Brief Introduction to the Major Works of Islahi

1. Mabadi Tadabbur-i-Qur’an (Principles of Understanding the Qur’an)

The Qur’an is not an ordinary book; it has a special role in the Muslim community. It became the centre of scholastic deliberation for the intellectuals. Efforts have been made to draw principles of understanding this book. There is difference of opinion regarding the interpretation of the Qur’an. Some asserted that Qur’an should be understood in the light of the sayings of the Prophet (sws), his companions (rta) and the early interpreters. Ibn Kathir the representative of this school collected all such traditions and wrote his exegesis Jam‘i-Bayan. The second school came into being as a result of the contact with the Greek philosophy and it influenced the thoughts of the Arabs. These people wrote their exegesis while they were occupied with certain ideas and beliefs. Their works reflect external impact primarily that of the Greeks. Zamakhshari’s (467-538 AH) Kashshaff and Razi’s (544-606 AH) Tafsir-i-Kabir are the two example of this school. In the succeeding years, a third school emerged which is dominant in the present day also. It is the group of conformists. They explain the book in the light of the explanation of the first school and do not allow any deviation at any cost. The fourth school emerged after the dawn of the western era and their subsequent expansions in the Muslim world. The colonialized people got influenced from the western thoughts and started judging their own cultural heritage in the light of the contemporary and dominant western thoughts. Sir Sayyed Ah@mad Khan is the representative example of this school. He interpreted the Qur’an in the light of modern discoveries of science. Their utmost effort is to adjust the views of the Qur’an with the scientific theories.

Islahi’s main sphere of research is the Qur’an. He therefore acquainted himself with all these trends in the exegetical science. In this book, which is his first published book, he pointed out the shortcomings of the existing schools and then supports his teacher, Farahi’s principles and substantiates them with his own efforts in this direction. In fact, he advocates the natural principles which one needs to understand any written document.

2. Haqiqt-i-Shirk-u-Tawhid (The Essence of Polytheism and Monotheism)

Religion remains one of the most important focuses of human thought and practice in the entire human history. After the advancement in science and technology it was claimed that religion had lost its vitality. But the claimants soon realised their fallacy, as some of the religions could not be obliterated due to their dynamism. Different theories have been forwarded in the modern times to explain religious phenomenon. These explanations are based on the theory of the origin of religion. The widely accepted view is that of evolutionists. According to this theory, since the coming of rational man, two elements originated the religion; sense of Fear and sense of Worship to those which cause this Fear. Islahi being a religious scholar assesses this theory in this book and rejected it and advances his own theory of religion. The book discusses the concept of polytheism and monotheism in historical context as well as in the contemporary perspective.

3. Haqiqat Namaz (The Essence of Prayer)

Muslim community in the entire world is required to perform the prayer five times a day. What is the philosophy behind this worship and what should be the behaviour of the people after performing the prayer? In this book, Islahi addresses the issue and clarifies the actual essence of the prayer in the present day circumstances. He also discuss in detail the role played by this kind of worship in the rise and fall of religious communities in history.

4. Haqiqat Taqwa (The Essence of Godliness)

Godliness is a way through which man can reach the height of spiritual life. But the concept of Godliness is confusing among the people. Majority of the people consider some special practices to gain it. And the objective is unattainable unless one attaches himself as follower of a pious person. If a person desires to adopt Godliness, he must renounce all worldly belongings and adopt seclusion and give up even the lawful affairs. Islahi does not agree with this concept because it is not in accordance with the teachings of the Qur’an and Sunnah. In the book he highlighted his own point of view.

5. Da‘wat-i-Din awr us ka# Tariqa-i-Kar (Call to Islam and the mode of its Preaching)

Islam and Christianity are the two major proselytising religions of the world. In modern times, certain Muslim zealot groups adopted various methods in the preaching of their religion. On the one hand, they strive for the reformation of Muslim society, while on the other they try to enlist new entrants in their religion. Considerable portions of the methodology adopted for the purpose by these Muslim groups have been influenced by other religious missionaries such as Hindus and Christians. One such influence is the portrayal of Islam as a communal religion to the world. Islahi saw two serious shortcomings in their approach: firstly, at the conceptual level and secondly, in the practical endeavours. According to him both the philosophy and methodology are wrong. Consequently, the efforts for the preaching of Islam are fruitless and instead of advancing the cause of Islam it actually damaged it. In this book, Islahi after criticising the existing methods put forward his own methodology for the preaching of Islam and for the persuasion of Muslim adherents to bring change in society. The book is first and foremost attempt upon the topic in the entire Muslim history and is a classic on the subject. Different Muslim revivalist groups have adopted it as textbook for their workers. An Arabic translation has also been made and published from Kuwait

6. Islami Mu‘ashary mayn Awrat ka Muqam (The Status of Women in an Islamic Society)

After the establishment of Pakistan the new state was facing enormous problems. The most important one was about the relationship of religion and state. Some of the leaders especially in the treasury clique were emphasising that Islam was the underlying reason for the creation of Pakistan, but they interpreted the relevant themes against the basis of Islam and its traditions. Some of the leaders and women activists especially the APWA were calling for the rejection of all traditional bonds upon the women folk and demanded the elimination of any disparity between men and women in Pakistan. The arguments presented by these activists carry some instances from the Muslim history. On the other hand, there were people who were against any role for women in society. There was a pressing need to clarify the Islamic concept of role of women in society. Islahi felt the intensity of the issue. He could not take up the issue until his imprisonment in 1948 provided him an opportunity to write a book on the issue in jail. The book was first published under the title, Pakistani Awrat Du Rahy Par (Pakistani Women on the Crossroads). In jail, he was able to read the newspapers especially the English dailies, which are the most important source to know and understand the views of modernists in Pakistan. Islahi analysed the contents of speeches, statements etc of those including government officials stressing for the removal of any kind of barrier between man and women. Islahi criticised the political leaders for the state sponsored duality and warned them about its consequences. Islahi$ countered all the argument of such modernists.

7. Islami Riyasat (The Islamic State)

In late 1920’s, Islahi was taught some political science books by Farahi including J.K. Bluntshli’s The Theory of the State. Islahi found that there is no book of international repute carrying in its contents the principles of an Islamic state. And if there is any reference it merely portrays the Islamic principles as a theocracy, which is looked in the context of papacy. Islahi considered it as blameworthy.

He planned to write a book on the guideline of Bluntshli and started collecting material for the book. According to his plan it was to have twelve chapters covering all the basic principles ranging from the concept of state to the international relations.¹ He could not complete due to his occupation with another massive project the Tadabbur-i- Qur’an. However, he was able to write different articles in the monthly Tarjuman-ul-Qur’an, on the subject. Islahi could not give due time to revise these articles and give them the shape of a book. These articles were subsequently published in a book. The present book comprises five parts discussing various topics such as basics of an Islamic State, rights and duties of its citizens, conditions for compliance, and responsibilities of the authority. The book is helpful in deriving Islahi’s thoughts related to state and society.

8. Masla-i-Tamlik Awr Zakat kay Muta‘liq Baz Dosray Masa’il

In mid 1950’s, one person circulated a questionnaire, asking different questions from the religious scholars of Pakistan. In response Mawlana Zafar Ahmad Thanvi wrote two letters, which also appeared in the monthly Tarjuman-ul-Qur’an. Thanvi reiterated the view of the traditional scholars particularly the view of the Hanafi School, that the duty of Zakah (a kind of Islamic tax on Muslims) will be performed unless the recipients became owner of the Zakah also. Consequently, all the welfare works by the government or by welfare organisation from Zakah became illegal. The plea of these scholars has very important implications for Islam in modern times. In fact, this discussion came up from the misinterpretation of Arabic preposition Lam, which can be used in 22 different meanings in the Arabic language. Islahi did not agree with the established view and put forward his own opinion in the light of the use of the word in Arabic language and literature. His view first appeared in monthly Tarjuman-ul-Qur’an in August and September 1955 and then published in a booklet. The book not only provided some new insights in reinterpreting the Islamic economic thought, but it also portrayed Islahi’s disagreement with the classical scholars such as Imam Abu Hanifa and Imam Shaf‘i.

9. Islami Riyasat mayn Fiqhi ikhtilafat ka Hal (Juristic Differences and How to Resolve them in an Islamic State)

Juristic differences started in the first century A.H. But they remained within proper limits. Later on, these differences took a dangerous turn and assumed the shape of permanent distinctive juristic schools. These differences have a special concern for the people of the Indian Sub-Continent. Along with juristic differences, the society is further divided into different sectarian groups such as Dewbandi, Barelwi, conformists and non-conformists etc. Any effort for the enforcement of Islamic Law would be futile unless there is a solution for these juristic differences. The most pressing and delicate issue of the resolution of these differences has been focused by Islahi in this book. Islahi’s exclusive concentration is on the Qur’an and Sunnah, the spirit of objectivity, tolerance and liberal and pragmatic approach. According to him, this curbs conflicts and prevents the further disintegration of society on the basis of religion, the message of which is universal and not confined to a particular group of people.

Islahi has stated that he got inspiration from Shah Waliullah’s work on the subject for this book.²

10. Tazkiyah-i-Nafs (Purification of the Soul)³

In 1945, Islahi asserted in a lecture that the purification of the soul is a noble objective and thus could not be handed over to those who are ignorant of the divine law i.e. mystics. He presented what he thought was the true concept of the purification of the soul in this book. He delivered lectures on the subject in the early 1950’s at different occasions which first appeared in the shape of articles and later published as the first part of his book. In volume I, he criticises the established schools of mysticism on intellectual basis and concludes that the parlance of the mystics is contrary to the Qur’an and Sunnah. The purification of an individual in seclusion is not correct. Its objective should be to address an individual in the society. Part II of the book provides a blue print for such an individual. The relationship of the individual with God, with ones ownself, with his family, his society and the state. The book is important as Islahi himself categorises it the essence of his whole religious thought.

11. Tawdhihat (A Collection of general explanatory Essays)

This is a collection of Islahi’s articles, some of which appeared in Al-Islah (1936-39). It covers a variety of subjects related to the Qur’an, the Hadith and jurisprudence. Some of the articles are related to the period when Islahi was in the Jama‘at-i-Islami.

12. Tanqidat (A Collection of Critical Essays)

Islahi remained in the Jama‘at-i-Islami for seventeen years. The traditional scholars severely opposed the views and practices of the Jama‘at and the personality of Mawdudi. Islahi answered the criticism of these scholars on different occasions which appeared in the Tarjuman ul Qur’an. This book is a collection of such articles, four of them are the rejoinders to criticism of the scholars while the last one is a review and criticism on a draft of the Shari‘ah Law. One member, Begum Salma Tasaduq Hussain in the Punjab Assembly in 1954, introduced the draft.

13. A’ili Commission ki Report par Tabsirah (Criticism on the Family Law Commission Report)

In the 1950’s, the Prime Minister of Pakistan Mohammad Ali Bogra had taken an Arab lady as his second wife in the presence of his first wife. The women rights associations particularly the APWA raised objections and protested against this act. The incident culminated in the formation of a commission by the government of Pakistan to review the existing family laws in Pakistan. The Commission was to suggest proper amendments in the existing laws if they were detrimental to the status of women in society. The Commission comprised of seven members including one religious scholar and three female members. The Commission submitted its report in June 1956, having a dissenting note of the sole religious scholar. The Report was important because if adopted by the government, it was to affect the very fabric of Pakistani Society at the very gross root level. Secondly, it highlighted his views of a particular school of thought highly impressed by the west. Islahi realised the gravity of the situation and wrote several articles in different journals. Some of them were also translated into English. These articles were later compiled and published in a book.

Islahi in this book criticised the commission on the basis of its structure and its constitutional status. He then commented on the views of the commission regarding Ijtihad (interpretation of Islamic Law) and he labelled it an innovation in respect of the history of Muslim jurisprudence. The recommendations of the Commission were evaluated in the light of the Qur’an and Sunnah and the existing conditions of Pakistani society and its expediency. The book forwarded some alternative proposals for the elimination of discrimination against the women in the society.

14. Mushahadat-i-Haram (Reminiscence of Hajj)

Islahi left the Jama‘at in January 1958. All his social contacts with the Jama‘at’s people ended. He was in despair and wanted to be alone at least for some time. He opted for Makkah to perform Hajj. In May 1958, he along with his wife and a friend Hakim Muh@ammed Ashraf left for Makkah. He collected all his reminiscences, visiting the holy places, his meeting with different delegates, and his analysis of the policies of the government of Saudi Arabia. These reminiscences were first appeared in a magazine Al-Minbar and Mithaq in 1958. These articles were then compiled by Mr Maqbul Ur Rahim Mufti and published in 2000. The book is not only a reportage, but also provides some other information about the Hajj, the changing situation in the Arabian Peninsula and its impact on the people and society. The book also recorded Islahi’s meetings with different leaders and workers of the Islamic movements particularly the Akhwan-ul-Muslimin and the Jama‘at-i-Islami, who came from different parts of the world. Throughout the book he speaks like an ordinary man full of sentiments and human feelings. A portion of the book discussed the positive points of the Saudi government along with certain suggestion for the improvement of facilities to the pilgrims by the government.

15. Maqalat-i-Islahi (Collection of Islahi’s Articles)

Islahi parted ways with Mawdudi in 1958 when differences between them could not be resolved. The subsequent period shows an exchange of views through their respective journals in which both the scholars expounded their viewpoints. Mawdudi stressed mainly on the institution of government for any change in a society. He felt no harm in the allocation of more power to the amir of the Jama‘at-i-Islami to put it on the right track for the achievement of its objective. Islahi did not agree with this view and thus criticised Mawdudi. All such articles of Islahi have been organised and after categorisation into different topics compiled by Khalid Masud. The book also carries the letter of Islahi to Mawdudi on the basis of which Mawdudi resigned from the presidentship of the Jama‘at. The issue turned into a crisis of Machi Goth in 1957. Though the articles are meant initially for that period but they have important historical and theoretical value even today.

16. Tafhimi Din (Understanding Islam)

Islahi besides the Qur’an, extensively wrote in his journal Mithaq on different topics ranging from religion to contemporary issues. He tried to remove any misunderstandings in the minds of educated people regarding religion. He also pointed out the fallacy of those striving for the reformation particularly in the domain of politics. Some of his responses were edited by Khalid Masud and published in this book.

17. Islami Qanuwn ki Tadwin (Codification of Islamic Law)

Since the establishment of Pakistan, the introduction of Divine Law has been the most important issue in the polity of Pakistan. The reluctance in conceding to the popular demand cannot be genuinely considered as insincerity on the part of the ruling elite. Islahi felt that there are indeed certain genuine difficulties in the way of islamization of the laws in Pakistan. Islahi delivered several lectures in different law colleges and universities on the issue. These lectures were later on compiled and were also rendered into English. In this book, Islahi tries to dispel misunderstandings from the minds of the intelligentsia about the nature of Islamic law and its sources. There is, of course, the need of the codification of Islamic law. He suggests that his method, if adopted, will facilitate the implementation of the Divine Law. The most important and controversial issue of Ijtihad has been given a significant coverage (ie 43 out of total 119 pages in the book).

18. Tadabbur-i-Qur’an (Reflection on the Qur’an)

For quite some time, it was believed by many scholars that there is no coherence in the Qur’an. It was asserted that the Qur’an is a collection of different verses having no logical connection with each other. In the 19th and 20th century, western scholars propounded the theory and some of them proposed chronological order on the bases of which the Qur’an should be rearranged. On the other hand, the Qur’an is has the most important place in the Muslim community. They derive all the religious teachings and aspirations from the Qur’an. Orientalists assert that the Qur’an does not even fulfil the characteristics of a book. How can it be claimed to be the best of all the books.

The Tadabbur-i-Qur’an provides a forceful reply to the challenge of the western experts of the Qur’an. Islahi wrote his magnum opus on the principles derived from his teacher, Imam Farahi who wrote in the beginning of 20th century. Islahi started his work on this project in the beginning of his career and completed it when in 1980. The work upholds that the Qur’an is not a haphazard book but there is structural and thematic coherence in it. The present arrangement of the Qur’an is more reasonable and rational. After this work, there remains little room for a person to raise objections on the arrangement of the Qur’an. It influences the Islamic literature more then any other the Qur’anic exegetical work in the modern times. No future scholar undertaking interpretation and exposition of the Qur’an or working on Islamic themes can ignore this monumental exegetical work of Islahi.

19. Mabadi Tadabbur-i-Hadith (Principles of Understanding the Hadith)

Next to the Qur’an, the Hadith is the most important source of divine guidance. After completion of his commentary on the Qur’an, Islahi concentrated on the discipline of Hadith. Just as he had framed the principles of understanding the Qur’an, he framed the principles to understand the Hadith literature. Islahi delivered lectures to his associates and students on the subject. These lectures have been transformed into a book by Majid Khawar and published. The book in its nature is unique and indicates some new venues towards understanding the Hadith, which is a very sensitive issue among the Muslims.

20. Falsafay kay Bunyadi Masa’il Qur’an Hakim ki Rawshni mayn (Basic Philosophical issues in the light of the Qur’an)

Existence of God, man and universe, concept of good and evil, freedom and determinism, reward and punishment and the need of divine guidance for life are the basic issues in philosophy and religion. Philosophy considers the intellect as the supreme entity in human being on the basis of which every idea can be estimated. Moreover, there is no need for human intellect of any external guidance like revelation. Islahi delivered lectures on the above mentioned issues. He first discusses the philosophers’ views and then highlights the Qur’anic concept regarding each issue. Khalid Masud and Mehbub Subhani converted these lectures into articles which appeared in the Tadabbur. These articles were compiled and published in book shape. English translation of some the lectures have been done by Saeed Ah@mad and published in the monthly journal Renaissance.

Islahi’s works also include the translation of his teacher’s books from Arabic into Urdu e.g. Aqsam ul Qur’an (Oaths of the Qur’an), Majmu`a-i-Tafasir-i-Farahi (Farahi’s commentary of selected Surahs) and Al Ray al-Sahih fi Man Huwa Dhabih? (Whom did Abraham sacrifice?).

Some of Islahi’s books have been translated into English. Mr. Salim Kiyani a student of Islahi in London completed the translation of the first volume of Tadabbur-i-Qur’an⁴. Mr. Shehzad Saleem translated some selected short Surahs of the Tadabbur-i-Qur’an in English, which appeared in the monthly Renaissance. Islahi permitted the Turkish translation of Tadabbur-i-Qur’an by Abdul Hamid Brishiq a researcher from Turkey⁵.