Talk:Ghulam Ahmed Perwez

message: i think G a parvez is a great scholars of subcontinent, but as the majority muslim are not educated and cant understand logical and new translation. any how his reseach may effect the well educated person like me.
Same here, Ghulam Ahmed Parvez is one of the best scholars of his age, and who presented the true essence of Islam...
Mr. Parwez, great scholar, who interpreted Islam in its true sense and passion based on the Book "Quran". He can be considered as Iqbal in prose. He is wrongly interpreted by the religious scholars who presented him a disbeliever (Kafir), though the truth is verse. People who have wrong impression about his personality are either illiterate or educated in wrong fashion. The reason why religious people are against him
1. he talks about Book and rejects the wrong narrations in Islamic books with research & reference
2. he talks about deep thinking and gaining knowledge and conducting research rather than reading stories & revelations
3. he talks about Islam as code of life like Iqbal rather than set of prays and rejects the concept of priesthood ship (mazhab parasti) devised by religious scholars to establish a parallel government as seen in history of Christianity and jewism
4. he insists to follow The Book (authority for truth and Islam), gaining the knowledge and technology of time for the betterment of society
5. he rejects those Hadith only which are contrary to Book, Stature to Almighty and His Prophet (PBUH)
6. he, like Iqbal, is against Mulla (a symbol of religion like pop in christianity) because of his wrong believes about Islam and asks muslims to contradict him, which is not acceptable by these cronies
7. he indicates, with reference, how and when Islam was misinterpreted and decline of Islam started and provides remedies to root out disbelieves about Islam
On the contrary, religious scholars wish to hold their personnel authority on innocent people in the name of Islam. Imagine a religious scholar without power as a common person of society who will have to strive for his economic matters and abided by state laws. Unfortunately, people in subcontinent want shortcuts to understand Islam, escape from hard work, dislike research work & deep thinking and hence empower Mulla and have been suffering since more than thousand years.
There is need to understand Islam according to Book of Allah rather than thousand years old and outdated narrations and jurisprudence.
Please remain objective and neutral. Wikepedia is an information portal, not an opinion portal. Poloplayers (talk) 06:23, 3 May 2010 (UTC)
thread_title: Untitled

message: I've reverted the edits by user FreeatlastChitchat who basically deleted most of the page, and inserted some biased comments into the copy of the page. This user is involved in multiple investigations and has been warned on edit wars. FreeatlastChitchat, refrain from vandalizing this article, or I will be opening a new case on the administration board WP:ANI Code16 (talk) 15:10, 25 August 2015 (UTC)
replies: text: @Code16 Please give sources for the content. Unsourced material should be deleted ASAP from a biography. Regards FreeatlastChitchat (talk) 17:19, 25 August 2015 (UTC)
replies: text:  @ FreeatlastChitchat  Sources are provided for everything on this page, the biographical text is copied almost verbatim from an introductory chapter of a book which is sourced. Your edits will be considered vandalism if you delete this again, and I will report you. You're already under investigation. This is your final warning. Code16 (talk) 20:13, 25 August 2015 (UTC)
replies: text:  Indeed, I am able to find the bio text in the cited ref, indeed, "copied almost verbatim". That makes it WP:COPYVIO, which must be completely and immediately removed by policy. Editors who violate this policy usually get promptly blocked. You can demonstrate that you understand this situation by removing all such content immediately. DMacks (talk) 20:52, 25 August 2015 (UTC)
replies: text:  @ DMacks Understood, I will rework the copy and summarize the text without "copying verbatim". That should clear up the copyright issue. With that said, if FreeatlastChitchat deletes the page again I'll raise a complaint on the admin board, if that situation occurs. Thank you. Code16 (talk) 23:49, 25 August 2015 (UTC)
thread_title:  Vandalism by FreeatlastChitchat 

message: Hi everyone,
This is a big chunk of content, so I thought I'd post it here since it's a lot to edit into the main page all at once (as advised previously). So please take a look and suggest any changes, before I insert into the main page. Some of the information that already exists on the page is incorporated here, so this will serve as a replacement as well. Take a look:
=== Major Ideas & Contributions ===
==== Support for Pakistan's Independence ====
Before the creation of Pakistan, Iqbal, introduced Parwez to Muhammad Ali Jinnah, who recruited Parwez to help popularize the need for a separate homeland for the Muslims in the sub-continent. Jinnah appointed Parwez to edit the magazine, Tolu-e-Islam for the purpose to counter propaganda that was coming from some of the religious corners in support of Congress. Parwez's thesis was that the organizational model of the state is the basic engine which drives the implementation of the Quran, and like Muhammad in Medina, those who wish to practice Islam, as it is defined in the Quran, are required to live in a state which submits to the laws of God, and not the laws of man. During the struggle for independence, Abul Kalam Azad, a prominent Indian Nationalist, argued against Pakistan by pointing to the universalism of all religions; Parwez, in support of Iqbal, Jinnah and the concept of Pakistan, countered Azad's argument by stating that the consequences of universalism would be the formation of another sect, further dividing humanity, citing the history of other such enterprises that attempted to ‘universalize’ and fuse different, incompatible ideas into one ideology. He argued that the basic requirements for Muslims i.e. belief in one God and the prophet as His final messenger, precluded the possibility of any fusion. Moreover, Parwez pointed contradictions between Azad’s position while he was arguing against the Muslim League, with his earlier works written in 1912.
==== Islam and Individual Liberty ====
Parwez argued that the Quran places such strong emphasis on individual freedom that it almost overrides all forms of authority, to the point where no person has the right to compel another person to obey them, citing the verse 3:79 in support of this view.. Consistent with this, Parwez “adamantly opposed” slavery, claiming that it had no justifiable basis according to the Quran and that the practice had been banned since the dawn of Islam, contrary to the opinions of his opponents who officially called for slavery to be legalized in the newly created Pakistan. Parwez argued that the words used in the Quran to refer to slavery should be correctly read in the past-tense, thereby giving a completely different meaning to the verses used by his opponents to justify slavery. “Whatever happened in subsequent history was the responsibility of Muslims, and not of the Quran.”.
==== Religion vs. "Deen" ====
Parwez argued that Islam challenged the 'truth', validity, as well as the very conception of ‘religion’. He distinguished between “deen” (a complete code of life) versus ‘madhab’, which he equated with the prevailing definition of ‘religion’. He contrasted religion with "deen" and He argued that the while "religion" focuses on rules and rituals, "deen" focuses on actions and permanent values, and while religion induces contentment and a "passive resignation and complete resignation to authority; however oppressive and unjust it may be", "deen" urges efforts towards improving society and the human condition, by encouraging humanity to conquer the forces of nature;  while at the same time eradicating social injustice. Parwez stated that: "Deen is not an opiate, as the Marxists contend, but a stimulant and spur to action".. He argued for a revolutionary message of the Quran, re-interpreting the roles of prophets. He argued that the correct view of Jesus, which fits with Islam, was that he was was a revolutionary liberator, who’s mission was to free the Israelites from the domination of the Romans, while at the same time to build a society on ethical principles, the same as former prophets. Parwez further argued that the image of Jesus as a purely spiritual character uninterested in socio-political struggles, was invented afterwards.
==== Rational Interpretation of the Quran ====
Parwez's writings are associated with modernism. He supported Iqbal's enterprise of harmonizing the Quran with the natural sciences. Parwez translated verses in the Quran dealing with "miracles", "angles" and "jinns" rationally as metaphors, without appealing to the supernatural. He questioned the virgin birth of Jesus and the miraculous interpretations of that event, arguing that the words describing the communication received by Zechariah (priest) with regards to the birth of John the Baptist are identical to the communication received by Mary concerning the birth of Jesus. Since there is no difference in the language, he asked, why would one be accepted as having been conceived via virgin-birth while the other not? Parwez also argued that just because the Quran does not name Jesus’ father, this is not an argument in support of virgin birth, as the Quran also omits such details regarding the history of other prophets. While Parwez admitted the limitations of human rational faculties, which can not grasp the source and nature of the Divine, he stressed that the content of revelation can be understood rationally. He argued that unlike traditional dogmas which justify their authority using blind faith, "iman" as outlined in the Quran, forbids blind faith and requires intellectual certainty, expecting the reader to think critically and use their powers of understanding. 
====Economic Re-organization====
Parwez held the view that the Quran is the only binding force of society in Pakistan, and that that its community should be in perfect realignment, in all aspects, with the commandments of Islam. N. A. Jawed states that according to thinkers like Parwez, "hell" and "heaven" are not only concepts relating to the next life, but also represent socioeconomic systems in this world. "Hell", according to Parwez, is a system where humans struggle to accumulate wealth. In such societies the competition and enmity drives men to consume themselves, resulting in social conflict and class wars. Parwez contrasted this with "heaven", an ideal society devoid of class distinctions, characterized by justice, peace and cooperation. Parwez also redefined the concept of "satan" allegorically, as the human impulse which drives humanity to use its mental faculties to oppose the divine laws. Parwez found support for this view in the Quranic (and biblical) story of the fall of man, which he interpreted metaphorically, where the "forbidden tree" stands for the quest for acquisition and ownership. Dr. Fazlur Rahman Malik and Parwez candidly recommended, that for a temporary period the state assume total direction of capital and labor. This position is contrasted with the traditionalists like Mawdudi, who were criticized by Parwez on the grounds that their system is essentially the same as capitalism. Regarding the issue of [[Riba
]] Khaled Ahmed mentions that the works of Parwez “are currently banned or under attack”.
==== Other Ideas ====
Parwez argued that the role of hadith should be re-examined in order to modernize Islam. In 1961, Parvez established a platform proposing that the Muslim prayers (namaz) should be in Urdu rather in the Arabic language. His books were banned in some Arab states in 1970.​
Thanks cӨde1+6 L o g i c B o m b !  14:37, 4 September 2015 (UTC)
thread_title:  Please review this content before I insert it 

message: ==== Support for Pakistan's Independence ====
Before the creation of Pakistan, Iqbal, introduced Parwez to Muhammad Ali Jinnah, who recruited Parwez to help popularize the need for a separate homeland for the Muslims in the sub-continent. Jinnah appointed Parwez to edit the magazine, Tolu-e-Islam for the purpose to counter propaganda that was coming from some of the religious corners in support of Congress. Parwez's thesis was that the organizational model of the state is the basic engine which drives the implementation of the Quran, and like Muhammad in Medina, those who wish to practice Islam, as it is defined in the Quran, are required to live in a state which submits to the laws of God, and not the laws of man. During the struggle for independence, Abul Kalam Azad, a prominent Indian Nationalist, argued against Pakistan by pointing to the universalism of all religions; Parwez, in support of Iqbal, Jinnah and the concept of Pakistan, countered Azad's argument by stating that the consequences of universalism would be the formation of another sect, further dividing humanity, citing the history of other such enterprises that attempted to ‘universalize’ and fuse different, incompatible ideas into one ideology. He argued that the basic requirements for Muslims i.e. belief in one God and the prophet as His final messenger, precluded the possibility of any fusion. Moreover, Parwez pointed contradictions between Azad’s position while he was arguing against the Muslim League, with his earlier works written in 1912.
==== Islam and Individual Liberty ====
Parwez argued that the Quran places such strong emphasis on individual freedom that it almost overrides all forms of authority, to the point where no person has the right to compel another person to obey them, citing the verse 3:79 in support of this view.. Consistent with this, Parwez “adamantly opposed” slavery, claiming that it had no justifiable basis according to the Quran and that the practice had been banned since the dawn of Islam, contrary to the opinions of his opponents who officially called for slavery to be legalized in the newly created Pakistan. Parwez argued that the words used in the Quran to refer to slavery should be correctly read in the past-tense, thereby giving a completely different meaning to the verses used by his opponents to justify slavery. “Whatever happened in subsequent history was the responsibility of Muslims, and not of the Quran.”.
==== Religion vs. "Deen" ====
Parwez argued that Islam challenged the 'truth', validity, as well as the very conception of ‘religion’. He distinguished between “deen” (a complete code of life) versus ‘madhab’, which he equated with the prevailing definition of ‘religion’. He contrasted religion with "deen" and He argued that the while "religion" focuses on rules and rituals, "deen" focuses on actions and permanent values, and while religion induces contentment and a "passive resignation and complete resignation to authority; however oppressive and unjust it may be", "deen" urges efforts towards improving society and the human condition, by encouraging humanity to conquer the forces of nature;  while at the same time eradicating social injustice. Parwez stated that: "Deen is not an opiate, as the Marxists contend, but a stimulant and spur to action".. He argued for a revolutionary message of the Quran, re-interpreting the roles of prophets. He argued that the correct view of Jesus, which fits with Islam, was that he was was a revolutionary liberator, who’s mission was to free the Israelites from the domination of the Romans, while at the same time to build a society on ethical principles, the same as former prophets. Parwez further argued that the image of Jesus as a purely spiritual character uninterested in socio-political struggles, was invented afterwards.
==== Rational Interpretation of the Quran ====
Parwez's writings are associated with modernism. He supported Iqbal's enterprise of harmonizing the Quran with the natural sciences. Parwez translated verses in the Quran dealing with "miracles", "angles" and "jinns" rationally as metaphors, without appealing to the supernatural. He questioned the virgin birth of Jesus and the miraculous interpretations of that event, arguing that the words describing the communication received by Zechariah (priest) with regards to the birth of John the Baptist are identical to the communication received by Mary concerning the birth of Jesus. Since there is no difference in the language, he asked, why would one be accepted as having been conceived via virgin-birth while the other not? Parwez also argued that just because the Quran does not name Jesus’ father, this is not an argument in support of virgin birth, as the Quran also omits such details regarding the history of other prophets. While Parwez admitted the limitations of human rational faculties, which can not grasp the source and nature of the Divine, he stressed that the content of revelation can be understood rationally. He argued that unlike traditional dogmas which justify their authority using blind faith, "iman" as outlined in the Quran, forbids blind faith and requires intellectual certainty, expecting the reader to think critically and use their powers of understanding. 
====Economic Re-organization====
Parwez held the view that the Quran is the only binding force of society in Pakistan, and that that its community should be in perfect realignment, in all aspects, with the commandments of Islam. N. A. Jawed states that according to thinkers like Parwez, "hell" and "heaven" are not only concepts relating to the next life, but also represent socioeconomic systems in this world. "Hell", according to Parwez, is a system where humans struggle to accumulate wealth. In such societies the competition and enmity drives men to consume themselves, resulting in social conflict and class wars. Parwez contrasted this with "heaven", an ideal society devoid of class distinctions, characterized by justice, peace and cooperation. Parwez also redefined the concept of "satan" allegorically, as the human impulse which drives humanity to use its mental faculties to oppose the divine laws. Parwez found support for this view in the Quranic (and biblical) story of the fall of man, which he interpreted metaphorically, where the "forbidden tree" stands for the quest for acquisition and ownership. Dr. Fazlur Rahman Malik and Parwez candidly recommended, that for a temporary period the state assume total direction of capital and labor. This position is contrasted with the traditionalists like Mawdudi, who were criticized by Parwez on the grounds that their system is essentially the same as capitalism. Regarding the issue of [[Riba
]] Khaled Ahmed mentions that the works of Parwez “are currently banned or under attack”.
==== Other Ideas ====
Parwez argued that the role of hadith should be re-examined in order to modernize Islam. In 1961, Parvez established a platform proposing that the Muslim prayers (namaz) should be in Urdu rather in the Arabic language. His books were banned in some Arab states in 1970.​
Thanks cӨde1+6 L o g i c B o m b !  14:37, 4 September 2015 (UTC)
thread_title:  Major Ideas & Contributions 

message: Parwez argued that the role of hadith should be re-examined in order to modernize Islam. In 1961, Parvez established a platform proposing that the Muslim prayers (namaz) should be in Urdu rather in the Arabic language. His books were banned in some Arab states in 1970.​
Thanks cӨde1+6 L o g i c B o m b !  14:37, 4 September 2015 (UTC)
thread_title:  Other Ideas 

message: Substituted at 16:13, 29 April 2016 (UTC)
thread_title: Assessment comment