantages of clay are more than fire. Also, this argument is invalid because it opposes the divine text. Therefore, due to using reason against revelation, Iblis deserved humiliation and curse. For this reason, scholars have written: "First of all, Iblis used analogy against the text."
➋ The Children of Israel demanded from their prophet to appoint their leader for jihad, so Allah appointed Talut as their leader through that prophet. But the Children of Israel used their reason against this legal text and said that we are more worthy of leadership than Talut in terms of lineage and wealth, meaning that in their view, leadership and politics were related to capitalism, as this system is still prevalent among them. Due to using their reason against the legal text, these people failed the test of not drinking water while crossing the river and became humiliated and sinful.
Reference: (Al-Baqarah 2:247-252)
➌ It is an established fact and proven by history that the Greek sages were great scientists and philosophers. They were considered leaders in physics and mathematics, but despite this, most of them were involved in disbelief and polytheism, among whom Aristotle is well known. Similarly, even today there are great scientists who have played a prominent role in worldly progress through reason, but those among them who are deprived of the light of divine revelation are involved in disbelief, polytheism, and misguidance. About such people, Allah Almighty said:
يَعْلَمُونَ ظَاهِرًا مِنَ الْحَيَاةِ الدُّنْيَا وَهُمْ عَنِ الْآخِرَةِ هُمْ غَافِلُونَ
"They know only the outward of the worldly life, and they are completely heedless of the Hereafter."
Reference: (30-Ar-Rum:7)
Similarly, Allah Almighty said about such people:
فَصَدَّهُمْ عَنِ السَّبِيلِ وَكَانُوا مُسْتَبْصِرِينَ
"Satan has prevented them from the straight path, while they were (in worldly progress) very intelligent."
Reference: (38-Al-Ankabut:38)
But Allah Almighty did not call such people wise because in reality, reason is that which is subject to revelation, and since these people opposed revelation, Allah negated their reason in two ways.
Absolute Denial of Intellect
Allah Almighty said about the general disbelievers:
صُمٌّ بُكْمٌ عُمْيٌ فَهُمْ لَا يَعْقِلُونَ
"They are deaf, dumb, and blind, so they do not have intellect."
Reference: (2-Al-Baqarah:171)
He also said:
قُلِ الْحَمْدُ لِلَّهِ بَلْ أَكْثَرُهُمْ لَا يَعْقِلُونَ
"Say: All praise is due to Allah alone. But most of them do not have intellect."
Reference: (29-Al-Ankabut:63)
About the People of the Book, He said:
تَحْسَبُهُمْ جَمِيعًا وَقُلُوبُهُمْ شَتَّىٰ ۚ ذَٰلِكَ بِأَنَّهُمْ قَوْمٌ لَّا يَعْقِلُونَ
"You consider them united, but their hearts are separate, because they are people who do not have intellect."
Reference: (59-Al-Hashr:14)
About the hypocrites, He said:
إِنَّ شَرَّ الدَّوَابِّ عِندَ اللَّهِ الصُّمُّ الْبُكْمُ الَّذِينَ لَا يَعْقِلُونَ ﴿٢٢﴾
"Indeed, the worst of living creatures in the sight of Allah are the deaf and dumb people who do not have intellect."
Reference: (8-Al-Anfal:22)
Denial of Intellect for a Specific Reason
Allah Almighty said:
أَتَأْمُرُونَ النَّاسَ بِالْبِرِّ وَتَنْسَوْنَ أَنْفُسَكُمْ وَأَنْتُمْ تَتْلُونَ الْكِتَابَ ۚ أَفَلَا تَعْقِلُونَ
"Do you order righteousness of the people and forget yourselves while you recite the Scripture? Then will you not reason?"
Reference: (2-Al-Baqarah:44)
From this verse, it is clear that not acting upon knowledge is foolishness. At one place, He said:
يَا أَهْلَ الْكِتَابِ لِمَ تُحَاجُّونَ فِي إِبْرَاهِيمَ وَمَا أُنزِلَتِ التَّوْرَاةُ وَالْإِنجِيلُ إِلَّا مِن بَعْدِهِ ۚ أَفَلَا تَعْقِلُونَ ﴿٦٥﴾
"O People of the Scripture, why do you argue about Abraham while the Torah and the Gospel were not revealed until after him? Then will you not reason?"
Reference: (3-Aal Imran:65)
Meaning, disputing about the Abrahamic faith is foolishness. And He said:
وَلَلدَّارُ الْآخِرَةُ خَيْرٌ لِّلَّذِينَ يَتَّقُونَ ۗ أَفَلَا تَعْقِلُونَ ﴿٣٢﴾
"Indeed, the home of the Hereafter - that is the [eternal] life, if only they knew. But those who are mindful of their duty to Allah - He will give them a way out. And will provide for them from where they do not expect. And whoever relies upon Allah - then He is sufficient for him. Indeed, Allah will accomplish His purpose. Allah has already set for everything a [decreed] extent."
Reference: (6-Al-An'am:32)
Meaning, preferring this world over the Hereafter and Paradise is foolishness.
Similarly, a few verses are cited briefly in which some reprehensible actions and attributes are described as foolishness.
● Denying the Messenger (10-Yunus:16)
● Denying the Quran (21-Al-Anbiya:10)
● Associating partners with Allah (21-Al-Anbiya:67)
● Mocking the prescribed call to prayer (5-Al-Ma'idah:58)
● Lying about Allah (5-Al-Ma'idah:103)
● Not reflecting on Allah’s creation (36-Ya-Sin:68)
● And showing disrespect to the Messenger of Allah (49-Al-Hujurat:4)
Thus, it is understood that mocking these beliefs and actions, which are established by revelation, and abandoning acting upon them while considering only one’s own intellect sufficient, are manifestations of foolishness and stupidity.
❀ Conclusion: Allah Almighty has made human intellect subordinate to divine revelation, and whoever keeps intellect subordinate to revelation, his intellect plays the role of beneficial intellect; and whoever uses intellect in opposition to revelation, he goes astray, and this is the result of corrupt intellect.
Parvezism and Intellect
If one studies Parvez's literature, it becomes clear that he gives precedence to reason over revelation. Although he tries to show that we consider revelation superior to reason, this is entirely deceptive. Evidence of giving precedence to reason over revelation can be found in his so-called "Rise of Islam" movement literature. A glimpse of this can be seen in the following lines.
➊ Parvez's view on the issue of predestination and reward and punishment is exactly like that of the Mu'tazila. He writes: God created the universe and set standards or laws for everything. Now He (Allah) Himself is bound by these laws. Every action has a necessary consequence that manifests under these laws. Preventing or ending these consequences is a violation of Allah's laws.
Reference: (Kitab al-Taqdeer)
He has defined predestination as standards, and according to his belief, where man is declared the absolute master of his actions, the belief in God's forgiveness and the intercession of the Prophets and the righteous is also declared false. This is the Mu'tazila belief; they consider man the creator (absolute master) of his actions. Also, from Parvez's belief, it appears that Allah cannot forgive sins and he denies the intercession of the Prophets and the righteous. This is a belief more false than that of the Mu'tazila.
➋ Regarding denial of miracles, Parvez Sahib is a follower of Sir Syed Ahmad Khan, who is not ready to accept anything against nature. All the verses about the miracles of previous Prophets, peace be upon them, have been interpreted according to his rational method, and about the last Prophet, peace be upon him, he has explicitly said that no sensory miracle was given to him. He claims that no sensory miracle of Muhammad, peace be upon him, is proven from the Holy Quran. And the verses that prove miracles have been given undue interpretations.
➌ On the issue of the theory of evolution, going beyond Sir Syed, an attempt has been made to prove this theory from the Quran.
Reference: (Iblis and Adam)
By making far-fetched interpretations about angels, Iblis, and Adam, peace be upon them, the way has been opened to prove evolution.
➍ By writing a letter to Tahira, he has completely eliminated the superiority of men in the family system and tried to prove this theory from the Holy Quran through his defective intellect.
➎ Instead of obedience to Allah and the Messenger, peace be upon him, he has falsely tried to prove the concept of the center of the community (Markaz-e-Millat) from the Quran and has delegated all legislative powers to the center of the community.
➏ To pave the way for his false interpretations, he denied accepting Hadith and only acknowledged those Hadiths that conform to his modern "Quranic understanding."
➐ He gave new meanings and interpretations to the established terms of the Holy Quran. The established Shariah meanings of worship, angels, prayer, zakat, resurrection, paradise, and hell have been completely changed. All these false beliefs are the result of giving precedence to reason over revelation. Since he understands that his theory is in direct conflict with the beliefs of Muslims worldwide, he wrote in the sixteenth letter to Saleem: "I estimate that if they understand the Quran (Parvez Sahib's Quranic insight), Western thinkers will understand it." (Because those people are not familiar with Shariah but are its enemies.)
And in the seventeenth letter, he writes: "I find the land of Western nations more favorable for the Quranic message because there is reason there, not the ignorance and narrow-mindedness of Mullaism." (Many examples of such Parvezian thoughts based on scattered speeches and ideas can be presented.)
It is proven that Parvez Sahib had resolved to please the Westerners with this approach, just as his like-minded Mirza Ghulam Ahmad Qadiani also made every effort to cooperate with the Westerners.
❀ A repentance of a Denier of Hadith: I had a dialogue with a denier of Hadith, which is recorded in a cassette. He said: We consider reason sufficient for the interpretation of the Quran. I said to him: There are four of us present now, and surely there is a difference in the intellect of all four of us. Whose intellect among us will be considered reliable for understanding the Quran? And if every person's intellect is reliable, then the Holy Quran will become a toy before people's intellect, and everyone will attribute their ideas derived according to their intellect to the Quran. As a result, this person repented of his theory before us.
