Introduction of Anjuman Khuddām Al-Qur’ān

            Anjuman Khuddām al-Qur’ān was established by Dr. Isrār Aḥmad in March 1972A. D. It was registered in November 1972A. D and Dr. Isrār Aḥmad was declared as lifetime president.[1]

            The Memorandum of the Anjuman has the following contents:

Naḥmaduhū wa Nuṣallī ‘alā Rasūlehil karīm

Bismillāh al- Raḥmān al-Raḥīm

            It is strongly felt that the dream of the renaissance of Islām and the second tenure for supremacy of righteous Dīn cannot be fulfilled without initiating a general movement to invoke faith in Muslim Ummah. To achieve this, it is mandatory that the source of faith and belief, i. e, the doctrine of intellect and wisdom by the Qur’ān should be publicized on a wide scale. Since we are in harmony with the thoughts of Dr. Isrār Aḥmad by overviewing his matchless task performed by him for the last four and half years, we, the few servants of The Divine Book hereby decide to set up “Central Anjuman Khuddām al-Qur’ān” which under the guidance of Dr. Isrār Aḥmad will keep striving the following objectives:

1.         Learning and customization of the Arabic Language.

2.         General persuasion and an invitation to study the Qur’ān.

3.         Transmitting and publishing the Qur’ānic disciplines.

4.         Adequate grooming and training of the youth who can make teaching and learning of the Qur’ān the life-mission, and

5.         Setting up of aQur’ān Academy which may present across philosophy and wisdom of the Qur’ān at the highest academic level.

            May Allāh enable us to achieve these objectives by putting in maximum effort and sacrifice! (Āmīn)

             We are: Founders of Centarl Anjuman Khuddām al-Qur’ān, Lāhore. [2]

            The above memorandum makes it clear that the founders of Anjuman Khuddām al-Qur’ān wanted to launch a movement of learning and teaching the Holy Qur’ān among the young generation. They thought that the only way for the Islamic Renaissance and supremacy of Dīn-e-Islām was to publicize and spread the teachings of the Holy Qur’ān. For this purpose, they emphasized the education of the Arabic language and the establishment of the Qur’ān Academy to present the philosophy of the Qur’ān at the highest intellectual level.

Constitution of the Anjuman

Clause 1: Name and Office

(i) Name of this Anjuman will be “Central Anjuman Khuddām -al Qur’ān Lāhore”.

(ii) Its office will be located in the Qur’ān Academy; 36-K, Model Town, Lāhore.

Clause 2: Categories of attachment and terms/conditions.

(a) Following are four categories of attachment with the Anjuman:

(i) Moassesīn. Founder members paid five thousand rupees in lumpsum at the time Anjuman was established and committed to subscribe fifty rupees monthly which were raised to one hundred first, thereafter two hundred, and currently, it is four hundred rupees a month.

(ii) Moḥsenīn: Those who paid ten thousand rupees in lumpsum at any stage after establishing the Anjuman and thereafter subscribe four hundred rupees a month.

(iii) Permanent Members: Those who pay five thousand rupees in lumpsum and later subscribe two hundred rupees a month.

(iv) Ordinary Members: Those who do not pay any lumpsum but subscribe to one hundred rupees monthly.

(b) Other terms/conditions are as under:

(i) Temporary exemption from monthly subscription can be sought with the prior approval of President Anjuman.

(ii) Right to cast vote will be suspended on nonpayment of monthly subscription for continuous three months without approval.

(iii) In the ordinary meeting of the Anjuman, Moassesīn, and Moḥsenīn will have three votes each while permanent and ordinary members will have two and one votes respectively.

(iv)For all categories of attachment, informing the president about separation from the Anjuman will be enough but no subscription will be refunded.

Clause 3: Structure of Administration: Rules and Regulations

 (a) Structure of Administration

 (i) Administrative structure of the Anjuman will consist of one president, one Majlis-e-Shūrā, and one Majlis-e-‘Āmilah.

 (ii) Founder President

 (1) Dr. Isrār Aḥmad is the founder and will be the life president of this Anjuman. The Anjuman will function under his guidance and supervision. He will have the authority to reject completely or partially any decision of Majlis-e-Shūrā or Majlis-e-‘Āmilah.

 (2) If Founder President can not perform his duties for some period due to a foreign visit or being out of Lāhore, he may nominate an acting president of the Anjuman and his prerogatives will be equivalent to the powers of the president.

 (iii) President of The Anjuman

 (1) This portfolio will come into being for the first time after the death or self-relinquishing by Dr. Isrār Aḥmad. In that case, the responsibility of leadership, guidance, and supervision will be transferred to Majlis-e-Shūrā as a whole.

 (2) President designated will not have veto power.

 (iv) Majlis-e-Shūrā

 (1) Majlis-e-Shūrā will be the policy-making and caretaker institution of the Anjuman to make basic and important decisions. It will impart instructions to Majlis-e- ‘Āmilah for implementing these decisions and monitor the implementation.

 (2) The total number of members of Majlis-e-Shūrā will be twenty-five will be elected. The annual meeting of the Anjuman will be held in March or April. Its date and agenda will be announced fifty days before the meeting.

 (3) Founder President and after him, the President of Anjuman will appoint an elected member from Majlis-e-Shūrā as Mu‘tamid who will perform the duties as secretary of Shūrā.

 (4) Meeting of Majlis-e-Shūrā will also be attended by those Nāẓimīn of Majlis-e-‘Āmilah who are not elected members of Majlis-e-Shūrā, however, they will have neither the right of vote nor their presence will be counted as part of the quorum.

 (5) Generally, the meeting of Majlis-e-Shūrā will be held quarterly. Its schedule and agenda will be intimated to the members of Majlis-e-Shūrā and Nāẓimīn of Majlis-e-‘Āmilah through reliable means two weeks prior to the meeting.

            The quorum of Majlis-e-Shūrā meeting will be considered complete with at least ten members. If needed, the extraordinary meeting could be called besides the routine meeting at one week's notice.

(6) In case of extraordinary delay in holding Majlis-e-Shūrā meeting, i. e, over six months, an emergency meeting may be called on the demand of a minimum of fifteen members on a notice of five days. In the absence of the Founder President or president of the Anjuman, Majlis-e-Shūrā itself may nominate a member to chair this meeting, however, its quorum will be fifteen members as compared to the ordinary meeting.

(7) If a member of Majlis-e-Shūrā remains absent in three consecutive meetings without prior permission, that post will be considered vacant to be filled by Majlis-e-Shūrā from the same Ḥalqah-e- Niābat by the majority of opinion.

(8) The members coming to attend the meeting from outside Lāhore will be entitled to receive from the Anjuman the actual round trip railway fare of 1^st class sleeper.

(9) The meeting of Majlis-e-Shūrā will be chaired by the founder president or president of the Anjuman. The decisions of Majlis-e-Shūrā will be taken on the basis of the majority and all the members will have one vote of opinion. In case of a tie, the president of the meeting will be casting vote and the founder president will have the power of veto.

(v)Majlis-e-‘Āmilah

(1) Majlis-e-‘Āmilah will consist of the honorary Nāẓimīn appointed by the Founder President or President of the Anjuman. It will be an executive body of the Anjuman responsible for the execution and supervision of all its matters. It will be answerable before Majlis-e-Shūrā.

(2) Number of honorary members of Majlis-e-‘Āmilah may be increased or decreased according to the need of the Anjuman. After the election of Majlis-e-Shūrā, the appointment of new members to constitute Majlis-e-‘Āmilah within three months is essential.

(3) Minimum three Nāẓimīn of Majlis-e-‘Āmilah, i. e. Nāẓim-e-A‘lā, Nāẓim-e-Māliyāt and interior Muḥtasib will essentially be taken from Majlis-e-Shūra. For acquiring membership in Majlis-e-‘Āmilah, it is mandatory that the nominee must have been associated with the Anjuman for at least one year.

(4) Generally, the meeting of Majlis-e-‘Āmilah will be held once every month. The schedule and agenda of the meeting will be intimated to all the members through reliable sources at least one week in advance. For an extraordinary meeting, a notice of three days will be enough, however, there is no condition of Quorum for routine or extraordinary meetings of Majlis-e-‘Āmilah.

(5) Any member of Majlis-e-Shūra or any other competent person may be assigned the duty of Mu‘tamid of Majlis-e-‘Āmilah, however, Mu‘tamid of Majlis-e-Shūra and Majlis-e-‘Āmilah will be two different persons.

(6) No salary will be admissible to Nāẓimēn of Majlis-e-‘Āmilah but on a required basis, free residence, telephone, transport, gas and electricity may be provided.

(7) Paid servants could be employed under Honorary Nāẓimēn.

(8) Founder President or President of Anjuman will preside over the meeting of Majlis-e-‘Āmilah. The decisions of the Majlis will be on the basis of the majority and each member will enjoy the right of one vote. In case of a tie, the president will exercise casting vote, however, Founder President will have the power of veto.

Rules and Regulations

(A)       President of Anjuman

(1) In case of self-subjugation of the Founder President, the meeting for the first election of the president of Anjuman, will be presided over by Founder President himself. In case he does not want to use his right due to illness or some other reason, then a person according to order will be nominated to preside from among Nāẓim-e-A‘lā, Nāẓim-e-māliyāt, Mu‘tamid or interior muḥtasib who himself is not contesting for the post of presidentship. The same rule will be applicable in case of the death of the Founder President.

(2) For the election of President, a member of Shūrā will propose the name of some other member of Shūrā and yet another member of Shūrā will second it. For election, the consent of the proposed member is necessary.

(3) After the first time, whenever the president of Anjuman is elected, the same rule will be followed as is mentioned in the above clauses 1 and 2 with the following exception.

            The meeting will be chaired by the deposed president. In his absence or in case he is a candidate himself, then as per the order of Nāẓim-e-A‘lā, Nāẓm-e-māliyāt, Mu‘tamid shūrā, or interior muḥtasib who is not a candidate for the presidency, will preside.

(4) For the president of Anjuman, only that member of Shūrā can be proposed who has been associated with the Anjuman for at least three years at the time of election. A tenure of ten years also includes five years of attachment as a member of Shūrā. In case at least five presidential candidates do not fulfill this criterion, then Majlis-e-Shūrā will be competent to decide the minimum period of such attachment with at least two third majority.

(5) President Anjuman will be elected for a tenure of two years only. The election will be held after every second year in the meeting of Majlis-e-Shūrā after the election of members of Majlis-e-Shūrā. It is necessary that this meeting should be called within one month after the election of the members of Majlis-e-Shūrā. The relinquishing President will continue performing his duty till a new president is elected.

(6) There is no restriction about the maximum terms for the election of the president of Anjuman.

(7) If for any reason, the post of the president falls vacant during any term, it is necessary to fill the post within one month. This election will be only for the period of the unexpired term of presidentship. Nāẓim-e-A‘lā will work as acting president till the election of the president.

(8) Majlis-e-Shūrā will have the right to depose the president of Anjuman due to unsatisfactory performance or improper behavior.

(9) For the election of the president or his deposition, the Quorum of the meeting of Majlis-e-Shūrā will comprise fourteen members. In case the quorum is not complete, the meeting will be adjourned and the subsequent meeting will be convened in the next week on the same day, same time and venue. For this meeting, there will be no condition of the quorum and only on the basis of a majority vote, the decision will be taken regarding the election of the President of Anjuman or deposition.

(B) Majlis-e-Shūrā

            Its members work on an honorary basis as such they do not receive any remuneration from the Anjuman. Although in the presence of the Founder President, its status is of a caretaker institution yet after him all the responsibilities and prerogatives will be transferred to it. So it was necessary to decide the rules and regulations of its election in detail which are as follows:

1. Only those associates of the Anjuman will be proposed for the election of Majlis-e-Shūrā:

(a) Who are not less than forty years of age. The founder President will have the authority to decrease the age limit under special circumstances. After him, the president of the Anjuman will not enjoy this power.

 (b) Who has completed five years of attachment with the Anjuman up to the date of the election.                        

 (c) Who are not receiving any kind of remuneration from the Anjuman but if they are receiving it, they must stop it at least three months before the election.

 (d) The real sons of the Founder President will be eligible for membership in Majlis-e-Shūrā in spite of holding some posts with benefits.

(e) Who may spare time willingly to work for Anjuman and also submit a certificate of willingness to this effect?

2. Only those personnel will be eligible to cast vote who have attached with Anjuman for at least one year or that one-year period is going to be completed till the date of the election.

Clause 4: System of Finance

1. Anjuman will entertain all types of donations from the Muslims who agree with its objectives.

2. One current account in the name of Anjuman will be opened in any scheduled bank and all money of Anjuman will be deposited in this account. For transfer of amount, if any from this account to another account, i. e, from CA/II to CA/I, only the Founder President will have the power to do so or in his absence, the President of the Anjuman and Mu‘tamid Majlis-e-Shūrā jointly or any one of them will also be authorized.

3. Another current account, i. e. CA/II will be opened in the name of Anjuman. No money can be transferred directly by anyone except two of the following office bearers who can operate or draw the money jointly:

Nāẓim-e-A‘lā

Nāẓim-e-Bait al-Māl, and

Mu‘tamid Majlis-e-‘Āmilah

(4) Founder President or President Anjuman or Mu‘tamid Majlis are not authorized to spend directly. According to need, money will be transferred from CA/I to CA/II, and all expenditures incurred from CA/II.

(5) For different departments of Anjuman, separate bank accounts could be opened on the recommendation of Majlis-e-‘Āmilah and by specific approval of Majlis-e-Shūrā.

(6) A certain amount (petty cash) to be decided by Majlis-e-‘Āmilah will remain in the custody of Nāẓim-e-Bait-al-Māl.

(7) Compulsory Annual Audit will be through government-approved Chartered Accountants.

(8) Majlis-e-‘Āmilah will finalize the salaries of accountants.

Clause 5: Associated Anjumans

1. In other cities of Pākistān, Anjumans may be established for the same objectives. These will be considered as affiliated with Central Anjuman Khuddām al-Qur’ān, Lāhore’ with reference to their objectives but autonomous in financial and administrative matters. As regards their accounts, neither the central Anjuman nor the associated Anjumans will be responsible to each other.

2. Names of these Anjumans will be like Anjuman Khuddām al-Qur’ān Karāchī or Anjuman Khuddām al- Qur’ān Multān etc.

3. Affiliated Anjumans will frame their constitutions themselves and will function under the same.

4. These Anjumans will have to transfer one-tenth of their annual income to Central Anjuman Khuddām al-Qur’ān Lāhore otherwise they would not be entitled to use the title of Anjuman Khuddām al-Qur’ān.

Clause 6: Procedure of Amendment

1. In the presence of the Founder President, no amendment can be made without his approval.

2. Besides him, Majlis-e-Shūrā can make amendments to the constitution with a two-thirds majority. Thereafter, it would be essential to get its approval in a general meeting otherwise that amendment would be nullified. [3]

In the above lines, the constitution of Anjuman Khuddām al-Qur’ān is described. This constitution tells us that the actual tie of attachment with the Anjuman is money. Strangely enough status of a person in the Anjuman is determined on the basis of his subscription whereas for any religious organization, the basis of the output of a worker should be sincerity and practical interest and not his money. Secondly, according to the constitution, the position of the Founder President is just like a dictator as Veto Power is considered his right. Surprisingly, the powers vested in the Founder President can not be enjoyed by the next incoming presidents of the Anjuman which is something unique. If we look at the life of our holy Prophet (SAWS) and his rightly guided caliphs, we do not find any glimpse of such a dictatorship.

Honorary Nāẓimīn and Their Assignments

The number of honorary Nāẓimīn is twelve.

1. Nāẓim-e-A‘lā. He will be responsible for all organizational matters. Moreover, he will also be the caretaker of the offices of the Anjuman. Nāẓim-e-A‘lā will have regular contact with founders, Moḥsinīn, permanent members, and general members. He will strive for the expansion of the sphere of the Anjuman.

2. Mu‘tamid. He will perform the duties as secretary of Majlis-e-‘Āmilah. With the approval of the Founder President or President of Anjuman, he will prepare the agenda for different meetings. He will also record the proceedings of different committee meetings constituted by the Founder President or President of Anjuman and Majlis-e-‘Āmilah.

3. Nāẓim-e-Bait-al-Māl. He will be responsible for keeping a record of income and expenditure.

4. Muḥtasib (Interior). He will audit all transactions of the Anjuman.

5. Nāẓim-e-Nashr-o-Ishā‘at

a. With the consent of the Founder President, he will make proper arrangements for the publicity of Taḥrīk Rujū ilā al-Qur’ān and Anjuman Kuddām al-Qur’ān.

b. Whenever there is a need, he will be in contact with the press.

6. Nāẓim Foreign Affairs. He will be responsible for contact and supervision of foreign Anjumans. He will establish centers of Anjuman Khuddām al-Qur’ān in foreign countries and will guide them in the completion of the objectives of Anjuman. Moreover, he will try to extend the membership of Central Anjuman to Pākistānis settled outside Pākistān.

7. Nāẓim-e-Qur’ān College. He is a representative of the Anjuman in college. He will be responsible for the implementation of the decisions of the board of governors. Moreover, he will be the caretaker of the hostel arrangements. In the absence of the Principal, He will perform the duties of the principal.

8. Nāẓim-e-Audio Visual. He will be responsible for the preparation of audio-video cassettes and their supply.

9. Nāẓim-e-Bazm Hāye Khuddām al-Qur’ān. He will be responsible for the establishment of BazmHāye Khuddām al-Qur’ān in different areas of Lāhore City. He will make arrangements for the enhancement of mutual interaction among members of the Anjuman.

10. Nāẓim Correspondence Course. Anjuman Khuddām al-Qur’ān has started different correspondence courses. Nāẓim will look after all the matters relating to these courses.

11. Nāẓim Constructions and Maintenance. He will be responsible for the construction, extension and maintenance of all the immovable property of the Anjuman.

12. Nāẓim Department of English. He will be responsible for the English translation of Urdū books, booklets, articles, and pamphlets of the Anjuman. Moreover, he will also be responsible for the review and correcting of English articles for publishing in the magazines of Anjuman Khuddām al-Qur’ān.

Post Under Founder President

Director Academy

Director Academy under the auspices of the Founder President will look after research work and the assignments of writing as well as compiling within the Academy. He will make arrangements for all kinds of educational assignments. He will also monitor various Qur’ānic Courses like one-year Rujū‘ ilā al-Qur’ān and correspondence courses. He will make arrangements for organizing seminars and lectures on different topics.

Posts Under Nāẓim-e-A‘la

1. Mudīr-e-‘umūmī. This is the highest post in the paid category of administration. Mudīr-e-‘umūmīhelps Nāẓim-e-A‘la in all his assignments and reports directly to him. If Nāẓim-e-A‘la is out of the city or he is unable to perform his duties, Mudīr-e-‘umūmī takes over the duties of acting Nāẓim-e-A‘la.

2. Muntaẓim-e-‘umūmī. All employees of the Academy report to Muntaẓim-e-‘umūmī. He is responsible to keep a record of all the personnel. He reports to Mudīr-e-‘umūmī and in his absence will report to Nāẓim-e-A‘la.

3. Mudīr-e-Maktabah. Ensuring the availability of books, and audio-video cassettes and keeping reasonable stocks of these items besides in-time supply to the buyers are the duties of Mudīr-e-Maktabah. Except for the Library of the Qur’ān Academy which is under Mudīr-e-Academy (mentioned later), Mudīr-e-Maktabah is responsible to look after the remaining libraries of Anjuman established in Lāhore.

4. Principal of College. Basically, he is responsible for teaching the syllabus in the best possible way. Additionally, he is also responsible for the discipline of students and teachers. Besides the teachers, the administrative staff of the college also reports to the principal.

Posts Under Director Academy

1. Mudīr-e-Academy. He is responsible for editing the journals being published under the control of Anjuman. He also performs official and administrative duties relating to research work, writing and compiling. Being the right hand of the Director Academy, he assists him in performing his duties. Mudīr-e-Academy also looks after the administrative matters pertaining to the academic wing. In the absence of Director Academy, Mudeer-e-Academy receives guidance direct from the Founder President. In academic affairs, Mudeer-e-Academy reports to Director Academy while in administrative affairs, he reports to Nāẓim-e-A‘la.

2. Mudīr-e-Ṭabā‘at. He is responsible to make proper arrangements for composing books and journals. He remains in close contact with the printing press and makes arrangements for the paper and binding of books and journals.

Posts Under Nāẓim-e--bait al-māl

1. Accountant. Proper bookkeeping and preparation of final accounts is the duty of the Accountant.

2. Cashier. Receiving the donations for the Anjuman, issuing their receipts, properly maintaining the cash book, depositing the collected money in the bank within three days, and disbursement of the salaries to the employees are the important responsibilities of the Cashier.

Post under Nāẓim-e--College

Hostel Warden. He carries out the duty of looking after the boarders besides shouldering the responsibility of administrative affairs of the hostel. [4]

It is evident from the above introduction of Anjuman Khuddām al-Qur’ān that Dr. Isrār Aḥmad was a very good administrator. Although money is an important source of the Anjuman, yet by through various departments, he introduced a very efficient system of checks and balances. This introduction may serve as a model for other welfare organizations to establish a viable and fair system of administration on similar lines. It may be difficult to infer that Dr. Isrār Aḥmad achieved his goals through Anjuman Khuddām al-Qur’ān but this is a fact that that he was very much sincere to his mission of spreading the Qur’ānic teachings in the society. After his demise on 14^th April 2010A. D, his younger brother Dr. Abṣar Aḥmad was elected as president of Anjuman Khuddām al-Qur’ān Lāhore on 25^th April, 2010A. D.

Introduction of Qur’ānic Study Circles, Media Programs and Selected Syllabi

Dr. Isrār Ahamad used to deliver dars-e-Qur’ān when he was a member of Islāmī Jamī‘at Talaba. After joining Jamā‘at-e-Islāmī, he continued hisQur’ānic pursuits but his actualQur’ānic Movement began from 1385A. H/1965A. D onwards. We may divide his struggle into two periods; firstly from 1385A. H/1965A. D to 1392A. H/1972A. D and the later period from 1392A. H/1972A. D till his death.

First Period of the Qur’ānic Movement

During this period, we can see the struggle of an individual a person disappointed in Jamā‘at-e-Islāmī as well as from the companions who deserted Jamā‘at, tried his level best to provide awareness on the Qur’ān to the Muslim. In this period, his three main achievements are listed as follows:

(i)Selection of curriculum out of the Qur’ān.

(ii)Qur’ānic Study circles of Lāhore and main dars (address) on Sunday morning.

(iii) Dār-al-Ishā‘at al-Islāmia and services of the Qur’ān Academy publications.

Qur’ānic Study Circles at Lāhore and Main Dars/Address on Sunday

Dr. Isrār Aḥmad in his book “Da‘vat Rujū‘ Ilā al-Qur’ān kā Manẓar-o-Pasmanẓar” tells in detail about hisQur’ānic Study Circles.

‘Arabic Teaching. Dr. Isrār Aḥmad says, “After hiring a house in Islām Pūrah (old Krishan Nagar) for living and practicing, I would visit three mosques in the vicinity to say my prayers. I started interacting with the youth around and within a few days, a few youngsters were convinced to learn basic Arabic Grammar from me after ‘Ishā. Thereafter, through these students, dars-e-Qur’ān was started in three mosques as well as in the nearby houses. [5]

Main Dars/Address. In Qur’ānic Study Circles at Lāhore, the first two setups were established in Krishan Nagar; one in Jāmi‘a Masjid, Hiran Road, and the second at the house of Late Zubairī Sāḥib situated at ‘Umar Road. The third setup was established in the building of Maulvī Barkat ‘Ali at Dil Muḥammad road because of his old relationship with Jamā‘at-e-Islāmī. Thereafter, dars were started at 211-N, Samanābād which became the Main Dars/Lecture at Lāhore. Later, it was shifted to Masjid-e-Khaḍra of Samanābād and for ten years, this mosque remained the center ofQur’ānic Movement. Soon this weekly dars at Masjid Khaḍra became popular in and around Lāhore and the gathering on few occasions rose to approximately five hundred. Once General Ẓiā al-Ḥaq disclosed to Dr. Isrār Aḥmad that he also attended this dars-e- Qur’ān. [6]

Lectures of Jum‘ah. Because of the popularity gained through dars-e-Qur’ān, the administration of Masjid-e-Khaḍra requested Dr. Isrār Aḥmad to start delivering Jum‘ah-Address as well. He accepted this offer and lecture on Jum‘ah also got the same popularity in and outside Lāhore like Weekly dars-e- Qur’ān on Sunday.

Dars-e-Qur’ān at Masjid-e-Shuhadā’. In order to enhance the movement of the Qur’ānic understanding, dars-e-Qur’ān of Masjid-e-Khaḍra was shifted to Masjid-e-Shuhadā’ Regal Chowk, Lāhore where the turnout of the audience increased considerably. This dars continued for ten years. In 1977A. D, when late Dhulfiqār ‘Alī Bhutto declared Friday as weekly holiday instead of Sunday, the number of audience started falling down. For some time, this dars was held on every Friday from 9 a. m. to 11 a. m. Later on it was discontinued. Dr. Isrār Aḥmad opposed Taḥrīk Niẓām-e-Muṣṭafā declaring it as political movement. Because of this verdict, some of the audience developed differences and opposed his lecture of Jum‘ah, so it was also discontinued. From there it was shifted to Mosque of New Campus in Punjāb University and thereafter to Masjid Dār al-Slām at Bāgh-e-Jināḥ. [7]

Dr. Isrār continued delivering Khiṭāb-e-Jum‘ah there till 2010A. D.

 Qur’ānic Study Circles. Dr. Isrār Aḥmad says that number of the Qur’ānic Circles were established at following locations:

Dil Muḥammad Road,

Sāndah, Dholanwāl,

Punjāb University Staff Colony,

Hostels of Engineering University,

MAO College Hostel Mosque,

Late ‘Abd al-Wāḥid’s House, Garhī Shāhō,

Iqbāl Colony,

Mosque at ‘Allāma Iqbāl Road,

Rifāh-e-‘Ām Hall, Shād Bāgh,

Barkat ‘Alī Islāmia Hall,

Mosque outside Shāh ‘Ālamī Gate,

            Office of All Pākistān Islamic Education Congress at 7-Friends Colony Multan Road, etc. [8]

            In the above-mentioned circles, some sessions were held weekly and others fortnightly, however, on Sundays and Fridays usually three lectures were delivered. [9]

            The above stated facts indicate that Dr. Isrār Aḥmad worked hard to invite people towards understanding of the Qur’ān but this struggle proved to be that of an individual only.

Dār al-Ishā‘at al-Islāmia and Services of Qur’ān Academy Publications

            In 1966A. D, Dr. Isrār Aḥmad established an institution of his personal publications. The purpose of this institution was to spread and publicize the teachings of the Qur’ān to achieve the following objectives:-

(1) The masses may get inclined toward the Qur’ān; realize its importance to become dedicated and develop a general interest in it.

(2)A section of highly intelligent persons may turn towards the Qur’ān and some of them may dedicate their lives to receiving and spreading its teachings. Consequently, emergence of Qur’ān Academy may take place.

This institution remained functional until 1972A. D. [10]

Monthly “Mīthāq” publication commenced in 1966A. D through this institution. This institution was not established to earn any profit as is clear from the objectives mentioned above.

The most important work done through Dār al-Ishā‘at al-Islāmiawas the publication of books of Maulānā Amīn Aḥsan Iṣlāḥī (d:1418A. H/1997A. D). Over a period of 6 years, two volumes of Tafsīr titled “Tadabbur-e- Qur’ān”, “Da‘vat-e-Dīn aur us kāṬarīqah-e-Kār”, Mubādi-e- Tadabbur-e-Qur’ān, “ Qur’ān aur Pardah” and “Iqāmat-e-Dīn key Liye Anmbia-e-Kirām kāṬarīqah-e-Kār” were published by the institution. [11]

            The institution published four books of Dr. Isrār Aḥmad:

(i)Islām Kī Nasha’t-e-Thāniah: Karney Kā ‘Asal Kām

(ii) Musalmāno PerQur’ān-e-Majīd Key Ḥuqōq

(iii) Da‘vatIlā Allāh

(iv)Qur’ān Aur Amn-e-‘Ālam

            These books of Dr. Isrār Aḥmad played a significant role in hisQur’ānic Movement. Besides these, Dār al-Ishā‘at al- Islāmiaalso published another important book by Dr. Rafī‘ al-Dīn (d:1368A. H/1949A. D) with the title of “Islāmī Taḥqīq kā Mafhōm, Mudda‘ā aur Ṭarīqah-e-Kār”.

            This book was much appreciated by Maulānā Amīn Aḥsan Iṣlāḥī (d:1418A. H/1997A. D) and Dr. Syed Abdallāh. (d:1406A. H/1986A. D)

Selected Syllabi of the Qur’ān

            In order to spread his thinking, Dr. Isrār Aḥmad established Qur’ānic Circles and delivered lectures on specific verses and surahs. He assigned the name “Selected Syllabi of the Qur’ān” (Muntakhab Niṣāb) to these chosen verses and the surahs. The selected syllabi were divided into two parts as detailed below.

Selected Syllabi- Part I. In this part, comprehensive lessons on Surah al-‘aṣr, Āyat al-birr(al-baqarah:177), Surah Luqmān (Rukū‘ No. 2), and Surah ḥā mīm al-sajadah(Verses:30-36)are included. With reference to discussions on Faith, Surah al- fāteḥah, Surah āl-e-Imrān (Verses: 190-195), Surah al-nūr (Rukū‘ No. 5), Surah al- taghābun (complete) and Surah al-qiyāmah are included. As regards discussions on good Deeds, Surah al-mo’minūn (Verses:1-11), Surah al-ma‘ārij (Verses:19-35), Surah al-furqān (Last Rukū‘), Surah al-taḥrīm (complete), Surah banī Isrā‘īl (Rukū‘ No. 3 and 4) and Surah al- ḥujurāt(complete) are included. In order to clarify the concept of Jihād and Qitāl last rukū‘ of Surah al-ḥaj, al-taubah (Verse: 24), al-Ṣaff (complete), al-jum‘ah (complete) and Surah al-munāfiqūn (complete) form part of the Selected Syllabi. In order to explain the reality of Patience and Perseverance, Surah al- ‘ankabūt (Last three Rukū‘), Surah al-kahf (Verses: 67-69), Surah al-baqarah, al-anfāl (Verses: 1-10 and 72-75), āl-e-‘Imrān (Verses: 121-129 and 139-148), al- aḥzāb (Rukū‘ No, 2 and 3), al-Fatḥ and Surah al-taubah (Verses: 38-57) are included in the Selected Syllabi Part-1.

Selected Syllabi Part II. In order to describe the comprehensive concept of obligations and objectives of Dīn as well as Jihād fī Sabīlillāh, last two verses of Surah al-ḥaj and Verses: 9-11 of Surah al-ṣaff are included in the syllabi. Regarding enforcement of Dīn and its preaching, Surah shūrā (Verses: 13-15 and 47-48) is made part of the Syllabi. For the Islamic Revolution in a deteriorated Muslim society, Surah āl-e-‘Imrān (Verses: 102-104) and al-taubah (Verses: 111-112) are given the name of ‘Final Resort’. The required attributes of those people who are working for the enforcement of Dīn are narrated in the light of Surah shūrā (Verses: 36-43), Surah al-fatḥ (last verse), and Surah al-mā’idah (Verses: 55-56) and Surah al-mujādilah (Verses: 14-22) are also included in the Syllabi. In order to explain the organizational structure and base of the associations working for the Islamic Revolution, last verse of Surah al-ṣaff, Surah al-taubah (Verse: 111), al-fatḥ (Verses: 10-18) are made part of the syllabus. In order to explain the discipline of the organization, Surah al-nūr (Verses: 62-64) and Surah al-taubah (Verses 43-49) are included in the syllabi. Through Surah al-nūr (Verses: 54-56), al-nisā (Verse: 59), al-anfāl (Verse: 46), āl-e-‘Imrān (Verses: 152-154), and al-mujādilah (Verses: 9-11), the obedience of Amīr is explained. Forexplaining the behaviour of heads vis-à-vis their followers in the light of behaviour pattern of Prophet(SAWS), Surah shūrā (Verses: 214-217), al-ḥijr (Verse: 88), al-kahaf (Verse: 28), al- an‘ām (Verses: 52-54), al-taubah (Verse:128) and Surah al-an‘ām (Verse: 159) are included in Part II of the selected syllabi.

            Dr. Isrār Aḥmad says the actual structure of the selected syllabi of HolyQur’ān was prepared by Maulānā Amīn Aḥsan Iṣlāḥī (d: 1418A. H/1997A. D).[12]

            Through this syllabi, Dr. Isrār Aḥmad brought a large number of people closer to Holy Qur’ān which was undoubtedly a great achievement. However, it had a negative effect on his own Tanẓīm as the followers have confined themselves to this restricted syllabi only and do not pay much attention to the rest ofQur’ān.

            Generally, in the Qur’ānic Circles and while leading congregational prayers, verses of the selected syllabi are made use of. This is an unbalanced practice which is so common amongst the followers of Tanẓīm-e-Islāmī. Had Dr. Isrār Aḥmad focused on the entire Qur’ān instead of the specific verses and surahs, this sad situation would not have occurred. No revelation of any verse or Surah in the Qur’ān is unnecessary or surplus. Each and every word of the Qur’ān is apt and a source of guidance, so we should focuss on the whole Qur’ān instead of restricting ourselves to its specific parts.

Second Period of Qur’ānic Movement

            The second period of the Qur’ānic Movement starts with the setting up of Central Anjuman Khuddām al-Qur’ān in 1972A. D. This period continues till the demise of Dr. Isrār Aḥmad. The main achievements of this period are as follows:

Expansion of the Qur’ānic Preaching Within the Country

            Dr. Isrār Aḥmad started delivering lectures in various cities more frequently as financial problems were resolved after establishing Anjuman Khuddām al-Qur’ān. In every month he started visiting Karāchī, Sukhar, Ṣādiqābād, and Raḥīmyār Khān.

            In 1984A. D, he started daura Tarjuma-e-Qur’ān in Tarāvīḥ prayers at Mosque Jāmi‘-al- Qur’ān, Qur’ān Academy Model Town Lāhore in order to make the people understand Qur’ān. The verses were explained prior to offering of 4-Rak‘āt Tarāvīḥ by Dr. Isrār Aḥmad so that people may understand the theme of verses during the prayer. This was a unique program. In 1985A. D again Dr. Isrār explained Holy Qur’ān in the similar manner atQur’ān Academy Lāhore. In 1986A. D, he delivered daura Tarjuma-e-Qur’ān in Karāchī. In 1989A. D, the same program was conducted in Abū Zahbī. [13]

            Within few years this trend of Qur’ānic explanation in Ramaḍān became popular and spread all over Pākistān. Following his footprints, his students now deliver daura Tarjuma-e-Qur’ān in the holy month of Ramaḍān at multiple points ofdifferent cities.

Preaching of the Qur’ān Outside the Country:

            In July 1979A. D, Dr. Isrār Aḥmad went to USA. It was his first journey to embark upon for preaching outside Pākistān which left very pleasant impressions. Thereafter, he made frequent visits to America and Canada. From 1984A. D to1989A. D, he also visited India four times and delivered lectures in Delhi, ‘Alī Garh, Madrās, Bangalore, and Ḥyderābād Dakkan. People from America and Canada sent cassettes to their relatives in Abū Zahbī. As a result of continuous requests, Dr. Isrār visited Abū Zahbī in 1980A. D. He delivered lectures for nine days in “Al Markaz al- Pākistānī”. [14]

            In 2005A. D, Dr. Isrār Aḥmad visited India on the invitation of Dr. Dhākir Nāi’k and addressed mammoth gatherings. He also got his lectures recorded in studio. These lectures and addresses are being telecast on PEACE TV Channel. Besides, he also addressed in other cities of India. In 2009A. D, he visited South Africa and delivered lectures at several places. [15]

            In 1994, Ḥizb-al-Taḥrīr invited Dr. Isrār in London where he delivered lecture in English on the topic of Manhaj Inqalāb-e-Nabavī. In 1995-96A. D, he visited USA and got daura Tarjuma-e-Qur’ān recorded in English. [16]

            The above stated facts indicate that Dr. Isrār Aḥmad was not only concerned about the people of Pākistān but also about the people living outside Pākistān. He, in fact, wanted to convey message of the Qur’ān all over the world.

Media Programs

Articles in Newspapers: Dr. Isrār Aḥmad’s articles were published off and on in Daily Jang, Nawā-e-Waqt, Mashriq, Jasārat, Wifāq, Imroz, Pākistān Times, Dawn and Muslim. In Daily Dawn, hisarticle “Musalmanon prQur’ān-e-Majīd key Ḥuqōq” was published in series. Similarly, several articles of Dr. Isrār Aḥmad were published in Weekly Radiance of India. He also wrote articles for monthly ‘Journal’ of Makkah.

Radio and TV Programs. Due to presence of TV, radio is no longer important as it used to be prior to the advent of TV. However, people still listen to radio in villages and far flung areas. For speeches and durōs-e-Qur’ān, Dr. Isrār Aḥmad was invited frequently on radio. At times, his lectures were broadcast for continuous three months. On the TV, his first program with the title of Al-Kitāb was started in 1978A. D during Ramaḍān which continued thirty days. He used to narrate the summary of one para of Holy Qur’ān daily. This program became so popular that it was re telecast in the following year by PTV administration. In Ramaḍān of 1980A. D, a program with the name of ‘‘Alif Lām Mīm” was presented by Dr. Isrār followed by another program Al-hudā in 1981A. D which was based on the selected syllabi of Holy Qur’ān. [17]

This was the most popular program of PTV which brought about a radical change in the lives of many persons. In June 1982A. D, this program was stopped because of the conspiracies of those women of the society who represented western civilization. Thereafter, several other lectures were telecast on PTV, QTV, and PEACE TV, etc.

Impact of The Qur’ānic Services of Dr. Isrār Ahmad

            Dr. Isrār Aḥmad worked hard in preaching the Qur’ān to the masses. As a result of his efforts, even the laymen also realized the impotance of understanding the Qur’ān. He made it clear that Islām is not only a religion but it is also a way of life called Dīn and it demands supremacy. Through his efforts people started following the social, political, and economic aspects of Dīn. In 1971A. D, Dr. Isrār Aḥmad left his medical practice and decided to dedicate himself for Qur’ānic services. [18]

            His addresses impressed a large number of people who left their jobs and like him devoted themselves completely for the service of the Qur’ān. Amongst them we find Engineer Ḥāfiẓ Navīd Aḥmad, Shuja al-Dīn Sheikh, Aẓhar Bakhtiyār Khiljī and so many others who are primarily committed in extending their services for the Qur’ān. In 1972A. D, Dr. Isrār established Central Anjuman Khuddām al-Qur’ān. [19]Through this Anjuman, he set up Qur’ān Academy in 1976A. D. [20]In 1984-85A. D, two year learning course was introduced by this Anjuman inQur’ān Academy. It was also decided that a stipened will be given to needy and intelligent students at the graduation and post-graduation level. [21]

            This way, highly educated people joined Qur’ān Academy to learn Arabic Grammar and understand the Qur’ān. This is ṣadqa-e-Jāriah by Dr. Isrār Aḥmad. These courses are still ongoing in the Qur’ān Academies of Lāhore, Karāchī, Jhang and Faiṣalābād, however, their duration is changed.

            Dr. Isrār Aḥmad launched a campaign against extravagance. He preached that their should be austerity and simplicity in arranging the weddings. Thousands of people were convinced and impressed by his movement. He became a role model as he preached that Nikāh as per Sunnah of the Prophet (SAWS) should be solemnized in the mosque to prevent extravagance, however, arrangements may be made for the Walīmah.

            In 1984A. D during Ramaḍān, Dr. Isrār began explanation of the Qur’ān during Tarāvīḥ prayer as Daura Tarjuma-e-Qur’ān. Its modality was that prior to four rak‘āt of Tarāvīḥ, the part of the Qur’ān that was to be recited in prayer was explained briefly to the group of people. [22] This kind of daura Tarjuma-e-Qur’ān became popular not only in Pākistān but abroad as well and people became aware of the message of the Qur’ān. In 1980A. D, the Muslim of India and Pākistān living in Abū Zahbī invited Dr. Isrār Aḥmad to visit where he delivered lectures onQur’ān at Markaz al-Pākistānī.[23]

            During his addresses he appealed to the audience to devote themselves for spreading the message of the Qur’ān. Consequently, many persons acceded to his request came back to Pākistān to seek admission in Qur’ān Academy Courses. Later, these people joined Tanẓīm-e-Islāmī and worked for Islām. Some of them started spreading message of the Qur’ān in UAE. Abandoning running business and joining the mission of Dr. Isrār Aḥmad became possible for them because of his personal hard efforts.

            Dr. Isrār Aḥmad was much concerned about religious veil (Shar‘ī Pardah) amongst the women. While talking on the social system of Islām, he always focused on it. Resultantly, many women started observing Shar‘ī Pardah. On the other hand, many Muslim women had their stance by the Qur’ān to oppose covering of the face. In 1982A. D, his program al-hudā was stopped on PTV due to the protest of modern ladies who were not in favor of the Pardah System. [24]

            In 2009-10A. D, his lectures and durōs-e-Qur’ān were telecast on QTV and Peace TV channels. Through these programs, many people sought guidance. His Jum‘ah Address in Masjid dār al-Islām and Jāmi‘ Masjid Qur’ān Academy Lāhore was a great source of inspiration and guidance for the Muslim of that area.

Weekly Nidā-e-Khilāfat, monthly Mīthāq, and quarterly Ḥikmat-e-Qur’ān were also published under the guidance and supervision of Dr. Isrār Aḥmad. His articles in these magazines and in the national newspapers were a source of enlightenment for a large number of readers.