These excerpts should give you all a glimpse of what is the aqeedah and manhaj of Israar Ahmad – who has as one of his strongest aides, spokesman and supporters Imraan Hussain (not to be confused with our brother Imraan Hussain as-Salafee from Guyana, South America).
NOTE: The abbreviations of (sallallaahu alayhi wasallam), RA and the like are from him.
The Process of an Islamic Revolution—II
The Iranian Experience
Dr. Israr Ahmad
First published in “The Qur’anic Horizons” April-June , 1998
“The Iranian Revolution is one of the major socio-political upheavals in recent history. The transformation of the state from a secular and nationalist monarchy to a theocracy has led, over the years, to far-reaching effects not only on the balance of power in the region but also on the struggle for Islamic revival in the Muslim world. The latter is exemplified by the fact that the term “Islamic Revolution” itself came into vogue as a result of the enthusiasm and excitement generated by the change in Iran. With reference to our ongoing discussion of the methodology for the establishment of the Islamic Public Order, we are going to deal in the present article with the following three issues:
Can the Iranian Revolution be called a true revolution?
Is it correct to describe the Iranian Revolution as a genuinely Islamic one? and
Can this Revolution be adopted as a model in other Muslim countries, especially in Pakistan?
The significance of these questions is two-fold. First, during the years following the revolution, our Iranian brethren as well as the Western media emphatically presented the upheaval in Iran as an Islamic Revolution. The widespread use and subsequent acceptance of this label implied that if there was anything worthy or desirable in the Iranian Revolution then it would be Islam that would receive the credit; similarly, if there was anything wrong or corrupt in it then this would inevitably tarnish Islam’s image. Therefore, an analysis of the Iranian Revolution — for the purpose of deciding as to whether or not this was truly Islamic — has tremendous importance.
Secondly, a number of Muslim intellectuals floated the idea in the early 1980’s that the change in Iran represents the most perfect model of an Islamic Revolution. They propounded that all Islamic activist groups should embrace the Iranian example as an ideal vis-à-vis their struggle to establish Islam as a socio-political order in their respective countries. These intellectuals went even to the extent of suggesting that Ayatollah Khomeini should be accepted as the leader and guide of the entire Muslim Ummah. We believe that this was an overly enthusiastic and impulsive approach. Since the revolutionary fervor generated by various Islamic revivalist parties could not find its proper outlet due to their lack of success, and since the Iranian Revolution was the only successful political change in modern times where religion had triumphed over secularism, these Islamic thinkers erroneously concluded that success for Islamic groups is possible only through emulating the Iranian example. In their zeal, however, they failed to take into account the numerous and substantial differences between the conditions existing in the pre-Revolution Iran and those prevailing in the rest of the Muslim world. As a consequence of these differences, all attempts to export the Iranian Revolution — i.e., re-enacting as such the Iranian experience in other Muslim countries — failed to meet with any success. It is for this reason as well that we need to study the Iranian Revolution in detail.
The first point that needs to be understood is this: As far as the methodology is concerned, the one revolution that must be taken as the ultimate source of guidance by all Muslims is the archetypal Islamic Revolution brought about by Prophet Muhammad (sallallaahu alayhi wasallam) and his devoted Companions (RAA) in the 7th century Arabia. No other revolution, irrespective of how marvelous or remarkable, can ever take the place of this Prophetic model as a source of guidance. Having said that, however, we must acknowledge the extraordinary sacrifices offered by the Iranian people in their struggle against the repressive regime of Reza Shah Pahlavi. We should also cherish the outstanding example set by the Iranians as a source of inspiration for all those who wish to bring about fundamental and positive changes in their respective societies. Moreover, despite the fact that the Iranian Revolution took place under conditions that were quite unique and it cannot, therefore, be used as a model in each and every Muslim society, the fact must be recognized that there was, indeed, one aspect of this Revolution that deserves to be carefully incorporated in the methodology of contemporary movements for Iqamah Al-Deen”
He goes on to say concerning the situation in Paakistaan:
“Another related issue that must not be overlooked is that, under the conditions prevailing in Pakistan, a reconciliation between Shi‘ah and Sunni Muslims is indispensable for any fruitful and meaningful effort in connection with Iqamah Al-Deen. We firmly believe that the establishment of a true Islamic state in Pakistan is impossible unless Shi‘ah and Sunni Muslims become unanimous in their demand for the Islamic Order and cooperate with each other in this struggle. It is not possible, of course, to eliminate the numerous and centuries-old disagreements between them — whether these are related to beliefs, historical events, or jurisprudence — but Shi‘ah and Sunni Muslims can still pool their resources and work together for a cause that transcends these differences. We believe that the only practicable formula for a Shi‘ah-Sunni reconciliation is the one adopted by Iran.”
This is what they say about their leader a man who has hundreds of tapes spread around the world and who has taken many universities and colleges by storm:
“Dr. Israr Ahmad, the second son of a government servant, was born on April 26, 1932 in Hisar (a district of East Punjab, now a part of Haryana) in India. He graduated from King Edward Medical College (Lahore) in 1954 and later received his masters in Islamic Studies from the University of Karachi in 1965. He came under the influence of Allama Iqbal and Maulana Abul A`la Maududi as a young student, worked briefly for Muslim Student’s Federation in the Independence Movement and, following the creation of Pakistan in 1947, for the Islami Jami`yat-e-Talaba and then for the Jama`at-e-Islami. Dr. Israr Ahmad resigned from the Jama`at in April 1957 because of its involvement in the electoral politics, which he believed was irreconcilable with the revolutionary methodology adopted by the Jama’at in the pre-1947 period”….
…”In the context of Qur’anic exegesis and understanding, Dr. Israr Ahmad is a firm traditionalist of the genre of Maulana Mehmood Hassan Deobandi and Allama Shabeer Ahmad Usmani; yet he presents Qur’anic teachings in a scientific and enlightened way”…
…”Dr. Israr Ahmad believes in a dynamic and revolutionary conception of Islam, and in this regard he is a disciple of Maulana Abul Kalam Azad and Maulana Sayyid Abul A`la Maududi”…
And about their Hizb (party) they have as an integral aspect of their mission statement:
“Any male or female Muslim (belonging to any school of the Ahl Al-Sunnah) can become a member of Tanzeem-e-Islami by giving a pledge (or Baiy`ah) of obedience — within the limits set by the Shari`ah — to the Ameer of Tanzeem-e-Islami, a position currently held by its founder, Dr. Israr Ahmad. As soon as a Muslim takes the conscious decision to live his life in accordance with the commands of Almighty Allah (SWT), he may join Tanzeem-e-Islami; the stages of learning, training, and purifying will occur subsequently. However, he must promise, on the occasion of becoming a member, that he will give up all that is disliked by Almighty Allah (SWT) and that he will try his utmost in fulfilling the obligations he owes as a Muslim”…
(This is a Salafi view about Dr israr ahmed taken from Salafitalk.net) (isko kehte hain keh ::: Yar ne he loot liya ghar yaar ka—acha sila diya tu ne humare pyar ka)
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