June 29, 2010 Special Dispatch No. 3066
Views of Pakistani Religious Leader Dr. Israr Ahmed (1932-2010)Regarding the Structure of an Islamic Caliphate
Dr. Israr Ahmed (1932-2010), the founder of Pakistan's leading religious organization Tanzeem-e-Islami, was arominent Islamic scholar who campaigned for establishing an Islamic caliphate. Trained to be a medical ractitioner, he began activism during his student days while associated with the Jamaat-e-Islami Pakistan, but later developed differences because of its "involvement in electoral politics."
In April 1957, he left the Jamaat-e-Islami Pakistan and established his own religious organization, Tanzeem-e-Islami, in 1975.Over the past few decades, he wrote more than 60 books, delivered television sermons, and founded several organizations such as Anjuman-e-Khuddamul Quran and Tehreek-e-Khilafat, acquiring devout followers in Pakistan,India, and in Saudi Arabia and the broader Middle East. During the past few years, he had been unwell, handingover the leadership of his organization in 2002 to Hafiz Akif Saeed as the acting Emir. While the Jamaat-e-Islami'sinfluence is more in the area of day-to-day activism, Dr. Israr Ahmed's Tanzeem-e-Islami's influence is more in thespiritual, religious, and scholarly domains. At a meeting in June 2010 held in Lahore to examine the teachings of Dr. Israr Ahmed, Akif Saeed, the new Emir of Tanzeem-e-Islami, stressing the message of his predecessor, diagnosed all problems of Pakistan as originating fromthe absence of caliphate in the country, and asserted: "The real cause of our woes is the delay in the enforcement of Shari'a [in Pakistan]. Peaceful protest and other tactics can help us in this regard... When the infidels can unite,why can't we? We have the Koran, on the basis of which we can come close to each other. Our belief in the onenessof Allah can make the Muslims one nation."
According to a report in the Pakistani daily Dawn, "A critic of modern democracy and the electoral system, Dr. Israr [Ahmed] believed that the head of an Islamic state can reject majority decisions of an elected assembly. A familiar refrain in his writings is that the spiritual and intellectual center of the Muslim world has shifted from the Arab world to the subcontinent and that conditions are much more congenial for the establishment of [an] Islamic Caliphate inPakistan than in other Muslim countries."
In 1982, he created a furor in Pakistan, claiming that women should bebarred from all professions except medicine and teaching.
The following article, which is translated and excerpted from Dr. Israr Ahmed's booklet in Urdu language, "PakistanMein Nizam-e-Khilafat: Kia, Kyon, Kaise?" (The System of Caliphate in Pakistan - What, Why, and How?), highlightshis conception of how the constitutional structure of caliphate, or a modern Islamic state in Pakistan or elsewhere,has to be organized. The booklet has been published by the Anjuman Khuddam-ul-Quran, an organization of Tanzeem-e-Islami based in Lahore.
Title of Article: "Constitutional Sketch of Modern Islamic State or Caliphate"
"A huge part of Shari'a is about man's religious duties, which is thought in Islam to have a collective touch, yet at aconstitutional and legal level it should be considered as personal to an individual. Then, a lot of do's and don'ts of Islam relate to human ethics and morals that are common heritage of human beings and world religions. Then,there are the rules of religion that pertain to collective human life. Family is the basic unit of human society, andmatrimonial relations a starting point of human collectives. Furthermore, this part of human life was perfect fromthe very beginning and the issues and problems related to it were not to be affected by the evolution of civilizations; so the Koran described family laws in detail and explained even the minutest of it. In the same way asthe psychology of men and women was to remain the same in its essence, so too the do's and don'ts of social lifeand orders regarding these were given in a lot of clarity and detail in the Koran. But the case of political, state-related, and economic life of human beings is quite opposite to it. In these areas, evolution was underway when theKoran was revealed and is still in progress. So right according to the logic and wisdom, the Koran established itsbasic principles and goals, yet orders were not issued in detail. Of these matters, we find a few particularitiesregarding economic life in the Koran, for example forbidding of interest, gambling, and bribery, condition of mutualconsent in trade, and laws of inheritance, etc.; but it is a reality that about politics and state, Shari'a has only giventhe basic principles and has not obligated any form or structure."
Fundamental Characteristics of the Islamic State
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