tolerance and fortitude. And whenever anyone displays bad behavior, believers should forgive him.’ This Islamic course of action may be described as positive behaviour. That is, opting for moderation instead of

retaliation. Whatever the attitude of others may be, believers should always remain true to the highest Islamic standards of human character. A believer is one who begins to lead his life in accordance with the

wages” (Mishkat al-Masabih, 2/899). Ibn Majah has narrated from Abdullah ibn Umar that the Prophet of Islam observed: “Pay the labourer his wages before his sweat dries up” (that is, do not delay payment) (Mishkat

other events will either be relegated to the background or omitted altogether. In the later phase of Islam, there came into existence a powerful group of Sufis—many of them great men, who exerted their influence

a multitude of people, their goal being to put an end to this contradiction between the tenets of Islam and Muslim conduct: they at least wanted to strike a balance between the two. But the Sufis failed

militant interpretation of Islam, on the contrary, was ostensibly based on history and knowledge. Dreams and personal realizations could, therefore, never adequately counter what had come to be regarded as

the police or the army shoots at them or bombs are dropped on them from aeroplanes. In such cases what happens, in effect, is that even those Muslims who are not directly involved also become the targets

holding that this was against human rights, is totally wrong. This method of protest is alien to Islamic norms. It is but natural in such matters that the innocent are also killed along with the guilty

situation is never rectified and they remain forever in a state of humiliation. Reaction is Un-Islamic Many are involved in war and violence, both at the individual and the social levels. If they are

everywhere dialogue on Islam will be started, formally as well as informally. In modern times, because of the extremist and violent attitude of Muslims, serious dialogue between Islam and non-Islam has almost come

serious dialogue between Islam and non-Islam is, without doubt, a very great success from the point of view of da’wah. The Quran describes Sulh al-Hudaybiyya, in the early period of Islam as a ‘clear victory’

like reviving the sunnah of Hudaybiyya. And they will start receiving those great benefits which Islam and Muslims had gained after the event of Hudaybiya in the first phase. Peace and Justice One great

concerned, there are two types of ‘Islam’: one, the ‘Islam of pride’, and the other, the ‘Islam of humility’. Religious corruption and degeneration is another name for the ‘Islam of pride’. When Muslims are on

on the path of true Islam, they follow the Islam of modesty or humility. The fear of God takes away from them any sense of superiority. Because of this, all their unnecessary conflicts automatically come

an end. In contrast, when Muslims become bereft of God- consciousness, they become driven by the ‘Islam of pride’, which leads them to imagine that they are superior to others. This psychology creates all

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 Muslims1 . His

clearly disproves the common Muslim perception that the West is anti-Muslim, a phenomenon termed as ‘Islamophobia’ However, this opportunity is strictly for those who adopt the peaceful course of action and

successors, continued to make it their mission to disseminate the teachings of Islam, to the point where finally, the message of Islam had reached the greater part of the known, inhabited world of that age. This

to end, was carried out in an entirely peaceful manner. The mere introduction of the ideology of Islam was sufficient to conquer the hearts of the people. British historian, Sir Arthur Keith writes of

also of all other nations which entered the fold of Islam. A detailed account of this peaceful spread of God’s religion is given in The Preaching of Islam, by British historian, T.W. Arnold. This work, running

Chattophadhya (Islamic name: Muhammad Azizuddin), whom I have already mentioned, expressed the need for such a centre in a lecture given in our Hyderabad in 1904: I feel sure, that if a comprehensive Islamic mission

mission were started in Hyderabad (India) to preach the simple and sublime truths of Islam to the people of Europe, America and Japan, there would be such rapid and enormous accession to its ranks as has

Will you, therefore, organize a grand central Islamic Mission here in Hyderabad and open branches in Europe, America and in Japan? (Why have I Accepted Islam? Dr. Nishikant Chattopadhya). Today, our most

presented in my book Al-Islam. Now when I am writing these lines in June 2013, by God’s grace, this mission has become universal in its scope with the establishment of Islamic Centre in 1976 and Centre

English version of Al-Islam, is a part of this mission. This book offers an explanation of the teachings of Islam in a contemporary style and aims at providing such an interpretation of Islam as will address

the modern mind. In 1975 there was just this one book. But today, by God’s grace, a wide range of Islamic literature, written in a contemporary style, has been prepared, which is being disseminated in different

path requires a continuous struggle. This is a great and unremitting lifelong struggle. And this is what is called jihad. Even if one is engaged in good works, such as the establishment and running of institutions

of God. It is one’s intense inner struggle to make all activities God-oriented, which is truly Islamic jihad.