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.
UN-ISLAMIC CULTURE
IN THE NAME OF ISLAM
JULY 1, 2016, six militants burst into the Holy Artisan Bakery, in an
affluent area of Dhaka, Bangladesh. The assailants took several
people hostage and attacked them with bombs, blades and
pistols. Twenty hostages were killed in the ensuing terror attack.
Survivors of the onslaught said the killers made the hostages recite
verses from the Quran to identify who among them were Muslims.
Those who could recite verses from the Islamic scriptures were spared,
the rest were killed. Reports state that the six militants chanted Allahu
Akbar (God is great) as they stormed into the cafe and began wildly
spraying bullets.
This kind of killing, a heinous crime, for which there is no justification,
is most barbarous in nature. Even predatory animals do not make such
a cruel attack on any creature, man or animal.
Labelling this act ‘Satanic’, would be an underestimation and its
brutality cannot thus be properly expressed, because Satan never killed anybody. The way of Satan is only to deceive people by misleading
them. This act of killing was worse than any act of Satan.
The Prophet once said that a time would come when Muslims would
engage in unlawful acts. When his Companions asked him how this
would happen, the Prophet replied, saying, ‘Muslims of that time would
make a forbidden act lawful for themselves, justifying it by another
name.’ (Sunan al Darimi)
It is evident that this prophetic prediction has come true. Today,
Muslims have set out on a course of violence on a vast scale describing
it as ‘holy jihad’, although jihad essentially means a peaceful struggle.
Muslims wantonly indulge in acts which they preface by the phrase
‘Allahu Akbar’; whereas a precise heralding of their wrongdoing would
be to praise Satan who has deceived them into this brutality.
The incident that occurred in Bangladesh is a clear confirmation of the
prediction set forth in the tradition of the Prophet. This act was wholly
un-Islamic and no religious nomenclature or explanation can justify the
atrocity.
The terror attack in Dhaka was both inhuman and un-Islamic act. It
was also a very grave sin—tantamount to killing Islam itself. The true
mission of Islam is that of peaceful dawah, namely, conveying to people
the message of God by peaceful means. A violent act against innocent
people is bound to distort the image of Islam to the extent that
nobody would think of Islam as being worthy
of consideration. Their rejoinder would be:
‘Sorry, we need a religion of peace, whereas
your religion is one of violence.’
The true mission
of Islam is that of
peaceful dawah,
namely, conveying to
people the message
of God by peaceful
means.
Historical accounts show that Islam spread
in Bangladesh through the peaceful activities
of the Sufis, who had a tremendous influence
upon the populations of that region. It was as
a direct result of the peaceful preaching of the
Sufi masters that the people of Bangladesh
embraced Islam. It is ironic that those who
entered the fold of Islam as a consequence of such peaceful activities
are now involved in the most brutal kind of violence.
This attack targeting foreign nationals was an extremely shameful act.
The atonement for such a deed should be that the Bangladeshi people
sincerely repent for it and never ever allow such an incident to recur in their country. Undoubtedly, the attack carried out by the terrorists was
unforgivable. According to God’s law, however, there is always room
for repentance. Therefore, those who have committed this crime must
show repentance for their deeds and openly declare that by committing
them, they were grievously in the wrong.
Maulana Wahiduddin Khan Conferred
'Mahatma Gandhi Seva Medal'
CPS founder and Islamic scholar Maulana
Wahiduddin Khan was awarded the 'Mahatma
Gandhi Seva Medal' in New Delhi on 11 July 2016. The
award was conferred by the Gandhi Global Family, an
organisation based in New Delhi. The Vice President of
Gandhi Global Family, Mr. S. P. Verma, highlighted the
decades-long work for peace done by the Maulana,
both nationally and internationally. He stressed
the importance of following Maulana's conciliatory
approach to tackle the problem of violence and
terrorism in the present times. The Maulana delivered
his message on peace, saying that today we have to
revive the nonviolent tradition of Mahatma Gandhi.
He further said that it was his dream to see India
become a spiritual lighthouse for the whole world.
THE CASE OF THE MASS SHOOTER AT ORLANDO
Psychologically Warped
ON June 12, 2016, a mass shooting terrorist attack and hate crime
took place inside Pulse, a gay nightclub in Orlando, Florida, the
United States. It resulted in 53 wounded and 50 dead, including
the gunman, who was killed by the Orlando police after a three-hour
standoff. The shooter was identified as 29-year-old Omar Mateen, an
American, born to parents of Afghan origin.
How did Mateen develop this extreme hate and anger? A close look
at his life shows that he had come to look upon himself as a socially
rejected person. He also felt that the social system had not supported
him and he had not therefore, been able to fulfill his ambitions. This
sentiment made him rage against the whole system and destroy those
who represented that system. After a lot of thought, he narrowed his
target down to Pulse, a gay night club which was a soft target. Here he
poured out his anger on all those who were in the club that night. The
result was one of the worst mass shootings in the history of the United
States.
Omar Mateen wanted to become a full-fledged police officer. Last
summer he applied for an intensive six-month law enforcement training
course at the academy in his home town, Fort Pierce. The Daily Mail
Online reported that officials at the Indian
River State College’s Criminal Justice Institute
were so concerned about his ‘deceptive’
behavior that they rejected him. This rejection
was not due to disfavour or discrimination but
rather due to his own inability to measure up
to their criterion. It was not a case of injustice.
In fact, if we see it from the right angle, it was
a case of true justice.
Address the mind
of an angry man by
reasoning with him
and you will find that
very soon he will of
his own, reappraise
his behaviour.
Study of such cases show that such offenders
are generally obsessed with their own selfrighteousness
which leads them into blaming others. Consciously or
unconsciously, they believe they are always right and others are always
wrong. It is this mindset, rooted in self-rejection, which leads to hate
and culminates finally in violence.
Analysis of such cases show that such people are obsessed with a
one sided story of the case. When rejected, they tend to believe that
others must be wrong in doing so. Sticking to a one sided story, they
ignore others’ points of view. For example, the gunman was rejected
due to his own deceptive behaviour but he considered the rejection as
discriminatory behaviour of others who had a negative perception of
him.
They develop a strong belief that the other person is the oppressor and
that they are the oppressed. This kind of thinking is unquestionably one
sided, but they cannot see this. They are obsessed with unilateralism.
Consequently, they get filled with anger which increases day by
day until their whole personality is engulfed in it. At this point, they
know nothing except hate, anger and revenge, and the final result is
breakdown. It has rightly been said: ‘When one’s ego is touched it turns
into super ego and the result is breakdown.’
The solution is that, those who are free of such negative sentiments
as they are personally detached from the situation, should play an
objective role. These ‘outsiders’ are generally teachers and counsellors.
In that capacity, they must try to re-engineer the minds of people who
have become psychologically warped and help them come to terms
with reality.
Every angry man is angry because of his reaction to something. But
reactionary thinking stems purely from an unrealistic approach.
Address the mind of an angry man by reasoning with him and very
soon he will of his own, reappraise his behavior. Everyone has an area
of the mind which is amenable to reasoning, and by addressing this
soft corner, you will surely conquer him without having recourse to the
use of guns or bombs.
Forgiving is Divine
To err is human; everyone is bound to do
something wrong at one time or another. But,
in such a situation, revenge means committing
not just one mistake, but making mistake
after mistake. On the contrary, forgiveness
means undoing wrongs with rights. Perhaps
this concept is expressed in the saying: ‘To err
is human, but to forgive is divine’
FINDING COMMON GROUND
Promoting Friendly Atmosphere
Say, “People of the Book, let us come to a word common to us,
that we shall worship none but God and that we shall associate
no partner with Him and that none of us shall take others,
besides God, for lords.” (
THE Quran describes an important principle for social life in
the above words. What has been termed common word in the
Quran—meaning common ground—is an essential principle for
the conduct of social life.
The right way to begin any task involving social interaction is to find
common ground between the concerned people, and then begin to
operate within that frame of reference. This method is both practicable
and effective.
There is no exhaustive list of types of common ground, for common
ground cannot be arrived at by theorizing. It must be determined on
the basis of the practical aspects of individual situations. No other
procedure can be effective.
The point to be taken into consideration is the compulsions of the
individuals involved and the current circumstances. Only then can it be
determined what can serve as the common
ground between the parties concerned.
Finding common
ground is a matter
of practical wisdom,
and not a product of
any ideology.
For instance, a single religious ideology could
have become common ground for many
different groups. But the present age is one
of secularism. Now, what would be more
effective would be to find common ground
of a secular nature. Without this, our efforts
will be infructuous so far as the various other
people are concerned. It is essential to have a
common ground so that whatever work is in hand may be initiated and
brought to fruition. Finding common ground is a matter of practical
wisdom, and not a product of any ideology.
NEVER LOSING HOPE
Staying Motivated
ABRAHAM LINCOLN (1809-1865) was one of the founders of
modern America. He is an iconic figure in the political history of
America ranked as one of the country’s greatest presidents. But
Lincoln did not get this success by chance. To achieve this success and
acclaim, he had to cross untold and uncounted failures. His struggles
have been related in a few words below by one of his many biographers.
This man had failed in business in ‘
he failed once again in business in 1834. He had a nervous breakdown
in ‘
nomination for Congress but didn’t. He ran
for Senate and lost in ’
again in ’
Abraham Lincoln was elected President of the
United States in 1860. He knew how to accept
defeat—temporarily.
Victory in this world
is only for the one
who has the courage
to accept defeat.
Success always comes only after failures.
Victory in this world is only for the one who
has the courage to accept defeat. Everything
has a price and the acceptance of failure is the true price of success.
Those who are not willing to pay this price will never be able to reach
the heights of success in this world.
The only secret of success in this world is the acknowledgement and
acceptance that failure is only temporary. Never lose courage in your
capacity of converting failure into success.
Maturity
The art of rejection is easy, but only
a great mind can accept new ideas.
Acceptance is a phenomenon of maturity.
HAJJ A PILGRIMAGE
Not a Tour
IT is incumbent upon Muslims to perform Hajj, at least once in a
lifetime, if they possess the means. As is clear from the following
excerpts from the Quran and Hadith, Hajj is one important pillar
among the five foundation pillars of Islam.
Pilgrimage to the House is a duty to God for all who can make
the Journey. (
The first House ever to be built for men (to worship God) was
that at Makkah, a blessed place, a beacon for the nation. (
“There are five basic pillars of Islam,” said the Prophet Muhammad: “To
bear testimony that there is no deity save God, and that Muhammad
is His Prophet; to establish prayer and pay the poor-due; to make
pilgrimage to the House and fast during Ramazan.”
The root meaning of the word Hajj is “to set out” or “to make pilgrimage.”
Canonically, it has come to refer to a Muslim act of worship, performed
annually, in which the worshipper circumambulates the Kabah in
Makkah, stays awhile in the plain of Arafat and performs other rites
which together constitute Hajj—the act of
pilgrimage.
The journey to Hajj
is a journey to God.
It represents the
ultimate closeness to
God one can achieve
while living in this
world
Hajj is a comprehensive act of worship,
involving both financial outlay and physical
exertion. Both remembrance of God and
sacrifice for His sake are part and parcel of
Hajj. It is an act of worship in which the spirit
of all acts of worship has in some way or
another, been brought into play.
The sacred duties of Hajj revolve around the
House of God in Makkah. To a believer, the
House of God brings to life a whole prophetic tradition, stretching
from Abraham to Muhammad. The House of God stands as a model
of true faith in God, and submission to the Master of the House. “The
Prophets gave up everything and followed the Lord,” is the message
that rings out from the Lord’s House; “leave all and follow Him. They
were obedient to His will; be you so also. They served His cause on
Earth; serve Him until you die, and you will prosper forever.”
The journey to Hajj is a journey to God. It represents the ultimate
closeness to God one can achieve while living in this world. Other acts
of worship are ways of remembering God; Hajj is a way of reaching
Him. Generally we worship Him on an unseen level; in Hajj we worship
Him as if we see Him face to face. When a pilgrim stands before the
House of God he is moved to revolve around the Lord’s House, like a
butterfly encircling a flower, clinging to His doorstep as a slave begging
for his master’s mercy.
To perform Hajj is to meet God. When the pilgrim reaches the border
of the Sacred Territory (Meeqat), he is filled with awe of God; he
feels that he is leaving his own world, and entering God’s. Now he is
revolving around Him, running towards Him, journeying on His behalf,
making sacrifice in His name, praying to the Lord and seeing his prayer
answered.
Among all Muslim acts of worship, Hajj holds a prominent position.
In one Hadith, the Prophet called it the supreme act of worship. But it
is not just the rites of pilgrimage that constitute this importance, it is
the spirit in which it is performed. Hajj is not merely a matter of going
to Makkah and returning. There is much more to it than that. It has
been prescribed so that it may inspire us with new religious fervour. To
return from Hajj with one’s faith in God strengthened and rekindled—
that is the hallmark of a true pilgrim.
The House of God in Makkah is one of God’s signs on earth. There,
souls that have strayed from the Lord take comfort in Him once again;
hearts which have become hard as stone are
brought low before Almighty God; eyes which
have lost their vision are filled with divine
radiance. But these blessings of Hajj are
only for those who come prepared for them.
Hajj is a
comprehensive act
of worship, involving
both financial
outlay and physical
exertion.
Otherwise it will be just a tour, a visit which
leaves no lasting impression upon the tourist.
“Hajj is to stand in the plain of Arafat.” These
words of the Prophet Muhammad illustrate
the importance of sojourning in the place.
The plain of Arafat, in which pilgrims spend
one day, presents a picture of the arena of Judgement Day. Host upon
host of God’s servants flock in from all sides to witness the spectacle.
And what a spectacle! All are dressed in similar, simple attire. There is
nothing to single out any person. All are reciting the same words:
All those who witness this spectacle will be reminded of the following
verse of the Quran:
When the Trumpet is blown, and behold, from the graves they
rush forth to their Lord. (
To return from Hajj
with one’s faith in
God strengthened
and rekindled—that
is the hallmark of a
true pilgrim.
The pilgrims gather on the plain of Arafat in
order to recall the time when they will gather
on the plain of the last day. They conjure up
visions of what they will experience in the
next world in this world itself.
For all these reasons, Hajj reigns supreme
among all acts of devotion. Like the Sacred
Mosque in Makkah has a station above all other
mosques, so the worship that is performed
there—as part of the pilgrimage—stands head and shoulders above all
other acts of devotion.
PATIENCE SABR
A Fundamental Virtue
PATIENCE is the exercise of restraint in trying situations. It is a virtue
which enables the individual to proceed towards worthy goals,
undeflected by adverse circumstances or repeated provocations.
If one allows himself to become upset by opposition, taunts or other
kinds of unpleasantness, he will never reach his goals. He will simply
become enmeshed in irrelevancies.
The only way to deal with the irksome side of daily living is to exercise
patience. Patience will ensure that whenever one has some bitter
experience, he will opt for the way of tolerance rather than that of
reaction to provocation. It will enable one to absorb shocks and to
continue, undeterred, on one’s onward journey.
Patience, being a practical solution to the problems faced in the outside
world, is also a means of positive character building. One who fails to
exercise patience, gives free rein to negative thoughts and feelings,
and develops a personality which is likewise negative. While one who
remains patient is so morally bolstered by his own positive thoughts
and feelings that he develops a positive personality.
Patience is no retreat. It only amounts to
taking the initiative along the path of wisdom
and reason as opposed to the path of the
emotions. It gives one the strength to restrain
one’s emotions in delicate situations and to
use one’s brains to find a course of action
along result-oriented lines.
Patience is no
retreat. It only
amounts to taking
the initiative along
the path of wisdom
and reason as
opposed to the path
of the emotions.
The present world is fashioned in such a way
that everyone is necessarily confronted with
unpleasant matters at one time or another.
Things which are unbearable have somehow
to be borne; harrowing events have to be witnessed and all kinds of
pain have to be suffered. In such situations, succumbing to impatience
leads to the kind of unnecessary emotional involvement which is
counter-productive, while a demonstration of patience has a healing,
beneficial effect, allowing one to tread the path of discreet avoidance.
Success in the present world is destined only for those who adopt the
path of patience in adverse circumstances.
QUIET ENDEAVOUR
Principle for Success
ON December 17, 1903, the brothers Orville and Wilbur Wright
became the first men to successfully pilot a heavier-than-air
craft under both control and power.
Orville and Wilbur Wright were bicycle makers from Ohio. When they set
out to construct a flying-machine, they started from the most primitive
constructions, and persevered until they had developed a craft fit to
usher in a new age for man. While engaged in their preparation, they
maintained the utmost secrecy. In order to ensure privacy, they bought
a 600 acre farm in Kitty Hawk, a remote spot in the North Carolina
coast. They made no attempts to publicize their project. When the
first flight was made, Harry P. Moore, Marine reporter for the Norfolk
Virginian Pilot, heard the news 55 minutes later from a guardsman at
Kitty Hawk, Dan Simpson. He gave Moore the news that Orville Wright
had been aloft for 12 seconds and had covered 120 feet.
This sensational news was received with scepticism by most national
newspapers. When Moore sent out telegraph queries to newspapers all
over the country, only five papers printed it. How could two unknown
brothers, they thought, have achieved such a wondrous feat?
At the same time, much-publicized efforts to make the first flight in the
history of man were continuing up the coast at Widewater, Virginia.
The site was about thirty miles south of Washington D.C., the capital of
America, and the eyes of the nation were on the project. The machine
prepared there was the product of Samuel P. Langley, who was then
America’s most distinguished aeronautical scientist. Despite having the
advantage of funds, publicity and expert know-how, attempts to make
the first flight were unsuccessful. There were two failures, the last on
December 10, 1903, before the Wright’s epic feat.
The Wrights achieved by quiet endeavour what others could not achieve
by much-publicized preparation. They kept their sights set firmly on
the goal ahead of them, and ignored all other considerations. This is
summed up in the response of Orville Wright to a question put to him
after World War II, when terrible destruction had been unleashed by
the aeroplanes that had been developed from his basic model. Had
Wright thought that their invention would be used for such dreadful
purposes as was now the case? “That day at Kitty Hawk,” he replied,
“we thought only of getting off the ground.”
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.
TOLERANCE,
ITS SIGNIFICANCE TODAY
AMIDST the resurgence of ethnic conflicts, discrimination against
minorities and xenophobia directed against refugees and asylumseekers,
tolerance is the only way forward, says a statement of
the United Nations Educational, Scientific and Cultural Organisation,
(UNESCO). It is said, racism and religious fanaticism in many countries
had led to many forms of discrimination and the intimidation of those
who held contrary views. Violence against and intimidation of authors,
journalists and others who exercise their freedom of expression, were
also on the increase along with political movements which seek to
make particular groups responsible for social ills such as crime and
unemployment.
A peaceful society
can be created only
by creating and
fostering the spirit
of tolerance towards
diversities.
Intolerance is one of the greatest challenges
we face on the threshold of the 21st century said
the UNESCO statement. Intolerance is both an
ethnic and a political problem. It is a rejection
of the differences between individuals and
between cultures. When intolerance becomes
organised or institutionalised, it destroys
democratic principles and poses a threat to
world peace.
This proclamation of the U.N. is most apt and relevant today. The prime
need of the world today is indeed tolerance.
One of the stark realities of life is that divergence of views does exist
between man and man, and that it impinges at all levels. Be it at the
level of a family or a society, a community or a country, differences are
bound to exist everywhere. Now the question is how best can unity be
forged or harmony brought about, in the face of the human tendency
to differ.
Some people hold that the removal of all differences is the sine qua
non for bringing about unity. But, this view is untenable, as it is not
practicable. You may not like the thorns which essentially accompany
roses, but it is not possible for you to pluck out all the thorns and
destroy them completely. For, if you pluck out one, another will grow in
its place. Even if you run a bull-dozer over all rose bushes, new plants
will grow in their place which will bear roses ineluctably accompanied
by thorns. In the present scheme of things, roses can be had only by
tolerating the existence of thorns. Similarly, a peaceful society can be
created only by creating and fostering the
spirit of tolerance towards diversities.
The policy of
tolerance or
forbearance
enhances your
efficacy, while
intolerant behaviour
reduces it.
In this world, unity is achievable only by
learning to unite in spite of differences, rather
than insisting on unity without differences,
for their total eradication is an impossibility.
The secret of attaining peace in life is
tolerance. There is nothing wrong in diversity
of opinions. In fact, this is a positive quality
which has many advantages. The beauty of
the garden of life is enhanced if the flower of
unity is accompanied by the thorn of diversity.
An advantage flowing from this attitude is that it builds character.
If you are well-mannered towards those whose views are similar to
yours, you may be said to exhibit a fairly good character. But, if you
behave properly with those holding divergent views from you or who
criticise you, then you deserve to be credited with having an excellent
character.
A society whose members hold identical views and never have any
controversial discussions, will soon find itself in the doldrums. The
intellectual development of the members of this society will be frozen,
because personal evolution takes place only where there is interaction
of divergent thinking. So where there is no such interaction, how can
there be intellectual development?
The adoption of a policy of tolerance in the face of controversy and
opposition is not a negative step. It is undoubtedly a positive course
of action.
Divergence of views plays an important role in the development of the
human psyche. It is only after running the intellectual gauntlet that
a developed personality emerges. In a human society, if this process
ceases to operate, the development of character will come to a
standstill.
The adoption of a
policy of tolerance
in the face of
controversy and
opposition is not
a negative step. It
is undoubtedly a
positive course
of action.
Nobody in this world is perfect. A person
endowed with some good qualities, may be
lacking in others. This is one of the reasons
why differences crop up among people. But,
for life as a whole, these differences are
actually a great blessing: the good points
of one person may compensate for the
shortcomings of another, just as one set of
talents in one person may complement a
different set in another. If people could only
learn to tolerate others’ differences, their very
forbearance would become a great enabling
factor in collective human development.
The habit of tolerance prevents one from wasting one's time and
talent on unnecessary friction. When negatively affected by another’s
unpalatable behaviour, one's mental equilibrium gets upset. But if
one remains emotionally untouched by such behaviour, the mind will
fully retain its equilibrium and, without wasting a single moment, one
will continue to perform one's work in the normal way. The policy of
tolerance or forbearance enhances efficacy, while intolerant behaviour
reduces it.
Tolerance is not an act of compulsion. It is a positive principle of life,
expressing the noble side of a person's character. The existence of
tolerant human beings in a society is just like the blooming of flowers
in a garden.
One should differentiate between an
achievable and a non-achievable target,
only then will one's efforts be fruitful.
THE RITUALS OF HAJJ
An Act of Worship
HAJJ, pilgrimage, is an act of worship. It is obligatory only for
those who are in good health and who can afford to perform it.
The indigent and the sick or disabled are excused.
In order to perform Hajj, the individual leaves his home for Makkah
and Madinah. On entering Makkah he goes to the Kabah to perform
its circumambulation. Then he does a brisk walk (sa’i) between the two
hillocks Safa and Marwa, halts at Arafat, casts stones at a pillar which
is a symbolic act of stoning Satan and then sacrifices an animal. These
are the main rites of Hajj performed in the month of Dhul Hijja (the 12th
month of the Lunar calendar).
Hajj is a symbolic expression of, man’s full surrender before his Lord.
Through the acts which make up Hajj the servants of God make a
covenant of giving themselves entirely up to their Creator. They are
prepared to make any kind of sacrifice for the Almighty.
During the rites and rituals of Hajj, the pilgrims recall the sacrifices
made by the architects of the Kabah—the Prophet Abraham and his
son Ishmael. The pilgrims also visit those historical places, which relate
to the life of the Prophet Muhammad. They
spend a few weeks in such surroundings, the
scene of early Islamic history.
In this way the Hajj becomes a means of linking
the pilgrim to God and His messengers, and
reminds him of the upright lives led by the
pious servants of God. In effect, it creates the
possibilities of live contact with the history of
Islam.
Hajj refreshes
the minds of the
believers with the
reality that although
they belong to
different races and
nations, the belief
in one God serves
as a strong basis for
universal unity.
Over and above this, Hajj unites worshippers
the world over. It refreshes the minds of the
believers with the reality that although they
belong to different races and nations, the
belief in one God serves as a strong basis for universal unity. However
diverse in upbringing they may be, and whatever the country or nation
to which they belong, in respect of their being worshippers of God,
they are all one and will always remain united. Hajj is in essence an act
of worship, but in practice it affords many benefits affecting the entire
Muslim brotherhood, one of these being universal unity.
ON THE OCCASION OF DIFFERENCES
Unity in Diversity
DIFFERENCES are a part of life. A divergence of views and behaviour
arises between people for a variety of reasons. Differences can
occur between anyone. Even if differences cannot be prevented,
that is no reason, for any individual to indulge in negative behaviour. It
should be borne in mind that despite differences, positive behaviour is
both a possibility and a necessity.
Regarding a person, as being wrong about everything just because he
holds different opinions and calling him a hypocrite, bad intentioned
and insincere are entirely un-Islamic reactions. The true believer looks
at the issue of difference as a matter of intentions and limits any
ensuing dissension to the sphere of its origin. He never allows matters
to escalate.
Severing relationships due to differences is not in accordance with
the spirit of Islam. Mutual relationships should be maintained while
continuing serious discussion on contentious
issues. Not greeting the person with whom
one has differences or refusing to meet such
a person is highly improper.
In this world everything is designed to put
man to the test. Differences also serve this
purpose. Man ought to be extremely cautious,
particularly at moments of contention. He
should continuously strive to be tolerant
lest he show some improper reaction, which
would be displeasing to God.
It is an act of
superior worship
when, in spite of
controversies one
keeps one's heart
free of enmity and
vengefulness and
adheres strictly to
the path of justice.
Remaining impartial in the face of differences
is indeed a difficult task. But its reward too is great. Every right act is
treated as an act of worship in Islam; it is therefore an act of superior
worship when, in spite of controversies one keeps one’s heart free of
enmity, vengefulness and adheres strictly to the path of justice.
The emergence of differences is not in itself a bad thing. What is bad
is that on the occasion of differences the individuals concerned do not
rise above the situation. They fail miserably in the divine test. Remaining
within the confines of piety at times of conflict is a great Islamic act,
and crossing boundaries at such moments is wholly un-Islamic.
INDIAN MUSLIMS
An Analysis of the Past 69 Years
ALL manner of sacrifices were made in order to achieve
independence and to improve the system of the country after
the removal of colonial rule. Yet, with the dawn of independence,
the practical result was quite the reverse. The system of the country
actually worsened.
Hopes associated with independence remain unrealized. Previous
generations held the British responsible for all the problems, but
when independence came, it in no way solved the problems, it actually
aggravated them.
When the dawn appeared after the night of August 15, 1947, all the
lights had gone out, and never again did they shine with the same
brilliance. Never again was the same euphoria experienced as at the
brink of being independent. The expected happiness had somehow
failed to materialize and is yet to be found. What has happened?
Amongst many reasons, for our discussion let us analyse the role of
the Muslims in both the achievement of independence as well as the
failure post independence.
Muslims & the Freedom Movement
Before 1947 Muslims were honoured and respected and they enjoyed
a status of a, giver, group contributing towards the independence
of the country. They played an important
role in it at great sacrifice to themselves.
But subsequently they failed to gain the
same status. The cause was not traceable
to enemy plots and prejudice, but lay rather
in the internal weakness which had led
them to divest themselves of their creativity
in this modern age. They paid no heed to
God’s admonition that, only those would
find permanence, stability and firmness in
this world who proved themselves useful to
others. (QURAN 13: 17)
Islamic history
abounds in instances
of exemplary conduct
that the general
public could have
benefitted greatly
from having them
presented in their
correct historical
context in a purely
realistic style.
In the new India there were many opportunities
for Muslims to have played a creative role.
They only had to identify and avail of them. There are two examples to
illustrate this point. The first is given by Swami Vivekananda, an Indian thinker on the subject of India’s post-independence reconstruction. In
one of his letters he writes “For our own motherland a junction of two
great systems, Hinduism and Islam, is the only hope. I see in my mind’s
eye the future perfect India rising out of this chaos and strife, glorious
and invincible, with Vedanta brain and Islam body”.
The second example is given by Mahatma Gandhi. At the juncture of
the formation of the Congress government through the pages of his
journal Harijan, Mahatma Gandhi advised the Congress ministers to
lead simple lives. He gave them examples of the lives of the Caliphs
of Islam Abu Bakr and Umar. The rulers of vast empires, they lived
nevertheless like ordinary men.
This appreciation of the Islamic Character shown by Swami Vivekanand
and Mahatma Gandhi testifies to the ability of the Muslims to play a
great part in the construction of India. In fact, the country was waiting
for the Muslims to grasp the opportunity to play a decisive role and
win an honourable position for themselves in the re-structuring of the
nation. But the Muslims failed to fulfill these hopes.
The Reasons for Failure
Patience is the price of leadership. An inevitable pre-condition of
assuming the role of leadership in any country or community is
to bear resolutely, the provocation or injustice of others. Without
this patience and forbearance, no one can with distinction wear the
mantle of leadership of the world. This is an
immutable law of God and to it there can be
no exceptions. The Muslims failed to adopt a
unilateral policy of non-confrontation on all
occasions and developed a negative mentality
which led to this failure.
In the light of the
Quranic wisdom,
the true role of the
press should be
constructive, not
expostulatory.
What can be done now?
Islamic history abounds in instances of
exemplary conduct that the general public
could have benefitted greatly from having them presented in their
correct historical context in a purely realistic style. Books should be
prepared on these aspects of Islam which are of special relevance to
contemporary issues; simplicity, modesty, trustworthiness etc., values
without which no social order can be properly established.
Muslims should study Islamic teachings seriously and follow the
guidelines which it presents for social reconstruction. The self development of Muslims is a primary condition for the pristine Islamic
teachings to be propagated. For this development the Muslims have
to unilaterally adopt the policy of avoidance and eschew all words
and deeds which could produce communal hatred. No plans of
reconstruction can materialize without their doing so. Only if they
learn to bear all kinds of afflictions real or imaginary with patience and
fortitude will they be able to engage in their own reconstruction.
Apart from making up for their backwardness in educational, economic
and scientific fields, Muslims should develop themselves in the field
of journalism. Journalism has an important role to play in this reconstruction.
In the light of the Quranic wisdom, the true role of
the press should be constructive, not expostulatory. Of course the
press should have a powerful reach, but it must cultivate the kind of
constructive thinking which will lead to a regeneration of the Muslim
community.
Another important point is that any community paper which is brought
out should be of very high standard. Muslim periodicals should be
published in the mother tongue of their readers, so that language
may not prove an obstacle to bring about
an awareness of the times and a sense
of commitment at the community level.
They should not encourage the lodging of
protests and instead point the way to modern
opportunities with exhortations to make the
best possible use of them.
It must be borne
in mind that
God's law for this
world provides for
difficulties and ease
to exist side by side
at all times.
It is essential to cultivate journalistic
consciousness among the educated class of
Muslims. Problems and difficulties should not
be made into serious issues, considering that
in this world it is hardly possible to have a completely problem-free
life. It must be borne in mind that God’s law for this world provides for
difficulties and ease to exist side by side at all times.
With a clear understanding of the creation plan of God and a firm faith
in God Muslims together with everyone else should work unitedly
towards the development of this country and towards a peaceful and
harmonious future.
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
WHEN ALL THINGS COME TO LIGHT
THE cosmos is full of meaning. It accepts nothing which is contrary
to its nature and is not in accord with its design. Yet man wreaks
evil and indulges in corruption on the earth, the most fertile and
exquisite portion of the universe. Truth is trampled upon in the name
of progress and the cosmos, despite its meaningfulness, stands by in
silence. It does not condemn the evil, which
is openly committed on earth. It does not
proclaim truth and falsehood for what they
are.
Does the cosmos contradict itself?
Is it incapable of expressing itself?
There are birds that sing melodiously, but is
there no cosmic voice to proclaim the truth?
There is, certainly, but God has silenced the
voice of truth until the resurrection of man.
When man rises from the dead, all things
will testify to the truth. The whole universe
will bear witness to the truth, and will give
evidence before God. Justice will prevail.
God has silenced the
voice of truth until
the resurrection of
man. When man rises
from the dead, all
things will testify to
the truth. The whole
universe will bear
witness to the truth,
and will give evidence
before God.
People will then realize that just as the cosmos possessed a sun to
convert night into day, it also possessed a means of bringing to light
such deeds as had remained concealed in obscurity.
Those who had rebelled on earth will pay in full for their rebellion; they
will be cast into the fire of Hell. And those who had served God will be
rewarded for their righteousness; God will be merciful to them. They
will be admitted to heaven, where they will enjoy an everlasting life of
honour and content.
RESPONSIBILITY ACCORDING TO CAPACITY
A Wise Policy
ISLAM adheres to the principle of giving such responsibility as
is commensurate with individual capacity. Giving anyone more
responsibility than one is capable of handling is not the way of God.
This principle applies to society as well as to individuals.
But what holds for the individual does not necessarily hold for society,
as the basic assumptions are different. So far as an individual is
concerned, he has full control over his personal matters. It is possible
for him to do whatever he regards as being right and proper. He can
opt for the way of idealism if he has only himself to consider.
But the case of society is more complex. Social matters always concern
several people. Therefore, only that method will work in the case of
society, upon which people are in agreement. Besides, if any concept
is externally imposed on society, a state of impasse will certainly
develop. People will be at loggerheads with
one another. There will be clashes and
confrontations. Far from attaining what is
desirable the result will only be confusion or
even violence.
The principle of
aiming at the ideal
should apply to
individuals and
the principle of the
acceptance of what
is practical should
apply to society
The only solution to this problem is that the
demands of the different sections of society
be separated from each other. The principle of
aiming at the ideal should apply to individuals
and the principle of the acceptance of what is
practical should apply to society. For instance,
all individuals can act with justice. On the
contrary, establishing justice as a system is a matter relating to the
whole of society. The former depends on the individual’s personal
choice, whereas the latter depends on the collective choice of society.
Thus we can sum up by saying that the only solution is to adopt the
principle:
Idealism at the individual level, and
pragmatism at the social level.
NEGATIVE MINDSET
Most Harmful
Recite to them the tale of the man to whom We gave Our signs,
but who then cast them to one side and Satan overtook him. And
he became one of those who went astray, if it had been Our will,
We could have used these signs to exalt him, but instead he clung
to the earth and followed his own desires, he was like a dog that
pants whether you chase it away or leave it alone. Such are those
who reject Our signs. Tell them this story so that they may reflect.
(
THE Quran describes a particular character in the above verse.
Here, 'signs' refers to Divine guidance, and by panting is meant
a complaining mentality. A person or group that does not take
any lesson from Divine guidance will begin to follow Satan. No matter
what situation such a person may face, he will constantly engage in
negative talk. If, under Satanic influence, someone becomes habituated
to thinking negatively, he will come up with something or the other
to complain and crib about, even in the most favourable or pleasant
situation. No matter what the situation is he will constantly complain.
In line with the law
of nature, life is not
problem-free for
anyone. No one’s
life can be free from
challenges.
The fact of the matter is that, in line with
the law of nature, life is not problem-free
for anyone. No one’s life can be free from
challenges. In this world, we are faced with
challenges all the time. There is just one way
to handle this. And that is, to change one’s
negative thinking. Even in what appears
to be a difficult situation one should avoid
complaining and, instead, adopt the method
of positive thinking.
Principle of Unity
In this world, unity is achievable
only by learning to unite in spite of
differences, rather than insisting on
unity without differences.
HUMAN BROTHERHOOD
Message of Hajj
ACCORDING to Islam, all human beings have been created by
one and the same God, and for this reason, belong to one great
brotherhood. So far as their earthly origin is concerned, they
are all descendants of the first pair of human beings created by God—
Adam and Eve. In their subsequent spread over different parts of the
world, variations in geographical conditions produced a diversity of
skin colouring, languages and other racial characteristics.
The teaching of Islam in this regard is that despite differences of colour,
language, etc., people should harbour no ill-will towards those who are
apparently unlike themselves, for discriminating between one man and
another is not approved by God. They should rather promote fellow
feeling towards others, even if at first glance
they appear like total strangers to them.
Bearing in mind that they are all traceable
back to Adam and Eve, they should be each
other’s well-wishers and willingly come to
one another’s assistance, like members of the
same large family.
Ideally, the relation
between one man
and another ought
not to be one of
strangeness but
one of familiarity;
not of distance but
of nearness; not of
hatred but of love.
Ideally, the relation between one man and
another ought not to be one of strangeness
but one of familiarity; not of distance but
of nearness; not of hatred but of love. All
human beings are descendants of the same
progenitors, which means that all are equal:
no one is superior or inferior. The distinction between great and small
is not between one human being and another, but between God and
men. And before God, certainly, all human beings are equal; all are
equally His creatures and His servants. For God does not discriminate
between one and the other of His creations.
Two incompatible concepts
cannot occupy an equal
place in one person's mind
THE POLICY OF THE PROPHET
Pragmatic
FROM a study of the Prophet’s life, we learn an
important principle—that of differentiation.
That is to say, understanding significant
distinctions in practical matters, and dealing with
them accordingly. This differentiation is a principle
of nature and the course followed by the Prophet of
Islam bears out the fact that he made full concession
to it.
One of the distinctions to be made is between word and deed. For
instance, these words of the Prophet have been recorded in a Hadith:
The greatest jihad was to say a word of truth and justice to a
tyrant ruler.
On the other hand, a number of traditions have been recorded in
books of Hadith which show that even if rulers became tyrants, Muslims
had to obey them, and never clash with them or adopt a policy of
confrontation.
For instance, one of the Companions of the Prophet has been recorded
as saying that the Prophet said,
In later times perversion will set in the rulers, whose bodies will
appear to be those of human beings, while their hearts will be
those of Satans.
The Companion then asked the Prophet what they were supposed to
do at such times. The Prophet replied,
You must pay heed to your ruler and obey him. Even if you are
flogged on your back, and your wealth is taken away from you,
you must hear and obey him.
Let us make a comparative study of these two traditions. In the first
Hadith we are encouraged to perform Jihad against the tyrant ruler,
whereas in the second one we are strictly forbidden to do so. The
reason for this difference is that the first Hadith relates to verbal advice
while the second relates to practical confrontation. According to the
Hadith, verbal advice is a desirable act, while practical confrontation is
a totally undesirable act.
Here verbal advice does not mean issuing statements in newspapers,
making speeches and staging protests. It only means that when one
finds some perversion in a ruler, one should pray for him, and meet
him by appointment in private and try to make him understand his
shortcomings in total sincerity and with expressions of well-wishing.
When another Companion asked the Prophet how to perform the duty
of enjoining good and forbidding evil to the rulers, he replied:
If you must do it, it should be done in complete privacy, with no
one else between you and the ruler.
Similarly, Islam differentiates between individual and congregational
action. In individual action, only one’s own life is in danger (when an
action is confined to the individual sphere, only an individual suffers the
consequences). But in congregational initiatives, the lives of thousands
of people are involved. It is therefore but natural that the command in
each case is not identical.
An incident connected with the migration provides a pertinent
example. When Umar emigrated from Makkah to Madinah, he took
his sword, bow and arrows then came to the Kabah. The Quraysh
leaders were seated there in the courtyard. First he circumambulated
the Kabah, then performed two units of prayer. Finally he approached
the Quraysh leaders and said to them: “Whoever wants his wife to
become a widow and his children to become orphans should come
and see me outside the city.” (The Quraysh
were persecuting everyone, particularly those
who were migrating to Madinah, that was why
Umar threw down this challenge to them.)
Then Umar set off for Madinah and none of
them followed him.
Islam always advises
proceeding wisely
and judiciously, and
certainly does not
favour acting on
impulse.
But, unlike Umar, the Prophet migrated
secretly. As we know, in the thirteenth year
of the Makkan period, the Quraysh leaders
met at Dar-al-Nadwah (Meeting Hall) to
decide upon the steps to be taken to remove him from their path.
The following night, a few young men wielding swords surrounded his
house. But the Prophet, to avoid any confrontation, had quietly left the
place at night under the cover of darkness. In this move the Prophet
maintained such great secrecy that, although he had to go to Madinah
from Makkah, he went in the opposite direction and remained hidden
on the way for three days inside the cave of Thaur. Then he reached Madinah by an unfamiliar route. Noting this dissimilarity of strategy,
some biographers have raised this question of why Umar departed
publicly, after challenging the persecutors and without any fear or
apprehension, and why the Prophet migrated secretly, taking every
precaution to ensure his safety. Did that mean that Umar was braver
than the Prophet?
This question has no validity, for actions have to be judged in terms of
their motivations, which will be different at individual and communal
levels. Islam always advises proceeding wisely and judiciously, and
certainly does not favour acting on impulse. However, an individual may
be allowed to take such steps, if it is only he himself who is concerned.
This will be no more than his personal choice, and his actions will not
serve as a model for others.
The way Umar undertook his journey was justified by it being a personal
or individual action, but the position of the Prophet of Islam was not
merely that of an individual. The Prophet was the leader of the entire
Muslim community. His each and every step served as an example
for the entire community. Whatever he did was to be followed by the
Muslims for all times, therefore, when it is a question of taking the
initiative at the communal level, the same way would be adopted as
that of the Prophet at the time of his emigration. That is, before taking
any action, all precautions should be taken and full concessions made
to the situation and circumstances.
The principle we derive from this incident of the Prophet’s emigration is
that if someone on his own personal basis, wanted to take a dangerous
step, he would be allowed to do so. However, there is no doubt about it
that an individual’s taking such a step would remain a matter of option
or concession and not one of compulsion.
But where a group or community is concerned, taking risky steps
with no thought for the result is not allowed by Islam. Moreover, the
individual enjoys this right solely in his own personal sphere. He is not
allowed to instigate people to engage in emotional and ill-considered
actions by means of provocative speeches and writings.
When an individual enjoys the position of a leader, he has to give
proper consideration to the interests of the community. Even if he is
not a leader, he has no right to incite people by his pen and speeches
to adopt a course which might imperil them. He may take such a step
in his individual capacity but under no circumstances is he allowed to
lead unwary people into danger.
RELATIVES AND NEIGHBOURS
Their Rights
A Muslim is required to maintain a good relationship with his
relatives. According to a saying of the Prophet, we should visit
our relatives, enquire about their circumstance, spend on them
and give them sadaqa (voluntary charity) if they are poor.
According to another Hadith, if any one of our relatives does not treat
us well, even then we have to treat him well. As we know, Islam enjoins
us not only to be good to those who are good to us, but also to be
good to those who are not good to us. This shows exemplary moral
character according to the standard of Islam.
Here are some relevant verses of the Quran:
Give your relatives their due… (
God commands justice, kindness and giving to near relatives….
(
…And show kindness to your parents and to near relatives…(
The essence of Islam is thus to serve God and do good to our fellow
men. The worship of God is linked with kindness to parents, kindred,
and those in want. It is not a matter of verbal kindness. They have
certain rights which must be fulfilled.
From the Quran and traditions we find that the institution of the family
can only be maintained by feelings of well-wishing and kindness. So
the Islamic laws of morality and decency must be observed. If we want
to earn God’s pleasure and blessings we must abide by the Quranic
injunctions, and extend our full support to our relatives.
Rights of Neighbours”Do you know what the rights of neighbours are?” asked the Prophet.
And then he went on to give a list:
”Help him if he asks for your help. Give him relief if he seeks relief
from you. Give him a loan if he needs one. Show him concern if he
is distressed. Nurse him when he is ill. Attend his funeral if he dies.
Congratulate him if he meets with any good. Sympathise with him if
any calamity befalls him.
This tradition shows that we are not only supposed to have good
will towards our neighbours but we should also offer practical help
whenever they are in need. Nobody can be a believer, said the Prophet,
if his neighbours pass the night hungry, while he has his stomach full.
Another Hadith tells us that nobody can be a true believer unless his
neighbours feel secure from his hands and tongue. We are urged to be
good and helpful to our neighbours in particular for they, being near,
have more right to our goodness and assistance.
Such great emphasis laid by the Prophet on our good treatment of our
neighbours shows that the aim of Islam is to awaken the springs of
goodness in the human heart. If we can become good to our immediate
neighbours, then that will be a guarantee of our being good to other
people. For constant good conduct will surely develop a good moral
character in us and that will surely reflect in our dealings with whoever
we come in contact with.
If we observe the injunction of the Prophet in this matter, then without
doubt we shall contribute to strengthening society with the bonds of
love, affection and brotherhood.
Achieving a position
Sometimes, we have to resign
ourselves to lowly positions before
we can work ourselves up to more
satisfactory heights.
CRITICISM AS AN INTELLECTUAL MIRROR
Welcome It
GENERALLY, no one likes to be criticised. Some people go to
the extreme of abhorring any kind of criticism. But that is an
unhealthy response, for criticism and dissent are positive
elements in the lives of individuals and for societies.
An American scholar in answer to the question “What is the most
important aspect of western culture?” replied: “Freedom of expression.”
Elaborating on this point, he stated that in the West, dissent was taken
whether right, wrong, good or bad—as a sacred right of the individual.
Criticism is part of intellectual exchange. When you discuss an issue
with someone without any reservation, what you have to say is very
likely to take the form of criticism. In any critical process there are
two people: one who criticises and one who is the object of criticism.
The former may expound a divergent viewpoint in a frank and open
manner, and this encourages the latter to discover a new aspect of the
subject under discussion.
So criticism is good for both persons concerned.
The universe of thought is vast. No single person can cover all arenas
of thought or knowledge. Given this situation, criticism affords the
opportunity to broaden and enhance one’s field of knowledge. It is a
kind of give-and-take process.
Criticism affords
the opportunity
to broaden and
enhance one's field
of knowledge. It is a
kind of give-and-take
process.
For example, a mirror is also a critic—in a
purely physical sense. If you have a spot on
your face, the mirror will instantly draw your
attention to it. And you accept this without
the slightest reluctance. The same is true of
the critic, who is like an intellectual mirror.
If he points out some fault in your thinking,
then you have to accept it. If you are not in
a position to accept it instantly, you have
at least to give thought to the point he makes. A negative reaction is
not good because it is infructuous, both in the case of the intellectual
mirror and the physical mirror.
Criticism is a process rather than an end. It entails discussion, which
leads to intellectual development. Indeed, through the process of criticism we embark on an intellectual journey trying to find answers
to our questions. Criticism, opens the closed doors of a mind, and
enhances thinking capacity. As such, criticism is always good.
Criticism promotes thinking along new and different lines. It is the
result of thinking in a fresh and original way, and as such, it is a healthy
factor in society. Because, as it has been said, 'When all think alike, no
one thinks very much'.
Critical thinking is constructive thinking. Creative thinkers are always
able to discover new things, but creative thinking cannot be developed
without critical thinking. Accept criticism with a tranquil mind and you
will soon discover that your critic was an intellectual enabler.
Our greatest weakness is that we live within the boundaries of our
own mind. This kind of thinking tends to induce self-conditioning. No
one, except your critic, can de-condition your
mind. That is, he points out those negative
aspects of your intellectual make-up that had
hitherto been hidden from you. Everyone
must, therefore, welcome the critic. The
critic is the only one who can help you rid
your personality of undesirable traits. So, be
eternally grateful to him.
Accept criticism
with a tranquil
mind and you will
soon discover that
your critic was an
intellectual enabler
There is a saying: ‘One who criticises you is
better than one who praises you.’ This saying
is very correct and meaningful. One who discovers the value of criticism
will surely appreciate criticism and happily accept it.
United we stand
Those who are intellectually
awakened have the power to
convert their disunity into unity.
HUMAN EQUALITY
Practical Demonstration
ACCORDING to Islamic tenets, all human beings are equal. In
prayer, all members of the congregation stand before God in the
same rows together, and on the Hajj pilgrimage, all the believers
belonging to different countries don identical white seamless robes for
the performance of the obligatory rites. On the occasion of the Final
Pilgrimage, it is noteworthy that the Prophet of Islam declared that no
Arab was superior to a non-Arab and that no white was superior to a
black. All were equally servants of God. In Islamic society, everyone is
accorded the same status
How then can we rationalize what are apparently very great differences
in human beings in terms of colour and race, etc., considering that the
concept of human equality ranks so high in the value system of Islam? We
find the answer in the Qur’an, which makes it
clear that such outward differences are meant
to serve as means of identification and were
never intended as indicators of superiority
(or inferiority). People in different parts of the
world may have a diversity of skin colouring
and other distinctive racial characteristics,
but it is only for the purpose that they may
be easily distinguished from each other. By
Islamic standards, this is designed to facilitate
social and national interaction.
The sole basis
of superiority in
Islam is piety—the
earnestness with
which one leads a
God-fearing life.
The sole basis of superiority in Islam is piety—the earnestness with
which one leads a God-fearing life. Physical attributes certainly have
their effect on the social interaction of this world, but in the Hereafter,
no value is attached to them. There, the only things which count are
inner qualities, for upon them depends the essential excellence of
man’s distinctive character. That is why, according to a Hadith, God
sees the heart and not the body. He reserves a place in Paradise only
for those found deserving in terms of their inner worth.
According to Islam, all greatness belongs to God. God as the Supreme
Being is ineffably superior to all men. While there is this infinitely great
difference between God and man, there is no difference whatsoever
between man and man.
NEGATIVE THINKING
Practice of Satan
THE Quran tells us that God gave human beings something that
He did not give any other creature—and that is ‘trust’. It is this
‘trust’ that has made man the most honourable of all creatures.
By ‘trust’ is meant what is called ‘free-thinking’, or the capacity to think
freely and to freely plan one’s actions. The proper fulfilment of this
trust placed on man makes him deserving of Paradise, while failure to
do so makes him deserving of Hell. (
In reference to this trust, the above verse of the Quran makes mention
of two phenomena—injustice and ignorance. Misuse of our God-given
free-will quickly causes us to swerve from the path of justice. It also
leads us to stray from the path of wisdom. It is this deviation that
makes one deserving of Hell.
If you reflect on the matter seriously, you will realize that for our
reform, it is enough if we do not stray from our inherent nature. If
you exercise self-control and do not deviate from the path of nature,
nature will itself become your guide. Deviation from nature leads one
to doom and destruction, while remaining firm on one’s nature makes
one successful.
We are in this world as a test—and the test is to see if we opt for the right
choice in every situation and save ourselves from a wrong choice. This
question of right and wrong choice relates
both to our thoughts and to our actions.
If you exercise selfcontrol
and do not
deviate from the path
of nature, nature will
itself become your
guide.
An example of opting for the right choice in
terms of thought is that of the angels at the
beginning of creation. Whereas an example of
making a wrong choice is seen in the conduct
of Satan at at that time. When the angels
were told to prostrate before man, they did
so. In contrast, Satan did not agree to this.
He expressed his opposition to man being
given the charge of earth. This objection was
an example of ‘selective thinking’. Iblis or Satan was the leader of the
jinns. God had given the charge of the entire universe to the jinns. This
was much more than what He had bestowed to man. However, Iblis
overlooked this aspect and protested against man being given control
of the earth.
This wrong way of thinking is seen throughout the whole of human
history. More than 99% of people are stuck in negative or ‘selective
thinking’. They ignore the many things they have and make a big hue
and cry of the things they don’t have and are obesessed about them.
Muslims are no exception in this regard. Today, Muslims across the
world have access to the best of opportunities, in the same way as other
people have. But, in line with the law of nature, there are some things
that Muslims (like others) have not been given. Muslims are constantly
obsessed only about these things, while they completely ignore the
many things that they have been given. As a result, all over the world,
Muslims are stuck in a whirlpool of negative thinking. Because of this,
they are bereft of gratitude—and gratitude is the highest form of
worship for man.
Ignoring and not being grateful for the many things one has received
and lamenting about the few things which are not there is a very wrong
thing to do. It is against divine principles. People who think in this way
cannot hope to develop a positive personality. And being deprived of a
positive personality means being deprived of God’s blessings.
The Power of unity
The wind carries away the scattered
particles of sand, causing them to
float all around. But when these
particles of sand join together to
make a mountain, no tempest is
strong enough to shake them
LOVE OF GOD
For True Spirituality
But those who believe, love God most. (THE QURAN 2: 165)
ONE of the basic qualities of the believers is mentioned in the
Quran as 'those who love God most'. Believers means realized
souls. Any person who has realized God at the level of discovery,
becomes a realized soul whose emotions are centered on God. God
becomes the only focus of his heart and mind.
Man due to his limitations cannot see God in this present world, but he
experiences the blessings of God every moment, and these experiences
are the real source of love of God. Whatever man has in this world is
God’s blessing. The more a man ponders over these blessings, the more
his love increases for God. The fountain of love for God is the discovery
of God’s blessings and not the glimpse of the Giver of bounties.
It is God who created man and gifted him with great potentials. God
created this earth, an exceptional planet, and sustained it with a life
support system. It is God who arranged the
fulfillment of man’s necessities and gave him a
mind which encompasses the entire universe,
while remaining on earth.
Any person who has
realized God at the
level of discovery,
becomes a realized
soul whose emotions
are centered on
to God.
Discovering the Giver of all these gifts is
called realization. If this realization is attained
by a person in its true form, a fountain of
love for God springs within him. His heart is
enlightened with the love of God. Obedience
to God is without doubt an aspect of belief,
but it is an underestimation of love for God
that it has to be taken only in the sense of
obedience. Obedience is a legal expression, whereas love means man’s
entire existence being deeply involved in the remembrance of God and
to acknowledge God with his whole being—heart and soul. This is God
realization.
THE POSSIBLE AND THE IMPOSSIBLE
Know the Difference
WHETHER or not they show or admit it, almost every person
harbours some sorrow deep inside. There is just one reason
for this—and that is because people are not realistic enough.
Generally speaking, people are unaware of the fact that in this world,
you can only get what is possible according to the law of nature. They
do not know that they simply cannot get what, in line with the law of
nature, is simply not possible for them to acquire.
Because of unawareness of this basic fact, people repeatedly make the
blunder of failing to distinguish between what is possible and what
is not. They constantly hanker after acquiring things that they simply
cannot acquire, come what may. If they realized this blunder that they
are making and plan their life accordingly, they would be able to lead
far more successful and meaningful lives.
Our first task is to discover that the universe
is functioning on the basis of the law of nature
that has been established by the Creator. This
law is not going to be changed for anyone’s
sake. Hence, we need to learn about the law
of nature and then mould our lives in line with
it. If we fail to do so, it is simply impossible to
succeed in life.
We need to learn
about the law of
nature and then
mould our lives in
line with it. If we
fail to do this, it is
simply impossible to
succeed in life.
“Politics”, it is said, “is the art of the possible”.
But this principle applies not to politics alone.
It actually applies to every aspect of life. If you
make your goal something that, according to the law of nature, you are
never going to get, you are bound to fail. On the other hand, if you plan
your life within the boundaries of what is possible, you are much more
likely to succeed.
Not by Miracles
Success is the result of devotion and
assiduity, and is never the result of
some unasked for miracle.
WESTERN AGENDA
False Propaganda
PRESENT-DAY Muslim scholars and intellectuals generally think
that the West has a certain agenda vis-a-vis the ‘Islamic world’,
and that it is pursuing that agenda with full force. To cite just
one example to illustrate this point, consider a comment by one of
the Muslim speakers in a conference on the theme, ‘Is Islam a Threat
to the West?’ At this conference, he commented that many Muslim
intellectuals stress that while Muslims would like to benefit from
the positive things the West has to offer, they do not want to accept
its negative things. In response to this statement, some Westerners
amongst the conference participants said that the West was not
willing to permit Muslims to benefit from its technology, culture and
civilizations on these conditions. They were of the opinion that all of
these came as a complete package, which Muslims had to either fully
accept or fully reject. They did not have the option to pick and choose
as they pleased.
The comments of the Muslims are a product of lack of awareness of
the modern age. In this regard, the modern mindset is what is reflected
in this adage about America: ‘The business of
America is business.’
The fact of the matter is that the present age
is an age of commercialisation. This age was
ushered in through modern industrialisation.
In this age, almost everything is purchasable
if one can pay the price for it. One can buy
anything, from a needle to an aeroplane.
Without paying the price one cannot get
anything at all. There is no ‘Western agenda’
in this matter. As far as the West is concerned,
its only concern is to promote its business to
the rest of the world.
The notion of an
‘western agenda’
is the product of
the Muslim mind.
Present-day Muslims
have been able
to gain nothing
positive from it at
all. This reflects a
miserable intellectual
bankruptcy on
their part.
Muslims are unaware of the above fact
and have acquired only one thing from this
unawareness—baseless hatred for the West. Present-day Muslims
have been able to gain nothing positive from it at all. This reflects a
miserable intellectual bankruptcy on their part.
This bankruptcy of Muslim scholars is ancient. Muslim scholars viewed
European colonialism in exactly the same negative manner, and got unnecessarily stuck in a culture of hatred and violence which they
promoted. The fact is that the European communities that spread
across Asia and Africa were essentially in search of markets for
their products. The other things that came along with them were an
additional or secondary aspect of colonialism, and not an essential part
of it.
Muslims have had to face a deadly consequence of their shocking lack
of awareness of the West. For one thing, because of their negative
mindset, they were unable to learn anything from Western culture.
Another massive damage that they suffered was their failure to convey
the true peaceful message of Islam to the people of the world as a
result of their wrongly branding Western peoples as ‘enemies’.
Discover your unique quality
Success is not a gift. It is the result of your own
striving. If you want to be a super achiever, first
of all you have to recognize your own capabilities.
Everyone is born with some unique quality, and
success depends upon discovering it and then
utilizing it with sound planning.
FUNERAL SERVICE
Trigger Your Mind
THE following is an account of the funeral service of a dead
person. The man’s body was washed, and he was wrapped up
in a new sheet. People recited the prayers which they usually do
on such occasions, and then they lifted the corpse on their shoulders
and headed to the empty grave. They lowered the body, with great
respect, into the ground and covered it with mud.
Witnessing such a scene could give rise to the question, “Why has Islam
ordained such honourable treatment for a dead body?”
It is a fact that after death, a human body is nothing more than dust.
But it is treated like a human being. Treating ‘dust’ as one would treat
a ‘human being’ is a commandment directed not at the dead body. It
has significance for those who are still alive. Through a dead person an
important lesson is conveyed to living people—that they, too, will meet
precisely the same fate one day. A man who was a living being like any
of them is now dead and lies perfectly still.
The value as a live person he commanded in
people’s eyes has suddenly been completely
ceased. God uses this event to convey a
lesson about life to others.
In this way, the living can see themselves in
the form of the dead. They can experience
death before death arrives.
With great care, people wash and clean and
clothe a corpse and carry it to the grave that
awaits it. And when they lower the corpse into
the grave, they are to remind themselves the words from the Quran
where God reveals to them that,
From the earth We have created you, And We return you to it,
and from it We shall bring you forth a second time.
Thus the funeral service reminds us of the reality and of our final
destination.
THE WORD OF GOD
From The Scriptures
The Quran is the book of God. It has been preserved in its entirety since
its revelation to the Prophet of Islam between 610 and 632 CE. 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
By the winds sent forth in swift succession, and then storming on with
a tempest’s force, and the rain-spreading winds, separating one from
another, by those who bring down the reminder, to excuse some and
warn others: that which you have been promised shall be fulfilled.
(
Vapour rises from the surface of the sea. This rises in the atmosphere
and forms clouds. The winds take these clouds from one place to
another. Leaving some places dry, they shower rain at other places,
causing freshness and the growth of greenery. This shows that
the system of this world is based on the principle of differentiating
between things as well as people. The manifestation of this principle is
only partially evident in the present world, but in the Hereafter it will
take a perfect shape.
This nature of the winds is a sort of reminder for man. Them being a
mercy to some and bringing harm to others is to remind us of the fact
that, as there are these two different types of people in the present
world, God’s verdict in respect of these two types of people will also
appear in two different results in the next world.
When the stars lose their light, and when the sky is rent asunder, and
when the mountains crumble into dust and when the messengers are
brought together at the appointed time—for what Day has this been
appointed? For the Day of Decision. What will explain to you what the
Day of Judgement is? Woe on that Day to those who reject the truth.
Did We not destroy the earlier peoples? We will now cause the later
ones to follow them: thus do We deal with the culprits. Woe on that
Day to those who reject the truth! (
When Doomsday comes, the present system of the world will be thrown
into disarray. Those who consider themselves strong in the present
world—and on that basis ignore the call for Truth, will find that there is
nobody weaker than they.
Did We not create you from a humble fluid, then placed it in a
secure repository [the womb], for an appointed term? Thus We have
determined the stages of development and Our power to determine is
excellent indeed. Woe on that Day to those who reject the truth! Have
We not made the earth a receptacle, for the living and the dead? Have
We not placed high mountains upon it and given you fresh water to
drink? Woe on that Day to those who reject the truth! (
The system of the present world has been so formulated that one who
ponders over it sees the Hereafter in its mirror. So, there is no criminal
worse than one who denies the Truth in spite of the above-mentioned
scenario.
Proceed to that which you denied. Proceed to a shadow rising in three
columns: affording neither shade, nor protection from the flames,
and throwing up sparks as huge as towers and as bright as a herd
of yellow camels. Woe on that Day to those who reject the truth! On
that Day they will be speechless, nor shall they be permitted to offer
excuses. Woe on that Day to those who reject the truth! This is the
Day of Judgement. We have assembled you all together with past
generations. If now you have any strategy, use it against Me. Woe on
that Day to those who reject the truth! (
When a man is confronted with the horrors of the Hereafter, he will
find himself helpless. At that time, those who were used to speaking in
inexhaustible vocabularies in this world will be rendered speechless.
DESIRE
Desire can serve as a motive force.
But mindless yielding to desire
will lead to disaster.
ASK MAULANA
Your Questions Answered
DISCUSSION WITH MAULANA WAHIDUDDIN
KHAN ON ‘GLOBALISATION’.
Some people are critical of ‘globalisation’, citing
evidence to show that it is causing rapidly
increasing economic inequalities. Globalisation
helps multinational corporations become even
wealthier, while driving small businesses out of
competition, resulting in massive poverty and
unemployment. How do you see this?
There are two aspects of globalisation that one needs to consider
here. The first is inequality. Inequality does exist, but it is a natural
phenomenon. The fact is that inequality is and will remain part of
every system. This is because according to the law of nature inequality
creates competition and challenges, which, in turn, lead to progress.
A second aspect that needs to be considered is that opportunities have
increased manifold because of it. As a result, there has come about what
can be called the phenomenon of ‘de-monopolization’, which means
that many more people now have the chance to avail of opportunities.
of globalisation generally focus on only one aspect of the
phenomenon and ignore others. What they consider as the minus
point is not due to globalisation per se, but, due to the law of nature.
Misinterpretation of the law of nature has made the critics unable to
understand and acknowledge the positive aspects of globalisation.
It is important to bear in mind that inequality is part of nature and
not something unique to globalisation as such. It is true that the
magnitude or extent of inequality has increased because of it, but
one must also remember that the quantum of opportunities has also
increased. Further, one should remember that this inequality is not a
permanent or absolute feature of globalisation. There are numerous
cases of people who hardly possessed any material wealth initially, and
who have worked hard and prospered as a result, availing of the new
opportunities opened up by globalisation. One should also note that
the opportunities that have accompanied it are an integral feature of
the phenomenon of globalisation.
Some people who are critical of globalisation point out that it is
increasing consumerism and materialism among people, resulting
in spiritual impoverishment, because it is driven essentially by
materialistic concerns. Do you agree? Do you think this has to be
this way or can globalisation also be a means for promoting spiritual
consciousness?
I am also living in the age of globalisation, but I am completely a
spiritual person. This shows that no situation creates a compulsion.
You don’t have to behave in a certain way if you don’t want to. It is up
to the individual concerned to allow himself to be influenced by the
situation he or she is faced with. Suppose there was no globalisation—
that would not necessarily guarantee spirituality. One can be spiritual
while living in a materialistic environment. At the same time, one can
be non-spiritual in an environment which is not materialistic.
You speak of God managing history. You talk of God’s role in history.
In which way do you think globalisation might reflect God’s working in
human history? Or do you think globalisation goes against God’s plan
for humanity?
Globalisation is very much in accordance with divine culture. This
is because for the past thousands of years, the divine message had
remained restricted to the local level. Globalisation made it possible
to disseminate the divine message to people at a global level through
various means. Thus, globalisation is in accordance with the divine
scheme of things.
Some people say that globalisation is resulting in the destruction of
non-Western cultures because it is linked to the spread of the Western
(or American) culture—a culture of what they see as reflecting
unbridled individualism, consumerism and hedonism. So, they say
that globalisation is a threat not just economically to the non-Western
world, especially to the poor, but also culturally and that it is causing
what they call ‘Western cultural imperialism’ and the destruction of
non-Western cultures. What are your views about this?
This statement is quite illogical. What you allude to is not a phenomenon
of Western culture as such, but, reflects the fact that challenge is an
integral part of human life. Western culture offers a challenge to nonWestern
people, because of which people in the non-West have been
encouraged to rethink many things and to become more creative.
We should welcome globalisation. We should see it as part of a historical
advancement. If we find anything unwanted in this phenomenon, we should attribute it to the law of nature. Everything in nature has both
positive and negative aspects. For example, modern democracy is a
boon, but at the same time it has aspects that some people regard as
objectionable.
Globalisation is a phase of a historical process. This historical process
will carry on and cannot come to a halt through a person or group’s
opposition or resistance. All we need to do in this new age is to avail
of the opportunities that have been brought about as a result of
globalisation.
Do you think it is possible to think of a different sort of globalisation
from the one that we have at present? If so, what would its distinctive
features be? And what might be a realistic way to promote this
alternate globalisation?
It is unrealistic to ask for an alternative. There is no alternative to
globalisation as it is not the creation of any person. It is the culmination
of a long process of history. Only another historical process can change
the current state of affairs to bring into effect another phenomenon.
If, for the sake of argument, an alternative to globalisation is created,
even then there will be people who will find that it has problems. We
have to accept that there would always be problems, and at the same
time recognize there will always be opportunities. Therefore, singling
out problems and initiating a movement of resistance is not the way
of wisdom. One should ignore the problems and focus on availing the
existing opportunities.
Proving Oneself
When a person suffers a loss, he should
not consider himself a failure and a
deprived person; he should not lose hope
and courage, and begin uttering endless
complaints. He must prove his courage and
bearing up under the burden of adversity,
retain his mental balance.
Maulana Wahiduddin Khan (1925-2021) was an Islamic scholar, spiritual guide, and an Ambassador of Peace. He authored over 200 books and recorded thousands of lectures giving the rational interpretation of Islamic concepts, prophetic wisdom, and the spiritual meaning of the Quran in the contemporary style. His English translation, The Quran, is widely appreciated as simple, clear and in contemporary style. He founded Centre for Peace and Spirituality (CPS) International in 2001 to re-engineer minds towards God-oriented living and present Islam as it is, based on the principles of peace, spirituality, and co-existence. Maulana breathed his last on 21 April, 2021 in New Delhi, India. His legacy is being carried forward through the CPS International Network.
What God most earnestly desires from human beings is worship. The Quran says: “I have not created jinn and mankind except to worship Me.” ( 51:56 )
