Dr Israr Ahmad Popular Books

Dr Israr Ahmad Biography & Facts

Dr Israr Ahmad (Urdu: اسرار احمد; 26 April 1932 – 14 April 2010), was a Pakistani Islamic scholar, orator and theologian. He developed a following in South Asia but also among some South Asian Muslims in the Middle East, Western Europe, and North America. He has written around 60 books on Islam and Pakistan, of which twenty nine have been translated into several other languages, including in English, as of 2017. In 1956 he left the Jamaat-e-Islami, which had become involved in electoral politics, to found Tanzeem-e-Islami. Like many other Sunni Islamic activists/revivalists he preached that the teachings of the Qur'an and the Sunnah and divine law of Sharia must be implemented in all spheres of life, that the Caliphate must be restored as a true Islamic state, and that Western values and influences were a threat to Islam and Pakistan. He was also known for his belief that Pakistan, not Arab lands, should be the foundation for a new caliphate, that democratic governance was unislamic. He was awarded the Sitara-i-Imtiaz, the third-highest civilian award of Pakistan, in 1981. Early life and education Ahmad was born on 26 April 1932 into a Ranghar Muslim Rajput family in Hisar, Punjab. His father was a civil servant in the British government who relocated his family from Hisar to Montgomery, now Sahiwal, Punjab Province of Pakistan. After graduating from a local high school, Ahmad moved to Lahore to attend the King Edward Medical University in 1950. He received his MBBS degree from King Edward Medical University in 1954 and began practising medicine. In addition, he obtained his master's degree in Islamic Studies from the University of Karachi in 1965. Ahmad worked briefly for Muslim Student's Federation in the Independence Movement and, following the creation of Pakistan in 1947, for the Islami Jami`yat-e-Talaba and then in 1950 joined Jamaat-e-Islami led by Abul Ala Maududi. He left the party when the latter opted for participating in electoral politics in 1957 in the belief that involvement in national politics was irreconcilable with the revolutionary methodology adopted by the Jama'at in the pre-1947 period. His interest in Islam and philosophy grew further and he subsequently moved to Karachi in the 1960s, where he enrolled in Karachi University to study Islam. Influences Supporters describe his vision of Islam as having been synthesised from the diverse sources. Ahmad worked closely with Syed Abul A'la Maududi (1903–1979) and Amin Ahsan Islahi, (as did Wahiduddin Khan, Naeem Siddiqui and Javed Ahmad Ghamidi). He has also acknowledged the "deep influence" of Shah Waliullah Dehlawi, the 18th century Indian Islamic leader, anti-colonial activist, jurist, and scholar. "In the context of Qur'anic exegesis and understanding, Ahmad was a firm traditionalist of the genre of Mahmud Hasan Deobandi and Shabbir Ahmad Usmani; yet he presented Qur'anic teachings in a scientific and enlightened way". Ahmad believed in what he called "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 economic spheres of life. In this he is said to follow Muhammad Rafiuddin and Muhammad Iqbal. The first attempt towards the actualisation of this concept was reportedly made by Abul Kalam Azad through his short-lived party, the Hizbullah. Another attempt was made by 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 believed that such an involvement led to "degeneration from a pure Islamic revolutionary party to a mere political one". Career Jamaat-e-Islami Originally a member of Jamaat-e-Islami, Ahmad stated that he became disappointed with its turn towards electoral activity, disagreed with it on "significant policy matters", including what he saw as the "lack of effort to create an Islamic renaissance through the revolutionary process." He considered Jamaat-e-Islami's "plunge" into "the arena of power politics," to have been "disastrous." He and some other individuals resigned from JI and in 1956 founded the nucleus of Tanzeem-e-Islami, passing a resolution "which subsequently became the Mission Statement of Tanzeem-e-Islami." Along with his work to revive what he called "the Qur'an-centered Islamic perennial philosophy and world-view" Israr Ahmad stated that his goal and the goal of his organizations was to "reform the society in a practical way with the ultimate objective of establishing a true Islamic State, or the System of Khilafah". Tanzeem-e-Islami In 1971 Ahmad gave up his medical practice to "launch a movement for the revival of Islam". "As a result of his efforts" the Markazi Anjuman Khuddam-ul-Quran Lahore was established in 1972, Tanzeem-e-Islami was founded in 1975, and Tahreek-e-Khilafat Pakistan was launched in 1991. Television Israr Ahmad was not well known and Tanzeem-e-Islami (TI) was relatively small until 1981 when President at the time Muhammad Zia-ul-Haq—who was working to "Islamize" Pakistan—asked the state-owned Pakistan television channel (PTV), to give Israr a weekly show. It became one of the first shows in Pakistan where a scholar "would sit in front of an audience and deliver lectures on Islam". Israr is thought to have been instrumental in bringing changes to Pakistan TV during that time eliminating Western dress for women and requiring hijab. Israr later refused to appear on TV after segments of his program calling for a ban on televising cricket matches were censored, but by then had developed a large following in Pakistan. Publications Ahmad has authored over 60 books in Urdu on topics related to Islam and Pakistan, nine of which have been translated into English and other languages. Religious and political views Governance Ahmad opposed modern democracy and the prevalent electoral system, arguing that in a true Islamic state the ruler has the power to overturn the majority decisions of an elected assembly. Abul Ala Maududi While Israr Ahmad "considers himself a product" of the teachings of "comprehensive and holistic concept of the Islamic obligations" of Abul Ala Maududi, he opposed Jamaat-e-Islami's entry into "the arena of power politics". Instead he believed what was needed was a "revolutionary methodology" pursued by a "disciplined organization". Caliphate While many, if not all, Sunni activists seek a return of the Caliphate, an "important aspect of Ahmad's ideology" was his belief that "the foundations for the caliphate" should not be in Hijaz, Baghdad, or other more traditional sites, but rather in Pakistan, to where he believed that "the spiritual nerve center of the Islamic intellectual movement had shifted". Hizb ut-Tahrir Both Hizb ut-Tahrir and Tanzeem-e-Islami share a belief in the revival of the Caliphate as a means of implementing Islam in all sph.... Discover the Dr Israr Ahmad popular books. Find the top 100 most popular Dr Israr Ahmad books.