❖ The Western-Influenced Vision of Islam
Chaudhry Ghulam Ahmad Parwez, widely known as “Mufakkir-e-Qur’an”, openly embraced Western ideologies and cultural norms and reinterpreted Islamic teachings to align with modern Western thought—under the guise of “Qur’anic reformation.”
While Parwez presented this as part of his 50 years of Qur’anic service, the reality is that his so-called “revolutionary Islam” was not the Islam practiced and taught by the Prophet Muhammad ﷺ and his companions, but rather a Westernized reinterpretation that the West welcomed and praised.
❖ Western Recognition of Parwez’s Ideology
Parwez’s reinterpretation of Islam received considerable appreciation from Western academics and Orientalists, largely because his ideas resonated with Western values and political objectives.
❖ Opinions of Western Scholars
① Dr. Freeland Abbott
— Professor at Tufts University (USA), in his book “Islam and Pakistan” (1968), described Parwez as “Pakistan’s greatest reformer.”
(Reference: Tolu-e-Islam, November 1976, p. 58)
② Dr. J. M. S. Baljon
— A Dutch Orientalist, in his book “Modern Muslim Koran Interpretation”, included Parwez among the leading modern Qur'anic exegetes.
(Reference: Tolu-e-Islam, November 1976, p. 58)
③ Prof. E. I. J. Rosenthal
— In “Islam in the Modern National” (1965), Rosenthal offered a detailed discussion on Parwez’s ideological movement.
(Reference: Tolu-e-Islam, November 1976, p. 58)
④ Sheila McDonough
— From McGill University (Canada), wrote her PhD dissertation titled “The Authority of the Past” on Parwez’s theological perspectives.
(Reference: Tolu-e-Islam, November 1976, p. 59)
⑤ Dr. P. Robert A. Butler
— A Swiss Christian missionary, authored “Ideological Revolution Through the Qur’an”, which was later translated into French.
(Reference: Tolu-e-Islam, November 1976, p. 59)
❖ Why Was Parwez Praised by the West?
If Parwez’s version of Islam truly represented the Islam of Prophet Muhammad ﷺ, then why did the West—known for its hostility toward Islam—embrace it so readily?
The answer is clear:
Parwez’s “revolutionary Islam” conveniently aligned with Western liberal and secular values, and even resembled socialist ideologies. Western thinkers considered it a modern substitute for prophetic Islam, using it to further their political and ideological interests.
❖ A Comparative Perspective: Maududi vs. Parwez
◈ Maulana Abul Aʿlā Maududi (رحمه الله) devoted his life to defending Islam in the 20th century.
◈ However, Western researchers condemned him after their academic studies, labelling him as dangerous and regressive.
Contrast this with Parwez, whose ideas were welcomed and celebrated by the same Western scholars.
Example:
Wilfred Cantwell Smith, in Modern Islam in India, wrote:
“Finally we come to the most ominous representative of this trend, back to religious conservation: Syed Abu-Al-A’la Mawdudi.”
(Modern Islam in India, Sh. M. Ashraf, Lahore, 1969, p. 164)
This reflects how Maududi's adherence to prophetic Islam was perceived as a threat, whereas Parwez’s Western-friendly Islam was embraced.
❖ Conclusion
Parwez’s Islam—celebrated by Western scholars, secular thinkers, and even Christian missionaries—was in reality a reinterpretation of Islam molded to suit Western tastes and ideologies.
The praise from Jews, Christians, and atheistic intellectuals does not validate his mission; rather, it exposes how his project aligned more with Western geopolitical interests than with the Qur’an and Sunnah.
➡ His so-called “revolutionary Islam” was not in service of Allah and His Messenger ﷺ, but rather a tool in the hands of those opposed to Islam.
