Parwez’s Misinterpretation of “Allah and His Messenger”
Deviation from the True Obedience
Ghulam Ahmad Parwez devoted his life to diverting Muslims from obedience to Allah and His Messenger ﷺ towards a new, misleading concept. He reinterpreted Qur’anic terms to fit his ideology, introducing meanings foreign to the Islamic creed.
Distorting the Qur’anic Verse
The verse:
﴿يَا أَيُّهَا الَّذِينَ آمَنُوا أَطِيعُوا اللهَ وَأَطِيعُوا الرَّسُولَ وَأُولِي الأَمْرِ مِنْكُمْ﴾
Parwez wrote:
“Here, ‘Allah and His Messenger’ means the central authority (Nizam-e-Khudawandi), and ‘ulul-amr’ means subordinate officers.”
— Ma‘raj-e-Insaniyat, pp. 322-323
Making the Government “Allah and His Messenger”
He further claimed:
“In the Qur’an, the term ‘Allah and His Messenger’ refers to the central authority.”
— Ma‘raj-e-Insaniyat, pp. 322-323
Wherever the Qur’an commands obedience to Allah and His Messenger, Parwez replaced it with obedience to the central government:
“The central authority and its officers are what the Qur’an calls ‘Allah and His Messenger’… it means the obedience to this God-ordained central government.”
— Qur’ani Qawaneen, p. 6
After the Prophet ﷺ — The Same Meaning?
Parwez stated:
“After the Messenger, the Khalifah takes the Messenger’s place, and ‘Allah and His Messenger’ means obedience to this modern central government.”
— Ma‘raj-e-Insaniyat, p. 357
Refutation and Islamic Clarification
- Allah is the self-existent Creator, above His Throne, the source of revelation.
- The Messenger ﷺ is the recipient of that revelation.
- No modern government can possess any of these divine attributes.
- To equate a human government with Allah or His Messenger is not just false, but blatant disbelief.
Parwez’s Contradictory Ideas
He alternated between calling Allah:
- a government,
- a society, and
- a force.
For example:
“Here, ‘Allah’ means the society that enforces the Divine Law.”
— Nizam-e-Ruboobiyat, p. 158
This raises the absurd question: If society gives sustenance, then who provides sustenance to the society itself?
Calling Allah a “Force”
He wrote:
“The foundation of Qur’anic teaching is the oneness of God, meaning the recognition of one force with power and authority.”
— Lughat-ul-Qur’an, vol. 4, p. 1690
This denies Allah’s self-existence, reducing Him to an impersonal “force” — an idea taken from Western Orientalist Matthew Arnold:
“God is the name of the force which is the cause of all causes.”
— Insaan Ne Kya Socha, p. 387
Imam al-Raghib’s Testimony
Parwez’s own source, Imam al-Raghib’s Al-Mufradat, states:
“The name ‘Allah’ is exclusive to the Creator; it cannot be applied to anyone else.”
— Al-Mufradat, p. 21
Conclusion — Disbelief and Apostasy
Parwez’s shifting definitions — sometimes Allah as government, sometimes as society, sometimes as a force — negate the fundamental Islamic belief in Allah.
- These concepts are rooted in the ideas of disbelieving Orientalists.
- Such beliefs remove one from the fold of Islam.
His followers openly praised this false concept of “God” as a human-led central authority, showing they share in the same deviation.
