the what they called the ‘Prophetic System’ or Nizam-e Mustafa. These people took the name of Islam, but they really had no assets, as it were, other than mere wishful thinking and emotionalism. They were

too, all the while imagining that they were moving in the direction of Islam. But the fact is that, leave alone benefitting Islam, their movement did not benefit even the Kashmiris in worldly terms. This

chance’. And so, now the only possible way out for them is to understand, in a very conscious way, what their ‘second chance’ is, and to willingly use it, and in the right way. For the Kashmiris to embark

In his view, what he considered as their ‘civilizational’ and ‘political’ significance had, accordingly, been rendered invisible. He considered this book of his as lifting the veil over what he believed

understanding of the deen. But this interpretation changed the very nature of Islamic history. Muslims believe that throughout Islamic history there has been

The spiritual quest means from the Islamic point of view that the servant (of God) wants to contact God, his Creator. Islamic spiritualism is in actual fact a realization of God. Whatever man gains at

at the level of his heart and mind through the realization of God is known as Islamic spiritualism. Here again Islamic spiritualism has come to have two schools of thought, one may be called Quranic school

innovations in Islam as neither of these existed during the times of the Prophet and his Companions. Holding shaikh to be a means of spiritual progress certainly amounts to incorporating gurudom in Islam. Islam

Wahiduddin Khan, born in 1925, in Azamgarh, Uttar Pradesh, is an Islamic spiritual scholar who is well-versed in both classical Islamic learning and modern disciplines. The mission of his life has been

Sayyidina Imam Al Hassan Peace award for promoting peace in Muslim societies. He has been called ’Islam’s spiritual ambassador to the world’ and is recognized as one of its most influential Muslims . His

unable to avail of the first chance. This is why they have to plan again for a second time. This is what happened with France: it was not able to avail of the first chance, as its leaders realized that they

Wahiduddin Khan, born in 1925, in Azamgarh, Uttar Pradesh, is an Islamic spiritual scholar who is well-versed in both classical Islamic learning and modern disciplines. The mission of his life has been

Sayyidina Imam Al Hassan Peace award for promoting peace in Muslim societies. He has been called ’Islam’s spiritual ambassador to the world’ and is recognised as one of its most influential Muslims1 . His

good model for tackling the current so-called ‘Islamic’ terrorist movements. Terrorism in the name of Islam is based entirely on the misinterpretation of Islamic texts. One example of this misinterpretation

of Muslim nations, for instance, as the true Islam. It is this method of study, which has led people to write books like The Dagger of Islam and Militant Islam in recent years. The authors of these books

that these were the features that made up Islam. If one thinks of religion as a truth revealed by God and preserved in the text of Quran and Hadith, then Islam ceases to be a social phenomenon and becomes

and preserved in the text of Quran and Hadith, then Islam ceases to be a social phenomenon and becomes an ideology. Now one begins to look at Islam in the light of Quran and Hadith, instead of in the light

find it difficult to understand. In this way Islam has set forth, in the light of everyone’s personal experience, what behaviour may be indulged in and what behaviour has to be refrained from. According

undergoes at one time or another. No one is exempt. Now the question arises: what does one make of such experiences? Islam tells us that both kinds of experience are meant as tests. Here gaining in itself

failure. The actual importance in the matter of losing and gaining does not lie in loss or gain. What is crucial is the kind of response one gives whilst undergoing these experiences. In the case of

avoidance. According to Abdullah ibn Umar, the Prophet of Islam once observed: “None of you can be a believer until his desires become subservient to what I have brought.” (al-Sunnah, Ibn Abi Asim 15) From

accepted the truth my position would be lowered. If you believe the truth, then it means following what the Prophet