should always keep before one what is ideal, but at the same time bear in mind that in social matters sometimes the ideal is not practicable. It is necessary, therefore, that in such matters the ideal

to embrace Islam, the tribe of the Thaqif of Taif being one of them. It set a strong precedent for entering the fold of Islam. They said, however, that although they wanted to accept Islam, they would

above the present, the Prophet of Islam looked at the future. His deep insight showed that once those people became a part of Muslim society after having embraced Islam, they would surely accept everything

Jaushan Al-Dhubbai and the Prophet shows the simplicity of the Arabs’ thinking: ‘“Why don’t you accept Islam,’ the Prophet said to Dhu’l Jaushan, ‘so that you may be counted among the first to have done so?’

showing you the path of guidance,’ said the Prophet. Dhu’l Jaushan said that he would not accept Islam, until the Prophet had conquered Makkah, and won control of the Kabah. ‘If you live, you will see

Jaushan asked him what was afoot. ‘Muhammad has conquered Makkah and taken control of the Sacred Territory,’ he said. ‘Woe betide me,’ said Dhu’l Jaushan. ‘If only I had accepted Islam on that day: if I

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

it would prove to be counterproductive. In other words, it would result in a greater evil. Then, what is the alternative? Democracy is the answer. Democracy, in one sense, is the art of difference management

govern the Muslim countries on truly Islamic lines is not the oppression of secular rulers or the conspiracies of the so-called enemies of Islam, as the Islamists always claim. The real reason for this

the socalled flag-bearers of Islam, who, without adequately preparing the Muslim societies for such governance, set about launching campaigns for the enforcement of Islamic law. The example of Pakistan

Pakistan very well exemplifies this point. In that country, what is called ‘pro-Islamic’ forces, have, on more than one occasion, won the chance of ruling the country, either partially (as in the case of Mufti

Practice What You PreachMany political leaders of our country routinely sing paeans to the country’s Constitution, but when it comes to the question of what they practice, they play a completely different

glories and beauties of Islam in their speeches and writings, but in their personal lives they are guided by their personal interests and communal prejudices, not by true Islamic teachings. Muslims will

will talk at great length about belief in the oneness of God. They will stress that in Islam, worship is due only to the one God and to no one else. But, in actual practice, the community is immersed in the

creation of Islam. I do not mean to say that Islam was revealed for the purpose of science. But there is no doubting the fact that the scientific revolution is a by-product of the Islamic revolution. This

This relation between Islam and science has been acknowledged by Briffault in these words: The debt of our science to that of the Arabs does not consist in startling discoveries of revolutionary theories;

Hellenistic Alexandria was an approach to scientific work conducted in the ancient classical world. What we call science arose in Europe as a result of a new spirit of inquiry, of new methods of investigation

Islamic Character An Islamic character is a divine character. It is to treat others with the same generosity and charity as God shows to man. The Quran has set the pattern in this matter by stating: “If

if nothing had happened. To put it in a word, magnanimity is what marks an Islamic character. Generally, one treats others according to what they have said or done with regard to one. A Muslim should transcend

avoid harming them, and must spare them any suffering on account of illjudged words and actions. Islamic character ceases to be such on any plane lower than this.

The latter is established through various non-political institutions. According to the scheme of Islam, non- political institutions established at the social level have always to remain stable. In this

become corrupt, or keep changing—to keep Islam firmly established at the level of the non- political system There is no aggressive or offensive war in Islam. Islam allows only a defensive war and that, too

when there is no other optionTHE COMMAND OF WAR IN ISLAMIt is a fact that certain verses in the Quran convey the command to do battle (qital) (22:39). What the special circumstances are which justify the

THE LIFEGIVING EFFECTS OF BELIEF IN DEATHRight Perspective AYOUNG man graduated from an Islamic University in India. His intention to pursue further studies was shattered when he received news of his father’s

me, are you immune from death? Can you be certain that you yourself will not die on reaching home? What will happen if you do? Who will look after your family then?” No human being, he said, could look

affairs. He carried on with the arrangements for further education, sending an application to Medina Islamic University. His application was accepted, and he went to Medina. On completion of the course, the

neither party are being misused.13.WHAT IS YOUR INTERPRETATION OF HIJAB OR THE VEIL MENTIONED IN THE QURAN?Burqa, or purdah is generally looked upon as an integral part of Islam, but this is not so. In reality

reality, the burqa is a part of Muslim culture and not a part of Islamic teaching. There is a great difference between Muslims and Islam. If it is claimed that the burqa is a part of Muslim culture, then I

would say no. The source of Islam is the Quran and not Muslim culture. Muslim culture is a social phenomenon, while the Quran is the Book of God as revealed to the Prophet of Islam. According to linguistic