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
You hail modern science for highlighting the laws of God. But do you
agree that ‘modern’ education alienates people from God by almost
completely excluding Him from the system?
Modern science is neither pro-God nor anti-God. The only concern of
modern science is to discover the laws of nature through objective
study. It means that science has detached the Creator from His
creation. If one studies science and can relate the laws of creation with
the Creator then for such a person, science becomes greatly helpful in
developing God-consciousness.
Islam talks about tawakkul (trusting), and about surrendering to
and relying on God alone. How does one relate this in the context of
social problems? Does it mean that we must accept such problems as
something God-willed and accept the situation we find ourselves in as
divinely mandated?
Problem is only an unpleasant name for a challenge. According to the
law of nature, life is based on challenges. Without challenges, there
is no development. I agree with Arnold Toynbee on this subject. He
has formulated the principle of the challenge-response mechanism.
According to this formulation, all problems are challenges, and all
challenges are stepping-stones toward progress. Other than death,
every problem is positive in nature.
Tawakkul does not mean surrender. Tawakkul is to establish confidence
in God. Tawakkul is trusting in God, it makes you more active because
on account of this you believe that if I am on the right path, God will
certainly help me.
What, in your view, is the correct Islamic way of solving social
problems? In what way can social activists learn from this approach?
Social problems are, in fact, individual problems. Educate individuals,
and there will be no social problems. By education, I mean both formal
and informal education. My concept of education also includes training
the individual, that is, making people positive-minded and realistic.
This is the Islamic approach to social problems.
How can individual reform lead to cause social reform? Or does the
impact of individual reform remain limited just to that particular
individual?
What is society? Society is nothing but a combination of individuals.
When individuals are reformed, the whole society as a consequence
will be reformed. But if you focus on society, you will fail to address the
mind of an individual and your efforts will not yield results.
Wise is the man
who can live in
peace with things he
cannot change.
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
Everything in the heavens and on the earth belongs to God and so He
will requite those who do evil in accordance with their deeds and will
reward those left with that which is best, for those who do good. As
for those who refrain from committing grave sins and indecent acts,
though they may commit minor offences, your Lord is unstinting in
His forgiveness. He knows you when He brings you out of the earth,
and when you were embryos in the wombs of your mothers; so do not
make claims to be pure. He knows best who is truly righteous. Have
you [Prophet] considered the man who turned away, who at first gave
a little, then later held back? Has he knowledge of the unseen, so that
he sees? (
The universe with its extremely stable system makes manifest the fact
that its Creator and Lord is extremely powerful. This suffices to make it
clear that He will sooner or later seize hold of man and when He does
so, there will be no escaping His grasp.
Man has been created with human weaknesses. So, it is not required
that he be as pure as the angels. Almighty God has given full guidance
to man as to what he should do and what he should not. However, man
may be pardoned in the case of lesser offences (lamam), i.e. indulging
in some mischief because of fleeting emotion, on the condition that
he should immediately realize his lapse and, being ashamed of it, seek
pardon of his Lord.
There are many who become inclined towards the Truth but only to
a certain extent. Then the compulsions of their interests become too
strong for them and they revert to their original position. In order to
justify and explain their wrong behaviour, such people devise different types of engaging ‘beliefs’. But this only increases their guilt because
this amounts to adding insult to injury.
Has he not been made acquainted with what was written in the
scriptures of Moses? And with Abraham who kept his word: that no
soul shall bear the burden of another; and that man shall have only
that for which he strives; and that [the fruit of] his striving shall
soon be seen; and in the end he will be repaid for it in full; that
all things in the end shall return to God; that it is He who brings
laughter and tears; that it is He who causes death and gives life;
and that He Himself created the two sexes: male and female, from
an ejected drop of sperm; and that He will bring about the Second
Creation; that it is He who gives wealth and possessions; that He is
the Lord of Sirius. (
The sum and substance of the reality revealed by Almighty God through
His prophets is that every man has to receive the reward befitting his
deeds. Nobody can save himself from fate attending his deeds and
nobody else can be his saviour. There is nobody more foolish in this
world of God than those who are not affected by this prophetic warning.
Every event in this world arises from supernatural causes and nobody
but God is capable of causing them to occur. Happiness and sorrow,
life and death, the procreative system, riches, and poverty—all these
are the feats of a superpower. Ancient man used to consider the stars
as the determining factors in life, while in the present age natural law
is considered to govern all happenings. But the fact is that there is a
Cause over and above these causes and factors and that is God, the
Lord of the universe. Then, how is it legitimate for a man to make
anything other than God the centre of his attention?
All human beings are God's family.
The best of you in the eyes of God
is one who is good to his family.
THE PATH OF REALISM
Patience and Avoidance
IF you happen to be in an open field when it starts to rain, you hasten
to find shelter. This is not cowardice, this is realism. Similarly, when
there is an earthquake, you immediately leave your home for an
open space. This too is not defeatism, but an acknowledgement of
the reality of nature. Where some difficulty arises between man and
nature, the solution to the problem lies only in acknowledgement, not
in confrontation.
The system of rains and earthquakes is part of God’s scheme. Man
cannot change this scheme. Man only has it in his power to devise
strategies to keep him safe from harm. The only way to do so is to
adopt the principle of avoidance in order to save him from extinction.
That is why in heavy rain you head for a sheltered place, while during
an earthquake, you rush for the fields.
Patience and avoidance are not signs of
cowardice or a defeatist mentality. They are
simply realistic approaches. This is necessary
because the Creator has given man freedom
for the purpose of putting him to the test. Man
sometimes makes the right use, sometimes
the wrong use of his freedom. Even if you start
fighting everyone, you cannot snatch away
their freedom, as this freedom is given them
by the very Creator of the universe. Efforts to
deprive others of their freedom are futile and
will result only in your own suffering.
Patience and
avoidance are not
signs of cowardice or
a defeatist mentality.
They are simply
realistic approaches.
In such a state of affairs there is only one possible attitude. And
that is known as patience. That is, when faced with bitterness and
unpleasantness from others, you must continue your life’s journey by
avoidance.
You should never feel that it is only up to others to practise patience
and avoid friction. Patience and avoidance of strife are the social duties
of everyone without exception. It should never be forgotten that while
patience makes it possible to continue with life’s journey, impatience
will ultimately prevent you from reaching your chosen destination.
THE PROBLEM OF VIOLENT CONFLICTS
One Party must Show the Way
THERE have been numerous instances of violent conflicts between
Hindu and Muslim communities in India. Assuming the form of
riots, they have harmed the progress of the country. In order to
tackle this issue, Spirit of Islam regularly publishes articles highlighting
the ideological and practical approach to get rid of riots. A regular
reader of the magazine once expressed his opinion that he agreed with
all of the viewpoints expressed in Spirit of Islam, except for one, and
that was holding the Muslims responsible for riots that took place from
time to time. He baulked at the idea that Muslims started riots. He felt
that this ran counter to the facts.
He must have misconstrued the words of the articles. What was actually
emphasized was that Muslims were responsible for not preventing riots
from taking place. In the above context the Quran’s guidance is about
maintaining patience and piety in the face of provocative challenges.
That is, if you remain patient and adopt a
God-fearing attitude, all kinds of violence can
be avoided. The actual problem is not the
presence of causes which give rise to riots in
the situation but the absence of patience and
piety. If riots occur, it is not because of hostile
conspiracies, but because of our inability
to adopt the path of patience and piety in
countering them.
If you remain patient
and adopt a Godfearing attitude, all
kinds of violence
can be avoided. The
actual problem is
not the presence of
causes which give
rise to riots in the
situation but the
absence of patience
and piety.
In the society there will always be people who
will indulge in activities which injure others’
sentiments. The solution to this problem
is not to stop others from indulging in such
activities, but to control one’s own feelings.
Anyone who reacts to provocation, their
reaction has caused matters to escalate into full-scale riots. But where
they have adopted the path of patience and avoidance, rioting has
been nipped in the bud.
We must fully grasp the fact that the administration is unable to prevent
the outbreak of rioting. Islam guides its adherents that If riots are to be
prevented, it will only be by right action on the part of its followers. The
only viable strategy therefore for Muslims is to adopt to settle matter amicably and to exercise patience in the face of unpleasantness. And
there is nothing to prevent their seeking police assistance whenever a
situation is about to take an ugly turn. This is something which needs
to be done at the very outset. If Muslims can accept that this should be
their role, the phenomenon of rioting could be banished, once and for
all, from this country.
When envy and arrogance
enter into man,
Wisdom goes out.
STUCK IN THE PAST
Misplaced Glorification of Tradition
THE Greek philosopher, Aristotle (BC 384-322), wrote in his
treatise ‘Physica’ of the circle being a perfect, most beautiful
geometrical form. It was echoed by Cicero who wrote in De
Natura Deorum (On the Nature of the Gods): “Two forms are the most
distinctive: of solids, the sphere... and of plane figures, the circle...
There is nothing more commensurate than these forms.” On the basis
of this supposition Aristotle maintained that since all of nature’s work
follows the standard of perfection, the orbits chosen by nature for the
revolution of heavenly bodies could only be circular.
This theory of Aristotle so dominated peoples’
minds across the centuries that all the
systems of astronomy, for instance, those
developed by Ptolemy, Copernicus, and Tycho
Brahe, were based on the supposition that
the heavenly bodies, i.e. the planets of the
solar system, revolved in space in circles.
Johannes Kepler (1571-1630) is the first
person known to have thought differently.
He made calculations in 1609 to the effect
that Mercury’s revolution around the sun
was not circular but elliptical. He predicted
that all other satellites of the sun would be
discovered to revolve around it in ellipses. This theory advanced by
Kepler is today a fact.
In every epoch,
some thoughts
so dominated the
human intellect that
it became impossible
for people to think
independently. This
still happens in both
religious and nonreligious spheres.
Ancient astronomers remained lost in the concept of the circle for
two thousand years. They could not think of any other pattern for the
revolution of the planets. The reason was the sanctity attached to this
theory of Aristotle. Having unquestioningly accepted this theory as an
established fact, their minds were unable to work in any other way.
This reverence for tradition is not peculiar to ancient times. It has been
a feature of uncritical thinking throughout the ages. In every epoch,
some thoughts so dominated the human intellect that it became
impossible for people to think independently. This still happens in
both religious and non-religious spheres. It must be conceded that the
greatest obstacle to all progress is the mind that remains obstinately
closed.
CHILDRENS CORNER
Name of the book: 365
DAYS WITH THE PROPHET
MUHAMMAD
Author: Nurdan Damla
Illustrated by: Osman Turhan
Publisher: Goodword Books,
New Delhi
Language: English
ISBN: 978-81-7898-852-8
Pages: 416
Muhammad is a unique
storybook, which takes children
on a fun-filled, day-by-day
adventure throughout the
life and times of the Prophet
Muhammad. Every day, children
will find in it a new story
enshrining the wisdom of the
Prophet Muhammad, which they can apply in their daily lives.
Children will love the colourful illustrations and captivating stories,
charmingly told in simple language. Along with the 365 stories, there
is also a beautifully illustrated map to help children understand in the
context of today the importance of the people, places, and events that
are mentioned in the stories.
We present Day 245 from this amazing book.
THE JOY OF THE LITTLE GIRL
The Prophet of kindness had gone to the market one day. He had only
ten dinars (coins) with him. He paid four dinars and bought himself a
shirt. When he returned home, he put on the shirt and went outside
again.
While he was walking on the street, he met a poor man. He said, “O
Messenger of Allah! Clothe me with a shirt, and, inshallah, Allah, the
Almighty, will clothe you in Paradise.” The Prophet immediately took off
the shirt and gave it to the poor man; then he returned home. He went
back to the same shop, and he bought another shirt for four dinars. He
was left with just two dinars.
While walking back home, he met a little girl who was crying. He
approached her and asked, “Little girl, why are you crying?” “Sir,” the
little girl said, “I am a slave, my master gave me two dinars to buy some
flowers, but I have lost the money.” The Prophet gave his remaining last
two dinars to the little girl. But the girl did not stop crying. The Prophet
asked, “My dear, isn’t this what you wanted? You wanted some money,
right?
Why are you still crying? The little girl said, “I am afraid because I am
late going home. They will be upset with me.” Hearing this the Prophet
said, “Don’t be afraid,” and then he held her hand and took her up to
her master’s door. At the door, he gave his usual greeting, “As-salamu
Alaykum.” He waited for a while. When he did not get an answer back
from inside, he repeated his greeting several times. The people at home
did not want to make him wait any longer and greeted him back, “Wa
alaykum as-salam. O Messenger of Allah, please come in.” He asked,
“Did you not hear my greeting the first time?” They said, “Yes, we did.
We just wanted to increase the greetings from you. It is a blessing for
us. You have honoured us by coming to our house. May we learn the
reason for your taking the trouble to come to our home?”
The Prophet explained to them all that had happened to the little girl.
Afterward, he added, “Thinking that you might get angry with her, I have
come here to explain things to you. Please don’t get upset with her. It
was not her fault.” After these words of the Messenger, the owner of
the house said, “May our lives and properties be sacrificed for your
sake, O Messenger of Allah! Since for the sake of this little girl you have
visited our house, at this moment, I have freed her. She is no longer a
slave. She can live her life in any way she wishes.”
Immediately the Prophet and the little girl looked at each other. The
little girl’s tears had stopped now. Her face was glowing with happiness.
She thanked the Prophet many times. From that day on she was going
to live a life just like her friends, free and happy.
While returning home, the Prophet said to himself, “My Lord! How
blessed You made this money. With that little thing, You have given the
poor man and me a shirt and goodness and happiness to a little girl.
Many thanks to You.”
FROM OUR READERS
The Spirit of Islam Editorial Team is blessed to garner motivating words
from its readers. We have selected some of these letters and now present
them before you.
I have been reading SOI since it was published in the name of
The Spiritual Message. I find the articles extremely engaging, logical,
and convincing. They address contemporary minds very effectively.
The language is very simple and easy to understand. The length of the
articles (in most cases) is not more than a page, so it is easy to read
them in one go.
Moreover, the articles cover not only the contemporary issues common
to all humanity but also those issues which a person wants to know and
understand about Islam. The articles are quite useful to people of all
faiths. They present the discovery of God and the purpose of creation
at an intellectual level. The articles are very effective in removing many
misconceptions regarding Islam, the Prophet of Islam, and God.
Last but not least is the size of the magazine. It’s very handy for those
who love to read a hard copy!
May Allah accept the efforts of all due to whom it is possible to get such
a great magazine! -Sajid Anwar, Mumbai
Spirit of Islam is a magazine that aims to make sure that its reader
realizes and understands the creation plan of God, the purpose of
life, and the importance of the Hereafter. One who reads SOI clearly
understands these phenomena.
I am a lifelong learner. I’m passionate about learning. In the journey
of learning, I read a number of articles in SOI. Here, I would like to talk
about two articles that have triggered my mind. After reading these
two articles, many of my doubts were cleared. I learned new lessons
and came to know the methods of learning.
The first article, which has triggered my mind was published in January
2016 and was titled The Importance of Reason. Through this article,
I understood the power of reason. In this article, two sentences
are highlighted. “Reason cannot be created but it can certainly be
developed. Reason is the master key to a better understanding of all
human issues."
The second article was published in May 2018 and was titled The Spirit
of Learning. After going through this article, I came to know the basics of
learning. We all know that knowledge is an ocean. But in this article, we
come to know the methods of learning such as intellectual exchange,
reading books and discussing with other learners, and finally travelling.
The sentence that has inspired me a lot is, The greater the learning, the
greater the progress in life.
I am thankful for SOI magazine because it has been continuously helping
me in acquiring spiritual knowledge. -Ayesha Yusra, Vishakhapatnam
Since its inception, the Spirit of Islam has been striving to convey
the message of peace, compassion, and universal brotherhood. No
single issue or article is devoid of any of these values. The reader
gets a renewed vigour to ponder over the creation plan of God and
the purpose of existence. The hallmark of the magazine has been
presenting Islam in a simple, practical way, in other words, ‘presenting
Islam as it is’.
One of the important messages which SOI conveys to its readers is
POSITIVITY. Looking for positive aspects of the things happening
around us, day in and day out, reflecting and drawing lessons from
those incidents are a sure way towards a better understanding of life.
May God Almighty continue to strengthen the efforts of publishers
of SOI and may the SOI continue to grow and reach every individual!
-Tanveer Ilahi, Chennai
My first introduction to the literature of Maulana Wahiduddin Khan
was from the Spirit of Islam magazine. I remember that when I first
picked up a hardcopy of SOI at a mosque, it was the introduction to
the Creation Plan of God that caught my attention, and following that
all the articles were very well organized. This has helped me in my
spiritual path of discovering God as almost all of the references that
are used here are from the Quran and the sayings of the Prophet. The
language used and examples given are of contemporary jargon that
help me easily understand the topic being discussed.
My favourite section of SOI is the Your Questions Answered as it
addresses the most basic and honest queries of the readers. This
section interests me and gives me the knowledge to answer such
questions when I interact with someone wanting to learn more about
Islam. May God bless the editorial team of SOI for translating the best
works of Maulana for English readers like myself and God-willing this
journey continues well into the future. -Imroz Ahmed, Bengaluru
Economic restraints prevented me from completing even primary
education. Having no knowledge of English, I could only read Urdu.
Early in the ’80s, I was introduced to the Urdu Al-Risala. I can say with
certainty that Al-Risala compensated me for my lack of education.
Maulana’s writing also inspired me to take up learning all over again.
I learned English just to convince myself that I am a learner. Now, my
reading includes the Spirit of Islam.
SOI inspires me to keep improving myself. I have come to realize the
difference between the relevant and irrelevant. My community-based
thinking is now replaced by universal thinking. I no longer think in terms
of ‘we and they’. I think now in terms of ‘we and we’. The Quran has
become a source of guidance and spiritual nourishment. The universe
is the beautiful and awe-inspiring creation of God and the study of this
universe acts as the sure path toward the realization of God. This study
of nature, due to lack of education, was unknown to me. SOI opened
my eyes to such grandeur of God that was unimaginable to me before.
-Kaleem Ishaque, Malegaon
Living in a state of
negativity, is a kind of
self-killing.
ISLAMIC ETHICS
Through the Consciousness of Accountability
Anger Management
Of all the human emotions, the most destructive is anger. It tears apart
human relationships, shatters the harmony of the environment, and
has the potential to destabilize whole communities. Therefore, it must
be recognized as one of the greatest negative forces in society and be
kept under strict control.
Alas, it is an emotion that affects all human beings at some time or
another, and keeping it under tight rein is often a matter of the greatest
difficulty. Fury can be so blinding that it causes a person to forget all
norms of human decency, to the point of
wishing to humiliate, injure or even kill an
opponent. He descends to using vile, harsh
language, and even comes to blows, all in an
attempt to beat his opponent either verbally
or physically. His anger does not allow him to
see that in so doing he degrades himself as
much as the object of his rage. And it is not
just the weak, the egoistic, or the ill-natured
who fall prey to such baneful impulses, but
even the most morally upright and socially
irreproachable members of the community
become a victim of anger.
A true believer
must cultivate the
capacity to rise above
negative sentiments
in his dealings with
people so that his
relationships with
them remain on a
positive basis.
Anger gives a momentary illusion of strength, but in reality, it weakens,
degrades, and destroys. An otherwise excellent character is seriously
marred by fits of rage, for that is what causes a man to forget all his
moral precepts and throw his principles to the winds. It was not without
good reason that the Prophet Muhammad said, “A strong man is not
one who overwhelms his opponent; a strong man is one who controls
himself when he becomes angry.”
Here is yet another piece of advice that the Prophet gave to his
Companions: “When one of you becomes angry, he should keep quiet.”
This is the master key to keeping one’s anger in check.
Fear of God in a human being is the supreme factor that can prevent
an irate person from going beyond the bounds of decency. When
awareness of God’s greatness is truly lodged in an individual’s heart,
this enables him to rein himself in so that he does not stray beyond the limits laid down for him by the Almighty. His consciousness of the fact
that God will call him to account for each one of his actions exercises
a powerful restraint upon the anger surging within him. Such is the
character of one, who fears God, that when he is made angry by a
human being, it is God who looms up before him, effectively quelling
his anger.
The Quran makes it clear that any such strong,
adverse, emotional reaction such as anger
does not befit the true believer, and instead
cites as a mark of excellence the quality of
forgivingness: “(The provision) with God is
better and more lasting for those (…) who
forgive when they are angry.” (
The right path is
that of adherence to
a certain discipline
in life according to
which human beings
should live as though
bound by a contract
made with God.
A true believer must cultivate the capacity to
rise above negative sentiments in his dealings
with people so that his relationships with them
remain positive. When anger and bitterness
well up inside him, he should not give vent to
these feelings but should, instead, contain and suppress them within
himself. He should live in the world in the way that the flowers do—
giving off a sweet fragrance even to those who give nothing but abuse
and remaining unruffled even in the face of violent attack.
Mistake Management
However upright one may be, one cannot help but err from time to
time in one’s dealings with one’s fellow beings. There are bound to
be occasions when one fails to give another his due or neglects some
responsibility towards him. The Quran tells us that at such times we
should right the wrongs we have done by immediately doing good. If
we lose no time in doing so, we can effectively cancel out any harmful
consequences of our wrongdoing. To this end, the Prophet counselled:
”Fear God wherever you are, and follow up a bad deed with a good
deed. In so doing, you will right whatever wrong you have done.”
This can take various forms. It can mean asking for forgiveness, praying
for the one who has been wronged, giving him a present by way of
making amends, speaking well of him to others, or generally acting as
his well-wisher.
Controlling One’s Speech
According to the Quran, Paradise will be free of idle talk and sinful
speech. There shall be no lying, no false accusations, and no denigration
of others.
(In Paradise) they shall not hear any idle talk, or any untruth: all this will
be a recompense, a gift, that will suffice them, from your Lord. (
In a sublime garden, where they will hear no idle talk. (
There will be the most sublime feeling of peace
and goodwill, for there will be no ridicule, no
abuse. In short, no remarks are even to the
slightest degree inappropriate. For this to be
a reality, only those who are truly superior in
character will be ushered through its portals.
Paradise is no place for the low in character.
It is a place where only the noble shall reside.
It is of the greatest
importance then
to build up a good
character while still
in this world, for it
is only those who
are possessed of the
highest qualities of
character who will
be eligible to take
up their abode in
Paradise.
It is of the greatest importance then to build a
good character while still in this world, for it is
only those who are possessed of the highest
qualities of character who will be eligible to
take up their abode in Paradise. Those who fall
below this sublime standard will be discarded
like so much rubbish and cast into the pit of
Hell, there to suffer eternal punishment for
the wickedness of their ways.
Fruitful Organization
Within even the tiniest of seeds, God has concealed the beginnings
of a verdant plant. From one tiny kernel can spring forth the loftiest
of trees. But this potentiality can be realized only when all of the
conditions for its growth are just right—season, soil, temperatures,
sunshine, rainfall, all must be exactly what the plant needs, and only
then will the seed sprout and produce the most wonderful of foliage,
blossoms, and fruits. Suppose we just dropped our seed on a tabletop
and left it to its resources, there would be no question of its producing
a plant, green or otherwise.
Why should this be so? It is because God has created the correct
combination of conditions for growth to take place and has laid down a
definite pattern for the functioning of every single thing and every single
living creature on this earth. This divine pattern has been ordained for all time, and there is nothing that can exist without conforming to it.
The slightest deviation from this pattern produces bad results, or no
results at all, whereas acting in accordance with it causes all of God’s
creations to thrive and flourish.
The same is true of our human communities. Once they are entrusted
with the divine code of life, as enshrined in the Book of God, they need
only adhere strictly to it, never deviating from the “straight path”, as it
is termed in the Quran, to be able to take root and flourish both in this
world and the Hereafter.
The right path is that of adherence to a certain discipline in life
according to which human beings should live as though bound by a
contract made with God. The right path will lead man straight to God.
It is written in the Quran:
God made a covenant with the Children of Israel; and raised among
them twelve leaders. God said, ‘Surely, I am with you. If you attend
to your prayers and pay the alms and believe in My messengers and
support them, and give a generous loan to God, I will certainly forgive
you your sins and admit you into Gardens through which rivers flow.
Whoever among you denies the truth after this shall go astray from the
straight path.’ (
This contract, or covenant, stipulates several religious duties, the first
of which is prayer, a way of bowing to God and seeking to be close to
Him. Next is Zakat (charity), which obliges one to be good in giving to
others, and to behave as if they had a basic right to a share in one’s
earnings. Then there is the duty to spread the Word of God. When one
hears the call of truth, one is obliged to commit oneself unstintingly to
its support and furtherance and to give one’s whole-hearted assistance
to those who call humankind to the truth. All of these religious duties
taken together are what make up the contract according to which
a believer must pattern his life. Those who live their lives in such a
manner find themselves close to God and become worthy of His divine
assistance.
Patience makes a person
possess high human qualities.
IN SEARCH OF PARADISE
Know God’s Creation Plan
IN every person’s mind lies the idea of a beautiful world, a world
that is perfect and ideal, where all his desires can be fulfilled. This
concept is the biggest motivator of every person’s action. Every
person is engaged in achieving this beautiful world of their dreams.
They strive their whole life and spend all their energies in this pursuit.
In the end, however, they feel that they have not been able to find the
world they had been dreaming of and striving for. Every person starts
his life with tremendous courage and high hopes, but every person
dies with the feeling that despite all the efforts he has failed to get the
world he desired.
Fish find solace and
contentment only in
water, not outside
the water. In the
same way, man will
find peace, solace,
contentment, and
fulfilment only in
Paradise, not outside
it.
This is the story of the whole of humanity. No
man or woman is an exception to it. This state
of affairs then gives rise to a question that can
be truly called humanity’s biggest question.
Why is it that people start their lives with
great hopes and aspirations, but they die with
feelings of deprivation? The answer is that
the beautiful world that every person dreams
about is in fact the world of Paradise. This is
in accordance with the creation plan of God.
According to this divine plan, this ideal world,
i.e. Paradise will be found in the post-death
period of human life, not in the pre-death
period. Man wants to find Paradise in the present, but the attainment
of Paradise is not possible in the present world.
The example of man and Paradise can be likened to fish and water. Fish
find solace and contentment only in water, not outside the water. In
the same way, man will find peace, solace, contentment, and fulfilment
only in Paradise, not outside it. The search for Paradise is another name
for the search for an ideal future. One must realize that the future can
be realized only in the future, it cannot be realized in the present. If
man discovers this reality, he will consider the present world to be the
place of preparation for Paradise. He will also realize that according
to the creation plan of God, an ideal world cannot be achieved here.
IMPORTANCE OF CONCENTRATION
A Sure Way to Success
THE Mahabharata is a Sanskrit epic of ancient India. It deals
with a dynastic battle for power between the related clans of
the Pandavas and their cousins, the Kauravas. There are many
stories of one of the Pandava princes Arjuna in the Mahabharata. The
book narrates that during his formative years, Arjuna along with his
four brothers was learning the art of archery from a guru (master),
Dronacharya.
After imparting the lessons for a few days, the
guru wanted to test his disciples. He made a
clay bird and placed it on top of a tree. Then
he told them to aim for the bird’s eye. The
guru first asked the other brothers, “What
do you see above?” The answers included
many things such as trees, leaves, branches,
sparrows, etc. These answers didn’t impress
the master. Arjuna’s brothers were sent back
to their place without being allowed to shoot.
To achieve a goal,
a person must put
his mental faculties
concentrated on
the target with total
dedication. Without
it, no great success
can be achieved in
this world as well
as in the world
Hereafter.
He then asked Arjun to take aim. He asked
Arjun what he saw above. Arjun said, “The
eye of the bird”. The master repeated his
question many times, and every time he
received the same answer. Thus, Arjun came out with flying colours in
the examination. The master imparted some sage advice, he said, “In
order to achieve your goal, all your attention should be concentrated
on the goal”.
This principle is very important for success in achieving any goal. This is
called concentration, i.e., the ability of a person to put all his attention
and effort on one target, he should stop thinking about other things.
To achieve a goal, a person must put his mental faculties concentrated
on the target with total dedication. Without it, no great success can be
achieved in this world as well as in the world Hereafter. This is the only
price that is needed to be paid to achieve a goal. A person who is not
willing to pay this price should not even aspire to achieve the goal.
BOOK REVIEW
Name of the Book: The Blackwell
Companion to Contemporary Islamic
Thought
No. of pages: 696
ISBN-13: 978-1405121743
Publisher: Wiley-Blackwell
In this issue of Spirit of Islam, we present
the book The Blackwell Companion to
Contemporary Islamic Thought. The book
is a compilation of research papers on
various contemporary Muslim intellectuals
and Islamic movements. Each paper in the
book is penned by different writers and
the collection is edited by Mr Ibrahim M.
Abu-Rabi‘. In the words of the editor, “The
Blackwell Companion to Contemporary Islamic Thought (presents) the
works of those Muslim intellectuals who represent a variety of social
and intellectual positions, and in that sense the various articles in this
Companion will help us appreciate the core ideas discussed by some of
the main intellectuals in the contemporary Muslim world.”
Chapter 4 of the book is titled Islamic Thought in Contemporary India:
The Impact of Maulana Wahiduddin Khan’s Al-Risala Movement. This
paper is written by Mr Irfan A. Omar. He is an Assistant Professor of
Islamic Studies at Marquette University. He is co-editor (with Bradford
E. Hinze) of Heirs of Abraham: The Future of Jewish, Christian, and Muslim
Relations (Orbis, 2005). He served as guest editor for the special issue of
Islam and Christian–Muslim Relations (Birmingham, UK), entitled, “Islam
in Dialogue,”
the Journal of Ecumenical Studies.
The following is a selection from this paper. For the sake of uniformity,
certain spelling changes have been made.
Introduction
Maulana Wahiduddin Khan has had a rather challenging and, by all
standards of scholarly rigour, a productive and stimulating life. His
writings continue to fill the pages of the monthly journal Al-Risala (published since 1976 in Urdu and in English since 1984) and many
other publications. One thing he does not do is “preach,” in mosques.
Because of his stature as a scholar and community leader, he is often
invited to give the khutba, a sermon that precedes Muslim congregation
prayers on Fridays. However, he never accepts such invitations because,
as he related to this author, he is not a preacher type.
His long gray hair, flowing beard, and the white traditional Indian outfit,
on top of which he wears a rather worn-out greyish white overcoat
most times of the year, reveal his Sufistic sympathies. His is a rather
monastic look. But there is no monasticism in Islam, as Maulana Khan
would say, and so his appearance is perhaps a reflection of his simple
taste and pietistic posture.
Maulana Khan combines knowledge of the traditional religious sciences
(ulum al-dın) with the cultural, socio-political, and ethical discourse of
his times. He often draws on his knowledge of contemporary events
to highlight the moral plight of our times. His familiarity with the
foundational literature on science and religion, ethics, and political
discourse informs his writings on Islamic moral theology. Widely
travelled, he shows exceptional knowledge of and interest in Western
as well as modern ethical concerns. His writings display an eagerness
to apply the lessons learned from his explorations to critical issues
facing Muslim societies both in India and elsewhere.
As founder-president of “The Islamic Centre” established in 1970, (and
then Centre for Peace International in 2001) Maulana Khan has presided
over a kind of Islamic movement that is fundamentally different from
all other movements in contemporary Muslim history. Known as the
‘Al-Risala Movement’, and which Maulana Khan calls ‘mission’, it has
gradually influenced and shaped Muslim thinking over the last 40
years, a measure of which can be found in the changing attitudes of
the Indian Muslim leadership in the late 1990s.
Muslim religious and political leadership for the most part ignored
Wahiduddin Khan in the early phase of his mission and dubbed him
varyingly as “anti-Muslim,” a “Libyan agent,” and, more recently, the
“Hindu agent.” They felt that his conciliatory and self-critical tone was
not apropos of Islam’s dignified past status in India. In their view, the
solution to Muslims’ problems was to be found in taking a hard-line
approach and invoking the law to curb right-wing attacks on Islam and
Muslims. Khan, on the other hand, advocated a dialogical approach.
By the late 1990s, most of the Muslim leaders had effectively come
to realize that their confrontational approach had caused a sharp increase in the number of problems faced by Muslims. Thus, somewhat
cognizant of the social forces at work, they presently have become
less confrontational, less law-invoking, and more conciliatory towards
people of other faiths.
What distinguishes Wahiduddin Khan from scores of other ulema
(religious scholars) in the Muslim world in general and in India in
particular is his very idea of Islam. He sees Islam as a personal struggle
for faith in God and sincere reaching out to God in pursuit of a life of piety.
Simply put, he is emphatically opposed to any political understanding
of Islam. To him, the political struggles of Muslims around the world
cannot and must not be promoted on the basis of Islamic teachings.
Islamic lifestyle and culture are decisively separate from any worldly
matters that engage Muslims. This does not necessarily imply a
dichotomized view of being Muslim in an increasingly secular world. It
simply disallows the construction of an artificial connection between
Islam’s religious calling and Muslims’ worldly challenges. Khan does not
denounce politics as such, but he argues that politics is a matter of
choice whereas Islam is not. One may or may not take up a political
cause such as a separatist movement organized in Kashmir but one
must not confuse such causes with Islam.
Islam and the Other
Maulana Khan’s perception of the world does not include the “other.”
He is critical of the generally dichotomized view of some Muslim
leaders who interpret Islam as an ideology pitted against other, in
their view, deviant ideologies, that is, the worldview which sees “us” vs.
“them” without regard for the complications that such a worldview may
pose in the real world. In fact, the ideologizing of Islam has reached a
point where in some Muslim groups the process of identifying “us” is
limited to those who subscribe to the narrow interpretations of that
group. Thus rhetorically, “us” for such groups may rhetorically mean
all Muslims, but in reality, it includes only those who agree with the
authoritative voice that speaks on behalf of the group while claiming to
speak on behalf of the whole of Islam itself.
Khan deconstructs this ideological worldview presented in the name of
faith. He understands “Islam”—an individual’s quiet surrender to the
will of God—as primarily a personal relationship between the believer
and God. This understanding of Islam, he argues, emanates from the
Quran and was lived out by Prophet Muhammad as evidenced through
a careful study of his life.
The Al-Risala Movement today represents a growing number of Muslims,
many of whom come from the intellectual and managerial classes.
The movement has many followers who work independently and are
not dues-paying members. Through his continuous efforts, Maulana
Khan aims to transform attitudes by infusing what he calls a “moral
spirit” in the practice of Islam, particularly in regard to relations with
the so-called “other.” Today Khan’s following includes not only Muslims
but also Hindus and people from other faiths whose participation has
added a whole new layer of complexity to this unique Islamic movement
and has also confirmed his own belief that the moral campaign alone is
the heart and soul of Islamic revivalism.
Key Objectives of the Al-Risala Movement
As far as one can glean from the collective writings of Maulana Khan,
the Al-Risala Movement seems to be emphasizing two main principles.
A. Muslims need to exercise greater self-criticism and not be ashamed
of the past mistakes of their forebears. They must not be bound to
history and should not insist on glorifying it, especially since it is known
to contain many less-than-glorious moments. Muslims should engage
in ijtihad and rethink and articulate anew the core message of Islam in
light of modern challenges and its applications. This amounts to reform
from within. The key components of this rethinking are nonviolence
and reconciliation.
B. Muslims must engage in dialogue with others (with an intention to
invite them to learn about Islam) because of the present realities of
Indian polity. Muslims thus need to re-orient themselves to living in
a pluralistic and multicultural ethos. They must develop intercultural,
interreligious, and interethnic relations to cooperate on issues such
as providing greater access to education and inculcating moral values.
Khan believes that this form of activism, which to him is utterly Islamic,
would attract others to Islam and hence allow Muslims to carry out one
of their core Islamic duties of calling people to Islam.
The Impact and the Current Focus
Even though Khan primarily wrote on the general issues of Islamic life
and ethics as well as Islam’s interrelationship with the modern age, he
has also been writing about the life and struggles of Indian Muslims.
From the beginning of the movement, his main focus has been reform
among Indian Muslims with respect to how they view Islam as a faith
and how they live out that faith as a minority group in the midst of
others with differing historical perspectives. One major element of Khan’s thought has been his passionate call for the rebuilding of
mainstream Indian culture. He projects a bright future for Muslims in
India if and only if they become a giving people contributing to the
national growth, politics, economy, culture, and to society as a whole.
Muslims should become unreservedly involved in nation-building; they
should become part of the mainstream. By remaining in their limited
spheres of activity, and railing about their problems without regard for
those of others, they are viewed as sectarian at best. In addition, an
antagonistic response from the right wing has been increasing due to
reactionary Muslim politics. Therefore, a different strategy is needed to
counter this trend.
Conclusion
Maulana Wahiduddin Khan does not project himself as a reformer.
He outlines the nature of his mission in his pioneering book, Fikr-eIslami as ijtihad. In his view, reform (islah) implies the existence of
a faulty ideal requiring reform. Islam, as for many earlier revivalists
who have attempted tajdid (renewal), still consists of those very ideals
that existed at the time of the Prophet Muhammad. There are no
changes required insofar as Islam is concerned. It is Muslims who have
forgotten how to reinterpret and reapply Islam in every age according
to the needs and circumstances of the time. Thus his task is to provide
this reinterpretation of Islam for today’s Muslims and people of other
faiths who are willing to collaborate on building and maintaining a
multicultural ethos.
He argues that what is lacking in the Indian Muslim community at large
is a coherent vision of the reapplication (by way of ijtihad) of Islamic
ideals. These ideals in Khan’s interpretation are pluralism, tolerance
of differences, utilizing peaceful means of activism, and becoming
progressive within the scope of the teachings of Islam.
Maulana’s view of Islam and the role of Muslims in the twenty-first
century is increasingly making sense even to those who did not
previously agree with him. Thus it may be said that the future holds
positive prospects for the principles enunciated by Maulana Khan.
Successive generations will encounter these principles and rationale
without any subjective bias against the man.
Patience gives a person the strength
to stand on high Islamic morals.
GIVE NATURE ITS DUE
Taking Nature for Granted
HUGE stores of water lie under the surface of the earth. Our stay
on the solid surface of the earth can be likened to a small boat
floating on the surface of the sea. Just as a sailor’s life is all
too often at the mercy of the waves, so does the life of land dwellers
depend, to a very great extent on subsoil water.
So intricately linked is man with nature that
he cannot continue to live on this planet while
using the forces of nature without respecting
it. One such abuse of nature came to light,
in the gradual sinking of Mexico City. The
Mexican capital, gigantic and overcrowded
and situated 2,000 metres above sea level, is
sinking by 9.5 cm per year.
Blissfully unaware
of the extent of his
dependence, man
frequently squanders
natural resources to
the point of abuse.
This was detected in 1925, when engineer
Roberto Gayol, building the flood gates which
regulate the city sewage, observed that his
work was sinking.
Upon closer scrutiny, his conclusion broadened: not only were his gates
sinking but so was the whole city. The phenomenon had begun long
before, probably in the middle of the last century. The main reason
for the sinking is a hitherto unsuspected factor: the over-exploitation
of the water layer of Mexico City’s subsoil, something which is also
damaging the whole Mexican valley.
Blissfully unaware of the extent of his dependence, man frequently
squanders natural resources to the point of abuse. How dependent is
man’s existence on nature, and yet, how reckless he is in his neglect of
it!
BITTERNESS LEADS TO FAILURE
Focus on Your Goals
ZAFAR IQBAL is a former Indian field hockey player. He went on
to captain the national team of India. He led his team to a host
of trophies, including the coveted 1980 Olympic gold. He was
recognized as the best outside-left in the game. According to Vijay
Lokapally of the Patriot newspaper, the secret of Zafar Iqbal’s success
is that he concentrates on his game at all costs, and does not retaliate
to fouls committed by his opponents. Neither does he harbour any
bitterness against anyone. Zafar Iqbal explains this—his most vital
and telling tactic—by saying: “The day I do so, I would cease to be a
sportsman.”
What, in Zafar Iqbal’s words, is true of sportsmen, is also true of the
whole human race. Anyone who bases his life on a policy of retaliation
and harbours bitterness and malice against his fellow human beings
cannot be called a true human being. Man, in the real sense of the
word, is a being who has a purpose in life and who keeps struggling to
achieve that purpose regardless of the treatment inflicted upon him
by others.
It is unfortunate that this fact, which has been
realized on both intellectual and practical
levels by a great Muslim “sportsman”, has been
ignored by great Muslim “men” of the modern
age. Muslim leaders in recent times have all
conducted a policy aimed at redressing the
“wrongs” inflicted upon them by their socalled oppressors. In so doing, they have
failed to reach out to their fellow beings with
the message of peace and spirituality which
Islam stands for.
Anyone who bases
his life on a policy
of retaliation and
harbours bitterness
and malice against
his fellow human
beings cannot be
called a true man.
Just as success on the sports field lies in avoiding minor disputes with
one’s opponents and concentrating on winning the game, success in
the field of life in general lies in putting trivial issues and quarrels to
one side and devoting oneself wholeheartedly to one’s central task.
The result will not only be success in the purpose of life, but the side
issues which might have distracted one’s attention will also recede into
insignificance, or be settled to one’s advantage.
Success in the field
of life in general
lies in putting trivial
issues and quarrels
to one side and
devoting oneself
wholeheartedly to
one’s central task.
Zafar Iqbal was serious about executing
his duties as a player and captain. He really
wanted his team to succeed. That is why he
realized the key to success and put it into play
on the field. If the Muslims are serious about
discharging their responsibilities, both as
human beings and as Muslims, they will also
take Zafar Iqbal’s lead and cast all irrelevant
issues and disputes to one side in their
determination to succeed.
ALARM FOR THE END OF HUMAN HISTORY
Start Preparing
IN the United States, an international think tank is dedicated to
the scientific studies of natural phenomena. The name of this
organization is Global Footprint Network. One of the functions
of the organization is to measure the number of resources we use
and contrast it with the resources we possess. The goal of the Global
Footprint Network, according to a Wikipedia entry, is to create a future
where all humans can live well, within the means of planet Earth.
Global research undertaken by this organization reports that the earth
is rapidly becoming uninhabitable for man because the earth’s current
resources are insufficient for the standard of life that man has adopted
since the emergence of modern civilization. The report states:
Humans using resources at an alarming rate
Humanity would need five earths to produce the resources needed if
everyone lived as profligately as Americans. We are demanding nature’s
services—resources and creating CO2 emissions—at a rate 44% faster
than what nature can regenerate and reabsorb. That means, it takes the
Earth just under 18 months to produce the ecological services, humanity
needs in one year. And if humankind continues to use natural resources
and produce waste at the current rate, we will
require the resources of two planets to meet
our demands by the early 2030s, a gluttonous
level of ecological spending that may cause a
major ecosystem collapse. (The Times of India,
New Delhi, November 25, 2009, p.
The devastating and
annihilating effects
of unmindful use of
natural resources are
a reality. We should
be on our guard to
face this situation.
The devastating and annihilating effects of
unmindful use of natural resources are a
reality. We should be on our guard to face this
situation. This situation is extremely alarming.
The above scientific report is equivalent to
the advance notification of Doom’s Day. Now is the time that people
wake up from their slumber of forgetfulness. It’s time that people start
making preparations so that they can face this dreadful day. The traits
of people who use the resources of the world keeping in mind that
these resources are gifts of God and they will be held accountable for
how they utilised them are stated in the Quran thus: Eat and drink but exceed not the bounds: God does not love those who exceed the
bounds. (
but keep a balance between the two. (
A survey report by the SCAR (Scientific Committee on Antarctic Research)
has been published in the media. The survey was conducted by a group
of 100 international scientists from 13 countries. The survey states that
the melting of glaciers is increasing the water level in the oceans. By the
end of the 21st century, this rise in water level will be more than four
feet. If these projections come true, most low-lying island nations will
be submerged such as the Maldives, Mumbai, Chennai, and Calcutta,
etc. (The Times of India, New Delhi, December 2009, p. 1)
One of the prophecies of the Day of Resurrection mentioned in Hadith
reports is that the level of water on the earth will rise. This process of
rising water levels seems to have started rapidly. Scientists also believe
that stopping this process is beyond human capacity. Now the last time
has come for man to repent and mend his ways. The relevant data
inform us that the history of man on the present earth is now nearing
its end. Although scientists are looking for another Earth-like planet
for the survival of the human race, the reality is that there is no other
Earth-like planet in vast space.
Patience is a kind of training
course that awakens the hidden
potential of a person.
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.
PROPHETIC WISDOM
THERE are five instances in the Quran where one of the
responsibilities of the Prophet Muhammad is mentioned as
teaching wisdom to the people. If we search in the dictionary
to find out a clear definition of wisdom, we do not find a clear
definition. The dictionary will explain wisdom as the quality of having
good judgement. However, the dictionary fails to answer how a person
develops this ability to make a good decision. This prompted some
scholars to suggest that wisdom is one of those qualities difficult to
define. (www.psychologytoday.com/basics/wisdom)
Although the teaching of wisdom is an attribute of the Prophet of Islam,
a literal definition of wisdom in the works of Hadith reports could not
be found. Another approach is to search for examples of wisdom in his
practices. The Prophet Muhammad was a man of wisdom. Therefore,
such a search is bound to bear fruit. This approach of developing a
definition of wisdom from the practical model of the Prophet did
indeed bring a positive result. Now, an academic definition of wisdom
can be formulated. This definition is:
Wisdom: It is the ability to discover the relevant by sorting out the
irrelevant.
The life of the Prophet is, according to this definition, a perfect example
of wisdom. He practised this wisdom throughout his 23 years of
prophetic life, and this wisdom was the main reason for his stupendous success. The Prophet of Islam was truly the Prophet of wisdom. Being
a Prophet and a man of wisdom, his practical model became worthy of
emulation.
The following is a selection of some of the words as well as deeds of the
Prophet that are the hallmarks of wise thinking. The wisdom behind
these words and deeds will bear tremendous success to those who
inculcate it in their thoughts and actions.
Rethinking Your Strategies
The Prophet started his mission in ancient Makkah. The people of
Makkah opposed his message. They even gave him an ultimatum to leave
Makkah or stay there to be killed by them. Under these circumstances,
he left Makkah, and quietly came to Madinah and settled there. Shortly
before the migration, he said to his Companions: I have been ordered
to migrate to a town which will swallow (conquer) other towns and is
called Yathrib and that is Madinah. (Sahih al-Bukhari, Hadith No. 1871)
According to common practice, a person does not leave his native
country easily, he engages in every effort to keep staying there. But the
Prophet accepted this decision of the chiefs of ancient Makkah, and
quietly settled in Madinah.
In terms of results, this decision was a very wise act. The wisdom behind
this act can be described thus: If the first plan does not work, then
quietly make a second plan of action by adopting a low-profile method.
The Prophet adopted this wisdom and came to Madinah peacefully. He
planned his mission all over anew. This method was so successful that
within just ten years, first Makkah and then the whole of Arabia came
under the fold of Islam.
In antagonistic situations, people usually think with a confrontational
mind and adopt a confrontational approach. But the Prophet took
the method of replanning instead of confrontation, and history bears
witness that his strategy was completely successful.
Positive Thinking in All Circumstances
The Prophet started his mission at Makkah in AD 610. At that time,
tribal culture was prevalent in Makkah. The people there treated him
badly in every way possible. This persecution went on when thirteen
years later, he was forced to leave his homeland. He left Makkah and
settled with his Companions in Madinah, about 500 kilometres from
Makkah. It was a case of exile in the strongest sense. It is common
observation that people in exile engage in a continuous barrage about the evils of their former countrymen. But the Prophet took a very
different approach. He migrated to Madinah and started living there as
if nothing had happened to him in Makkah.
The biography of the Prophet by Ibn Hisham mentions the first sermon
of the Prophet in Madinah. Anyone who reads this sermon will find
it surprising that there is no complaint in this sermon against those
who expelled him from the country of his birth. Generally, on such
occasions, people in exile incite their new acquaintances to aid them
to retaliate against their old compatriots. The Prophet did not say
anything like this. The summary of this sermon is as follows: Whoever
is able to shield himself from the Fire of Hell, even if it be only by giving
a piece of a date in charity, let him do so; and whoever is unable to
do so, let him shield himself by saying a good word. (Biography of the
Prophet by Ibn Hisham, 1/500-1)
These words of the Prophet inform us that while his opponents were
trying to push him into the ‘fire’, his heart was filled with total wellwishing for them. His message to them was to save themselves from
the wrath of God. This is prophetic wisdom. The essence of this wisdom
can be worded as: Those who become your enemies, become their wellwishers. Those who wrong you, seek good reward from God for them.
For those who do not give anything to you, become a giver person for
them.
The Issue of Prestige
The Quran mentions that people who are trained in wisdom do not
make an issue or a problem a problem of personal prestige. A verse
of the Quran was revealed when the Treaty of Hudaibiya was being
concluded. This verse describes the mental state of the Companions
of the Prophet at that time: While those who deny the truth made it a
prestige issue [in their hearts]—the bigotry of the days of ignorance—
God sent His tranquillity down onto His Messenger and believers and
firmly established in them the principle of righteousness, for they
were indeed better entitled to it and more worthy of it. God has full
knowledge of all things. (
When two groups enter a discussion on a matter on which they disagree,
it usually happens that the group which harbours feelings of community
pride and prestige turns the issue at hand into a prestige issue. This
makes it difficult to arrive at a peaceful resolution to the issue. The wise
group is the one that does not allow the issue to escalate into an issue
of prestige. By displaying greater moral resolve, it agrees to adopt the principles of peace and adjustment unilaterally. This is the hallmark of
people of wisdom, and such people achieve great success in life.
Solution rather than Complaints
Makkah came under the rule of the Prophet in AD 629. He then left
Makkah and headed for the city of Taif accompanied by about 12,000
people. During the journey, they encountered a narrow path lined with
rocky mountains. The Prophet asked the name of the path. He was told
that the path was called ‘the narrow one’. The Prophet said, “It is not a
narrow path, it is an easy path.”
He then asked the people to pass the passage by making a vertical line.
His Companions were earlier spread out horizontally. Thus, by making
a line, the whole company crossed the narrow path easily.
This is an example of prophetic wisdom. When a problem is
encountered, do not resort to complaining. Instead, adopt the method
of finding solutions and planning. This approach will soon present a
solution to the problem. Usually, people take things at face value. This
method is against wisdom. Every object should be seen according to
its real value. In this way, the matter will be easily solved without any
further problems.
Avoiding Chain Reaction
The Prophet along with his Companions conquered Makkah in AD
whoever returned to their homes and those who surrendered would
be provided immunity. After this, the Makkan people gathered in the
courtyard of the Kabah. The Prophet asked them, “What do you say
now, and what do you think would be done to you?” They replied, “We
consider you to be our nephew and the noble and merciful son of our
uncle.” He said, “I will say today what the Prophet Joseph had said to
his brothers: There is no blame on you today, may God forgive you,
and He is more merciful than all who show mercy.” (al-Sunan al-Kubra
al-Bayhaqi, Hadith No. 18275)
These were the people who had persecuted the Prophet severely,
expelled him from his homeland, and waged wars against him
repeatedly. According to the law of the land, they were undoubtedly
prisoners of war. However, the Prophet did not take revenge against
them. Rather, he let them go unconditionally. It was not a simple
decision. By taking this decision, he saved the people of ancient Makkah from taking retaliatory action ever again. Taking an action of revenge
would have given impetus to a chain reaction from the Makkans.
Silence is Action
An advice of the Prophet is mentioned in books of Hadith: When the
Imam (the person leading the prayers) is delivering the Khutba (sermon),
and you ask your companion to keep quiet and listen, then no doubt
you have done an evil act. (Sahih al-Bukhari, Hadith No.
of the mosque is giving a Friday sermon, and a person speaks at that
time, then the listener should silence him with a gesture. If he speaks
to silence him, it will be considered an insensible act. Because earlier
only one person was speaking, now there are two people speaking.
It means the problem had increased twofold. This type of method is
undoubtedly imprudent.
The wisdom behind this advice is related not just to the prayer at the
mosque, but it is related to our whole life. It happens time and again
in collective life that interfering in a matter makes it worse. On such
occasions, the wise policy is that a person should adopt the method of
silence, he should not interfere and make the matter more complicated.
The wise person knows when to act, and when not to act. He knows
when to speak, and when to keep quiet; when to move forward, and
when to retreat; when to take action, and when to refrain from action
to the last extent; when to try to win, and when to give up.
Those who possess this wisdom succeed in this world, and those who
are unaware of this wisdom, their only end is to jump into a matter
without thinking, and then never find a satisfactory conclusion.
Sustainable Action
The Prophet of Islam said: “The most pleasing deed in the sight of God
is that which is durable.” (Sahih al-Bukhari, Hadith No. 6464) Any real
success in this world always takes time, so the best course of action
is that which is sustainable. Therefore, a result-oriented action in this
world is sustainable. Such an action is in accordance with the law of
nature. The man should plan his actions before taking an initiative.
He should review all related matters. He should make a thorough
assessment of his abilities and available resources, as well as the
prevailing circumstances. Only then should he start his work according
to a well-thought-out plan. Once he starts working at it, he should
never leave it in the middle. This is the way to achieve success in life.
Being Aware of the Times
A saying of the Prophet guides us in this manner: ‘A wise man must be
cognizant of his time.’ (Sahih ibn Hibban, Hadith No.
the Prophet of Islam explains the perfection of human knowledge. It is
not sufficient for a person to be conversant with bookish knowledge
and the traditions of the past. Rather he needs to be aware of his times,
of the past as well as the present. The importance of knowing the times
is both rational and practical. Without this he fails to understand things
in the universal context, therefore, an in-depth analysis of reality is
not possible. Thus, in practical terms, he is a flawed person. He fails
to know how to apply the eternal truths to the conditions of the time.
Such a person cannot successfully plan his actions.
A person should reflect on the fact
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 universe, who is
running it. Therefore, it is proper
for man to surrender himself before
his Creator.
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.
THE JOURNEY CONTINUES…
SPIRIT OF ISLAM is not a magazine that provides information or
entertainment. It is a movement. It is a textual expression of an
intellectual movement. In the initial period, this movement was
known as the Al-Risala movement. The name was derived from the
Urdu monthly Al-Risala started by Maulana Wahiduddin Khan in 1976.
When Maulana discussed the idea of starting a magazine with a friend,
he was dissuaded by saying that nobody reads suggestive magazines
and that people preferred informative writings. That the magazine has
survived 46 years, and English as well as Hindi editions also come out
regularly is a testament to the belief and perseverance of the man who
launched it.
The English edition of Al-Risala is Spirit of Islam that you are reading
now. It is being published since 1984 under various names. The journey
of Al-Risala under the name Spirit of Islam started in January 2013. This
issue marks the beginning of the 11th year of the Spirit of Islam.
The objectives of this movement are:
• To help people realize the innumerable blessings of God
• To present the timeless teachings of the Quran and the Prophet in
the contemporary idiom
• To guide people to move from the level of material pleasures
towards a life that is spiritual and God-oriented
• To help people become duty-conscious instead of becoming rightconscious
• To inculcate the values of peaceful coexistence and communal
harmony
We are now entrusted to pursue these objectives through this
publication. We are fortified by the immense reservoir of Maulana’s
writings at our disposal. The editorial team makes every effort to bring
out articles that are current, relevant, and are helpful in the spiritual
upliftment of the readers.
We are thankful to our readers. Their kind words and suggestions make
us improve SOI. We have added some feedback from our readers as a
special section in this issue.
May this new year bring you spiritual contentment, intellectual
progress, and physical well-being of every kind!
You should think that every day is
the last day for you, so you have to
decide what to do in the very first
instant, otherwise you will not be
able to do anything
GRATITUDE TO PROF FARIDA KHANAM
THE Prophet Muhammad said, “One who does not thank the
people, does not thank God. (Sunan Abi-Dawood) Offering
thanks to God and being grateful to Him for His munificence
and blessings are forms of prayer in Islam. However, Islam teaches
that such expressions of gratefulness will go in vain if we fail to realize
the great help and guidance offered to us by the people. We take this
opportunity to acknowledge and thank the supportive and guiding role
played by Prof Farida Khanam in bringing out the Spirit of Islam.
The Urdu monthly Al-Risala has completed four decades, while its
English edition Spirit of Islam has completed a decade. However, one
thing has been common in this journey. This is Dr Farida Khanam’s
involvement, interest, and utmost care for the magazine as the editor.
She has kept on writing, editing, proofreading, translating, and guiding
the Spirit of Islam editorial team with utmost care and dedication.
Hailing from a hamlet with little formal education, she went on to
master the English language, receive a Ph.D., and then become a
lecturer in one of the most prestigious universities in India.
It is her loving presence that makes our task easy. Maulana had said that
she should be considered his alter ego in his absence. After Maulana’s
demise, these words have indeed become true.
While discharging her responsibilities as the chairperson of Centre for
Peace and Spiriuality International, she devotes her precious time to
this magazine. We wish to mark the magazine’s entry into the second
decade by offering our sincerest thanks to Prof Farida Khanam. We are
grateful to Almighty God for making her our guide and mentor in this
journey. We pray that God showers His choicest blessings on her and
bestows her with the well-being of all kinds.
-Spirit of Islam Editorial Team
Patience elevates a person from
the rank of ordinary man to an
extraordinary rank.
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 )
