All praises are due to Allah, our Benevolent Rabb.

At the turn of this twentieth century, humanity is more than ever in need of a sense of purpose and direction as well as a balanced, coherent, and unified way that serves as an integrating force in our life. As Muslims we believe that Islam, based on the final divine revelation in Qur'an and the life of the final Messenger Muhammad (p), is the answer to our needs. However, Islam remains the most misunderstood way of life not just by non-muslims, but also by the vast majority of muslims. Several revival efforts were initiated in this century some of which became movements of worldwide influence. Among them are Jama'at-e-Tabligh founded by Maulana Muhammad Ilyas, al-Ikhwan al-Muslimoon (the Muslim Brotherhood) by Shaikh Hasan al-Banna, Jama'at-e-Islami by Maulana Sayyid Abul Ala Maudoodi, and (for lack of a designated name, but very appropriately described as) the mass movement of Imam Khomeini. These movements have made valuable contributions to enhance the Ummah's awareness, involvement and commitment toward a better Islamic future.

The exemplary personalities who have pioneered these movements as well as the organizations that these movements have established have touched lives of millions in a positive way. Furthermore, the scholarship, leadership, and visionary role these pioneers have offered, which the ummah should respectfully acknowledge, are difficult to emulate. This is not to say that these movements or personalities were without shortcomings. In my humble opinion, based on my study and experience of these noble movements, each of these movements have gradually developed an exclusivist mentality in favor of itself, even though among some of these movements excellent cooperation exists.

It is important for the Ummah to recognize the valuable contribution Jama'at-e-Tabligh has made in the field of propagation of Islam. At the same time, without demeaning the contribution of Tabligh, it is noteworthy that this movement is thoroughly apolitical and has deliberately kept itself at distance from the socio-political reality of the Muslim Ummah and the world. Both al-Ikhwan and Jama'at-e-Islami represent a more comprehensive approach and have made a leading contribution in placing Islam at the center of contemporary events. Yet, without demeaning their noble works, it is important to recognize that often they have become too much politicized and are sucked into the web of international forces for the status quo. Imam Khomeini's popular mass movement led to the Islamic Revolution in Iran. It offered an effective model of vision and sacrifice leading to the overthrow of one of the worst tyrannical regimes of this century. Yet, without demeaning the achievements of the Revolution, it can be said that it quickly was overtaken by sectarian and nationalistic tendencies.

Some shortcomings, however important those are, should not deter Muslims from benefiting from these movements and their experience through an appropriate level of interaction. I strongly believe that Muslims should have a focused commitment to one effort that they deem to be most worthwhile; yet instead of making an exclusive commitment to one single movement, they should benefit from each of the movements as much as possible.

Muslims should also note that despite all the noble dimensions of these movements, they may not be the last and singular answer to the quests of the Ummah. Fresh thinking and effort, based on -- and even inspired by -- these movements, are needed as well.

What is humbly presented here is one such framework that is inspired by contributions of the revivalist movements of this century. This framework has also benefitted from other movements that are not "Islamic" but have positively touched lives of people. These movements have made valuable and pertinent contributions that could have been in an Islamic framework too. This is not a novel approach. Seeking out the ever-refreshing fountain of the Qur'an and the Sunnah, it offers a core program to develop Muslim personality in the context of the contemporary social reality. I deem this effort as a seed, full of future possibilities.

For reasons explained inside, the program has been kept at the simplest level that can be easily understood and implemented, and then effectively communicated to others. To derive maximum benefit, the core program should be followed systematically without any fundamental alteration. In addition, success in any such pursuit requires dedication, hard work and strong discipline. It is especially true for those who would like to be a part of a systematic effort geared toward improving themselves and in turn making a contribution in improving others.

The material presented here is only the bare minimum directly based on Qur'an and Sunnah. Each broad point is corroborated by specific reference to the Qur'an and the Sunnah. To keep this manual at this formative stage concise, I have deliberately refrained from referring to many excellent information from the life of the companions and their followers in later period. I hope to expand on it in near future. As participants learn and grow, they can adduce additional supporting material. This material is intended to set the proper mind-frame for doing change-seeking Islamic works and serve as the primary manual for core education under Islah program. The core ideas, characteristics, methodology and distinctiveness are sufficiently discussed in this manual. This material is to be used to train oneself through participating in the program and, in turn, to become a trainer for others. Additional supplementary material will be available shortly, insha'Allah. For any clarification of the material, contact the author.

Several other aspects deserve elaboration. Firstly, The style of Qur'anic reference here should be understood as following: for example, [2: al-Baqarah: 143] means Surah #2, Surah name al-Baqarah, and verse #143.] All Qur'anic translations are from Abdullah Yusuf Ali's The Holy Qur'an with some modification by the author as was deemed approrpriate.

Second, I have often been frustrated in looking up a reference for a hadith, because, let alone the speakers, Muslim writers rarely provide adequate reference for a hadith that can easily be looked up in the original source. Often a hadith would be mentioned with reference as "Bukhari" or "Muslim." More generous writers may even include the name of the "Book" or "Chapter." None of these are adequate as a reference. I urge all Muslims to use adequate reference for hadith, so that the readers can easily look up the original source. To the same end, I have tried my best to include adequate reference. Since organization of each collection of hadith is different, there is a difference in the reference pattern as well. For example, most collections come in multiple volumes, but they also have a cumulative number system.

Third, there are certain Islamic vocabulary that we should learn in its Arabic form with their Islamic meaning. Arabic-Islamic expressions are often much broader in meaning. An effort to translate them in single words can be a gross injustice to the original expression and the understanding derived therefrom can have serious limitation.

Fourth, as far as I have understood, there is hardly any area that is incontrovertibly identifiable from Qur'an and Sunnah as exclusively for men or women. Therefore, virtually everything included in this work is fully inclusive of men and women, unless an explicitly exclusive statement has been made.

Fifth, the value of the work presented here cannot be estimated based on reading the ideas here alone. This is an experiential framework for personal improvement. Only in a collective team setting and in the context of social reality, we can seek proper Islamic transformation of our life and personality. Thus, we need to recognize the importance of experiencing Islam and doing so in an interactive environment. Anyone can read this manual and benefit, because basically this is a presentation of, to the best of my understanding and ability, essential message of the Qur'anic vision and the Prophetic heritage. However, many of us might already be knowledgeable about such material. The purpose of this effort is not merely to provide a reading material, but to serve as information for systematic development of our life and involvement in an Islamic framework.

Sixth, the work of Islah, as described in this manual, is for the base level of work with the goal of making a contribution toward broader transformation of the human conditions on the basis of Islam. There is a larger dimension to it: from moving toward the creation of higher Islamic institutions to implementing Islam for the benefit of us and the humanity. Such larger dimension is embedded in this work of Islah, as I deem it to be a seed for broader objectives. However, specifying it with greater detail at the base level may be counter-productive. There is, or should be, very little controversy about what is presented here. Once people have planted the seed of Iman and Taqwa in their life and harmonized themselves in regard to their submission to Allah and the way of life chosen by Him, the larger dimension becomes all too obvious.

Thus, in a way, all Islamic efforts revolve around the Kalimat at-Tayyibah, but their distinctiveness rests on the understanding of the Kalimah. It is precisely for this reason, one needs only to begin with understanding of the Kalimah; its dimensions -- small or large, primary or secondary -- will be clear as one commits himself or herself to seeking guidance from Allah and His Prophet (s). This approach is what the Prophet (s) himself followed. The issues such as Islamic state, Khilafat, Hijrah etc. were not all too obvious to the people who first received the message from the Prophet (s). They were simply invited to the fundamental Kalima -- the gateway to Islam and the Truth. The work of Islah -- da'wah, tanjeem, tazkiyya/tarbiyyah -- was a natural conclusion.

No effort can be useful and effective, if it is not blessed and guided by Allah. And, there is no guidance except His guidance. Nor is there any help and blessing except what comes from Him. It is my utmost hope and prayer that He accepts this humble effort and blesses as well as guides it at every step.