FROM MAULANAS DESK
Maulana Wahiduddin Khan, born in 1925, in
Azamgarh, Uttar Pradesh, is an Islamic spiritual
scholar who is well-versed in both classical Islamic
learning and modern disciplines. The mission of his life
has been the establishment of worldwide peace. He has
received the Padma Bhushan, the Demiurgus Peace
International Award and Sayyidina Imam Al Hassan
Peace award for promoting peace in Muslim societies.
He has been called ’Islam’s spiritual ambassador to the
world’ and is recognized as one of its most influential
Muslims
. His books have been translated into sixteen
languages and are part of university curricula in six
countries. He is the founder of the Centre for Peace
and Spirituality based in New Delhi.
THE GREATNESS OF HUMILITY
I ONCE happened to meet a gentleman who had neither a proper
education nor a sound economic position. His greatest asset as
he saw it, was the fact that his grandfather, who lived in a palatial
house, had been one of the Nawab’s close associates and had had an
honourable title bestowed upon him. He went on at some length, and
with great pride, about his grandfather’s exalted state.
I got the impression that the cause of his own destitution was his pride
in his ancestry. The psychology which went with being one of a noble
lineage had prevented him from either acquiring a good education
or engaging himself in some profitable business. Out of sympathy
for his down-at-heel condition, I tried to make him understand the
importance of adopting a humble and realistic attitude, as opposed to
that of continuing pride in his forefather’s achievements. To support
my arguments, I narrated many telling incidents, but it was all to no
avail. He was beyond understanding. It was as if I were conversing with
him in a totally alien language.
The same is true of present-day Muslims who draw their emotional
sustenance from the religion of pride. If this is happening on an ever-expanding scale, it is because they fail to understand the religion of
humility.
Islam, for the believers of the early stages, was just such a religion—a
religion of humility. This psychology of humility, which marked their
thoughts and deeds, was produced by their keen awareness of the
greatness of God. For them God’s law became
a reality, for God elevates all those who adopt
the posture of humility. From there, by the
grace of God, they went on to emblazon
their deeds and their virtues on the pages of
human history for all time to come.
Islam, for the
believers of the
early stages, was a
religion of humility.
This psychology
of humility, which
marked their
thoughts and deeds,
was produced by
their keen awareness
of the greatness
of God.
The Muslims of the present day are the
successors of the Muslims of those early
stages. It is unfortunate, however, that they
have inherited from them not their humility,
but only the recollection of the great heights
to which their remote ancestors rose.
Devoid of humility and its resultant virtues,
they are carried through life on a flood of
grandiloquence.
The need of the hour is to awaken in them the true spirit of their faith
so that they may be brought closer to the religion based on humility.
God elevates the humble: the proud and the vain are cast by Him into
oblivion.
Maulana Wahiduddin Khan
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Reform of Society
To bring about real change in society we
will have to first change individual life.
RIGHTS OF WOMEN IN ISLAM
Nature & Needs
PROGRESS and evolution of society depends upon two basic
factors: proper human relationship and the inter-connection
of rights and duties. Oppression, exploitation and injustice are
detrimental to a progressive society which then begins to degenerate
and tumble headlong towards destruction. In a just and balanced
society, it is necessary that both men and women work together for
the betterment and upliftment of society; that they work in coherence,
completing and complementing each other. It is as much necessary
that all members of the society are granted their due share of rights,
that their duties too are well defined. In a just
society, the weaker sections are looked after
properly and compassionately while full care
is taken to ensure that they are not deprived
of their rights or oppressed in any way.
Women have all along belonged to the
category of the weaker section of humanity.
As such, a society that tries to uplift the status
of women and installs them on the pedestal
of dignity, looking after their welfare and
making provisions for their protection can
be considered a just society. Let us examine,
in short, whether we have tried to grant
women the rights that may lead them to a
better future and to a more peaceful, just and
dignified coexistence.
In a just and
balanced society, it is
necessary that both
men and women
work together for
the betterment
and upliftment of
society; that they
work in coherence,
completing and
complementing
each other.
The modern world may apparently be much concerned about women
and make very fair promises to them. It promises them freedom from
slavery, from male-domination, even from the established institution
of marriage, from the boredom of being a housewife to a much more
glamorous world. It promises them freedom from the burden of birth
pangs, and the pains of rearing a family. But instead, what does it
actually have in store? Nothing but exploitation, injustice, oppression,
aggression, harassment and indignity. In the name of emancipation,
women today have to bear with rape, mutilation, abuse, inequality,
discrimination and harassment.
Coming nearer home, we find that the apparent glamour of the feminist
movement has overawed us. We have our own roots in the culture and religion embedded in our soil, but we try to blindly imitate the
‘developed’ countries in as much of our activities as possible. On the
one hand, our women with their demure and bashful nature seem to us
symbols of virtue, on the other hand we try to instigate our women to
reveal as much of their bodies as possible. Then, when our women are
waylaid and their modesty torn, we shed crocodile tears. The present
scenario, with events of female harassment ever on the increase, is a
most pathetic sight. Even our workplaces (not to talk about our homes)
are not safe. Even those women holding higher bureaucratic posts
are not spared. Laws against sexual harassment and rape are being
moulded and remoulded but the escalation in gender related crimes
keeps rising unabated. Female foeticide is on the increase. Most dowry
deaths go unreported. In fact, with the present day status, who would
refuse to accept that women are poised on the brink of disaster? The
facts and figures showing deliberate women’s subjugation under the
cover of pleasure and entertainment cannot put them to sleep. There
is a wave of restlessness to be found everywhere.
Islam considers each
gender unique in
its own sphere of
activity and allots
roles to each gender,
best suited to them
and according to
their nature and
needs.
Many suggestions have been made to
improve the situation. For instance, it is being
felt at certain quarters that women need
rights, not power. At other places, education
is being recommended for women’s overall
development. Some recommend political
empowerment. Yet some say that women
can only be truly emancipated by becoming
economically independent. Whatever be the
case, we cannot isolate the various aspects
of women’s development into different
channels and work for any one or the other.
We have to devise a comprehensive system
which, while recognizing women as respectable human beings, may at
the same time lend them confidence, dignity, poise, self-respect and
freedom from exploitation of all kind. Only then could the human race
become stronger and of a superior breed, capable of taking up the
responsibility of spreading welfare, love, friendship and goodwill to
make this beautiful earth a better place to live in.
Till now, a dispassionate study of the position of women in Islam
has rarely been made. Orientatalists are in the habit of quoting and
misquoting, even misinterpreting the Quranic injunctions and the
Sunnah, which form the source of the Islamic system. The Muslim society is also by and large responsible for stultifying the dynamism
of Islam and creating misconceptions, because they have lost their
capacity to represent Islam in its true spirit. The Muslim culture that
we see around us is not truly the Islamic culture that the Prophet
had evolved, but a sad mixture of many cultures, where un-Islamic
infiltrations have altered the very essence of what should have been
the Islamic society. So while presenting these points regarding the
rights of women in Islam, one thing should be clear in our minds that
these are purely what should have been in Muslim society and not
what is existing today.
One significant point that we have to understand about Islam is that
it does nowhere raise the question of superiority or inferiority of any
gender, while talking about men and women. Islam considers each
gender unique in its own sphere of activity and allots roles to each
gender, best suited to them and according
to their nature and needs. Men and women
in Islam are not antagonists, but separate
entities created to complement and complete
each other. Each gender is given a definite set
of goals, to be achieved by their own individual
efforts. The unit of society is the family. As
such, the well-being of the family would mean
the well-being of the whole society.
During the era of
the Prophet and the
Caliphate, Muslim
women played an
indispensable role in
the construction of
society.
Islam makes the family the key social unit. All
the members of this unit play specific roles for its welfare and upkeep.
The position of women derives from the very premise that the family
is the cornerstone of the Muslim society. The Islamic system is very
sensitive about protecting and safeguarding the foundation of the
family. Hence there is strict prohibition of extramarital relations or
intimacy outside of marriage, as this weakens the base of the family.
Under the Islamic system, discrimination on grounds of gender, power
or wealth is not allowed. Indeed the Quran states very simply the origin
of mankind by rejecting any distinction or discrimination on account of
birth. The Holy Quran explicitly states:
O Mankind! Fear your Lord, who created you from a single soul.
He created its mate from it and from the two of them spread
countless men and women [throughout the earth]. (
While conceding equality of the genders, the Quran categorizes men
and women according to their deeds in this world. It states that all men
and women are answerable equally to God:
To whoever does good deeds, man or woman, and is a believer,
We shall assuredly give a good life; and We will bestow upon
them their reward according to the best of their works. (
Even while seeking the blessings of God, both men and women are
promised full returns of their labour, apart from the excessive bounties
showered by Him: “Men shall be rewarded according to their deeds, and
women shall be rewarded according to their deeds. You should rather ask
God for His bounty. God has knowledge of all things.” (
Islam does not have
any concept of dowry
or dehej. On the
contrary, the woman
receives the Mehr
(Dower) in marriage,
which is the bridemoney,
an exclusive
right of the bride.
The wisdom of the principles and laws of
nature have been employed in regulating
mutual relationship. The Quran states:
“All things We made in pairs” (
acknowledges men and women as distinctly
separate entities, yet relates the two mutually
making each the guardian of the other: “The
believers, both men and women, are friends to
each other; they enjoin what is good and forbid
evil, they attend to their prayers and pay the
alms and obey God and His Messenger.” (
Personal development, intellectual pursuits
and the acquisition of knowledge are human rights that should be
conceded to males and females alike, without discrimination. Islam
allows for equal opportunities to both the genders in the pursuit of
knowledge. There is no derision, no underestimation anywhere. Each
gender is encouraged to build up its individuality in every way. The
Prophet said, “It is essential for every Muslim man and woman to acquire
knowledge.”
Women’s guardians are advised not to obstruct their pursuits in
education but to encourage them and provide them with opportunities.
Examples exist of a number of educated women scholars during
the Prophet’s time and after, who have contributed to Quranic
interpretations, medicine, poetry and many other fields. The wives
and daughters of magnates and sovereigns have known to patronize
knowledge and give lavish endowments for the establishment of
institutes of learning and social service. All such actions undertaken for
the construction of society and building up righteousness will not go unrecognized. God says in the Quran: “If any do deeds of righteousness,
be they male or female and have faith, they will enter Heaven and not the
least injustice will be done to them.” (
Spiritual attainment is not exclusively for men. Women have as much
right over spiritual purification as men. The Quran is very explicit about
this. “Surely, for men and women who have surrendered to God—believing
men and believing women, truthful men and truthful women, patient men
and patient women, humble men and humble women, charitable men and
charitable women, fasting men and fasting women, men and women who
guard their chastity, men and women who are ever mindful of God—God is
ready with forgiveness and an immense reward.” (
Islam regards women in different roles: as a mother, as a daughter as a
wife and as a separate human being, and gives them rights accordingly.
Mothers contribute enormously to society. Their love and sacrifice for
the off-spring cannot possibly be ignored. The Quran recognizes the
pain and hardship the mother experiences while keeping the human
race alive and evokes, “In travail upon travail
did his mother bear him, and in two years
was his weaning” (
service in view, the mother is elevated to
the highest pedestal of human glory. Islam
makes it compulsory for children to obey
their mothers. A mother’s interest and
welfare must be preferred three times more
than a father’s interest and welfare. A mother
deserves gratitude, respect, love, kindness
and obedience.
Islam encourages
marriage and
prohibits any
deviated forms of
gratification.
As a daughter, women always belong to the paternal family. Marriage
does not break this bond. The Islamic social order makes elaborate
arrangements for the fair treatment of the daughter. They must receive
love and best maintenance. They have as much rights as the son in
educational, physical and mental upliftment. They have their share in
the father’s property, which is recognized and granted at every cost.
If, by chance, a woman becomes a widow or is divorced, Islamic law
reverts her back to the paternal home where she may be looked after
with love and affection. The Prophet said, “Should I not tell you what
is the best charity; That you should show kindness to that daughter who
(becoming a widow or having been divorced) has been returned to you, and
who has no other maintainer or supporter.” (Ibne-e-Majah)
Islam encourages marriage and prohibits any deviated forms of
gratification. Marriage helps men and women to develop along
natural lines and head towards development and success through
mutual co-operation. Marriage prevents immorality, licentiousness
and irresponsibility. The spouses in marriage agree to share rights
and responsibilities to develop a happy family. In this regard it is a
contract entered upon by both participants who vow to be ruled by the
established law of God. The consent of the woman is essential for the
completion of the marriage. What a contrast this is to the prevalent
system of marriage in our country where the women are given over
in the possession of greedy people who cannot be satisfied without
demanding for a handsome amount of monies as well as other items
of domestic luxury together with the girl.
Islam does not have any concept of dowry or dehej. On the contrary,
the woman receives the Mehr (Dower) in marriage, which is the bridemoney,
an exclusive right of the bride. This Mehr may be paid at once
after the solemnisation (Nikah) of marriage or
at any time in life. But if it is not paid during
the lifetime, it is considered a debt and like
all other debts must be paid from the legacy
of the deceased even before distribution of
property among the legal heirs. Apart from
the Mehr the wife is entitled to a share of the
deceased husband’s property also.
Women's guardians
are advised
not to obstruct
their pursuits in
education but to
encourage them and
provide them with
opportunities.
The educational system that is followed
completely ignores the moral and spiritual
guidance of human beings. This is the reason
why society itself is ignorant about how to
respect the women. Islam draws out the complete code of conduct and
provides for maintaining the honour and dignity of the women through
a modest dress code. All the exploitation and crimes regarding the
women generally centres around their physical charms. So, to put a full
stop on any such exploitation, believing women have been encouraged
to follow a modest dress code and come out of their houses only
when in need, not ramble aimlessly. Their safety is further ensured
by making it a rule that in long distance and overnight journeys, they
be accompanied by a male close relative with whom marriage is not
possible.
The rights of women in Islam are really God’s blessings. In this age of
violence, misogyny, subordination, exploitation and oppression, women
are frantically seeking fair ways and means of deliverance. They want the assertion of their motherhood, in whole, their womanhood. They
want to retain everything they own as their own, even their names.
But today, more often it is the women falling prey to the male dominated
society. Muslim women are not any the better. They have also remained
lagging behind particularly in education, and this is one reason why
they have misrepresented their religion. During the era of the Prophet
and the Caliphate, Muslim women played an indispensable role in the
construction of society. They took active part in opinion building and
decision-making. They delivered religious discourses, ventured outside
their homes for the pursuit of knowledge and carried out independent
trade.
But later on, Muslims themselves started to lose their mark of identity.
Stagnation set in, in their society, and with this the position of women
also gradually deteriorated. Today Muslim women, are in a deplorable
condition, deprived of their rights and opportunities and kept under
extremely rigorous conditions.
Hence, to improve the present status of Muslim women and to give
them their due share in what is their right, it is indispensable that
the Muslim organisations should come forward and make efforts to
improve the status of women. It is their duty to see that Muslim women
are not deprived of proper education. They have to see that more and
more educational institutions for girls are opened and run efficiently,
for the benefit of women. A fully planned
strategy must be chalked out for vocational
and professional training to make them selfsufficient,
so that they may stand on their own
feet when any such need arises. More centres
should be opened for training and guidance
for girls.
The Muslim culture
that we see around
us is not truly the
Islamic culture that
the Prophet had
evolved, but a sad
mixture of many
cultures.
It is generally thought that Muslim women
are only duty bound to their husband, family
and home and that they have no other activity
outside their home. This is a gross mistake
and against the spirit of Islam, which does not
restrict women within the four walls of their houses. Whenever there
is a need for their positive and constructive contribution outside the
home, they are allowed to do so. In doing so, their main motive should
be to obtain the pleasure of God and service to humanity.
It is a great responsibility for the educated Muslim women to speed
up their movement and work amongst all sections of society, be they educated, semi-educated or uneducated and awaken them to the true
knowledge of Islam, and to revolutionize their lives so that they can
stand as examples before all womenfolk. Islam presents solutions to
the problems of women. The need is to exert and express, to come out
with the message and to spread this message of a peaceful and free
existence that is in absolute conformity with the will of God.
STATUS OF WOMEN VISAVIS MEN
Equal in Respect Different in Role
THERE is a common belief that Islam gives a higher status to men
in comparison to women. This is a misconception in the truest
sense of the word. Contrary to the common misconception cited
above, Islam actually gives equal status to women as that of men. The
Quran says:
“You are members, one of another.” (
There are many Hadith of the Prophet regarding women:
Fear God in respect of women.
Men and women are two equal halves of a single unit. (Al Tirmizi)
The most perfect man of religion is one who excels in character and
the best among you is he who gives the best treatment to his womenfolk.
However, studies in biology and psychology show that the two genders
are different in nature, each being designed for a different purpose.
So, the Islamic maxim runs: Equal in respect, but different in role. Each
being equal has a different sphere of action. That is, in making their
contribution to social activity, the men undertake whatever is physically
harder, while the women deal with whatever is physically lighter.
Although males and females differ from one another biologically, they
are equal in terms of human status. No distinction is made between
women and men as regards their respective rights. Man and woman
in the eyes of Islam complement each other. This concept permits the
shortcomings of one gender to be compensated for by the strengths of
the other. This is all for the good if they are to be lifetime companions.
It is a fact that women in general are not physically as strong as men,
but their physical weakness in no way implies their inferiority to men.
The eyes are the most delicate parts of our body, while the nails by
comparison are extremely hard. That does not mean that the nails are
superior to the eyes.
Just as two different kinds of fruits will differ in colour, taste, shape and
texture, without one being superior or inferior to the other, so also do
men and women have their different qualities which distinguish the
male from the female without there being any question of superiority
or inferiority. They are endowed by nature with different capacities so
that they may play their respective roles in life with greater ease and
effectiveness.
However, in respect of innate talents, all individuals, be they men or
women, differ from one another. Yet their need for each other is equal.
All are of equal value. One is not more important or less important than
the other. Similarly when it comes to the establishment of a home and
raising of a family, men and women have their separate roles to play.
But each is vital. Each is indispensable to the other. And for them to
come together, function in unison and live in harmony, there must be
mutual respect and a prevailing sense that a woman enjoys the same
status as that of a man.
In ancient times, women had come to be considered inferior and were
deprived, among other things, of the right to inherit property. Islam for
the first time in human history gave them their due legal rights over
property. Neither did it distinguish between men and women as regards
status, rights and blessings, both in this world and the Hereafter. Both
were considered equal participants in the carrying out of the functions
of daily living.
Islam sets great
value on the proper
management of
home. It is because
home is the most
important unit of
any society. Home
is the centre of
preparing succeeding
generations.
Since the earliest ideal phase of Islam, Muslim women have successfully
used their talents in the field of education in particular. Homes had
become centres of learning. As women performed their role without
going outdoors, there is a general impression that Islam has restricted
women’s workplace to performing only
domestic chores. But this is not the truth.
Islam first encouraged them to receive
education, and then enthused them with a
new zeal. Subsequently, they went out to
impart this learning to the next generation.
Let’s take the instance of the Prophet’s wives,
held up as role models for women in Islam.
Preserving their femininity, they participated
in all kinds of religious and worldly activities.
For instance, the Prophet’s wife Aisha,
having gained full knowledge of Islam from
the Prophet, was able, after the death of
the Prophet, to perform the task of teacher and guide to the Muslim
community for a period of about fifty years. Abdullah ibn Abbas, a
Companion of great stature, and one of the best commentators of the
Quran, was one of Aisha’s pupils.
As modern day research tells us, women are better with words than men.
It is perhaps this reason why they are able to run educational institutions
successfully. Besides this there may be many such workplaces where women are able to use their full potential. Since earliest days of
Islam we find Muslim women working outdoors. Umme Dahdah, wife
of a Companion of the Prophet worked in her orchard. Khadija, the
Prophet’s wife conducted business, to cite only a few of such examples.
However, Islam sets great value on the proper management of a home.
It is because a home is the most important unit of any society. Home
is the centre of preparing succeeding generations. Thus neglecting the
home front will amount to neglecting the next generation, which in
turn will result in a great national loss.
Islam grants even more respect to women than to men. According
to one Hadith a man once came to the Prophet and asked him, who
rightfully deserved the best treatment from him.
“Your mother,” said the Prophet. “Who’s next?” asked the man. “Your
mother.” “Who comes next?” the man asked again. The Prophet again
replied, “Your mother.” “Who is after that?” insisted the man. “Your
father,” said the Prophet.
When it comes to the
establishment of a
home and raising of
a family, men and
women have their
separate roles to
play. But each is vital.
Each is indispensable
to the other.
Another example concerns Hajra, the
Prophet Abraham’s wife. Hajj, regarded as
the greatest form of worship in Islam, entails
the performance of Sai, one of the main rites
of the Hajj. This is accomplished by running
back and forth seven times between Safa
and Marwah, two hillocks near the Kabah.
This running, enjoined upon every pilgrim, be
they rich or poor, literate or illiterate, kings or
commoners, is in imitation of the desperate
quest of Hajra, Abraham’s wife, for water to
quench the thirst of her crying infant, four
thousand years ago. The performance of this
rite is a lesson in struggling for the cause of God. It is of the utmost
significance that this was an act performed by a woman. Perhaps there
could be no better demonstration of a woman’s greatness than God’s
command to all men, literally to follow in her footsteps.
The Quran says that men are in charge of—that is, they are ‘maintainers’
of women (
a higher status to men than women. According to this verse of the
Quran, it does not mean that men have a distinctive status over women.
Being maintainers of women has never been intended as a form of
discriminatory treatment, it rather concerns the practical management
of the home, for which the man is held responsible. However, this does not mean that a woman will never be allowed to shoulder these
responsibilities. If she finds that she can bear this burden, no objection
will be raised from any quarter.
In fact, in the early period of Islam, both men and women were fully
active in different fields of life, from housework to agriculture and
horticulture; and worship in the mosque. Everywhere women were
visible and active. Gradually there came about a division of labour,
which is justifiable not only biologically and physiologically, but also
in terms of the ensuing social benefits. One such important benefit is
that they can see each other’s lives objectively, without that personal
involvement which tends to cloud their judgment and lead to a
damaging emotionalism. They are better able to counsel each other
coolly and wisely, to give moral support
at critical moments, and to offer the daily
encouragement with which every successful
union should be marked.
Difference of
biological function
does not imply
inequality. For the
biological division of
human beings into
male and female
is the result of the
purposeful planning
of our Creator.
In Islamic history, there are many examples
of women giving invaluable help to their
husbands in critical situations. One of the most
notable was Khadijah, the wife of the Prophet
of Islam who successfully brought the Prophet
back from a state of fear and trembling to a
state of normalcy after his receiving the first
divine revelation in the solitude of the Cave
of Hira from the Archangel Gabriel. She was
able to reassure him that his life was not, as he feared, in danger, as
she herself was emotionally detached from the incident. She observed:
“God will surely never forsake you. You are kind to your kin; you always
help the weak; you take care of whoever crosses your threshold; you
solace the weary; you speak the truth.” The reassurance that Khadijah
gave to the Prophet of Islam on this occasion was one of the most
significant contributions to the furtherance of Islam.
We see that the sacred scriptures of Islam make it clear that neither
gender is inferior or superior to the other. Difference of biological
function does not imply inequality. For the biological division of human
beings into male and female is the result of the purposeful planning of
our Creator.
VEIL OF INTERPRETATION OVER ISLAM
Clear your Understanding
ONE reason for the alienation of Islam is that as time went by
self-styled interpretations of the Quran and Sunnah gradually
placed a veil over the original content of these texts. A time
came when the original Islam was completely obscured from view. The
wrong, man-made interpretations took the place of revealed guidance
and people mistakenly took the misconceptions in Islam to be the real
Islam.
In the early phase of Islam people derived their religion directly from
the Quran and the sayings and actions of the Prophet Muhammad,
therefore, their association with the original Islam remained intact.
But the interpretations and explanations of later days served only to
obscure the original teachings. The natural beauty of Islam disappeared
over the centuries. The Quran and Sunnah now turned into relics
instead of being instruments of guidance. Thus the religion came to
be based on latter-day interpretations and explanations instead of the
original scriptures.
How did this corruption set in, in the religious literature produced by
the later generations? The answer is that the basic requirement to
understand the scriptures in depth is God realization. When one finds
religion at the level of realization, one is endowed by God with the
wisdom to be able to understand the deeper meaning of the scriptures.
On the other hand those who are not blessed
with this special gift of wisdom, have nothing
by which to understand Islam, except their
own pre-conceptions.
When one finds
religion at the level
of realization, one is
endowed by God with
the wisdom to be
able to understand
the deeper meaning
of the scriptures.
They begin to interpret religion according to
their own mindset. The result is that, although
they refer to the original sources of Islam—the
Quran and Sunnah, their interpretations have
little bearing on the original texts. Religious
degeneration ensues in which they appear
to follow Islam but actually stray far from its
spirit. They fail to differentiate between Godsent
religion and man-made interpretation.
One great loss created by these additions to the original Islam was
the shift in emphasis. Some important teachings of Islam were relegated to the background—for instance, concern for the larger
humanity, missionary work, and patience. Missionary work—that is
conveying the message of Islam peacefully—is the greatest mission
of the Muslim community for, although prophethood came to an
end with Prophet Muhammad, the mission
of the Prophet has not yet come to an end.
The mission continues through the followers
of the Prophet as a matter of religious duty.
It would be no exaggeration to say that
without the performance of this duty, the very
credibility of being the Muslim community
would become doubtful. Strangely, indeed,
missionary work found no place in the
literature of the centuries after the Prophet
Muhammad. Neither has it been mentioned
anywhere in the Muslim agenda of today. The
classical commentaries of the Quran also fail
to give any prominence to missionary work as
a concept. In books of sayings of the Prophet
too, we find chapters on all subjects except
missionary work. The same is true of Islamic
jurisprudence in whose texts we do not find a chapter on missionary
work.
One great loss
created by these
additions to the
original Islam was
the shift in emphasis.
Some important
teachings of Islam
were relegated to
the background—for
instance, concern for
the larger humanity,
missionary work,
and patience.
According to the Quran, the exercise of patience is a deed, which
makes man eligible for the highest reward (
rewarded “beyond measure” (
popularity in later times was that the injunction of patience had been
abrogated and replaced by jihad (in the sense of fighting). Thus, one
who studies these books gathers the impression, that consciously or
unconsciously, patience might have been important in the past, but
nowadays it has lost its relevance. Now jihad and not sabr is of foremost
importance.
So, the ensuing result of the attitude of Muslims is that whenever
someone presents the real Islam, it appears alien to them.
LEGALISTIC OR PSYCHOLOGICAL LANGUAGE
Make or Mar the Message
THERE are two ways of trying to offer advice to others. One way is
to do so in a legalistic language. The other way is to do this using
the ‘language of the psyche’.
The former approach seeks to explain things in the form of do’s and
don’ts. It is the language of commandments: ‘Do this!’ or ‘Don’t do that!’
This sort of language is useful for people who are already prepared
and ready to act in accordance with the advice they are given. But for
people who are not ready for this, the language of do’s and don’ts is
not appropriate. Instead, the appropriate language for such people is
what can be called ‘the language of the psyche’.
What is the ‘language of the psyche’? It is the very same language that
is referred to in the Quran when it says “speak to them in such terms as
will address their minds” (
in such a manner that it addresses the mind
of one’s addressee, so that by hearing it one
discovers the importance of what is being
said and considers it worthy of reflection and
deeper thought.
The language of do’s and don’ts is effective
only with people who already agree with you.
In contrast, the ‘language of the psyche’ is
effective with and useful for everyone. If you
speak this language, someone who already
agrees with what you are saying will be further
convinced of its veracity. And someone who
does not as yet agree with what you are saying
will at least reflect on it, and it is possible that
he will soon accept it in his heart.
To convey one’s
message in such
a manner that it
addresses the mind
of one’s addressee,
so that by hearing
it one discovers the
importance of what
is being said and
considers it worthy of
reflection and deeper
thought.
The language of do’s and don’ts is appropriate when discussing legalistic
rules, but in the field of calling people to God only that sort of language
is useful that is expressed in a psychologically-appropriate manner,
one that addresses people’s minds, and that touches their hearts,
convincing them of the truth of what is being conveyed to them.
THE TEACHINGS OF THE PROPHET
For All Times
GOD’S religion is one religion. It is that one religion which has
always been revealed to prophets, but man, in his carelessness,
has always marred or altered the true way. Prophet Muhammad
revived the divine religion and presented it in scriptural form for
posterity. He showed the way to achieve closeness to God and
salvation in the afterlife. He taught that God is One; He has no partner.
He created all things and has complete control over the universe. We
should serve Him and submit to Him alone. In Him should we repose
our hopes and to Him should we pray. Though He cannot be seen,
He is so close to us that He hears and answers us when we call upon
Him. There is no greater sin than to consider that He could have any
counterpart or equal.
There is no intermediary between God and man. By remembering
God, a person establishes direct contact with Him; there is no need
for any go-between. No one will be able to intercede before God in
the Hereafter either. He will decide everyone’s case according to His
own knowledge; no one will be able to influence His judgement. God
is not accountable to anyone for His decisions. All His judgements are
based on wisdom and justice; He is not influenced by intercession and
proximity. Worship of God is much more than
just superficial rituals; it is total submission. If
one worships God, then one devotes oneself
entirely to one’s Lord, fearing Him, loving
Him, having hopes in Him, and concentrating
on Him alone. Worship of God is total selfsurrender;
it is much more than occasional
observance of mere formalities.
Worship of God is
much more than just
superficial rituals; it
is total submission.
When dealing with others, we should always
bear in mind that God is watching over us. He
will deal with us as we have dealt with others. So, in order to avoid
recrimination when our actions are weighed up on the divine scales
of justice, it is essential that we avoid evils such as cruelty, dishonesty,
pride, antagonism, jealousy, selfishness and callousness. If one fears
God, one will not treat His creatures with disdain, for those who
mistreat God’s creatures should not expect kindness from the Creator;
only those who have treated others well deserve good treatment from
Him.
The Prophet taught that the only acceptable life is one of total obedience
to God. The basic principles of this life are forms of subservience as
laid down in the Quran, and God’s Prophet has demonstrated them
practically in his life. The only life pleasing to God, then, is one which
follows the guidance of the Quran and the example set by the Prophet.
The religion which the Prophet left us guides us in every walk of life;
everyone should proceed in accordance with the scheme with which he
has provided us. This scheme is based on certain tenets on which the
whole of the Islamic life is based.
Firstly, there is the testimony: “There is no one worthy of being served save
God, and Muhammad is His messenger.” This declaration marks man’s exit
from one arena and his entry into another—his departure from all that
is un-Islamic and his inclusion in the ranks of Islam. Secondly, prayer,
that is worship five times a day in the manner of the Prophet. Thirdly,
fasting, a test of patience and endurance annually performed during
the month of Ramadan. Fourthly Zakat, the setting aside of a fixed
portion of one’s income for the poor. Fifthly,
pilgrimage, a visit to the House of God at least
once in a lifetime, if one has the means. When
one fulfills these five conditions, one becomes
part of the prophetically established Islamic
brotherhood. Life can be lived in either of
two ways; it can be founded either on the
Hereafter or on the world. In the former case,
the Prophet’s guidance is accepted and a
person forms his beliefs and arranges his life
accordingly. In the latter case a person guides
himself, letting his own intellect dictate the way he thinks and acts. The
first person can be called a God-worshipper, while the second is a selfworshipper.
When dealing with
others, we should
always bear in mind
that God is watching
over us. He will deal
with us as we have
dealt with others.
There are several parts to the credo based on prophetic guidance:
belief in God, the angels, the scriptures, the prophets, the resurrection
of man and life after death, heaven and hell, as well as the recognition
of God as the overriding Lord and Sovereign. If one bases one’s life on
these tenets of faith, then one has truly submitted oneself to God. All
of one’s efforts in the world become oriented towards the Hereafter.
One’s worship, sacrifices, life and death are all dedicated to God.
The self-guided life, on the other hand, is a free and unprincipled one.
One who lives such a life is unconcerned about the nature of reality.
He believes what he wants to; he passes his time in whatever way his intellect and desires direct him; his efforts all
centre on worldly gain; he develops into the
sort of person he wishes to be, rather than
what God and His prophets would like to see.
The self-guided
life, on the other
hand, is a free and
unprincipled one.
One who lives such
a life is unconcerned
about the nature of
reality.
Divine religion has to be rediscovered based
on the message of the Prophet. For this one
has to discard the veil of prejudice. One has
to rise above their previous beliefs and study
deeply and objectively and if they recognize
it as the truth accept it and stay firmly
established.
Teacher Tree
A tree stands above the ground,
fixing its roots firmly beneath the
ground. It grows from beneath,
upwards into the air; it does
not start at the top and grow
downwards. The tree is our teacher,
imparting to us the lesson of nature,
that if we seek to progress outwardly
we must first strengthen ourselves
inwardly, we must begin from the
base of our ownselves before we can
hope to build society anew.
THE HUMAN PERSONALITY
Portrayed through Behaviour
IF from a vessel containing water, a single drop is found to be
brackish, it means that all of the liquid is undrinkable. We need
sample only of one drop to know with certainty what the rest will
be like. Much the same is true of the human personality. It is like an
over brimming vessel, which keeps on shedding drops for other people
to savour, to find sweet or brackish as the case may be. Small instances
of an individual’s behaviour and short interludes in his company
are generally sufficient to tell us what his overall personality is like.
A thoughtless remark, an unfair manoeuvre, a failure to give muchneeded
sympathy or support, a devious transaction—all these are the
plain indicators, like those brackish drops of water from the larger
vessel, which indicate the lack of integrity or callousness of the person
you are dealing with.
The human personality has the same homogeneity as water. A single
human weakness cannot therefore be considered in isolation, as if it
were an exception. It has to be looked upon as being representative of
the entire personality. If an individual proves unreliable in one matter,
he is likely to evince the same unreliability in other matters; if he is
guilty of untrustworthiness on one occasion, the chances are that this
trait will show up time and again.
There is only one kind of person who is an exception to that rule, and
he is the one who subjects his own behaviour to constant re-appraisal,
who is continually scrutinizing himself for weaknesses and faults and
who, once having found such faults, wastes no time in rooting them
out.
A man who has made a mistake can completely erase the marks of what
is an unfortunate experience for others by admitting his mistake and
begging forgiveness. Some people are pricked by their consciences,
but do nothing to assuage the ruffled feelings of others, thinking that
to do so would be sheer weakness and would mean a loss of face. Such
people can never have healthy social relationships and can never win
the respect of their fellow men. They do not realize that a man displays
his true mettle when he sees his own wrong actions for what they are,
and humbly asks forgiveness.
It is only he who has learned the art of moral introspection who will, in
the long run, prove to be a person of inviolable integrity.
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
DEPRIVED OF PARADISE
THE Quran says that the believers should discover Paradise in
such depth that they obtain an introduction to Paradise in this
very world itself (
According to the Quran, the world of Paradise is similar to this present
world. This means that people of faith should recognize Paradise by
seeing and observing this world. For them, Paradise will become a
discovered realm while in this very world. When someone discovers
Paradise like this, then, very naturally, he will become desirous of
Paradise to the greatest possible extent.
If you keep this fact in mind and analyze present-day Muslims, you
will discover that the Muslims of the whole world live in a psyche of
hatred and complaint. This psyche is so widespread that it is found
among every single class of Muslims, equally among educated and
uneducated Muslims.
This negative mind-set of Muslims appears to be against others. But in
terms of practical results, it is against Muslims themselves. It destroys
the positive thinking among Muslims that is indispensable for living in
remembrance of Paradise.
Human beings have been created in such a way that they cannot
harbour within them both enmity and friendship at the same time
(
bereft of a psyche of gratitude. Someone who lives with a sense of
deprivation cannot at the same time feel like as if he has achieved
something.
According to the
Quran, the world of
Paradise is similar
to this present
world. This means
that people of faith
should recognize
Paradise by seeing
and observing this
world.
The present psyche of Muslims is against
the Creation Plan of God. God wants that
people should have a glimpse of Paradise
while in this very world, so that they can
think of the real Paradise and seek it. But the
present mentality of Muslims is a barrier to
the development of such a character. One
who thinks negatively will live in hatred and
frustration. And a person whose mind is filled
with hatred and frustration cannot live in the
thoughts of a great blessing like Paradise.
Key To Success
When work is done in a spirit of co-operation,
co-ordination and blessed with an atmosphere of
harmony in an organization, the sky is the limit in
quantity and quality of production. It is unity then
which is the true key to success.
THE WISDOM OF LIFE
For Success
MACHINES, for instance, clocks and watches generally run on a
system of cogwheels. The movement of one such wheel sets
another in motion. If either of the wheels does not mesh with
the other, neither will the cogwheel move, nor will the machine be set
in motion.
The same applies to human plans in the modern world. There are two
“cog-wheels” here as well. And life’s system functions properly only
when the two engage and work together in unison.
One wheel in this world is that of man, while the other is that of
accompanying circumstances. Here, the individual can be effective
only to the extent that external circumstances will permit. Given this
state of affairs, wisdom lies in knowing what is possible and what is not
possible in terms of circumstances.
Where interests are in conflict, the matter at issue is not what should
be the settlement from the point of view of justice; the solution to be
sought in such a situation, is that which is possible in practical terms.
That is why, in such instances, one should
be willing to accept the possible, instead of
engaging in futile hostilities over the issue of
ideal justice. Such efforts will lead to nothing
but further loss.
The right way to
proceed in this world
is to allow things to
take their natural
course without
placing any obstacles
in their path.
The same is the case with nations. Here, too,
the leaders should look to what is achievable
and what is not with respect to the actual
circumstances. This is a universal matter
where the degree of success achieved by
the individual or the nation is in direct proportion to the effective
interlocking of “cog-wheels”, within a broad framework of nonadherence
to rigid ideologies.
It was America’s good fortune that it found leaders throughout
its history, who were free from the delusions of utopianism. They
understood the laws of nature and started their national journey in
accordance with these laws. By making steady progress for the last
two hundred years, America has come to be the foremost power in the
world.
This principle of nature, in brief, favours healthy competition. The
American leaders granted freedom to their citizens and opened up
opportunities to achieve the desired success by proving their capability
in a highly competitive field. These leaders limited the Government’s
sphere to law and order, thus granting its citizens full freedom of action
in other fields. As a result everyone found unhampered opportunities
for the optimal development of personal potential.
The American leaders did not attempt to pour society into the mould
of a fabricated ideology as the basis for national progress. Instead they
looked only at what was naturally sustainable and adopted it.
On the contrary, in the Soviet Union certain theorists clinging to a
contrived ideology, attempted to re-structure the whole of society
accordingly. When society refused to accept this, the rebels were
killed in millions, as if they had no more significance than insects. This
scheme of things was against nature and that is why, after a tumultuous
struggle spanning over 75 years, it has met with total failure.
The same was the case with a few other
countries. Their leaders devised certain
ideologies of their own and wished to recast
their entire countries in this mould. The
attempt to implement this system by force
was a total failure. And precious time was
wasted callously.
It is good to be an
idealist, but it has
to be conceded that
the attainment of
the ideal in social
life is seldom within
the realms of the
possible.
These leaders should have adopted the same
principle as nature adopts with regard to
water. When water flows from a mountain
peak, it is left free to cascade down the hillsides, meander across the
plains, spread out into lakes—in short, follow its own natural course
until it reaches the sea.
Having properly understood actual conditions and circumstances, they
should have left society to proceed unhindered on the thoroughfare of
nature. In this way an atmosphere of healthy competition would have
been produced, and the capabilities of all their citizens would have
played their role in the process of progress and development. But this
was not to be. Ideological fanaticism produced the log
The right way to proceed in this world is to allow things to take their
natural course without placing any obstacles in their path. If any wielder
of power conceives of a plan which in his view is superior (whatever its actual merits may be), he should work towards its implementation along
peaceful lines, remaining strictly within the sphere of persuasion. He
should wait also for the appropriate moment when people’s thinking
has changed, so that his plans may be carried into effect in consonance
with the law of nature itself. In that way, its outcome will be beneficial
to all.
The actual point worth considering in the building of the social system
is not some ideological scheme of things formulated by any particular
leader, but what is humanly achievable from the practical standpoint.
The part played by any given leader in the overhaul of the social
system and, in its subsequent consolidation, is only fifty per cent. The
remaining fifty per cent is attributable to external circumstances. If a
leader, failing to grasp this reality, is under the apprehension that the
entire country is his personal fiefdom, it would be the gravest blunder
on his part to force upon the people his
personal ideology. This would be verging on
madness, for whatever he then did as a result
of his misunderstanding should culminate
not in construction but the very opposite.
The actual point
worth considering
in the building of
the social system is
not some ideological
scheme of things
formulated by any
particular leader,
but what is humanly
achievable from the
practical standpoint.
It is good to be an idealist, but it has to be
conceded that the attainment of the ideal in
social life is seldom within the realms of the
possible. The secret of success in restructuring
society is for leaders and followers alike to
aim at elevated goals, while taking care to
subordinate personal idealism to overarching
practicalities.
After Every Mistake
After every mistake certain
opportunities arise through which
one can rectify matters.
SUCCESS IN PERSEVERANCE
Time-tested Quality
IT has been very aptly observed that success lies in perseverance.
The entire gamut of human history testifies to the truth of this
saying. Life’s journey, frequently directed along uneven paths, is one
in which one faces many unfavourable situations. Yet the wayfarer has
to continue his journey whatever the odds. This is called perseverance.
One who possesses this quality reaches the destination of success in
this world. The greater the perseverance the greater the success.
This is a law of nature. Just open your eyes and you will find clear
indications of this reality.
Think of the man, standing by the side of a rock, who looked down
and found that, due to the continuous lashing of the waves, the rock
had worn away and then remarked, “Look, the rock is a hard object,
while water is so soft. But even if as soft a thing as water acts with
perseverance, it can crush as hard an object as a rock into pieces.
All the huge quantities of sand found on the sea shores have been
produced by this lashing of water against the rocks.”
The career of Dr. Subramaniam Chandrashekhar (1910-1995) provides
a recent human parallel. From his childhood he showed a keen interest
in mathematics and astronomy. Later on
he took up as the subject for his research,
the birth and death of the stars. In this
connection, he presented his initial conclusion
in the form of a research paper at a meeting
of Astrophysical Society held on January 11,
1935. Scientists of repute, including Sir Arthur
Eddington, were present at the meeting. Sir
Arthur Eddington ridiculed Chandrashekhar
and tore his papers to pieces.
If you want to
achieve success for
yourself, you should
cultivate the virtue of
patience, for success
is always dependent
upon the exercise of
patience.
Later on Chandrashekhar wanted this paper
to be published in the Astrophysical Journal published from London.
But his paper was again rejected. Discouraged by this experience, he
left Britain for India. Here he applied to different universities for a job
but failed to find one. He was rejected both at home and abroad.
Yet this was not enough to dishearten Chandrashekhar. He now left
India for Chicago, where he found the circumstances more favourable.
He devoted himself once again to his research. Gradually his theories on stellar evolution became so popular that his papers were regularly
published in important scientific journals and magazines. Finally he
gained success with his discoveries being acknowledged and accepted.
His name was even given to the maximum mass of a stable white dwarf
star—the Chandrashekhar Limit—in the world of science. At the age of
Human history is replete with such exemplary lives. Anyone who has
achieved any real success in this world has done so through continuous
effort and perseverance. There is no other path to success in this world.
It has been observed that if you want to achieve success for yourself,
you should cultivate the virtue of patience; for success is always
dependent upon the exercise of patience. This is necessary because
in a period of struggle such obstacles come in the way as apparently
remove one further from one’s destination. That is why man must
never allow himself to become demoralized. Equipped with patience
and perseverance, he should persist in his
efforts.
Anyone who has
achieved any real
success in this world
has done so through
continuous effort and
perseverance. There
is no other path to
success in this world.
This is so great a certainty that it leaves no
choice as to our course of action. We have
to abide by this verdict of nature, for we can
survive only by living in accordance with it. It
is not possible for us to change the system of
nature.
Given this state of affairs, wisdom demands
that we refrain from wasting our time in
complaints and protests, and take steps to
banish despair and discouragement. Adopting the path of realism, one
must continue one’s efforts. In that case, success will become as certain
as the setting of the sun in the evening and of its rising again the next
morning. Unflagging effort inevitably leads one to the desired goal.
Nature requires only a few months to grow a crop of cucumber. But
this is not the case with the oak tree. Nature here requires a period
of a hundred years. Then how can man be exempt from this universal
principle?
If you are not willing to accept the reality of a long struggle, then you
shall have to be content with minor success: the necessary price of
great success is long-term endeavour. One who is not willing to pay this
price should not expect any great success.
THE PERIOD OF YOUTH
Sole Opportunity
THE Prophet is reported to have said that on the Day of Judgment
every person would be questioned about some issues, one of
these being how he spent his youth (Al-Bayhaqi). Youth is said
to be the best part of a person’s life. That is why we will be questioned
specifically about it.
Youth is a period when a person’s strength is fully alive and he is capable
of doing whatever he likes. This period lies between two periods of
infirmity—childhood, on the one hand, and old age, on the other. If you
waste your youth, it is like wasting your whole life.
Youth is the age of good health. If you have good health, you have
everything. If you don’t have good health, you have nothing. Good
health is truly something to be very grateful for. The period of youth
is the period of the greatest blessing. It is because of this that in the
Hereafter we will be specifically asked about how we spent our youth.
The period of youth is the best period in a person’s life. What you can
do in this period you cannot do either before or after it.
In our youth, we have great strength and
energy. That is why most people at that
age don’t really think they face very difficult
problems. What the Hadith referred to above
means is whether in this precious part of our
lives we thanked God for this gift or not. Were
we arrogant, or were we modest? Did we
cause problems to others? Were we a source
of goodness for others or did we do them
harm?
The period of youth
is the best period in
a person’s life. What
you can do in this
period you cannot
do either before or
after it.
But there is a weakness as well, in this period of youth. It is a period
prior to a person’s full maturity. In his youth, a person bubbles with
energy, but in terms of experience and intellectual development, he
still remains in a relatively undeveloped phase. For this reason, most
people make the biggest mistakes of their lives in this period. Hence, it
is necessary to be particularly cautious when one is at this stage in life.
A person in this stage must form his opinions based on deep thinking
and his actions should follow deep reflection.
Young age is a very precious part of our lives. At this stage of life, we
have much to give to others. It can also become something to be very
grateful for if we spend this period of our life in the right way.
TOWARDS GLOBAL PEACE
We often talk of peace in the context of war. But this is
a very narrow and restricted notion of peace. Peace is
deeply linked with the entirety of human life. Peace is
a complete ideology in itself. Peace is the only religion
for both—man and the universe. It is the master-key
that opens the doors to every success. Peace creates a
favourable atmosphere for success in every endeavour.
Without peace, no positive action—small or big—is possible.
THE MODERN AGE AND
NON-VIOLENCE
THE greatest problem facing Islam today is, that Muslims have
almost totally forgotten the Prophet’s way of non-violence. In
latter times when the Ottoman and Mughal empires disintegrated
and problems like that of Palestine have had to be confronted, Muslims
all over the world have fallen a prey to negative reaction on a colossal
scale; they have failed to remember that the policy of Islam is not that
of violence but of non-violence. It is the result of this deviation, that
despite almost a 100-years of wars, Muslims have achieved no positive
gain. Rather whatever they already had, has been lost by them.
According to Imam Malik, later generations of Muslim community
settled matters at issue in the same way that earlier generations had
done, i.e. non-violent methods. Similarly,
Muslims of modern times must likewise resort
only to non-violent methods. Just as no gain
could accrue from violent methods earlier, no
gain can accrue from violent methods today.
Muslims of modern
times must likewise
resort only to nonviolent
methods.
Just as no gain could
accrue from violent
methods earlier,
no gain can accrue
from violent methods
today.
At the time of the Hudaybiya peace treaty, the
Quraysh, who had secured the leadership of
Arabia, were bent on waging war. The Kabah
was in their possession. They had expelled
the Prophet and his Companions from their
home town. They had taken possession of
Muslims’ homes and other properties, and spared no effort in disseminating negative propaganda against Islam.
Given this state of affairs, there were only two options before the
believers. One was to attempt to put an end to tyranny and launch an
outright war on the other party in the name of securing their rights.
The result of such a move would certainly have been further loss in
terms of lives and property.
The second option was to remain patient in the face of immediate
loss, be it political or material, and, in spite of the losses avail of the
opportunities that were already available. The Prophet of Islam and
his Companions chose this second course. The result was that in just a
few years, the entire history of Arabia was altered for the better by an
Islamic revolution.
The present age however is an age of religious freedom; the world
has become a global village. There is openness amongst people about
learning from each other. The development of science and technology
has made the canvas needed for God realization bigger.
Today there exists a great number of opportunities for self-betterment
and for working on a much larger scale. If availed of wisely, we can
rewrite the history of Islam in magnificent terms.
Towards a Non-Violent World
Though the history of the non-violent movement is a very long one,
historians concede that “the most massive and historically effective
example of non-violent activism was that of the movement organized
by Mahatma Gandhi”.
India can be justly proud that it was in this
country, under the leadership of Mahatma
Gandhi, where for the first time in human
history a non-violent movement culminated
in such resounding success.
The first target for Mahatma Gandhi was to
usher in peaceful political change throughout
the country. This ambition was fulfilled in
1947. Mahatma Gandhi’s second target was
to bring about social change on the basis of
non-violence. But before he could achieve
his second target, he was tragically removed
from the scene of action.
Today there exists
a great number of
opportunities for
self-betterment and
for working on a
much larger scale.
If availed of wisely,
we can rewrite the
history of Islam in
magnificent terms.
Now our greatest need is to fulfill Mahatma Gandhi’s mission. After
political change we have to bring about social change in our country
through Gandhi Andolan, that is, a non-violent movement. If India
could be successful on this front, it would undoubtedly find itself in a
position to give the lead to the entire world.
There is only one way of exploiting the non-violent method for the
reform of a society – and that is, to bring about a change in the thinking
of the individual, the basic unit of society.
Violence is born in the mind and it can be ended in the mind itself. For
instance, during the Second World War, Japan was burning to avenge
itself against America. They said that America had devastated their
city of Hiroshima, so they would destroy America. Although Japan’s
Air Force had been badly hit, its army was still intact, and its officers
were bent on vengeance. At that juncture certain intellectuals in Japan
pointed out that if America had destroyed Hiroshima, they had already
destroyed America’s Pearl Harbour. In this way they were at par. The
score was even.
Due to this timely guidance, the Japanese came to rethink their position,
and, abandoning the path of confrontation with America, opted instead
for the path of adjustment; in so doing, they were tremendously
successful.
There is only one
way of exploiting the
non-violent method
for the reform of
a society–and that
is, to bring about
a change in the
thinking of the
individual, the basic
unit of society.
The truth is that intellectual awakening is
the only way to produce a non-violent world.
This is, without doubt, a long and laborious
struggle. But we have no other alternative.
Most instances of violence are the results of
misguided thinking. The day one succeeds in
putting an end to such thought, violence will
disappear on its own.
Take the case, for example, of communal
riots in India. It has been found that in most
of the cases communal riots result from an
erroneous way of thinking. For example when
a procession of people of one community
passes by the place of worship of another community, the choice
for the people in the place of worship is not between tolerating the
procession or disrupting it. The right choice is between being patiently
waiting for the procession to pass which is a temporary disturbance or
to witness riots resulting in loss of precious lives and property.
There is only one
way of exploiting the
non-violent method
for the reform of
a society–and that
is, to bring about
a change in the
thinking of the
individual, the basic
unit of society.
An individual is always governed by his
thinking. That is why, if we have to make a
non-violent world for a peaceful society, there
is only one way, and that is by using educative
methods to convert people’s thinking from
violence to non-violence, and to enable them
to seek the solution to matters of controversy
through peaceful means. They must learn
to understand the value of tolerance and
avoidance as opposed to intolerance and
confrontation. It is from such intellectual
awareness alone that a non-violent world and
a peaceful society can be constructed.
Higher Purpose
It is in terms of the unique conceptual
quality of man that we can conceive of
what his higher purpose in life should be.
It can only be one which does not result
from the pressures of desire or of
immediate exigencies. It must emanate
from his own urge to worship God.
IDEOLOGICAL HATRED
Root cause of Violence
HATRED is a crime and ideological hatred is
the greatest crime. The so-called Islamic
fundamentalism, if judged by its result, is
the greatest crime of this kind against humanity.
Anything can be eliminated, but what is impossible
to eliminate is the hatred produced by a sacred
ideology: Hatred generates violence and ideological
hatred generates unlimited violence. It can kill all of
humanity without suffering any feelings of remorse or repentance.
Hence, we see the violence perpetrated by the self-styled Islamic
fundamentalism which has turned into an un-Islamic theory.
One type of movement is that which is based on love. Such a
movement awakens in its adherents, feelings of well-wishing
towards other human beings. Its exponents strive peacefully to
pass on the truth that they have discovered for the benefit of
their fellow men. Such a movement, far from causing harm to
society, becomes a driving force towards the moral and social
upliftment of people in all walks of life.
A movement based
on love becomes a
driving force towards
the moral and social
upliftment of people
in all walks of life.
The other type of movement is one, which
is based on hatred. The adherents of this
movement consider those who are not likeminded
to be enemies. They have an overriding
desire to wipe them off the face of the earth.
They hold that these “enemies” are obstacles
to their success and that it is therefore
necessary to destroy them altogether. Only
then can a system of their own choice be
set in place. Islamic fundamentalism—socalled—is
a movement of this second type. As
a result of this negative thinking they divide humanity into two camps,
one consisting of their enemies, and the other of their friends. Once
having made this division, they allow their aversion for their “enemies”
to grow into virulent hatred. If the incentives for the members of the
movement based on love are well-wishing and the goodwill of the
people, the incentives for the members of the movement based on
hatred are ill-will and animosity. Owing to this negative attitude, all the
activities of Islamic fundamentalism take a pernicious direction.
To make matters worse, the hatred felt by the Muslim fundamentalists
has become inseparable from their ideology. They hate others who
think differently from themselves because they hold them to be
ideologically in error. Experience shows that of all kinds of hatred,
that based on an ideology is the most rabid. Personal hatred, on the
other hand, arises from temporary factors, and seldom takes long to
dissipate in the ordinary course of events. But there is little chance of
ideological hatred abating. And its target is the obliteration of enemies.
Not until this end is achieved will it ever die down. This is the reason
that ideological hatred takes no time in assuming the shape of violence.
When it is found that peaceful means of persuasion are showing no
results, arms are then resorted to, so that all enemies may be removed
from its path.
A New Beginning
When the darkness of the night gives
way to the light of the sun, it is nature's
silent way of announcing that one
revolution of night and day is over and
that with a fresh day, a fresh life is
beginning and that with the light of the
day, the wayfarer may take courage and
hope to reach his destination.
A HIGHER FORM OF WORSHIP
True Well Wishing
A believer who engages with people and is patient when he faces
annoyance from them shall have greater reward than him who
neither interacts with others nor remains patient over the troubles
caused by them.
—Prophet of Islam, reported by IbnMajah, at-Tirmidhi
THE interaction that this Hadith refers to is not interaction in the
ordinary sense of the term. Rather, it refers to that interaction
as a result of which one experiences annoyances at the hand of
others.
You are likely to face
annoyances from
others especially
when you act
according to the
principle of enjoining
good and forbidding
evil, which is a
cardinal teaching of
Islam.
Interaction in itself is not the cause for experiencing annoyance at the
hands of others. If you interact with people by speaking sugary words,
if you compromise with them, if you entertain them and say only those
things that people want to hear, you will become the apple of their eye.
And then, people will behave very nicely with you.
For instance, if whenever your community has a problem with another
community you support your own community and always say bad things
about the other community, then your community is bound to make
you into their hero. If you tell people things that will inflate their sense
of pride, why would anyone trouble you? If you narrate such stories
to people that promise them entry into Paradise for a very low price,
there is no reason why they would harass you.
If you support people’s economic demands,
their communal complaints and their political
agendas and talk in a manner that appears
to legitimize their every stance, they are not
going to cause you any annoyance.
Interaction in the Hadith cited above is no
interaction in the ordinary sense of the term
as explained above. Rather, it is that sort of
interaction in which you speak things that
are against the people’s mind-set and that
indicate their errors. It refers to that sort of
interaction in which you show people where
they have gone wrong and suggest appropriate reform or change.
When this happens, you are likely to face annoyances from others.
Your critique is likely to provoke them to oppose you. In order to insist
that they are right, they might malign you.
You are likely to face annoyances from others especially when you act
according to the principle of enjoining good and forbidding evil, which
is a cardinal teaching of Islam. You criticize others when you find they
are doing wrong. When you do this, people are compelled to introspect.
If, for instance, you see people fomenting violence in the name of jihad,
you have to criticize them. If in the name of their leaders they project
as ‘right’ something that is clearly wrong, you have to tell them what is
really right and wrong. If they are exploiting religion for their perceived
communal interests, you have to openly speak out against this.
These are the instances of interaction that make interactions
synonymous with facing annoyances. In addition, when someone who
calls others to God, interacts with others, he has to bear with different
kinds of hardships and inconveniences. These things may be a source
of concern for him, but it is a necessary price for conveying the
message.
Defeat
When a man is beset by defeat his inner forces are
released. His senses are aroused. His concealed
strength comes to the fore and he sets about
redressing his setback. Spurred on with new
resolve and determination, he devotes himself
to the task of regaining what has been lost. An
irresistible spirit arises within him. Nothing can
arrest his advance. Like a river flowing to the sea,
he surmounts every obstacle in relentless pursuit
of his goal.
THE GREATEST BLESSING
Efforts Required
The best provision in this world is a pious woman.
—Prophet of Islam, Sahih Muslim, Sunan an-Nasai
THIS Hadith means that every woman is, in terms of potential,
capable of being the best companion for a man. But it is for the
man to convert this potential into actuality. This is just as iron
ore which is a gift of nature but gets transformed into steel through
human effort.
The first and foremost responsibility of a man towards his wife is to
respect and appreciate her true worth. He must recognize her true
value. He must discover her inner beauty. Every woman has immense
natural potential, and her spouse can either help transform them into
reality or let them go waste.
Every woman has
immense natural
potential, and her
spouse can either
help transform them
into reality or let
them go waste.
The process of the actualization of a wife’s
potential begins when her husband regards
her as a gift of God. If a man considers his
wife as a direct gift of God, he will naturally
be serious about her and will have faith that
God’s choice cannot be wrong. When a man
thinks like this, the process required for
converting a woman’s potential into actuality
automatically begins.
When a man considers his wife as God’s gift to
him, he will consider his dealings with her as a form of worship. Paying
whatever price he needs to, he will do what he can so that his wife
becomes, in the true sense of the term, the best companion for him.
Every man wants to have a good wife. But a good wife isn’t something
that comes readymade. This is a task that the husband must do. And
for this he must have true compassion, patience and tolerance.
THE FLIGHT OF THE BEE
Lessons from Nature
BEES make their hives at one place, but often have to travel
many miles to other places to suck the nectar from the flowers.
Sometimes they have to keep flying the whole day in order to
do so, and observation of the bees has shown that when they leave
home in the early morning, it is still dark, but that when they set off for
home in the evening, the sun has not yet set. To leave in the morning
darkness and return in the evening light is a very practical thing to do,
because travelling in the morning means moving from darkness to light
while travelling in the evening means moving from light to darkness.
The bee takes into account the time-span
between its arrival and departure and makes
its journeys accordingly. It knows that it can
travel to distant parts without losing its way
provided it does so in the daylight, but it
can start its journey in darkness because it
knows that daylight is not far away. Similarly,
it avoids the possibility of going astray in the
darkness by being as close as possible to its
hive in the evening when darkness is about
to fall, so it sets off on its last journey home
while it is still light.
Nature teaches us a
lesson through the
bees. It shows us that
each of our steps
should be based on
realities and not on
wishful thinking or
vague suppositions.
Nature teaches us a lesson through the bees. It shows us that each of
our steps should be based on realities and not on wishful thinking or
vague suppositions. The future will of necessity, have its moments of
darkness as well as its moments of light. If we fail to note the significance
of this difference and begin our journeys in ignorance and without
forethought, the future will hold little that is bright for us. Moments of
light and darkness will come according to their own set course, and not
as a result of our wishful thinking. If we do not pay heed to the realities
of existence and plan our lives accordingly, we shall have the illusion
that we are heading towards a bright future and splendid results,
whereas, when the next moment of darkness arrives, we shall discover
that all along, we had been heading towards darkness.
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
Believers, when you contract a debt for a stated term, put it down in
writing; have a scribe write it down with fairness between you. No
scribe should refuse to write: let him write as God has taught him, let
the debtor dictate, and let him fear God, his Lord, and not diminish
[the debt] at all. If the debtor is weak in mind or body, or unable to
dictate, then in fairness let his guardian dictate for him. Call in two
of your men as witnesses. But if two men cannot be found, then call
one man and two women out of those you approve of as witnesses,
so that if one of the two women should forget the other can remind
her. Let the witnesses not refuse when they are summoned. Do not be
disinclined to write down your debts, be they small or large, together
with the date of payment. This is more just in the sight of God; it
is more reliable as testimony, and more likely to prevent doubts
arising between you, unless it be ready merchandise which you give
or take from hand to hand, then it will not be held against you for not
writing it down. Have witnesses present whenever you trade with one
another, and let no harm be done to either scribe or witness, for if you
did cause them harm, it would be a crime on your part. Be mindful of
God; He teaches you: He has full knowledge of everything. (
If you are on a journey and do not find any literate person, something
should be handed over as security. If one of you entrusts another with
something, let the trustee restore the pledge to its owner; and let him
fear God, his Lord. Do not conceal testimony. If someone does conceal
it, in his heart he commits a crime. God knows what you do. (
Where there is a cash transaction between two parties, the matter ends
there itself. But contracting a debt is a different matter. In such a case,
if the transaction is purely verbal, there is a possibility of differences
arising due to the absence of written proof.
Either party will present the matter according to his own perceptions,
for there is no clear or absolute basis on which a proper decision may
be arrived at. As a result, differences and complaints arise between
the two parties at the time of payment. The only solution is to write
down the particulars of the loan and then have witnesses testify to it.
If any difference arises, this document would become the basis for a
final decision. For a believer this would be a strategic safeguard based
on taqwa and justice. In abiding by the written conditions and making
a proper payment of dues, he acquits himself before the people and
before God.
Believers are witnesses of God’s religion. Just as they are not allowed
to knowingly hide any part of God's message, they should similarly
never conceal any evidence they may possess. Concealing evidence is
to nurture a criminal mentality and to shirk the role they can play in
making just decisions. Man’s conscience demands that the truth should
be acknowledged and untruth should be proclaimed to be such. In
matters of justice, one who withholds evidence for the sake of prestige
or some other worldly considerations, is like a criminal who becomes a
witness to his own crime.
ASK MAULANA
Your Questions Answered
Director of the New Delhi-based Centre for Peace
and Spirituality, editor of the monthly Al-Risala
journal and author of almost two hundred books,
Maulana Wahiduddin Khan is one of India’s best
known Islamic scholars. In this interview with
Yoginder Sikand, he talks about issues related
to Islam and women.
You have written extensively on the issue of
Islam and women. Contrary to many traditional
ulema, you argue the case for gender equality in Islam. How does your
approach differ from that of most traditionalist scholars?
The approach of the traditionalists is based largely on the corpus of
medieval fiqh, while my understanding is based on a direct reading of
the principal or original sources of Islam—the Quran and the authentic
Hadith. The former, by and large, uphold what can be called the Muslim
cultural tradition that developed in the medieval period of Muslim
history. So, I would call mine a scriptural approach and theirs a cultural
approach.
Take, for instance, the institution of the burqa, which many
traditionalists stress as essential for Muslim women. The burqa is part
of Muslim culture, but is not mentioned or advocated in the Quran.
Another example is the traditionalist ulema’s insistence that women
and un-related men cannot, or should not, talk to each other, on the
grounds that, so they say, a woman’s voice is something to be kept
concealed from such men. This notion is absent in the original sources
of Islam. In fact, there are many Hadith reports that tell us that there
was considerable intellectual exchange between men and women
at the time of the Prophet. For instance, Aisha, one of the wives of
the Prophet, regularly spoke to or addressed many of the Prophet’s
Companions, on a vast range of issues. They used to come to her
for guidance and discussion. According to one report, whenever the
Companions faced a problem to which they could find no answer they
would approach Aisha. So, how, then, can it be said that a woman’s
voice is to be kept concealed. I am not aware of any authentic Hadith
about the women’s voice.
If the traditionalists have any such proof of their claim, they must offer
it. But even supposing, hypothetically, they are able to come up with such proof, we need to redefine or reinterpret it in the present context,
and also by taking into account the accepted principle, recognized by
Islamic scholars, that sometimes ‘necessity makes the unlawful lawful’.
We are living in a vastly different age today, where there is simply no
escape from hearing the voice of women!
Many traditionalist scholars often cite a Quranic verse that describes
men as the qawwam of their wives to argue that this means that men
are their superiors and that women must be subordinate to them.
How do you interpret the term qawwam?
It is a universal principle that everywhere—in government, in a
business, in a school or whatever—there has to be a manager to
manage practical affairs or else there will be chaos. This applies to the
family also. This role of manager of affairs is what is actually meant by
qawwam. It does not at all imply subordination or degradation, or any
sort of hierarchy. Rather, it is simply a principle for overall management
and administration of the family. In my own home my daughter is the
qawwam. She runs the affairs of the house. She is the manager of the
house. So, it does not mean that a woman cannot be the qawwam of
her house.
Unfortunately, many scholars translate the term qawwam to mean
that the man is the hakim or ruler of the house, as if he can be some
sort of dictator. Many Quranic commentaries give a completely
wrong interpretation of the term. Some go to the extent of describing
husbands as the ‘symbolic god’ of their wives. This is really a sign of
deep-rooted patriarchy and deviation from Islamic teachings. It is a
wrongful innovation
We have the model of the Prophet Muhammad to explain the correct
meaning of the term qawwam. His first wife Khadjiah looked after him
when he was in distress. He worked for her, in the business that she
ran. He took the advice of another of his wives, Umme Salamah, on
many issues, contrary to some Muslim scholars, who argue, without
any convincing proof, that a Muslim man may take the advice of his
wife but must do precisely the opposite of what she recommends.
One can cite several examples to suggest that the Quran does not call
for women’s subordination to men, unlike what some traditionalist
Muslim scholars as well as critics of Islam claim, and contrary to what
their rendering of the term qawwam suggests. Thus, for instance,
although the Caliph Umar issued a fatwa calling upon women not to
pray in mosques, his wife refused to listen to him and he could not stop
her because that was her Islamic right. Barirah, the wife of Mughis, a Companion of the Prophet, once came to the Prophet in order to seek
a divorce from her husband. The Prophet advised her against this, to
which she responded by asking him if that was his personal opinion
or the command of God. When the Prophet replied that it was his own
view, she told him that she did not agree, and so the Prophet arranged
for her to be separated from her husband.
Traditionalist scholars (as well as critics of Islam) contend that the
Quran allows husbands to beat (dharaba) their wives if they are
disobedient. How do you respond to this argument?
The dharaba that the Quran refers to is simply a token pat, not wild
hitting. One Hadith report suggests that this should be done with a
tooth-stick (miswak), which implies that it is not meant to be any sort of
serious beating. According to another Hadith report, contained in the
Masnad of Imam Ahmad, no prophet ever beat his wives. Sometimes,
the Prophet Muhammad had problems with some of his wives but yet
he never beat them.
The Deobandi-dominated All-India Muslim Personal Law Board
(AIMPLB) projects itself as the sole authority as regards Muslim
Personal Law matters (most of which impinge on Muslim women) in
India. What do you feel about this organization, particularly its stance
on Muslim women’s issues?
The claim that the AIMPLB is the spokesman of all the Muslims of India
is completely false. In fact, it does not have any mass base. It is, to my
mind, just a group of maulvis who have put a stamp on themselves,
projecting themselves as leaders while they have little contact with the
masses. They might represent just themselves, but certainly not all or
most of the Indian Muslims.
Permit me to say this, but I regard the traditionalist maulvi class, to a
very large extent, as responsible for the backwardness of the Muslims
of this country—and not just as far as women’s issues are concerned.
They have little knowledge of the complexities of the contemporary
world and so cannot address modern problems or interpret Islam
in a manner that would appeal to modern minds. But, I see signs of
change all around now. Increasingly, Muslims are refusing to listen
to their fatwas which they find outlandish, and are marching ahead in
the race for modern education. Even the sons of leading maulvis are
choosing not to become traditional maulvis but, instead, are entering
universities. I hope that augurs well for the future and that moderneducated
Muslim scholars would be in a better position to interpret
Islamic teachings, including about women, in a proper manner.
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 )
