Compiled by: Tawheed.com
It is the unanimous belief of all Muslims that Prophethood (Nubuwwah) and Messengership (Risalah) are divine gifts bestowed by Allah ﷻ.
Allah chooses whom He wills for His revelation.
No person’s personal effort, worship, or spiritual training can grant them this status.
Muslims believe that after Prophet Adam (عليه السلام), many Prophets were sent, but the chain of Prophethood and Messengership was completed with Muhammad ﷺ.
No one can be a Prophet or Messenger after him.
Qur’anic Proof:
﴿وَمَا مُحَمَّدٌ اِلاَّ رَسُوْل﴾ (Aal-e-Imran: 144) – This exclusive form indicates the finality of his Prophethood.
A person striving to implement the Islamic system is still no more than a follower of the Prophet ﷺ.
Anyone who claims Prophethood after him, or labels a follower as “Messenger,” or applies Qur’anic verses mentioning “Messenger” to a governmental centre, is:
◈ Denying the Finality of Prophethood.
◈ Outside the fold of Islam by consensus of the Ummah.
Parwez wrote that Qur’anic judgments require a living authority, which the Qur’an calls “Allah and His Messenger” as a combined term. (Saleem Kay Naam, Vol. 2, p. 328)
He claimed that “Allah and Messenger” means the central authority of the Islamic system. (Meraj-e-Insaniyat, p. 318)
For him, “Qur’anic commands” were not those implemented by the Prophet ﷺ and his companions, but laws he fabricated from foreign philosophies and linked to Qur’anic verses.
Parwez wrote that under the term “Allah and Messenger,” the Qur’an refers to the governing centre and its authorised officials. (Qur’ani Qawaneen, p. 6)
He asserted that the Islamic system could alter or cancel decisions from the Prophet’s time. (Shahkaar-e-Risalat, p. 281)
Parwez claimed that wherever “Allah and Messenger” appear together, it means Islamic governance, not the Prophet ﷺ himself. (Qur’ani Faislay, Vol. 1, p. 237)
Explaining Qur’an 4:83, he interpreted “Messenger” as central authority, not Muhammad ﷺ. (Mafhoom-ul-Qur’an, Vol. 1, p. 205)
He denied that Muhammad ﷺ was divinely appointed, rejecting the concept of ma’mur min Allah. (Meraj-e-Insaniyat, p. 174)
He rejected the reality of revelation and divine guidance as stated in multiple Qur’anic verses.
Parwez replaced the Qur’anic meaning of “Messenger” with his own invented definition of “central government” to promote his political ideology.
By redefining “Messenger” to mean a government, denying the divine appointment of Muhammad ﷺ, and rejecting revelation, Parwez opposed the unanimous belief of the Ummah and thus removed himself from the fold of Islam.
Belief in the Messenger
Prophethood – A Divine Gift
It is the unanimous belief of all Muslims that Prophethood (Nubuwwah) and Messengership (Risalah) are divine gifts bestowed by Allah ﷻ.
Allah chooses whom He wills for His revelation.
No person’s personal effort, worship, or spiritual training can grant them this status.
Completion of Prophethood
Muslims believe that after Prophet Adam (عليه السلام), many Prophets were sent, but the chain of Prophethood and Messengership was completed with Muhammad ﷺ.
No one can be a Prophet or Messenger after him.
Qur’anic Proof:
﴿وَمَا مُحَمَّدٌ اِلاَّ رَسُوْل﴾ (Aal-e-Imran: 144) – This exclusive form indicates the finality of his Prophethood.
The Role of Ummah’s Reformers
A person striving to implement the Islamic system is still no more than a follower of the Prophet ﷺ.
Anyone who claims Prophethood after him, or labels a follower as “Messenger,” or applies Qur’anic verses mentioning “Messenger” to a governmental centre, is:
◈ Denying the Finality of Prophethood.
◈ Outside the fold of Islam by consensus of the Ummah.
Parwez’s Distortions of Risalah
1 – Redefining “Allah and His Messenger”
Parwez wrote that Qur’anic judgments require a living authority, which the Qur’an calls “Allah and His Messenger” as a combined term. (Saleem Kay Naam, Vol. 2, p. 328)
2 – Reducing “Messenger” to a Government Centre
He claimed that “Allah and Messenger” means the central authority of the Islamic system. (Meraj-e-Insaniyat, p. 318)
3 – Self-Made “Qur’anic Commands”
For him, “Qur’anic commands” were not those implemented by the Prophet ﷺ and his companions, but laws he fabricated from foreign philosophies and linked to Qur’anic verses.
4 – Equating “Allah and Messenger” with Government and Officials
Parwez wrote that under the term “Allah and Messenger,” the Qur’an refers to the governing centre and its authorised officials. (Qur’ani Qawaneen, p. 6)
5 – Claiming Authority to Cancel Prophet’s Rulings
He asserted that the Islamic system could alter or cancel decisions from the Prophet’s time. (Shahkaar-e-Risalat, p. 281)
6 – Denying “Messenger” as a Single Person
Parwez claimed that wherever “Allah and Messenger” appear together, it means Islamic governance, not the Prophet ﷺ himself. (Qur’ani Faislay, Vol. 1, p. 237)
7 – Redefining “Messenger” in Qur’anic Verses
Explaining Qur’an 4:83, he interpreted “Messenger” as central authority, not Muhammad ﷺ. (Mafhoom-ul-Qur’an, Vol. 1, p. 205)
8 – Reducing Muhammad ﷺ to a Reformer, Not Divinely Appointed Prophet
He denied that Muhammad ﷺ was divinely appointed, rejecting the concept of ma’mur min Allah. (Meraj-e-Insaniyat, p. 174)
9 – Denying Revelation (Wahy) to the Prophet ﷺ
He rejected the reality of revelation and divine guidance as stated in multiple Qur’anic verses.
10 – Inserting Self-Made Interpretations into Qur’anic Terms
Parwez replaced the Qur’anic meaning of “Messenger” with his own invented definition of “central government” to promote his political ideology.
Conclusion – A Clear Violation of Islamic Creed
By redefining “Messenger” to mean a government, denying the divine appointment of Muhammad ﷺ, and rejecting revelation, Parwez opposed the unanimous belief of the Ummah and thus removed himself from the fold of Islam.
