FROM MAULANAS DESK
Maulana Wahiduddin Khan, born in 1925, in
Azamgarh, Uttar Pradesh, is an Islamic spiritual
scholar who is well-versed in both classical Islamic
learning and modern disciplines. The mission of his life
has been the establishment of worldwide peace. He has
received the Padma Bhushan, the Demiurgus Peace
International Award and Sayyidina Imam Al Hassan
Peace award for promoting peace in Muslim societies.
He has been called ’Islam’s spiritual ambassador to the
world’ and is recognized as one of its most influential
Muslims
. His books have been translated into sixteen
languages and are part of university curricula in six
countries. He is the founder of the Centre for Peace
and Spirituality based in New Delhi.
A NEW AGE DAWNS OVER KASHMIR
ON September 10, 2014, The Times of India carried a frontpage
report titled: “In Kashmir, ‘occupation force’ hailed as
saviour." The report said that from being perceived by many
in the Kashmir valley as an “occupation force” in the 1990s, the Army
is now seen as a “humanitarian agency”. The Army has certainly come
a long way in this militancy-hit state, having rescued upwards of
100,000 people.
A crisis reveals a person’s friends and enemies.
To my surprise, the same morning I received a much-awaited call from
our Kashmir team member who told the same story. He affirmed that
after the great havoc wreaked by the floods, normalcy was slowly being
restored. He attributed this entirely to the efforts of the Indian Army,
and said that there was a new thinking emerging among the people of
Kashmir about the armed forces. In his own words, he said: “Jis army ko
hamne patthar mara tha, wahi aaj apne kandhon par utha kar logon ko
flood se bacha rahe hain.” (The same army which was pelted with stones
is now rescuing people from the flood on their shoulders).
Sometimes blessings come in disguise. The recent flood crisis in
Kashmir is an example of this old saying. The whole state of Jammu and Kashmir was almost under water. A massive rescue and relief operation
by the Indian armed forces is on in the state. It was this same Indian
Army which was subjected to stone-throwing that is now dropping food
packets, saving the lives of people and extending all possible help.
For a very long time, Kashmir had been a symbol of Hindu-Muslim
unity. A large number of Hindus used to visit the Sufi shrines in
Kashmir. There was an ideal relationship between the Hindu Pandits’
and the Muslim Kashmiris. In the whole state of Jammu and Kashmir,
Hindus and Muslims lived with brotherly relations and cooperated with
each other in every field. Kashmir was in an ideal state of communal
harmony. There was absolutely no problem between the Kashmiris
and the Hindus.
Perceived by many in the Kashmir valley as an
“occupation force” in the 1990s, the Indian Army
is now seen as a “humanitarian agency”.
But, due to misguidance from rabble-rousers, the Kashmiri people
temporarily became negative towards India. This kind of negativity was
totally against the spirit of Kashmir.
Now, nature, through this calamity and the help provided by India, is
giving a strong message to Kashmiris: ‘See the realities and change
your mindset.’ This “change” is not merely a change—it is a return to
their own past.
Under the influence of their so-called leaders, Kashmiris had become
negative towards India. However, India is the only country which
has rushed to their rescue. A crisis reveals a person’s friends and
enemies. This calamity has clearly shown that the Indian Army is a
true friend and well-wisher of the Kashmiri people. This was a
new experience in the recent history of Kashmir. According to my
assessment, it was a message from nature. Nature is telling them:
‘Discover your real friends.’
The fact remains that, after Independence, there was a great chance
for Kashmiris to develop and build a great future for themselves.
But, because of misguidance from some leaders, they were living in
a state of indecisiveness. In this natural calamity there is a lesson to
the Kashmiri people: ‘Decide your future without delay, so that your journey towards the future continues without any hurdles and your
youth can avail of all modern opportunities.’
This event should remove any kind of suspicion and indecisiveness from
the minds of the Kashmiris. After 1947, India had been continuously
providing support to Kashmir. But due to their negative mindset induced
by their so-called leaders, Kashmiris were not in a position to properly
utilize India’s help and were instead engaged in activities against India
such as demonstrations, protests, boycotts and shutdowns.
Now, the time has come to make a U-turn and put a complete stop
to these activities, so that they can fully utilize the support provided
by India and develop in the same way that other Indian states are
developing. A developed state will open up opportunities for the
Kashmiri youth to have an education and take up jobs in their home
state instead of going to other states.
Now, the time has come to make a U-turn and abandon
their separatist tendencies, so that they can fully utilize
the support provided by India and develop in the same
way that other Indian states are developing.
In the neighbouring state of Punjab, there emerged a separatist
movement in the early 1970s, which is a good example for the
Kashmiris. The Punjabis very soon discovered that separation from
India was not good for them, so they abandoned this movement.
Now, everyone knows that Punjab is a very developed state of India.
Kashmiris must take a lesson from this and completely abandon their
separatist tendencies, in order that they may develop themselves
on the same lines and avail of the enormous potential that exists in
their state.
Kashmiris must read the writing on the wall. They must accept the
realities. They have lost their first chance, now they cannot afford to
lose the second chance. Kashmiris must take a decision before they are
told that it is too late.
Maulana Wahiduddin Khan
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HAJJ FIFTH PILLAR OF ISLAM
A Superior Worship
IT is said that Imam Abu Hanifa (d.
ibadat (form of worship) was afzal (superior) in Islam. However,
after performing Hajj he said he had discovered that Hajj is the afzal
ibadat of Islam.
Hajj is an annual worship. Muslims from all over the world gather at
Makkah and perform the Hajj in the last month of the Hijri calendar.
The Quran tells the purpose of Hajj in these words:
So that they may witness its benefit for them.
THE QURAN 22: 28
Here, the word “benefit” is not meant in the material sense, rather it is
meant in the historical sense.
The fact is that in Makkah and its adjoining areas, there are monuments
and memories associated with the great history of the divine mission,
which originated from Prophet Abraham, Hajira and Prophet Ishmael.
Later, the Prophet of Islam and his Companions emerged at the
culmination of this history. It was they who played a revolutionary role
in establishing the historical authenticity of Islam.
The places and rituals of Hajj remind one of the great
histories of the prophetic mission.
Kabah and its surrounding areas remind one of the great prophetic
histories of this divine mission. The place is special in that it serves
as a source of inspiration for believers. The purpose of Hajj is to draw
inspiration from this historical region and carry out the mission of
spreading the message of Islam with greater strength and vigour.
All those practices called the rites of Hajj are only a symbolic repetition
of the previous practices of the prophets and their followers. Among
these are rituals such as tawaf (circumambulation), say’ee (the ritual
run between Safa and Marwah), ramy jamar (stone-throwing at Mina),
the sacrifice, etc. The aim of Hajj is to inculcate in the believer the spirit
of these observances, so that he can continue to revive the history
behind them.
Before setting out for Hajj, pilgrims generally memorize certain duas
(supplications) or prayers and read about various issues regarding the
rituals of Hajj. This is important. However, what holds more importance
for the pilgrim is to keep in mind the history that began with Hajira
and her son Ishmael and culminated with the Prophet of Islam and his
Companions. If pilgrims read this history, they will know the historical
background of the worship they perform. In this way, their Hajj will
become a living Hajj. Observing the rites of Hajj would become a deep
spiritual experience for them. Every pilgrim would return as a new
individual after performing Hajj.
The true emphasis during Hajj is on the spirit
and not on its forms.
One of the Companions of the Prophet asked him about the sacrifice
of the animal at Hajj. The Prophet answered: “It is a tradition of your
father, Abraham.” (Mishkat al-Masabih). This Hadith is not only true for
the sacrifice performed at Hajj, but it is true for all the rituals of Hajj.
The rituals of Hajj are a symbolic re-enactment of the various stages of
the life of the Prophet Abraham in a short period of time. This is done
so that the believer repeats the lessons from this history in his own life,
and qualifies himself to receive the great reward for it from God.
The real importance in Hajj is of the spirit and not the form. At the
time of Hajjat al-Wida (The Farewell Pilgrimage), many people who
had newly embraced Islam committed mistakes in performing certain
rituals. For example, some performed the say‘ee before the tawaf, and
so on. These people would come to the Prophet and tell him about their
mistakes. The Prophet gave the same reply to all: “There is no harm in
committing these mistakes. But, real wrongdoing is in dishonouring a
person.” (Abu Dawud). This shows that the true emphasis during Hajj
is on the spirit and not on its forms. This reality has been mentioned in
the Quran in the following words:
The Hajj is in the appointed months. Whoever intends to
perform it during them must abstain from indecent
speech, from all wicked conduct, and from
quarrelling while on the Hajj.
THE QURAN 2: 197
THE GREATNESS OF GOD
Discover His Glory
DISCOVERY of God is the basis of faith and Islam. The higher
the discovery, the higher is the faith. The culmination of this
discovery is the discovery of God with all His glory.
When a person discovers God with all His greatness, he is in a state of
awe which the Quran has described in the following words:
True believers are those whose hearts tremble
with awe at the mention of God.
THE QURAN 8: 2
Modern astronomy has a positive contribution in this matter as it has
provided a framework to discover the unimaginable greatness and
glory of the Creator. With the help of this framework, a man can bring
into his imagination the concept of God’s indescribable greatness.
Modern science has studied astronomy for many centuries. In 1508,
the telescope was invented. For the first time, in 1609 the Italian
scientist Galileo observed space through a telescope. This astronomical
observation progressed continuously. Earlier, large astronomical
telescopes were set up on some remote mountaintops taking advantage
of the clear skies and the lack of atmospheric and light pollution.
Scientific discoveries have truly enlarged the
canvas of God realization.
Today is the age of ’space science’. Now man has established space
observatories and telescopes. With this technology, it has become
possible to observe distant planets and galaxies in the far reaches of
the universe. Such observations have established that the universe is
constantly expanding at an increasing rate.
Scientific discoveries have truly enlarged the
canvas of God realization.These discoveries present a new horizon in the knowledge of man that
conceptualizes the Greatness and Glory of God. Scientific discoveries
have truly enlarged the canvas of God realization.
In this regard, a few years ago, astronomers discovered what they
say is the biggest ever black hole which weighs the same as 6.8 billion suns and could swallow our entire solar system. Speaking about the
discovery, one of the astronomers said: "This black hole could swallow
our solar system whole."
To ponder on such discoveries reveals a treasure trove
provided by the universe to attain a higher
realization of God.
According to the scientists, the black hole, and the galaxy hosting it—a
huge blob of stars known as M87—is as large as the orbit of Neptune
and by far the largest and most distant galaxy in the nearby universe.
As a point of comparison, the black hole at the centre of the Milky Way
is 1,000 times smaller than this one which has been observed some 50
million light years away.
A black hole is a region of space from which nothing, not even light,
can escape. It is the result of the deformation of spacetime caused by
a very compact mass.
When such facts as these come to light, they serve as great treasure
troves for God realization. These events tell us of the greatness of God’s
power to an unimaginable extent. To the one who thinks seriously
about these scientific discoveries, his heart will tremble at the glory of
God and the hairs on his body will stand on their ends.
These facts remind man of his state of extreme helplessness and the
state of Omnipotence of God. When pondered upon, such discoveries
reveal a treasure trove provided by the universe to attain a higher
realization of God.
Realization of God is that man acknowledges his
limitations while he discovers the limitlessness of God.
Realization of God, on one hand, is that, man acknowledges his
limitations while, on the other hand, he discovers the limitlessness of
God. The thrilling state which is produced within man as a result of this
discovery is called, realization of God.
Whoever attains this realization of God, for him it is as if the gates of
blissfulness have been opened in this world as well as in the Hereafter.
Fortunate is the man of whom it will be said in the Hereafter:
Enter Paradise from whichever of the gates you like.
After today there is neither fear for you nor any grief.
Vicissitudes of Life
What is required from man is that when he is
granted power he should not suffer from
the psychology of pride and arrogance.
And when man finds himself in
a state of subjugation he
should not fall prey to
negative psychology.
THE MOMENT OF TRUTH
Prepare Yourself
IN the present world man believes in God on the basis of argument.
In the Hereafter, he will believe in God on the basis of God’s might
and power, for God will be visible to all.
It is as if in the present world argument is the representative of God.
On the other hand, in the Hereafter, God will appear before men in all
His glory. Then there will be no choice but to believe in Him.
The more fearless of God a man has become,
the more fearful is the moment which awaits him!
The true believers are those who believe in God on the basis of
argument, who bow to truth while there is no other incentive at work.
On the contrary, the deniers are those who fail to believe in truth for
the sake of truth, who believe in truth only when they have no choice. A
truth bereft of power and glory fails to impress itself upon the people.
Such men, who accept as their object of worship visible might and
power, and not the invisible God, are not true believers.
God wants to test whether or not people truly believe in the sphere of
the unseen, but people want to prove their belief in terms of what can
be seen. Thus the true believer is one who sees the world of eternity
within the present world. He lives as if the realities of the next, unseen
world were present before him.
Unbelievers will also see the next world, but this will only be when
all veils have been torn asunder by the shrill noise of the trumpet
announcing the resurrection of man. Then, all unseen realities will
be visible to man. Man’s vision will not profit him then on that day.
It will be a time of retribution, not a time to give evidence of one’s
faith in God.
Here man can pretend to be great, but it will not be long before his
real position is exposed. On that day many who have honour in this
world will be debased, and many who claim to be friends of justice
and humanity will be exposed as enemies of the very causes they ostensibly espoused; many who are acclaimed amongst the brave
will be condemned as cowards; many who denied bowing to the truth
will be exposed as shams; many who thought that they had reserved
heaven for themselves will find themselves at the gates of hell.
The true believers are those who believe in God
on the basis of argument, who bow to truth
while there is no other incentive at work.
The more fearless of God a man has become, the more fearful is the
moment which awaits him!
Accept, Introspect,
Make Amends.
There are different kinds of bad deeds, but no matter
what kind of bad deed you have committed,
after each one you should feel repentant
and try to erase the effects of your
bad deed by doing a good deed.
The fact is that every bad deed you
commit can pollute your soul.
Cleanse it by your tears, or
by some other kind of
penitent behaviour.
THE MESSAGE AND MEANING OF HAJJ
God-oriented Life
THE significance and message of the pilgrimage is for man to turn
towards God, making God the central focus of his life. Although
the Hajj lasts for just a few days, the lessons it provides have
a much broader significance. Hajj is a comprehensive guide for the
entirety of one’s life.
When we take leave of our homes and families and set off for Hajj,
we feel as if we are journeying towards God. It feels like we have left
our world and are entering the world of God. We feel we are heading
towards the House of God, to the abode and place of experience of
God’s Prophet and his companions—to the historically significant
places of people who had devoted their entire lives for the sake of
God, and who gave their lives in God’s path. With this, the pilgrim also
realizes the fact that he is setting off for that place which God specially
chose to reveal his final guidance to humankind.
The significance and message of the pilgrimage—is for
man to turn towards God, making God the
central focus of his life.
In this manner, Hajj leads to the pilgrim becoming a God-oriented
person. He recalls and remembers God. His mind is filled with thoughts
of God. If earlier he used to think principally about himself, now he
thinks mainly or wholly of God.
A man’s psyche is moulded in accordance with his thoughts. If we think
about and act only for ourselves, we become self-centred. But when we
set off towards God, our mind turns towards Him. We begin to think of
God. We now remember that it was God who created us; that it is God
who gave us so many different opportunities; that it was He who made
us capable of doing many things in this world; that it was because of His
blessings that we are able to journey towards His house; that, finally,
the day will dawn when we will die, after which we will have to directly
appear in His court. All this makes the pilgrim’s journey into a truly
spiritual one. Although, the Hajj is in the form of a physical journey, due
to its internal spirit it becomes a meaningful one that leads the pilgrim
to a lofty stage.
As the Haji reaches a particular place close to the place of pilgrimage he
calls out the following words:
God is the Greatest! God is the Greatest! There is none worthy
of worship other than Him! And God is the Greatest!
God is the Greatest! And all praise is for Him!
By constantly repeating these words, a consciousness develops in a
Haji (Hajj pilgrim) that all greatness is for God alone. In comparison to
God, everything else pales into complete insignificance. The greatness
of everything else is only so that it can be drowned or surrendered in
this greatest of all glory—the glory of God. This is the real secret of
social consciousness. You cannot have unity and harmonious collective
living where every person thinks that he or she is greater than the
others. On the other hand, when everyone surrenders their sense of
individual greatness, you will find unity and harmony. People can live
harmoniously together only when everyone surrenders their sense of
greatness before a single being.
When people from different parts of the world arrive close to the place
of pilgrimage, they remove their distinctive dress and don the same
sort of simple, unstitched white clothes—a uniform known as ihram.
This symbolizes that they have now entered a new world. By removing
their national costume or personal dress, it is as if they are shedding
the lifestyles that they had been conditioned into. They are now stirred
by a powerful God-consciousness, being dyed in the hue of God.
As we set off for Hajj, we feel that we are journeying
towards God. It is as if we have left our world
and are entering the world of God.
Putting divine clothes on their bodies, the pilgrims begin to utter
divine words. Labbaik! Allahuma Labbaik! ‘Here I am at Your service!
Here I am at Your service!’, they cry out, as if God had called them and
they are rushing towards Him. The cries of Labbaik! Labbaik! ‘Here I
am at Your service! Here I am at Your service!’ resound continuously
from the pilgrims all around. When the pilgrim cries, Labbaik! ‘Here I
am!’, he doesn’t mean to say that he has come to settle in Makkah.
It isn’t a declaration of his having left his homeland and arriving in
Makkah. Rather, it is a declaration of having left his previous conduct
or behaviour. It is an announcement to say that, ‘I am here with a complete willingness to obey You (God), and do whatever You (God)
command. To submit my life and soul to Your command.’ Although
the pilgrim declares, Labbaik, ‘Here I am at Your service!’ at the place of
Hajj; he must stand by this declaration in practice in his personal life on
his return from Hajj, too.
On reaching Makkah, the first thing that the pilgrim does is to
circumambulate the Kabah. This is an important ritual of Hajj known as
the tawaf. The Kabah is a historical structure originally built by Prophet
Abraham in the centre of a large courtyard also called the House of
God. In the courtyard, the pilgrims go around the Kabah seven times,
symbolizing their willingness to have God as the centre of their lives.
They affirm that they will consider God as the focus around which
their lives will revolve. It is as if scattered bits of iron are being pulled
towards a divine magnet.
Disunity is a result of the distribution of greatness
and unity is a result of the acknowledgement
of a single greatness.
The tawaf is symbolic of making all of one’s efforts constrained to a
single focus. This is akin to our solar system, where all the planets
revolve around a single sun, the axis around which they whirl. In the
same way, Hajj teaches us to lead God-centric lives; to make God the
focus of every aspect of our lives and to spend our lives according
to His will. This is the same with all the other rituals of Hajj. Thus, in
different ways, all rituals of Hajj have the same symbolic significance of
a God-conscious life.
Believers all over the world turn towards the Kabah every day, offering
their five daily prayers. Ordinarily, this is just a notion in the minds
of people, but when they gather together during the Hajj, it becomes
an astounding reality. When believers from all over the world pray
together facing the Kabah, they experience an amazing sense of unity
when they realize that they are facing the same Kabah of the believers
of the whole world.
During the tawaf, the orderly circumambulation of the Kabah provides
the pilgrims another invaluable lesson—of working together, of doing
things together and in harmony. Here, differences between rulers and
subjects are wiped off completely, as are ethnic differences. It is as if every single person has just one status: as a servant of the one God. At
this time, they have no other status but this.
After the tawaf, the pilgrim runs seven times between the hillocks of
Safa and Marwah. This too, is a symbolic declaration—an expression
of the pilgrim’s determination to devote all of himself to God’s path.
This running between the two hillocks is not simply a mere physical
act. Rather, in the form of repetition of a historical act, it stands for the
pilgrim’s willingness to spend his whole life running in God’s path. It is
symbolic of making all activities throughout one’s life to be contained
within certain boundaries. If our activities are not bounded or regulated
in this manner, it would lead to chaos. Such regulation is necessary for
a well-ordered life.
One of the most important acts of worship during Hajj is the heading
to and staying in the plain of Arafat. This presents a truly astonishing
sight. Vast numbers of people, from across the world, assemble here,
wearing the same simple clothes and uttering the same words, ‘Here
I am at Thy service O Lord, here I am.’ It is a worldly rehearsal of the
Day of Judgment, when all people will be brought before God. It is a
reminder of the great truth that one day we will all have to stand before
God, accountable for all our actions.
People can live harmoniously together only
when everyone surrenders their sense of
greatness before a single being.
People can live harmoniously together only
when everyone surrenders their sense of
greatness before a single being.
If one realizes this significance of the assembly at Arafat, one’s life
can be totally transformed. It is as if all the differences among human
beings have suddenly vanished, and that, setting aside all their conflicts,
they have surrendered themselves to the one God. It is as if they have
all become one, just as their God is one. Despite their differences of
language, colour, status and gender, they have become identical and
one. Different nationalities, it appears, have all turned into one single
nation or community. Hajj is a glorious and unparalleled expression
of human unity and collectiveness. One cannot find anything similar
elsewhere in the world.
Another part of the rituals of Hajj is the collection of pebbles for
stoning of the Jamarat. It symbolizes preparation for warding off the
evil whispers of the devil. By stoning the Jamarat, the pilgrim refreshes his determination to repel evil and cause the devil to flee from him.
He announces his enmity against, and opposition to, the devil. If one
converts this symbolic act into actual practice, one can truly expel all
evil and negativity from oneself.
Following this, the pilgrim sacrifices an animal in God’s path. In the
Quran it is included in the divine symbols. Sacrificing an animal stands
for sacrificing one’s own self. By sacrificing an animal, the pilgrim
symbolizes his willingness to sacrifice everything in God’s path, including
even his own life if need be. He expresses, thereby, his commitment to
offer his everything for God’s sake.
Hajj teaches us to lead God-centric lives; to make God
the focus of every aspect of our lives and to spend
our lives according to His will.
Although the rituals of Hajj are completed in Makkah, many pilgrims
go to Madinah after finishing their Hajj. The ancient name for Madinah
is Yathrib. Towards the end of his life, the Prophet of Islam made it his
centre, and that is why it came to be known as Madinat ul-Nabi or ‘The
City of the Prophet’. Madinah is a short form of this term.
In Madinah is a mosque built by the Prophet, where his grave is also
located. Here also one finds the footprints of his prophetic life. When
Hajis arrive in Madinah, they are reminded once again of the collective
unity of mankind despite its diversity. The mosque of the Prophet
reminds them that their one true guide is the same Prophet. They
return from here with the feeling that despite their geographical or
national differences, they have to follow the same path, the one shown
by the Prophet. This is another powerful symbol of their unity. They
return from Madinah inspired by the understanding that no matter
what their differences—of nation, ethnicity and so on—they must all
walk on the path of their same prophet, that they must take as their
guide the same blessed figure, and that their God is the One God.
RELIGIOUS STATE VERSUS DEMOCRATIC STATE
Social Affairs by Consensus
SOME people believe that Islam advocates for a religious state. But,
this is not true. The Islamic concept of state is almost the same as
what is termed the democratic state today. The Islamic concept of
state is mentioned in the Quran in these words:
Their affairs are conducted by mutual consultation.
THE QURAN 42: 38
This is a general principle. It covers non-political institutions as well as
the political state. It means that as far as social affairs are concerned,
there are no dogmatic principles in Islam. Social affairs will be decided
through consensus of opinion. The well-known principle, 'Government
of the people' is not a principle of democracy; it is a principle of nature.
Every believer must adopt his personal conduct on
ideal principles, but as far as social affairs or social
institutions are concerned, they will be managed by
way of shura, or democratic consultation.
If you read the Quran, you will find that it does not speak of any welldefined
political system. In the Quran there are verses like:
Establish your prayers.
THE QURAN 2: 43
But, there is no such verse in the entire Quran that says: Establish the
rule of Islam. Also, in the history of Islam, there has been no particular
political system. For example, the four Caliphs of the early period of
Islam were elected through four different methods. After the Khilafate-Rashida,
dynasties were formed throughout Muslim history. Muslim
scholars accepted this pattern of government without any objection.
In a political system, there are only two options: the first is insistence
of a preordained pattern of governance. This kind of pattern is bound
to create eternal confrontation, even violence. The history of theocratic states is enough to prove this point. In fact, this option is not a peaceful
option. The second option in this regard is the same as what is called
democracy in modern times. Democracy means the rule of majority.
It is a form of government in which all citizens participate equally. In
democracy, there are no dogmatic or permanent principles.
The well-known principle, 'Government of the people'
is not just a principle of democracy;
it is a principle of nature.
Islam differentiates between two aspects of life: the individual aspect
and the social aspect. In individual matters like belief, worship and
moral values, Islam advocates idealism. Every believer must model
his personal conduct on ideal principles, but as far as social affairs or
social institutions are concerned, they will be managed by way of shura,
or democracy.
This differentiation is the only method that ensures peace in society.
And, as we have learned, peace is a must for all kinds of development,
both religious and secular.
Mutual Consultation
Consultation is not an isolated habit.
The willingness to engage in it
results directly from qualities
like modesty, sincerity,
caution and the
spirit of learning.
Without these qualities, no one
can engage sincerely
in consultation.
THE ISLAMIC STATE OF IS IS NOT AN ISLAMIC STATE
Against True Islam
ON June 29, 2014, an extremist leader from Iraq, Abu Bakr alBaghdadi,
announced the establishment of a government and
declared himself its caliph. He named it the Islamic State of
Iraq and Syria (ISIS). This event led to the creation of sensational news
all over the world. On September 11, 2014, a report appeared in the
media according to which ten Arab countries have agreed to help the
United States in its fight against the extremist group, Islamic State (IS).
After talks with US Secretary of State, John Kerry in Jeddah, the Arab
nations pledged to provide military support and humanitarian aid,
and to halt the flow of funds and foreign fighters to IS. (BBC)
The above news has great significance in this regard. It means that the
majority of the present Muslim world has disowned the ‘Islamic State
of Iraq and Syria’. In fact, this so-called State is neither a state nor is it
Islamic: it is not a state because the United Nations has not recognized
it as such, and it is un-Islamic because the majority of Muslims have
disowned its claims. In Islam there is no concept of an “Islamic State”.
The term ‘Islamic State’ itself has been invented, as this phenomenon
was not found in the early period of Islam, which is considered to be
the authentic period of Islam.
The political leader in Islam is decided not through
appointment, but by election.
How did the ISIS come into existence? It is a known fact that Abu Bakr
al-Baghdadi is a self-proclaimed caliph. It is said that the Prophet of
Islam established a state in Madinah after the Hijrath, or emigration
to Madinah. However, the Prophet never proclaimed that he was the
khalifa of Madinah, or the ruler of Madinah. According to books of the
Prophet’s biography, people of Madinah themselves gave this position
to the Prophet at the time of Hijrath.
History tells us that when the Prophet, accompanied by his Companion
Abu Bakr, reached Madinah after migrating from Makkah, the people
of Madinah welcomed him with these words: ‘You are our leader. We
are ready to obey you.’ (Musnad Ahmad)
This is the way in which a state came into existence in Madinah at the
time of the Prophet.
The political leader in Islam is decided not through appointment, but
by election. There is a well-known verse in the Quran in this regard:
Their affairs are decided by mutual consultation.
THE QURAN 42: 38
It means that political leaders in Islam are elected through the
democratic process.
It is said that Madinah was the first Islamic state under the leadership of
the Prophet Muhammad himself. But, the Prophet or his Companions
never called it “Islamic State of Madinah.” There was no such term used
at the time. Practically speaking, it was Madinah Administration, rather
than the Islamic State of Madinah.If we read the Quran, we will not find any commandment such as,
‘Establish an Islamic State’. Why is a commandment of this kind lacking
in the Quran? The reason for this is given in the Hadith in these words:
‘As you are, so shall be your rulers.’ (Mishkat al-Masabih) According to
the Islamic concept, government emerges from the society; it is not
imposed on the society from outside.
The ISIS not a state because the United Nations has not
recognized it as such, and it is un-Islamic because the
majority of Muslims have disowned its claims.
Abu Bakr al-Siddiq (d. AD 634) was the first political head in Islam. But,
he was referred to as ‘amir al-mominin’, or leader of Muslims, rather
than ‘khalifah al-muslimin’. What was the method through which Abu
Bakr reached this position? According to the history of early Islam, after
the death of the Prophet, the Companions of the Prophet assembled
in an open place called Saqifa Bani Saidah in Madinah. At this place all
the people came together and open consultation took place between
the Companions. Through the consensus of the Companions, Abu Bakr
al-Siddiq became the head of the state of Madinah.
According to available information, ISIS is a Sunni extremist group in
the Middle East. In its self-proclaimed status as a caliphate, it claims religious authority over all Muslims across the world and aspires to
bring most of the Muslim-inhabited regions of the world under its
political control beginning with Iraq, Syria and other territories in
the Levant region which include Jordan, Israel, Palestine, Lebanon,
Cyprus and part of southern Turkey. In June 2014, it had at least
4,000 fighters in its ranks in Iraq. The number of fighters in the group
had increased to 50,000 in Syria and 30,000 in Iraq. It has claimed
responsibility for attacks on government and military targets and for
attacks that killed thousands of civilians.
According to the Islamic concepts, a government
emerges from society; it is not imposed on
the society from outside.
This kind of a state has no place in Islam, because it has no sanction in
the Quran and Sunnah. Such a state is totally against the Islamic spirit.
According to the Quran and Sunnah, no person or group has the right
to proclaim their sovereignty. To declare someone as sovereign is the
domain of the people, and not that of any particular individual. The
case of ISIS is certainly a case of illegal coup, rather than a lawful act
of Islam.
Prove Yourself
Those who want to find a place in Paradise
have to prove in this world that they
were peace-loving individuals
and who followed tolerance
even in the face of
provocation.
FROM THE SPIRITUAL TREE
There is a tree beside my house. I call
it the 'Spiritual Tree'. I derive spiritual
inspiration from it. A tree is an evergrowing
being that was initially a seed
possessing the potential of becoming
a full-grown tree. A seed takes food
from the universe around it and then
grows into a tree. The same is true
with spirituality, the desire for which is
intrinsic to, and an integral part of, the
very nature of, every human being. To
realize this spirituality, Man must derive
spiritual food from the universe around
him. A tree converts carbon-dioxide into oxygen; a spiritual person is one who
can take positive lessons from negative situations. From this perspective, a tree
is an embodiment of a spiritual personality. — Maulana Wahiduddin Khan
DIVINE FOOD
THE Quran (
“Do not regard with envy the worldly benefits We have given
some of them, for with these We seek only to test them. The
provision of your Lord is better and more lasting.”
It is this provision from God that was given to Mary. The Quran has
referred to this fact in these words:
Every time Zachariah visited her in her chamber he found
some provision with her. He asked, ‘Mary, where did this
provision come from?’ She replied, This is from God. God
provides for whoever He wills without measure.
THE QURAN 3: 37
The “food” given to Mary was not material food; it was divine food or
spiritual food. Without receiving this food, a person cannot develop
his or her personality. Jesus Christ has mentioned this fact in this wellknown
saying:
Man cannot live by bread alone.
Matthew 4: 4
The fact is that in this world everything has two components: material
and spiritual. You have to develop your mind to such an extent that
you are able to extract the spiritual content from material things.
Then you will be able to receive spiritual or divine food. If material
food maintains your physical health, then divine content of material
things develops your personality on spiritual lines. Physical food gives
you physical health, while spiritual food makes the non-physical part of
your personality healthy.
For example, let us consider a glass of water. When you hold a glass
of water in your hand, the material content that you extract from this
observation is that water is a combination of two gases—hydrogen
and oxygen. The spiritual content of this observation is to ponder
over the fact that in the external world water is a combination of two
material elements, but when water enters the human body it becomes
a part of it and helps in maintaining its functions.
Discoveries of the spiritual kind from various material
events will give you unlimited solace and contentment.
When you discover this compatibility between water and your body, you
will be able to discover spiritual food for your thinking. Because, this
discovery will lead to the realization and appreciation of God’s wisdom,
in that He created water in such a way that it is completely compatible
with our body. Discoveries of this kind from various material events
around will give you unlimited solace and contentment.
If you want to live as a spiritual person, learn the art of extraction. You
have to extract the spiritual content from material things. This will give
you spiritual food, and in this way you will be able to develop yourself
as a spiritual person.
Be Silent
Silence at the time of anger, shifts the direction
of your thinking from negativity to positivity
HAJJLIFES FULFILMENT
Training for Life
MUSLIMS from all over the world gather at a particular time, in
Makkah, where the history of the prophets is imprinted. Here
the believers meet in an atmosphere of worship. They are
introduced to one another in a special spiritual ambience.
These believers come from different countries. They speak different
languages. They belong to different cultural traditions. Despite these
differences, they perform the rites of Hajj worship unitedly. They
circumambulate the Kabah all together.
Hajj is not only a superior form of worship, but is rather,
a complete course of life’s training.
Hajj affords the greatest opportunity for the creation of universal
unity among the Muslim ummah. This annual worship of Hajj plays
the greatest role in inculcating the feeling of oneness among Muslims.
Believers scattered all over the world act in unison, and this boosts
their conviction that they are a part of a universal religion.
Hajj has a number of benefits, one of these being a sense of equality. We
find no greater example of human equality than that which is displayed
on the occasion of Hajj. Similarly, Hajj is a great training course which,
despite differences and disagreements, teaches us to live together as
one community. In this way Hajj arouses the will to make sacrifices for
the sake of religion.
The extraordinary appeal of Hajj sites is a great means of awakening
spirituality among the pilgrims. The experiences they have and the
observations they make during the performance of Hajj have a great
effect that moves their hearts and minds. Their hearts become filled
with the thoughts of God. The eyes experience God’s proximity by their
shedding of tears. Hajj is not only a superior form of worship, but is
rather, a complete course of life’s training. Without Hajj one’s life has
not been totally fulfilled.
THE CULTURE OF PEACE Part IV
Teachings of Islam
We often talk of peace in the context of war. But this is a very narrow and restricted
notion of peace. The fact is that peace is deeply linked with the whole of human
life. Peace is a complete ideology in itself. It is the master-key that opens the doors
to every sort of success. Peace creates a favourable atmosphere for success in
every sort of endeavour. Without peace, no positive action—small or big—is at
all possible.
1. Greater Provision
The Quran explains a fact of life in the following words:
Do not regard with envy the worldly benefits We have given
some of them, for with these We seek only to test them.
The provision of your Lord is better and more lasting.
THE QURAN 20: 131
THERE are two ways you can lead your life. One way is to make
the material world your target or objective, and seek your
success in worldly acquisitions and power. There are always
differences between people as far as these things are concerned.
People constantly fight with each other over these material things. And
that is why materialistically-minded people always feel that their rights
have been trampled upon by others and that they have been deprived.
These emotions are repeatedly expressed in the form of endemic
jealousy, revenge and violence.
The modern secular state provides all its citizens
the guarantee that they can follow, preach and
propagate the religion of their choice.
Another way of leading your life is to focus on your achievements. A
person who lives in this way is content with himself. He seeks whatever
he wants within himself, and this saves him from resenting or hating
others and inflicting violence on them. He obtains the sustenance of
the Lord—which means that he has acquired firm faith that he has
found the Truth, and he has discovered that the existence that God
has bestowed on him is far more valuable than all the treasures of gold
and silver. He lives with such an awakened mind that the entire cosmos
becomes for him an intellectual and spiritual feast. Such a person who receives the sustenance of the Lord in this way has risen so high that
such things as power and wealth appear to him to be very paltry. His
mindset automatically makes him a lover of peace. He comes to regard
hatred and violence as so utterly meaningless that he simply has no
time at all to hate or to make plans of inflicting violence upon anyone.
Why would someone who has gained an invaluable treasure run after
paltry baubles?
2. Peace, the Means for Security
The Quran relates that the Prophet Shu‘ayb was addressed by his
people thus:
They replied, ‘Shu‘ayb, we do not understand much of what
you say. In fact, we see that you are powerless among us.
Were it not for your clan, we would have stoned you,
for you are not strong against us.’
THE QURAN 11: 91
This verse refers to the protection provided by members of Prophet
Shu‘ayb’s clan, who, despite not being true believers, protected him
on the basis of tribal custom. This same phenomenon is expressed
in a Hadith report in the Musnad of Imam Ahmad, according to which
God has sent every prophet along with the protecting power of his
community. In the olden days, long before the rise of modern forms
of governance, people were protected by fellow members of their
respective tribes. According to tribal custom and tradition, it was the
duty of the tribe to protect its members against other tribes.
The Prophet of Islam ushered in a revolution that made it
possible for humanity to avoid confrontation and war and
nurture a peaceful society.
In those days, this served as a protecting power for the prophets, too.
Thus, the Prophet Muhammad received such protection by Abu Talib,
head of the Banu Hashim clan. Even though Abu Talib did not accept
Islam, in accordance with tribal tradition he continued to protect the
Prophet from his opponents.
In the present age, the tribal system has, of course, disappeared. But
the role of protective power that it once performed is now played by
the secular system based on the modern conception of the state. This
system now provides believers—including those engaged in inviting people to God’s path—the same sort of protection. The modern secular
state provides all its citizens the guarantee that they can follow, preach
and propagate the religion of their choice. No one can obstruct them
from doing so, provided, of course, they do not engage in violence.
The Prophet gave peace the status of a complete
and comprehensive way of life.
The protective shield that guarded the prophets in the past was based
on the tribal system. It was a tribal protection mechanism, and not
a specifically Islamic one. Yet, despite this, the prophets accepted
it. Likewise, in today’s world, the protection that Muslims enjoy is a
secular one, and not a specifically Islamic one. So, in accordance with
the practice or Sunnah of the prophets, Muslims must accept this
protective mechanism and engage in peaceful activities. However,
Muslim ‘leaders’ of the entire world have branded Secularism as
‘irreligiousness’ and have unleashed a verbal as well as physical war
against it. In this way, they have unnecessarily turned into enemies of
Secularism. Thereby, they left the valuable protection that the secular
system provided them unused.
3. Mercy for Humanity
Addressing the Prophet Muhammad, God says in the Quran:
We have sent you forth as a mercy to all mankind.
THE QURAN 21:107
The advent of the Prophet was an expression of God’s mercy for
the whole of humankind. Through him, God informed us about the
principles on the basis of which human beings can come to inhabit what
the Quran (
abode of peace and security for its inhabitants. Through the Prophet,
God conveyed to us teachings that can make for a peaceful society. The
Prophet presented humankind with a complete ideology of peace. He
provided us with a formula that can enable us to abstain from hatred
and violence and lead a healthy life. He ushered in a revolution that
made it possible for humanity to avoid confrontation and war and
nurture a peaceful society.
Because of certain compelling circumstances, the Prophet had to
fight some battles, but these were so minor that they can be more
appropriately called skirmishes, rather than wars. The great revolution that the Prophet wrought can, therefore, definitely be termed as a
bloodless revolution.
The Prophet gave peace the status of a complete and comprehensive
way of life. He taught us that violence leads to destruction, while peace
leads to construction. He termed patience as the highest form of
worship, which means remaining fully established on the way of peace.
He termed strife, the disrupting of the peaceful system of Nature, as
the biggest crime. He gave complete importance to peace in accordance
with the Quranic teaching that equated the killing of a single individual
with the slaying of the whole of mankind.
The Prophet termed patience as the highest form of
worship, which means remaining fully established
on the way of peace.
The Prophet taught us to greet each other with the greeting Assalamu
Alaikum or ‘May peace be upon you!’ This means that our relationships
with each other should be based on peace and security. He taught us
that success in the Hereafter is the real goal of human activity and
struggle in this world. In this way, he uprooted the false belief that
the target of our life is worldly progress, which is the basis of all
forms of confrontation and violence. He gave humanity this beautiful
formula: Become someone who benefits others. And if you cannot
benefit others, then at least become harmless as far as they are
concerned.
He taught us not to consider anyone as our enemy. From him we
learnt, too, that if we behave in a good way with our opponents, we will
realise that hidden deep within every person we think of as our foe is
a potential friend.
4. Jihad, a Peaceful Activity
Every word has both a literal as well as a conventional meaning—one
that is related to how the word is conventionally used and understood.
This is the case with the word ‘jihad’, too. The word ‘jihad’ comes from
the root juhd or jahd. The literal connotation of this is exertion with
much effort. The word ‘jihad’ is conventionally used for various sorts of
exertion or struggle, one of which is war.
However, it is used only for a particular and exceptional sort of war,
one which is fought in the cause of God to end religious persecution.
A war that is pursued for wealth and power will not be called a Jihad.
The Quran says:
Perform jihad with this most strenuously.
(Here 'this' refers to the Quran)
THE QURAN 25: 52
The Quran is not a sword or a gun. It is a book of ideology. In such
a case, performing jihad with the Quran would mean an ideological
struggle to convey the peaceful message of Islam to people. In the
light of this verse of the Quran, jihad in actual fact is another name for
peaceful activism or non-violent activism.
The Prophet taught us that violence leads to destruction,
while peace leads to construction.
The Quran uses two different words in this regard: jihad and qital. Where
the reference is to a peaceful struggle or exertion, the Quran uses the
word jihad. For instance, the Quran (
inviting others to the faith through the Quran. And when the reference
is to physical war, the Quran uses the word qital (as for instance, Quran
word jihad began being often used as synonymous with qital, or war.
However, even if this usage of the term jihad is regarded as proper, still,
it would be only an expanded usage of the term. In terms of the actual
or essential meaning of the word, jihad is a term for a peaceful action,
not a violent one. It is undertaken to enlighten people intellectually and
spiritually; not to kill them.
Thus, Jihad if understood correctly is an entirely peaceful action. At
the individual level, to engage in jihad is to refuse to deviate from the
path of God despite the desires of one’s baser self and the difficult
environment one confronts. It is to face the challenges that stand in
one’s path and remain steadfast on the path of Truth. At the collective
level, jihad can be called a peaceful struggle.
At the very basis of this struggle is an intellectual awakening among
people, leading them to positive and constructive action and refining
their character. Jihad, understood in this sense, inspires people
to seek to become beneficial to others, and to be concerned about
their welfare. The weapon deployed in true jihad is love, not hatred
and violence.
5. Salvation in Silence
Hadith reports relate, in different ways, the importance of silence.
According to one report (contained in the collections by at-Tirmidhi,
al-Darimi and Ahmad) the Prophet said that the person who keeps
silent has attained salvation. This does not mean that people should
stop speaking and become totally silent. Rather, what it actually means
is that one should become silent and think and only then should he
speak. We should properly train ourselves and develop the habit of
speaking less and keeping silent more, and of speaking only after we
have properly thought what we are going to speak. This we can do
by developing the habit of consciously engaging in this practice in our
ordinary, everyday conversations. If we can develop this habit in our
everyday conversations, then we will respond in the same way when
we are faced with extraordinary or challenging situations.
Ordinarily, what most people do is that when they are faced with a
situation, they react immediately and unthinkingly, blurting out
whatever comes to their mind at that moment. This is not at all a
proper way to react. Rather, one must first think, and, only after that,
begin to speak. If you respond in this way, you can save yourself from
having to later repent about what you had said, because once you say
something, you can never take it back.
If people only think before speaking, and speak while
keeping their emotions under control, most conflicts and
strife will die out even before they are born.
It generally happens that when one is faced with an unfavourable
situation, one flares up and speaks in an unpleasant manner. A
simple way to save oneself from this is to develop in one’s daily
conversations the habit of first thinking and only then speaking. Once
you become used to thinking and only then speaking in ordinary, dayto-day
conversations, then, because of this habit, you will do just the
same when you are confronted with difficult situations. Your habit of
controlling yourself in ordinary, everyday conversations will make you
able to speak in the same way while keeping yourself under control—to
speak with mental discipline—in emergency situations, too.
Much of the chaos and conflict in this world has to do with words. Some
words provoke hatred and violence. Other words nourish a climate of peace and humaneness. If people only do this one thing—of thinking
before speaking, and speaking while keeping their emotions under
control—most conflicts and strife will die even before they are born. To
be able to keep oneself under control and speak is a very great thing.
An exalted person is one who even in the face of
violence thinks of peace, and who in the midst of
war makes plans for reconciliation.
Only those people possess this lofty attribute who keep examining
themselves and constantly introspect and take account of their words
and deeds. When you hear something, you should not answer or react
immediately. Instead, you should pause for a while, ponder on what
you have heard, and think of what your ideal response should be. This
will guarantee that you reply in a proper manner to what you have
heard. Instead of reacting to stones with stones, you will find yourself
responding with flowers and thereby you will achieve success!
.....to be continued.
This article is in continuation of a series entitled ‘The Culture of Peace’
that commenced from Issue 19 (July 2014).
TUNNEL STRATEGY VERSUS SURFACE STRATEGY
Choose Success Over Failure
IN one of its verses the Quran refers to a human character before
whom a high divine choice was present, but he preferred his own
baser desires instead. The Quranic verse is:
If it had been Our will, We could have used these signs
to exalt him, but instead he clung to the earth
and followed his own desires.
THE QURAN 7: 176
This Quranic verse was revealed in the first quarter of the seventh
century. At that time there were some applications of this verse. Now,
in the twenty-first century people have developed certain new forms
of this trait. One such form is the tunnel strategy. Some Muslims have
secretly dug tunnels between their country and another country, only
to continue their militancy through underground passages. According
to available news these places are said to be in Palestine, Kashmir and
Xinjiang. Those who are involved in this strategy are Muslims.
Why do you prefer the underground tunnel,
when the whole world is open to you!
The twenty-first century has opened up the whole world for peacefully
conveying of the message of God. Through the surface route, sea route
and air route, Muslims can travel and interact freely and successfully
with others. Moreover, we are living in the age of electronics. Electronic
devices provide us with new instant tools of communication to spread
the word of God throughout the world.
However, those Muslims who are involved in clandestine work have
no interest in these peaceful surface activities. In their ignorance, they
are engaged in underground and violent activities. By all accounts, one
can say with certainty that the peaceful surface strategy is a highly
successful method of work, while the tunnel strategy, is not only against
the principles of Islam, but is also doomed to failure.
Why have these Muslims abandoned peaceful surface interaction and opted for underground militancy? This is because they are unaware
of the great value of intellectual exchange. Peaceful exchange has the
capacity to conquer the whole world. Through peace and harmony
Muslims can achieve everything they need for their advancement. But
they are full of hatred and negativity and due to this obsession they are
unable to understand the uselessness of their activities. They prefer
suicide while the option for life is quite open to them.
Human beings have always lived in one or the other obsession. If a
person’s obsession is positive, he will opt for a positive goal, however
if his obsession is negative, he will set for himself a negative goal. The
first goal is achievable and is also a life-giving choice. On the contrary,
the second is an unachievable goal. Those who opt for the second goal
will gain nothing in the end except for frustration and failure.
Through peace and harmony Muslims can achieve
everything they need for their advancement.
According to a Hadith: ‘Love for something makes you blind.’ (Abu
Dawud) Here, “love” means obsession. Those Muslims who are engaged
in the tunnel strategy are the worst case of this Hadith. They have set
a negative goal for themselves. For some reason, this goal has become
their obsession, and this obsession has made them blind.
Muslims, free yourself of this obsession. Why do you prefer the
underground tunnel, when the whole world is open to you?
Anathema to Progress
Psychological studies show that situations always
being propitious kills the spirit of struggle.
The history of progress tells us that
no individual or nation has ever
made progress in favourable
conditions.
A COMMON HUMAN WEAKNESS
Jealousy
JEALOUSY is a common weakness of human character. In the words
of the Quran: “Do they envy others because of what God has
granted them out of His bounty.” (
This shows that jealousy appears when one human being is loath to
accept the excellence or pre-eminence of another.
Man’s greatest weakness is his reluctance to
accept the superiority of another.
Generally, no one takes notice when some charge is brought against
an insignificant person, of no standing in society; it is only when
someone of note is charged with misconduct that people’s attention
is aroused. Without looking into the authenticity of what is being said,
they accept without questioning the truth of every adverse comment
concerning those who excel them in some way. One has no trouble
making people believe stories about the wicked ways in which a person
has accumulated wealth or the dishonourable conduct of one who has
reached a respectable position in society. If one concocts scandalous
stories concerning those in authority, people will immediately take
note of what one says: their authority will be undermined; while by
bringing them into disrepute, one will instantly become a focus of
attraction and popularity.
The reason for this is that man’s greatest weakness is his reluctance to
accept the superiority of another. He does not wish to see anyone, save
himself, in a position of prominence. Consequently, those who stand
out from others in a society become the target of jealousy—either
open or concealed—on the part of their fellows. Everyone would like to
see them robbed of their position. So when a person says something
which achieves this end, people take his words to heart, using them as
ammunition to fire against one whose superiority they were so loath
to accept.
While in this world, people take great relish in this pastime, they are
in fact following in footsteps of Satan, who was cursed because of his
refusal to accept the superiority of Adam over himself. Those who
refuse to accept the superiority of another will soon learn that their
own fate is no different from that of Satan, their precursor.
A MATTER OF WISDOM
Never Despair
THE Prophet Ayyub (Job) described in the Quran in brief, and in
the Bible in detail, was born several hundred years before Jesus
Christ in the plains stretching from Syria to Palestine. In the
Bible, his place of birth is called the land of Uz.
According to the Bible ‘he possessed seven thousand sheep, three
thousand camels, five hundred yoke of oxen, five hundred she-asses,
and a very great household; so that this man was the greatest of all the
men of the East.’
After some time, such misfortunes befell him as left him impoverished
yet Job was the epitome of patience. In the words of the Bible, (Job 1:
down upon the ground, and worshipped. And said, ‘Naked came I out
of my mother’s womb, and naked shall I return to thither: the Lord
gave, and Lord hath taken; blessed be the name of the Lord’.”
God, being All-Merciful, has devised the system of this
world in such a way that here no loss or deprival is final.
The circumstances changed after some years. Job again came to
possess all kinds of wealth and resources, even more than he had
before. According to Bible, (Job 42: 12) “The Lord blessed the latter end
of Job more than his beginning: for he had fourteen thousand sheep,
and six thousand camels, and a thousand she-asses”. The Quran ended
the tale with:
We restored his family to him, doubling their number as an act
of grace from Us, and as a reminder to all
who are endowed with insight.
THE QURAN 38: 43
Although given a very brief mention in the Quran, this account gives
the very important lesson that one should never despair when afflicted
by misfortune or loss in life. God, being All-Merciful, has devised the
system of this world in such a way that here no loss or deprival is final.
Here, one can always overcome any misfortunes and be the gainer once
again, provided one remains patient and perseveres in one’s struggles,
never losing hope of God’s succour.
PEACE AND JUSTICE
Differentiate Between Them
IT is generally held that peace and justice are interrelated, that is,
peace is dependent on justice. According to this assumption, where
there is peace there is justice, and where there is justice there is
peace. This oft-repeated formula has never been realized in society.
This negative result proves that this formula, although grammatically
and theoretically correct, is practically not possible. Peace and justice
are not interconnected. In fact, both are quite different subjects.
According to the law of nature, one must try to establish peace at
any cost, even at the cost of justice. Peace is a desirable goal in itself.
Peace will then open the doors of opportunities. And, by availing
these opportunities, one should work towards achieving justice or
one's rights.
Everything is possible in this world. The only condition is that a person
should discover the law of nature and plan his goal accordingly. If you
put the horse before the cart, you will certainly reach the destination.
But, if you put the cart before the horse, you will never be able to reach
your destination.
Peace will open the doors of opportunities. And, by
availing these opportunities, one can then achieve justice.
Our world is controlled by the law of nature, not by our wishes and
desires. Don't simply follow your desires. Discover the law of nature
and set your plans accordingly. You will certainly achieve success
this way.
The fact is that the world we live in was not created by us. It was
created by the Creator. We can achieve what we want to achieve only
by following the laws set by the Creator. Going against this fact will
only lead to disaster.
THE SPIRIT OF HAJJ
Personality Changing
THE personality that should emerge after performing Hajj is one
in which a two-fold activity is set in motion, one form being
external and the other internal.
‘External activity’ here refers to the peaceful mission of the Prophets—
conveying the message of God to mankind—which a person undertakes
after having seen the places where Prophet Abraham, Ishmael and
Prophet Muhammad and his companions spent much of their lives
in this mission. Until then, the pilgrim had just heard about these
places, but when he physically goes to those places, he receives a great
inspiration to continue this prophetic mission.
Hajj removes one from one’s worldly environment
so that one can concentrate completely on God.
By ‘internal activity’ is here meant a heightened sensitivity towards and
awareness of piety, self-control, avoidance of violence and aggression
and the need to lead life devoted to God, instead of to self-glorification.
In other words, during and after Hajj, the Haji undergoes continuous
process of deconditioning.
Lesson of Piety
In a verse about Hajj, the Quran says:
The pilgrimage is in the appointed months. Whoever intends
to perform it during them must abstain from indecent speech,
from all wicked conduct, and from quarrelling while on the
pilgrimage. Whatever good you may do, God is aware of it.
Make provision for yourselves—but surely, the best of all
provision is God-consciousness. Always be mindful of Me,
you that are endowed with understanding.
THE QURAN 2: 197
Hajj, for the Arabs, was an ethnic festival, not an expression of the
worship of the one God. In pre-Islamic times, Hajj was associated with
all sorts of practices that are characteristic of tribal or ethnic festivals.
Islam put an end to these. In this context, the Quran, as the above
verse tells us, forbade things like indecent speech, wicked conduct and quarreling during Hajj, things that are forbidden even in ordinary
circumstances but which are to be avoided with particular care during
Hajj. One major reason for this is that because when an occasion
demands travel and a large number of people coming together, the
chances of such misbehaviour are greater. If a person is not fully
conscious of such matters, it is possible that he may indulge in such
activities, willingly or unwillingly. Since Hajj involves travel and a large
gathering, such misbehaviour is clearly and explicitly forbidden.
One of the most dangerous things that constantly
threaten to undermine collective harmonious
living is one’s tongue.
A true believer is one whose life is driven not by lust, but, rather,
by a higher purpose. He takes every care not to disobey God in any
of his dealings. He abstains from conflict with others. This is how a
true believer should always behave, but during Hajj when a person
exemplifies these traits, he shows himself to be a true Haji. If he has
really imbibed these values of piety that he should possess during Hajj,
he will desist from the sort of misdemeanour that above-quoted verse
of the Quran refers to. These things destroy piety.
Additional Precautions
Things that are forbidden during Hajj are also forbidden at other times,
too. They are to be especially particularly carefully abstained from
during Hajj, but they must be avoided at other times as well. By stressing
that we should be particularly careful about avoiding them during Hajj,
it is so that we are more conscious of such activities and develop the
special capability to abstain from them at other times also. When we
are in our homes or in our workplaces, we are deeply engrossed in
our personal affairs. We forget the realities that exist beyond these
levels. That is why people are encouraged to go to mosques every day
to pray—so that for at least some time they come out of their personal
environments, free their minds from irrelevant affairs, and focus, with
deep concentration, on God. Travelling for Hajj is also like this. During
Hajj, one is taken out of one’s limited environment and is taken to
various places of prominence in Islam over a period of several days. In
this way, Hajj removes one completely from one’s worldly environment
so that one can completely concentrate on God.
There are several religious traditions associated with Arabia. The Kabah is in Saudi Arabia—and a great many religious traditions,
accumulated over several thousand years, are associated with it.
Stories of the sacrifices of prophets have been written here. Here are
memorials testifying to the divine blessings received by pious servants
of God. Here are also signs of the lives of God’s last prophet and his
companions.
Historical connections of this sort have given the places associated with
Hajj a unique sanctity and respect. As soon as one enters this area, an
entire religious history comes to life in one’s mind and one’s religious
spirit is enkindled. One begins to abide by one’s religious duties with
greater seriousness and commitment. Because of the special historical
importance of this area, God selected it to be an arena where people
come to rehearse the true and peaceful Islamic way of life, so that when
they go back to where they came from they can be better equipped and
inspired to lead God-oriented lives.
The ihram worn in Hajj is a practical expression of the
Islamic principle of human equality.
Among the things that are forbidden while on Hajj are hurting anyone
through one’s tongue and killing or wounding any animal. One is also
to abstain from certain comforts and indulgences, such as wearing
stitched clothes, using perfume and engaging in sexual relations.
Being Careful While Speaking
One of the most dangerous things that constantly threatens to
undermine harmonious collective living is one’s tongue. The greatest
hurt you can do to someone is through your tongue. Vast numbers
of people gather together on the occasion of Hajj, and hence many
situations where the possibility that people may lose control over their
tongues and use them to hurt others. So, the training and instruction
of being especially watchful of what one says is given emphasis to by
people during Hajj. Although not hurting others in words is an Islamic
value during all times, during the Hajj it made a mandatory condition.
It is made into a necessary part of an Islamic act of worship, although
being careful not to hurt others through one’s speech is a general
Islamic teaching that applies at other times, too. The Prophet said
that he who performs Hajj in such a way that others are safe from
his tongue and hands will have all the sins that he has committed till
then forgiven.
If we say something indecent, it can hurt others. This is also true when
we say bad and disrespectful things about others. It isn’t good to speak
harshly, too. All these things are totally forbidden while on Hajj. In this
way, people will appreciate the need to abstain from such speech at
other times as well, when they return to their homes after Hajj.
Abstaining From Violence and Aggression
After donning the ihram, it is forbidden for pilgrims to hunt animals.
Also forbidden for the pilgrim are accepting as a gift the meat of animals
that have been hunted, plucking the feathers of birds, assisting others
in hunting, giving someone a knife to slaughter an animal that has been
hunted and so on. All these are forbidden.
A true believer is one whose life is driven not by lust
but rather by a higher purpose.
During Hajj, one can kill a pest or an animal such as a snake, and also
the sacrificial animal that is part of the Hajj rituals. But besides these, it
is strictly forbidden for the pilgrim not only to kill but also to hurt any
animal. Hunting animals under normal conditions is allowed, however
during Hajj this is completely forbidden.
This, in actual fact, is a reiteration, in a stronger sense, of a general
commandment of the Islamic law. Humans are expected not to kill
fellow humans or to torment animals. These are general Shariah laws
that every Muslim is expected to follow at all times. But during Hajj,
these laws are expanded to include a ban on hunting. In this way,
the pilgrim experiences a heightened awareness of these laws, and
so when he returns to his home after Hajj he will be more mindful in
observing them. He will also become more mindful at all times not to
oppress others.
A Life of Self-Control
A concise way of describing the Islamic way of life is to say that it is a
life of self-control. The various controls and the code of discipline that
one is expected to observe during Hajj can be seen as a training for
such a way of life. This is reflected in the Hadith report that we earlier
quoted, in which the Prophet said that he who performs the Hajj in a
way that Muslims are safe from his tongue and his hands, will have all
his earlier sins forgiven.
So, while performing Hajj the pilgrim must be very careful not to
hurt anyone by his words and deeds. In this way, his earlier sins can
be forgiven.
Avoiding Self-Importance
During Hajj, luxuries and indulgences are discouraged. Hajj begins with
the donning of the ihram—which is a very simple white dress. Every
pilgrim must wear the ihram. It is, in a sense, a dress that denotes
humility and simplicity. It is an announcement, in a way, through
which God teaches His servants that all of them are equal. Outwardly
or external things, on the basis of which people claim superiority or
inferiority vis-à-vis others, are all hollow and false in the eyes of God.
God sees everyone with the same eyes. It is like during Hajj, when
vast numbers of people, wearing the same sort of dress, appear to be
identical to each other. It is as if the ihram worn in Hajj is a practical
expression of the Islamic principle of human equality. Those who truly
want to become dutiful servants of God must remove every other
‘dress’ and, instead, don the same divine ‘dress’.
The Prophet said that he who performs Hajj in such a way
that others are safe from his tongue and his hands will
have all the sins that he has committed
till then forgiven.
The Prophet was asked who a Haji is, and to this he replied, ‘Unkempt
hair, dusty clothing.’ These words describe a true pilgrim. Unkempt hair
and dusty clothing are symbolic of a man with purpose. When a person
devotes himself with total seriousness to a certain cause, he will have
no time for lavish grooming and beautification. During Hajj, voluntarily
abstaining from such activities is an instruction in leading a purposeful
life. This means that we should immerse ourselves so deeply in the
Divine cause that we lose all concern with the temptations of the
external world and forget all temporary enjoyments. In seeking higher
purposes, we should forget our own personal desires and demands.
While referring to Hajj, the Quran says:
Make provision for yourselves—but surely, the best of all
provision is God-consciousness. Always be mindful of Me,
you that are endowed with understanding.
THE QURAN 2: 197
In pre-Islamic Arabia it was thought that making material provision for
Hajj reflected a materialistic outlook. If a person did not make such
arrangements and set out for Hajj, it was thought that he was very
pious. Such a person would say about himself that he relied only on God.
But the Quran does not consider this sort of external or exhibitionist
religiosity as true piety.
Religiosity has to do with the heart and mind, not with external
demonstrations of this sort. True piety is not the mere lack of material
provision; it is a cleansing of the mind and heart of the fear of everything
and everyone other than God.
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
610 and 632 A.D. It is a book that brings glad tidings to mankind,
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
We assigned to Abraham the site of the House, saying, ‘Do not associate
with Me anything and purify My House for those who circumambulate
[the Kabah] and those who stand upright, and those who bow and
prostrate themselves.’
The history of Abraham dates back four thousand years. During the
period in which he lived polytheism was prevalent throughout the
known and inhabited world, and had thus come to be a permanent
feature of life, continuing from one generation to the next, without
any break. Ultimately, the stage was reached when no new born child
could learn anything other than polytheism from its surroundings.
Abraham was born in Iraq. God commanded him to leave the populated
areas of Iraq, Syria and Egypt and go to the uninhabited area of Hijaz
and settle his progeny in Arabia. The idea behind settling in a desert
area was that here, in an isolated place, a new generation could be
brought up, cut off from the influence of polytheism prevalent in the
inhabited world of the time.
In accordance with this plan of God, Abraham settled his progeny in a
place known at present as Makkah, but which was totally unpopulated
in those days. At that time, Abraham built a mosque (the Kabah) which
was to be the centre of worship for the one God by the new generation,
and finally by the whole world.
Call mankind to the Pilgrimage. They will come to you, on foot, and
on every kind of lean camel, by every distant track so that they may
witness its benefit for them and, on the appointed days may utter
the name of God over the cattle He has provided for them. Then eat their flesh, and feed the distressed and the needy—then let the
pilgrims purify themselves and fulfil their vows and perform the
circumambulation of the Ancient House.
The initial purpose in the constructing of the Kabah was to provide a
centre of worship for those who were at ‘walking’ distance from that
place. But, ultimately, it was to become a centre of worship of the one
God for the whole world. And this purpose was fully achieved. The rites
and customs which a pilgrim is required to perform after reaching here
have been briefly described in the Quran, while full details are given in
the traditions (Hadith) of the Prophet Muhammad.
‘They may witness its benefits for them’ means that they may actually
see here the benefits of belief in a practical sense which they had so far
been aware of solely as matters of faith.
Great historical importance is attached to the places a pilgrim visits
during Hajj. Quite naturally, visiting these places and seeing them melts
one’s heart. Muslims of the whole world gather there, making the great
international stature of Islam a visible reality. The annual gathering
of Hajj promotes collectivism on a universal scale in Islam, and even
the journey entailed affords the pilgrim many worldly and religious
experiences which are helpful in the formation of his future life.
Such is God’s commandment. Whoever honours that which is declared
sacred by God may be sure that it counts for good in the sight of his
Lord. Livestock is lawful for you, except that which has already been
explicitly forbidden. Then shun the abomination of the deities and
shun all falsehood.
What is permitted (halal) and what is prohibited (haram); what is sacred
and what is not; which way of worship are proper and which improper—
all these matters have been made absolutely clear by God through His
prophets. Any changes in these matters are not permissible. Any change
made in these things is highly wrong, in the eyes of God. Therefore, it is
necessary for man to follow the Prophet’s instructions. He should in no
case increase or decrease what is prescribed by the Prophet.
These are matters the reality of which is known only to God. When a
man on his own says something on this subject, he virtually claims, in
effect, to have knowledge about things of which he has no knowledge.
Obviously, what wrong can be greater than this?
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.
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 )
