idols.” “He is insane, without doubt,” Umayyah added.30 When ‘Amr ibn Murrah al-Juhani preached Islam among his own tribe, the Juhaynah, one of them spoke up: “May God make you taste the bitterness of

acts thus can never prosper.3I Some people were prevented by jealousy from accepting the message of Islam. The Prophet made no secret of the fact that he was sent by God; he proclaimed the fact to all and

Shu’bah, how Abu Jahl once took the Prophet aside and said to him, “By God, I know full well that what you say is true, but one thing stops me from believing. The Banu Qusayy say that they are the gate

garden, had a bath, and then returned to the mosque. People wondered what he had come back for. But when he proclaimed his conversion to Islam by pronouncing the testimony of faith in a loud voice, people realized

have adopted the faith of God and His Prophet.” Thamamah, moreover, became a source of strength to Islam. Yamamah was one of the main places from which the people of Makkah used to collect grain. Thamamah

our idols.” “He is insane, without doubt,” Umayyah added.30 When ‘Amr ibn Murrah al-Juhani preached Islam among his own tribe, the Juhaynah, one of them spoke up: “May God make you taste the bitterness of

acts thus can never prosper.3I Some people were prevented by jealousy from accepting the message of Islam. The Prophet made no secret of the fact that he was sent by God; he proclaimed the fact to all and

Shu’bah, how Abu Jahl once took the Prophet aside and said to him, “By God, I know full well that what you say is true, but one thing stops me from believing. The Banu Qusayy say that they are the gate

also called ‘the Lord of the East and the West.’ (70: 40) Similarly, the Quran cites the Prophet of Islam as a messenger sent for all mankind and not just for the Arabs. The Quran says: “We have sent you

that he may warn all mankind.” (25: 1) This universal approach can be seen in all the teachings of Islam. For instance, at the end of salath the faithful turn their heads towards the right and left and utter

universal thinking, which is daily given to the believers. Similarly, Hajj, one of the five pillars of Islam takes the form of a universal gathering. Muslims belonging to all the nations of the world meet one

race is spread all over the world, while each respective prophet, including the Prophet of Islam, came from one particular region. That is why it was impossible for one prophet to experience all the possible

the incidents arising from the circumstances in which these Prophets lived is an integral part of what is called in the Quran (completion of religion) takmeel-e-din. (The Quran, 5:3) The difference of

given the complete shariah. This difference is due to a variety of factors in the application of Islam and not to the evolution of the religion itself. Since social environments in the times of successive

the basis of interpreting a phenomenon in its totality. What we have been discussing here applies to religion as well. The deen or religion of Islam has various parts or aspects or dimensions, and there

Maududi’s thought is an example of this third approach. He expressed his understanding of the deen of Islam in such a manner that it can be called, in the sense I am using the word, a particular interpretation

race is spread all over the world, while each respective prophet, including the Prophet of Islam, came from one particular region. That is why it was impossible for one prophet to experience all the possible

the incidents arising from the circumstances in which these Prophets lived is an integral part of what is called in the Quran (completion of religion) takmeel-e-din. (The Quran, 5:3) The difference of

given the complete shariah. This difference is due to a variety of factors in the application of Islam and not to the evolution of the religion itself. Since social environments in the times of successive

saying is not only about what the Prophet had to say but, by implication, it also indicates a form of companionship with the Prophet. None of the sayings of the Prophet of Islam recorded in the Books of

the demands of each situation, he gave people advice. In this way, each saying of the Prophet of Islam relates to particular sets of circumstances. All the sayings of the Prophet are of topical relevance

more he costs his country. I would like to cite an instance here—of an internationally-renowned Islamic institution in India. The authorities of this institution once played a key role in Indian politics

give proof of their capacity to damage others in order to teach them a lesson and said that this is what the Muslims of India, too, should do. Until Muslims demonstrated that they could cause damage to others

headquarters, as it were, of Muslim politics in India. This, then, was the ‘solution’ that this Islamic institution presented for solving the problems of Muslims. But when, just a few years later, in 1974