G͟hulām Aḥmad Parvēz’s Thought: An Analytical Review of Traditional Religious Practices
غلام احمد پرویز کے نظریات کی روشنی میں روایتی مذہبی تصورات کا تحقیقی و تنقیدی مطالعہ
Keywords:
G͟hulām Aḥmad Parvēz, Traditional Religious Practices, Islamic Reform, Tawḥīd, Shrine Culture, Qur’an-Oriented ApproachAbstract
This study presents an analytical review of traditional religious practices—such as wasīlah (intercession), taʿvīẓ va dam (amulets and incantations), and ʿurs (saintly commemorations)—in the perspective of Ghulam Ahmad Parwez’s thought. Parwez, a prominent twentieth-century Qur’an-oriented reformist scholar, critically challenged ritualistic and mystical elements that, in his view, emerged from post-Qur’anic traditions and cultural influences rather than from the original Islamic message. According to Parwez, practices involving the seeking of spiritual assistance through saints, objects, or rituals undermine the Qur’anic concept of tawḥīd and human accountability, shifting focus from personal effort and Divine guidance to intermediaries and supernatural expectations.
This research explores Parwez’s epistemological framework, which prioritizes the Qur’an as the sole authoritative source for belief and practice, while questioning the role of classical jurisprudence, Sufi traditions, and popular religiosity in shaping Muslim society. The study further examines his criticism of shrine culture and the commercialization of religious rituals, arguing that such practices reinforce passivity, social stagnation, and dependency on religious authorities. Through textual analysis of Parwez’s writings and contemporary scholarly evaluations, the research highlights both the strengths and limitations of his reformist approach.
The findings suggest that Parwez’s critique contributes significantly to modern Islamic reform discourse by advocating rationality, socio-economic development, and direct engagement with the Qur’anic worldview. However, his dismissal of centuries-old interpretive traditions has also been viewed as reductionist by many scholars. Overall, the study offers a balanced assessment of Parwez’s perspectives and their implications for understanding traditional religious practices in contemporary Muslim contexts.
