Connection to Dawah and Service

This passage states that a person must know God with certainty, become one who is thankful to God, become one who prays, and dedicate oneself entirely to spreading God's message.

This passage identifies the verse it discusses as being about *shukr* (gratitude). It states that the verse describes the previous era, explaining the various circumstances under which people carried out the work of *dawat* (invitation to the faith).

The passage instructs the listener to focus on two things: being grateful (shukr) for what one has received, and extending invitation (dawat) to others. It emphasizes that one's own blessings require thankfulness, while the approach toward others is solely through invitation.

This passage describes a "burst of opportunities" made possible by modern technology, and urges the listener to use these opportunities to spread the Islamic call, or dawah. It then instructs the audience to express shukr (gratitude) in two directions: by thanking God, and by thanking the people who built and are using this technology for dawah. The core point is that gratitude here is not abstract but tied to actively recognizing and using a technological opportunity for a religious purpose.

The passage describes a scene that fills the author with an extraordinary sense of gratitude (shukr). He marvels at God's favor in making it possible for the work of inviting others (dawah) to be carried out with the cooperation of the invitee themselves.

Sohaib Khan recounts his experience doing dawah work at the Jaipur Literature Festival, noting that people of all backgrounds showed genuine curiosity about Islam. He was particularly energized by the gratitude people expressed when receiving the Quran from CPS volunteers, smiling and thanking them as if they had long been in need of it. The passage directly illustrates the theme of 'shukr' through the example of the recipients' thankful attitude toward the volunteers.

If you have a da'wah-oriented outlook, you will feel gratitude to God for globalization because it enables people to travel everywhere and strengthens relationships. The passage directly ties this perspective to the act of giving thanks (shukr).

This passage states that the true shukr (gratitude) to God is to carry out the mission of dawah (inviting others to God), emphasizing how great a reward has been placed upon this mission. It identifies the practice of dawah as the actual expression of gratitude, rather than mere verbal thanks.

The passage states that if you truly understand a certain thing, it will lead to gratitude (shukr), compassion for others, and a strong desire to spread the Quran. This understanding generates a spirit of sharing the Quran's message.

This passage states that a certain great blessing (likely referring to the audio or media platform mentioned in the source) requires shukr (gratitude) to be shown by using it as much as possible to invite people to the faith (dawah).

The passage states that the revolution brought by the Prophet and his companions set in motion a powerful historical process that eventually produced all the developments usually attributed to the West. These developments, it claims, were in accordance with God's religion and gave humanity a superior framework for gratitude (shukr), opened universal doors to divine knowledge, and provided means for spreading the truth worldwide.

According to this passage, if you come to understand certain truths, your knowledge will increase and you will develop feelings of love and compassion for people worldwide. You will then express gratitude (shukr) that God has opened all doors for spreading the mission of Islam, and you will be motivated to convey God’s message to all His servants, becoming a person with a completely positive mindset.

The passage expresses gratitude to God for opening opportunities for the speaker's work worldwide, and includes prayers for all those engaged in this effort. It is a brief expression of thankfulness and supplication, directly tied to the theme of *shukr* (gratitude).

This passage says that something is good news for us, though the speaker cannot issue a religious ruling about it. It then states that we should thank God because He has given us an affirmation of the work we are engaged in.

The passage states that being able to use the resources at hand to convey God's word in so many languages is a great mercy from Allah. The speaker responds by thanking Allah for this. This directly relates to 'shukr' (gratitude) as the speaker expresses thanks for this specific blessing.

The passage states that, by God's grace, the speaker's companions are active in various parts of the world. It calls this a very great reason for gratitude (shukr).

The speaker expresses gratitude to God and prays that all listeners may similarly find their way to God. The passage focuses on thanking God and making a supplication for others' spiritual guidance.

The passage says we should be thankful for the present era because it makes it easy and convenient to establish a "claim empire" (spreading the message of Islam). It urges us to seize the global opportunity for dawah (invitation to God) by truly understanding its meaning.

The passage expresses gratitude to God that many people, both inside and outside India, have become actively engaged in a mission. It notes that this work is being carried out without any central direction or control, driven instead by individual spirit and for the sake of God. The passage emphasizes that people are using new methods suited to modern conditions, and that this work is being done in an entirely non-political manner.

The passage describes giving a Quran to a person in New Zealand who received it very happily and expressed great gratitude. The speaker adds that New Zealanders are extremely noble, modest, down-to-earth, and good people, making them a suitable subject for inviting others to Islam. This relates to 'shukr' (gratitude) through the example of the grateful recipient.

The speaker thanks God for giving him a group of educated women to carry out a mission.

This passage defines gratitude (shukr) as the recognition that God has already done all the work and provided all the means. It points out that the world today offers freedom, openness, communication, and fully available resources, with no barriers or records blocking the way. True gratitude, the speaker implies, means acknowledging this divine provision and then getting up to actually do the work — spreading the message in every language.

The passage states that if the Muslim community fails to discover the components of expressing the religion, God will raise supporters from the secular class to accomplish that task. These supporters will make it possible to reach high levels of knowledge, gratitude (shukr), and invitation. Thus, the passage directly ties shukr to a divine substitution when the community falls short.

The speaker states that the widespread activation of people doing this work—not only in India but across the world—is a matter of gratitude (shukr) and divine grace (tawfiq). He emphasizes that this is a great cause for thankfulness.

The speaker says that his own existence and mission are enough to prove that he and others are living as an "active voice" — meaning as a positive, contributing agent — in this world. He then states that he thanks God for this. So the passage ties gratitude (shukr) to the recognition that one's life and purpose demonstrate active, meaningful engagement rather than passivity.

The passage describes a situation where previously there was persecution, but now God has created an environment of freedom everywhere, allowing one to spread the message of Islam without any hindrance. It presents this dramatic change from restriction to openness as a great reason for gratitude (shukr), calling it a unique and remarkable development.

The passage says that one should express gratitude (shukr) and carry out the task that the Prophet Muhammad foretold. The speaker adds that wherever he has gone in developed countries where Muslims have settled for jobs and living, he has found that all of them are distressed—he has not found a single Muslim who is not worried.

The passage states that grand opportunities for inviting people to God will only come to those who respond to such events with increased humility and gratitude, not pride, fully attributing the success to God. Their entire personality should be shaped by a continuous, natural feeling of praise and thankfulness to God, as described in a hadith where the people of Paradise are inspired to glorify and praise God as effortlessly as breathing. In this state, every aspect of their environment becomes a reference point for praising God.

The passage expresses gratitude to God that both women and men are participating fully and working together to advance a certain task. The speaker prays that God accepts their efforts. This relates to 'shukr' by beginning with an explicit statement of thanks to God.

The passage advises a simple formula: for yourself, focus on gratitude (shukr); for others, focus on inviting them to faith (da'wah). It warns against constantly questioning whether something increases your gratitude or devotion, calling such thinking satanic and a trap many people fall into. The idea is to stop overanalyzing yourself and instead practice gratitude personally while directing your efforts outwardly toward others.

The passage states that the work of spreading and propagating religion remained unaccomplished. Western people provided the necessary material means—through modern science and technology—that were needed for this task. Therefore, Muslims should thank the Western people and use these means to support God's religion.

The passage reports that the organization's workers in India and abroad are publishing Quran translations and dawah literature on a large scale. They have developed a creative new method called "street dawah," in which they set up stalls along busy roadsides and peacefully distribute Quran translations and other dawah materials to the public. The passage notes that people accept these materials with great enthusiasm and gratitude.

The speaker says that the gratitude people showed when receiving the Quran as a gift—along with their rare smiles, as if they had long needed it—kept him energetic in the joy of giving. He also notes that everyone had a similar experience at the Jaipur Literature Festival.

The passage is a message of gratitude from a listener, Musalmah Siddiqi of Delhi, addressing Maulana Wahiduddin Khan. She thanks him as the only scholar who makes people aware of their duties and expresses that failing to follow his message would be a great disservice to the mission of *dawah* ( invitation to God). The passage directly relates to 'shukr' by emphasizing the obligation to be extremely grateful for such guidance.

The passage says to take something with great enthusiasm while expressing gratitude (shukr). If you take it with the intention of winning hearts (tālīf-e-qalb), you will earn divine reward. The act of gratitude is thus linked to a deeper spiritual intention.

The passage declares that the present time is one for gratitude (shukr), not complaints, even though oppression occurs, because God's blessings are pouring down. It urges such intense thankfulness that the entire earth echoes with words of gratitude. The speaker states that this mission of spreading gratitude is being carried out worldwide.

This passage argues that expressing gratitude (shukr) for a blessing like the computer requires more than just words—it demands active use. It describes the computer as a gateway to a global university and a new tool for spreading the message of Islam. Therefore, the proper way to show shukr for this great blessing is to learn the computer and fully utilize the new opportunities it provides for dawah (inviting others to Islam).

The speaker expresses gratitude to God for giving weak people like himself the opportunity to translate the Quran into the world's languages. He says that the word "celebration" is insufficient to express this thanks, and that perhaps only a false word could be found to match the occasion in a celebration.

According to this passage, the core message of the Quran for humans is shukr (gratitude), which means acknowledging one's Creator, and sabr (patience) is the price paid for that shukr. The speaker cites the Quranic verse "That is the reward we gave them for their patience," explaining that the patience required was to perform acts of shukr, dawah (calling others to faith), and loving people—so they expressed shukr through their behavior. As an example, the passage notes that when opponents placed thorns in the path of the Prophet Muhammad in Mecca, he responded with this same patient, grateful attitude.

The passage identifies the widespread presence of religious freedom as a great reason for gratitude (shukr). It contrasts this with a past world where religious persecution occurred, noting that now God has created an atmosphere of religious freedom everywhere, with no hindrance.

This passage argues that Western people played an indirect role in supporting divine faith by discovering the laws of nature. Their discoveries made it possible to prove God’s religion according to accepted scientific standards, and to experience divine gifts at a higher level. By uncovering hidden potentials in nature, they enabled modern communication, allowing God’s message to reach every person globally. This also moved human history from the age of politics to the age of organization, making it possible to fulfill all religious requirements freely without political power.

The passage describes a dream in which the speaker saw a prophet accompanied by women, which he interpreted as a sign that women would play a major role in the prophetic mission of da'wah. He then expresses deep gratitude to God for seeing women actively engaged in that mission today.

The passage reports that Mohd Amir Paray feels happy and thankful to Fathima Sarah for selecting him to do dawah work at Pondicherry University. He received 50 copies of the Quran and nearly 100 magazines (*Spirit of Islam*), and has so far distributed 30 copies to mostly non-Muslim students and research scholars, who were pleased. This direct expression of gratitude and satisfaction with the opportunity and its reception illustrates the concept of *shukr* (thankfulness).

The passage states that it is a matter of great gratitude (shukr) that God has given the speaker the opportunity to present a certain gift to humanity. The focus is on thanking God for enabling this offering.

This passage states that for both India and the Arab world, the only viable option is peaceful progress and peaceful preaching. It gives examples of Arabs becoming friendly with Israel and Indian Muslims learning to coexist with groups like the RSS, showing a shift from hatred to social tolerance. The author expresses gratitude to God (shukr) for making the guidance of the Al-Risala mission understandable, noting that while others accept this reality due to compulsion, the author was given the ability to adopt the mission based on the Quran and Hadith.

The passage describes a state of hatred, enmity, and conspiracy among people, and expresses gratitude to God ('shukr') for being rescued from that "quagmire." It credits the discovery of the Al-Risala mission with granting the ability to adopt positive thinking.

The passage is a letter to Maulana from a reader who says he was introduced to Maulana's mission in 2004 while in Pakistan, and that Maulana taught him what Islam demands. He expresses thanks to God for using Maulana's literature in his own dawah work. It does not discuss the concept of 'shukr' (gratitude) as a topic, but does contain an implicit expression of thankfulness to God.

This passage describes how a team became a "press" or "creative team" through God's special help. The speaker identifies this transformation as a place for gratitude (shukr) to God. The Mumbai team is credited with playing a major role in this achievement.

The passage argues that a qualified scholar (mujtahid) who fully understands both religious and contemporary contexts will guide the Muslim community that the age of fighting (qital) against external threats is over. Instead, Muslims should express gratitude (shukr) to God by peacefully dedicating themselves to the work of inviting others to Islam (dawah). The scholar's guidance emphasizes that all planning must be based on peace, not conflict.

In this passage, the speaker expresses deep gratitude (shukr) to God for giving him such an opportunity in his youth, acknowledging that he himself could not have made that choice. He says he would have simply followed whatever his family did.

This passage states that people have a great responsibility: since God has revealed the truth to them, they must express gratitude (shukr) for this by informing others about it.

The speaker expresses gratitude, saying it is a great reason for thankfulness (shukr) that God enabled the CPS people to print such a book and to spread it.

The speaker considers it a great achievement that his team independently thought, planned, executed, and succeeded. He expresses gratitude to God for developing this quality within the team.

A companion offered a copy of the Quran to an Englishman, who stood up, thanked him, and accepted it. The Englishman said he had always wanted to know the other point of view regarding the truth. This passage directly illustrates an act of gratitude (shukr) through the Englishman's verbal thanks and respectful acceptance of the Quran.

The passage states that first and foremost, we should express great gratitude to God for not leaving us in darkness in this world and for making all arrangements for our guidance. This directly emphasizes the importance of shukr (gratitude) for divine guidance.

The passage states that prophets always base their message on reminding people of God’s blessings and warning them that if they fail to be grateful (shukr), they will face God’s punishment. It adds that prophets never make national conflicts or material problems the subject of their call.

The passage compares a religious caller (dā‘ī) to an ant: when an ant finds a heap, it ignores everything else and focuses only on the grains of sugar. The caller should adopt this same "ant culture," paying attention solely to the positive or beneficial elements and disregarding the rest. The passage does not mention shukr (gratitude) at all.

The passage says that if God has given you positive thinking, you should spread it. It instructs you to be grateful (shukr) for finding positive thinking in what it calls the "jungle" of negative thinking.

In this passage, Maulana Wahiduddin Khan expresses gratitude to Allah on behalf of himself and everyone involved in the Quran mission. He thanks Allah, the Lord of the Worlds, for what He has given them in this work.

At age 75, Maulana Wahiduddin Khan founded the Center for Peace and Spirituality International, a movement spreading positive thinking, interfaith dialogue, and community bridge-building. The center welcomes people of all faiths, encouraging them to discover God through reflection and gratitude. This directly relates to 'shukr' (gratitude) as a core practice in the center's mission.

The passage describes a biweekly spiritual class conducted by telephone, which the author finds spiritually uplifting. The author expresses gratitude to Allah for making this arrangement so easy, and mentions plans to expand the program globally, asking for prayers and affirming that it is possible with God's help.

The passage describes a spiritual class conducted by telephone every other Sunday, which participants find spiritually uplifting. It explicitly states gratitude to Allah for making this possible so easily, and mentions efforts to expand the program globally, asking for prayers. This directly relates to 'shukr' through the expression of thankfulness for the ease of the arrangement.

The passage says that an old era has ended, and identifies the West as the main force that brought about this end. In response, one should acknowledge this development, express gratitude to God (shukr), and then rise to accomplish the task that the hadith calls the "greatest testimony" and the Quran calls the "greatest clarification." The passage thus uses shukr not as a standalone theme but as a prescribed step within a larger call to action following a historical shift.

The passage describes a nine-hour journey that became a "da'wah journey" (an opportunity to share Islamic teachings) by God's grace. Upon arrival, the fellow travelers expressed their gratitude to the author, saying, "Thank you very much; because of you our journey was very good. In this journey we found truth, and it became a historical journey for us." This directly illustrates an instance of shukr (gratitude) being offered for a spiritually beneficial experience.

The passage distinguishes between two types of Islam: a merely formal one and one characterized by "husn al-Islam" (the beauty of Islam), stating that the highest taste of faith is only for those who make this excellence their concern and consciously abandon the lesser form. It then describes a flight from Ahmedabad to Delhi, where the author's companions distributed dawah pamphlets and gave copies of "The Reality of Life" to the crew and captain, who accepted them with great happiness and gratitude (shukr).

The passage states that when the age of science arrives, it will be necessary to convey the message of Islam in scientific terms, and this work will take place in India. The speaker then expresses that it is a great blessing from God to have been born in India, where there is freedom and opportunities, and urges the listener to give thanks for this.

The passage describes how the writer learned about God's creative plan from Maulana's literature, which gave him a missionary consciousness. After delivering a Friday sermon on this topic at a mosque in Nagina, many listeners found it uniquely compelling, and he gave them copies of *Al-Risala* and *Spirit of Islam*, which they accepted with thanks (shukr).

The passage argues that even if Western people are considered sinful, Muslim speakers and writers are completely wrong to ignore their contributions. These Westerners, through immense effort, discovered all the supportive things foretold in the Quran, fulfilling a prophetic hadith. Muslims should therefore acknowledge this contribution, because these means of supporting religion are items of gratitude (shukr) and recognition, and they made global dawah possible.

This passage is a letter of appreciation from a reader named Tahir Saeed in Punjab, Pakistan. He praises the January 2016 issue of Al-Risala as excellent and an invaluable treasure for training a da'i (caller to Islam). The letter expresses gratitude and prays for the author's well-being in this world and the hereafter. The passage relates to 'shukr' by directly expressing thanks for the publication.

This passage describes a book fair at LUMS where students eagerly took free copies of the English Quran, with comments like “I was looking for it” and “I need it.” The author concludes that youth are pure seekers of true religion, but other Islamic literature fails to address their minds. The passage does not clearly relate to the topic of 'shukr' (gratitude).

The passage states that the Al-Risala Mission is the author’s own discovery because it connects people to God. It lists the most discussed topics in this mission, including recognizing God, appreciating God, praising God, thanking God (shukr), loving God, making God the supreme concern, acknowledging God’s blessings in a way that produces high-level shukr, drawing spiritual insight from worldly events, fully trusting in God, and fearing accountability before God.

This passage does not clearly relate to the concept of *shukr* (gratitude). Instead, it appears to discuss the rejection of hatred and the importance of living with spiritual awareness (*ma’rifat*), conveying God’s message, and achieving inner purification (*tazkiyah*). The text urges abandoning negative actions like obstruction and self-destruction, and emphasizes a life focused on divine knowledge and spreading God’s word.

The passage discusses the women's rights movement, which began with limited demands but eventually became a movement for general female freedom. While many Muslims view this change negatively, the author argues it also has benefits, including for his own mission of spreading Islam. He gives the example of a female team member, Miss Saadia Khan, who used the new environment of freedom to approach and give a Quran translation to a busy central minister, who gratefully accepted it.

The passage describes expressing gratitude (shukr) to God for the many opportunities for Islamic dawah (invitation) in India. The speaker notes that while there are 57 Muslim countries in the world, he felt happy and thanked God specifically for the abundant dawah opportunities available in India.

This passage does not discuss the concept of *shukr* (gratitude). It simply states that the CPS (Centre for Peace and Spirituality) sends translations of the Quran by post to people around the world, and that after receiving a copy, one person sent a message expressing his deep impression and thanks.

The passage describes the author giving hidden dawah literature—including an English translation of the Quran, *Tazkir al-Quran*, and *Prophet of Peace*—to a recipient, who accepted it with thanks and mentioned that he already had the author's translation. The passage also notes that the author had sent Quran and other introductory books to the mosque in Granada the previous year for distribution. The first part directly relates to shukr through the recipient's grateful acceptance.

The passage describes the speaker's visits to parts of Rajasthan and Karnataka, and an upcoming visit to Agra. It notes that in these small gatherings among ordinary people, those who listen to Maulana's speech every Thursday in the mosque understand it and put it into practice throughout the week. This passage does not clearly relate to the topic of 'shukr' (gratitude).

The passage states that no fitna (opposition or trial) against Islam remains in the world, so Muslims are no longer required to fight. Instead, they should express gratitude (shukr) to God by peacefully carrying out the work of dawah (calling people to God).

The passage describes a "Dawah Meet" in Kashmir as a milestone for restoring the original movement of Shah Hamdan, from which Kashmiris had deviated. The author, Hameedullah Hameed, thanks Allah that a team of Kashmiris is emerging to renew this great mission, and he feels history is repeating itself. He claims that through this meet, the possibilities for spreading Shah Hamdan's mission have become so bright that Kashmiris now have an opportunity to spread it worldwide.

The passage recounts a story told to the speaker over the phone, which leads him to express gratitude to God for being born in India. He considers Indians fortunate because the country offers freedom and opportunities, specifically noting that Hindus organize seminars and invite Muslims to speak about Islam. He emphasizes that there is no restriction or hindrance in sharing Islamic literature in this environment.

The passage says to give people direction and show them opportunities so that they become grateful to God. This gratitude allows them to share in God's blessings. The speaker then concludes with a prayer for forgiveness for himself and the audience.

A listener from Doha, Qatar writes that after hearing Maulana's lecture, his heart is filled with great shukr (gratitude) that God has given him the opportunity to be part of the Al-Risala mission. He says he is now discovering Islam in its true sense.

This letter from Maulana Fayyazuddin Umari (Gulbarga, Karnataka) reports that a Quran lesson on 12 November 2017 finally gave him a sound and clear interpretation of the Quranic concept of "caliph and caliphate." He explains that a minority of commentators developed a political notion of caliphate that filled people's minds with agitation and rebelliousness, while the majority's interpretation, using words like "yukhlifu ba'duhum ba'da," left the concept vague and incomplete. He says this new explanation resolved the matter for the first time, filling his heart with feelings of gratitude (shukr) toward the contributions of both religious and secular people, and gave a positive direction to the practical continuity of dawah.

The passage states that a particular Muslim mission does not exist among Muslims, Jews, or Christians. It then says that the audience should express gratitude (shukr) for being connected to this mission, which emerged during their time.

Dr. Waqar Alam, a CPS America member, gave gifts including an English Quran translation to his Jewish and Christian neighbors during Ramadan by visiting their homes. All of them accepted the gifts with great happiness and gratitude, and many expressed joy upon seeing the Quran translation. This passage illustrates a practical example of da'wah that was met with thankful acceptance.

The passage is a personal testimonial from a reader who says that since 1976, reading Al-Risala kept him from following any sect other than the Quran and Sunnah. He states that Al-Risala awakened his intellect and patience, made him understand the difference between real and apparent religion, and brought him closer to God. Crucially, he says he was empty of true feelings of praise and gratitude, but Al-Risala taught him to thank God (shukr), while also turning dawah (calling others to Islam) into his life’s purpose and removing hatred, complaint, and despair.

This passage is a short letter of gratitude from a reader, Muhammad Naushad Alam Qasmi, addressed to Maulana Wahiduddin Khan. The reader states that he has been reading Al-Risala magazine and other books for the past twelve or thirteen years, and that the Maulana's writings and opinions have guided him on multiple occasions and across various issues. He closes by thanking the Maulana and praying for his reward. The passage directly relates to shukr as a concrete, personal expression of gratefulness for ongoing intellectual and spiritual guidance.

Mr. Dave from Australia, who works to promote religious tolerance, visited the president of the Islamic Centre on December 16, 2017. During their discussion, Mr. Dave gave the president some of his own books, and in return received an English translation of the Quran and books on peace, which he accepted with gratitude (shukr).

The passage states that a particular Muslim mission does not exist anywhere among Muslims, Jews, or Christians. It then tells the audience that they should be grateful to be connected to this mission and that it arose during their time.

The passage recounts a story from a hadith (Bukhari 2272) where a man who had paid for sheep was told to take them all away, and a stone that had been blocking something moved after a prayer was made. It then states that one must know God with certainty, become a giver of thanks (shukr) to God, become a supplicant in prayer, and throw oneself into the work of spreading God's message.

This passage does not clearly relate to the concept of 'shukr' (gratitude) in a thematic or explanatory sense. It is a report of activities and expressions of thanks: the author thanks Maulana Wahiduddin Khan and CPS members for meeting him and providing books for a library after his travels to Delhi, Jaipur, and Indore. It also mentions the start of a Quran study session on Sundays and the distribution of CPS pamphlets to both Muslims and non-Muslims.

The passage states that, in addition to other content, short speeches, English commentaries, and articles by the head of the Islamic Centre are sent daily via WhatsApp. It then quotes a person named Javed Iqbal, who expresses that since connecting with this source, his lifestyle has begun to change, and he offers thanks. The passage does not directly discuss the concept of 'shukr' (gratitude) as a religious or philosophical principle, but rather records an instance of someone expressing thanks for a perceived positive change in their life.

The passage is a Q&A segment from a lecture. It begins with a brief remark about prioritizing da'wa work, then acknowledges a question from a listener named Aftab Alam, who thanks the speaker and asks about the meaning of "ijtihadi power" and who decides its use. The passage does not clearly relate to the topic of 'shukr' (gratitude), as the mention of "thank you" is merely a polite expression, not a teaching on the subject.

A commenter named Mahtab from Adhampur writes that he used to wonder how to do dawah work, but after being influenced by Maulana’s talks, he began distributing dawah material. He expresses gratitude to God (shukr) for gaining belief in God’s existence and for receiving help. Maulana responds with praise and mentions the recent launch of the Thai Quran by Goodword.

In this passage, Maulana Wahiduddin Khan expresses profound gratitude to God for choosing weak human beings like himself to carry out a divine plan. He states that even if he had all the dictionaries of every language, he could not adequately thank God for this extraordinary blessing. He specifically thanks God for the initiative taken by a team in Bangalore, led by Sarah Fatima, to launch Quran translations on a website, allowing people to benefit in this digital age. He prays that God grants everyone further success to continue this work until it reaches its goal.

The passage states that one should express gratitude (shukr) because God has created at least one forum on earth where healthy discussion is possible. It emphasizes that this is a matter of gratitude, as such a forum is not found anywhere else in the world.

The passage states that today a unique condition exists—non-violence—which has never occurred before, and instructs the listener to give thanks (shukr) for it. By availing this opportunity and spreading God's religion, more divine blessings will follow. The speaker then recounts a personal anecdote about telling Shahabuddin to "drop him off" after prayer so he could sleep, but this does not add to the main point about shukr.

Three young men in Kolkata watched the film "The Message" about the Prophet Muhammad's life, which sparked their interest in Islam and the Quran. They requested a Quran translation from a CPS team member, and on June 11, 2015, they received the translated Quran, other dawah literature, and ten extra copies for their friends. Upon receiving these materials, they expressed great happiness and gratitude.

A minister accepted a pamphlet with thanks and began reading it immediately. Upon hearing this from Mr. Rajat Malhotra, the author reflected that this illustrates a new possibility for dawah (invitation): rulers and the ruled can travel together informally, allowing the ruled to present a beautifully printed dawah pamphlet without any courtly formalities. The minister's expression of gratitude (shukr) is part of this incident.

The speaker notes that Tablighi Jamaat teaches people not to bow to anyone but God, and despite this imbalance, he expresses gratitude to God that such things still happen in India.

This passage is a brief reader request, not a teaching on gratitude. A reader named Anindya Chaudhury from Gurgaon asks for a copy of the holy book (the Quran) after reading a book review by Sakina Yousuf Khan in the Times of India (May 16, 2010), and describes himself as a secular person open to learning from all religions. The passage contains no discussion of shukr (gratitude) or any related theme.

This passage does not contain a teaching or discussion related to the concept of 'shukr' (gratitude). Instead, it is a reader's request for a copy of a holy book, with the reader describing themselves as secular and open to learning from all religions.

The writer begins by thanking God for the blessing of meeting Maulana directly, saying no amount of shukr (gratitude) is enough. He then recounts a 35-year search for knowledge of God that left him hopeless until he found torn pages of an article titled "Creation Plan of God" on a road, which he reassembled and read. This discovery led him to Maulana's books and Al-Risala, transforming his spiritual state and motivating him to dedicate his remaining life to dawah work, for which he asks for prayers.

The passage recounts an incident where a minister accepted a pamphlet with thanks and began reading it immediately. The author, upon hearing this from Mr. Rajat Malhotra, reflects that this illustrates a new possibility for dawah (religious invitation) in modern times: the ruler and the ruled can travel together on the same vehicle, allowing the ruled to present a well-printed pamphlet without formal courtly rituals. The passage is primarily about dawah opportunities, not directly about shukr (gratitude), though the minister's act of thanking is mentioned in passing.

The passage describes the author's experience at a dawah meeting where Maulana Wahiduddin Khan spoke about the Quran Mission and the meaning of 'idkhal-e-kalima'. The author claims that Maulana's supreme concern for dawah mirrors the prophetic insight displayed in the Prophet Muhammad's Farewell Sermon, and laments that the dawah message hidden in that sermon was not understood in its pure form until now. The passage concludes by thanking God (shukr) for revealing this message and divine wisdom through Maulana.

The passage describes the author's experience attending a "dawah meeting" where he heard Maulana's faith-inspiring speeches on the subject of dawah and the launch of the "Al-Quran Mission." The author states that Maulana's concern for dawah is an exceptional part of prophetic insight, comparable to the Prophet Muhammad's final sermon at Arafat. The passage concludes by calling it a tragedy that the dawah message of that sermon remained hidden from scholars, and expresses gratitude that God has now revealed it through Maulana Wahiduddin Khan.

The passage is a reader letter from a Pakistani electrical engineer, Syeda Amtul Gilani, describing how reading Al-Risala resolved long-standing confusions she had about Islam. She explains that she was troubled by religious community members who criticized technology while benefiting from it, and by dense Islamic pamphlets that seemed impossible for ordinary readers to understand. Reading Al-Risala gave her clarity, particularly the idea that Islamic teachings should be "made understandable for the modern mind" ("Islam ki talimat ko asri zehn kay liyay qabile fehm banana"), which she quotes approvingly. She expresses deep gratitude to Maulana for precisely addressing her doubts, and asks for prayers so she can help spread Islam effectively.

This passage reports on various activities of the Islamic Centre from August 2016, including lectures, meetings, and translation projects. It describes a lecture by the president of the Islamic Centre at Jamia Millia Islamia on how the modern age supports Islam, followed by a Q&A session and distribution of literature. The passage also mentions meetings with Hindu and Christian groups, translations of Islamic books into Portuguese, Pashto, Malayalam, and Chinese, and participation in book fairs in Lebanon, Algeria, and Morocco. The passage does not discuss the concept of 'shukr' (gratitude) at all.

The passage argues that the real issue is not regret or separation from a group, but correcting one's own shortcomings and following the straight path (Quran 6:153) instead of other paths. The scope of one's work has become vast—cosmic in knowledge and global in dawah—which is a blessing of God, and these limitless opportunities are a reason for shukr (gratitude). In contrast, the group mentioned lacks this great concept of knowledge and the true plan of dawah responsibility, a deficiency remedied through the Al-Risala mission. Therefore, the decision was based on personal search, and joining those who do not value this would mean cutting off from cosmic knowledge and global dawah, which is unbearable.

The passage reports that Quran translation distribution work has been ongoing in Allahabad since October 2013, particularly among educated groups. It gives examples: at Ghaus Girl Memorial College and Hamidia Girls Degree College, students gifted Quran translations to teachers and seniors at farewell events; at a women's gathering copies were distributed; and at an Ahl-e-Hadith program, non-Muslims accepted the translations with thanks and expressed happiness. The passage does not focus on the concept of 'shukr' (gratitude) as a teaching, though recipients are described as showing thanks.

The passage states that a mission of this kind exists nowhere — not among Muslims, Jews, or Christians. The speaker tells the audience they should feel gratitude (shukr) for being connected to this mission and for the fact that it emerged during their own lifetime.

The passage argues that merely claiming to follow Islam does not lead to knowledge of God or an Islamic character. Instead, people must be taught to study life and the universe in a way that makes the entire world around them appear as a table of divine blessings, enabling them to recognize God's grace and become grateful to Him. The passage then cites an example from the magazine *Al-Minbar*, which attributes the distribution of millions of Qur’an copies in Russia after the Soviet Union's collapse entirely to the efforts of former President General Zia-ul-Haq.

The passage recounts a letter from a person named Tamapur, who wrote to the author about giving a Canadian-published Quran to a Hindu salesman. The salesman accepted it happily, and later told Tamapur that he reads the Quran for half an hour every night before sleeping, calling it very good and expressing his thanks. The author responds with praise ("MashaAllah"), highlighting the positive reception of the Quran. This passage does not directly relate to the theme of 'shukr' (gratitude), though the salesman's verbal thanks is mentioned in passing.

At an interfaith dialogue in Bangalore, a three-hour session on the Islamic perspective of prophets was presented to seventy theology students and staff. The attendees expressed gratitude for the clarification that Prophet Muhammad was a prophet of peace and that Islam is a religion of peace, and the institute's dean later emailed thanks for the inspiring talks that challenged them to be peace bearers. This passage relates to 'shukr' through the explicit expressions of thanks and gratitude from the audience and dean.

The passage reports on an interfaith dialogue held on February 3 at the Indian Institute of Spirituality in Bangalore, where the topic "The Role of the Prophets: The Islamic Perspective" was discussed for three hours. The audience, seventy theology students and staff, asked questions that proved their intellectual depth. The author notes that verbal feedback expressed gratitude for the clarification that Prophet Muhammad was a prophet of peace and Islam a religion of peace, and an email from the Dean thanked the speaker for inspiring the audience to live as peace bearers. The passage does not directly relate to the topic of 'shukr' (gratitude).

The passage describes a meeting with an Arab director of a center. The author gave him the book *Al-Islam Yatahadda*, an English translation of the Quran, and a Spanish edition of the pamphlet *What is Islam* (¿Qué es el Islam?). The director accepted these items with thanks (shukr).

The passage describes the surprising success of distributing 350 free English Qurans to students, whose excitement was "unbelievable," and notes that another book, "Leading a Spiritual Life," also sold well. It expresses gratitude to Afan, a PhD student, and prays for the message to reach all universities. The mention of being "thankful" directly relates to the theme of shukr (gratitude).

In this passage, two correspondents—Shakil Rehman from Delhi and Naseer Sahab from Gulbarga—write to express their gratitude. They thank Allah for enabling them to discover creative thinking and positive thinking through Maulana Wahiduddin Khan, and for overcoming negative thinking. This is a direct expression of *shukr* (gratitude) for the guidance received.

The passage expresses gratitude to God for sparing the author from a life shaped by either the loss of his mother or by a mother who would have urged him to fight against his perceived enemies. The author states that such a different upbringing would have changed his life’s direction, but instead God made him a vehicle for conveying one of His truths.

The passage is a thank-you letter from a coordinator at a charity called Prisoners Abroad, which supports British citizens in foreign prisons. The writer explains that a donated Quran was sent to a British Muslim prisoner in Italy, who was very grateful because English translations are unavailable there. The coordinator requests a larger supply of Qurans, estimating that 12 copies would meet the demand of about one request per month for a year.

At the Jaipur Literature Festival, Mr. Faraz Khan was distributing Quran translations when a group of non-Muslim young people approached. One girl stepped forward to take a copy; when a companion asked why she would read the Quran before the Gita, she replied she would read the Quran first and then the Gita. After that, everyone happily accepted the Quran translation, saying "thank you" (shukriya). This incident illustrates people expressing gratitude (shukr) when receiving the Quran.

The passage is a thank-you letter from Melissa Nozell to Khaja Kaleem, expressing gratitude for a visit by Maulana Khan and the delegation, and for leaving a library of Maulana’s publications. She asks that her deepest gratitude be conveyed to Maulana Khan. This directly illustrates the practice of 'shukr' (gratitude) through explicit thanks.

CPS Jamshedpur began placing stamped copies of Quran translations and dawah literature in mosques and libraries for public reading. A military technician named Sheikh Sadiq called after finding a Hindi Quran with the CPS stamp and phone number in a mosque, then visited with two colleagues to receive materials. They expressed happiness and offered thanks before leaving.

On February 26, 2018, a non-Muslim named Mr. Nakal came to the author with a Muslim friend, asking for a Hindi translation of the Quran. The author gave him a Hindi Quran and the books *Jeevan Ka Uddeshya* and *Islam Ek Sobhavik Dharm*, which he accepted with great happiness and gratitude.

The passage is a letter praising the author's teachings, noting that after 9/11, Pakistani President Pervez Musharraf's address to the nation repeated the author's writings on terrorism, extremism, and the concepts of "jihad akbar" and "jihad asghar" in new words. The writer asserts that anyone with a moderate temperament and genuine concern for the Muslim community will recognize the author's thinking as the correct Islamic path, and that acting on it alone can end Muslims' current sufferings and backwardness. This passage does not clearly relate to the topic of 'shukr' (gratitude).

This passage reports that Dr. Safina Tabassum, associated with the Al-Risala mission, has been engaged in dawah work for a long time in Ajmer. It specifically describes that on May 11, 2016, she and her father, Dr. Aslam, presented copies of the Quran's Hindi and English translation, along with the book "The Age of Peace," to surgeons and other doctors at the famous Mital Hospital in Ajmer. The passage concludes that all the recipients accepted these gifts with thanks, and that Dr. Suman and Mr. Mushahid were also present on the occasion.

The speaker expresses gratitude to God that women have become very actively involved in his mission, noting that this repeats a historical pattern. He cites examples of great roles played by women in Islamic history, including Eve, Hagar, Khadija, Aisha, and Umm Salama.

The passage reports that a CPS team from Jamshedpur visited JRD Tata Stadium on 30 May 2017 and distributed Quran translations and other dawah literature to the coaches, players, and others present there. It notes that all of them expressed thanks. The relation to 'shukr' is only incidental — the passage records that the recipients said thank you, but it does not teach or discuss the concept of gratitude itself.

This passage is a brief report from the CPS team in Nagpur about a visit to ITM Engineering College in Kamptee on August 29, 2015. The team interacted with teachers and students, distributed Quran translations and dawah literature in English and Marathi to the principal, dean, professors, and students, and all recipients accepted the materials with happiness and gratitude. The passage does not directly discuss the concept of 'shukr' beyond noting that the recipients expressed thanks for the materials.

The passage describes a lecture followed by a Q&A session, where attendees listened with great interest. CPS members distributed English translations of the Quran and other Islamic literature, which everyone accepted with gratitude (shukr). The event took place at the Vallabh Smarak Jain Temple in Alipur.

A reader named Ata al-Momin thanks God that he was introduced to Maulana Wahiduddin Khan's books in time, because if he had instead read Bertrand Russell, Karl Marx, or Charles Darwin directly, the outcome could have been harmful. He considers Maulana a great asset, unlike today's so-called scholars from whom a sensible person learns nothing, and says only those who have read Maulana can understand his feelings.

Dr. Muhammad Aslam Khan's friendly, non-discriminatory manner of dealing with people enables him to carry out dawah work easily. The passage gives two examples: on 27 August 2019, Uttarakhand's Chief Minister honored him, and he presented a Quran translation to the CM and all attendees; on 5 October 2019, he and others again gave Quran translations and dawah literature to political and social figures, who accepted them with thanks and promised further support. The passage relates to shukr only in that the recipients expressed gratitude for the gifts.

On 25 February 2015, Dr. Farida Khanam, Chairperson of CPS, gave a PowerPoint presentation on "Islam: A Religion of Peace" at IIT Delhi, followed by a question-and-answer session. At the end of the program, copies of the Quran and other da'wah literature were given as gifts to all attendees, who accepted them with thanks. Below, the impression of a female student who attended the lecture is quoted.

The speaker tells a listener that their negative remarks about the Taj Mahal reveal they have learned a pride-based Islam from figures like Ahmed Deedat, not true Islam. The speaker then says India offers something far greater than the Taj Mahal: the freedom to engage in dawah work. If the listener focused on that opportunity instead, their heart would be filled with gratitude (shukr).

The passage argues that someone who criticizes the Taj Mahal has not received true Islam, but only a sense of national pride from figures like Ahmed Deedat. The author states that India offers something far greater than the Taj Mahal: the freedom to engage in dawah (calling people to Islam). If the person focused on these opportunities for dawah instead of the Taj Mahal, their heart would be filled with feelings of shukr (gratitude).

On February 25, 2018, an interfaith event titled "Love Thy Neighbor As Thyself" was held at Grace Point Church in Newtown, Pennsylvania, USA, with representatives from Judaism, Christianity, and Islam. The Islamic representative, Khwaja Kaleemuddin of CPS America, presented the peaceful aspects of Islam and distributed Quran translations and other literature. Some attendees remarked that they had previously heard negative things about Islam but were now shown its positive side, thanking the presenter. The event also included participation from Father Dave Wolf and Rabbi Aaron Gaber.

The passage states that one should be grateful to God for preserving the Quran, because without its preservation, one could not have attained the spiritual rank they now hold. It explains that when a person passes the Quran to another, their responsibility is fulfilled. The passage concludes that gratitude is due to God for giving the opportunity to do the work of the prophets by preserving the Quran.

The narrator describes a train journey where two non-Muslim passengers sat with him. After a fatal accident, one passenger showed deep sensitivity, which prompted the narrator to pray that the man would ask for the Quran himself—and he did. The man read the Quran, found it easy to understand, and accepted a copy as a gift, asking how to respect it before reading. The next day, the narrator received a message from him and thanked God, illustrating gratitude (shukr) for the outcome.

The passage reports that a representative from the news channel "Munsif" recorded an interview at the Islamic Centre for a special program. During the interview, the speaker said that not every social problem can be solved by government alone, and that society itself must be prepared to address such issues. After the interview, the representative was given a set of books by the president of the Islamic Centre, which he accepted "with thanks" (shukriya). The connection to the theme of shukr is only incidental — it appears in the phrase describing how the books were received, not as a developed teaching on gratitude.

This passage does not discuss the concept of *shukr* (gratitude). It reports that on November 11, 2014, Dr. Farida Khanam visited Punjabi University in Patiala at their invitation to give a lecture on Islam in an interfaith program, which was well-received. During the visit, copies of the Quran and other Islamic literature were distributed and accepted with happiness and thanks. The passage also notes that some officials, seeing a strong demand for the Quran in Punjabi, had begun a translation of the Quran published by CPS into Punjabi.

The passage describes how, after a court walkout by the Nawab of Sirhind, Guru Gobind Singh reacted with profound gratitude (“shukr”)—he prayed for the peace of Malerkotla and declared that relations with it would always be good, and Malerkotla indeed remained peaceful. From this story, the speaker draws the lesson that if one becomes a caller to humanity with genuine concern for all people, then paths open everywhere and God’s help is ready. Thus, the passage uses an example of gratitude to illustrate that prioritizing human welfare invites divine assistance.

In this passage, a man named Abdul Sami Siddiqui was carrying a Hindi translation of the Quran when a woman named Kalpana Chattre asked him if it was for sale, saying she wanted to read the Quran in her own language if available. He gave her the Quran as a gift instead, and she received it with great respect and gratitude, thanking him. The passage illustrates an expression of thankfulness (shukr) through the woman’s appreciative response to receiving the Quran.

The passage says that instead of asking why others fail to understand a truth, one should first give thanks to God for having learned that truth before death. It contrasts a positive response—thanking God for the discovery—with a negative response of questioning others. The speaker urges only two actions: offering gratitude and then telling others about the truth.

The passage describes CPS Saharanpur's unique ability to do outreach in places ordinary preachers cannot reach. It gives three examples: Zee Media directors accepted CPS literature "with thanks" (shukr) in April 2018; a senior police officer and 20 staff received Quran translations as gifts; and a state minister was given literature and promised to support CPS's peaceful mission. The first example explicitly mentions grateful acceptance, linking the activities to the theme of shukr.

In Kolkata's Nakhoda Mosque, Bashir Ahmed arranged to give Quran translations and Islamic books to journalists during Ramadan 2018, and all accepted them with happiness and gratitude. One journalist later met Bashir again and warmly thanked him for the Quran. The passage notes that journalists visit the mosque to present a practical image of Islam, such as prayer, to the world.

The passage recounts a letter from Zahoor Ahmad Mir describing how he distributed Maulana Wahiduddin Khan's literature at a cousin's wedding in Kashmir. One cousin criticized the author, claiming he advises separating from one's parents, but later the same cousin—a botany professor—called to request more English leaflets, calling them "golden words" he had missed until then. This incident does not directly address the topic of 'shukr' (gratitude); it focuses instead on a critic's change of heart after reading the material.

On November 5, 2015, the Chinmaya Mission held a program in New Delhi celebrating the centenary of Swami Chinmayananda, where they honored people from various religions, including the President of the Islamic Centre. At this event, CPS members gave an English translation of the Quran and the President's dawah literature to religious and political leaders of different faiths, and all accepted these gifts with happiness and gratitude (shukr). This passage directly illustrates the theme of shukr through the grateful reception of the materials.

Dora Giusti, a UNICEF child protection specialist, interviewed the president of the Islamic Centre on 6 June 2015 about preventing violence against children. The president offered her useful advice and later gave her a set of books, including an English translation of the Quran, as a gift. Giusti accepted the gift with thanks.

In this passage, Mr. Javed Ahmed, an active member of CPS Kolkata, visited his hometown Nawada, Bihar in March 2018. He gave a set of English booklets to teachers at an English school in Nardiganj, and also gave books to villagers and an English Quran and *Reality of Life* to the principal of St. Joseph's Missionary School. All recipients accepted these gifts with happiness and thanks (shukr).

This passage describes an interfaith dialogue event that took place on November 26, 2014, at the Vidyajyoti College of Theology, specifically for the college's Christian students. A team from CPS (Centre for Peace and Spirituality) participated, represented by Mr. Rajat Malhotra, Ms. Naghma Siddiqi, Ms. Sadia Khan, and Ms. Sofia Khan. After the program, English translations of the Quran and a set of books from the CPS president were distributed to all students, who received them with gratitude, and it is noted that the CPS team had participated in a program at this college previously.

On May 31, 2018, Rajat Malhotra, an active member of CPS Delhi, was on a flight from Delhi to Amritsar with Union Minister Prakash Javadekar. Malhotra presented Javadekar with an English translation of the Quran, calling it a spiritual gift. Javadekar received it with folded hands and thanked him.

This passage describes the activities of the CPS mission in Pakistan, which began working formally as a team in June 2013 after operating individually for a long time. It reports that the mission's Urdu and English magazines are reprinted and distributed among educated people and madrasa students, and that CPS literature is available in over 33 libraries in Karachi. The passage also notes that at book fairs in Karachi and Lahore, the public responded encouragingly, with many people expressing interest in Maulana's books and subscribing to the magazines, and that madrasa students showed open-mindedness during discussions.

On May 3, 2022, CPS Saharanpur held an Eid gathering where social, political, and bureaucratic figures were given da'wah literature as gifts. On May 25, 2022, in Delhi, Dr. Aslam received an award for peace work from Union Minister Anurag Thakur, and da'wah literature was also given to him and other guests. All recipients accepted the literature with thanks and promised to read the books.

On May 3, 2022, CPS Saharanpur organized an Eid gathering at its Centre Peace Hall, where attendees from social, political, and bureaucratic circles were given da'wah literature as Eid gifts. On May 25, 2022, Dr. Aslam received an award for his work in peace and harmony from Union Minister Anurag Thakur at Leela Palace in Delhi, and both the minister and other guests were also given da'wah literature. All recipients accepted the literature with thanks (shukr) and promised to read the books.

This passage reports on Maulana Wahiduddin Khan's fifteen-day visit to the United States in August–September 2015, during which he received a Lifetime Achievement Award from the Islamic Society of North America (ISNA) for his lifelong work in promoting peace and interfaith harmony. His new book, *The Age of Peace*, was also launched at the event. The passage does not directly discuss the topic of 'shukr' (gratitude); it is a factual account of the visit and the award ceremony.

Drinking water, the passage says, brings the gratitude of an ocean into a person. It then defines dawah (calling people to God) not as an announcement, but as the final manifestation of a human being whose inner journey began with discovery, moved through gratitude and praise (shukr and hamd), and then continued to take shape in supplication. This directly ties shukr to both ordinary daily acts, like drinking water, and to one's ultimate spiritual mission.

In this passage, Maulana Wahiduddin Khan describes arriving at Madrid's vast, impressive airport in December and being moved to tears. He reflects that modern Muslims have lost the qualities of appreciation (i'tiraf) and goodwill toward humanity, which he illustrates by imagining how Muslims should respond to Spain's achievements: acknowledging that Muslims advanced human civilization to the stage of traditional progress while Spaniards carried it to scientific progress, and then proposing that both together give thanks to the Creator (shukr) so they may merit entry into God's better world—Paradise, of which this world offers only a glimpse. The passage thus ties the act of gratitude to the recognition of others' contributions and the hope of a superior afterlife.

On 24 June 2015, a research scholar named Mubhavna Malik interviewed the president of the Islamic Centre. After the interview, the president gave her a set of his books as a gift, which she accepted with great happiness and gratitude (shukr).

On World Health Day (April 12, 2017), Shahabuddin Ahmad presented dawah literature from Sadr Islamic Centre to prominent doctors and dignitaries in Kolkata, all of whom accepted the spiritual gift with happiness and gratitude (shukr). That same day, he also gave a Quran and books to Mr. Bijalee Ghosh on the occasion of his retirement, and Mr. Ghosh likewise accepted the gift with gratitude. The passage highlights two instances where recipients responded to dawah gifts with shukr.

On December 11, 2015, an interfaith tour group of French youth met the head of the Islamic Center and recorded an interview on interfaith and coexistence. After the interview, they were given an English translation of the Quran, the French book "What is Islam," and other da'wah literature, which they accepted with happiness and gratitude (shukr).

This passage describes a meeting on December 30, 2015, where Mr. Saifullah of CPS Kolkata presented the English translation of the Quran, along with the books *The Age of Peace* and *Terrorism: Its Root Cause and Solution*, to the Governor of West Bengal, Mr. Keshari Nath Tripathi. The Governor thanked Mr. Saifullah, expressed happiness, and said he did not have an English Quran and would definitely read it. The passage also notes that similar literature was presented to the Governor's ADC, Mr. Sinhas Durgangy. The passage does not discuss the concept of *shukr* (gratitude).

The passage is a letter from a long-time reader of Al-Risala, Muhammad Aslam Chughle of Mumbai, thanking Maulana Wahiduddin Khan for a meeting on April 12, 2010, where he also prayed Maghrib with him. The reader reports that for the past two years, he has been selling Khan's Quran translation and other dawah literature at a bookstall at Mumbai's Churchgate Station, where millions pass daily. He states that about 300 copies of the Quran translation have been sold there, with 90% of buyers being non-Muslims, and that he does this work with the support of Javed Bhai (ICRA). The passage expresses gratitude for Khan's time and describes the reader's ongoing dawah efforts.

The passage is a letter from a reader thanking Maulana Wahiduddin Khan for a meeting in 2010 and describing his ongoing dawah work. He has placed the Maulana's Quran translation and other literature for sale at a bookstall in Churchgate Station, Mumbai, where about 300 copies have been sold, 90% to non-Muslims. This passage does not clearly relate to the topic of 'shukr' beyond a brief expression of thanks; it is primarily a report of dawah activity.

This passage describes an event on 13 December 2015, when Mr. S. F. Siddiqui distributed a Marathi translation of the Quran at a hospital in Aurangabad. A doctor at the hospital expressed his heartfelt gratitude, saying he had been searching for a good translation of the Quran, had heard about Maulana but never read him, and now plans to read the Quran with his family members. The passage does not directly discuss the concept of 'shukr' (gratitude), though the doctor's words of thanks are implicitly present.

This passage does not clearly relate to the topic of 'shukr' (gratitude). It describes an initiative by CPS International, New Delhi, to gift Maulana Wahiduddin Khan's books to Islamic seminaries in India, with Mr. Asif Khan visiting the seminaries to obtain permission. The passage requests readers and well-wishers to contact Mr. Asif Khan and cooperate in this effort, ending with a note of thanks.

This passage does not relate to the topic of 'shukr' (gratitude). It describes a specific activity by CPS International in New Delhi, where they are gifting the books of Maulana Wahiduddin Khan to Islamic seminaries (madrasas) in India. The passage requests readers and other interested individuals to contact Mr. Asif Khan to assist with this effort.

This passage reports that Al-Risala team members from Nagpur met Vijay Phansilkar, editor of the English daily The Hitavada, and presented him with an English translation of the Quran and other books by Maulana Wahiduddin Khan. The editor accepted the books with great pleasure and thanks, stating that he deeply respects Maulana and had met him once in Mumbai. The passage is chiefly a news item about a meeting — the only link to shukr is the editor's verbal expression of gratitude upon receiving the books.

At the World Parliament of Religions conference in Salt Lake City, USA in October 2015, CPS International set up a bookstall and distributed about a thousand English translations of the Quran and copies of *The Age of Peace* to attendees. The passage notes that everyone was a seeker of truth and accepted this gift with great happiness and gratitude (shukr). The acceptance of the gift with "shukr" directly illustrates the act of being thankful in this context.

The passage reports that on November 26, 2017, several staff members of CPS International in Delhi—including Mr. Faraz Khan, Mr. Krant Dagur, Mr. Ajay Dwivedi, and Mr. Suhaib Khan—distributed English translations of the Quran to visitors at the Times Literature Festival held at the India Habitat Centre in Delhi. It notes that all recipients accepted the copies with gratitude and happiness. The passage does not directly discuss the concept of 'shukr' beyond the incidental mention of people receiving the Quran thankfully.

At a Buddhist Kalachakra fair in Bodh Gaya, Bihar, a group distributed Quran translations and other literature in multiple languages. Many people who heard about the distribution came specifically to obtain the books, accepting them with gratitude (shukr). The passage also lists the participants and notes that a team in Gya sends Qurans by post within India.

In Chennai, from July 15 to 21, a CPS team led by Iqbal Umari distributed translations of the Quran and other dawah literature at Madras University. The recipients included dignitaries such as the Consul General of Japan and a South Korean consul. The passage notes that all of them accepted the materials with great happiness and gratitude (shukr).

This passage does not relate to the topic of 'shukr' (gratitude). It describes a campaign titled "The Global Crisis of Peace" launched by the Daily Urdu Newspaper (Bihar Edition) in collaboration with the Center for Peace and Objective Studies. The campaign involved seven workshops held at various schools, colleges, and conference halls in and around Patna, where Hafiz Abu al-Hakam Muhammad Daniyal delivered lectures and answered questions, after which attendees were given gifts of Quran translations and books on the Prophet's life.

The passage describes an interview given by the president of the Islamic Center to Saleem Khan Safi on Pakistan's GEO News program *Jirga* in November 2015. During the interview, it was stated that every action should be judged by its result, and that this is the teaching of Islam. After the interview, the interviewer accepted a set of the president's books with gratitude (shukr).

In this passage, two team members are reported to have given Quran translations as Ramadan gifts. One recipient, Deepika Moitra, is impressed by Islam and finds peace in keeping some Ramadan fasts. Another recipient, poet Nirmala Thakur, accepted the gift with great happiness and thanks (shukr).

The passage describes a New Year 2016 prize competition organized by Hindustan Times at a hotel, with local officials as special guests. Attendees received an English translation of the Quran and a magazine as gifts, and the Hindustan Times president thanked everyone. This passage does not clearly relate to the topic of 'shukr' (gratitude) beyond a single mention of thanks.

This passage reports a visit by CPS (Delhi) members to Mumbai on February 25, 2017, led by Dr. Farida Khanam, to participate in a program at Anjuman Islam Technical College. About 75 teaching staff and students attended, and CPS members gave speeches followed by a question-and-answer session. At the end, faculty members were given copies of the English translation of the Quran and The Age of Peace. The passage concludes by mentioning that the CPS Mumbai team thanked all the visitors.

The passage describes an incident where two men distributed about fifty copies of a Quran translation at a Delhi event. A woman from Bengal told them she had previously asked Muslims for a Quran but was refused, leading her to believe women were not allowed to read it. After receiving a copy in Delhi, she was very happy and expressed thanks—this gratitude is the direct connection to 'shukr'.

A new CPS team in Rasra, West Bengal, began its activities by opening a library and presenting an English translation of the Quran and *Spirit of Islam* to the local DSP and other police officers. The officers accepted these gifts with happiness and *shukr* (gratitude).

The passage describes a junior tennis tournament ceremony in Kolkata where a CPS team member distributed copies of the Quran and other Islamic books to attendees. Recipients such as Mihir K. Mitra and Arjuna awardee Naresh Kumar expressed great happiness and gratitude, with Mitra saying he had long been searching for a Quran. The event shows people thanking the distributors, but the passage does not develop any deeper teaching about shukr (gratitude) beyond this simple expression of thanks.

The passage reports two dawah activities by Mahboob Huntagi of CPS Mumbai. On March 25, 2018, at a graduation ceremony in Mumbai, he presented Quran translations and dawah literature to Union Minister Mukhtar Abbas Naqvi and other guests, who accepted them with "great happiness and gratitude." On May 3, 2018, he gave Quran translations in several languages to a library, and the librarian, upon learning that the Punjabi translation was done by a Sikh leader, responded that the Quran must contain something important.

This passage reports a meeting between CPS Saharanpur representatives and Uttar Pradesh Chief Minister Akhilesh Yadav on 31 July 2015, during which the Chief Minister learned about the mission of the Islamic Centre's president and acknowledged CPS's work on peace and spirituality. At the end of the meeting, he accepted several books including a Hindi translation of the Quran and other titles "with thanks" (shukriye ke saath), and additional literature was distributed to others present. The passage does not focus on or develop the concept of shukr meaningfully beyond this single brief mention of thanks in receiving the books.

Mr. Abdul Samad Sahab of CPS (Pune) presented a Punjabi translation of the Quran as a gift to the wife and son of Mr. Gurmukh Singh Rajpal, a former member of the Pune Gurudwara Committee. They accepted the gift with great happiness and gratitude. The meeting likely took place on October 27, 2017.

On January 8, 2016, the president of the Islamic Centre addressed a German delegation at the India International Centre in New Delhi on the concept of peace in Islam. After the speech and a Q&A session, other CPS members spoke on the reality of ISIS and jihad in Islam. The attendees gratefully and happily accepted a German translation of the Quran along with other dawah literature. This passage relates to 'shukr' only in describing that the delegation received the gifts with happiness and gratitude.

On Christmas Day 2021, three members of CPS Kashmir went to Gulmarg and distributed Quran translations and other dawah literature among tourists, receiving a good response. At the Gulmarg Club, they offered the same literature to prominent figures attending a week-long Christmas and New Year festival, who accepted it with great happiness and shukr (gratitude).

At a literary event in Kolkata, sports figures like Sunil Gavaskar, Abhinav Bindra, and Deepa Malik were given English translations of the Quran and peace literature by a local team member. The passage notes that all the guests and participants accepted these gifts with thanks (shukr).

The passage says that instead of asking negative questions, a person should give a positive response upon discovering the truth about life after death. This positive response is to thank God for granting this knowledge before dying, and to share it with others. The speaker contrasts this with a negative response, which would be to focus on doubts or complaints.

The passage reports that on April 11, 2017, Vidyasagar University held a ceremony to launch a new edition of a book by the great Bengali scholar Pandit Ishwar Chandra Vidyasagar. Active women members of CPS Kolkata attended, interacted with the dignitaries, and presented them with da'wah literature, which everyone accepted with happiness and gratitude (shukr). The event took place at Kolkata's Victoria Memorial Hall.

The passage recounts an exchange where a security guard thanked the speaker for a Quran, and the speaker in turn thanked the guard for the security arrangement that made distribution easy. The speaker then describes a discussion with a colleague, wishing to die while returning from doing God’s work, so that angels would report to Allah that he was doing His work and returning from it. The account illustrates gratitude expressed both for receiving the Quran and for being able to serve, but it does not explicitly discuss the concept of *shukr* in a doctrinal sense.

The passage describes a personal experience of learning about gratitude (shukr) and da'wah (calling to God) through the CPS Mission. The speaker shares that they previously heard and read about remembering God, but no one taught them how to do it until they learned from Maulana. They emphasize that da'wah work is like a lesson—once a student learns it, the teacher gives them leave, but this lesson of da'wah is ongoing. The speaker also reflects on how results are not in human hands but God's, and that one should focus on doing the work itself, trusting God for the outcome.

The passage describes two speakers' experiences distributing Qurans at a book fair. The first speaker recounts how God directly helped them when they lacked space to store Quran cartons—strangers arrived and safely stored the cartons nearby. Later, they distributed free Quran coupons despite initial worries about obstacles, and 70% of coupon holders came to claim their Qurans. The second speaker contrasts past religious persecution (citing a hadith about believers being tortured) with today's ease, then shares three examples: a man from a neighboring stall urgently asked for Qurans to give to others; many people held onto dirty coupons after walking through the entire hall, showing their genuine desire; and recipients embraced the Quran, kissed it, and asked how to read it properly, countering doubts about disrespect. The passage does not explicitly discuss the concept of shukr (gratitude).

In this passage, Maulana Wahiduddin Khan discusses a Quranic prayer asking God not to place the same heavy burden on believers that was placed on earlier faith communities. He explains that this referred to the age of religious persecution in the 7th century, when people were beaten for declaring God is one and prevented from praying. He claims that this prayer has been answered "a billion times over" in the 21st century, because religious persecution has ended worldwide and total religious freedom now exists. As evidence, he describes a seminar in Delhi where non-Muslim organizers announced and distributed Islamic literature and Quran translations without restriction, and notes that modern technology like microphones allows anyone's voice to reach the entire world effortlessly.

This passage recounts a story about a Hindu man who brings the Quran from a temple, underlines passages he does not understand, and each Sunday reads a page to his officers while explaining that Islam should be understood directly from the Quran rather than by observing Muslims. The speaker declines the man’s offer to pay for copies of the Quran, instead thanking him for providing opportunities, and then reflects on his own community’s laziness in contrast to the dedication of those they consider enemies. The passage then shifts to praise of "Quran men" who distribute the Quran in people’s own languages worldwide, comparing their work to that of prophets, and ends with prayers for their success and for divine support. This passage does not clearly relate to the concept of shukr (gratitude) beyond a single expression of thanks.

The passage announces the Marathi translation of Maulana Wahiduddin Khan's book *What Is Islam*, titled *Islam Pariche*, completed by Abdul Hamid Sahib with help from Akhtar Amin Sahib and the Pune team. The speaker explicitly thanks God (shukr) for the active team working on translations, prays for divine acceptance of their efforts, and asks for reward and paradise for all contributors. He also provides contact information for obtaining the book.

The passage is a speech thanking the audience for their hospitality and urging them to read the book *The Age of Peace*, which presents a practical theory for achieving peace through mutual appreciation and learning among different religions. The speaker emphasizes following one's own practice while respecting all other religions, and notes that Mawlana discussed the relationship between Judaism and Islam as "people of the book." The passage only tangentially relates to 'shukr' through a brief expression of gratitude for the reception, but its main focus is interfaith respect and peace, not a sustained treatment of gratitude.

This passage describes the speaker's efforts to distribute Maulana Wahiduddin Khan's literature in Kashmir since 1989, claiming that this literature gradually changed people's mindsets toward peace. The speaker provides examples of distributing Quran translations at a Hindu festival without rejection, and of former militants and separatist leaders who accepted the message—including a Shia leader who clarified that Maulana opposes violence, not jihad, and a former JKLF commander who surrendered and requested to meet Maulana. **The passage does not clearly relate to 'shukr' (gratitude).**

The passage does not directly address the topic of 'shukr' (gratitude). Instead, it explains that the Quran is the authentic answer to humanity's innate, God-given search for truth, and that its unique personal address—using phrases like "O mankind" and "O children of Adam"—sets it apart from all other books, making it the first choice for anyone seeking answers to life's fundamental questions.

The passage explains that effective training for God’s mission does not come from formal stage appearances or speech practice. Instead, sincere work for the mission—no matter how small, such as distributing the Quran—brings divine inspiration, and that inspiration itself trains and builds one’s personality. The passage then presents a question from a reader in London: after donating books to BBC TV, she asks whether a person aged fifty-five or sixty should leave their routine job to dedicate their life fully to spreading the Quran. The passage does not directly address the concept of 'shukr' (gratitude).

This passage does not clearly relate to 'shukr' (gratitude). Instead, it discusses a historical law the speaker observed during a trip to Canada, based on a Quranic verse about God's intervention to prevent chaos. He explains this as a cycle of action, reaction, and positive response (comparable to Hegel's thesis, antithesis, synthesis), giving the example of 9/11's negative reaction against Islam followed by Fawzan Khan's movement "Reviving the Spirit of Islam" to improve the image of Muslims. He also recounts meeting Yusuf Islam (formerly Cat Stevens), who converted after feeling the Quran addressed him directly.

A listener's comment in the passage observes that many Muslims live for nationalism rather than for gratitude to God—they weep for their own community but are not seen living in thankfulness to God, praying for guidance for others, or spending time and money on spreading God's message. The speaker then dismisses a question about ISIS, saying such thoughts are forbidden, and urges the audience instead to focus on sharing the Quran and literature to warn people about hell and give them news of paradise.

This passage does not discuss the topic of 'shukr' (gratitude). Instead, it argues that the main contribution of Sufism in India was an "image-building process" that corrected the perception of Islam from a religion of war and the sword to one of peace, love, and tolerance. The speaker credits Khwaja Moinuddin Chishti, who came to India in the 12th century, with spreading Islam through love without ever using a sword, and notes that Swami Vivekananda acknowledged that Hindus were not converted by force—a view made possible by the Sufis' work.

In this passage, Maulana Wahiduddin Khan expresses gratitude for receiving the Mahatma Gandhi Seva Medal, recalling a dream where Mahatma Gandhi gave him two pens and told him to continue his peace mission, symbolizing that his work should never stop. He argues that Gandhi is not just a leader of Hindus but of all mankind, and that peace, not violence, is the only path to achievement, as history shows violence only brings destruction. He interprets the award as a third pen from Gandhi, urging him to persist in his peace mission, and states that Gandhi remains India's true identity and hope for the future, despite negative news in the media.

The passage begins with a person asking for a specific prayer (dua), but Maulana Wahiduddin Khan responds that the issue is not about prayer but about re-engineering one's mind, and he recommends reading his magazines and books to change one's wrong way of thinking. Then a question from Miss Naghma Siddiqui is presented: she expresses thankfulness to God for being part of the Islamic mission but finds it overwhelming, and asks how to stay stress-free. The passage does not provide an answer to this question about gratitude and stress.

This passage does not discuss *shukr* (gratitude). It criticizes Muslims for inventing teachings not found in the Quran while ignoring its clear command not to provoke others, stressing that maintaining normal peace is essential for constructive work and dawah. It then dismisses concepts like "dini ghairat" (religious zeal) as mere emotions with no Quranic basis, and explains "tālīf-e-qalb" (softening hearts) as a natural principle—using kind words or gifts—for dawah purposes.

The passage recounts a story about the Prophet Muhammad in Mecca, when leaders of the Quraysh asked his uncle Abu Talib for a compromise. The Prophet responded that he wanted "one word" (kalimah wahidah) — if they accepted it, the Arabs and non-Arabs would submit. The speaker argues this is not about political domination (which never happened), but about truth prevailing, like the motto "Let truth prevail" from the Times of India. The passage's main claim is that truth, not political power, is what ultimately wins and compels others to submit ideologically. This passage does not directly address the topic of 'shukr' (gratitude); it focuses on the power of truth and peaceful methods.

The speaker says they enjoy peace and freedom in India, which leads them to live in a state of shukr (gratitude) for being born there. They claim that without being born in India, it would not have been possible for them to start their mission, unlike many people born in other Muslim countries who also started similar missions.

The passage says that Kashmiris should feel deep gratitude (shukr) because God gave them a beautiful region whose natural environment already hints at paradise, making their work of calling people to God more effective. The speaker adds that Kashmir's Sufi tradition of peaceful, non-political da'wah should be revived, and that Kashmiris have a duty to correct the false image of Islam as violent.

The speaker tells the Kashmir team that they should feel deep gratitude (shukr) because God has given them a region of such natural beauty that it serves as a glimpse of paradise, making their work of calling people to God far more effective. He explains that when they invite people to paradise, the surroundings themselves reinforce the message, so this gift is a reason for thankfulness.

The passage does not clearly relate to 'shukr' (gratitude). It focuses on the speaker's personal struggle with da'wah work, his lack of developed ma'rifat (spiritual insight), and his efforts to improve by being open about his shortcomings. He explains that he coordinates meetings in Hyderabad using spare time productively, but feels no internal compulsion because he knows he is not yet at the ideal level. He concludes that ma'rifat is not abstract but connected to real life, and that honest feedback will help him progress.

The speaker, Sister Umaira, describes feeling weak and anxious before speaking, but she shifts her perspective by realizing that all people are weak and only God is powerful. She shares her experiences of teaching and facing opposition in Lucknow, where she and her husband were initially alone against many critics, but God helped them gain acceptance for Maulana's literature. She recounts how she overcame fear to engage in dawah work, starting with small booklets in her bag, and despite opposition that blocked her lectures, she remained positive and avoided negativity as taught by Maulana. She gives a specific example of medical students who wanted her to speak during Ramadan; when opponents insisted on replacing her, she agreed to serve food without speaking, and those brought in felt intimidated and could not speak.

The passage argues that secularism and other worldly systems serve a supporting role for Islam, using a volleyball analogy where some players hit the ball and others support the hitter. The speaker claims that everything in the world now has a supporting role, except for "disparatism," which God eliminated. The passage then shifts to a viewer thanking the speaker and to questions about dawa work and crisis management, with brief advice about reading and spreading literature. This passage does not clearly relate to the topic of 'shukr' (gratitude).

In this passage, the speaker expresses gratitude for the opportunity to clarify his perspective, hoping it will reach others and help remove misunderstandings about Islam, especially among Muslims. He then asks a question about the specific points of disagreement between the speaker and Maulana Maududi's ideology.

The passage does not clearly relate to 'shukr' (gratitude). It discusses two categories of Paradise based on the type of work one does: those who engage in da'wa work (inviting others to God) receive the highest Paradise, while others who follow divine law with honesty receive lower levels. It emphasizes that dishonesty, illustrated by people who publicly thank authorities but privately complain, disqualifies a person from Paradise entirely. Finally, it declines to predict whether humanity will survive another hundred years, noting that such crises have always occurred.