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Lucidly written and expansive in scope, the book Islam and World Peace by Maulana Wahiduddin Khan clears up the misunderstandings that abound on the subject of Islamic teachings about peace and war. It clearly states the authentic position on these matters, which is that Islam is a completely peaceful religion. In Islam, peace is the general rule or norm, and war is only an exception. Of the various names or attributes of God mentioned in the Quran, one is As-Salam, or ‘The Source of Peace’. That is to say, God is Peace. Islam’s mission centres on tawhid, the oneness of God. The Quran and the Prophet’s life clearly aim to transform people’s minds and hearts that they love just the one God, fear Him alone and make Him their greatest concern. This is the beginning of the Islamic mission as well as its finale. Ideal for students, scholars and the average reader, this brief and readable book provides keen insight into topics such as, the culture of peace, the ‘Islamization’ of violence, terrorism, Islamic jihad, hijacking and hostage-taking, to name but a few.

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In the book, Manifesto of Peace, Maulana Wahiduddin Khan explains that peace is the only religion for both—man and the universe. In a peaceful environment all good things are possible, whereas in the absence of peace, we cannot achieve anything of a positive nature, either as individuals, or as a community. The same holds true at national and international levels. Peace is the absence of war. Some people say that peace should be accompanied by justice. But setting such a condition for the attainment of peace is impractical. This is because justice is not necessarily an element of peace. What peace does, in actual fact, is open up opportunities. It creates favourable conditions that would enable us to strive for justice and other constructive ends. Peace is always desirable for its own sake. Everything else comes after peace, not along with peace.

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Islam is a religion of peace. Contemporary instances of Muslims resorting to violence in the name of their religion is, according to Maulana Wahiduddin Khan, in complete contrast to Islamic teachings. In the book Non-Violence and Peace-Building in Islam he presents the approach to conflict-prevention, conflict-resolution and peace-building outlined in the Quran and the life of the Prophet. A common thread running through these essays is the assertion that one should differentiate between Islam and Muslims: one should judge Muslims in the light of Islamic teachings and not vice versa. The book explains that whenever a difficult situation arises, the right course is not to take immediate action but to stop and reflect patiently on the possible consequences of one’s response. Those who choose to react by making an immediate emotional response can only cause an exacerbation of their difficulties. On the other hand, those who adopt a well-considered approach will certainly find ways and means of converting problems into opportunities for improving the situation that they are faced with. There is great wisdom in engaging in this sort of result-oriented planning. The author prays that God makes this book a means for bringing about the needed transformation in people’s minds and helps them understand the importance of peace.

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In this book Maulana Wahiduddin Khan states that non-violence should never be confused with inaction or passivity. Non-violence is action in the full sense of the word. Whenever individuals, groups or communities are faced with a problem, one way to solve it is by resorting to violence. The better way is to attempt to solve the problem by peaceful means, avoiding violence and confrontation. Islam is a religion that teaches non-violence. According to the Quran, God does not love fasad or violence. Conversely, we can say with certainty that God loves non-violence. He abhors violent activity being indulged in human society, as a result of which people pay the price with their possessions and lives. In fact, the entire spirit of the Quran is in consonance with this concept.

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The present book The Political Interpretation of Islam is a summary of the book Ta?bir ki Ghalati (‘Error of Interpretation’). Here, Maulana Wahiduddin Khan has briefly explained that the writings of Maulana Abul Ala Maududi (d. 1979), the founder of the Jamaat-e-Islami and proponent of a distinctly political interpretation of Islam, are problematic, and continue to be the cause of much strife and conflict across the world. The author has attempted to place the concepts of Islam in their right perspective.

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The purpose of the book, The Age of Peace is to re-engineer the minds of those who think in terms of violence. According to its author, Maulana Wahiduddin Khan, the book has a twofold target: first to help those who are engaged in violence realise that the present age is an age of peace. The changes brought about over several hundred years have ushered in an age in which one can attain through completely peaceful means what one could have achieved earlier only through war and confrontation. Second, the author expounds on the guiding principles that should govern the actions of those who want to establish peace in society. The book, therefore, provides them with a formula for peace. In its many articles, the book draws lessons from history and modern-day advances in thought and learning to shed light on the importance of peace, ways to keep the peace, and methods to counter violence at an intellectual level.

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The author explains that jihad is not synonymous with war or violence in the book. It means to make great efforts for a noble purpose. Jihad-e-nafs is to strive against one’s negative feelings to remain steadfast on the path that is pleasing to God. Jihad-e-dawah is an ideological struggle to convey the message of God to all of mankind with feelings of compassion and well-wishing. In the extended sense of war (qital), jihad is a temporary action engaged in under an established state when another country militarily attacks a Muslim country. As it is illegitimate for individuals to initiate war, Muslims’ violent activism is not Islamic jihads but fasad or anarchy. Jihad of dawah to convey the message of God to all humanity in every generation is the eternal jihad. That is why it has been called jihad-e-kabir or ‘great jihad’ in the Quran (25:52).

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In the book The Final Journey, Maulana Wahiduddin Khan explains that Prophet Muhammad was given the responsibility of calling people to the Truth. He gathered the inhabitants of Makkah near the hill of Safa and said to them that they would die in the same way as they slept, and that they would be brought back to life in the same way as they woke up from sleep. After that, there would be either eternal Heaven or eternal Hell. (Sahih al-Bukhari, Hadith No. 4770) Everything is happening in this world of God, except for one thing that God desires the most—making people aware of that impending, terrifying Final Day—The Day of Resurrection. If people do not stand up for this work, then the Angel Israfil’s trumpet, announcing this Final Day will call them. But that will be an announcement of their destruction, not an alarm for them to wake up! Our work at the Centre for Peace and Spirituality is to carry on with this mission of the Prophet of Islam, of making man aware of the Creation Plan of God and the inevitable final day, so that he may prepare for ‘The Final Journey’.

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Love for one’s homeland is a natural and profound human sentiment that nurtures identity, belonging, and moral responsibility. It goes beyond the land itself, encompassing memories, traditions, language, and shared experiences. While the Quran and Hadith do not explicitly command love for one’s country, they uphold principles that reinforce its value. Patriotism, therefore, is not in conflict with faith but aligns with universal ethics and civic duty. This bond inspires individuals to contribute positively to their society and protect its harmony. This booklet invites readers to explore a rational and culturally grounded perspective on patriotism, blending faith, morality, and social responsibility.

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