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Maulana Wahiduddin Khan on accepting his participation remarked that he shares the same dream as Shaykh Abdallah Bin Bayyah and looked forward to his trip to address over Scholars and faith leaders on the topic of how we can bring peace to the turmoil we find ourselves in. The moderate asceticism advocated by Islam is certainly less withdrawn from the world than the asceticism found in these indigenous Indian traditions , which Muslims personally encountered when they arrived in the early eighth century.

Nevertheless, the otherworldly piety of Muslim holy men and women, most notably among the Sufis, was something readily understood in the religious climate of the region. The northern regions of India have always been the stronghold of Indian Islam, centered around the city of Delhi, which was once the capital of numerous Muslim Sultanates on the subcontinent.

His family was deeply involved in the Indian nationalist movement associated with the Indian National Congress seeking freedom and independence from British rule. Influenced by these nationalist circles, his brother and cousins were educated in modern, Western-style schools. Wahiduddin, however, received an Islamic education and enrolled as a student at the Madrasatul Islah in , an institution founded in near Azamgarh that was devoted to the reform and revival of Islam.

Although respected in religious circles, his Islamic education left him unprepared to deal with colleagues and critics who had received Western-style secular educations, including his own family members, which troubled him and shook his belief in Islam. But never one to back down from a challenge, Wahiduddin committed himself to the study of Arabic to examine Islamic sources in the original and English to study modern science and philosophy, including the writings of figures such as Karl Marx and Bertrand Russell, spending long hours in a library.

This rigorous personal study ultimately renewed his faith in Islam and equipped him for the challenges that lay ahead. After the partition of India in , Wahiduddin remained in northern India, as did millions of other Muslims, and did not undertake the treacherous migration to the new Muslim state of Pakistan.

The Jamaat-i Islami had been founded in Lahore in August as a platform for Mawdudi, a journalist by trade, to promote his radical vision of an Islamic state. Some members of the group even advocated violent revolution as a means to this end. This was not the method publicly adopted by the leadership of the organization, though, which stressed instead the use of legal, constitutional channels for reforming Pakistan along Islamist lines.

Meanwhile in India, the Jamaat-i Islami Hind, headquartered in Rampur at the time, focused its efforts on social services, advocacy, and Islamic propagation dawa aimed at the eventual Islamization of Hindu-majority India. In it he presented his reformist vision of modern Islam for the first time. The book was followed by a second, more elaborate treatise titled Ilme Jadid Ka Challenge Islam and Modern Challenges , better known by the title God Arises, which was later adopted by several Arab universities under the title al-Islam Yatahadda and translated into languages including English, Arabic, Malay, Hindi, and Turkish.

These are the areas where his affiliation with Islamism at the time becomes most evident. This break with the Islamists led Wahiduddin to gravitate toward another influential Muslim group, the Tablighi Jamaat, because it emphasized Islamic spirituality and political quietism.

This struggle jihad consists of many levels, but the most important is education and the development of the mind. It must be appreciated at the outset that this word is used for nonviolent struggle as opposed to violent struggle. It is a book of ideology. Wahiduddin contrasts his reading of jihad as nonviolent activism with the term qital, which is described as violent activism. Jihad, which awakens the conscience and overcomes the human ego, is marked by positive values, friendship, construction, and life, while qital is driven by the ego and embroils people in problems, destruction, and death.

Unlike most of the proponents of Islamic nonviolence, Wahiduddin does not emphasize the primacy of the Meccan period over the Medinan period. In fact, he points to an event at the height of the Medinan period when Muhammad was embroiled in warfare against the pagan Meccans. In Muhammad signed a peace treaty with the Meccans, known as the Treaty of Hudaybiyya.

The treaty was established at a time of great tension when Muhammad and a thousand Muslims had traveled unarmed to pagan-ruled Mecca on pilgrimage. The treaty stipulated that fighting between the Muslims and the Meccans would cease for a period of ten years, even though many of the Muslims found the terms of the treaty disagreeable, including the stipulation that called for the return of some Muslim refugees to Mecca.

Nevertheless, Muslim tradition has treated this event as a triumph for Islam. The extremist narrative of violence, of course, disputes such a claim and articulates the very sort of dichotomy that Wahiduddin explicitly rejects. Wahiduddin supports his view by invoking a dark and tragic event in Islamic history, a terrible time when innumerable Muslims perished. He refers to the Mongol invasion of the thirteenth century, when the great Abbasid city of Baghdad was laid to waste and gruesome towers of human heads were left behind.

The once powerful Muslims were conquered by the brutal force and superior armies of the pagan Mongols Tartars , who swept through the heartlands of the Muslim world from the east. Through these tragic events, the Mongols became overt enemies of Islam. The ideals of nonviolence and peaceful activism have frequently been put to the test there , where communal violence has remained tragically commonplace since the time of the partition. One of the most tragic incidents in the history of Indian Islam occurred in when a massive crowd of Hindu extremists attacked and destroyed the Babri Mosque built in in the northern town of Ayodhya to build a temple devoted to the god Rama on the site.

The destruction of the mosque prompted nationwide rioting between Hindus and Muslims where more than two thousand people died and numerous other atrocities occurred. In Mumbai, for example, it was reported that men were stopped in the streets by Hindu mobs, forced to pull down their pants, and, if they were circumcised as are Muslim men , they were stabbed.

Women were gang-raped. Such horrific incidents obviously present a challenge for proponents of nonviolence seeking to persuade others to embrace their path.

In the aftermath of the riots, Wahiduddin Khan addressed the tragedy through his official journal, al-Risala. The proposal was accompanied by an organized fifteen-day peace march. Wahiduddin marched alongside a Jain leader, Acharya Muni Sushil Kumar, and a Hindu guru, Swami Chidanand Saraswati, addressing large crowds at thirty-five locations from Mumbai to Nagpur about interfaith harmony.

The campaign did much to ease tensions at the time. The shocking violence of the riots, however, still presented challenges to nonviolence that had to be addressed. Furthermore, he completely refrained from lashing out against the Hindu majority and argued instead that the demolition of the mosque had been purely political in nature and not a matter of religious intolerance , thus absolving Hindus as a whole of the blame.

Society as a whole, he argued, must use the power of education to transform the way people think about their problems and enable them to seek the solution to matters through peaceful means. Challenges and conflicts can actually serve as catalysts for human progress, so long as the responses to those challenges are nonviolent and motivate greater education and innovation to meet the tests at hand.

The aggressive anti-Muslim sentiment found in these Hindu groups is well known and alarming. Therefore, it would certainly be understandable if Wahiduddin shunned such groups. Some Muslims have even called for violence and armed conflict as a means to defend their communities against the groups. In his view, Muslims must interact with those who oppose them in order to demonstrate the true teachings of Islam a form of dawa and create dialogue to show that Muslims are useful allies for the progress of society.

Toward the Future For his many efforts at promoting peace and nonviolence, Wahiduddin Khan has received numerous accolades, most recently the Rajiv Gandhi National Sadbhavana Award in India. He previously received the Demiurgus Peace International Award from the Nuclear Disarmament Forum in Zug, Switzerland, among several other international and national awards.

Now in his eighties, Wahiduddin has produced some two hundred books in his lifetime, many of which have been translated into multiple languages. In the meantime, he has continued to lecture and teach throughout the world at Islamic and interfaith conferences designed to foster dialogue and peaceful relations among nations and communities.

Promoting reconciliation between India and Pakistan, in particular, has been one of his top priorities. The term refers to a person who renounces or withdraws from worldly things. For Wahiduddin, Islam offers the world an ideology of peace.

Islam, he teaches, always seeks a state of peace, because all that Islam aims to create — spiritual progress , intellectual development, character building, social reform, education, and above all missionary work dawa — can only be achieved in an atmosphere of peace and harmony.

Every teaching in Islam, he asserts, is based on the principle of peace, and any deviation from that principle is a deviation from Islam. Halverson, Jeffry R. Potomac Books Inc.. Kindle Edition. Maulana Wahiduddin Khan born 1 January is a noted Islamic scholar and peace activist. He has translated the Quran in simple and contemporary English and wrote a commentary on the Quran. In March H. The forum addresses the critical humanitarian crisis within the vast framework of the Islamic tradition and legal theory.

The Forum is the first global gathering of scholars ever organized to form a unified front against the scourge of extremist ideologies, sectarianism, and terrorism that has afflicted the Muslim world for decades. These trips have resulted in the planning of two proposed reconciliation initiatives that will be held in April and June of R and Nigeria.


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God Arises Evidence Of God In Nature & Science (Audio Book) By Wahiduddin Khan

About Maulana Wahiduddin Khan Maulana Wahiduddin Khan is an Islamic spiritual scholar who has adopted peace as the mission of his life. Known for his Gandhian views, he considers non-violence as the only method to achieve success. From his early years, he showed a voracious appetite for modern knowledge, spending entire days in the library. As a result he became well versed in both classical Islamic learning and modern disciplines. His extensive research led him to conclude that the need of the hour was to present Islamic teachings in the style and language of the post-scientific era. Early Challenges Having lost his father, Fariduddin Khan, at an early age in , he was brought up by his mother, Zaibunnisa Khatoon and his uncle, Sufi Abdul Hamid Khan, arranged for his education.

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