Introduction of Dr. Isrār Aḥmad

            Dr. Isrār Aḥmad was born on 26^th April, 1932A. D/1350A. H. in Ḥiṣār District (India). He was an active member and General Secretary of The Muslim Students Federation for the period 1945-46 A. D. He stood first in Matriculation Exam in 1366A. H/1947A. D in District Ḥiṣār attaining 4^th position among the Muslim students of Punjāb. During schooling, he was greatly inspired by the poetry of ‘Allāma Muḥammad Iqbāl (d:1357A. H/1938A. D) and picked up the will to strive for the renaissance of Islām. In Oct-Nov 1947A. D, he came over to Pākistān with a caravan undertaking a tiresome journey of twenty days by traveling on foot. In 1368A. H/1949A. D, he passed F. Sc. from Government College Lāhore, securing 4^th position in Punjāb University. He did his MBBS from King Edward Medical College, Lāhore in 1374A. H/1954A. D. Dr. Isrār established the Qur’ān Study Circle and Islamic Hostel at Montgomery (Sāhīwāl) in 1960-61A. D. In 1962A. D, he performed his first pilgrimage with his parents. He passed his M. A. (in Islāmic studies) from Karāchī University in 1965A. D securing 1^st position. Thereafter, he set up a private clinic and Qur’ānic Circle at Lāhore. In 1391A. H/1971A. D, he proceeded again for the pilgrimage. It was that period of time when he decided to give up the medical practice and dedicate the rest of his life to serving Dīn. In 1972A. D, Dr. Isrār Aḥmad established Central Anjuman Khuddām al-Qur’ān at Krishan Nagar in Lāhore to propagate the teachings of the Qur’ān. In 1975A. D, he founded an organization with the name of Tanẓīm-e-Islāmī for the supremacy and establishment of Dīn. In the times of President General Ẓiā al-Haq (d: 1409A. H/1988A. D), Dr. Isrār Aḥmad was nominated as a member of Majlis-e-Shūrā on 17^th August, 1981A. D but after participating in two sessions, he resigned. In one of his speeches, he said, “In a meeting at the Governor House Lāhore, I told General Ẓiā al-Haq that the Family Laws framed by President Ayūb Khān are un-Islāmic, so these should be changed. General replied if we changed the laws, women are going to protest. On hearing this answer, I resigned. ”[1]

            In 1991A. D, Dr. Isrār organized Taḥrīk-e-Khilāfat Pākistān. An important aspect of his Islamic Struggle is that his brothers, sons, daughters and many other relatives joined Tanẓīm-e-Islāmī and supported him. [2]

            In September 1992A. D, Dr. Isrār Aḥmad informed his followers that according to Lunar Calendar, he was 63 and preparing himself for the Day of Judgement. He transferred some of his assets to Iqāmat-e-Dīn Trust and Dīn-e-Ḥaq Trust so that no one could claim the ownership of the same. In1419A. H/1998A. D, Dr. Isrār conducted Daura Tarjuma-e-Qur’ān in the Qur’ān Academy Karāchī. Its recording was telecast on QTV and several other channels. In the same year, he tried to reunite the Islamic Organizations and set up Mutahiddah Islāmī Inqalābī Maḥādh but unfortunately, no prominent party joined in and the effort was a failure.

            In 2002A. D, due to physical infirmities, he relinquished as head of Tanẓīm-e-Islāmī and transferred this responsibility to his son Ḥāfiẓ ‘ĀkifSa‘īd. He himself was the first one to take the oath of allegiance on the hand of Ḥāfiẓ ‘Ākif Sa‘īd.

            In 2005A. D, DrIsrār Aḥmad was invited by Dr. Dhākir Nā’ik (a renowned religious scholar of India) to address different gatherings in India. In 2009A. D, he visited South Africa and addressed a number of gatherings there. Later, a training course was organized at Qur’ān Academy Faiṣalābād from 4-9 April, 2010A. D for the senior workers of Tanẓīm-e-Islāmī. Dr. Isrār also participated in this course and delivered lectures. During the sessions, he sustained severe backache; on 6^th April, he told the workers that perhaps it would be his last meeting with them. On 9^th April, he delivered Jum‘ah address at Qur’ān Academy at Lāhore. On 13^th April 2010A. D at about 11. 30 p. m. he took medicine and went to sleep. On 14^th April at about 2. 30 a. m. Dr. Isrār Aḥmad breathed his last and was no more in this world. [3]

His funeral prayer was led by Ḥāfiẓ ‘Ākif Sa‘īd and attended by thousands of his fans.

Jamat-e-Islāmi and Desertion

            Dr Isrār Aḥmad in his book “Taḥrīk Jamā‘at-e-Islāmī: Aik Taḥqīqī Muṭāli‘ah” gives out the details about the beginning of his ties with Jamā‘at-e-Islāmī and also highlights the circumstances leading to his desertion.

            Giving the introduction of Jamā‘at-e-Islāmī, he writes:

            “I lived in District Ḥiṣār of Eastern Punjab since my birth (Dhulḥijjah 1350A. H/April 1932A. D) until matriculation in 1366A. H/1947A. D. In the initial years of the Jamā‘at, I was very young but by the time I was in matriculation, the movement of the Muslim League was getting on the nerves of Indian Muslims and in the same period I became aware of the message of Jamā‘at-e-Islāmī.

            My elder brother Iẓhār Aḥmad was studying the literature of Jamā‘at thoroughly in those days. After arriving at Lāhore from India, I also went through its literature and practically joined the Krishan Nagar Circle of Jamā‘at but I think at that time my association with Jamā‘at was not a conscientious one. I was fully participating in the activities of Jamā‘at as a common worker but my allegiance with it was nominal without much understanding which I realized very soon. I got admission to K. E. Medical College in 1369A. H/1949A. D and from that time onward, I started thinking seriously about the concepts of Jamā‘at-e-Islāmī and its message became clear to my heart and mind. [4]

            Being a student of Medical College, Dr. Isrār joined Islāmī Jamī‘at Talabah [5]which is the student wing of Jamā‘at-e-Islāmī. He writes in his book titled “Maulānā Maudūdī marḥūm aur maen”:

            “As soon as I sought admission to Medical College Lāhore, I shifted to stay in the hostel and now instead of Jamā‘at-e-Islāmī my relationship was established with Islāmī Jamī‘at Talabah. As I had the experience of working with the Muslim Students Federation, I became active in Jamī‘at and in 1^st year, I became Nāẓim of Medical College Circle. Frequently, the responsibility of delivering dars-e- Qur’ān in gatherings of Jamī‘at was also assigned to me”. [6]

During his studies at Medical College, Dr. Isrār Aḥmad was promoted from the Niẓāmat of College to the Niẓāmat of Pākistān and became Nāẓim-e-A‘lā. As soon as he graduated from Medical College, he decided to join Jamā‘at-e-Islāmī. He writes:

“In October, I became free from MBBS. After the declaration of the result, I resigned from the membership of Islāmī Jamī‘at Talabah and on 15^TH November 1954A. D, applied for the membership (rukniyat) of Jamā‘at-e-Islāmī. I started observing the Jamā‘at discipline. In 1374A. H/1955A. D, my application for membership was accepted. ”[7]

Dr. Isrār Aḥmad in his book “Maulānā Maudūdī marḥūm aur maen” tells in detail about his relationship with the founder of Jamā‘at-e-Islāmī Syed Abu’l-A‘lā Maudūdī (d:1399A. H/1979A. D). About his attachment to the Qur’ān, he writes:

“My first introduction to the meanings of the Qur’ān was through the understanding of Surah Yousuf and it will not be wrong to say that on one side the sweetness of Surah Yousuf and on the other the style of explanation of the Qur’ān by Syed Maudūdī has much impact on my thinking about the Qur’ān for which I will always be grateful to Syed Maudūdī. ”[8]

The closeness of Dr. Isrār Aḥmad with Syed Maudūdī may be judged from this paragraph:

“From the end of 1951A. D to the end of 1953 A.D, two years period is of my much closeness with Maulānā Maudūdī. In spite of much difference in age and status there was so much of informality that jokes were uttered from both sides”[9].

In 1370A. H/1951A. D, a training course was arranged at Lāhore by Islāmī Jamī‘at Talabah. About this course Dr. Isrār writes:

            “On the last day of the course, we arranged a meal for all the teachers and trainers. When I informed Maulānā Maudūdī about it, he said, “OK, then I will also like to bring something. ” I said without hesitation, “If that be so; we are cooking chicken, so you may bring something matching it”. Maulānā Maudūdī promptly replied, “Then, a cat can be brought for matching the chicken. ”[10]

            The above-stated facts are sufficient to make it clear that Dr. Isrār Aḥmad had great affection for Jamā‘at-e-Islāmī and Syed Maudūdī; then what are the reasons which made him resign from the membership of Jamā‘at-e-Islāmī in April 1957A. D? Dr. Isrār Aḥmad in his books “Taḥrīk Jamā‘at-e-Islāmī: Aik Taḥqīqī Muṭāli‘ah” and “Tārīkh Jamā‘at-e-Islāmīka aik gumshudah bāb” gives its answer in detail.

On 15^th November 1954 A. D, while applying for the Rukniyat of Jamā‘at-e-Islāmī, Dr. Isrār writes his point of view about the Jamā‘at:

“I think the pure Islamic Movement in the whole world is that of Jamā‘at-e-Islāmī (Indo-Pak). Although there are other organizations and institutions working for the Islamic cause and other noble acts in Pākistān as well as in the rest of the world, I do not consider the purpose and methodology of any organization or institution pure Islamic except Jamā‘at-e-Islāmī. ”[11]

The above-stated point of view of Dr. Isrār Aḥmad could not persist for long as a few months after the approval of his Rukniyat, i. e. in February 1955A. D, he came to the conclusion that if Jamā‘at continues its present policy, it would be difficult for him to work with it. In November 1955A. D, on the occasion of the All Pākistān gathering held at Karāchī, a review committee was constituted in order to meet and discuss views with those members of Jamā‘at who differed with its policies. Initially, this committee comprised eight members but after a few months, it was shrunk. The committee under the leadership of Ḥakīm ‘Abd al- Raḥīm Ashraf (d:1417A. H/1996A. D) toured the whole country and completed its task within about eight months. The other members of the committee were Maulānā ‘Abd al-Jabbār Ghāzī, Maulānā ‘Abd al-Ghaffār Ḥasan (d: 1428A. H/2007A. D) and Sheikh Sulṭān Aḥmad.

On 30^th September 1956A. D, Dr. Isrār Aḥmad met the Review Committee and at the end of October presented his thoughts in black and white before Maulānā ‘Abd al-Raḥīm Ashraf, Convener of the committee.

In his statement, Isrār Aḥmad stressed:

“There is a clear contradiction in the policy and methodology of Jamā‘at before and after the partition. Jamā‘at-e-Islāmī of pre-partition presents itself as a pure Islamic Movement while Jamā‘at of post-partition has become a national and political party which although has religious element but is deprived of the characteristics of a pure Islamic Movement. ”[12]

Dr. Isrār Aḥmad has endorsed the statement that he presented to Review Committee in his book “Taḥrīk Jamā‘at-e-Islāmī: Aik Taḥqīqī Muṭāli‘ah”.

In his statement, Dr. Isrār compared Jamā‘at-e-Islāmī of pre-partition and post-partition of the sub-continent. He tried to prove that after the creation of Pākistān, Jamā‘at-e-Islāmī is detracted. Dr. Isrār Aḥmad’s statement is summarized as under:

First Tenure of Jamā‘at-e-Islāmī:

1.         First and foremost feature of the Pre-Partition Jamā‘at was that it differentiated between ‘Apparent Islām’ and ‘Actual Islām’; ‘Muslims by Birth’ and ‘Actual Muslims and also invited Muslims to adopt Islām conscientiously to become true Muslims.

2.         Second important feature was that Taḥrīk-e-Islāmī did not restrict its message or appeal to Muslims only but conveyed it to non-Muslims as well.

3.         Due to the above peculiarities, Jamā‘at-e-Islāmī became a pure Islamic Organization instead of a National Organization of Muslims. Its sole motive was to make Islām a supreme religion not because Islām was the religion of that nation where Jamā‘at was surviving but it fetched truthfulness and betterment to humankind both in this world and hereafter.

4.         Establishment of Ḥukūmat-e-Ilāhiah was the message of Jamā‘at-e-Islāmī for Indian Muslims but no aim of nation worshipping to advocate.

5.         Persons joining Jamā‘at-e-Islāmī considered themselves new Muslims and owned up to the color of Allāh.

6.         At that time, Jamā‘at-e-Islāmī did not care much about public opinion. For acceptance or rejection, Jamā‘at had only one standard to establish what was right and what was wrong.

7.         The priorities for the task of Jamā‘at were in the following order:

1^st Priority: Educational Revolution of Mind and Intellect.

2^nd Priority: Practical and Ethical change.

3^rd Priority: Welfare Projects.

Second Tenure of Jamā‘at-e-Islāmī:

1.         In this tenure, the difference between the two Muslim categories, i. e. ‘By Birth’ and ‘Real’ was ignored.

2.         The appeal and message of Taḥrīk for non-Muslims came to end.

3.         Because of the above conceptual changes, Jamā‘at-e-Islāmī became a National Jamā‘at.

            Dr. Isrār Aḥmad considers that this Policy-Change in the Jamā‘at was made in haste. He says:

            “In my opinion, the circumstances created in 1947A. D presented an easy way and shortcut to Taḥrīk-e-Islāmī resulting in the following:

1. A vacuum was seen in the field of leadership.
2. A new state came into being and its constitution was yet to be framed. So, it seemed easy to get the constitution made along the right lines from the very beginning as compared to incorporating amendments in it after its completion.

            Yet another aspect was that a large number of non-Muslims migrated to India leaving most of the Muslims behind in this territory. Now, it seemed easier to implement Islām and it was felt that Allāh had set aside a big hurdle from the discourse of Islām…. , so the assumption was to come forward through this shortcut, secure the power and strike the opportunity to bring about revolution from top to bottom. ” [13]

Dr. Isrār Aḥmad further says; “I consider it a mistake because of haste, not because of bad intention”[14].

            After hard work of about a year, the review committee presented its report in mid-November 1956A. D for consideration in the session of Central Majlis-e-Shūrā held on 25^th November.

            In this session, the opinion of Dr. Isrār Aḥmad was not given weight and the following resolution was passed:

            “Whatever work Jamā‘at has done before partition and after the partition of the country, Majlis-e-Shūrā is satisfied that it has not deviated from its principles and basic policies. ”[15]

From November 1956A. D till the end of the gathering of its Arkān at Māchhī Goth in February 1957, Jamā‘at-e-Islāmī passed through serious crises. After the gathering of Māchhī Goth, Dr. Isrār Aḥmad resigned from the Rukniyat of Jamā’at. Several other prominent personalities also deserted in this crisis.

Syed Maudūdī’s Point of View

Here, it seems necessary to know the vision of Syed Maudūdī which made him change the policy of Jamā‘at-e-Islāmī after the creation of Pākistān. In his book titled Jamā‘at-e-Islāmī; iskī Tārīkh, Maqāṣid aur Lāiḥa-e-‘Amal, Maulānā has put forward his reasons saying that the change in policy was unavoidable. His arguments are summarized in the following three points:

1.         Individual and collective ethics of Muslims were fast deteriorating. They lacked in qualities of Patience, Discipline, Tolerance, Punctuality, Hard work, cooperation, and Brotherhood which are essential for a successful collective life. Thus, it was necessary to take care of the Muslim nation immediately.

2.         “Political Revolution of 1947A. D was an artificial and superficial revolution in our eyes”………. “ and then after taking over, the leaders and now the rulers started uttering controversial statements about the next system of the country. The way the nation was listening to all this indicated that a conscious nation was in the hands of a careless group. ”…“ and this was not the time to sit quiet but do constructive work. Wasting a single moment would cause some erratic idea to become a base of this country; once formed then to get it changed would require thousands of sacrifices.

3.         Fortunately, during this period through various tests it became possible to assess the Ethical training standard and discipline of our Jamā‘at and infer as to what extent it could be relied upon in the forthcoming stages. ”[16]

As for as the first argument of Syed Maudūdī is concerned, there is no doubt that all these weaknesses did exist in Muslims as realized by Maulānā but it is also very important to note that if Jamā‘at had not acquired national color, was it not advisable and possible to work for its reformation? Surely it was possible and I think it would have been the better way because so far Jamā‘at-e-Islāmī’s stance of hatred towards national politics was not wiped out of the minds of the masses. As soon as Jamā‘at changed its policy and principles, people started developing a hatred for it.

            The second argument is very common in the circles of Jamā‘at. Actually, there are two parts to this argument. Firstly, if an un-Islamic Constitution is allowed to be implemented then it would become almost impossible to get it replaced by Islamic Constitution. Secondly, if we do not accept an un Islamic Constitution, we will be alleged to be the rebels to be put behind the bars or crucified. As for as the first part is concerned, undoubtedly it is very difficult to get the un-Islamic Constitution changed but the history of the world is witness to it that whenever Revolutionary Movements sacrificed their blood and sweat to change the system of the day what to talk of the constitution, the oppressions of the kings and emperors could not stand in their way to stop the struggle. It is indeed true that the sincerity of revolutionary powers is tested through a series of tests and difficulties. As far as the 2^nd part of the argument is concerned that is a cowardly point of view. Maulānā Amīn Aḥsan Iṣlāḥī (d:1418A. H/1997A. D) calls the difficulties in the way of Allāh blessings or ‘Supporters’. There is no reason to be afraid of the difficulties, en-route, and changing the path.

            The third argument looks mild and pleasant but nothing is proven it. It is admitted that the ethical and religious condition of the followers were tested and they were successful conclusively enough that the efforts put in were right and result oriented. So, it would have been advisable to keep on proceeding ahead calmly instead of changing the nature of the task. It may be illustrated with the example of a child who is successful in schooling education. He cannot be admitted to college with the argument that he had been a successful fellow in his primary examinations.

Creation of Tanẓīm-E-Islāmī

Historical background of Tanẓīm-e-Islāmī

The name “Tanẓīm-e-Islāmī” was first of all taken in a congregation that was held on 8-9 September 1967A. D at Raḥīm Yār Khān*. This congregation was held because of the struggle of Dr. Isrār Aḥmad. Persons who deserted Jamā‘at-e-Islāmī like Maulānā Amīn Aḥsan Iṣlāḥī (d:1418A. H/1997A. D), Maulānā Abd al-Ghaffār Ḥasan(d:1428A. H/2007A. D) and Ḥakīm ‘Abd al- Raḥīm Ashraf(d:1417A. H/1996A. D) tried their level best to form a new party organization as early as possible. Common Arkān from Jamā‘at of Lāhore, Faiṣalābād, and Sāhīwāl who had deserted also joined their hands with these personalities but without any headway and a new organization could not be created. Resultantly, in the words of Dr. Isrār Aḥmad,

“a general disappointment and disheartening spread amongst the deserted lot. ”[17]

            Dr. Isrār Aḥmad kept on trying to take the people out of disappointment and with the cooperation of Ḥakīm ‘Abd al-Raḥīm Ashraf (d:1417A. H/1996A. D) tried to organize the deserted ones. But when it was felt that Ḥakīm ‘Abd al- Raḥīm Ashraf (d:1417A. H/1996A. D) had become quite disappointed, Dr. Isrār with the cooperation of a few friends of Sāhīwāl arranged a congregation at ‘Azīz Taneries, Harappah. This congregation continued for many days but the struggle could not be fruitful. As a result, the shadows of disappointment became denser and until 1961 A. D, there was no hope of new organization from the deserted circles of Jamā‘at-e-Islāmī.

            In 1966A. D, Dr. Isrār Aḥmad with the help of Maulānā ‘Abd al-Ghaffār Ḥasan motivated ex-Arakān of Jamā‘at from Karāchī, Lāhore, and a few other locations to establish a new organization. Consequent to these efforts, many of them became willing the reorganization. Maulānā ‘Abd al-Ghaffār Ḥasan went back to Madīnah as he had a job in Jāmi‘ah Islāmia at Madīnah Munawwarah and in his absence, Sheikh Sulṭān Aḥmad acted as his deputy. In spite of his multiple appointments, domestic problems and business activities, he traveled with Dr. Isrār Aḥmad to different parts of

* Raḥīm Yār Khān is an important district of Southern Punjāb. Its borders meet with the province of Sindh. With the financial support of the Kings of UAE, it has become an important commercial city of Bahāwalpūr division. Messer Lever Brothers have set up their center here. Sheikh Zaid Hospital and Medical College also exists here.

the country to supply nourishment to the sapling of Taḥrīk. Resultantly, in June 1967A. D following a long discussion, Sheikh Sulṭān Aḥmad, Sardār Muḥammad Ajmal Khān Laghārī*, and Dr. Isrār Aḥmad signed a resolution at the residence of Sardār Ajmal in district Raḥīm Yār Khān. This resolution was published in July 1967A. D in the monthly magazine Mīthāq under the title of qarārdād-e-Raḥīmābād.

Resolution of Raḥimābād

            The script of this resolution was prepared by Dr. Isrār Aḥmad. Through this resolution, a dire need was felt to establish a new Jamā‘at. It is, therefore, written in one place:

            “We decide that such an organization should be established which would help us fulfill all those duties individual as well as collective made compulsory by Dīn”[18]

Actually, Dr. Isrār Aḥmad, Sardār Ajmal Khān Laghārī, Maulānā Amīn Aḥsan Iṣlāḥī, and Sheikh Sulṭān Aḥmad intended that the persons who had left Jamā‘at-e-Islāmī should be reorganized to look into the following aspects:

            What should be the nature of Ijtimā‘iyat (collectiveness)? What line of action be drawn by Jamā‘at to train its members?

            These aspects were discussed in detail in this resolution. Therefore, it was written:

            “Nature of the expected Ijtimā‘iyat should be so that religious and ethical training of an individual should be properly dealt with and adequate arrangements made for the uplift of religious passions of its members to add to their knowledge continuously……; in practical life, they should be most sensitive and their acts should be increased according to the standard of righteousness. ”[19]

            About the methodology of Da‘vah, it was stressed that evolutionary principles should be followed; wrong customs and rituals of the period of ignorance and

* Sardār Muḥammad Ajmal Khān Laghārī was a landlord of Raḥīmābād, District Raḥīm Yār Khān. He left Jamā’at-e-Islāmī in 1957-58 A. D. He died in 1408 A. H/1988 A. D.

** Raḥīmābād is a town twenty-eight kilometers away from Ṣādiqābād (District Raḥīm Yār Khān) in the west with a population of 10, 000 approximately. It is popular because of the historical masjid Bhung. It has a high school for boys and a primary school for girls. Prominent Al-Ghāzī Trust Hospital is also located here.

misguiding concepts of the modern age should be rejected. Sheikh Sulṭān Aḥmad was made responsible to be in contact with the masses for the establishment of the new Jamā‘at but no further step was taken.

Recommendations of Raḥīmābād Resolution and Few Amendments

            A meeting of Majlis-e-Mushāwarat was held on 6-7^th September 1967A. D at Raḥīm Yār Khān followed by open sessions on 8-9^th September. Dr. Isrār Aḥmad, Maulānā Amīn Aḥsan Iṣlāḥī (d:1418A. H/1997A. D) and Maulānā ‘abd al-Ghaffār Ḥasan delivered speeches to explain the resolution. It was decided in the amended resolution that a Majlis-e-Mushāwarat comprising the following seven members should arrange programs for launching practical struggle:

Maulānā ‘Abd al-Ḥaq ……… (d:1405A. H/1985A. D)

Sheikh Sulṭān Aḥmad

Sardār Muḥammad Ajmāl Khān Laghārī(d:1408A. H/1988A. D)

Dr. Muḥammad Nadhīr Muslim (d: 1411A. H/1990A. D)

Dr. Isrār Aḥmad(d:1431A. H/2010A. D)

In the combined edition of Sep-Oct 1967A. D of monthly Mīthāq, amended resolution and speeches of Maulānā Amīn Aḥsan Iṣlāḥī and Maulānā ‘Abd al- Ghaffār Ḥasan were published. Moreover, mere resolution and its explanations (Tauḍīḥāt)

were published in a booklet form so that the message may be conveyed vastly.

Drifting Away of the Ex-Jamā‘at Personnel

            The members of the Majlis-e-Mushāwarat established in Raḥīm Yār Khān showed their excitement for some time but gradually few prominent members became unhappy with one another. The occurrence of a few untoward incidents caused dismay to Maulānā Amīn Aḥsan Iṣlāḥī. About a tragic event, Raḥmatallāh Buttar(a senior leader of Tanẓīm-e-Islāmī)says;

            “It was decided in Raḥīmābād that Jamā‘at-e-Islāmī will not be criticized but after some time, Maulānā Waṣī Maẓhar Nadvī (d:1427A. H/2006A. D) invited Maulānā Amīn Aḥsan Iṣlāḥī (d:1418A. H/1997A. D) in a procession at Ḥyderābād Sindh where the latter greatly criticized the Jamā’at. As a result, the distances between Dr. Isrār Aḥmad and Maulānā Amīn Aḥsan Iṣlāḥī increased. ”[20]

            Therefore the struggles to establish a new Jamā‘at on the basis of the previous relationship of Jamā‘at-e-Islāmī came to an end. No one except Dr. Isrār Aḥmad became ready to continue the further struggle.

Creation of Tanẓīm-e-Islāmī

When Dr. Isrār Aḥmad did not receive an encouraging response from Maulānā Amīn Aḥsan Iṣlāḥī and Maulānā ‘Abd al- Ghaffār Ḥasan, he decided to set up a purely Islamic Organization. In Lāhore Qur’ān Study Circles, Dār-al-Ishā‘at Islāmia and Monthly Mīthāq were already taking on the task enabling Dr. Isrār to gather a group of like-minded persons around him whose number was on the increase day by day. With the help and cooperation of these people, Central Anjuman Khuddām-al-Qur’ān Lāhore was created in 1972 A. D. Dr. Isrār announced on 21 July 1974A. D that due to the inadequacy of Anjuman in the future merely lectures on the Qur’ān will not be conducted but a regular Jamā‘at will be organized to take on the collective struggle for supremacy of the religion. ”[21]

Dr. Isrār Aḥmad was preparing his supporters to create a new Jamā‘at and it looks as if he started a series of durūs-e-Qur’ān to muster the manpower and to use that power for supremacy of Islām.

Inaugural Session-First Meeting

Tāsīsī Ijlās of Tanẓīm-e-Islāmī was held on 27-28^th March 1975A. D in the office of Central Anjuman Khuddāmal-Qur’ān situated at 12-A, Afghānī Road, Samanābād Lāhore. In this meeting, 103 persons from Lāhore, Karāchī, Sukkur, Bahāwalpūr, Faiṣalābād, Sāhīwāl, and surrounding areas participated. No prominent figure from the deserted lot of Jamā‘at-e-Islāmī turned up except Sheikh Jamīl al-Raḥmān of Karāchī who was a well-known figure. Almost all of these persons had gathered because of the personal effort of Dr. Isrār Aḥmad in the form of his addresses and other speeches.

In the inaugural session of Tanẓīm-e-Islāmī Tāsīsī Ijlās, once again, Dr. Isrār Aḥmad presented the gist of his Qur’ānic Study and clarified comprehensively the concept of Islamic duties and obligations. Moreover, he read out Qarārdād-e-Tāsīs of 1967A. D with additions (tauḍīḥāt) and advocated it strongly.

            In the inaugural session, Qarārdād-e-Tāsīs was approved without any difference of opinion. The next stage was to formulate the name, terms and conditions of joining, organizational structure, and the approval of rules and regulations. There was no hindrance in approving other items except the “terms and conditions to join”. Dr. Isrār Aḥmad says that in view of the prevalent practices in society, it looked almost impossible for many people to swallow the bitter tablet. [22]

            The basic reason was that Dr. Isrār Aḥmad had made it clear that a person desirous to join will have to save himself from the un-Islamic means of income especially ‘Interest’ (Ribā). It was unanimously decided to name it “Tanẓīm-e-Islāmī” and accordingly 1^st clause of the Constitution of that time read as:

“Name of this organization will be Tanẓīm-e-Islāmī”

            Regarding organizational structure, it was decided that the first three years would be a transitional period during which maximum efforts would be made for the preaching of Tajdīd-e-Imān, repentance (taubah), and Tajdīd-e-‘Ahad so that maximum number of people may join it.

            This was a unique way adopted at the time of establishing “Tanẓīm-e-Islāmī”. Usually, when organizations are set up, the focus generally is to increase the number of persons rather than spreading the invitation of ideology but Dr. Isrār focused to spread the ideology first. If we look at the history of other organizations like Da‘vat-e-Islāmī or Jamā‘at al-D‘awah, in the very beginning these organizations attracted those sections of the society who already had an ideological relationship with them. This was not the case with Tanẓīm-e-Islāmī. This organization impressed and inspired almost every section of society through its ideas and then absorbed them.

            It was decided in Tāsīsī Ijlās that on completion of three years, a general congregation will be called to finalize the permanent constitution of Tanẓīm-e-Islāmī. It was also decided in the same meeting that during the transitional period, Dr. Isrār Aḥmad will act as Caller-in-General (Dā‘ī ‘Amūmī) and he will run the matters of Tanẓīm by mutual consultation. He will have the authority to nominate certain Majlis-e-Shūrā and enjoy the right of Prohibition (Ḥaq-e-Istaqrār). Moreover, it was also agreed that all Rufaqā-e-Tanẓīm will be bound to obey him in matters of piety. [23]

            In the same session, the importance of consultation was greatly impressed upon and Obedience to Virtues (Aṭā‘at fil m‘arūf) was also stressed. It was realized that striking a balance between the two would ensure the smooth running of the matters. Circumstances later proved that the process of consultation was much ignored in Tanẓīm and only the obedience of the Head (Amīr) was given importance. Its clear example is that Dr. Isrār Aḥmad nominated his son Ḥāfiẓ ‘Ākif Sa‘īd as Amīr of Tanẓīm-e-Islāmī who nominated Aẓhar Bakhtiyār Khiljī as Nāẓim-e-A‘lā of Tanẓīm.

Annual Congregation of Tanẓīm-e-Islāmī

            The first annual congregation of Tanẓīm was held from 25-27 March 1976A. D at the place of Tāsīs in Lāhore. The second annual congregation was decided to be held at the end of March 1977A. D but Dr. Isrār Aḥmad says,

            “All of a sudden, due to rigging in elections, country-wide protests started and the congregation had to be postponed. ”

            At midnight of 4-5^, July Martial Law was imposed in the country and the general state of law and order improved. It was decided that the congregation of Tanẓīm should be held as early as possible in lieu of 2^nd and the 3^rd annual congregations in order to finalize a permanent system for Tanẓīm. So, the congregation was held on 5-11th August 1977A. D at Qur’ān Academy, Model Town Lāhore. It was decided that in Tanẓīm-e-Islāmī, the principle of Bai‘at will be adopted and Dā‘ī ‘Umūmī of Tanẓīm-e-Islāmī Dr. Isrār Aḥmad would be now Amīr-e- Tanẓīm. [24]

            As a matter of fact, Dr. Isrār Aḥmad was the central figure in this movement, so all the members (Rufaqā) unanimously agreed to nominate him as Amīr considering him to be the most suitable and the right choice.

Organizational Structure of Tanẓīm-e-Islāmī

The structure of Tanẓīm-e-Islāmī consists of a Central System, Ḥalqah Jātī System, Local Organizations, Usrah Jāt, and Individual Rufaqā. For women, there is a separate system with the same structural levels.

            The basic unit is Usrah-an Arabic word meaning a ‘Family’. Generally, three to ten Rufaqā are kept in one Usrah. The head of Usrah is called Naqīb. If there are two or more two Usrah-Jāt at one location, usually a Local Tanẓīm is established there. The head of Local Tanẓīm is called Amīr Maqāmī Tanẓīm. To extend the invitation (Da‘vah) and to make the organizational links easy and strong, Ḥalqah Jāt is established in different parts of the country.

            At the center after Amīr-e-Tanẓīm, the most important portfolio is that of Nāẓim-e-A‘la. Other departments like Finance, Da‘vah, Training and Publications are also established there.

Discipline (Naẓm)

In any Jamā‘at or organization, Discipline (Naẓm) plays an important role. Its importance is more pronounced, especially in an organization that claims to set up a new system. Usrah-Jāt of Tanẓīmresembles with the system of the famous revolutionary movement, Ikhwān al-Muslimūn(The famous personality of Egypt Ḥasan al- bannā(d:1368A. H/1949A. D)laid the foundation of Ikhwān al-Muslimūn in 1928A. D). Tanẓīm-e-Islāmī, however, has not been able to strengthen the basic unit of Usrah on the lines as was effectively done by Ḥasan al-Bannā(d:1368A. H/1949A. D). While describing the importance of the Usrah System in Ikhwān al-Muslimūn, Professor Khurshīd Aḥmad(Deputy Amīr of Jamā‘at-e-Islāmī and editor of Mahnāmah ‘ālmī Tarjumān al-Qur’ān. Prof. Khurshīd Aḥmad remained a teacher of Economics in Karāchī University. He resides in Islāmābād)writes at one place:

            “I think the most important aspect of Usrah System is that its members must share with one another moments of sorrow and happiness with full consciousness and a sense of belonging. They should be supported to come forward for help particularly when a member is in difficulty”. [25]

            During the period of President Nāṣir(Jamāl ‘Abd al-Nāsir(d:1390A. H/1970A. D) remained the president of Egypt from 1956A. D till his death. He belonged to ‘Arab Socialist Union Party), 30 to 40 thousand members of Ikhwān al-Muslimūn were in the jail of Egypt only; Prof. Khurshīd Aḥmad says:

“This system of Usrah helped the families of prisoners and gave them a lot of encouragement. ”[26]

            In the Usrah system of Tanẓīm -e-Islāmī, although the methodology of Ikhwān is followed, the required intimate relationship amongst the members is not developed. The basic reason is that in Tanẓīm, there is a shortage of manpower and the leaders of Tanẓīm can not adhere to the merit while appointing Nuqabā who are usually not properly trained. In Tanẓīm, the channel of reporting or Naẓm from down to upward is like this:

Naqīb Usrah------Amīr Maqāmī Tanẓīm ------Amīr Ḥalqah------ Nāi’b Nāẓim-e-A‘la-------Nāẓim-e-A‘la---------AmīrTanẓīm -e-Islāmi

Finance

In Niẓām al ‘Amal of Tanẓīm-e-Islāmī, the following instructions are laid down regarding the system of Finance:

1. Individual Rufaqā will deposit their monthly subscriptions in the treasury (Bēt al-Māl) of the Ḥalqah.
2. In Tanẓīm, permanent treasury functions only at the level of Centre, Circle, or Maqāmī Tanẓīm.
3. Central treasury will be in the joint custody of Amīr-e-Tanẓīm, Nāi’b Amīr/ Nāẓim-e-A‘la and Nāẓim Bēt al-Māl. [27]

            Tanẓīm-e-Islāmī does not make appeals to the people to finance. There is a proper audit system at every level.

Invitation (Da‘vah)

In Tanẓīm-e-Islāmī, the main source of the invitation (Da‘vah) is Dars-e-Qur’ān. Efforts are made to arrange Dars-e- Qur’ān at each Usrah level. Besides, Fahm-e-Dīn (understanding of the religion) programs are also arranged. Audio video cassettes and CDs, and DVDs are also used for invitation (Da‘vah) purposes. In Pākistān, a few other organizations also make use of the modern facilities of information; Taḥrīk Minhāj al-Qur’ān is one of them. A large number of CDs comprising speeches of Dr. Ṭāhir al- Qādrī are prepared. In Tanẓīm-e-Islāmī, Mahnāmah ‘Mīthāq’, sehmāhī Ḥikmat-e- Qur’ān and weekly Nidā-e-Khilāfat are considered as representatives of Tanẓīm. Tanẓīm Website is www. Tanẓīm. org

Training

Tanẓīm-e-Islāmī organizes weekly training courses almost every month at the central level. These courses are arranged at different locations keeping in view the need of Rufaqā. Training courses are also conducted through correspondence. A variety of programs are held locally as well as at the Usrah level. [28]

Basic Ingredients of Invitation (Da‘vah)

Da‘vah of Tanẓīm-e-Islāmī comprises three basic components:

1. Renewal of Faith
2. Repentance, and
3. Renewal of Commitment. [29]

Entry in Tanẓīm-e-Islāmī

Every adult Muslim irrespective of sex can join Tanẓīm-e-Islāmī, if he or she adheres to the following conditions:

1. Agrees fully with the basic thoughts and concepts of Tanẓīm-e-Islāmī.
2. Takes an oath of allegiance (bai‘at) on the hand of Amīr-e-Tanẓīm. [30]

            In Tanẓīm-e-Islāmī, the focus is mainly on quality, not quantity and any member who does not practice Dīn is expelled from it. This is a unique feature of Tanẓīm but it goes without saying that there are some other organizations in the country whose leaders do not care much about the offering of prayers regularly.

Basic Thoughts/Concepts

A summary of the basic concepts of Tanẓīm-e-Islāmī is as follows:

Islām is a Dīn not religion. It has injunctions not only for Individual life but also for Collective life. Three clear aspects of the Individual life are:

1. Belief System (2) Ways to worship (3) Rituals

            Salient aspects of Collective life comprise the Social system, Economic system, and Political system.

Bai‘at System

For joining Tanẓīm-e-Islāmī, a system of Bai‘at is invoked. Whosoever decides to join Tanẓīm-e-Islāmī, or has to take allegiance (Bai‘at) to the hand of Amīr-e-Tanẓīm. A “Bai‘at-Form” is also made available which is to be filled up with the particulars of the person desirous of joining. Dr. Isrār Aḥmad says:

“For a disciplined party, Masnōn, Māthōr, and Manṣōṣ base is Bai‘at of listening and obeying; we have no other precedence in Sīrat al-Nabī except this. ”[31]

Because of the Bai‘at system, the decision of Amīr is considered final in Tanẓīm and the same practice is followed down to the lower level. This trend perhaps made Dr. Isrār Aḥmad nominate his own son Ḥāfiẓ ‘Ākif Sa‘īd to become his successor as Amīr-e-Tanẓīm.

We cannot deny the significance of Niẓām-e-Bai‘at but if there is no consultation, it would become the worst form of dictatorship. Undoubtedly, in the last stage of a revolution, success can only be achieved by surrendering and reconciling to the directive of Amīr but it does not mean that under normal circumstances too, a dictatorial mood should prevail in deciding sensitive issues.