Ten Agreed-Upon Islamic Beliefs Regarding the Divine Essence and Pervez’s Deviations
Compiled by: Tauheed.com
In Islam, faith in Allah’s Divine Essence holds a fundamental status. It is a belief that no Muslim can deny. There has always been consensus among the Muslim Ummah that Allah ﷻ is established over His Throne (ʿArsh) and is distinct and separate from His creation. Both the Noble Qur’an and the Sunnah of the Prophet ﷺ present this same belief about Allah ﷻ.
Imām al-Dhahabī رحمه الله mentions the consensus of the Muslim Ummah on this belief:
”أدركنا العلماء فى جميع الأمصار حجازا وعراقا ومصر وشامّا ويمنا فكان مذھبھم أن اللہ تبارك وتعالى على عرشہ بائن من خلْقِہ كما وصف نفسہ بلاكيف وأحاط بكل شيئ علما“
Meaning: The scholars of Ḥijāz, ʿIrāq, Miṣr, Shām, and Yemen all held the belief that Allah ﷻ is established upon His Throne and is separate from His creation, just as He has described Himself — without kayf (inquiring into how). His knowledge encompasses all things. (Kitāb al-ʿUlū by al-Dhahabī, p. 137)
Imām Ibn Baṭṭah رحمه الله states the consensus of the Ummah regarding the belief in Tawḥīd:
”أجمع المسلمون من الصحابة والتابعين أن اللہ على عرشہ فوق سمواتہ بائن من خلقہ“
Meaning: All the Companions, Tābiʿīn, and the Muslims agreed that Allah ﷻ is above the seven heavens upon His Throne and is separate from all of His creation. (Kitāb al-Ibānah)
Ḥāfiẓ Abū Nuʿaym رحمه الله describes the belief of the Muslim Ummah regarding Allah ﷻ:
”طريقتنا وطريقة السّلف المتّبعين للكتاب والسنة وإجماع الامة وممّا اعتقدوہ أن الأحاديث التى ثبتت فى العرش واستواءِ اللہ عليه يقولون بہا ويُثبتونہا من غير تكييف ولا تمثيل وأن اللہ بائن من خلقہ والخلق بائنون منہ لا يحُلُّ فیہم ولايمتزج بہم وہو مستو على عرشہ فى سمائہ من دون أرضہ“
Meaning: Our way is the way of the Salaf al-Ṣāliḥīn, who followed the Book, the Sunnah, and the consensus of the Ummah. Their belief was that the verses and ḥadīths affirming Allah’s establishment over the Throne are to be accepted without tashbīh (likening Him to creation) or kayf (inquiring into how). Allah ﷻ is distinct from His creation; He does not dwell within them nor mix with them. He is established over His Throne in His heaven, not in the earth. (Kitāb al-ʿUlū, p. 148)
Imām Ibn Khuzaymah رحمه الله issues a severe ruling against those who reject the established belief of Ahl al-Sunnah:
”من لم يُقِرَّ بأن اللّہ تعالىٰ على عرشہ قد استوى فوق سبع سمواتہ فہو كافر بربّہ يستتاب فإن تاب وإلا ضُرِب عُنقُہ“
Meaning: Whoever does not affirm that Allah ﷻ is established over His Throne above His seven heavens is a disbeliever in his Lord. Such a person should be made to repent; if he refuses, his neck should be struck. (Maʿrifat ʿUlūm al-Ḥadīth, p. 84)
This is the belief upon which there is consensus among all Muslims, and faith in the Divine Essence is the very foundation of Islam. Rejecting or distorting this belief expels one from the fold of Islam.
Ghulam Ahmad Pervez — one of the founders of the Tolu-e-Islam sect — although frequently using the words “Allah” or “Khudā” in his books, held a belief contrary to that of the Muslim Ummah.
In his book Saleem ke Naam, he explains the meaning of faith in Allah to his adopted son Saleem as follows:
“I have told you in my previous letter that belief in God means that the society established according to His laws should manifest the attributes of God.” (Saleem ke Naam, 1/225)
Thus, Pervez equates faith in Allah with faith in a society, attributing divine attributes to it — despite Allah’s attributes being perfect and without modality, whereas the qualities of creation are imperfect and limited.
Elsewhere in the same book, rejecting Islam’s concept of God, he supports Marx’s theory:
“… That God about whom Marx said that the concept is a creation of capitalist self-interest… according to this concept, God practically means the system that is formed to enforce His laws.” (Saleem ke Naam, 1/299)
According to Pervez, God is the system that enforces divine law — a blatant distortion of the Islamic belief in Tawḥīd.
Pervez further offers an unusual method for understanding the Qur’an:
“Saleem, if you understand one important point, many of your difficulties in understanding the Qur’an will be resolved automatically — that is, wherever in the Qur’an the word ‘Allah’ is used, if you replace it with ‘Allah’s Law’, the matter will become completely clear.” (Saleem ke Naam, 1/173)
This is a severe corruption of creed, replacing the blessed name of Allah with “Law.”
In his unique manner, Pervez denies Allah’s establishment over the Throne:
“The common concept about God is that He exists outside the universe, separate from the human world, sitting on His Throne of dominion… this concept is illegal.” (Saleem ke Naam, Preface, 2nd Volume)
This is a clear rejection of Allah’s separateness and His being above the Throne, which is proven by the Qur’an and Sunnah:
﴿اَلرَّحْمٰنُ عَلَىٰ الْعَرْشِ اسْتَوَىٰ﴾ (Sūrah Ṭāhā: 5)
“The Most Merciful is established over the Throne.”
Pervez even deems it impossible to love Allah:
“The kind of love one has for a human beloved cannot be had for God… a human accustomed to tangible realities cannot love an unseen, intangible reality.” (Saleem ke Naam, 3/89)
This contradicts the explicit Qur’anic verse:
﴿وَالَّذِيْنَ اٰمَنُوْا أَشَدُّ حُبًّا لِلّٰہ﴾ (Al-Baqarah: 165)
In his book Nizām-e-Rubūbiyyat, he goes further:
“We have taken ‘Allah’ in the verse ﴿اِنَّ اللّٰہَ اشْتَرَىٰ مِنَ الْمُوْمِنِيْنَ﴾ to mean that society which is formed to enforce the Law of God.” (Nizām-e-Rubūbiyyat, p. 158)
He even refers to the manifesto of the Islamic government as the “Divine Covenant”:
“Since the contract of the Islamic government officials will be between them and the supreme authority of the government (i.e., their God), we have titled it ‘Divine Covenant.’” (Salsabeel, p. 122)
Expressing further deviation and disbelief, he states:
“In the Qur’an, wherever the words ‘Allah and the Messenger’ occur together, what do they mean?… They mean the ‘Islamic system of government.’” (Qur’āni Faislay, 1/237)
This statement is clear misguidance, deviation, and distortion of the religion. Reducing the sacred terms “Allah” and “the Messenger” to the mere meaning of “government” is an unforgivable crime with no precedent in the Muslim Ummah.
Compiled by: Tauheed.com
Īmān Billāh – The Agreed-Upon Belief of the Muslim Ummah Regarding the Divine Essence
The Importance of Faith in Allah
In Islam, faith in Allah’s Divine Essence holds a fundamental status. It is a belief that no Muslim can deny. There has always been consensus among the Muslim Ummah that Allah ﷻ is established over His Throne (ʿArsh) and is distinct and separate from His creation. Both the Noble Qur’an and the Sunnah of the Prophet ﷺ present this same belief about Allah ﷻ.
Statement of Imām al-Dhahabī رحمه الله on the Consensus of the Ummah
Imām al-Dhahabī رحمه الله mentions the consensus of the Muslim Ummah on this belief:
”أدركنا العلماء فى جميع الأمصار حجازا وعراقا ومصر وشامّا ويمنا فكان مذھبھم أن اللہ تبارك وتعالى على عرشہ بائن من خلْقِہ كما وصف نفسہ بلاكيف وأحاط بكل شيئ علما“
Meaning: The scholars of Ḥijāz, ʿIrāq, Miṣr, Shām, and Yemen all held the belief that Allah ﷻ is established upon His Throne and is separate from His creation, just as He has described Himself — without kayf (inquiring into how). His knowledge encompasses all things. (Kitāb al-ʿUlū by al-Dhahabī, p. 137)
Statement of Imām Ibn Baṭṭah رحمه الله
Imām Ibn Baṭṭah رحمه الله states the consensus of the Ummah regarding the belief in Tawḥīd:
”أجمع المسلمون من الصحابة والتابعين أن اللہ على عرشہ فوق سمواتہ بائن من خلقہ“
Meaning: All the Companions, Tābiʿīn, and the Muslims agreed that Allah ﷻ is above the seven heavens upon His Throne and is separate from all of His creation. (Kitāb al-Ibānah)
Statement of Ḥāfiẓ Abū Nuʿaym رحمه الله
Ḥāfiẓ Abū Nuʿaym رحمه الله describes the belief of the Muslim Ummah regarding Allah ﷻ:
”طريقتنا وطريقة السّلف المتّبعين للكتاب والسنة وإجماع الامة وممّا اعتقدوہ أن الأحاديث التى ثبتت فى العرش واستواءِ اللہ عليه يقولون بہا ويُثبتونہا من غير تكييف ولا تمثيل وأن اللہ بائن من خلقہ والخلق بائنون منہ لا يحُلُّ فیہم ولايمتزج بہم وہو مستو على عرشہ فى سمائہ من دون أرضہ“
Meaning: Our way is the way of the Salaf al-Ṣāliḥīn, who followed the Book, the Sunnah, and the consensus of the Ummah. Their belief was that the verses and ḥadīths affirming Allah’s establishment over the Throne are to be accepted without tashbīh (likening Him to creation) or kayf (inquiring into how). Allah ﷻ is distinct from His creation; He does not dwell within them nor mix with them. He is established over His Throne in His heaven, not in the earth. (Kitāb al-ʿUlū, p. 148)
Fatwa of Imām Ibn Khuzaymah رحمه الله
Imām Ibn Khuzaymah رحمه الله issues a severe ruling against those who reject the established belief of Ahl al-Sunnah:
”من لم يُقِرَّ بأن اللّہ تعالىٰ على عرشہ قد استوى فوق سبع سمواتہ فہو كافر بربّہ يستتاب فإن تاب وإلا ضُرِب عُنقُہ“
Meaning: Whoever does not affirm that Allah ﷻ is established over His Throne above His seven heavens is a disbeliever in his Lord. Such a person should be made to repent; if he refuses, his neck should be struck. (Maʿrifat ʿUlūm al-Ḥadīth, p. 84)
This is the belief upon which there is consensus among all Muslims, and faith in the Divine Essence is the very foundation of Islam. Rejecting or distorting this belief expels one from the fold of Islam.
Pervez’s View of “Allah”
Meaning of Faith in Allah – The Pervezian Interpretation
Ghulam Ahmad Pervez — one of the founders of the Tolu-e-Islam sect — although frequently using the words “Allah” or “Khudā” in his books, held a belief contrary to that of the Muslim Ummah.
In his book Saleem ke Naam, he explains the meaning of faith in Allah to his adopted son Saleem as follows:
“I have told you in my previous letter that belief in God means that the society established according to His laws should manifest the attributes of God.” (Saleem ke Naam, 1/225)
Thus, Pervez equates faith in Allah with faith in a society, attributing divine attributes to it — despite Allah’s attributes being perfect and without modality, whereas the qualities of creation are imperfect and limited.
The Marxist Concept of God – Pervez’s Endorsement
Elsewhere in the same book, rejecting Islam’s concept of God, he supports Marx’s theory:
“… That God about whom Marx said that the concept is a creation of capitalist self-interest… according to this concept, God practically means the system that is formed to enforce His laws.” (Saleem ke Naam, 1/299)
According to Pervez, God is the system that enforces divine law — a blatant distortion of the Islamic belief in Tawḥīd.
“Allah” Means Only Law?
Pervez further offers an unusual method for understanding the Qur’an:
“Saleem, if you understand one important point, many of your difficulties in understanding the Qur’an will be resolved automatically — that is, wherever in the Qur’an the word ‘Allah’ is used, if you replace it with ‘Allah’s Law’, the matter will become completely clear.” (Saleem ke Naam, 1/173)
This is a severe corruption of creed, replacing the blessed name of Allah with “Law.”
Denial of Allah’s Establishment Over the Throne
In his unique manner, Pervez denies Allah’s establishment over the Throne:
“The common concept about God is that He exists outside the universe, separate from the human world, sitting on His Throne of dominion… this concept is illegal.” (Saleem ke Naam, Preface, 2nd Volume)
This is a clear rejection of Allah’s separateness and His being above the Throne, which is proven by the Qur’an and Sunnah:
﴿اَلرَّحْمٰنُ عَلَىٰ الْعَرْشِ اسْتَوَىٰ﴾ (Sūrah Ṭāhā: 5)
“The Most Merciful is established over the Throne.”
Love for the Unseen God is Impossible?
Pervez even deems it impossible to love Allah:
“The kind of love one has for a human beloved cannot be had for God… a human accustomed to tangible realities cannot love an unseen, intangible reality.” (Saleem ke Naam, 3/89)
This contradicts the explicit Qur’anic verse:
﴿وَالَّذِيْنَ اٰمَنُوْا أَشَدُّ حُبًّا لِلّٰہ﴾ (Al-Baqarah: 165)
God = Islamic Government?
In his book Nizām-e-Rubūbiyyat, he goes further:
“We have taken ‘Allah’ in the verse ﴿اِنَّ اللّٰہَ اشْتَرَىٰ مِنَ الْمُوْمِنِيْنَ﴾ to mean that society which is formed to enforce the Law of God.” (Nizām-e-Rubūbiyyat, p. 158)
He even refers to the manifesto of the Islamic government as the “Divine Covenant”:
“Since the contract of the Islamic government officials will be between them and the supreme authority of the government (i.e., their God), we have titled it ‘Divine Covenant.’” (Salsabeel, p. 122)
Allah and the Messenger = Government?
Expressing further deviation and disbelief, he states:
“In the Qur’an, wherever the words ‘Allah and the Messenger’ occur together, what do they mean?… They mean the ‘Islamic system of government.’” (Qur’āni Faislay, 1/237)
This statement is clear misguidance, deviation, and distortion of the religion. Reducing the sacred terms “Allah” and “the Messenger” to the mere meaning of “government” is an unforgivable crime with no precedent in the Muslim Ummah.
