Compiled by: Tawheed.com
From the literature of Mr. Ghulam Ahmad Parwez, it appears that he accepts the Noble Qur’an as Divine revelation and a preserved book. According to him, the principles of the Qur’an are eternal and unchangeable, and he does not deny this fact.
Although Parwez acknowledges the Qur’an as revelation, this admission is not based on pure religious grounds, but rather to serve his own ideological needs.
His writings, especially works like Mafhoom-ul-Qur’an, reveal that he sought to introduce the thoughts of European philosophers and orientalists into the Islamic society under the name of the Qur’an.
He presented the principles of the Qur’an as a justification for “unrestricted freedom within certain limits.”
Parwez himself writes:
“The Qur’an has only provided fundamental principles and has left it to human beings to formulate detailed laws in light of these principles, according to the needs of their respective eras, under a system.”
(Lughat-ul-Qur’an, Vol. 2, p. 479)
A true believer holds that:
◈ Allah ﷻ chose Prophet Muhammad ﷺ to teach the Qur’an and to clarify and explain it.
◈ The Prophet ﷺ was constantly under the supervision of revelation.
◈ His sayings and actions were entirely in accordance with the Divine Will.
Allah ﷻ says:
﴿وَلَوْ تَقَوَّلَ عَلَيْنَا بَعْضَ الاَقَاوِيلِ لَاَخَذْنَا مِنْہ بِالْيَمِيْنِ ثُمَّ لَقَطَعْنَا مِنْہ الْوَتِيْنَ فَمَا مِنْكُمْ مِنْ اَحَدٍ عَنْہ حَاجِزِيْنَ﴾ (الحاقہ: 44–47)
This and similar verses clarify that:
◈ Every statement, action, and approval of the Prophet ﷺ was in complete conformity with the Divine Will.
◈ This attribute is unique to him and no other human being shares it.
Parwez advocated granting the right of Qur’anic interpretation not only to Muslims but to all of humanity. According to him, no divinely appointed personality is necessary for understanding the Qur’an:
“The principles of the Qur’an are complete, immutable, and eternal; therefore, there is no need for any prophet… This concept is entirely un-Qur’anic.”
(Qur’ani Faislay, Vol. 3, p. 260)
He cites:
﴿ثُمَّ اِنَّ عَلَيْنَا بَيَانَهٝ﴾ (القيامة: 19)
“In the Qur’an, Allah has stated that the responsibility of explaining this book and clarifying its principles lies with Us.”
However, the Qur’an clearly states otherwise:
﴿وَاَنْزَلْنَا اِلَيْكَ الذِّكْرَ لِتُبَيِّنَ لِلنَّاسِ مَا نُزِّلَ اِلَيْهِمْ وَلَعَلَّهُمْ يَتَفَكَّرُونَ﴾ (النحل: 44)
﴿وَاَنْزَلَ اللہ عَلَيْكَ الْكِتٰبَ وَالْحِكْمَةَ وَعَلَّمَكَ مَا لَمْ تَكُنْ تَعْلَمُ﴾ (النساء: 113)
These verses indicate:
◈ The Prophet ﷺ was directly taught by Allah ﷻ.
◈ He alone was divinely appointed to explain and clarify the Qur’an.
While Parwez outwardly acknowledged the preservation of the Qur’an, his practical writings point otherwise. He deemed non-Qur’anic and un-Islamic sources indispensable for its interpretation.
Regarding the corrupted Gospels, he writes:
“Before approaching the Qur’an, we should once again examine the Gospels… their accounts will be kept in view.”
(Shola Mastoor, p. 98)
For determining the meanings of Qur’anic words, he deemed the poetry of the Jahiliyyah era essential:
“With the help of these poems, the meanings of those words can also be determined which were taken in that sense at the time of the Qur’an’s revelation.”
(Lughat-ul-Qur’an, Vol. 1, p. 12)
Question: If the poetry of Jahiliyyah can be preserved, then why can’t the Hadith of the Prophet ﷺ be preserved? Why can’t the Qur’an be interpreted in its light?
Giving preference to Western thinkers over the Qur’an, Parwez writes:
“The truth is that for a nation upon whom thinking has been forbidden for centuries… we will also have to turn to Western researchers for this purpose.”
(Saleem Kay Naam, Vol. 3, p. 151)
This approach goes against the spirit of “Hasbuna Kitabullah” (Sufficient for us is the Book of Allah).
Questions to ponder:
◈ Are the corrupted Gospels and Western philosophies indispensable for understanding the Qur’an?
◈ Is seeking guidance from the Hadith and teachings of the Prophet ﷺ objectionable?
On the basis of these false beliefs:
◈ More than one thousand scholars issued a fatwa of disbelief against Parwez during his lifetime.
◈ The Grand Mufti of Saudi Arabia and the Imam of the Kaaba also declared him outside the fold of Islam.
Faith in the Qur’an – The Reality of Parvezi Beliefs
Parwez’s Acknowledgment of the Qur’an
From the literature of Mr. Ghulam Ahmad Parwez, it appears that he accepts the Noble Qur’an as Divine revelation and a preserved book. According to him, the principles of the Qur’an are eternal and unchangeable, and he does not deny this fact.
Self-Interest and Parvezi Thought
Although Parwez acknowledges the Qur’an as revelation, this admission is not based on pure religious grounds, but rather to serve his own ideological needs.
His writings, especially works like Mafhoom-ul-Qur’an, reveal that he sought to introduce the thoughts of European philosophers and orientalists into the Islamic society under the name of the Qur’an.
He presented the principles of the Qur’an as a justification for “unrestricted freedom within certain limits.”
Parwez himself writes:
“The Qur’an has only provided fundamental principles and has left it to human beings to formulate detailed laws in light of these principles, according to the needs of their respective eras, under a system.”
(Lughat-ul-Qur’an, Vol. 2, p. 479)
The Rank of Prophethood and the Belief of an Orthodox Muslim
A true believer holds that:
◈ Allah ﷻ chose Prophet Muhammad ﷺ to teach the Qur’an and to clarify and explain it.
◈ The Prophet ﷺ was constantly under the supervision of revelation.
◈ His sayings and actions were entirely in accordance with the Divine Will.
Allah ﷻ says:
﴿وَلَوْ تَقَوَّلَ عَلَيْنَا بَعْضَ الاَقَاوِيلِ لَاَخَذْنَا مِنْہ بِالْيَمِيْنِ ثُمَّ لَقَطَعْنَا مِنْہ الْوَتِيْنَ فَمَا مِنْكُمْ مِنْ اَحَدٍ عَنْہ حَاجِزِيْنَ﴾ (الحاقہ: 44–47)
This and similar verses clarify that:
◈ Every statement, action, and approval of the Prophet ﷺ was in complete conformity with the Divine Will.
◈ This attribute is unique to him and no other human being shares it.
Parwez’s Theory of General Interpretation
Parwez advocated granting the right of Qur’anic interpretation not only to Muslims but to all of humanity. According to him, no divinely appointed personality is necessary for understanding the Qur’an:
“The principles of the Qur’an are complete, immutable, and eternal; therefore, there is no need for any prophet… This concept is entirely un-Qur’anic.”
(Qur’ani Faislay, Vol. 3, p. 260)
He cites:
﴿ثُمَّ اِنَّ عَلَيْنَا بَيَانَهٝ﴾ (القيامة: 19)
“In the Qur’an, Allah has stated that the responsibility of explaining this book and clarifying its principles lies with Us.”
However, the Qur’an clearly states otherwise:
﴿وَاَنْزَلْنَا اِلَيْكَ الذِّكْرَ لِتُبَيِّنَ لِلنَّاسِ مَا نُزِّلَ اِلَيْهِمْ وَلَعَلَّهُمْ يَتَفَكَّرُونَ﴾ (النحل: 44)
﴿وَاَنْزَلَ اللہ عَلَيْكَ الْكِتٰبَ وَالْحِكْمَةَ وَعَلَّمَكَ مَا لَمْ تَكُنْ تَعْلَمُ﴾ (النساء: 113)
These verses indicate:
◈ The Prophet ﷺ was directly taught by Allah ﷻ.
◈ He alone was divinely appointed to explain and clarify the Qur’an.
Parwez and Un-Islamic Sources
While Parwez outwardly acknowledged the preservation of the Qur’an, his practical writings point otherwise. He deemed non-Qur’anic and un-Islamic sources indispensable for its interpretation.
Regarding the corrupted Gospels, he writes:
“Before approaching the Qur’an, we should once again examine the Gospels… their accounts will be kept in view.”
(Shola Mastoor, p. 98)
For determining the meanings of Qur’anic words, he deemed the poetry of the Jahiliyyah era essential:
“With the help of these poems, the meanings of those words can also be determined which were taken in that sense at the time of the Qur’an’s revelation.”
(Lughat-ul-Qur’an, Vol. 1, p. 12)
Question: If the poetry of Jahiliyyah can be preserved, then why can’t the Hadith of the Prophet ﷺ be preserved? Why can’t the Qur’an be interpreted in its light?
Parvezi Contradiction and Reliance on Western Thought
Giving preference to Western thinkers over the Qur’an, Parwez writes:
“The truth is that for a nation upon whom thinking has been forbidden for centuries… we will also have to turn to Western researchers for this purpose.”
(Saleem Kay Naam, Vol. 3, p. 151)
This approach goes against the spirit of “Hasbuna Kitabullah” (Sufficient for us is the Book of Allah).
Questions to ponder:
◈ Are the corrupted Gospels and Western philosophies indispensable for understanding the Qur’an?
◈ Is seeking guidance from the Hadith and teachings of the Prophet ﷺ objectionable?
The Position of the Scholars of Islam
On the basis of these false beliefs:
◈ More than one thousand scholars issued a fatwa of disbelief against Parwez during his lifetime.
◈ The Grand Mufti of Saudi Arabia and the Imam of the Kaaba also declared him outside the fold of Islam.
