Maulana Wahiduddin Khan (1925-2021) was an Islamic scholar, spiritual guide, and an Ambassador of Peace. He authored over 200 books and recorded thousands of lectures giving the rational interpretation of Islamic concepts, prophetic wisdom, and the spiritual meaning of the Quran in the contemporary style. His English translation, The Quran, is widely appreciated as simple, clear and in contemporary style. He founded Centre for Peace and Spirituality (CPS) International in 2001 to re-engineer minds towards God-oriented living and present Islam as it is, based on the principles of peace, spirituality, and co-existence. Maulana breathed his last on 21 April, 2021 in New Delhi, India. His legacy is being carried forward through the CPS International Network.
The End
YOUR QUESTIONS ANSWERED
The remedy for ignorance is asking questions. (Prophet Muhammad)
The spirit of enquiry is the hallmark of an open society and the above
saying of the Prophet aptly illustrates this principle. A culture of
curiosity and open-mindedness will foster development in any society
by motivating its members to learn enthusiastically and enrich their
knowledge. This is because awareness of one’s ignorance is half of
knowledge, as it becomes a stepping-stone to seeking and finding
answers. A questioning mind is like a flowing river that is replenished
with fresh thoughts and ideas and continues on its journey.
YOUR QUESTIONS ANSWERED
Can Muslims and followers of other religions live peacefully in the
long term, considering the fact that wherever Islam exists there is
always a potential for conflict?
There is conflict even between two members of a family. This is because
conflict is inherent in human nature; it has got nothing to do with the
religion one follows. If people have the right thinking and are able to
tolerate, then peace will prevail. What we see in the media regarding
Islam is an outcome of selective reporting which is meant to capture
only sensational news, so that viewers can get interested. There are
many societies and cultures around the world where interfaith harmony
exists, and a free secular atmosphere has been established.
How do you see Western cultural influences in contrast to Muslims’
way of life?
Cultural influence exists everywhere. African Muslims are very different
from Russian Muslims in their culture. The cultural difference should
never be the yardstick for evaluating Islam. Islam should be judged on
the basis of character.
How can trust be built between Muslims and other communities?
Trust does not happen simply by saying ‘trust each other’. We have to
remove the obstruction in this matter. This obstruction can be named
‘negativity’. The wisdom behind this is that every person is free in this
world to use his or her freedom. You too can use your freedom. If we
want no unwanted discussions to take place in the world and that only
trust should remain, then we need to remove negativity for others
from our hearts. Once these negative emotions are removed, feelings
of trust will blossom.
How should Muslims treat people of other faiths living in Muslim
countries?
Today we live in a world of equal citizenship. Any such categorization
of people as ‘Muslim’ or ‘non-Muslim’ is wrong and no longer valid. So,
a person is either an immigrant to a country or a citizen of the country.
This is the universal norm and Muslim countries should also adopt this
principle. They should not differentiate people on the basis of religion.
Should we not encourage Muslims to open communication with other
communities?
Yes, this is definitely required. We have an example from the Prophet's
life where a meeting was conducted with Jews and Christians in the
Prophet's mosque in Madinah. The followers of three faiths gathered
in one place. They carried out dialogues and discussions on various
religious topics for many days. This was truly a great congress which the
city of Madinah (then known as Yathrib) had witnessed. Although Islam
believes in the oneness of reality, it lays equal stress on the practice
of respect in everyday dealings with others. Open communication has
been the rule throughout the history of Islam. It has, in fact, been one
of the main underlying causes for its successful dissemination.
Does Islam allow Muslims to wish people of other faiths on their
festivals?
Absolutely! Opportunities for engaging in interaction should never be
lost. Greeting others is a part of social ethics and not a part of the
belief system. One must strive to live peacefully and humbly in society.
Society is the sub-unit of a nation, which is diverse yet interconnected.
When the members of society acknowledge their diversity despite
having different beliefs, they nurture a healthy atmosphere of open
interaction, mutual learning, and peaceful coexistence.
All religions believe they are right, then how can they coexist?
The workable formula is to "Follow one and respect all". Religious
acceptance requires that everyone be allowed to present their thoughts
and be given a quiet hearing. Islam inculcates the mindset that the
way to prosper is to ignore the matters that divide one from others
and concentrate on cultivating areas of mutual concern. Further, Islam
insists on human-friendly behaviour and does not instill any fear into its
adherents that they will lose their identity by cooperating with people
who hold divergent views. In fact, Islam encourages the intellectual
exchange for greater learning and wisdom.
Can a Muslim be secular?
Yes. First, let us understand that secularism is not an anti-religious
idea. There is a 20-volume book called Religion and Ethics. It is a
compendium of the writings of some great scholars and is considered
to be a very authentic and authoritative compilation. There is an
article on secularism in this book which runs into twenty pages. It says
that secularism is another name for the policy of non-interference.
Secularism in itself is not anti-religion, but rather it is following the
principle of non-interference in matters of religion. A secular person
is one who practices his own religion and does not interfere with the
religious practice of other people. o
THE WORD OF GOD
From The Scriptures
The Quran is the book of God. It has been preserved in
its entirety since its revelation to the Prophet of Islam
between CE 610 and 632. It is a book that brings glad
tidings to humankind, along with divine admonition,
and stresses the importance of man’s discovery of the
Truth on a spiritual and intellectual level.
Translated from Arabic and commentary by
Maulana Wahiduddin Khan
Have you seen one who denies the Day of Judgement? Who turns away
the orphan, and who does not urge the feeding of the poor? So, woe to
those who pray but whose hearts are not in their prayer. Those who
do things only to be seen by others, who are uncharitable even over
very small things. (
This chapter, which has seven verses, draws our attention to the Day
of Judgement when we shall be held responsible for all our good or
bad actions. It also deplores the ways of those who deny the Day of
Judgement, treat the helpless with contempt, and lead arrogant, selfish
lives. They do not extend the slightest courtesy or kindness to their
fellow human beings, their hearts being empty of Faith.
The hypocrites may put on a pretence of doing good deeds, but these
hollow acts will not avail them. This chapter also warns those who are
‘heedless in their prayer.’
Belief in the reckoning of the Hereafter makes a man pious. One
who does not believe in this will be devoid of all goodness; he will be
neglectful of prayer to God; he will not be ashamed of pushing over a
weak person; he will not think it necessary to discharge the dues and
rights of the poor; he will not even give to others such things as will
cause him no substantial loss—even if it be only matchsticks or his
good wishes.
MAN AND OPPORTUNITY
Make the Best Use of Life
PUBLIUS SYRUS was a Latin writer of the first century BC. The
following sentence is attributed to him: “A good opportunity is
seldom presented and is easily lost.” An observation that may
well be taken out of the Roman context and universally applied. For it
is a matter of common circumstance that chances to make progress in
this world do not conveniently present themselves at every juncture.
They are few and far between. But most people, unconvinced of how
imperative it is to realize their special importance, fail to grasp them in
time. Thus, golden opportunities are lost forever, and all that remains
is regret at having so foolishly missed them.
Everyone in this
world should
behave as a morally
responsible servant
of God and everyone
is given equal
opportunities to
do so. Yet, in the
Hereafter, there
will be some who
will flounder on the
question of missed
opportunities.
The same is true of the Hereafter but on a
scale barely appreciable by human beings.
There are wholly different dimensions of
eternal bliss or eternal damnation to be taken
into consideration. Everyone, of course, has
been given opportunities in the present world
to act in the interest of his salvation in life
after death. But these are opportunities that
are very seldom realized. And then death—
the great cut-off point—comes and puts an
end to opportunities for all time.
After death, when man’s eyes are opened,
he will receive a severe shock. He will find
himself doomed to eternal regret at having
squandered unparalleled opportunities,
owing to his ignorance, foolishness, and lack
of any sense of timeliness.
Everyone in this world should behave as a morally responsible servant
of God and everyone is given equal opportunities to do so. Yet, in the
Hereafter, there will be some who will flounder on the question of
missed opportunities, while there will be others who will pass the divine
test because of opportunities seized and turned to good advantage.
It will be obvious on that Day which of God’s servants availed of
opportunities to serve Him, and which of them did not.
This ultimate reckoning should make us examine our lives with greater
earnestness. As we are sufficiently aware of the fact—considering that none of us are immortal—that we cannot go through life allowing one
opportunity after another to slip through our fingers. We cannot surely
expect to be offered unlimited chances for our salvation. And once
death intervenes, looking for alternative possibilities beyond the grave
becomes meaningless. There we are ineluctably faced with an eternity
of success or an eternity of failure.
THE WAY OF MODERATION
A Sure Way to Equanimous Living
THE Prophet Muhammad once observed: Moderate action is the
best of all actions. The Caliph Ali advised the people: “Adopt the
middle path.” (Tafsir al-Qurtubi, 154/2) The middle path means
the path of moderation. One instance of it can be seen in the following
verse of the Quran: Be neither miserly nor so open-handed that you
suffer reproach and become destitute. (
The same point, worded differently, has been
made in another verse which characterizes
‘the true servants of the Gracious One’ as
“those who are neither extravagant nor
niggardly, but keep a balance between the
two.” (
According to this verse, moderate spending
means neither lavishness nor miserliness but
rather a balanced expenditure that will make
life much easier to lead. In the same way, as
regards optional fasts, prayers, etc., a middle
path is desirable for man, as this enables him
to maintain such a pattern of behaviour over
a long time.
This middle path—the best path to follow—
relates to all spheres of life. Man must shun extreme paths in all
matters, for this is in accordance with both the spirit of religion as well
as with worldly success.
One who does not
follow a moderate
path will exceed
all bounds both
in friendship and
in enmity. He will
also be given to
undue optimism
and pessimism in
respectively positive
and negative
situations.
The middle path, to put it differently, is the non-emotional way. If a
man loses his mental balance when confronted with any difficult
situation in life, he goes to one extreme or the other. But if he keeps his
feelings under control, he will be able to determine the proper course
of action by giving it ample thought. A well-considered deed is always
a moderate one. One who does not follow a moderate path will exceed
all bounds both in friendship and in enmity. He will also be given to
undue optimism and pessimism in respectively positive and negative
situations and will unnecessarily regard some individuals as too bad
and others as too good. However, it is the verdict of nature that in this
world a moderate approach in life always succeeds, while taking the
path of extremes inevitably leads to failure.
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Bring Quran Stories to Life for Your Kids! 30 action-packed Quran
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THE IRON WALL
Long, long ago, during the sixth century B.C. King Dhul Qarnayn ruled
the lands from the Aegean Sea to the Indus River. He was just and
righteous, protecting the weak and punishing the lawbreakers.
When he took his armies to the Northeast of Iran, he reached the
Caucasus Mountain range which runs between the Caspian and the Black Seas. Once, in that region, he met a tribe who begged him to
protect them from the wild tribes, the Yajuj and the Majuj (Gog and
Magog) who kept coming through the mountain passes and attacking
them.
Dhul Qarnayan asked for iron blocks and molten brass, and, with the
help of the local people, he built a barrier across the valley to hold back
the Yajuj and Majuj.
After conquering a major part of the then-inhabited world Dhul
Qarnayan had lost none of his humility.
He gave the entire credit for his feats to the blessing of Allah. Of the
iron wall he had built, he said:
“This is a blessing from my Lord. But when my Lord’s promise has been
fulfilled, He will level it to dust. And the promise of my Lord is true.”
BOOK REVIEW
Name of the Book: Woman in Islamic
Shariah
Author: Maulana Wahiduddin Khan
Pages: 160
ISBN: 9788187570318
Reviewed by: Mr Tauseef Ahmad
Parray
Regarding women and Islam, the
author, Maulana Wahiduddin Khan has
three significant books to his credit:
Women between Islam and Western
Society, Woman in Islamic Shariah and
Women: The Builders of Humankind as
well as many booklets such as Polygamy
and Islam, Concerning Divorce and Hijab
in Islam.
Women in Islamic Shariah consists of eleven chapters that discuss the
status of women in Islam in the light of the teachings of the Quran
and Sunnah, womanhood in Islam, the qualities of Muslim women, the
rights and duties of the husband and wife in the first five chapters., The
remaining chapters offer a detailed discussion of concepts and issues
relating to divorce, polygamy, dowry, hijab, etc., in light of Islamic
teachings and history. The book concludes with a chapter on “success
in marriage”.
In his ‘Foreword’, the author quotes the statement of Edward William
Lane (Selections from Kuran, London, 1982, p. xc) that ‘the fatal blot
in Islam is the degradation of women”. For Khan, this ‘ill-considered
observation gained such currency’ in the succeeding centuries that
instead of having ‘elapsed since then’, it has so ‘deepened’ as ‘if it were
an established fact’ (p.
interpret the Islamic concept of womanhood as a ‘degradation’ of
women is to distort the actual issue. Islam has never asserted that
women are inferior to men: it has only made the point that ‘women
are differently constituted’ (Ibid.). This is precisely the main theme and
thesis of this book.
Quoting many Quranic verses (like 2: 228;
to women, Khan, in chapter 1, “Quran and Hadith”, affirms that both
foundational sources of Islam ‘give detailed commandments regarding
women, and also lay down clear guidelines for the relationship between
men and women’ and they also ‘highlight the most important aspects of
feminine virtues and the standing which a woman should have vis-à-vis
her husband and father’ (p.
of a believing woman”, he refers to the ‘basic attributes of men and
women’ as depicted in
Qunut (sincere obedience to God), Sidq (truthfulness), Sabr (patience),
Khushu (apprehension, fear), Sadaqah (charity), Sawm (fasting), Ihsan
(chastity), Dhikr (remembrance of God), and Tawbah (repentance),
Ibadah (worship) and Siyahah (itinerancy), respectively (pp.
These qualities, taken together ‘constitute an ideal, not just for men,
but for both sexes’, and they ‘form the basis of Islam’ as well (p.
In this chapter, he further asserts that as “men function on different
planes of religiosity, so do women have their own separate spheres
of religious effectiveness”; and besides the domestic sphere, it is
possible for a “talented woman to further the cause of religion when
the right opportunity presents itself” (pp.
the examples of Aishah, wife of the Prophet Muhammad and the
daughter of Imam Abu Jafar al-Tahawi, and their contribution to sacred
knowledge showing ‘the nature and extent of the contribution which
can be made by believing Muslim women to the cause of Islam’ (p.
Similarly, in the third chapter, “Womanhood in Islam”, Khan quotes
created man’s mate from the same soul and demystifies the notion that
‘Eve was created from Adam’s rib’ in its explanation, saying that it is a
‘biblical explanation [Bible, Genesis,
there is not a single verse which supports this notion. On the contrary,
the fact is that ‘Eve was created—not from Adam himself—but from
the same species as Adam,’ as is elucidated in several verses like Quran
to mean “species”’ (pp.
these words: ‘women and men are from the same species. Biologically
speaking, women have not been extracted from the bodies of their
male counterparts. God fashioned them according to His Will, just as
He fashioned men in accordance with His Almighty Will and Power’
(p. 30). As for sayings of the Prophet such as ‘women have been created
from a rib’ and ‘a woman is like a rib, if you try to straighten it, it will break’, he is of the opinion that these should be ‘taken metaphorically,
not literally,’ for they refer to ‘the delicacy of women’s nature’ (pp.
“The status of woman” is dealt with in the 4th chapter, and Khan
stresses, in unequivocal terms, that in Islam ‘a woman enjoys the
same status as that of a man”, as is evident from
are members, one of another. ‘There is no difference between man and
woman as regards status, rights, and blessings both in this world and
in the Hereafter. Both are equal participants as far as the carrying out
of the functions of daily living is concerned’ (p.
that the ‘biological division of human beings into male and female is
the result of purposeful planning on the part of the Creator. Man and
woman in the eyes of Islam are not duplicates of one another, but the
complements’ and the ‘Islamic precepts for men and women are based
on their respective, natural constitutions’ (pp.
Similarly, in the explanation of
maintainers of women, because God has made some of them to excel
others, Khan states that it is ‘an additional quality, and not a quality
of superiority’ (p.
scriptures to indicate the additional, masculine quality of protectiveness.
For a household to be properly run, it should, of necessity, have a
guardian. Guardianship is rightly entrusted to the family member who
is best qualified to undertake this responsibility—namely, the husband,
for protectiveness is a virtue which has been granted by nature in
greater measure to men than to women. Far from mentioning absolute
masculine superiority, the above-quoted verse only implies that man is
the master in the home because of the additional attributes with which
he has been endowed by nature’ (pp.
In the 5th chapter, the author highlights the contribution of some “Muslim
Women” (pp.
roles and, by their feats, have demonstrated not only the vast arena
which Islam affords them for the performance of noble and heroic
deeds but also the exaltedness of the position accorded to women in
Islamic society’ (p.
‘woman of notable intelligence, whose intellectual gifts were fittingly
utilized in the service of Islam’; the example of Mary, the mother of
Prophet Jesus, and Khadijah bint Khuwaylid, the Prophet’s first wife,
who are presented as ‘Two Remarkable Women’ who ‘subordinated
their own wills to that of the Almighty’ (pp.
he also refers to the examples of women of his own family who ‘in times of dire distress, were totally Islamic in their conduct’ (p. 70). All
this is thus mentioned to reveal that the ‘position of women in Islam...
is a matter neither of conjecture, abstract theory nor of ancient history
... [but] is a matter of actual fact’ (p.
In the 6th chapter, the author discusses the ‘rights of the husband and
wife” (pp.
a matter of legal lists, but rather a matter of good living’ (p.
These are followed by a detailed discussion, in the light of Islamic
teachings and historical evidence, on concepts and issues concerning
divorce, polygamy, dowry, and hijab in Islam in chapters 7 to 10,
respectively.
The book ends with a chapter on “Success in Marriage”, in which the
author cites real-life examples. He draws these conclusions: ‘The secret
of a successful marriage is the ability to forge bonds of loyalty’ and
‘happiness in marriage is closely linked with awareness’ (p.
THE EVILS OF JEALOUSY
The Most Harmful Emotion
WHEN the Delhi Sultanate suffered a decline in the late 15th
and early 16th centuries, many independent Muslim and
Hindu chiefs and nobles, declared their independence.
Among these kingdoms, the most powerful was the Bahmani Kingdom
of the Deccan, which was established in 1347 after a revolt against
Sultan Mohammed Bin Tughlaq. The first ruler, Ala-ud-Din Hasan
Bahman Shah (Hasan Gangu), traced his ancestry back to the ancient
King Bahman of Iran. Hasan established his capital at Gulbarga and set
about extending the boundaries of his kingdom. After he died in 1358,
he was succeeded by his son Muhammad Shah I, who established the
new city of Bidar, to which he shifted his capital.
During the 180 years of its existence (1347-1527), the Bahmani Sultanate
saw its most successful and prosperous period between 1463 and 1481,
when Mahmud Gawan was the minister. Muhammad Shah III ascended
the throne when he was only 8 or 9 years old. Mahmud Gawan was
appointed vizier (chief minister) to help manage the affairs of the state.
Given the power to act for the King, he not only extended the empire
but also gave it great stability, through the wisdom of his policies. Duly
acknowledging his abilities, the Encyclopaedia Britannica calls him “the
most notable personality of the period…, a leading administrator.”
(9/372)
Though the entire reins of the administration fell into the hands of
Mahmud Gawan due to the lazy, comfort-loving temperament of the
reigning monarch, Mohammad Shah III, he never misused his powers.
Indeed, he lived his life with the utmost simplicity and devotion to duty,
eating out of earthen vessels, sleeping on a mat, working with great
industry, and never wasting a moment of his time. That his objectives
were worthy may be judged by his having donated over three thousand
books from his personal library to a school which he had set up in
Bidar. The ruins of this school are still in existence. But the nobles of
the court, ignoring his uprightness and the progress he had brought
to the country, could think of nothing but the position of prestige and
authority which he held.
Consumed with envy, they resolved to oust him. By devious methods,
they obtained possession of his official seal and used it on a forged
letter, purportedly from Gawan to Rajah Rainer Singh, the then ruler
of Vijayanagara, which they then showed to Muhammad Shah III, to prove to him that his minister was about to enter into a conspiracy to
overthrow him. Convinced that Gawan was a traitor, the King had him
put to death on April 5, 1481. He later realized what a grave mistake he
had made, and, grief-stricken and filled with remorse, he himself died
less than a year later on March 22, 1482.
The main culprit in this plot was Malik Nayeb who, a mere five years
after the death of his victim, was himself brutally murdered by his
opponents. After the death of Gawan, the Bahmani Sultanate could
not recover its stability, and it came to an end with the death of its last
king. After numerous rebellions, this one sultanate was split up into
five separate kingdoms.
Jealousy and envy are the opposites of well-wishing. These are
destructive emotions that a person may harbour towards fellow human
beings. The Prophet of Islam warned against these emotions on many
occasions. He said, “Beware of jealousy. Verily, it destroys good deeds
the way fire destroys wood.” (Abu Dawood) That is why believers are
instructed to seek refuge in God ‘from the evil of the envier when he
envies.’ (
THE PRECIPICE
The State of Emergency
TODAY he came to see me unexpectedly, at an odd hour, and he
did not even accept the offer of a cup of tea. He said, “I have to
reach home soon. My wife must be waiting for me.” And then,
in a hurry, he started his scooter and set off. Barely half an hour later,
the telephone bell rang. It was his wife. In a greatly agitated tone,
she stammered, “Your friend....” I could hear her sobs and cries, and
the meaning of the sentence could be guessed. Putting the receiver
down hastily, I rushed to her house. Having said goodbye to me he had
reached home, but while climbing the stairs he stumbled and fell. Some
people carried him upstairs and the doctor was immediately called, but
he could only declare him dead.
When he rode off on his scooter, he had
apparently set off for his home but, in truth,
he was heading toward death. This is not
an unusual event. Such events take place
every day and in all kinds of places. On May
airport. Shortly afterward it crashed and burst
into flames. All 271 passengers were burnt to
death. This accident happened with a small
number of people, but such is going to be the
fate of all human beings. All men who are on
the move are actually heading toward death.
Death is closer
to man than life.
Everyone is in danger
of having come to the
end of his period on
earth and of being
taken off at any
moment to the next
world from where he
will never come back.
Death is closer to man than life. Everyone is
standing on the verge of death. Everyone is
in danger of having come to the end of his period on earth and of
being taken off at any moment to the next world from where he will
never come back. Then his residence will be one of either eternal Hell
or eternal Heaven.
When a blind man comes across a well on his way, everyone knows
that the greatest thing at that moment is to warn him of it. How
strange it is that the whole human race is standing on the brink of
the most dangerous precipice, yet one never feels the need to give
warning of it. When a servant of God gives a danger signal, far from
being appreciated he is ridiculed and labelled a traitor. He is accused
of wanting to lull the nation into the comfortable sleep of cowardice,
of trying to dampen the spirit of a holy war among the Muslims, and of wanting to shift the emphasis from real issues. He is vilified as being
not the messenger of life but of death and doom. Humanity stands on
the brink of a precipice, but people are so disinclined to look in front
of them that they have the illusion of being safe at home. People are
heading toward death but are happy with the thought that they are
advancing on the journey of life.
AN INTERVIEW WITH MS GUL ZEBA
Ms Gul Zeba Ahmed is a core member of the CPS USA team.
She lives in Elliott City, Maryland with her three children.
Along the path of the journey toward God-realization, she
developed a zeal for sharing the message of the CPS mission
with other people. She conducts and takes part in interfaith
programmes in her vicinity. She started conducting Quran
and Seerah classes for the youth in 2013, which continued
till 2020. She keeps in touch with other members of the CPS USA team
through Zoom meetings every Sunday. She has taken the initiative to
establish a library and educational academy, for girls of age 16 and more.
This interview brings to the fore her journey of God-realization and her
efforts to introduce the peaceful message of Islam
Please tell us about your family background and early religious
influences.
I had a moderately religious upbringing. My mother was the one who
guided my siblings and me on Islamic practices like praying, fasting, and
reading Quran. Hifz (memorization of the Quran) was very important to
her. I completed hifz when I was 14 years old. I live in the USA with my
family. Alhamdulillah, all of my children are involved in this mission.
When did you start looking for more answers to your challenges?
I was surrounded by an Islamic environment since childhood. Later as
an adult at my local mosque, I was very active. However, I felt something
missing. There was a moment in my life when I felt that I was doing all
the things a Muslim should do but did not truly know who God was. I
prayed to God to show me a way to get to know Him better.
What was your earlier notion about religion?
Religion is an essential part of life, and it should be drawn from the
Scripture. It requires contemplation and active discussion.
How were you introduced to Maulana Wahiduddin Khan?
I was completing a Quran course at Al-Huda International. I would
often visit an Islamic bookstore there. I asked the salesperson to show
me some new arrivals on Islam. He showed me two Urdu books Raz-eHayat (published as The Secret of Success in English) and Allah-u-Akbar He told me that both books were written by an Indian scholar. That was
the first time I was introduced to Maulana Wahiduddin Khan and his
work. The titles of the books amazed me. I was taken away by Allah-uAkbar and how God is expressed in such a wonderful way. Raz-e-Hayat
truly showed me a pathway through the obstacles I was facing in my
life at the time. Both these books helped me in the Quran course I was
taking at Al-Huda International.
Kindly describe your first meeting with Maulana.
My first meeting with Maulana was in 2010 when he visited the USA
with his CPS Delhi team. Listening to him face to face, I realized how
simple he was. There was much opportunity for interaction as well.
He asked me about the CPS mission. He visited Maryland to attend
programmes that we had coordinated. Many people here met him. My
husband was amazed by his simplicity.
How did Maulana help you to connect with God and understand
His Creation Plan?
Studying Maulana’s books, the Urdu periodical Al-Risala, and listening
to his lectures have expanded my thinking capabilities and helped me
come to the conclusion that in order to understand your life and path,
you need to know God’s creation plan. From his books, I have a deeper
understanding and appreciation for God’s creation plan.
How did Maulana influence you?
Maulana influenced me through his own deep study of God and the
Quran, resulting in his discovery of God. It has truly influenced me
because I know that I too can do the same.
Kindly share the most inspiring teaching of Maulana.
The most inspiring teaching of Maulana for me has been to find
positivity in the most negative situations.
What inspired you to devote yourself wholly to the CPS mission?
God’s discovery has inspired me to devote myself to this mission. God
is the One I have to answer to and He is the One I want to please.
Kindly share some responses of people to whom you gift copies of
the Quran.
Generally, the responses I have received upon giving out the Quran
have been positive and appreciative. People express amazement that we are putting ourselves out there to share this wonderful Book. Many
accept the Quran as a special gift. It is important to find any opportunity
to share the Quran. When I travel, I share the Quran with the airline
crew.
What inspiration do you draw from Prof Farida Khanam?
She is humble in her interactions. She represents the organization so
beautifully. She takes time to listen to others and understand their
thoughts and experiences. She has played the role of such an influential
mentor for me.
What is your message to the women members of the CPS in
particular?
My message to the women members of this mission is that they should
study Maulana’s books with concentration so that they can contemplate
and analyze events of the past and the present. This is a wonderful way
to achieve self-development.
What are your plans regarding this mission and your role in it?
My plans include continuing to work on myself and develop my
personality for the better, and distributing more Qurans with our
brothers and sisters so that every person has the opportunity to learn
the creation plan of God through the Quran. I am aiming my efforts
toward the youth through classes. I am very hopeful that they will carry
this message forward.
What do you think is the legacy of Maulana Wahiduddin Khan?
How can we strive to take it forward?
Maulana has always reiterated the importance of knowledge through
his own life and this organization. In 2007 one of my friends sent me a
link for the Urdu periodical Al-Risala. It was like a door opened for me.
From Al-Risala, I got the USA CPS team head Mr Khaja Kaleemuddin’s
contact. I contacted him and told him that through Maulana’s book, I
had discovered God and His creation plan and that I would like to offer
my contribution to this noble task. He asked me how many books I had
read. I told him that I had read four of his books so far. Kaleem Saheb
replied that my contribution to this mission would be to read more of
Maulana’s books. He sent me a big box of Maulana’s books. Maulana
wanted us to pass along the message of the Quran and to do better
with that knowledge. That is his legacy to me.
NATURE HAS ITS OWN MIND
A Chastisement from the Past
MYRIAD hurdles and eventual failure were encountered in
implementing the communist ideal of public ownership. This
experience has conclusively shown that efforts to collectivize
what is essentially a private concern amount to more than a fight
against a man-made system. Such efforts are a fight against nature
itself, and such a struggle is doomed to failure.
One of the basic principles of the Communist
ideal is that there should be public ownership
of all enterprises, and all goods should be free.
One of the first departments to come under
the influence of this ideal was agriculture.
Ever since the Bolshevik revolution of 1917,
there had been continual attempts, in Russia
and other communist countries, to collectivize
agriculture, and bring farming entirely
under the control of the state. These efforts,
however, met with failure.
Private enterprise
is not a man-made
system. It is an
integral part of
human nature, and
efforts to change
human nature are
doomed to failure.
The big thrust towards collectivization was initiated in the 1930s by the
dictator Josef Stalin (1879-1953). It soon became clear, however, that
the transition from private to public ownership would not be smooth.
To ward off the threat of starvation, the state awarded plots, averaging
0.3 hectares each, to collective farmers. These plots were to be farmed
privately, in order to augment the farmers’ income and ensure that
they were not swamped by the wave of the sudden transition from
individual to collective farming. This was considered a “temporary evil”,
a concession to necessity, which would be disbanded once the legacy
of the previous economic system disappeared.
Far from being a temporary evil, however, the predilection for private
ownership proved to be more a permanent part of human nature. It is
always painful for man to be torn away from his natural environment,
and this was no exception. An estimated 5.5 million people died of
hunger and associated diseases when they were forced into state and
collective farms on Stalin’s orders.
But an even more conclusive indictment of the state-owned system
of agriculture came from the fact that, despite massive investments
in the public sector, the private sector continued to flourish in the Soviet Union. Thousands of private farmers owned small plots of land
in Georgia and central Asia. According to a November 1984 article in
Questions of Economy, a monthly journal put out by the Academy of
Sciences, Moscow, plots and small holdings accounted for 25% of total
agricultural production in the Soviet Union. More than half the nation’s
potatoes and roughly a third of its meat, eggs, and other vegetables
were produced privately. These figures were even more astounding
when compared to the proportion—just 2.8%—those private plots
constituted all the farmland in the country.
The prices that privately grown vegetables fetched in Moscow’s central
markets made a mockery of the communist ideal of free food for all.
According to a Reuter report from Moscow, dated December 28, 1984,
tomatoes from Georgia were fetching 15 rubles a kilo on the Moscow
market. Cauliflowers from central Asia were going for 12 rubles apiece.
Muscovites complained about the high prices, but it was a question of
paying them or going without vegetables:
“While Muscovites complain at the swarthy
“millionaires” from the South whose big
houses and flashy cars are legends, without
them fruit and vegetables would be hard to
find at all.” (The Muslim, Islamabad, December
A conclusive
indictment of the
state-owned system
of agriculture came
from the fact that,
despite massive
investments in
the public sector,
the private sector
continued to flourish
in the Soviet Union.
All this goes to show that the communist
state had failed to provide people with their
basic needs of life, let alone provide them
free of cost. People had to fall back on the
private sector for elementary provisions. The
private sector went on to outstrip the public
sector, despite the advantages which the
latter enjoyed under the patronage of the
communist state. Even Russian leaders, faced with the reality that the
state alone simply could not meet the nation’s needs, had admitted the
importance of the private sector. State planning chief Nikolai Baibakov
told a session of the Soviet Parliament:
“Economic leaders should devote more attention to giving help to
collective farm workers in managing their private plots.”
Thus, communism did a complete U-turn since the days of Stalin
when complete collectivization was considered the ideal. There was a
grudging acceptance of the inevitability of private enterprise, and the
need to assist it.
It is not very difficult to see why the system of private enterprise should
be so resilient in face of encroachment by the state. It is because private
enterprise is not a man-made system. It is an integral part of human
nature, and efforts to change human nature are doomed to failure.
Furthermore, the state in itself is not a separate entity. It exists only as
a conglomeration of individuals. The incentive for buying and selling,
giving and taking, earning and paying wages, must come from the
individual; it cannot come from the state. That is why, however much
“the state” may seek to accumulate powers to itself, it cannot do so,
for eventually the state boils down to the individuals that compose it,
and it is inevitably they who will inherit the power, both economic and
political, which “the state” apportions to itself.
A person should reflect on the point
that he is helpless in every respect, that
he cannot survive even for a moment
without the life-support system on
earth. Even within the life-support
system, a virus (e.g. Covid-19) invisible
to the naked eye, renders him weak
and helpless. These events serve to
teach us that man is not the master of
the world. The master of this world is
God, the Lord of the worlds, who is
running it. Therefore, it is proper for
man to surrender himself before his
Creator.
DISADVANTAGE TURNED TO ADVANTAGE
A Lesson from the Mahatma
MAHATMA GANDHI was very shy by nature. In his book, My
Experiments with Truth, he confesses that it was a long time
before he managed to shake off his shyness. While studying
in London, he joined a vegetarian society. At one of its meetings, he
was asked to make a speech. He stood up but was unable to express
himself. Finally, he brought himself to voice a few words of thanks and
sat down. On another occasion, when he was invited to express his ideas
on vegetarian food, he set his thoughts down on paper but was not
even able to read out what he himself has written. Someone, however,
taking pity on him, read his discourse for him.
After passing his examination in law from
London, he started his practice in Bombay
(now Mumbai). Here again, his shyness was
a stumbling block. When he appeared before
the judge in his first case, he was so nervous
that he could not say anything. He had to tell
his client that he would not be able to pursue
his case and that he should choose another
lawyer for himself.
Mahatma Gandhi
was well-known for
his thoughtful and
economical manner
of speech. But this
outstanding trait only
came from another
trait which few would
consider outstanding
But, as Gandhiji writes, this apparent
disadvantage turned to his advantage:
“My hesitancy in speech, which was once an annoyance, is now a
pleasure. Its greatest benefit has been that it has taught me the
economy of words. I have naturally formed the habit of restraining my
thoughts. And I can now give myself a certificate that a thoughtless
word hardly ever escaped my tongue or pen.”
Mahatma Gandhi was well-known for his thoughtful and economical
manner of speech. But this outstanding trait only came from another
trait which few would consider outstanding. Initially, his shyness
prevented him from speaking in public; later, it made him thoughtful
and economical when he spoke.
TOWARDS GLOBAL PEACE
We often talk of peace in the context of war. But this is
a very narrow and restricted notion of peace. Peace is
deeply linked with the entirety of human life. Peace is
a complete ideology in itself. Peace is the only religion
for both—man and the universe. It is the master-key
that opens the doors to every success. Peace creates a
favourable atmosphere for success in every endeavour.
Without peace, no positive action—small or big—is possible.
THE PRINCIPLE OF PEACEFUL
COEXISTENCE
THE simplest principle of the religion of humanity is to treat
others just as one would like to be treated by them. The Prophet
Muhammad once observed: No one can be a believer until he
begins to like for his brother what he likes for himself. (Fath-ul-Bari,
1/73).
With minor differences, these words of the
Prophet have been recorded in all the books
of Hadith. For instance, according to a Hadith
mentioned in Sahih Muslim, the Prophet said:
By the Being in Whose Hand is my soul, no
one can be a believer as long as he does not
like for his neighbour (or brother) what he
likes for himself.
No one can be a
believer until he
begins to like for his
brother what he likes
for himself
All individuals, be they literate or illiterate,
able-bodied or handicapped, whether of one
class or another, are certain at all events of their own likes and dislikes.
Now what is required is that they simply follow the principle that
whatever behaviour they want from others, they should themselves
accord to others. Conversely, whatever behaviour towards themselves
they abhor in others should likewise be eschewed by them.
This is such a comprehensive principle that it is useful in relations
between men and women, individuals and nations, in the homeland as
well as in foreign lands. If people were to adhere to this principle, their family life as well as their social life would improve. National life as well
as international life would run more smoothly. It is like a master key to
human ethics, one single key which suffices to open all locked doors.
One who does not differentiate between his own people and others is
a man of principle. His is a contradiction-free personality. And this trait,
when properly developed, will turn him into a noble person.
RECIPROCITY
For Mutual Benefits
WHEN a certain tyre company in the western world was on
the point of launching its goods on the market, it ran
an advertising campaign that promised that “whoever
demonstrated a real defect in the tyres would win a prize of $ 50,000.
People naturally flocked to buy them. If they found a defect, well and
good. If not, they had nothing to lose, because they would actually have
purchased a good set of tyres.
The company did then actually receive many complaints of which 20
percent appeared to be genuine. The complainants were duly sent
invitations to a seminar, and their travelling expenses were to be paid
for by the company. This allowed them to air their respective views as
to how the tyres could be improved. A concrete proposal was finally
arrived at by consensus and rewards were distributed at the closure of
the seminar.
By taking into consideration the suggestions
of its customers, the company was able to
improve upon the quality of the original
tyre. Although the cost had to be increased
considerably, the tyres sold far outnumbered
previous sales. Formerly the tyres had been
manufactured according to the company’s
own formula, while the improved version was
based on the opinions and suggestions of the
consumers as well. It was only natural that
people should regard the product as being far
superior to the original one.
It is only sharing and
cooperation that can
lead to success in this
life. It is the principle
of give-and-take
that should be most
active, like two-way
traffic.
In this world, all people—not just manufacturers and consumers—
are dependent upon one another. It is, therefore, only sharing and
cooperation which can lead to success in this life. It is the principle of
give-and-take that should be most active, like two-way traffic. A system
of benefits can never be a one-way thing, Reciprocity should be the
order of the day.
THE PATH TO SUCCESS
Through Fire and Water
AS DALE CARNEGIE—that most pragmatic of modern thinkers—
once remarked: The most important thing in life is not to capitalize
on your gains. Any fool can do that. The really important thing is
to profit from your losses. That requires intelligence, and it makes the
difference between a man of sense and a fool.
It is seldom in this world that aspirants to
wealth and fame meet with nothing but
success throughout their careers. Many are
the trials and tribulations through which they
must pass before they can savour the fruits of
their endeavours. The people who ultimately
succeed are those who are undaunted by
disadvantageous circumstances, who waste
no time in lamenting over them, and who give
their attention instead to overcome whatever
difficulties they are faced with.
The truly successful
person is one
who can carry his
ambitions into effect
no matter what
hurdles he has to
leap over. He is the
one who will arrive
at his destination
no matter what
obstacles are strewn
in his path
The idea of profiting from one’s losses
may seem paradoxical, but it is something
definitely worth aiming at, whether it be an
individual, a group, or a nation whose welfare
is at stake. It is not, after all, the man who has never had to face any
difficulties whatsoever who is necessarily the most successful in life.
The truly successful person is one who can carry his ambitions into
effect no matter what hurdles he has to leap over. He is the one who
will arrive at his destination no matter what obstacles are strewn in his
path. He is the one who is prepared to battle through fire and water
right to the very end.
Corruption has appeared
on land and sea because of
the evil which men's hands
have done. (
FROM THE EDITORINCHIEFS DESK
Prof Farida Khanam is an author, editor, translator,
public speaker and former professor of Islamic Studies
at Jamia Millia Islamia, New Delhi. Among her books
are ‘A Simple Guide to Islam’ and ‘A Study of World’s
Major Religions’. She has translated into English
many books authored by Maulana Wahiduddin Khan.
Currently the chairperson of CPS International, she is a
regular contributor of articles to various publications.
Prof Khanam has edited Maulana’s English translation of
the Quran and has also translated his Urdu commentary
on the Quran into English. She can be reached at
This email address is being protected from spambots. You need JavaScript enabled to view it.
REALIZE YOUR POTENTIAL
HELEN KELLER (1880–1968) famously said, “Character cannot be
developed in ease and quiet. Only through experience of trial
and suffering can the soul be strengthened, ambition inspired,
and success achieved.” Keller was blind and deaf from early childhood,
but she did not let this become an impediment in the way of her
development and went on to become a renowned American author
and educator.
The example set by Keller serves as a great inspiration. It confirms the
belief that life is a gift from God. According to Islamic teachings, God
created life so that human beings fulfill a purpose. Human beings have
been granted freedom in this world for a temporary period. Those who
shall rightfully use this freedom in the pre-death world shall pass this
test and become eligible for being inhabited in the eternal and perfect
world of Paradise.
The question is why did God decide to put man through such a trial?
This is because God has created man with extraordinary qualities
but, this was at a potential level. If actualized, these special qualities
are enough to make man surpass all obstacles and become the best
version of himself. But when can this happen? It is possible only when
man is ready to give up all distractions and fully dedicate himself to
pursue his intellectual development.
To enable the actualization of his potential, God inherently bestowed
man with logical thinking and rationality. Man has the potential to
think critically, express his emotions, and even communicate through
words. He is driven by reason and logic and,
can engage in intellectual activities. Animals,
on the other hand, are completely driven by
instincts.
Now, it is up to man to face the trials and
tribulations of life and awaken his conceptual
thinking to reach the purpose of his creation.
As man navigates through life, he shall first
discover himself. Then he shall be able
to realize the endless possibilities and
opportunities that his Creator has kept in this
world. This realization shall dawn upon him the
discovery of the greatness and beneficence of
his Creator and shall make him bow down in
thanksgiving. Such a realization or Marifah is the essence of faith and
the true purpose of man’s life. According to the Quran, Marifah can be
defined as the process of discovery of God, where God becomes the
centre of the emotions of a believer (
Paradise is eternal and ideal in every respect but entry into Paradise
shall be on a selective basis. According to the records of their deeds,
the individuals chosen to inhabit the perfect world of Paradise shall live
in a joyous environment forever. For this to happen, man must reflect
upon God’s creations in this world and develop the vision to see beyond
the apparent to find unlimited possibilities. It is this realization, which
might enable man’s entry into the unparalleled world of Paradise.
What God most earnestly desires from human beings is worship. The Quran says: “I have not created jinn and mankind except to worship Me.” ( 51:56 )
