Before the creation of Pākistān, there were multiple points functional as circles of Qur’ānic Durūs. Among these, Dars-e- Qur’ān by Sheikh al Tafsīr Maulānā Aḥmad ‘Alī Lāhorī (d:1381A.H/1962A.D) was of a distinguished standing. Scholars from remote areas of Delhī, Luckhnow, and even of Deobund used to come over here for the genesis of the Qur’ān. Among these personalities is Maulānā Akhlāq Ḥusain Qāsmī of Delhī as well as the famous and great literary figure of the Islamic World Maulānā Abu’l-Ḥasan ‘Alī Nadvī (d:1420A.H/1999A.D). Maulānā ‘Alī Mian made a mention of it in the session of ‘Ālmī Rābitah al Adab al   Islāmī in 1999 A.D at Lāhore. He said,“I confess with pride that I have gained a lot from Maulānā Aḥmad ‘Alī Lāhorī”. Moreover, these were not only the orthodox scholars who benefited from Ḥaḍrat Lāhorī but a large number of modern scholars were also on his panel as well-wishers. The name of the famous literary and scholarly figure Dr. Syed ‘Abdallāh (d:1406-A.H/1986A.D) may be quoted as an example. Prior to and after the creation of Pākistān, out of many distinguished Qur’ānic Circles, a few of these are particularly worth mentioning:

Maulānā Abu’l-Ḥasanāt Qādrī (Masjid-e-Wazīr Khān)

Maulānā Dāwūd Ghaznavī (Chuniān Wālī Masjid)

Maulānā Ghulām Murshid (Bādshāhī Masjid)

Maulānā ‘Abdallāh Farūqī  (Delhi Muslim Hotel, Old Anār Kalī)

Maulānā Maudūdī (‘Abd al-Karīm Road, Qil‘ah Gojar Singh).

Dr.  Isrār Aḥmad was also one of the links in the chain; he established Circles of Durūs-e- Qur’ān not only in Lāhore but in the entire country and invested all his potential to make the message of the Qur’ān so public. This book highlights his services and thoughts. There are five chapters in the book. The first chapter is entitled “Dr. Isrār Aḥmad; Life and services”. This chapter consists of three sections. In the first section introduction of Dr. Israr Ahmad is given. In 2^nd section, his joining of Jamā‘at-e-Islāmī and desertion are discussed in an analytical way. Two tenures of Jamā‘at-e-Islāmī, Dr. Israr’s point of view, and causes of differences with Syed Moudūdī (d:1399A.H/1979A.D) are brought under discussion. The third section is about the creation of Tanẓīm-e-Islāmī. The historical background of Tanẓīm-e-Islāmī, the resolution of Raḥīmābād, and the organizational structure of Tanẓīm-e-Islāmī are described. The creation of Tanẓīm-e-Islāmī clears that only through determination goals can be achived.

The second chapter is entitled “Qur’ānic Services of Dr. Isrār Aḥmad”. There are three sections. Section I: is about the introduction of Anjuman Khuddām al-Qur’ān. This Anjuman was established in 1972 A.D. for promoting the teachings of the Holy Qur’ān. The Constitution of the Anjuman, and its rules and regulations are written in this section. Section II: is about the introduction of Qur’ānic Study Circles, Media Programs, and selected syllabi chalked out by Dr. Isrār Aḥmad, two periods of the Qur’ānic Movement of Dr. Isrār Aḥmad are discussed in detail in this section. Section iii: is about the impacts of the Qur’ānic services of Dr. Isrār Aḥmad. This section has detail about the spreading of his Qur’ānic movement in society. His daura Tarjuma-e-Qur’ān and other durūs brought a change in a large number of people. A brief history of all that is given in this portion.

The third Chapter is entitled “Sources of the Qur’ānic thoughts of Dr. Isrār Aḥmad”. This chapter consists of three sections. Section 1: is about the influence of Dr. M. Iqbāl (d:1357A.H/1938A.D) and Dr. M. Rafī‘ al-Dīn (d:1368A.H/1949A.D) on the thoughts of Dr. Isrār Aḥmad. Dr. Isrār Aḥmad was much impressed by the political, economic, and social thoughts of Dr. M. Iqbāl. Moreover, he also got guidance from Iqbāl regarding the Islamic renaissance. This section gives detail of all that. The relationship between Dr. Isrār Aḥmad and Dr. Rafī‘ al-Dīn is also focused on in this portion. In the second Section, the influences of Maulānā Abu’l-Kalām Āzād (d:1378 A.H/1958A.D) and Syed Maudūdī (d:1399 A.H/1979A.D) are described. Dr. Isrār Aḥmad though not met Āzād but was much inspired by his Qur’ānic understanding. Syed Maudūdī and Dr. Isrār Aḥmad had very close interaction when the latter was Nāẓim-e-A‘lā of Islāmī Jamī‘at Talabah. In the third section, influences of Maulānā Ḥamīd al-Dīn Farāhī (d:1349A.H/1930A.D) and Maulānā Amīn Aḥsan Iṣlāḥī (d:1418A.H/1997A.D) over Dr. Isrār Aḥmad are explained. Maulānā Farāhī’s deep understanding of the Qur’ān and his view about Naẓm-e-Qur’ān made him a favorite of Dr. Isrār Aḥmad. After deserting Jamā‘at-e-Islāmī, Dr. Isrār Aḥmad and Maulānā Amīn Aḥsan Iṣlāḥī worked together to establish a new jamā‘t. Later some differences arose and there was a separation between Iṣlāḥī and Isrār. This section gives detail of all that.

The fourth chapter is entitled “Dr. Isrār Aḥmad as Mufassir-e-Quran”. This chapter comprises three sections. In the first section, characteristics of his Tafsīr “Bayān al-Qur’ān” are described. This tafsīr was not written by him. He delivered lectures in 1998A.D. at Qur’ān Academy Karāchī during Ramaḍān. Those lectures are named “Bayān al-Qur’ān”. In the second section comparative study of Tafhīm al-Qur’ān, Tadabbur-e-Qur’ān, and Bayān al-Qur’ān is given.  Tafhīm al-Qur’ān and Tadabbur-e-Qur’ān were written by Syed Moudūdī and Maulānā Amīn Aḥsan Iṣlāḥī respectively. This section gives a critical analysis of these three Tafāsīr. In the third section comparative study of Bayān al-Qur’ān with ziā al-Qur’ān is given. The later Tafsīr was written by Pīr Muḥammad Karam Shāh.

The fifth Chapter is entitled “Comparative study of Dr. Isrār Aḥmad’s thoughts”. There are four sections in this chapter. In the first section, Dr. Isrār Aḥmad’s view regarding the methodology of prophetic revolution is critically analyzed. In 2^nd section ideology of the caliphate given by Dr. Isrār Aḥmad is elaborated on and analyzed. Moreover, the views of different scholars and the ideology of the caliphate are mentioned. At the end of the section practicable approach is also told. In the third section views of Dr. Isrār Aḥmad and other scholars about economics are analyzed. In the last section of this chapter Dr. Isrār Aḥmad’s view about the purpose of the creation of Pākistān is discussed. Moreover, his view regarding the customs of society is also analyzed.

            The book will present the youth with all the information and awareness, Allāh willing, to help fix the right path. Whatever has been written correctly is all because of Allāh and wherever there has occurred an error, it is exclusively on account of my failing. Allāh is the Greatest Forgiver. After studying this work even if one human being gets determined to publicize the message of the Qur’ān, I shall consider I have succeeded. In the end, I am indebted to Prof. Dr. Shams-ul-Basar and Dr. Zohaib Ahmad due to whose guidance and cooperation the research and composing stages were done up; may Allāh bless them with success in life here & hereafter! Āmīn.

Ghulam Haider

Department of Islamic Studies

The Islamia University of Bahawalpur