Maulana Wahiduddin Khan (1925-2021) was an Islamic scholar, spiritual guide, and an Ambassador of Peace. He authored over 200 books and recorded thousands of lectures giving the rational interpretation of Islamic concepts, prophetic wisdom, and the spiritual meaning of the Quran in the contemporary style. His English translation, The Quran, is widely appreciated as simple, clear and in contemporary style. He founded Centre for Peace and Spirituality (CPS) International in 2001 to re-engineer minds towards God-oriented living and present Islam as it is, based on the principles of peace, spirituality, and co-existence. Maulana breathed his last on 21 April, 2021 in New Delhi, India. His legacy is being carried forward through the CPS International Network.
The End
ASK MAULANA
Your Questions Answered
Maulana Wahiduddin Khan in a Discussion with
an Academic from Sweden
If you were asked to define the essence of Islam,
what would you say?
The very word ‘Islam’ tells us the essence of
Islam. The root of the word ‘Islam’ is silm, which
means peace. And so, the essence of Islam is
peace. Many Westerners believe freedom to be
the summum bonum, but according to Islam, the summum bonum is
peace.
There are many verses in the Quran that stress the importance of
peace. For instance, the Quran says as-sulh khair or ‘reconciliation is
best’ (
that is, Paradise (
the home of peace (
and to give peace to others.
Why is this so?
It is because without peace there cannot be any positive activities.
Peace is the basis of all kinds of goodness. Without peace, you can’t
have positivity, you can’t have positive thinking, you can’t have good
relations with others. Nothing that we want in life—in our personal life,
in our family life, in our social life—can be achieved without peace. And
so, Islam stresses peace.
That said, I should make it clear that in Islam peace is not a matter of
belief. Its importance lies in its practical value, the practical purpose
it serves. Tawheed and prophethood are matters of belief, but the
matter of peace pertains to living in society, so it is a worldly matter. Its
importance lies in it being a practical need or method to be followed
for leading life in this world.
Islam is based on monotheism, the oneness of God, or tawheed in
Arabic. As far as belief is concerned, tawheed is the greatest thing.
All Islamic teachings revolve around this belief—that God is one.
The oneness of God is the most important thing in Islam. As far as
practical life is concerned, you cannot achieve anything without peace.
So, for practical purposes, Islam stresses peace, and as far as belief is
concerned, Islam is centred on tawheed or the oneness of God.
As per my study, the essence of Islam is God-realization. Man is born as
a unique creature. The only thing that is required of him is to discover
the reality on his own. Realize truth and live on self-discovered truth:
this is ma’rifat. Self-discovered truth is the greatest quality of a believer.
Faith is discovery. A discovery has the greatest role to play in the life
of a person. It can lead one to become a superman. Without it, one is
like an animal. According to the law of nature, discovery is the greatest.
According to Islam, it is the discovery of God that is the greatest. This
is ma’rifat.
You head the Centre for Peace and Spirituality. What is spirituality,
according to you?
I think that peace and spirituality are two faces of the same coin. Peace
means external spirituality. Spirituality means inner peace. Peace and
spirituality go together. They coexist. Where there is peace, there is
spirituality. And where there is spirituality, there is peace.
Peace and spirituality are very important for all beings. You are free to
choose your beliefs. It’s a personal choice. But in this world, you can’t
establish an environment conducive for a better life without peace and
spirituality. Religion, in terms of belief, is a personal choice, but when it
comes to collective or social life, peace is very important.
Can you list what you regard as the core principles for peacemaking?
In the light of my experience, people are generally obsessed with the
notion of justice. But if you insist on justice, you can’t have peace. You
must know what the Creation Plan of God is, the reason why you are
here in this world. According to this Plan, it is impossible to establish
ideal justice in this world. So, you have to be ready to accept something
that’s less than ideal. This is the first condition or principle of peace
making. People who are obsessed with justice can’t establish peace. It
is against the law of nature.
Secondly, one must know that peace is required for the sake of peace.
Nothing, including justice and human rights, can be bracketed with
peace if you really want peace. In other words, peace must be sought at
any cost. Unconditional peace. If you bracket human rights and justice
with peace, there won’t be peace.
A third principle is that one must know that peace can only give
you opportunities. It can’t give you anything but normalcy and the
possibilities to avail existing opportunities in a situation of normalcy.
By availing these opportunities that peace opens up you can get all
the other things that you want—education, economic advancement, justice, opportunities to engage in dawah work and so on. These things
can’t be had directly. They can be had only when there is peace and
one makes proper use of available opportunities that peace opens up.
Peace opens the doors of such opportunities, and by availing these
opportunities, you can secure what you want.
A fourth principle is that you must remember that as an individual
you can be idealistic, but when it comes to society, it is impossible to
establish idealism. So, in your own life, you can try to adopt idealism,
but in terms of society, you have to be pragmatic. You have to adopt
pragmatism when it comes to society.
A fifth principle is to be aware that in this world it is impossible to
achieve or get all that you want. You simply cannot fulfill all your
dreams. It is very important to know that in this world, only less than
ideal is possible. Achieving the ideal is impossible. So, you have to be
ready to accept what is less than ideal, otherwise there is no peace.
The greatest mistake that almost all social reformers have made is
that they adopted ideal justice, instead of peace, as their goal. But
ideal justice isn’t the right goal really. Why? Because, according to the
Creation Plan of God, ideal justice can’t be achieved in this world. It’s
simply impossible. Everyone has been given freedom or free-will by
God, and you are free to use or misuse this freedom as you like. And
since people misuse this freedom, you can’t expect ideal justice in this
world. If you try to achieve ideal justice here, you’ll achieve nothing but
frustration and tension.
What plans do you have for the future?
My plan is based on the saying of the Prophet “a day will come when
the word of God will enter into every home, big and small.”
So, this is my goal. I find my goal in the above Hadith—that I have to
spread the word of God, calling people towards the home of peace.
This is the goal, the Centre for Peace and Spirituality is working for.
We’ve translated the Quran into many languages, and with God’s grace,
we have many helpers in this mission of conveying God’s message of
peace and salvation in different parts of the world.
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
In the name of God, the Most Gracious, the Most Merciful
Ha Mim
By the Book that makes things clear, surely We sent it down on a
blessed night—We have always sent warnings—on that night every
wise decree is specified by Our own command—We have been sending
messages, as a mercy from your Lord, He hears all and knows all. He
is the Lord of heaven and earth and all that is between them—if only
you would really believe—there is no deity save Him: It is He who gives
both life and death—He is your Lord, and the Lord of your forefathers.
(
The total clarity of the Quran is in itself proof of its being the Book
of God, and this being so, its tidings and forecasts are also definitive.
There is no scope for any doubt about them.
The beginning of the revelation of the Quran took place on a particular
night—a night fixed for important godly decisions. The revelation of the
Quran was not a simple event. It resulted from a decision regarding the
dawn of a new era of history. That is why it was revealed on this specially
blessed night. Primarily, the Quran was and still is a declaration of
Truth. It came into existence in order to show the falsity of polytheism
and the truth of the Unity of God. Most importantly, it provides man
with a standard by which to distinguish between truth and falsehood.
The Quran was the distinguisher among nations solely on this basis
Yet, they toy with their doubts. Wait, then, for the Day when the sky
brings forth plainly visible clouds of smoke. That will envelop the
people. This will be a painful punishment. Then they will say, Lord,
relieve us from this torment, for truly we are now believers in You.’How can they benefit from admonition, seeing that a messenger had
already come to them explaining things clearly? Then they turned
away from him and said, ‘He is a madman, taught by others!’ Were We
to ease the torment for a while, you would still revert to denial of the
truth. On the Day We inflict the direst scourge upon all sinners, We
will certainly exact retribution. (
The subject about which these addressees of the Quran were in doubt
was not the existence of God but the oneness of God. While accepting
the existence of God in a traditional manner, they continued to practise
the religion of their forefathers and their leaders.
The Quran proved the beliefs of their forefathers to be baseless, but
they were not ready to accept this position. On the one hand, they
found themselves without supporting arguments while, on the other,
they found it impossible to banish from their minds the image of the
greatness of their forefathers and leaders. This dual dilemma had
pushed them into the realm of doubt. The preacher of God appeared
to them too small a person for them to accept, or to act on his advice
to abandon their so-called great men.
Those who do not accept the Truth through persuasion expose
themselves to the danger of having to accept it under threat of
punishment. They may accept it in the latter instance, but at that time
their acceptance will be of no avail.
We tried the people of Pharaoh before them: a noble messenger
was sent to them, saying, ‘Hand over God’s servants to me. I am a
trustworthy messenger for you. Do not set yourselves above God: I
bring you clear authority. I have sought refuge with my Lord and your
Lord lest you stone me [to death]. If you do not believe in me, at least
keep away from me.’ (
The call for Truth is, in fact, a manifestation of God’s power in the shape
of reasoning. In this way, God announces Himself through human
beings, while He Himself remains unseen. The divine call, therefore,
becomes a trial for its addressees. The truth seekers acknowledge it and
bow down before it, while those who are enamoured of appearances
consider it unimportant and ignore it.
But after rejecting the call to accept the Truth, man cannot avoid
facing the consequences. During the lifetime of the Prophet, these
ruinous consequences became apparent in this world itself, just as had
happened in the case of the Pharaoh of Egypt. Where there was no
immediate evidence of such divine retribution, the deniers had to face
the consequences of their actions after death.
FASTING AND FEASTING
Semblance of The World and The Hereafter
THE Prophet is reported to have said: ‘The fasting person has two
delights: one at the time of breaking the fast and the other at the
time of meeting with his Lord God most High.’ (Sahih Muslim).
Fasting, and the breaking of the fast; both are different experiences in
their own right.
The reality of this life can be realized through the experience of fasting.
Eating, drinking and certain other specific activities are prohibited
during the fast for a temporary period throughout the day. Similar
prohibitions are imposed upon the true believer throughout his life.
He has to abstain from all that has been forbidden by God and live life
as a ‘fasting’ person.
The very purpose of life is the ‘testing’ of man. Fasting is a semblance
of this test. This worldly life is only to do good deeds as enjoined by
God, to follow the path He has shown and refrain from all that He has
prohibited. For this conscientious life the promise of God is boundless
rewards in the Hereafter; rewards which are not manifest in this worldly
life. Fasting thus gives an awareness of the patience and struggle of
this life.
In contrast to fasting, Iftar (breaking the fast),
presents a semblance of life Hereafter. In the
same spirit, the whole month of Ramazan
resembles the conditioned life of this world.
Likewise, Eid-ul-Fitr, the day of feasting, also
gives us a faint taste and semblance of the life
Hereafter.
The day of the festival brings an end to the
prohibitions and restrictions placed during
the period of fasting. Eid reminds us of the joys and pleasures of the
Hereafter for a believer who has successfully passed this worldly test.
A true believer, having undergone the period of fasting in a most
sincere manner, gets the feeling of the Hereafter as soon as the month
of Ramazan is over and the celebrations for Eid are under way. He feels
as if he is being entertained as a guest by God Himself. From the depths
of his being, his heart cries out:
'Oh God, as You have helped me carry out the injunctions of
fasting and at the culmination of the month have bestowed on me the joys of Eid, accept this life of mine as one spent in
fasting and bestow on me the delights of Paradise. Write me
down amongst the list of persons who have been bestowed the
life of Paradise by opening Thy gates of mercy'.
As fasting does not imply mere hunger and thirst, the day of the
festival does not imply mere feasting and celebration. It should, rather,
strengthen in us the right perspective of the ephemeral nature of this
worldly life and the imminent delights of the life Hereafter that are
sure to follow.
The reality of this life can be known through
the experience of fasting. In contrast, Iftar or
Eid reminds us of the joys and pleasures of
the Hereafter.
This should be truly manifested in the
thankfulness we present to the Creator by
offering prayers and also by giving more in
charity to the needy. As the period of fasting
was spent in self-preparation and spiritual
development, the day of Eid should inculcate
in the believer a new spirit and a renewed
sense of zeal and determination towards the journey to the life
Hereafter.
The message of Eid fosters the rekindling of our faith and the opening
of new vistas and an entirely fresh and innovative approach to the
struggles of life which would culminate by the grace of God with the
rewards of everlasting Paradise.
Divine Connection
Just as the electric connection
illuminates your room, so does the
divine connection illuminates your
whole personality.
MAN
An Islamic Perspective
IF a group of people were asked, “What was the most important issue
for mankind today?” Different people would have different answers.
Some would say that the spread of nuclear weapons was the most
important issue. Some would say the population explosion, while
others might say that the production and distribution of wealth were of
paramount importance.
Such diversity of opinions shows that people in general do not properly
recognize themselves. If they did, they would all agree that the most
critical issue facing mankind was man’s total disregard of the reality of
his existence.
Man persists in ignoring the inescapable fact that one day he must
die and be called to account before his Maker. If he were to become
aware of the reality of his existence, it would be to the afterlife rather
than to this world that he would direct his attention. If you stand in a
busy shopping centre during the evening rush-hour and observe what
people are hurrying towards, you will realize what today’s humanbeing
has chosen as his fundamental issue. Why do you think there
is an endless stream of traffic in the streets? Why has the merchant
decorated his shop? Where are the crowds of people coming from and
going to? What is the main topic of people’s conversation and the true
purpose of their meeting one another? What interests them the most?
To what use are their finest talents and resources put? What have
people taken with them; from their homes, and what do they intend to
return with? If you can answer these questions, you will also be able to
deduce exactly what it is that mankind has chosen to base his life on
and what he is endeavouring to achieve.
In the series of topics given below the Islamic
perspective about ‘man’ is presented to
the discerning reader to think, ponder and
compare it with his natural feelings and to
observe nature outside of him taking new
ideas for progress and success in life.
Man persists
in ignoring the
inescapable fact that
one day he must
die and be called to
account before his
Maker.
The Concept of Man
Man is God’s servant. Man has been created
by God with a plan, that is, to place him
temporarily on earth in order to give him the opportunities in the form
of different situations to help him mould into a heavenly personality.
Those who make use of this opportunity, which is referred to as
‘passing the test’ in the Quran will be rewarded, while those who fail
will be rejected.
For the purposes of this test, man has been granted freedom in this
world. Whatever man receives in this world is not a matter of right but
only a matter of trial. Every situation here is a test, and in all situations
man must give a proper response, as is required of him by God.
The proper attitude for man is not to take to the path of his desires,
but to understand the divine plan of creation and then after being
convinced of its ineluctability; he should build his life accordingly.
Man may deviate from the divine plan by misusing the freedom given
to him by God, but he cannot save himself from the consequences of
this deviation.
In such a state of affairs, it is in the interest of man himself that he
remain extremely cautious in determining the course of his life. Instead
of being guided by his own will and desires, he should make God’s will
his guide. Instead of pursuing his own desires, he should lead a life in
conformance with the commands of God.
Man may be a masterpiece of divine
creation, but he must nevertheless remain
subservient to the plan of God. Making a full
acknowledgement of these two aspects of
the existence of mankind is the key to human
progress.
Man succeeded in building a modern
industrial civilization by discovering and
exploiting the laws of nature. Similarly in the
next world man will achieve lasting success on a much greater scale,
but only after striving earnestly to comprehend the creation plan of
God for humanity and adhering unflinchingly to its edicts.
Whatever man
receives in this world
is not a matter of
right but only a
matter of trial.
The Relationship Between Man and God
The Quran says, “And when My servants question you concerning Me,
tell them that I am close at hand. I answer the prayer of the suppliant
when he cries to Me. So let them hear My call and let them trust in
Me, in order they may be rightly guided.” (
relationship between man and God is reciprocal: man offers God what
he has, then God bestows His favours in return. Man offers his Lord a
gift of realization, piety and thankfulness. In return, God provides him
with eternal guidance and prosperity.
Man can deal with any problem in either of two ways: the pious and
morally proper way, or the way in which such values are abandoned.
The correct answer to the call of God is for one to use one’s intellect to
ascertain the right course of action and then follow it, difficult as it may
seem. One then automatically avoids the easy, though misguided way.
Sometimes one is faced with the choice between callous and unjust
action on the one hand and righteous, fair treatment on the other. If
one answers God’s call as it should be answered, one will not flinch
from the righteous path and will refrain from oppression and cruelty.
Man is free to consider what he has, within him and outside, to be
the result of chance; alternatively he may look at it all as the fruits of
his efforts; or he can acknowledge reality and consider it all as having
come from God. A person who adopts this latter course will answer the
call of God implicit in every blessing by exclaiming, “Lord, You are the
bestower and You have given us everything!” When one has offered
one’s mind and heart to God in this way, then God will provide one
with guidance, which means a righteous life in this world and eternal
Paradise in the next.
Man and His Mind
Man has been created by God with two
opposing yet complementary qualities: the
spiritual and the physical. On the one hand is
his mind, in respect of which he finds himself
limitless. He can think anything he wishes;
there are simply no boundaries to his thinking.
Yet, in his physical existence, man is extremely
limited. He is bound by innumerable kinds
of constraints. The greatest limiting factor
which man faces is death. Death nullifies all
greatness in man.
This is man’s severest test. In all his apparent greatness, he must
acknowledge how humble his condition is. Passing from a limitless to a
limited environment he must acknowledge the confines within which he
lives. He must accept restrictions in an atmosphere of freedom. Man is
constantly under trial in this world. To pass all tests, he must learn his
practical limitations vis à vis his intellectual limitlessness. By so doing,
he can save himself from all misapprehensions, and can exercise his
free will in the sphere of reality.
Man offers his
Lord a gift of
realization, piety
and thankfulness.
In return, God
provides him with
eternal guidance and
prosperity
So far as animals are concerned, their thinking capacity barely goes
beyond the immediate needs of survival. They are, in this sense, like living machines. By contrast, the area of man’s thinking is vast. The
greatest test of humanity is to discover a balance between thought and
action.
Man’s Quest
Man longs for a perfect world, however he is compelled to live in an
imperfect one. His happiness is always short-lived and every success is,
in some way, imperfect. The aspirations that he cherishes in the early
days of his life are shattered as he begins to age. Just as he begins to
take root on earth, disaster, old age, disease and death overtake him.
How enchanting the flowers are, but they blossom only to wither.
How brilliant is the sun’s radiance, but it shines for only a short while
before being covered in darkness. Miraculous though man’s existence
is, no miracle can save him from death. Everything in this world shall
perish. Although this world is inexpressibly
beautiful and meaningful, all its virtues are
bound to fade. All mundane things have a
dark side to them. How, one may ask, could
a God who is Himself perfect, be satisfied
with the creation of an intrinsically imperfect
world? The absolute cannot abide in the nonabsolute.
This world must be inconclusive.
Another world must follow to compensate for
the inadequacies of the present one.
Everyone is seeking some unseen fulfillment. Everyone seeks a perfect
world, but this has always eluded man. Yet it is quite natural that he
should continue to strive, for the universe in which he lives testifies to
the existence of one, infinite God. The emergence of a world of infinite
blessings is just as likely as the existence of the present transitional
world. How can an inherently infinite Creator be satisfied with a finite
manifestation of His attributes? God, Who created all things from
nought, can surely endow creation with perpetuity.
The greatest limiting
factor which man
faces is death. Death
nullifies all greatness
in man.
Man is always searching for a world of everlasting content. This quest
is quite correct and in accordance with human nature; but our dreams
cannot come true in this world, for here, there cannot be an eternally
perfect order. The resources needed for such a world are lacking. The
Prophet taught that God has made this world one of trial and tribulation,
not one of reward and retribution. The world is full of things which put
man to the test, whereas the factors required for a life of everlasting
delight and repose will be forthcoming only in the next world. Death
divides these two worlds. Death marks the completion of the trial of
man and his entrance into the world of eternity.
If one wishes one’s dreams to come true, one should not try to construct
a heaven on earth. One should rather try to succeed in the trial of life,
accepting the role of God’s true servant, adopting the life pattern of
the Prophet and restricting one’s freedom to the limits which God has
laid down. The dreams of those who succeed in the trial of life will
be fulfilled in the next world. Those who fail will find nothing but woe
awaiting them.
Paradise is that eternal world of God in
which His attributes will appear in all their
perfection. It will be free of all the defects we
experience in the world about us. Paradise
is evidence of God’s absolute power to make
beauty perpetual and joy boundless in a world
of everlasting peace and contentment.
The emergence of
a world of infinite
blessings is just as
likely as the existence
of the present
transitional world.
Man and Opportunity
It is a matter of common circumstance that chances to make progress
in this world do not conveniently present themselves at every juncture.
They are few and far between. But most people, unconvinced of how
imperative it is to realize their special importance, fail to grasp them in
time. Thus golden opportunities are lost forever, and all that remains
is regret at having so foolishly missed them.
The same is true of the Hereafter, but on a scale barely appreciable by
human beings. There are the wholly different dimensions of eternal
bliss or eternal damnation to be taken into consideration. Everyone, of
course, has been given opportunities in the present world to act in the
interests of his own salvation in the life after death. And then death—
the great cut-off point—comes and puts an end to opportunities for all
time.
After death, when man’s eyes are opened he receives a severe shock.
Now he finds himself doomed to eternal regret at having squandered
unparalleled opportunities, thanks to his own ignorance, foolishness
and lack of a sense of timeliness.
Everyone in this world should behave as a morally responsible servant
of God and everyone is given equal opportunities to do so. Yet, in the
Hereafter, there will be some who will flounder on the question of
missed opportunities, while there will be others who will pass the divine
test because of opportunities seized and turned to good advantage. It
will be quite obvious on that Day which of God’s servants availed the
opportunities to serve Him, and which of them did not.
This ultimate reckoning should make us examine our lives with greater
earnestness. Are we sufficiently aware of the fact—considering that
none of us are immortal—that we cannot go through life allowing one
opportunity after another to slip through our fingers? We cannot surely
expect to be offered unlimited chances for our own salvation. And once
death intervenes, looking for alternative possibilities beyond the grave
becomes meaningless. There we are ineluctably faced with an eternity
of success or an eternity of failure.
Likeness of God
A likeness of God is to be found in man, for is not the existence of man
a proof of the existence of God? What is the nature of God? He is a live,
self-sufficient Being, with a mind that is all-knowing, eyes that are allseeing
and ears that are all-hearing. His power is of such infinitude that
it reaches the furthermost corners of the universe, and no object of His
will is too great or too small to escape its force. And quite independent
of all objects of creation, God has His ego.
Man may not, like God, be omniscient and omnipotent, but he certainly
thinks, sees, hears, has a will, acts of his own volition and understands
quite precisely what is meant by the ego—the ‘I’. To believe in God is
to have faith in a higher form of the ‘I’. Man’s experience of himself, his
attributes, his characteristics, make it possible for him to apprehend
the eternal Being who possesses these
very attributes and characteristics, but to a
superlative degree. This is the Being whom
we call God, or Allah.
If one is sure of one’s own existence, why
should one not be sure of the existence of
God? Here am ‘I’, sitting in one place, observing
the universe. Why, then, should there not be a
Being greater than I am, situated elsewhere in
the universe, watching over it? We ourselves
direct the movements of machines in outer
space by means of remote control, so why should we have any difficulty
in accepting that there is a God who controls the universe by His own
invisible system? Man metes out punishments and gives rewards
according to his own concept of justice, so why should there not be an
all-powerful God who administers reward and retribution according to
his own, unique concept of justice?
Everyone in this
world should
behave as a morally
responsible servant
of God and everyone
is given equal
opportunities to
do so.
Indeed, believing in God is no different from believing in one’s own
self. It is no more difficult for man to accept the existence of God than it is for him to accept his own existence. Belief in God is doubtless an
extraordinary feat of the imagination, but it is no more extraordinary
than believing in man. Once one has accepted one such extraordinary
phenomenon, what is there to prevent one from accepting another?
Tragedy of Man
According to the law of nature, human beings are created in such
situations where they have to spend all their lives in struggle and
hardship. Difficulty and sadness are an essential part of the creation
plan of the Creator. No man has the power to prevent himself from the
life of trials and tribulations. This system is to remind man of the fact
that the present world is not made as a place of luxury and comfort,
rather it is made as a testing ground. The present world is created so
that man may pass through different situations where it is being decided
whether that person is eligible for the eternal life of Paradise or not.
One who does not respond positively and rightly in these situations,
will be separated from the rest and suffer eternal punishment.
In the present developed world, the conditions
of difficulty are still present. But the people,
owing to unawareness of God’s creation plan,
do not understand its nature. By giving the
wrong response they prove themselves in
the eyes of God like the ones who underwent
the examination course but could not make
themselves successful.
In the present times, big institutions have been established, claiming to
provide services for de-stressing like meditation; that is to relax people
by stopping the function of thinking. But this is not a real solution to
the problem. There is only one true solution to this problem and that
is stress management.
Believing in God is
no different from
believing in one’s
own self
This is a matter of general observation that those people, who have
suffered in their lives, develop the psychology of, “Let no other suffer
what I have suffered.”
This psychology shows that man thinks of every matter as simply worldly
matter. According to him, sufferings are only worldly suffering and the
biggest task is to make this world a non-suffering place. Whereas this
thinking is against the creation scheme of nature, therefore it is just
not possible to make this world a suffering-free zone.
Whenever a person experiences unpleasantness in the world, it
happens so that a person may take right lessons from it so that he
is reminded of the reality, that the present world is the world of trial.
Nobody can find a comfortable life here. Man ought to take lessons
from negative experiences of the world.
He must awaken the consciousness in himself that in this limited world
he cannot achieve his desired life. That he has to seek his desired life
in the next life span of the unlimited world.
In such a situation, the right lesson of unpleasant experiences is that
man remembers the next world of Paradise. He awakens the thinking
in himself that “let me not suffer in the Hereafter that which I have
suffered in this world.”
Successful is he, who has realized the eternal world in this temporary
world; one who has discovered the secret of eternal success of the next
life span in the failures of the present world.
God has made this present world in accordance with such a plan that
here every man lives in ‘toil’. On the other hand, the world after death
will be free from all grief and only those who
made themselves eligible for it will receive it.
The right lesson
of unpleasant
experiences is that
man remembers
the next world of
Paradise.
If observed in the light of this creation plan,
the root of the entire human problem is
that people want to make their Paradise in
the world before death, whereas under the
system of nature, such situations do not
prevail here at all as may enable one to make
his Paradise on earth. Just as no building can
be erected either on sand dunes or marshy
lands, similarly, in this present world, it is not possible for anyone to
construct his luxury castle. And when man meets with failure under
the law of nature, he falls prey to different types of negative reactions
which wreak further havoc to his personality.
The right way is that, man acknowledges this law of creation, and plans
his life in accordance with it. This plan is just one—in this present world
to strive to make oneself the desirable person; so that one may be held
eligible for admission to Paradise, in the world after death. According
to this creation scheme of nature, man has to be content in the world
before death and in the world after death he will have Paradise in store
for him.
Man and Animal
In the universe known to us, man is the only creature who possesses
superior intelligence. No other creature, so far as we know, is so
abundantly endowed with this faculty. Animals, apparently very much
like us in certain ways, exist nevertheless on a lower plane, because
all their actions are governed by instinct. Instinct, in the broad sense,
may be defined as unconscious intelligence. Conscious intelligence, the
wellspring of moral choice, is the hallmark of homo-sapiens: no other
species can lay claim to it.
Modern research has shown that the human brain has infinite potential:
it contains about hundred billion neurons or nerve cells and an equal
number of non-neuronal cells. This means
that man, is born with unlimited capacities.
But experience shows that everyone departs
from this world with an acute sense of having
failed to achieve what he most desired.
Fulfillment is the
deepest aspiration of
the human being. But
seldom does anyone
attain this objective
before death
overcomes him.
Fulfillment is the deepest aspiration of the
human being. But seldom does anyone attain
this objective before death overcomes him.
This is a tragedy which falls to the lot of the
majority of men and women in this life.
In this world, there are innumerable creatures
other than man. They are born and they die like human beings. But
unlike man, they are never faced with the problem of discontentment.
The word ‘tragedy’ exists only in the human lexicon. Nowhere does it
figure in that of animals.
An explanation to this contradiction lies in a comparative study of
man and animals. The study shows that the concept of tomorrow—an
exceptional one—is entertained exclusively by man. If it is man’s nature
to want to extend his today into tomorrow, it is because he hopes that
what he failed to find today, he will find tomorrow.
The case of animals is quite different. The study of animals shows that
they have no concept of tomorrow. They live only in their today and
also die in their today. A number of animal activities which seem to
be based on a certain consciousness of tomorrow, for instance, the
gathering of food by ants for the future, are governed by an innately
perceived threat of extinction rather than by any consciousness of
tomorrow or the future.
When we ponder upon this unique quality of foresight in man, we find that his urge to find fulfillment is relative to tomorrow, that is, he sees
his fulfillment as achievable in the future. The biological span of today
is very brief, that is why nature has provided for human fulfillment in
the lifespan of tomorrow.
There are two stages of human life, one pre-death and the other postdeath.
The pre-death stage is temporary, while the post-death stage
is eternal. This division has been purposefully made. Its objective is to
enable man to find in the next stage of life—tomorrow—whatever he
has not been able to find today.
As mentioned above, the human brain has such an immense potential
that man’s physical age, about 100 years, is totally inadequate for its
realization. Even if our age could be greatly extended, the conditions
on earth are so full of constraints that man’s unlimited mind could
never utilize its full potential.
Keeping these realities in view, when we explain human life, we have to
portray the present world as a temporary abode, rather than as man’s
eternal destination.
The life span before death is like a training period, and the present world
is, as it were, man’s training ground. Here, ideally, he should receive very
thorough moral conditioning during what is only a temporary stay, and
then move on to the next eternal world. Every man is necessarily faced
with death. What is death? Death is, in fact, a bridge. It acts as a mode
of transference from temporal life to an eternal one. And it is in the
Hereafter that he shall find the opportunity to utilize the full potential
of his mind and achieve the happiness induced by total fulfillment.
However, in the second stage of life, the true achievers will only be
those who have been receptive to the necessary training in the first
stage. Those who arrive there without such training will be deprived
of any further opportunity to exploit their own potential. Their case,
in the world of the Hereafter, will be identical to that of one who
remained deprived of fulfillment in the world he left behind, because
of his own unwillingness to subject himself to moral conditioning. This
deprivation will be, without doubt, a punishment; a harder punishment
is difficult to imagine.
If man lives only in his today and dies in his today, it is as if he has lived
and died the life of an animal. The real man is one who reaches his
‘tomorrow’ by living out his ‘today’ in a state of moral rectitude. He is
the one who, after having reached the limit of this worldly lifespan, dies
having made full preparation for his tomorrow. Indeed, it is only one
such as he, who is worthy of being called a successful person.
SPIRITUAL POWER NOT POLITICAL POWER
Goal of Islam
Say: “O God! Lord of power, You give power to whom
You please, and You take away power from whom
You please.” (THE QURAN 3: 26)
THE concept of the state in Islam can be
understood from the above verse of the
Quran. Some points are made here very
clearly: one being that the actual possessor of power
is God and that it is He who grants power on earth to whom He wants,
and it is God who takes away power from whoever He wants. So the
whole matter in this regard rests with God. If someone receives power,
it is not due to his own effort: it is given to him by God alone. Similarly,
when power is taken away from him, it is done by God alone.
Thus the dominance or subjugation of any group is ultimately for God
to decide. According to this verse, no human being has any power
whatsoever. The theory that comes to light is that political power
is totally governed by God, just as the entire universe is running in
accordance with the divine plan. It is like saying that God alone is the
controller of the universe and that He alone has the final word as to
who is going to be given political power. Just as God exercises full
power over the setting and rising of the sun, so also has He full power
over the granting of political ascendancy.
This is an incontrovertible fact. There is another verse in this connection
which throws further light on the issue:
And He will bestow upon you other blessings which you desire;
help from God and a speedy victory. (
In this verse “other blessings” means political power. This has been
characterized as something secondary. When we take this verse in
its literal sense, it transpires that the status of political power has a
secondary rather than a primary position in Islam. Primary position is
given to the purification of the self through intellectual and spiritual
development.
Another point made clear in this verse is that the receiving of political
power depends solely upon divine succour. Victory and defeat apparently belong to the human world, but both are totally governed
by God.
As we learn from the Quran:
Say, ‘Lord, sovereign of all sovereignty. You bestow sovereignty
on whom you will and take it away from whom you please; You
exalt whoever You will and abase whoever You will. All that is
good lies in Your hands. You have the power to will anything.’
(
The above verse from the Quran explains this matter further. If we take
this verse literally, it emerges that political power is a promise from
God, and not a target. That is, it is not something that Muslims should
aim at, for they can receive it only by divine edict.
Then there is another verse in this connection which throws further
light on the subject.
….When Solomon saw it placed before him, he exclaimed, ‘This
is by the grace of my Lord, to test whether I am grateful or
ungrateful…. (
This is in the context of the granting of political power to the Prophet
Solomon. The words uttered by the Prophet Solomon after receiving
power was ‘Leabluani’ (This is meant as a test). These words tell us that
political power is given in order to try us. The
test contrives to separate the grateful from
the insolent servants of God.
The actual possessor
of power is God and
that it is He who
grants power on
earth to whom He
wants and it is God
who takes away
power from whoever
He wants.
Thus, according to the Quran, the nature of
political power in this world is exactly the
same as that of other things. That is, when an
individual is given wealth, children or anything
of a material, worldly nature like success, all
that is designed to test him. All these blessings
serve as test papers. And political power is
also a test paper.
Whoever receives power should realize that
power is given to him in order to test him. It is not something to take
pride in, nor is it a gift from God.
The concept of the state that emerges from these verses of the Quran
makes it clear that political power is not the target or goal of our
activities or actions.
If political power is not our goal then what is the target which Islam sets
before man?
The answer in the words of the Quran is: ‘A peaceful soul’ (
the spiritual goal of Islam is to attain this state of peace in the soul.
According to the Quran this is the ultimate stage in a man’s spiritual
development. When he reaches this stage of progress, he qualifies to be
ushered into Paradise, the perfect and eternal world of the Hereafter.
The Quran addresses such souls in these words:
‘O serene soul! Return to your Lord joyful, and pleasing in His sight. Join
my servants and enter My Paradise.’ (
In this world man has to lead his life in
circumstances in which he experiences
various kinds of situations; there are times
of gain, times of loss; times of happiness and
times of grief. Sometimes he receives good
treatment at the hands of others, at other
times his fate is quite otherwise.
The status of
political power has
a secondary rather
than a primary
position in Islam.
The ideal human being of the MQuran is one
who undergoes all these experiences without losing his integrity. Under
no circumstances is his inner peace disturbed. However untoward the
occasion, he maintains his natural balance. Success does not make
him proud. Power does not make him haughty. No bad treatment by
others drives him to seek vengeance in anger. At all events, he remains
serene. It is such a man who is called ‘a peaceful soul’ in the Quran. And
it is this man who, according to the Quran, has achieved the highest
spiritual state.
The realization of God joins man to his Maker. Such communion with
the divine brings about a state of spiritual elevation. Having been
thus raised to a higher plane of existence, man becomes of a ‘sublime
character’(
This can be illustrated by an example from the natural world: The
process of conversion of a substance from the solid to the gaseous
state is called boiling. The boiling point of a liquid varies according
to atmospheric pressure. At sea level water boils at 100 degrees
centigrade. At a higher altitude, as on a mountain, the atmospheric
pressure is less, so the boiling point is lower. This shows that it is the
altitude that makes the difference.
The law of nature governing this world accounts for the difference
made by altitude. Islam’s aim is to foster human beings whose altitude
has changed. The superior qualities desired in him will come later, on
their own.
The Prophet of Islam was a perfect example
of the peaceful soul. By studying his life,
one can learn the nature of God’s ideal man,
the peaceful soul. In the Quran the Prophet
is described as an example of a ‘sublime
character'.
According to the
Quran whoever
receives power
should realize that
power is given to him
in order to test him.
Who is the one who possesses this sublime
character? In the words of the Quran it is a
man who can show respect for every human
being. It is he whose spiritual progress has
elevated his mental level, who can do honour to one of another creed.
He is the one who can rise above all negative feelings. The peaceful
soul is one who being on a higher spiritual plane, can live in tranquility,
regardless of the circumstances. No external event can disturb his
inner peace.
To sum up, according to Islam, the highest spiritual goal for man is
his spiritual upliftment when he has attained the high state called
“peaceful soul” in the Quran. This may also be termed as complex-free
soul which can withstand all kinds of negativity.
The importance of the peaceful soul is its being deserving of salvation
and thus eligible to enter the purest and finest realm of Paradise. The
way to reach this stage depends upon man’s relation to God. The more
man turns his attention to God, the more he will receive inspiration
from Him. With the help of divine inspiration, he will be able to pass
through the various stages of spiritual upliftment until he ultimately
reaches that pinnacle of sublimity so desired by the Almighty.
RAMAZAN AND EIDULFITR
Deeds and Reward
A portion of an authentic Hadith reported by Abu Hurairah and recorded
in Musnad Ahmed is as follows:
During the last night of Ramazan, the sins of all the believers who
have been fasting are forgiven. It was asked, ‘O Prophet of God,
Is this night the one known as the ‘night of power’?’ The Prophet
replied, ‘No, but as soon as the deed is done, the reward for the
deed is immediately bestowed’.
ACCORDING to this Hadith, on the last night of Ramazan, those
amongst the followers of the Prophet who have fasted in the
true spirit will be rewarded for their deeds, and this will be
noted in their records. This night of Ramazan is referred to in other
Hadith literature as the ‘night of reward’ (Al Bayhaqi). God rewards
His believers for every good deed. Due to the special significance of
worship during Ramazan, this reward has been specifically mentioned
by the Prophet.
In reality, those who have spent the month
of Ramazan in its true spirit can never even
contemplate that they can spend the last
night of Ramazan in frivolous activity.
It has been generally noted that when the
month of Ramazan is completed, the night
before Eid is spent by most people in careless
indulgence and entertainment. They throng
shopping centres and market places. The
above Hadith is a warning against all such
frivolities.
The 'night of reward'
is best utilised in
more prayer and
supplication, in
introspection of
the whole month
of Ramazan that
has just passed and
in making fresh
resolutions for the
new year to come.
The ‘night of reward’ is best utilised in more
prayer and supplication, in introspection of the whole month of Ramazan
that has just passed and in making fresh resolutions for the new year
to come. To spend this night in frivolous shopping and entertainment
is to ignore its importance and lose this great opportunity to earn
rewards.
Another authentic Hadith regarding Ramazan has been reported by
Anas ibn Malik. One part of this Hadith is: When the day of Eid-ul-Fitr
dawns on them, then God is pleased and proclaims to the angels, ‘O my angels, what is the reward for the doer who has completed his
deed? The angels reply, ‘Our Lord, such a person should be given the
complete reward for the deed done.’
After the end of Ramazan, the day of Eid-ul-Fitr appears with glad
tidings, with tidings of everlasting happiness as reward. This reward is
for those believers of God who have proved themselves deserving of it
by reviving the true spirit of all kinds of good deeds during the month
of Ramazan.
Spirit of Eid
The true spirit of Eid is to promote spiritual
values among people and create a peacefull
environment in society.l
WRONG CRITERION
Leading Man Astray
The Prophet of Islam is said to have remarked that in this world
there are only few rights of a person—a house to live in, a piece of
cloth to cover his body, a loaf of bread and water. (Tirmidhi)
FROM this Hadith of the Prophet we learn what the criterion for
determining the necessities of life. It tells us what things we
need, to live adequately. If we do not abide by this standard, and
instead, think that in order to live, we need, for instance, a palace, we
won’t ever be satisfied with a small but adequate house. We will be
obsessed with acquiring a palace, driven by the belief that as long as
we don’t have a palace we are homeless.
The same applies to entire communities, in just the same way as it does
to individuals. If on its own a community starts imagining that for its
communal life it is absolutely essential for it to wield political power, it
will never be satisfied with anything but a status of political dominance.
Even if by remaining without political dominance the community can
access and enjoy many facilities, members of the community will
continue to be resentful because of the lack of the dominance that they
hanker after, and which they feel they are deprived of. For the sake of
achieving this self-created criterion of theirs they may take to violence,
even if the result of this would be nothing but a further exacerbation
of their own destruction.
Muslims today are, generally speaking, victims of precisely this wrong
sense of deprivation. This is despite the fact that today they can easily
access and enjoy many facilities and opportunities, for which they
should have been grateful to God. The only cause of the condition in
which they find themselves is that they have formed, on their own, a
wrong standard of Islam. According to this self-styled criterion, they
imagine that Islam will live if Muslims acquire political dominance, but
that otherwise it will not live. In this mistaken zeal of theirs they have
gone to such an extent that today there are more than 50 countries
where Muslims enjoy political dominance but still they do not perceive
this obvious reality and continue with their negative activities.
Justness
Objectivity requires a person
'not to deviate' from the path of justice,
even when it concerns one's opponent.
LAILATUL QADR THE NIGHT OF DESTINY
A Long Arduous Search
In the name of God, the Most Gracious, the Most Merciful.
We sent it [Quran] down on the Night of Destiny. And what will make
you comprehend what the Night of Destiny is? The Night of Destiny
is better than a thousand months; on that night, the angels and the
Spirit come down by the permission of their Lord with His decrees
for all matters; it is all peace till the break of dawn. (QURAN 97: 1-5)
THE ‘Night of Destiny’ falls towards the end of the month of
Ramazan. The Prophet’s wife Aisha, asked Prophet Muhammad
what she should do if she finds the Night. Prophet Muhammad
said she should pray:
O God! Certainly You are the One who grants forgiveness for
sins. You love to forgive, so forgive me. (Al Bukhari)
The act of seeking forgiveness is significant because by doing so, a
believer realizes the smallness of his being and the greatness of God.
He realizes that God alone has the power to forgive and none else.
Common belief is that the Night of Destiny can be found in the final phase
of Ramazan. This is wishful thinking! Similar to scientific discoveries,
finding is the result of a long and arduous process of seeking.
To belittle scientific discoveries, some say
these are serendipitous occurrences. But such
accidents happen only to scientists! ‘Finding’
is an outcome of long preparation and search.
A scientist spends years studying the subject
and researching it, and after a long, gruelling
effort, he makes that one discovery. Similarly,
to find the Night of Destiny one must prepare
the mind. This involves years of effort and dua
(supplication), at the end of which a believer
is able to realize his insignificance and the supreme greatness of God.
To receive the
blessings or
knowledge from God,
a believer must be a
positive personality
in the ultimate sense
of the word.
A believer is required to spend a lifetime so that such a prepared mind
comes into being, only then can he be hopeful of his prayer being
accepted by God.
The prayer that Prophet Muhammad advised Aisha represents the gist
of life. Muslims think that staying awake an entire night would ensure
finding the Night of Destiny. This is a far-fetched idea. A believer has
to spend a lifetime to attain a prepared mind and then hope his prayer
will be accepted by God.
According to a Hadith report, once the Prophet was in etkaaf (seclusion
practised in the final phase of Ramazan), then he came out of Masjid
an-Nabawi (Prophet’s mosque in Madinah) but went back again. He
later told his Companions that an angel had come to pass on the
knowledge about the Night of Destiny. When the Prophet came out to
inform the believers, he saw two of his people fighting amongst each
other. Instantly, the knowledge of the Night was taken away from the
Prophet’s mind. This incident has a great lesson for the believers! The
fight was not an armed battle; the two believers were merely arguing,
but even fighting with words is enough to have the divine knowledge
taken away. Those who adopt the path of violence and suicide bombing
can never become the recipients of divine blessings.
To receive the blessings or knowledge from God, a believer must be a
positive personality in the ultimate sense of the word. Else the blessings
may be showered, but not on him! Positivity is the most important trait
that makes a man worthy of receiving God’s blessings. A positive mind
will not engage in conflicts and would remain free of revenge, hatred,
lust and negative thoughts. (Al Bukhari).
Run towards success
To be successful, a man has to exert
himself, while for failure, he has to do
nothing; it is itself running towards him.
PATIENCE
Great Wisdom
THE dictionary defines patience as exhibiting calm endurance
in the face of pain, difficulty, provocation, or annoyance. This
however, is a technical definition of patience. There is high
wisdom in patience, but it is absent from this dictionary definition.
Being impatient means giving an emotional reaction to the situation.
Such a response, in terms of the result, is a waste of time. If on the
other hand, you save yourself from giving a hasty response, then that
is patience. Such kind of patience gives you the opportunity to do
ample planning before taking a step. In truth, patience is buying time
to enable yourself to give a well-considered response to the situation.
An impatient person can never give the right
response to a situation. On the contrary, a
patient person has the ability to give a proper
response to the situation he finds himself
in. Therefore, keeping patience is a way of
buying time.
Patience is buying
time to enable
yourself to give a
well-considered
response to the
situation.
For example, suppose someone crashes his
car into yours and out of impatience, you may
engage him in a fight. In this case, you are
doubling the problem. This is because your
fight would invite the police who would take you to the police station.
On the other hand, if you do not get angry and speak softly with the
person who collided with your car, the issue would be resolved without
further aggravation.
Anyone can give an impatient response to the situation, but only a wise
person can give a patient response.
Negative Thinking
Negativity is to follow impulse
rather than truth.
GODORIENTED LIFE
Leading Towards Success
IF the earth did not revolve around the sun, its existence would
have no meaning, and life would come to an end. Just as the earth
revolves around the sun, in man’s life, all his activities must revolve
around God.
The God-oriented life begins with the discovery of God. When an
individual discovers God, it means that he has found the truth. And this
truth pervades his whole being filling him with everlasting conviction.
Conviction removes all frustrations from a person’s life. Therefore,
losses no longer matter; he never loses the feeling that his greatest
asset, God, is still with him.
God is a spiritual focus for man. One whose heart is attached to
God undergoes spiritual experiences at every moment. Belief in God
becomes a source of spiritual development. Filled with the love of God,
he does not need anything further. In the form of spiritual awakening,
he receives such great wealth that he does not feel the need for
anything else.
The God-oriented life for man starts by his remembering God. He
begins to feel the presence of God. Everything serves to remind him
of God. God’s remembrance is never absent from his heart and mind.
God is a spiritual
focus for man.
One whose heart
is attached to God
undergoes spiritual
experiences at every
moment.
Man experiences this realization by pondering upon God’s creations.
The truth is that the universe is an expression of God’s attributes. It
is a complete introduction to God. God is visible in His creations. For
one who discovers God, the entire universe
becomes an open book of God for him. Every
leaf of a tree becomes a page of the divine
book.
Finding God is to find his centre of love. Man
by birth is a seeker of a Supreme Being who is
far above him; who is free from all limitations
and who may form the centre of his feelings.
The discovery of God is to fulfill one’s real
urge to find this Supreme Being.
Man, of his own free will, should surrender to God. He should build a life
based on the concept of God. This consciousness is the real ascension
of man. In this consciousness lies the secret of all success.
The concept of God provides man with an ideology in which loss is turned
to gain and adversity brings with it good tidings. Therefore submission
to God is the only way of life for both man and the universe.
Human Society
If people do not show reliability and
predictability in their character, human
society will crumble.
PRESENCE OF MIND
A Gift of God
MOHANDAS KARAMCHAND GANDHI (1869 – 1948) was a great
leader of India. There are a number of interesting stories from
his life. According to one of the stories, one day, as Gandhiji
started to board a train, one of his shoes slipped off and got caught on
the track. He was unable to free the shoe from the track; so he took off
the other shoe and threw it also on the track right at the spot where
the first one was stuck. The astonished passengers asked, ‘Why are you
throwing the other shoe onto the track?’ He replied, ‘The poor man who
finds the shoe lying on the track will now have a pair he can use.’
This was a moment of crisis for Gandhiji. A crisis always comes suddenly.
Few people can manage it successfully. Crisis management requires
presence of mind. It is presence of mind that helps one to successfully
manage crises. Gandhiji was wise enough to manage the crisis he faced
and turned his loss into gain, if not for himself, then certainly for some
other person.
Crisis management
requires presence of
mind. It is presence
of mind that helps
one to successfully
manage crises.
The greatest quality needed for successful
crisis management is only one, that is, to
forget the first chance that you have lost, and
to discover the second chance and avail of it.
In every crisis, a person loses the first chance.
One who is obsessed with the losing of the
first chance, cannot manage the crisis. The
moment you get rid of the first loss, you can
easily manage the problem in your favour.
This principle applies not only to individuals, but also to nations.
A nation, too, often loses the first chance. At that time, national leaders
should remove people’s focus from the first chance and draw their
attention to the second chance. This is the only art of management of
crisis.
GREED TILL THE GRAVE
Until the End
The Quran refers to a condition of many people in the following words:
Greed for more and more distracted you [from God]
till you reached the grave. (
MANY people make accumulating as much wealth as they can,
the aim of their lives. That is what they keep themselves busy
with, till at last, one day, death arrives and carries them away.
They leave the world lamenting that they failed to acquire what they
had spent their lives chasing.
The fact is that there is a definite limit to the wealth that we really need.
But for those who make accumulating wealth for its own sake the aim
of their lives, there is no such limit. If it is to meet your needs that
you seek wealth, when you have earned enough to meet your needs
you will be content. But if you have made
acquiring wealth for its own sake your life’s
purpose, you will never be content. You will
constantly hanker for more. You will always be
discontent, and you will die in that condition.
The fact is that there
is a definite limit to
the wealth that we
really need.
The well-known American businessman Bill
Gates made making as much money as he
could the aim of his life. That’s what he did
for many years, till he became, in economic
terms, the richest man in the world. Finally, however, he realized that
his needs were, after all, limited and that the extra wealth that he had
accumulated was, in terms of meeting his needs, pointless. He very
rightly commented:
Once you get beyond a million dollars,
it is the same hamburger.
Masterstroke
The quality of adjustment makes a person
capable of surviving with all kinds of people
TOWARDS GLOBAL PEACE
We often talk of peace in the context of war. But this is
a very narrow and restricted notion of peace. Peace is
deeply linked with the entirety of human life. Peace is
a complete ideology in itself. Peace is the only religion
for both—man and the universe. It is the master-key
that opens the doors to every success. Peace creates a
favourable atmosphere for success in every endeavour.
Without peace, no positive action—small or big—is possible.
THE IMPORTANCE OF RELIGION
IN PEACE BUILDING
SINCE most people believe in one religion or the other, the role
of religion can never be overstressed when it comes to peace
building. But it is crucial that religious people should refrain from
extremism and tread the path of tolerance. This is the teaching of
all religions. No religion approves of extremism. If people follow the
teaching of their religion, it will reinforce the culture of tolerance. And
the culture of tolerance is indispensable for the establishment of peace.
Since the majority believes in one religious system or the other, religion
provides a ready-made instrument for establishing peace in society.
If we speak of peace and tolerance with reference to religion, it will
have a vast appeal. People will attach great importance to it and will try
to practise it. But one has to sedulously refrain from extremism while
communicating the teaching of the respective religions. If this can be
done, religion will, without doubt, prove to be the greatest means of
bringing about peace in society.
It is also a fact that religion in its real authentic form teaches wellwishing
for one another. Jesus Christ once said, ‘Love your enemy’,
which means to establish friendly relations with everyone including
one’s opponents, and win over one’s enemy by using the power of
peace. In business, a customer-friendly culture is adopted. Similarly
the essence of the social teachings of every religion is a human-friendly
culture.
History tells us that in every age, religion has been the means of uniting
or joining people—far from splitting them asunder. But in the age of
democracy in modern times, a new culture has come to be promoted—
that of the vote bank. This has divided people into different groups.
Now human relationships have become that of rivalry rather than the
brotherhood of man.
This phenomenon has emerged in the wake of democratic politics.
Democratic politics is undeniably important. But there is a great need
for religion not to be politicized.
The need of the hour is, thus, to awaken the spirit of religion. It is,
therefore the duty of religious scholars to engage themselves in this
most important task.
The study of religion tells us that one thing is common to every religion
and that is spirituality, or a non-material outlook. A non-material
outlook is essential to peace. In this respect, peace is deeply related to
religion. A material outlook disturbs peace, while a non-material outlook
fosters the environment of peace. This is why, the most important way
of establishing peace is to revive the spirit of religion.
The ideology of Islam is a peaceful one in the full sense. Islam embraces
the whole of humanity. It does not believe in the ‘We’ and ‘They’
concept, but rather it believes in the ‘We and
We’ concept.
The Prophet of Islam said that all human
beings are God’s family. All human beings are
blood brothers and blood sisters. Therefore,
they have to live in this world as a universal
family.
Islam teaches us
to manage the
differences, rather
than trying to
eliminate them. The
principle of Islam
in this regard is
to follow one and
respect all.
There are many religions in this world, and
they have many things in common. While
there are also many differences, Islam teaches
us to manage the differences, rather than try
to eliminate them. The formula of Islam in
this regard is to follow one and respect all.
Peace is, without doubt, extremely important. It would be right to say
that peace is the greatest good, the summum bonum—without it no
progress is possible, neither religious nor secular.
The principle for peace in Islam is the same as has already been adopted
in the secular world and that is, peaceful co-existence. This is the only
method in this matter which is practicable.
There are two parts to every religion: belief and the value system. The
value system relates to the social system which is based on ethical
norms. And ethical norms are common to almost all religions. There
are some differences in beliefs, but beliefs are of a theoretical nature.
They are in the mind of the believer, so differences in belief do not
create any problem so far as the establishment of peace is concerned.
One part of every religion is its spirit and another is its form. Spirit is
the essence or the real part of every religion. For instance, speaking
the truth, honesty, well-wishing, etc. —the spiritual content of religion
does not create any problem. The problem is always created by the
form of the religion. When the form is emphasized, differences, clash
and confrontation ensue.
According to Islam, the spirit of religion is its real part and the form of
religion is a relative part. Islam forbids stressing the relative part, which
is called extremism in Islam. Islam’s emphasis
is on spirit. So far as form is concerned, the
way of tolerance will be adopted.
Differences in belief
do not create any
problem so far as
the establishment of
peace is concerned.
Islam attaches great importance to the life
‘Hereafter’. According to the teachings of
Islam, man should make the success of the
Hereafter his greatest concern. If a living
awareness of this concept is produced in man,
material differences, and controversies will
be minimized and replaced by a non-material or other-worldly outlook.
This verse of the Quran is significant:
And God calls to the Home of Peace (Paradise). (
This means that according to the creation plan, peace and harmony
should prevail in human society. God Himself is peace. He intended
this world to be peaceful, and only a peaceful world will be able to
receive His blessings. A peaceful world is like a Paradise on earth. It is
only in such a world that we can meet and establish contact with God
Almighty, the Creator of man and the universe.
The above article by Professor Farida Khanam, Department of Islamic
Studies Jamia Millia Islamia Delhi appreared in an online magazine
Diplomatic Square on March 7, 2016.
TAKE IT AS A CHALLENGE
Not as a Problem
PEOPLE often point out that the world is beset by numerous
problems such as economic debt, oppression, genocide,
inequality, lack of opportunities, and poverty and that these
problems cannot and should not be passively accepted. The questions
thus frequently raised are: “If God is all-powerful, why is the world
afflicted by such problems at all? Why doesn’t God put a stop to evil?”
There is no doubt about the prevalence of these problems in this
world, but they cannot be regarded as an issue of the existence of
evil. Nor does the existence of adversity cast doubt on the Creator’s
omnipotence. A state of affairs marred by problems must be attributed
rather to the nature of the creation plan of the Creator.
The creation plan of the Creator is based not on idealism, but on
challenge. According to this, challenges are part of the scheme of
things. In truth, these phenomena are the plus points and not the
negative aspects of this world.
The fact is that the Creator has created man with great potential. It
is everyone’s personal duty to unfold one's potential and turn it into
actuality. In other words, challenge fosters creativity. This guarantees
that creativity will always be a part of human life and, consequently,
life will never become stagnant. Had everything been perfect in this
world, man would have had nothing to strive
for and the result would have been a life lived
meaninglessly in the doldrums.
The creation plan of
the Creator is based
not on idealism, but
on challenge.
Advocates of human rights, generally
categorize people as ‘haves’ and ‘have-nots’.
This division is not based on reality, but rather
on a general unawareness of the law of nature.
The right way to describe these two groups is
to call them ‘haves’ and ‘potential haves’. If in
terms of the present, an individual appears to be in the category of the
‘potential haves’, in the future there are distinct possibilities that he will
emerge as one of the ‘haves’.
Dr. B.R. Ambedkar, for instance, was born into a Dalit family which lived
below the poverty line. During his schooldays he had to study by the
light of street lamps. But this same boy later did wonders by becoming
a leading scholar and being instrumental in drafting the Constitution of India. Similarly, Dr. APJ Abdul Kalam was born into a family which
could not afford to pay his school fees. However, Dr.Kalam went on to
become a leading scientist and ultimately the President of India, the
highest office of the country.
It is poverty and difficulties which create motivation in people and as
such, they are not evils. Without them, there would be little chance of
progress or development. According to the creation plan, the principle
of life is: suffering plus motivation leads to development.
The same holds true for nations. For example, Japan and Germany
were engaged in the hostilities of the Second World War. Both were
defeated and suffered great losses. But this loss motivated them to
do better national planning, and their efforts in this field bore fruit. It
is common knowledge that Germany and Japan, which had once been
devastated by war, ultimately rose to become successful nations in the
post-war period.
It is not in the Creator’s scheme of things for anyone to be born ‘readymade’
by nature. Human beings are required to struggle to become
self-made individuals. This is so that every mind may become a creative
mind, and so that everyone may have the self-confidence to carve out
independently a career for oneself. Had the world not been fraught
with challenges, it would have been a moribund rather than an alive
world.
Modern civilization is considered to be
the greatest marvel of the present age.
But this marvel could only have come into
existence as a result of the challenge response
mechanism. A phenomenon such as
civilization could never have arisen in a world
without challenges being met.
Human beings are
required to struggle
to become self-made
individuals.
Moreover, had there been no challenges in the world, human beings
would have been deprived of real joy. It is human nature for a person
to face a challenge, overcome it through struggle, discover or achieve
something new in the process, and then experience great joy. Had
everyone been in possession of all they needed from the outset, and
no one had been required to struggle to achieve anything, human life
would have become like the world of the trees; living, but joyless. On
the contrary, man, besides just being alive, can experience joy. The
reason for this is the presence of challenge, which is often erroneously
considered as a source of suffering.
THE RELATIONSHIP BETWEEN FASTING AND LIFE
Brakes on Desires
FASTING in the month of Ramazan is not just a kind of annual
custom. It is a living creative process. Fasting is related to the
entire life of a human being, the aim of which is to make man’s
life a fasting-oriented life.
The reality of fasting is to put a curb on desires. In one Hadith, this is
referred to as ‘renouncing one’s desires’. Food and water are essential
needs of man. Sleep and rest are also needs of man. During the month
of fasting there are restrictions to these essential needs by compulsion.
This training inculcates in man the capability to restrain his desires
willingly so that he consciously leads a disciplined life.
There is a 50:50 ratio in all the actions man
has to perform in life i.e. 50% of the actions
require abstaining from something and the
other 50% acting on something. In the Islamic
creed, ‘There is no other God’ comes before,
‘there is one God’.
The aim of fasting
for man is to apply a
brake on his desires
so that he may carry
out the desirable
deeds in this world.
The same ratio of negative and positive
aspect is found in all the religious acts. In this
respect, the aim of fasting for man is to apply a brake on his desires so
that he may carry out the desirable deeds in this world.
Symbolically speaking, the position of fasting in human life is akin to
the brakes in an engine. Brakes keep the engine of a vehicle in control
so that the journey can be completed successfully. If there is no brake
in the engine, the vehicle will not be able to function effectively.
The same is the case of fasting in the life of a believer. Man should
accord the place of brakes to fasting in his life so that he may travel
successfully on the path of God. The fasting of that person is true for
whom fasting is like applying brakes on the things forbidden by God.
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 Muslims1 . 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.
LESSON FROM LONDON
ON May 7, I switched on the radio and heard the speech of a British Muslim. One of his statements was: “I want to thank every single Londoner for making the impossible possible today.”
This voice from London prompted me to search for details about this event. It was the voice of Mr. Sadiq Khan, a practising Muslim and former labour cabinet minister, who was elected mayor of London, by defeating Conservative candidate Zac Goldsmith in a landslide victory.
He gained more than 1.1 million votes, the single largest mandate for any individual politician in British history.
The new mayor of the UK’s capital is the son of immigrants from Pakistan who settled in London in the 1960s, where his father worked as a bus driver. Khan studied law and became a human rights lawyer before being elected as the Labor MP for the London constituency of Tooting in 2005.
In his victory speech, Mr. Khan referred to his humble origins on a council estate and said he had never imagined that someone like him could be elected mayor of London, and he promised to be a mayor for all Londoners.
I discovered that this incident had a revolutionary message for all Muslims—Abandon thinking along the lines of complaint and make plans for actions on a positive basis.
‘Making the impossible possible’ is not a simple matter. It is the phenomenon of a new age. The spirit of the age has ended the monopolization of social and political positions by the privileged class. Opportunities are open for everyone, be it political or nonpolitical. The case of Mr. Sadiq Khan is an illustration of the spirit of the age.'
Mr. Sadiq Khan’s victory clearly disproves the common Muslim perception that the West is anti-Muslim, a phenomenon termed as ‘Islamophobia’
However, this opportunity is strictly for those who adopt the peaceful course of action and do not take to violence under any circumstance. Mr. Khan’s victory clearly disproves the common Muslim perception that the West is anti-Muslim, a phenomenon termed as ‘Islamophobia’. It is high time for Muslims to abandon this kind of thinking and re-orient themselves to peaceful and constructive action. Their goal should be to achieve competence and be meritorious, which will open all doors of opportunity for them.
Maulana Wahiduddin Khan This email address is being protected from spambots. You need JavaScript enabled to view it.
Unrealistic Thinking
Unrealistic thinking is that which
does not take the actual state of
affairs into account, which is based
on suppositions and conjecture, on
mere opinion, rather than on fact.
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
THE LIFE AFTER DEATH
THE Prophet of Islam likened death to sleep and life to the state
of wakefulness after sleep. When he awakened in the morning,
he would say: “All praise and thanks are due to God who gave us
life after death.”
For mankind, waking and sleeping are likewise symbolic of life and
death. Going to sleep is like dying and waking up in the morning is
like rising from the grave. Our inevitable awakening after sleeping
foreshadows with certainty how we shall arise after death to give an
account of our deeds on the Day of Judgement.
Man has to pass his life in this world in such a way that every happening
becomes for him a reminder of the Day of Judgement. His sleeping and
rising should also serve as reminders of life
after death.
The most delicate aspect of man’s life is that
his existence does not come to an end after
death. He has to be reborn in another world.
The present world is the world of action, while
the world to come will be one in which he reaps his reward. That will be the beginning of a new and eternal life—
either eternal heaven or eternal hell.
True faith leads man
away from artificial
things to nature,
where simplicity is
the rule.
Man is reminded daily of this most important reality when he goes to
sleep and when he rises from sleep. In this way, actions of this world
come to remind man of the Hereafter.
If we are conscious of the above fact on a daily basis it will certainly
show in our behaviour in the day-to-day life. It is not possible that
we can at the same time be aware of this fact and also keep living
our life without any consideration for striving towards achieving the
higher goals we are meant to achieve in this world. We are here for a
purpose and for this, one needs to adopt the concept of high thinking
and simple living.
The Prophet of Islam used to lead a very simple life and laid great stress
on believers doing likewise. Once he said, “O people, don’t you hear me,
O people, don’t you hear me, O people, don’t you hear me. Simplicity
is undoubtedly a part of faith. Simplicity is
undoubtedly a part of faith.”
Our inevitable
awakening after
sleeping foreshadows
with certainty how
we shall arise after
death to give an
account of our
deeds on the Day of
Judgement.
When man has discovered the greatness
of God, his own existence in comparison
appears quite insignificant. This feeling
makes him a truly modest person. His whole
being is coloured in the hue of servitude. His
manner ceases to be aggressive and his voice
becomes gentle. Even his gait expresses his
modesty. His whole attitude comes to reflect
a new seriousness.
All this inevitably results in his preferring
simplicity in everything; in food, drink and living arrangements.
He avoids luxuries, pomp and show. His soul finds pleasure and
contentment in leading a life of simplicity instead of indulgence.
True faith leads man away from artificial things to nature, where
simplicity is the rule. He develops a liking for a simple way of life, which
is more natural. This naturalness behoves the believer. Naturalness is
in accordance with his modesty and humility, which are great virtues in
the eyes of God.
The daily actions of sleeping and waking up which might just appear
as two ordinary actions amongst many in our life can actually be the
greatest reminders to keep us away from frivolities and to be serious
about achieving the high goals befitting a human being.
INTROSPECTION
After Making a Mistake
INTROSPECTION is a major source of purification known as Tazkiya.
Introspection awakens the human mind, it jolts the human
personality, and gives the individual the incentive to reform.
Introspection in this way leads one to intellectual and spiritual
development.
Let us assume that you were provoked and reacted negatively to
a hurting remark from someone. Later you became repentant and
engaged in introspection about your reaction. Introspection led you
to realize that your behaviour would result in making you a negative
personality. Such a result would have a
deleterious effect in the life after death. In
fact it would render one incapable of entering
Paradise.
Introspection leads
one to intellectual
and spiritual
development
You came to realize that the culture of
the people of Paradise would be that of
peace and positivity; only those would be
accommodated there who had the capacity to
live together in love and peace. This being so,
one who develops a personality which is intolerant, easily provoked
and downright unfriendly will be held ineligible to enter Paradise and
will be deprived of happiness and success for all eternity. You will
become extremely keen to reform yourself such thinking will prove to
be revolutionary and you will become your own watchdog.
Thinking born of introspection is the greatest source of purification
which can always be achieved by inner self-appraisal, rather than by
some external activity.
What are the Means of Attaining Purification?
Traditionally, some things are considered to be the means of attaining
tazkiya, such as, supererogatory prayers, recitation of the Quran,
prophetic prayers, meditation, companionship, taking lessons from
the lives of the ‘saints’, etc. According to this thinking, it is like a fixed
course, or something to be learned from a manual. However, the truth
is that there is no fixed course for attaining such purification. It can be
attained only through a living act.
The real means of attaining the ends of tazkiya is for man to reflect
on the signs of God, activate his thinking, and through continuous
reflection or pondering, discover the deeper realities of things. This
discovery is spiritual food for a person who is a seeker of it.
The culture of the
people of Paradise
would be that of
peace and positivity;
only those would be
accommodated there
who had the capacity
to live together in
love and peace.
For instance, suppose you see a bird. This
reminds you of the saying of the Prophet that
the hearts of the people of Paradise will be
like the hearts of birds. You later begin to
think about yourself—whether your heart is
like that of the bird; whether your heart is
free of all negative thinking like that of the
bird; whether you are free from greed like the
bird; whether you are as harmless as a bird;
whether you follow the law of nature, just as
the bird does. Such thinking is the essence of
tazkiya. Without such introspection, no one
can attain it.
In its reality, it is an act of spiritually developing one’s own self. In
engaging in self-purification, one has to become one’s own teacher
to purify oneself. Sitting in the company of another or listening to
someone else’s preaching cannot in itself be effective for one who
aspires to purification. Initial guidance can be provided by another
person, but taking it to completion is a task one must achieve oneself.
In the process of attaining purification, if the share of the other person
is 1% then one’s own share is 99%.
Material Distractions
Our minds are continuously attracted
towards material needs. This leaves no
room for thoughts about higher realities.
We remain devoid of spiritual realization.
THE SIGNIFICANCE OF IFTAR
True Perspective
IFTAR is an Arabic word, which literally means ‘to break’. In the Islamic
context, it means to break the fast, to eat and drink in the evening
after the daylong fast. Iftar is not simply a matter of having dinner.
It has great significance. It is the partaking of a combination of spiritual
and physical food.
According to Islamic teachings, there are five pillars of Islam. One of
these pillars is fasting during Ramazan, the ninth month of the Islamic
lunar calendar. Fasting begins from dawn and ends at sunset. One can
take food before dawn, after which one is required to maintain a total
fast until sunset. After sunset, one is allowed to eat and drink according
to one’s choice. Taking food before dawn is called sehri. Taking food
after sunset is called iftar.
Iftar is like dinner, but it is a dinner combined with a spiritual experience.
It is like a compulsory form of training. When one experiences hunger
in the daytime, one discovers the importance of food and water which
give us energy. Indeed, one discovers the fact that one cannot live
without food and water. And, after this experience, when a person
takes food and water in the evening, he is filled with gratitude to God
Almighty, who not only created him, but also provided him with all the
basic needs, essential for his continuing existence.
Iftar, thus not only gives physical energy,
but also becomes a source of spiritual
development.
This spiritual experience also inculcates in
his mind the importance of philanthropy.
He becomes more sensitive towards those
people who are unable to meet their needs.
This feeling gives him an incentive to give
assistance to such people.
In this sense, iftar is a source of spiritual learning. The iftar time
becomes a time of inspiration. It is the moment when physical food is
converted into spiritual food.
According to Islamic teachings, iftar should be a simple meal and not
a lavish affair. Simplicity saves us from distraction and will make us
concentrate on the spiritual aspect of fasting. On the other hand, if the
iftar takes the form of a lavish affair, all attention will focus on the taste and the physical aspects, and the spiritual benefits will be lost. In fact,
a lavish iftar kills the true spirit of fasting. The Prophet of Islam and his
Companions always used to take simple food at the time of iftar.
Iftar ostensibly ends the time of fasting, but treating it as an end would
be an underestimation. For the spiritually awakened mind, it is like a
new beginning towards spiritual upliftment. Such a person will analyze
the experiences of the day and try to learn lessons from them. Iftar
gives a glimpse of the boundless rewards that await man in the world
Hereafter.
According to Islamic
teachings, iftar
should be a simple
meal and not a lavish
affair.
These days, organizing iftar parties has
become a tradition. But this party should not
be like any other party. Such a party should
give us an opportunity for spiritual exchange,
turning our individual experience into a social
experience.
It is reported that the Prophet of Islam used
to say at the time of iftar, ‘Thirst has been
quenched, and hunger is no more, and, God willing, God will bless us
with His reward.’ This shows that iftar invokes the spirit of prayer. It
gives us an opportunity to say,
‘O God, I have fulfilled my duty and now I hope You will not
deprive me of Your higher blessings.’
During the fast, the pangs of hunger and thirst make a man feel
vulnerable and he turns towards God with renewed zeal. He cries out,
‘God, I have obeyed Your one command, there are many I could not. I
kept one day’s fast, but I failed on several other occasions. I seek Your
forgiveness and your special blessings.’
When a sincere prayer like this is uttered, God turns His special
attention to it and the rewards are boundless. Man prays in this
world and the reward is given in the world Hereafter. But fasting is an
exception for which a taste of the reward is given in this world itself.
Iftar gives a glimpse of the boundless rewards that await man in the
world Hereafter.
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 )
