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.

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

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. ( 48: 26 )

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

629 . When he entered Makkah, he asked it to be announced that

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. 934 ) If the Imam

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. 361 ) This saying of

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.

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. 24 )

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. ( 7: 31 ) They are those who are neither extravagant nor niggardly,

but keep a balance between the two. ( 25: 67 )

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.

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.

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!

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,” 15/1 (January 2004), and is currently an associate editor of

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.

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.

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.

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.” ( 42: 37 )

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. ( 78: 35-36 )

In a sublime garden, where they will hear no idle talk. ( 88: 10-11 )

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.’ ( 5: 12 )

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.

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.

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

365 Days with the Prophet

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.”

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.

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.

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 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? ( 53: 31-35 )

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. ( 53: 36-49 )

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.

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.