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 ( 2: 165 ).

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.

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. ( 30: 41 )

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.

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.

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.

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

29 , 1984)

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.

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.

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

26 , 1979, a jet aircraft took off from O’Hare

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.

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.’ ( 113: 5 )

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. 11 ). Against this backdrop, he asserts that ‘to

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; 3: 195 ; 4: 7 , 19, 124 ; 9: 71 ; 16:

97 ; 30: 21 ; 40: 40 ) as well as sayings of the Prophet Muhammad related

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. 15 ). In the second chapter, “The qualities

of a believing woman”, he refers to the ‘basic attributes of men and

women’ as depicted in Quran 33: 35 . These are Islam, Iman (faith),

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. 21 – 24 ).

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. 25 ).

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. 25 , 26 ). In this case, he cites

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. 27 ).

Similarly, in the third chapter, “Womanhood in Islam”, Khan quotes

Quran 4: 1 , O Mankind, fear your Lord who created you from one soul and

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, 2: 21 – 23 ], not a Quranic one’, for

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

16: 72 ; 30: 21 ; and 42: 11, wherein the word for ‘Soul (nafs) has been used

to mean “species”’ (pp. 28 – 29 ). He summarizes this discussion aptly in

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. 31 ,

33 ).

“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 Quran 3: 195 , You

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. 38 ). He further mentions

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. 38 – 39 ).

Similarly, in the explanation of Quran 4: 34 , Men are the protectors and

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. 46 ), because the Arabic word Fadilah is ‘used in the

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. 46 – 47 ).

In the 5th chapter, the author highlights the contribution of some “Muslim

Women” (pp. 49 – 78 ) in Islamic history, who have ‘played significant

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. 49 ). Here he refers to Aishah who is presented as a

‘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. 49 , 50– 51 ). In this chapter,

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. 69 ).

In the 6th chapter, the author discusses the ‘rights of the husband and

wife” (pp. 79 – 94 ) and argues that the ‘rights of men and women are not

a matter of legal lists, but rather a matter of good living’ (p. 93 ).

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. 153 – 154 ).

CHILDRENS CORNER

Goodword Books is an award-winning publishing company with a splendid

range of Islamic Books in many languages. It offers innovative products for

children, including Quran stories, moral stories, craft and activity books,

gift packs, Islamic games, Arabic and Islamic readers for home and school.

Name of the Book: The Greatest Stories

from the Quran

Author: Dr Saniyasnain Khan

Pages: 64

ISBN: 9788178980973

Saniyasnain Khan is a children’s author,

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credit. These are on subjects relating

to Islam and a number of them have

been translated into more than a dozen

languages. He hopes that his books will be

a true companion on the path of spiritual

development and will help children know

the true purpose and meaning of life.

Bring Quran Stories to Life for Your Kids! 30 action-packed Quran

stories cover the periods from the Creation of the Prophet Adam to the

devastating floods of the Prophet Nuh, from the days of the cruelty of

Firawn to the times of the Prophet Musa, from the days of the Prophet

Isa to the advent of the Prophet Muhammad. Each one of these stories

is short enough to finish in one sitting. Use The Greatest Stories from

the Quran in the classroom or at home, at bedtime, or at any other

time. It’s the perfect way to begin your child’s lifetime adventure of

reading the Quran! Here is a selection from the book.

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.”

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. ( 17: 29 )

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.” ( 25: 67 )

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.

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 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. ( 107: 1-7 )

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.

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