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 on Muslim violence
and negativity
A Muslim friend of mine is very upset about
the horrific terrorism that self-styled ‘Islamic’
groups continue to commit in the name of
Islam. Because of what these groups are doing,
she has become embarrassed to be seen as a
Muslim by her friends from other faiths. When
she goes out, she is apprehensive that others
might discriminate against her or wrongly look at her with doubt and
suspicion just because she has a Muslim name. What advice would
you have for her and others like her?
Your fear lies within and has no existence outside of yourself. You should
completely free your mind of this thinking. You must be convinced that
these terror acts are not truly inspired by Islam but are done by some
misled Muslims. I am myself an example of this way of thinking. I travel
in India and all over the world and have no such fear because I have
completely disowned the violent acts of Muslims. If you do not disown
these acts unequivocally, you will have fear.
I think that many Muslims think and talk negatively. Instead of asking
God to bless and guide people of other faiths and to bless the whole
world (and not just Muslims alone) with love, compassion, peace and
prosperity, they ask God to destroy people of other faiths. Why is this
so?
This practice by certain Muslims is wholly against the spirit of Islam.
This is well illustrated by an incident that occurred in the early history
of Islam. In the time of the Prophet in Madinah, some people from a
tribe killed Muslims while the latter were unarmed and unprepared.
Knowledge of this made the Prophet utter certain curses against those
who had murdered the Muslims. But at that very moment an angel
from God appeared and admonished the Prophet not to call upon the
curse of God on anyone. After this incident the Prophet never called
upon the wrath of God upon any person. So, if Muslims are engaged
in the act of cursing others, they are doing something that is certainly
forbidden (haram) in Islam as the Prophet himself was asked not to
do so.
It is said that a number of Muslims have been radicalized through the
internet. What practical measures do you suggest for countering this,
and, more than that, for bringing Muslims to actively work for peace
and harmony?
Spread of peaceful literature and dissemination of peaceful ideas
on the internet alone can counter the radicalization seen among
Muslims today. De-radicalization will take place in the same manner
as radicalization has taken place, that is, through the spread of ideas.
There can be no other way. Misleading interpretations of Islam have
been uploaded on websites on a great scale. A similar pattern will have
to be followed with regard to peaceful interpretation of Islam. There is
enough matter in our literature for doing this work.
Why is it that many people are more easily swayed by negative
propaganda, propaganda directed against others, than by positivity?
Why do protest movements—directed against this or that government,
country, community etc.—often seem to find more sympathizers
than movements working for a positive cause, like world peace and
harmony?
The basic reason for this is people cannot analyse events with wisdom.
Even educated people failed to provide the right definition for wisdom
which is a proof of the above reason. Thus if there exists no definition
for wisdom, how can there be a wise analysis of issues? As per my study,
the right definition of wisdom is the ability to discover the relevant by
sorting out the irrelevant. Negativity persists because what needs to
be sorted out is considered as a relevant aspect. This is why people
become attracted to negative interpretation of events and happenings.
Negativity is the price to be paid for not being able to do a wise analysis
of events. Because people cannot analyze the situations that present
themselves, they easily become negative about trivial issues and then
resort to complaining and protesting. This is a worldwide phenomenon
and not specific to Muslims alone.
Success
Success is a matter of cool decisions taken
without a wavering and changing of the
mind. It is a result of acute observation and
initiative after unremitting attention to a vast
number of petty details.
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
Say, He is God, the One, God, the Self-sufficient One. He does not give
birth, nor was He born, and there is nothing like Him. (
Chapter 112 of the Quran, entitled Ikhlas (Oneness), gives us the
essence of monotheism. Not only does it tell us of the oneness of God,
but it also makes it clear what the oneness of God means. This chapter
presents the concept of God, purified of all human interpolation, for,
prior to the advent of Islam, tampering with the sacred text had caused
this concept of God to be distorted for all would be believers. God is
not many. He is only one. All depend upon Him. He depends on none.
He, in His own being, is all-powerful. He is above to beget or to be
begotten. He is such a unique being Who has no equal or compeer. All
kinds of oneness belongs to this Almighty Being. The concept of One
God is the actual beginning point and also the only source of Islamic
teachings.
God: there is no deity save Him, the Living, the Eternal One. Neither
slumber nor sleep overtakes Him. His is what the heavens and the
earth contain. Who can intercede with Him except by His permission?
He knows all about the affairs of men at present and in the future.
They can grasp only that part of His knowledge, which He wills. His
throne is as vast as the heavens and the earth, and the preservation
of both does not weary Him. He is the Exalted, the Immense One.
(
Belief in God
To believe in God is to see the invisible
force behind visible objects.
LIFE AFTER DEATH
Signs to Understand
GANDHI JAYANTI is celebrated in India on 2nd October, to mark the
occasion of the birthday of Mohandas Karamchand Gandhi, the
“Father of the Nation”. The United Nations General Assembly has
also adopted a resolution declaring 2nd October to be celebrated as the
International Day of Non-Violence. Mahatma Gandhi was assassinated in
January-1948 but his message of peace and non-violence lives on.
Gandhiji’s recorded speeches are available online even today and
anyone wishing to listen to Mahatma Gandhi can easily download them
from the internet and listen to them as though Gandhiji were speaking
directly to them today. By this means it is possible to “be in contact”
with the Mahatma.
Man leaves this world, but his voice survives. Man dies but his voice lives
on after him. This fact is indicative of the reality that man’s personality
is a continuum. It remains in the ‘living’ state long after he has expired.
This is what is apparently alluded to in this
verse of the Quran which mentions the last
Day and the life after death: that this is true,
as true as you are speaking now. (
The existence of
the human voice
after death makes
the continuance of
the whole human
personality after
death a more
understandable
concept.
In the form of the voice, a man’s personality
continues to survive in part. We directly
witness this happening. Now, when it is
known that the human personality continues
to live in part after death, it is not difficult
to understand that the human personality
can also continue to exist in its entirety. The
knowledge of one makes the other more
easily understandable.
Once the existence of a part is proved, the existence of the whole is
proved by itself. The existence of the human voice after death makes
the continuance of the whole human personality after death, a more
understandable concept.
Our being able to hear now the voice of a person who expired in
1948 confirms that person is still living today, even though he is not
visible to us.
THREE STAGES OF DEVELOPMENT
For Eternal Success
The people are like mines of metal—gold and silver; the more
excellent of them in the 'the days of ignorance' are the more
excellent of them in Islam if they attain knowledge and develop
understanding—The prophet of Islam.
THIS Hadith refers to the stages of intellectual development in
man. The first stage is the nascent stage on which one is born.
The second stage is that in which man develops his intellect by
dint of his own efforts. The third stage is that of the realization of God
(ma’rifat). On reaching the stage of mar’ifat, one arrives at the final
destination of one’s intellectual development—that is, the stage that is
called ‘Islam’.
Each and every
negative experience
should teach man
a valuable lesson.
He should, under
no circumstances,
become the victim
of despair.
In this context, human beings can be
likened to metal. Iron is extracted from the
ore in the mines. After this, it is smelted in
furnaces where the impurities are removed
and it is transformed into steel. Finally, after
undergoing a number of industrial processes,
it is converted into a functioning machine.
It thus goes through three stages. The first
stage is that of iron ore; the second stage is
when it becomes steel; and the third and final
stage is when it turns into a machine.
The same is true of man. When man is born, it is as if he comes out
of nature’s mine—in a pristine, natural and unrefined state. Then he
grows up in the world, and learns to use his powers of reasoning as
he receives his education and training. This considerably refines him
in intellect and spirit. Then he reaches the age of maturity. After this if
he uses his powers of reasoning to the best of his ability, he can arrive
at the stage of ma’rifat or realization of the truth. This is the summit
of human perfection, or the stage of being a person who has realized
God.
These three stages of development may be categorized as follows:
Born personality
Developed personality
Realized personality
The ‘born personality’ is bestowed by God. At the level of the ‘born
personality’, every human being is more or less identical with only
marginal differences. In terms of capabilities, there are always
differences between people. But despite these natural differences, all
human beings have the same potential capacity. This fact is indicated
in the following Hadith:
A strong believer is better and more pleasing to God than a weak
believer, and there is good in everyone. Seek that which is beneficial
for you, and ask for help from God and do not lose heart. If you face
something unpleasant or unwanted, do not say: “If I had done so and
so, I would not have had to face this situation.”
But rather say: “This was according to God’s
divine plan.” Because saying such things
opens the door to Satan. (Sahih Muslim)
Those who engage
themselves
continuously in
self-purification
are the ones who,
by the grace of
God, will succeed in
discovering the truth
and wholeheartedly
accept it.
In this Hadith, it is man who is referred to as the
believer. This means that if anyone becomes
conscious of some shortcoming, or feels that
there is something lacking in him in some
respect, he should never despair, for he might
possess some particular quality in greater
measure than others do. Therefore, man
ought to discover that God-given quality with
which he is blessed and proceed to construct
his life full of hope. In the course of life’s
struggle, if he suffers any setbacks, he should feel certain that there is
bound to be some positive gain even in that negative experience. Each
and every negative experience should teach man a valuable lesson. He
should, under no circumstances, become the victim of despair.
In this way, he can continuously build his personality. By introspection,
he can continue to rid himself of any wrong conditioning and, by
awakening his consciousness, he will nurture such a personality as
has the capacity to accept the truth—a personality which is fully in
consonance with the spirit of a prayer of the Prophet: “O God, show
me the truth in the form of the truth, and give me the ability to follow
it, and show me falsehood in the form of falsehood and enable me to
abstain from it, and O God, show me things as they are.” (Tafsir Ibn
Kathir, Tafsir Ar-Razi)
This sort of person is a ‘developed personality’. Wise is the individual
who moulds himself along these lines. So far as the ‘born personality’ is
concerned, every man receives this on an equal basis along with others as a gift from the Creator. But developing a personality which is well
prepared for life’s contingencies calls for much striving on the part of
the individual himself. Ore may be a gift of nature, but the turning of
this ore into steel and machinery is carried out in factories set up and
operated by human beings.
It is on this act of self-preparation that the next developed stage
depends. People must realize their God-given abilities and continue
to introspect objectively. Those who make an effort to find out their
shortcomings, those who are ready to pay any price for truth and work
on converting their “ore” into “steel”, those who sedulously refrain from
all negative emotions, such as egoism, arrogance, greed, jealousy, anger
and vengefulness—all the things which are dangerous obstacles to the
building of one’s personality—in short, those who engage themselves
continuously in self-purification are the ones
who, by the grace of God, will succeed in
discovering the truth and wholeheartedly
accept it.
Man should discover
that God-given
quality with which
he is blessed and full
of hope he should
proceed to construct
his life.
Every person imbibes some sort of
conditioning from his surroundings. Reflecting
his emotional make-up and likes and dislikes,
he develops certain habits and a particular
mindset in accordance with what he thinks
of as his best interests. Often, all these are
obstacles to our spiritual progress. To remove
these obstacles, we need to become our own guard. We need to identify
our own faults and make efforts to rectify them. We need to subject our
own selves to a process of merciless deconditioning. This is a necessary
condition for purification of the self. Without this, such purification
is no purification at all. Without merciless self-reform you cannot be
purified, and without purification, you cannot enter Paradise.
One who journeys through these stages of spiritual development
mentioned above and arrives at the Truth is referred to in the Quran as
‘an-nafs al-mutmainnah’, or a ‘soul at peace’ (
who submitted to God’s Creation Plan. Having moulded themselves in
line with this Plan, they have developed the necessary character. It is
these people whom God will be pleased with and whom God will bless
with a place in the eternal gardens of Paradise.
THE PATH OF MODERATION
A sensible path
"You should adopt the way of balance and moderation."
The Prophet of Islam said to his Companions. (Musnad Ahmad).
BALANCE and moderation apply to every aspect of our lives. When
we walk and speak, we should observe balance and moderation.
So, too, in our worship, in our expenditure and in our help to
others.
Balance and
moderation are a
hallmark of a mature
person. They indicate
that one is free from
wild emotionalism
and superficiality.
In the same way, if we develop differences with
someone, we should maintain our balance.
We should try to sort out our differences
through respectful dialogue. If we resolve the
issue in this way, it is well and good. But if that
does not happen, we should seek to maintain
good relations despite our differences. We
should agree to disagree.
Balance and moderation are a hallmark of a
mature person. They indicate that one is free
from wild emotionalism and superficiality and that when one speaks or
acts, one does so only after carefully thinking about the matter. Such a
person’s behaviour is controlled by reason, not by emotions.
Meet the Challenge
Without challenge man becomes stagnant,
and with challenge he becomes dynamic. It is
challenge that motivates people to go ahead
and achieve on their own what they did not
receive as inheritance.
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.
MUSLIM SEPARATISM IS UN-ISLAMIC
IN many countries where Muslims form a minority, Muslim groups
are fighting for independence in areas where Muslims are in a
majority. Muslim groups living in these areas consider the nonMuslim
states they are fighting against to be illegal occupying forces.
Much blood has been spilt in the course of these conflicts, but there
has been no positive fall-out at all. These conflicts have only made the
situation worse for all concerned groups, including, and especially for
these Muslim groups themselves.
The justification given for these violent conflicts aiming at separation
or independence is that non-Muslim majorities are allegedly destroying
the Islamic identity or culture of these
groups. Hence, they claim that, their demand
for independence is legitimate in order to
preserve their faith and Islamic identity.
This politics
of separation
undertaken by
Muslims in different
countries is however,
totally un-Islamic.
It has nothing to
do with Islamic
teachings.
This politics of separation undertaken by
Muslims in different countries is however,
totally un-Islamic. It has nothing to do with
Islamic teachings. Politics of this kind is
derived from a modern concept called ‘selfdetermination’.
Modern political theory says
‘self-determination’ is the right of a nation
or people to determine its own form of
government without influence from outside. In other words, the right
of the people of a given area to determine their own political status. It
is this political concept that Muslims have sought to induct into Islam.
It is totally wrong to claim that a particular country or nation is trying to
destroy Muslim culture, and use this to justify violent conflicts. Today
everyone is free to adopt their own culture. After having travelled all
over the world, it could be said that, in no country are efforts being
made to destroy the Muslim identity. It is a baseless allegation.
Sometimes, this struggle for independence and separation by Muslim
minorities from a non-Muslim majority state is sought to be justified by
claiming that these states are calculatedly working to reduce Muslims
to a minority. Hence, it is argued, that it is legitimate to seek separation
and independence from non-Muslim-majority states.
This argument too is completely wrong. Islam never enjoins upon
Muslims to establish a separate state or to strive for political
independence. According to Islam, the political system is a matter
of social conditions. It is quite un-Islamic to launch a movement to
establish a political system based on some self-styled model and to
say that any particular country is planning to reduce areas of Muslimmajority
into Muslim-minority territories. To launch violent struggles to
separate from existing states is intolerable for every country, even for
a Muslim country. So, what is happening in such places where people
are being killed in large numbers in the wake of violent movements
for separatism, is the price that Muslims are paying for their wrong
policies. What these countries are doing is as
defence and not as offence.
Conveying the
message requires
universality and
tolerance, while
separatism kills the
universal spirit.
The Muslims’ duty in every part of the world is
only one, that is, dawah work, inviting people
to God’s path. Muslims must do peaceful
dawah work, and leave all other things to God.
Dawah, naturally, demands close interaction
with people of other religions—and excellent
and very natural opportunities for this exist
in countries where Muslims live with people
of other faiths. When Muslim ethnic groups in non-Muslim majority
countries demand separation and independence they are themselves
harming prospects for dawah.
The politics of separatism kills the universal spirit. This policy is a
political innovation and has nothing to do with Islam. It is instructive to
note that Sufis did not have this sort of ghetto mentality, and, instead,
actively sought to interact and even live among non-Muslims. They
presented Islam before non-Muslims positively. Those in favour of
separatism have no justification from Islam; it is their own self-styled thinking. The political and cultural separatism that they advocate is a
major barrier to conveying the message of God.
Separatism, both political and cultural, is wrong. Islam does not enjoin
these kinds of separatist policies. This politics of separation is a sin, not
a virtue. Due to this, Muslims are being deprived of God’s help. Their
activities are proving to be counterproductive as they are against the
Divine scheme of things.
How does one account for this marked tendency for Muslim separatism
across the world? Sometimes it takes the form of wanting a separate,
Muslim-only or Muslim-majority country. When this is not possible,
it takes the form of Muslim ghettoism, with Muslims wanting to live
in exclusive Muslim-only spaces, to have social interaction limited to
themselves as far as possible, to send their children to Muslim-only
schools, to make friends only with Muslims. What is the reason for this?
The answer to this is in the modern age, Muslims have developed a flawed
concept of identity, and wish to preserve this so-called identity. They
have become extremely identity-conscious.
This unnatural identity-consciousness is
creating Muslim ghettos everywhere: ghetto
country, ghetto colony, ghetto institutions,
ghetto society, etc.
According to Islam,
the political system
is a matter of social
conditions. It is quite
un-Islamic to launch
a movement to
establish a political
system based on
some self-styled
model.
The contemporary Muslim separatism is a
new phenomenon. It has nothing to do with
Islam. Muslims adopted a political policy
during the 19th and 20th centuries that was
un-Islamic and unrealistic and this naturally
failed. This failure has led to a defeatist
mentality among Muslims and has given rise
to the phenomenon of Muslim ghettoism.
Unlike what some Muslims may believe, there is no sanction for this in
Islam. You cannot find a single reference for this in the Quran or Hadith.
You cannot find any example of this kind of politics in the biographies of
the Prophet or in the accounts of the lives of the Prophet’s Companions.
Some Muslims think that this sort of ghetto and separatist thinking,
whether cultural or political, is justified in the name of the unity of the
global Muslim community and Muslim brotherhood. But this is false.
In fact, this kind of separatism has created more differences among
Muslims themselves.
MERIT CULTURE CONTACTS CULTURE
A Third Option
DEVELOPED countries enjoy what can be called a ‘merit culture’.
In underdeveloped countries, a ‘contacts culture’ exists. In
contrast to these two, a divine society is one where a ‘tazkiya
culture’ prevails, or a culture based on purification of the soul.
In a society characterized by ‘merit culture’, all importance is given to
how competent a person is. In such a society, a competent person is
given the position he is thought to deserve, while someone who is not
competent is rejected.
In a society characterized by ‘contacts culture’, everyone is busy
seeking to build contacts with influential people. They do not bother
about trying to improve their own abilities. Instead, day and night, they
are hard at work seeking to build their contacts with powerful people.
A general belief prevails that one is able to get one’s work done through
one’s contacts, not through one’s personal abilities.
A divine society is different from these two.
In a divine society, every person’s concern
is one's own purification—that is, to reform
oneself and to make oneself eligible for God’s
blessings and to develop a purified (muzakka)
character in order to become the sort of
person selected for entry to Paradise in the
Hereafter.
In a divine society,
every person’s
concern is one's own
purification—that is,
to reform oneself and
to make oneself such
as to be eligible for
God’s blessings.
In other societies, people’s focus is on
people—that is, they do all they can to try to
make themselves appear capable in relation
to others or acceptable to them. In contrast, in
a divine society, the focus of people is entirely
God. In such a society, people try to view themselves in the same way
as their Lord views them. They gauge success in terms of the Hereafter,
not in terms of this world. In such a society, a successful person is one
who gains entry into Paradise, and an unsuccessful person is one who
is deprived of this.
RITUAL MUST ARISE FROM THE SPIRIT
Meaningful Devotion
ALL religions, through rituals and ceremonies, give a definite form
to the act of worship. Islam too has specific rites but emphasizes
the spirit in which these are carried out. It does not conceive of
divine worship as a dichotomous proposition of two equal parts, form
and spirit. Form is an external manifestation of the spirit—the vital and
indispensable element of every sincere religious act, the former being
a mere ancillary.
A Hadith on fasting shows how this act must be illumined by spirit:
“One who did not forsake telling lies while on a fast, God has no need
of such a person forsaking food and water.” Numerous statements in
the Quran and Hadith make it clear that ritual practices and spirit are
not equal constituents of worship. One is crucial and the other, a subordinate
element. Each act of worship may or may not—depending
upon its nature and circumstances—have an external form, ritualised
or otherwise. What is truly important is the zeal which inspires it.
The true value of an
act in Islam depends
entirely upon the
spirit in which it
is carried out, and
not the trappings of
outward form.
While rituals serve partly as palpable identifiers of religious acts or
of worship, and partly as physical reinforcements or prompters to
religious ardour, the essence of Islam is the inner spirit, eternal and
unassailable, unlike its outer forms. When this reality is lodged in the
recesses of the individual psyche, its effects
are outwardly reflected. Sincerely performed
ceremonial acts are but material expressions
of the incontrovertible inner truth. Towards
the end of his life, Prophet Muhammad went
on his pilgrimage and laid down specific ways
of performing Hajj. More than 100,000 of
his Companions went with him. The Prophet
seated himself in the courtyard of the Kabah
while his Companions queried him on the
procedures of this important part of worship,
especially concerning rites and their proper
forms. (Hajj involves the performance of a series of rites, and since
this was the first proper Hajj, there was uncertainty about their correct
order.) The Prophet allayed their fears, saying: “There is no harm.
There is no harm. Real harm lies in the dishonouring of a person.” This
saying throws light on how form relates to spirit in Islam: the spirit is
the essential factor, while the form or ritual is a matter of externals.
If the believer is not lacking in spirit, any deficiency in the form of his
worship is tolerable.
The converse of this is illustrated by a tradition set down in the books of
Hadith. Once the Prophet was seated in the mosque in Madinah when
a worshipper came to meet him after performing his ablutions and
saying his prayer with full observance of their ritual. The Prophet sent
him back to say his prayers again as he said, he had not said his prayers.
Here, a distinction was made between form and spirit. The Prophet
sensed that this worshipper’s performance of the rituals of prayer had
been mechanical and not imbued with religious fervour. Indeed, the
true spirit of salath (prayer) is modesty. But this individual’s behaviour
showed that while he was praying, modesty was far from his mind.
However punctilious the worship in form,
without the true spirit, the performance of
the ritual is worthless. The mere observance
of form does not make worship, and is
unacceptable in the eyes of God.
The essence of
Islam is the inner
spirit, eternal and
unassailable unlike
its outer forms.
The word “ritual” has the same connotation
as “form”. The difference is that “form” is
a generic term, and “ritual” has become a
religious term.
One Hadith tells us that the value of an act depends upon the doer’s
intention. A practice must be evaluated on the basis of motivation; for
example, the Prophet’s migration from Makkah to Madinah, known as
the Hijrah. This emigration to uphold Islam, when people abandoned
hearth and home for the sake of God was an act of great religious
significance.
However, one of the emigrants was not pure in intent. He left Makkah
for Madinah with the ulterior motive of marrying a Madinan girl
who had agreed to marry him on the condition that he migrated to
Madinah. The Prophet told his Companions that since this individual
had migrated for his own private benefit, the migration would not be
considered as migration for the sake of God.
This makes it clear that rituals are of relative value in Islam. The true
value of an act in Islam depends entirely upon the spirit in which it is
carried out, and not the trappings of outward form.
WITHOUT RESERVATION
Through Hard Work
ONCE, somebody remarked, “Reservations are really necessary
for Muslims in India. Without reservations, they cannot progress
in this country.”
The answer to this remark is, “Be it India or any other country,
everywhere there is just one unshakable law of nature. According to
that law, reservations are not a means for any community’s progress.”
In fact, reservations are counterproductive, being an obstacle to
progress. They sap the competitive spirit in people. Some people may
get some ordinary benefits from reservations, but they cannot produce
any great progress. If you don’t grant someone a favour, you actually
grant him something bigger—and that is, an incentive to work hard.
When someone is not granted a favour, he
realizes, “I am not going to get anything from
someone else’s generosity. And so, I have just
one option—and that is, I must work hard
and develop merit.” This thinking provokes
a compulsion in him to work hard. His latent
talents are awakened. If earlier he was a man,
now he can become a superman, and can
attain great success.
If you don’t grant
someone a favour,
you actually grant
him something
bigger—and that is,
an incentive to work
hard.
Someone who progresses through hard work
develops other qualities too—such as self-confidence and a realistic
approach. He loses the ever-complaining mentality. He becomes a
good example for others. He is very careful with his time and money.
He contributes positively to society.
Victory
The best way of turning defeat into
victory in every walk of life, is to
learn from one's mistakes.
A BELIEVER
One Who Submits to God
ACCORDING to Islam, a believer is one who submits to God totally.
He is like a small infant who owes everything to his parents and
his life revolves around them. A believer’s life should reflect and
revolve around God. He should fear and love God alone. He should do
everything for God’s sake. He should have absolute trust in God; his
Guardian and Protector.
Usually, people live for mundane things. That is why they never
find contentment. They either live for personalities or for worldly
splendour. Either their families mean everything to them, or they
have made prestige and wealth their ultimate
goals in life. Some are obsessed with hatred.
Some live to thwart, humiliate or ruin others.
All these ways of living are based on false
notions. They place total reliance on things
which are ephemeral and out of place in
God’s cosmic order. These things can never
give man true peace of mind. They do not
allow one to proceed along the divine path,
which is the only road to salvation.
A believer will strive
utmost to maintain
peace. He will bear
the loss of anything
else, but never the
loss of peace.
A startling transformation takes place when a person starts living for
God. He finds silence more gratifying than speech. He is happier to
obey than to rebel, to forgive than to hold grudges, and he tries to cover
others’ faults. He is unassuming and self-effacing. He is not interested
in occupying a privileged position. His life will be an example of simple
living and high thinking.
A Believer’s Attitude Towards Wealth
Wealth is useful only when it can solve the problems of life. True
believers are concerned about the next world and consider real wealth
to be that which will be of use to them there.
People see wealth in gold and silver, but a believer’s wealth is God. That
which brings him nearer to his Lord and makes him eligible for God’s
blessings in the life to come is of supreme importance to him.
A Believer is a Kind Person
God’s attribute in the Quran is said to be ‘The Compassionate’, ‘The
Merciful’. That is, very kind and sympathetic. Similarly the Prophet of Islam has been called ‘a mercy to the worlds’ meaning, the Prophet
of Islam has been sent as a blessing to the whole world. The most
prominent quality of the Prophet is his being the instrument of
universal mercy.
A true believer therefore will be patient and compassionate in his
dealings with others, treating others with sympathy and kindness. He
will not return unkindness for unkindness, but continues to behave
sympathetically with unconditional characteristic kindness. Believers
exhort one another to patience and compassion.
A Believer Sacrifices
One of the qualities of the believer described in the Quran is the
readiness to sacrifice his interests for that of another; holding the
needs of others to be above his own; taking the trouble to help others;
giving preference to others while occupying a
back seat for oneself.
This willingness to sacrifice, is a superior
human quality. Almost every day such
occasions arise when one feels the necessity
for one kind of sacrifice or the other, to recede
into the background and leave the path clear
for others to go forward; to suffer oneself in
order to give comfort to others; to cut down
one’s expenses and help others; to suppress
one’s personality so that others may come
to the fore, to remain silent and allow others
to speak; to direct one’s conveyance to one
side and give room for others to go ahead to their destinations. Such
sacrifice is a form of altruism. According to the Quran, true believers
are those who possess this quality.
A Believer Restrains Anger
The Quran defines believers as those who “when angered are willing to
forgive.” (
When a believer is confronted with such a behaviour as makes him
angry, he does not retaliate, but rather returns forgiveness for anger.
By adopting the path of avoidance, he nips evil in the bud. Instead of
becoming embroiled with his antagonist, he engages himself in his own
constructive work.
Once a man came to the Prophet of Islam and said to him: “O Prophet
of God, give me some advice which I may follow all my life. And let this
advice be brief so that I do not forget it.” The Prophet replied, “Do not
be angry.”
Anger never surfaces without reason. It always bursts forth when
provoked, when someone ill-treats you or says something which hurts
your ego. Anger is a reaction. It generally manifests itself when you are
faced with some unpleasant experience.
One way to deal with this is to react, by returning tit for tat. But this
is not the teaching of Islam. Islam teaches that when someone or
something angers or provokes you, you remain undisturbed.
A believer’s conviction is that if he remains patient in the face of trouble
stirred by others, he will be amply rewarded by God. This conviction
generates unfathomable peace of mind within, so that he is no longer
disturbed by any antagonism. This spirit of faith converts his anger
into forgiveness. Provocation is disregarded. He even derives food
for modesty and humility from the very things which are designed to
destroy his peace of mind.
A Believer has the Desire for Peace
A believer is necessarily a lover of peace.
In his mind, faith and a desire for peace
are closely interlinked and regardless of
the circumstances, he will strive utmost
to maintain peace. He will bear the loss of
anything else, but never the loss of peace.
The life that the true believer desires is possible
only in the propitious atmosphere which
flowers in conditions of peace. Conditions of
unrest breed a negative atmosphere which to
him is abhorrent.
A believer’s
conviction is that if
he remains patient
in the face of trouble
stirred by others,
he will be amply
rewarded by God.
But if peace is to be maintained, it calls for a certain kind of sacrifice.
In disturbed conditions, the believer must overlook both the misdeeds
leading up to this situation and the identity of the wrongdoers. He
might suffer at their hands but will make no attempt to retaliate, so
that peace may prevail. The believer should be willing to pay this price,
so that his pursuance of constructive ends can proceed unhampered.
The believer is like a flower in the garden of nature. Just as a hot wind
will shrivel up a bloom and cause it to die, so will constant friction distract the believer from achieving positive goals. And just as a cool
breeze will enable the flower to retain its beauty for its natural lifespan,
so will a peaceful atmosphere enable the believer to fulfil the
obligations of divine worship in a spirit of great serenity. Peace is thus
central to the life of the believer.
Today’s turbulent times place the additional responsibility on all
true believers to actively participate in peace efforts. It is not about
participating from a comfort level but doing it with dedication and
complete devotion.
Islam is a religion of peace and peace is a universal law of nature. That
is because God loves the condition of peace, and disapproves of any
state of unrest. God’s predilection for peace is reason enough for the
believer also to love peace. In no circumstances will the true believer
ever tolerate the disruption of peace.
Wise Approach
Every person lives between two
things—his desires and the external
situation. By simply running after your
desires you cannot achieve your goals.
One must know the external situation,
circumstances and opportunities. You
can achieve your personal target only
by taking into consideration these
external factors. It is this realistic
approach that is the wise approach.
UNLIMITED REWARD OF PATIENCE
For Patience Unconditional
Say: ‘My servants who believe, fear your Lord. Those who do good
works in this life shall receive a good reward. Allah’s earth is vast.
Those that endure with fortitude shall be requited without measure’.
(
IT may seem extraordinary that God should give an unlimited reward
for any action. But it is only one action—that is, patience or Sabr,
that is so singled out.
The root of Sabr, means ‘to refrain from privation’. There are two kinds
of actions: in one, certain limits, are observed; in the other, no such
restraint is shown. For instance, if someone is good to you, he receives
good treatment from you in return. Most people behave in this way
without feeling it necessary to exercise any patience or forbearance.
Even the adherents of a religion which does not demand any personal
sacrifice are unconscious of the need to
practice restraint.
One inclined to
embark on the
journey of patience
is required to adhere
strictly to religious
guidelines which
enjoin restraint
always, whether
the circumstances
be favourable or
unfavourable.
However, one inclined to embark on the
second kind of action is required to adhere
strictly to religious guidelines which enjoin
restraint, and he must do so whether the
circumstances be favourable or unfavourable
to him. This is the path of patience.
That is, even when someone is unkind to
you, you are good to him. Even if he adopts
a provocative stance, you remain moderate
in your behaviour. Even if observance of the
truth will be detrimental to your interests,
you continue to adhere to the path of truth
and justice. Even if the adoption of an unprincipled stand appears
advantageous, you continue to be a man of principle. It is the
practitioners of such aspects of religion that demands patience who
will be ‘requited without measure’.
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
PRINCIPLE OF MERCY
Chapter 4 of the Quran has the following verse in relation to the laws of
inheritance in Islamic Shariah.
If other relatives, orphans or needy people are present at the time
of the division, then provide for them out of it, and speak kindly to
them. (
THIS verse implies that at the time of the division or distribution
of the deceased person’s property, possessions and wealth,
should such people be present who are not entitled by law to
any share of the inheritance, then something should also be given
to them from the inheritance. They should not be returned without
receiving anything.
This verse appears to be one regarding the laws of inheritance laid out
in the Quran, but we can find an important point of reference here for
our prayers and supplications. When a believer reads this verse, he will
be overcome with emotion and can call out,
‘O Lord, this is a similar situation for me regarding Paradise. I do
not have anything or any deed that will make me deserving of
Paradise. But in this verse of inheritance, You have declared Your principle that if those who are not deserving of the inheritance
are present at the time of distribution, some amount should
also be given to them as a mercy.’
There is tremendous solace in this verse of the Quran for a true believer.
Taking this verse as a point of reference a believer can plead with God:
‘Lord, I am a totally undeserving person. But this verse of Your
book shows that Your mercy is so overspreading that it covers
even those who are undeserving. Lord,
this very mercy of Your’s is a beacon of
hope for me. With respect to this very
principle established by You, I beseech
You, that You grant me a portion of Your
mercy in spite of my total ineligibility;
that to one as undeserving as me, You
grant a place in the Paradise that You
have made exclusively for the deserving.
I acknowledge that by Your laws of Shariah,
I am not deserving of Paradise, but by
Your law of mercy, I beseech You grant me
entry into Your Paradise.’
A believer's prayer
'Lord, I acknowledge
that by Your laws
of Shariah, I am not
deserving of Paradise
but by Your law of
mercy, I beseech You
grant me entry into
Your Paradise.'
Waste of Time
In this world, time is extremely limited.
We cannot afford to spend this precious
commodity on revenge or retaliation or
other such negative pursuits. The price we
have to pay for such futile engagement
is in terms of our own progress and
development coming to a halt.
PROPHETIC MODEL VISÀVIS HISTORICAL MODEL
Choose the Right One
TODAY, Muslims find themselves in a state
of degeneration. It is time for the Muslim
community to experience a revival. But for
this to happen there has to be a proper model. If
a wrong model is adopted, this revival can never
happen, despite a thousand years of effort.
There is only one proper model, for the revival of the
Muslim community, the prophetic model. This model is fully preserved
in the form of the Sunnah or the Prophet’s Method. We should study
this Prophetic sunnah (method) from the relevant texts, and drawing
wisdom from these, make efforts for the revival of the Muslim ummah.
The Prophet left this world in 632 CE. After this, a long period of Muslim
history unfolded, extending for over a thousand years. Unfortunately,
every Muslim intellectual has harped only on this history. Books
that were written after the Prophet, all present a highly exaggerated
picture of this history of the Muslim ummah.
As a result, consciously or unconsciously, this
historical Muslim model impressed itself in a
very grand way on the mind of most Muslims
obscuring the Prophetic model.
A movement can
be successful only
with God’s help. And
God’s help is only for
efforts that are based
on the Prophetic
model.
Because of this, today, people who seek to
engage in the revival of the Muslim ummah
may take the name of Islam, but, in actual
fact, they only seek to revive Muslim history.
Every movement ostensibly working for the
revival of the Muslim community is doing just
that. Some talk about reviving the period of Muslim rule. Others aim at
reviving Muslim culture. Some see the enforcement of Shariah laws as
the secret of Muslim revival. Others are engaged in spreading a culture
of violence in the name of jihad, imagining that in this way they are
reviving the Muslim ummah.
In modern times, movements of this sort have emerged and become
active on a massive scale in different parts of the world. But, despite
their loud, fiery and sensational efforts, they have proved to be
unsuccessful. There is only one cause for this failure. And that is, these movements did not receive God’s help. The cause of this was that all
these movements emerged on the basis of the Muslim historical model.
Not one of them was based on the Prophetic model.
There is a stark difference between the Prophetic model and the
Muslim historical model. The former is based on inviting people to God.
In contrast, the latter is based on politics, culture and communalism.
A movement can be successful only with God’s help. And God’s help is
only for efforts that are based on the Prophetic model.
BELIEF IN GOD
Rational
THIS world has one God. He is its Creator and Master. The
greatest proof of God’s existence is the existence of the world
itself. Spread around us in all its vastness and complexity, it
bears witness to the existence of a great God who, in His infinite power,
controls it. If we have no choice but to believe in the world, we have no
choice but to believe in God as well, for the world would be meaningless
if we did not accept the existence of a Maker and Master along with it.
Look at how exquisitely the world has been fashioned. How can it be
that it has no Maker? Look at the perfect order which it maintains.
Could it really be that no one is controlling it? The answer, of course, is
that it could not. The truth is that, just as man is bound to believe in the
world around him, so also is he bound to believe in God.
Now, just think for a moment that the earth we live on is revolving
around the sun whilst spinning continuously on its axis. Yet we move
around on its surface, and live our daily lives. It is the miraculous force
of gravity that makes this possible.
Another miracle is the atmosphere that
extends for miles above the earth surrounding
it that provides the oxygen for us to breathe
and carbon dioxide for the plants while
protecting us from harmful radiation and
providing a blanket of warmth for us to live
in comfort.
The Creator of all
light, God Himself is
the most resplendent
of all beings. He
is the light of the
Heavens and of the
earth, shedding His
radiance on the
personalities of all
who discover Him.
Everything in this world, is, in fact, a miracle.
Just think what happens when we put tiny
seeds into the ground. The soil in which
they are planted is uniform in constitution,
but they bring forth a vast array of plants—
radishes, carrots, turnips, guavas, mangoes,
mustard plants—everything indeed from the humblest blade of grass
to the mightiest oak. Each plant has its own distinct appearance, taste
and fragrance, and, according to its species, gives diverse benefits to
mankind.
On all sides of us, a whole world of miraculous diversity and proportions
stretches out before our eyes. Moreover, at every instant, a great variety
of life forms are continually coming into existence, quite unaided by man. Yet if all of the human beings in this world were to come together,
they would not be able to create even one tiny grain of sand. All this
amounts to a miracle of such amazing proportions, that words fail us
when we have to describe it. When we try to do so, we only degrade it,
for we are unable to do justice to it with mere human words. All we can
do is look on in wonder, and ask ourselves: “Besides God, who could
have made manifest such a miracle?”
Everything in this world is made up of atoms. In its final analysis, every
object is a collection of these tiny particles. Yet by some strange miracle,
when these atoms come together in certain proportions, they form
the dazzling globe of the sun, and when the same atoms accumulate
elsewhere in different proportions they flow in cascades; in yet other
places, they take the form of subtle breezes or are fashioned into
fertile soil. All these things may be made up of the same atoms, but
the nature and properties of each separate object are widely different.
A man who has truly
discovered God will
blissfully savour
the essence of the
experience.
This miraculous world provides man with endless resources, which he
puts to good use whenever he learns how to tap them. Massive supplies
of whatever he needs in life are constantly being accumulated, and
man himself has to do very little in order to
avail of them. Take, for instance, the food that
he eats. He has but to stretch out his hand for
the huge quantities of valuable nourishment
which, as part of the order of the cosmos,
have been made available to him. Once he
has it in his possession, all he has to move are
his hands and his jaws so that the food should
reach his stomach. Then without any further
effort on his part, the food is absorbed by the
body providing nutrition for growth. Where
food keeps the human body going, petroleum, another great earthly
phenomenon, keeps his activities going. All man has to do is to extract
it from the ground, refine it, put it into his machines and astonishingly,
this liquid fuel keeps the entire mechanism of his civilization running
smoothly. Countless resources of this type have been created in
this world, and there is enough of everything to meet man’s needs.
Human role in bringing these things into being, or in changing them
into some useful form, is a relatively small one. Therefore, with the
minimum of effort, one has one's need of clothes, housing, furniture,
machines, vehicles and all the other components and accessories of
one's civilization fulfilled. Are such occurrences not sufficient to prove
that there is indeed a Maker and a Master of this world?
But we must not forget that there is another side to all this. Nature
has provided us with a pure and beautiful world, yet what have our
own actions made of it? We may have refined petroleum and made
machines out of iron and steel, but we have also filled the land and
sea with corruption. We have converted the world into an arena of
smoke, noise, pollution, vandalism and war. We have taken these
things to such extremes that quite frequently there appears to be no
solution to the man-made problems surrounding us. Very little has
been accomplished in our factories, and indeed, in the whole field of
technology. The world around us accomplishes much more than we
human beings do. No problems are created by the works of nature, but
man’s work is constantly bedeviled by problems.
The earth rotates unceasingly on its own axis and in orbit around the
sun. But it does not create any noise in the process. A tree goes to work
in the way of a great factory, but it does not emit any smoke. Daily,
innumerable creatures are dying in the sea, but they do not pollute the
water. The universe has been running in accordance with the divine
order for billions of years, without ever having to reorganize itself, for
everything about the way it is organized, is perfect. There are countless
stars and planets moving around in space; they keep their set pace. All
these are miracles of the highest order. They are far more wonderful
than anything that man can create, and they happen every instant
in this world of ours. What further proof do
we need that the power of a great God lies
behind this world?
Man has only to
think of the nature
of his own being
to understand the
nature of God.
When we look at the different life forms, we
witness an astonishing spectacle. Certain
material objects come together in one body,
and there comes into being a creature like
a fish swimming through water, or a bird
soaring in the skies. Of the great variety of
creatures, which abound on the earth, the
one of greatest interest to us is man. In ways that are a mystery to us,
he is moulded into a well-proportioned form. The bones within him
take on the meaningful shape of the skeleton, which is covered with
flesh and sealed in by a layer of skin, out of which sprout hair and
nails. With blood coursing through channels within this frame, all of
this adds up to a human being who walks about, holds things in his
hands, who hears, smells, tastes, who has a mind which remembers
things, accumulates information, analyses it and then expresses it in
speech and writing.
The formation of such an amazing being from inert matter is more than
a miracle. The particles of which a man is composed are the same as
that of the earth. But have we ever heard a piece of earth talking, or
seen a piece of stone walking around? The word miraculous is barely
adequate to describe the capabilities of man. But what else is there
to this walking, talking, thinking, feeling man, which distinguishes him
from earth and stone? This factor—life—is still a mystery to us: there
must indeed be a superior Being who has imbued inert matter with this
quality, thus accomplishing a unique feat of creation.
Man has only to think of the nature of his own being to understand the
nature of God. The self, the ego in man, has an individuality of its own,
which is quite distinct from that of others of his kind living here on
earth. The ego in man is absolutely sure of its own existence. It is the
part of man which thinks, feels, forms opinions, has intentions and puts
them into practice. It also decides for itself
which course of action to take. Every human
being is thus a separate personality with a will
and power of his own. Since our experience
of such a being is an every day matter,
what is astonishing about the existence of
God, who also is a Being wielding personal
power, although on a scale far greater than
ourselves? Believing in God is a very similar
mental process to believing in one’s own self.
No problems are
created by the works
of nature, but man’s
work is constantly
bedeviled by
problems.
People demand some miraculous proof before they will believe in the
truth of God and His message. But what further proof do they require
when they have the miracle of the whole of the universe, which has
been functioning perfectly for millions of years on the grandest of
scales? If the doubter is not prepared to accept such a great miracle,
then how is he going to shed his doubts when he sees lesser miracles?
In truth, man has been provided with everything he needs to enable
him to believe in God, and then to place himself at His service. If, in
spite of this, he does not believe in God, and fails to acknowledge God’s
power and perfection, then it is he himself who is to blame.
One who has found God has found everything. After the discovery of
God, no further discovery remains to be made. Thus, when a man has
discovered God, his entire attention is focused upon Him. God, for him,
becomes a treasure which he cherishes, and it is to Him then that he
has recourse for all his worldly and eternal needs.
If one eats an apple, but detects no flavour in it and receives no
nourishment, then it might be considered of the person not to have
eaten an apple at all, but only something which looks like an apple. The
same is true of one’s realization of God. A man who has truly discovered
God will blissfully savour the essence of the experience. Anyone who
claims to have discovered God without this accompanying sense of
elation has certainly made no such discovery. He has only discovered
something which he mistakenly thinks is God. He is like the man eating
a fake apple and deriving no satisfaction from it.
God’s world is a collection of atoms. In its elemental form, it all consists
of one and the same type of inert matter; but God has moulded this
matter into countless diverse forms: light, heat, greenery, flowing
water. He has also invested lifeless matter with the properties of colour,
taste and smell; and everywhere, He has set things in motion, having
carefully controlled this motion by His laws of nature. Discovering God
who has made such a world is much more than just acquiring a dry
creed; it means filling one’s heart and soul with the radiant glow of
divine light and opening one’s mind to incredible beauty.
When we eat delicious fruits, we get a great sense of enjoyment.
When we hear beautiful music we are quite entranced by it. When
a handsome child is born to a couple, their joy knows no bounds.
Then what of our experience of God, who is
the source of all beauty, joy and virtue? On
discovering Him, can one remain unmoved?
This is hardly imaginable, for such a sublime
experience—like coming close to a source of
dazzling radiance—must surely leave its mark
on one.
Discovering God who
has made this world
means filling one's
heart and soul with
the radiant glow
of divine light and
opening one's mind
to incredible beauty.
Having endowed things with their unique
qualities, God Himself must have qualities
that His discoverers' may savour. To discover
Him, therefore, is to experience Him like a
fragrance, a taste which excites, a texture which is a joy, a melody which
touches the heart. To come close to Him is to live in an everlasting
garden of brilliant colours and delicate fragrances. It is to hear such
music that one might wish its enchantment to last forever.
The Creator of all light, God Himself is the most resplendent of all
beings. He is the light of the Heavens and of the earth, shedding His
radiance on the personalities of all who discover Him. His is the greatest
treasure house of all true wisdom. He is the greatest repository of all true strength. His discoverers' are so fortified by His strength and so
enlightened by His wisdom that no flood or hurricane can carry them
away. They cannot, once having known Him, do other than evolve into
superior human beings.
Peaceful & Friendly Relationship
Dawah work is similar to doing business.
A friendly atmosphere is essential between
a businessman and his customer. So is the
case of dawah. Performing dawah work
requires a normal environment and peaceful
relationships between people. This is a
precondition of dawah. Muslims must be
aware of this principle.
TAZKIYA OR PURIFICATION
Calls for Sacrifice
THE attainment of tazkiya is no simple matter: it always requires
some sacrifice, which is psychological rather than physical in
nature. This sacrifice is to completely renounce those things that
run counter to acquiring purification. It is a principle of nature that in
order to achieve something, one has to let go of some other thing. This
is an important requirement of tazkiya.
One of the things to rid oneself of is bad habits. Due to environmental
influences, people get accustomed to certain habits which are
detrimental to the attainment of purification. It is absolutely necessary
for a seeker of tazkiya to totally rid oneself of such habits. Some of
these include speaking excessively without thinking, busying oneself
with the demands of one’s family, taking a lot of interest in eating and
clothes, pursuing the culture of entertainment, speaking to others of
someone’s negative points or shortcomings, going for shopping and
outings, spending extravagantly instead of
limiting oneself to needs, having superficial
tastes, becoming angry at criticism and
feeling happy when praised, being greedy
for material things, not restricting oneself to
one’s needs and preferring affectations to
simplicity.
A person who wants
to attain purification,
but is not ready
to give up all that
which are obstacles
in attaining it, such
a person should be
considered as not
being serious in
this quest.
The price for attaining tazkiya is abstaining
from everything that goes against achieving
this goal. A person who wants to attain tazkiya,
but is not ready to give up all that which are
obstacles in attaining it, such a person should
be considered as not being serious in this
quest.
A person who is serious in the pursuit of purification will realize things
which are favourable to it and those that are not. It can never become
a reality if the seeker is of a non-serious temperament. A frivolous
mentality and tazkiya do not go together.
One's sincerity will compel one to pursue whatever is favourable to it
and refrain from anything which goes against it. Sincerity is a guarantee
that a person will certainly reach the stage of purification.
THE STRAIGHT PATH
Deviation is Deprivation
A TRAIN which runs on its tracks will have no trouble in reaching
its destination. But should its wheels slip off the rails—no matter
to what side—its journey will come to a sudden and disastrous
end. Man’s journey through life is in some ways on a parallel. If he goes
off the rails, it will spell catastrophe. But if he continues to travel along
the straight and narrow path which leads directly to God, he will safely
reach his destination.
Many examples of human aberration—a ’going-off-the-rails’—can be
cited: the satisfying of one’s own selfish desires to the exclusion of
all else; total absorption in the greatness of some human individual,
living or dead; aiming, by preference, at unworthy objectives; obeying
impulses of jealousy, hate and vindictiveness: dedicating oneself to any
nation or party on the assumption that it is supreme. All of these paths
are crooked and diverge from the true way. No one who chooses such
a path can ever hope to reach his true goal in life.
It is a sad fact that one tends to stray from the straight path whenever
one is obsessed with some thing, person or idea other than God.
Whenever one’s efforts are directed elsewhere, one is embarking on
a detour which can never bring one back to
God. Such deviation from the true path can
cause man to go totally astray.
It is a sad fact that
one tends to stray
from the straight
path whenever one
is obsessed with a
thing, person or idea
other than God.
The only sure way to spiritual success is to focus
one’s attentions and efforts on God alone. This is
the straight path and involves total attachment to
God and a life lived out in complete accordance
with His will.
Any path which is not directed towards God
is a wrong turning, and will never lead Man to
his true destination.
God's mercy
God's mercy to us is many times more
than that of a mother to her child.
GIVING AS GOD WILLS
Not As We Will
MAN’S life and property are gifts of God. He owes everything he
possesses to God alone. The only way to give thanks for these
innumerable gifts is to dispose of them as God wishes. Such
expenditure of one’s wealth is symbolic of one’s complete trust in God.
Man owes whatever he earns in this world to the fact that God has
given him hands and feet to use for this purpose. He has endowed man
with eyes and a tongue with which to see and speak. He has blessed
him with an intellect which enables him to think and plan. At the same
time, God has made the world subordinate to man. If the world and all
that it contains had not been placed at man’s disposal, his physical and
mental capabilities alone would never have
enabled him to derive any benefit from the
world around him. If the wheat grain had not
grown in the form of a crop but had stayed
lying on the ground like a pebble, it would
have become impossible for man to harvest
grain from the land. If the powers of nature
had not performed their specific functions,
electricity could not have been produced, and
vehicles would not have been able to move.
Whatever man earns in this world is a direct
favour from God. In return, man should spend his earnings in a way
which would meet with God’s approval. He should use his God given
wealth to help the poor and in the ways specified by God.
Real charity is that
which is given for
God’s sake alone, not
for fame, self-esteem
or worldly reward.
Real charity is that which is given for God’s sake alone, not for fame,
self-esteem or worldly reward. Wealth saves one from worldly hardship;
that which is given away for God’s sake saves one from the hardships
of the life after death.
Ignorance is not bliss
Most of the problems in life are due to ignorance.
Recognize your ignorance, do something about it,
and you will be saved from unnecessary problems.
FAITH AND REASON
Wholesome Combination
IT is through reason that man justifies his faith. Rational justification
strengthens his convictions. Rational argument is thus an intellectual
need of every believer. Without this he would not be able to stand
firmly by his faith. It is reason which transforms blind faith into a matter
of intellectual choice.
History shows that man has employed four kinds of argument to find
rational grounds for his faith. Each of these reflect different stages in
his intellectual development.
Natural Argument
The first kind of argument is one based on nature. That is, on simple
facts or common experiences. This has been the most commonly used
argument since ancient times. Some examples of this kind are found in
the Quran, one of which relates to the Prophet Abraham. It is stated as
follows in the Quran:
Have you not heard of him (Namrud) who argued with Abraham
about his Lord because God had bestowed the kingdom upon
him? Abraham said, My Lord is the one who gives life and brings
death. He answered, I (too) give life and bring death! Abraham
said, God brings up the sun from the East,
so bring it up yourself from the West. Then
the disbeliever was confounded. God does
not guide the wrongdoers. (
We find another example of the argument
based on natural reasoning in the Quran:
Thus did We show Abraham the kingdom
of the heavens and the earth, so that he
might become a firm believer. When night
overshadowed him, he saw a star. He said:
‘This is my Lord’. But when it set, he said:
‘I love not those that set.’ Then when he
saw the moon rising, he said: ‘This is my
Lord.’ But when it set, he said: ‘Unless my Lord guide me, I shall
surely be among those who go astray’. Then when he saw the
sun rising, he said: ‘This is my Lord. This is the greatest.’ But
when it set, he said: ‘O my people! I disown all that you worship
besides God.’ (
Argument of this kind may appear to be simple, but they are invested
with deeper meaning. For this reason, they have been engaged in today
as much as in the past.
Philosophical Argument
The second kind of argument was first propounded by Greek
philosophers. Based on pure logic, it was so popular in the medieval
ages that Jews, Christians and Muslims all incorporated it into their
theological system. Commonly known as First Cause, it may be summed
up as follows:
The world man observes with his senses must have been brought
into being by God as the First Cause. Philosophers have argued
that the observable order of causation is not self-explanatory. It
can only be accounted for by the existence of a First Cause. This
First Cause, however, must not be considered simply as the first
in a series of successive causes, but rather as the First Cause in
the sense of being the cause for the whole series of observable
causes.
The Prime Mover or First Cause theory although obviously very sound,
has constantly been under attack from secular circles, and critics have
raised a variety of objections. To begin with,
they say that it is only guesswork, and not an
undeniable fact. Some critics also object that
the actions or free will of subatomic particles
are uncaused; so, why not also the world as
a whole? Moreover, even if all things in the
world are caused, this may not be true of the
world itself, because no one knows whether
the whole is sufficiently like its parts to
warrant such a generalization.
Now, according
to modern
developments in
science, one can
safely say that
religious tenets can
be proved on the
same logical plane
as the concepts of
science.
This is why some people think that the faith of
Islam is not based on rational grounds. They
say that Islamic belief can be proved only
through inferential argument and not through direct argument. They
assert that in Islam there is only secondary rationalism and no primary
rationalism. But modern science has demolished this notion, as will be
shown in the last part of this chapter.
Spiritual Argument
Yet another argument is that which is based on spiritual experience.
Some people, who engage in spiritual exercises and have spiritual experiences, say that when they reach the deeper levels of the human
consciousness, they find an unlimited world which cannot be described
in limited language. They insist that this limitless, unexplainable
phenomenon is nothing but God Almighty Himself.
The critics say that even if this spiritual state is as real as is claimed
by those who enter it, it is still a subjective experience; that it conveys
nothing to those who have not experienced the same spiritual state.
All the above arguments are in one way or
another inferential in nature and not of the
direct kind. In view of this fact, the critics
hold that all faiths, including Islam, have no
scientific basis. They contend that Islamic
theology is not based on primary rationalism,
but on secondary rationalism.
The existence of God,
as a designer (cause)
was presumed to
exist because His
design (effect) could
be seen to exist.
However, these contentions appeared to be
valid only up to the end of the nineteenth
century. The twentieth century has closed the
chapter on all such debates. Now, according
to modern developments in science, one can safely say that religious
tenets can be proved on the same logical plane as the concepts
of science. Now there is no difference between the two in terms of
scientific reasoning. Let us then see what modern scientific reasoning
is all about.
Scientific Argument
Religion, or faith, relates to issues such as the existence of God,
something intangible and unobservable, unlike non-religious things
like the sun, which has a tangible and observable existence. Therefore,
it came to be held that only non-religious matters might be established
by direct argument, while it is only indirect or inferential argument
which can be used to prove religious propositions.
It was believed, therefore, that rational argument was possible only in
non-religious matters, and so far as religious matters were concerned,
rational argument was not applicable at all. That is to say, that it was
only in non-religious areas that primary rationalism was possible, while
in religion only secondary rationalism was applicable.
In the past, arguments based on Aristotelean logic used to be applied
to faith. By its very nature it was an indirect argument. Modern critics,
therefore, ignored such arguments as unworthy of consideration. That
is why religion was not thought worthy of any attention by rational
people. This state of affairs presented a challenge not only to other
religions but to Islam as well.
About five hundred years ago, with the emergence of science, this
state of affairs did not change. All the scientists in the wake of the
Renaissance believed that matter, in fact the entire material world was
something solid which could be observed. Newton had even formed a
theory that light consisted of tiny corpuscles. As such, it was possible to
apply direct argument as an explanation for material things. Similarly,
even after the emergence of modern science, this state of affairs
prevailed. It continued to be believed that the kind of argument which
is applied to apparently tangible things could not be applied in the case
of religion.
But by the early twentieth century, specifically after the first World
War, this mental climate changed completely. The ancient Greek
philosophers believed that matter, in the last analysis, was composed of
atoms. And the atom, though very tiny, was a piece of solid matter. But
with the breaking of the atom in the twentieth century, all the popular
scientific concepts underwent a sea change. The theories about faith
and reason seemed irrelevant only while science was confined to the
macrocosmic level. Later, when science advanced to the microcosmic
level, it underwent a revolution, and along with it, the method of
argument also changed.
So far, science had been based on the proposition that all the things
it believed in, like the atom, could be directly explained. But when the
atom, the smallest part of an element, was smashed, it was revealed
that it was not a material entity, but just
another name for unobservable waves of
electrons.
In view of the recent
advancement in
scientific reasoning, a
true faith has proved
to be as rational as
any other scientific
theory.
This discovery demonstrated how a scientist
could only see the effect of a thing and not the
thing itself. For instance, the atom, after being
split, produces energy which can be converted
into electricity. Electricity runs along a wire
in the form of a current, yet this event is not
observable even by a scientist. But when such
an event produces an effect, for instance,
lighting up a bulb or setting a motor in motion, this effect comes under
a scientist’s observation. Similarly, the waves from an X-ray machine,
are not observable by a scientist, but when they produce the image of
a human body on a plate, then it becomes observable.
Now the question arose as to what stand a scientist must take? Should
he believe only in a tangible effect or the intangible thing as well, which
produced that effect. Since the scientist was bound to believe in the
tangible effect, he had no choice but to believe in its intangible cause.
Here the scientist felt that direct argument could be applied to the
tangible effect, but that it was not at all possible to apply direct argument
to the intangible cause. The most important of all the changes brought
about by this new development in the world of science was that, it
was acknowledged in scientific circles that inferential argument was
as valid as direct argument. That is, if a cause consistently gives rise
to an effect, the existence of the intangible cause will be accepted as
a proven fact, just as the existence of the tangible effect is accepted
because it is observable. In modern times all the concepts of science
held to be established have been proven by this very logic.
After reaching this stage of rational argument the difference between
religious argument and scientific argument ceases to exist. The
problem faced earlier was that religious realities, such as the existence
of God, could be proved only by inference or indirect argument. For
instance, the existence of God, as a designer
(cause) was presumed to exist because His
design (effect) could be seen to exist. But now
the same method of indirect argument has
been generally held to be valid in the world
of science.
Reason and faith
are now standing on
the same ground.
In fact,no one can
legitimately reject
faith as something
irrational, unless
one is ready to reject
the rationality of
scientific theories
as well.
There are numerous meaningful things in the
universe which are brought to the knowledge
of human beings, for which no explanation
is possible. It has simply to be accepted that
there is a meaningful Cause, that is God.
The truth is that, without belief in God, the
universe remains as unexplainable as the
entire mechanism of light without a belief in
electromagnetic waves.
Thus, the option one has to take is not between the universe without
God and the universe with God. Rather, the option actually is between
the universe with God, or no universe at all. Since we cannot, for
obvious reasons, opt for the latter proposition, we are, in fact, left with
no other option except the former, that is, the universe with God.
In view of the recent advancement in scientific reasoning, a true faith
has proved to be as rational as any other scientific theory. Reason
and faith are now standing on the same ground. In fact, no one can
legitimately reject faith as something irrational, unless one is ready to
reject the rationality of scientific theories as well. For, all the modern
scientific theories are accepted as proven on the basis of the same
rational criterion by which a matter of faith could be equally proved
true. After the river of knowledge has reached this stage, there has
remained no logical difference between the two.
FAMILY CULTURE
A Narrow Outlook
MANY people—and this is particularly so in the East—know only
one sort of culture. This is what can be called ‘family culture’.
This ‘culture’ is all about earning money and meeting the
insatiable demands of family members. For many people, this is their
only purpose in life.
The greatest damage that this ‘family culture’ causes is that it severely
narrows people’s vision. Their interest and concern is limited just to
their families. The only thing that they think about is how to satisfy the
material desires of their families. They don’t ever consider it necessary
to think beyond this. Not many of them will, for instance, spend time
reading or meeting people other than their relatives and learning and
intellectually benefiting from them. If they
step out of their homes, it’s generally to go to
their workplaces or to entertain themselves
or to go out shopping. They have no interest
in doing much else. Intellectual development
is the farthest thing from their minds.
From the
materialistic point
of view, people stuck
in the morass of
this narrow ‘family
culture’ might appear
to lead a comfortable
life, but they are
victims of intellectual
backwardness.
From the materialistic point of view, people
stuck in the morass of this narrow ‘family
culture’ might appear to lead a comfortable
life, but they are victims of intellectual
backwardness. If you try talking to them
on any serious topic, you will immediately
discover that they have no intellectual depth.
They know little, if anything at all, of the realities of the world and the
fundamental problems of life. They may look like humans, but they are
actually just well-dressed animals.
Ideally, family life should be structured in such a way that it helps people
in their intellectual development, and not be a continuous obstacle in
this regard, as is often the case.
HISTORY OF REACTION
No Positive Results
THERE are so many revolutionary leaders and there have been
many revolutions. But most of these were coups, not revolutions.
They successfully brought an end to an ‘unwanted system’, but
failed to bring in the system which they had set as their goal. After
every unwanted system, a new unwanted system emerges and the
politics of reaction continues unabated.
What is the reason behind this sad state of affairs? Thinkers who
spearheaded revolutions were unaware of the law of nature that evils
are an integral part of human society. All the leaders and reformers
were obsessed with an evil-free ideal society, while according to the
law of nature the ideal cannot be achieved in this world. They wanted
to establish an evil-free society, and it is impossible to completely
eliminate evil from society. One evil replaces another, a fact which
history has witnessed.
The truth is that ‘evil’ is the wrong name for ‘challenge’. What people call
a society full of evils, refers in fact to a society full of challenges. This
is why reformers and leaders should have considered evil as challenge
and looked for a solution to manage the challenge.
For example, some people are born in poverty. Our reformers tried
to eliminate poverty from the world, but failed. The reason is that
poverty is nature’s creation and, serves as an incentive to work hard.
Without poverty in the world, there would be
no incentive, without incentive there can be
no development.
According to the
law of nature ideal
cannot be achieved
in this world.
All parents aim at providing material comforts
to their children, this being their greatest
concern. But this thinking is against the
scheme of the Creator. The right way is for the
parents to create the spirit of hard work in their
children so that they stand on their own feet.
What we witness in society is contradictory to
the scheme of the Creator. Many People who attained success by their
own hard work at times indulge their children in luxuries. This is the
reason why most youngsters of hard working parents live a pampered
life and do not accomplish anything great in life.
The above attitude of individuals highlights the importance of incentive
for development and success. The same concept has to be extended
towards the development of the society to get the right results. For
example, in the primitive age, man used to walk on foot and get tired.
So, to overcome the problem of tiredness he discovered the horse
for riding. But travelling on horses had its shortcomings. Man then
invented the wheel for conveyance. Improving on this, he discovered
steam power, harnessing it for transportation. Then when faced with
newer problems, man developed the motor car. It was the continuous
challenges which led man to build the aircraft for travel thereby giving
us the conviction that necessity is the mother of invention.
So, reacting without giving consideration to universal truths is a
negative response to a situation; while a non-reactive and well thought
out response within the framework of realities will bring in positive
results.
Freedom in Islam
According to Islam that person is most precious
who leads his life in this world in such a manner
that despite facing all sorts of temptations he
succeeds in overcoming them; despite having the
power to misuse his freedom, he refrains from
doing so; despite the possibility of leading an
unprincipled life, he chooses of his own free will to
be a man of principle. To identify such individuals
it is essential that an atmosphere of freedom
prevail in the world. This is not possible under
any other system.
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.
THE AGE OF OPENNESS
I WAS born in the second half of the 20th century, and now find
myself in the first half of the 21st century. During this period I have
had many opportunities to participate in religious seminars and
conferences and have found on these occasions that they have taken
place in an environment of complete openness. The representative of
each religion was given the unrestricted opportunity to present the
teachings of their religion without any reservation.
For instance, I was recently invited to a seminar to speak in detail about
the essence of the religion of Islam. The participants—adherents of all
of the major religions—gave my discourse their full attention. Not one
member of the audience responded negatively. This led me to quote
the well-known maxim: “It is in comparison that we understand.”
I reflected that, 500 years ago, organizing seminars of this kind was an
impossibility, given how rigid the thinking was on religious matters. At
that time people of different faiths considered the method of debate as
a means of discussion. Debate only established the superiority of one’s
own religion while trying to prove the inferiority of other religions.
But, today, we live in a different age. The culture of debate has been replaced by discussion. The watchword is that freedom of expression
is supreme. Just as I have the right to present my ideas, similarly others
also enjoy the right to present their ideas as they are. This is the spirit
of the age. This spirit has become the universal norm. It has become
an internationally accepted right for all. There is no doubt that modern
democracy has played a great part in ushering in this development.
The important
aspect of modern
opportunities is
religious freedom.
The ensuing benefit
is intellectual
development by
means of free
discussion.
Today there is universality of opportunity. Every religious person has an equal chance
to freely avail of the opportunity provided by
the modern age to express oneself. And one
can rightly presume that others will hear with
objective minds and without any bias, will
present their viewpoint in a peaceful manner.
The important aspect of modern opportunities
is religious freedom. The ensuing benefit is
intellectual development by means of free
discussion no lesser in value than the other
benefits of the age. But wherever there still
exists an environment of inflexibility, the
result is intellectual stagnation, whereas in an environment of open
discussion, the kind of creative thinking comes into play which increases
one’s conviction.
This openness, without doubt, is a great blessing of God that every
religious group may avail, provided they think in terms of free discussion
rather than debate. People should sincerely pay equal respect to one
another so that the scientific temper is cultivated in the true sense. And
the greatest advantage is that people will attain spiritual development
to the degree that it is possible to say: “I am right, you may also be
right.”
This does not mean that participants in discussion will ultimately
emerge from their deliberations in a state of uncertainty. It means
rather that adherence to this principle will enable people to proceed
with self-confidence, knowing that human dignity will ultimately be
respected.
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 )
