◉ Parwez's Ideologies and Interpretations
Ghulam Ahmad Parwez, in his book “Nizām-e-Rubūbiyyat”, connects various Qur'anic verses to support his constructed concept of a socio-economic system that he labels the “Divine System of Sustenance.” However, he extracts these interpretations from their textual context, resulting in distortion of the original meanings of the verses—particularly those related to the Day of Judgment and the Hereafter.
❖ Misinterpretation of Qur’anic Verses on Qiyāmah (Day of Judgment)
Parwez attempted to reinterpret the events of the Hereafter as metaphors for social revolutions in the following manner:
- ﴿إِنَّهُ لَقَوْلُ رَسُولٍ كَرِيمٍ﴾
(22:201) – Described not as referring to the Hereafter, but as a prophecy of a great social revolution. - ﴿وَقِيلَ مَنْ رَاقٍ﴾
(75:11) and ﴿قِيلَ لَهُمْ أَيْنَ مَا كُنتُمْ تَعْبُدُونَ﴾ (21:23) – Interpreted as the helpless state of the elite during a revolutionary upheaval. - ﴿فَجَعَلْنَاهُمْ كَعَصِيفٍ مَأْكُولٍ﴾ (21:14) – Understood as metaphorical language for the destruction of oppressive classes, akin to a harvested field or extinguished embers.
- ﴿فَمَا بَكَتْ عَلَيْهِمُ السَّمَاءُ وَالْأَرْضُ﴾ (44:29) – Seen not as a description of the fate of the disbelievers, but as a socio-political fall with no lamentation from society.
Such interpretations are misaligned with the classical exegetical tradition, which understands these verses as referring explicitly to eschatological events—i.e., Qiyāmah and life after death.
◉ Misapplication of Natural Phenomena and Social Change
Parwez further utilizes verses such as:
- ﴿وَيَسْأَلُونَكَ عَنِ الْجِبَالِ﴾ (20:105) –
Interpreted as symbols of the downfall of powerful elites in society.
He argues that these verses represent natural consequences of social transformation in accordance with Divine law, i.e., the implementation of his version of the “Divine System.”
However, traditional tafsīr explains these verses within the context of cosmic events during the Final Hour, not as political revolutions.
◉ Controversial Assertions Regarding the Companions (Ṣaḥābah)
Parwez made highly problematic claims about the Companions of the Prophet ﷺ:
- He alleged that the Ṣaḥābah were unable to understand the "Divine System of Sustenance."
- He asserted that human intellect at that time was not mature enough to grasp this system rationally.
- He further claimed that after the Prophet ﷺ, this system ended, because the Companions did not accept it as part of "Imān bil-Ghayb" (faith in the unseen).
These claims openly challenge the integrity, understanding, and spiritual insight of the most esteemed generation in Islam—an accusation that no credible Islamic scholar has ever made.
◉ Astonishing Claim About the Muslim Ummah
Parwez boldly claimed that:
- The Muslim Ummah remained deprived of the true understanding of this system for fourteen centuries.
- The truth was revealed to him for the first time.
- According to him, he was the first person capable of articulating this system, as he believed human consciousness had now evolved to comprehend it.
Such statements suggest a unique divine insight that Parwez attributes to himself—without any Prophetic authority, scholarly chain, or consensus of the Ummah.
◉ Basis of His "System": A Qur’an-Only Approach
Parwez claimed:
- His entire system was based solely on the Qur’an.
- He rejected Hadith, tafsīr, and historical sources—even refraining from referring to the detailed practices of the Prophet ﷺ.
- He presented his interpretations as absolute Qur’anic truths, declaring any disagreement as rejection of the Qur’an itself.
This approach isolates the Qur’an from its explanatory framework, which traditionally includes Hadith, tafsīr, and the Sunnah of the Prophet ﷺ.
◉ Observations on the Practice of His Followers (Bazm-e-Toluʿ-e-Islām)
According to Akhbār-e-Jahān (8 January 1969):
- In the gatherings of Bazm-e-Toluʿ-e-Islām, regular prayers (ṣalāh) were deliberately delayed or neglected.
- In one instance, upon request, only ten minutes were allocated for Maghrib prayer; five individuals performed the prayer, while others continued Qur’anic discourse.
- The actions and claims of the group were clearly contradictory to foundational Islamic teachings.
◉ Conclusion
Parwez’s reinterpretation of the Qur’an under the banner of “Nizām-e-Rubūbiyyat” represents a subjective and speculative deviation from classical Islam. His rejection of Hadith, dismissal of the Companions, and exclusive claim to truth:
✔ Contradict established Islamic methodology.
✔ Undermine fundamental doctrines regarding the Akhirah (Hereafter).
✔ Disrespect the most revered generation of Muslims.
✔ Introduce a system not recognized in Islamic tradition.
Thus, Parwez’s theory cannot be accepted in light of sound Islamic scholarship and Qur’anic context.
