Islamic Scholars Series:Last Khutba e Jumuah of Dr Israr Ahmed – Tafseer of Surah Al Fatiha

Posted by admin in ISLAM=PEACE & BROTHERHOOD AMONG MANKIND on October 23rd, 2014

Dr. Israr Ahmed

SI, (Urdu: اسرار احمد, born April 26, 1932) is a Pakistan-based Muslim religious figure who has been described as well-known among Muslims in Pakistan, India, the Middle East, and North America.^[1] Born in East Punjab, (now part of Haryana) in India, the second son of a government servant, he is the founder of the Tanzeem-e-islami, an off-shoot of the Jamaat-e-Islami. He currently has a daily show on Peace TV, a 24/7 Islamic channel broadcast internationally, and until a recent controversy had a program on Quran TV (QTV (ARY)).

His supporters describe him as having spent the “last forty years” actively engaged in “reviving the Qur’an-centered Islamic perennial philosophy and world-view” with “the ultimate objective of establishing a true Islamic State, or the System of Khilafah.” ^[1]Ahmed is skeptical of the efficacy of “parliamentary politics of give-and-take” in establishing an “Islamic politico-socio-economic system” as implementing this system is a “revolutionary process”.^[2]

Controversy has accompanied statements he has made about Ali ibn Abu Talib,^[3]Jews^[4] and conflict with non-Muslims.^[5]

Early life and education

Dr. Israr Ahmad was born on April 26, 1932 in Hisar (a district of East Punjab, now a part of Haryana) in India, the second son of a government servant. He graduated from King Edward Medical College (Lahore) in 1954 and later received his Master’s degree in Islamic Studies from the University of Karachi in 1965. He came under the influence of Abul Ala Maududi as a young student, worked briefly for Muslim Student’s Federation in the Independence Movement and, following the creation of Pakistan in 1947, for theIslami Jamiyat-e-Talaba and then for the Jamaat-e-Islami. Dr. Israr Ahmad resigned from the Jama`at in April 1957 because of its involvement in the electoral politics, which he believed was irreconcilable with the revolutionary methodology adopted by the Jama’at in the pre-1947 period.^[1]

Religious work

While still a student and an activist of the Islami Jamiyat-e-Talaba, Dr. Israr Ahmad became a Mudarris (or teacher) of the Qur'an. Even after resigning from the Jamaat, he continued to give Qur’anic lectures in different cities of Pakistan, and especially after 1965 spent a great deal of time studying the Quran.

In 1967 Dr. Israr Ahmadin wrote “Islamic Renaissance: The Real Task Ahead”, a tract explaining his basic belief. This was that a rebirth of Islam would be possible only by revitalizing Iman (faith) among the Muslims — particularly educated Muslims — and the propagation of the Qur’anic teachings in contemporary idiom and at the highest level of scholarship is necessary to revitalize Iman. This undertaking would remove the existing dichotomy between modern physical and social sciences on the one hand, and Islamic revealed knowledge on the other.

In 1971 Ahmad gave up his medical practice to devote himself full time to the Islamic revival. In 1972 he established or helped establish the Markazi Anjuman Khuddam-ul-Qur’an Lahore, Tanzeem-e-Islami was founded in 1975, and Tahreek-e-Khilafat Pakistan was launched in 1991.

Dr. Israr Ahmad first appeared on Pakistan Television in 1978 in a program called Al-Kitab; this was followed by other programs, known as Alif Lam Meem, Rasool-e-Kamil, Umm-ul-Kitab and the most popular of all religious programs in the history of Pakistan Television, the Al-Huda, which made him a household name throughout the country.Although he did not like to receive it personally, Dr. Israr Ahmad was awarded Sitara-i-Imtiaz in 1981. He has to his credit over 60 Urdu books on topics related to Islam and Pakistan, 9 of which have been translated into English and other languages.

Poor Health

Dr. Israr Ahmed relinquished the leadership of Tanzeem-e-Islami in October, 2002 on grounds of bad health and Hafiz Aakif Saeed is the present Ameer of the Tanzeem to whom all rufaqaa of Tanzeem renewed their pledge of Baiyah.

Influences

Supporters describe his vision of Islam as having been synthesized from the diverse sources. He has also acknowledged the “deep influence” of Shah Waliullah Dehlavi, the 18th century Indian Islamic leader, anti-colonial activist, jurist, and scholar.^[2] Ahmad follows the thinking of Maulana Hamiduddin Farahi and Maulana Amin Ahsan Islahi, concerning what his followers believe is the “internal coherence of and the principles of deep reflection in the Qur’an”. He follows Maulana Abul Kalam Azad and Maulana Sayyid Abul Ala Maududi in regards to what he believes is the “dynamic and revolutionary conception of Islam.”

“In the context of Qur’anic exegesis and understanding, Dr. Israr Ahmad is a firm traditionalist of the genre of Maulana Mehmood Hassan Deobandi and Allama Shabeer Ahmad Usmani; yet he presents Qur’anic teachings in a scientific and enlightened way …”^[1] Ahmed believes in what he calls “Islamic revolutionary thought,” which consists of the idea that Islam – the teachings of the Qur’an and the Sunnah – must be implemented in the social, cultural, juristic, political, and the economic spheres of life. In this he is said to follow Mohammad Rafi uddin and Dr. Muhammad Iqbal. The first attempt towards the actualization of this concept was reportedly made by Maulana Abul Kalam Azad through his short-lived party, the Hizbullah. Another attempt was made by Maulana Sayyid Abul Ala Maududi through his Jamaat-e-Islami party. Although the Jamaat-e-Islami has reached some influence, Ahmad resigned from the party in 1956 when it entered the electoral process and believes this involvement has led to “degeneration from a pure Islamic revolutionary party to a mere political one”.

Tanzeem-e-Islami

The nucleus of Tanzeem-e-Islami, which Israr Ahmad founded, was created in 1956, following the resignation of Ahmad and some other individuals from Jamaat-e-Islami over its electoral activity and “significant policy matters. They came together and tried unsuccessfully to form an organized group … A resolution was passed which subsequently became the Mission Statement of Tanzeem-e-Islami.”^[1]

Later, disappointed with what he saw as the “lack of effort to create an Islamic renaissance through the revolutionary process” he again attempted to create a “disciplined organization,” namely Tanzeem-e-Islami.

Along with his work to revive “the Qur’an-centered Islamic perennial philosophy and world-view” Ahmed aims with his party to “reform the society in a practical way with the ultimate objective of establishing a true Islamic State, or the System of Khilafah”.

Caliphate

According to the Tanzeem-e-Islami website Ahmed and the party believe “the spiritual and intellectual center of the Muslim world has shifted from the Arab world to the Indo-Pakistan subcontinent” and “conditions are much more congenial for the establishment of Khilafah in Pakistan” than in other Muslim countries.

Shia-Sunni discord

On his tanzeem.org website Ahmed describes the roots of the Shia-Sunni conflict as belonging to a “counter-revolutionary movement” that sought to overthrow the revolution of Islam in the form of “the Jews of Arabia and the Persians.” While “some scholars have even declared the Shias to be kafir … there has been no collective verdict of apostasy against the Shias (as was given in the case of the Qadiyani community).” “The present sectarian version of Shiism” can be traced to “the Safavid dynasty in Iran,” although the Iranian Islamic Revolution may have reversed this unfortunate trend.^[6]

Hizb ut-Tahrir

According to Tanzeem-e-Islami’s FAQ, while both Hizb ut-Tahrir and Tanzeem-e-Islami share belief in reviving the Caliphate as a means of implementing Islam in all spheres of life, Tanzeem-e-Islami does not believe in involvement in electoral politics, armed struggle, coup d’état to establish a caliphate, and has no set plan of detailed workings for the future Caliphate. Tanzeem-e-Islami emphasizes that Iman (faith) among Muslims must be revived in “a significant portion of the Muslim society” before there can be an Islamic revival.^[6]

Abul Ala Maududi

While Ahmad “considers himself a product” of the teachings of “comprehensive and holistic concept of the Islamic obligations” of Abul Ala Maududi, he opposes Jamaat-e-Islami’s “plunge” into “the arena of power politics,” which he considers to have been “disastrous.” ^[6]

Danger of Foreign powers

Nov 19, 2007 Ahmed warned that “the NATO forces are waiting on the western front to move into Pakistan and may deprive the country of its nuclear assets while on the eastern border India is ready to stage an action replay of 1971 events and has alerted its armed forces to intervene in to check threats to peace in the region.”^[7]

Criticism and Controversy

Ahmed has also been criticized as making anti-Semitic and Islamic supremacist statements.

Canada’s National Post newspaper reported in 2006 that, according to Ahmad:

Only the Pakistan region has the potential for standing up against the nefarious designs of the global power-brokers and to resist the rising tides of the Jewish/Zionist hegemony.[4]

Asia Times reports that in September 1995 Israr Ahmed told the annual convention of the Islamic Society of North America that:

The process of the revival of Islam in different parts of the world is real. A final showdown between the Muslim world and the non-Muslim world, which has been captured by the Jews, would soon take place. The Gulf War was just a rehearsal for the coming conflict.

He appealed to the Muslims of the world, including those in the US, to prepare themselves for the coming conflict.” [5]

Urdu Works

Quran Aur Hamari Zindagi (Quran and Our Lives)

Musalmanoun Per Quran Kai Hakook (The Rights of the Quraan on Muslims)[8]

Rah-e-Nijat(Surah Asar Ki Rooshani Mein) (Salvation in the Light of Sura al Asr)[9]

Quran Aur Aman-e-Alam (Quraan and World Peace)[10]

Jihad-bil-Quran Aur Is Kai Paanch Marahil (Jihad by Quraan and its Five Stages)[11]

Jihad-bil-Quran ke Paanch Mahaaz[12]

Quran Ki Sooratoun Sa Ijmali Tajziya (Joint Analysis of Quraanic Suras)[13]

Quran Aur Hamari Zimaidariyan (Quraan and Our Responsibilities)[14]

Azmat-e-Quran (Greatness of the Quraan)[15]

Quran Ki Kuwat-e-Taskheer[16]