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.
HAJJ SHOULD INCULCATE
LOVE FOR HUMANITY
IT is incumbent upon Muslims to perform Hajj, at least once in a
lifetime, as long as they possess the means. As is clear from the
following excerpts from the Quran and Hadith, Hajj is an important
pillar among the five foundation pillars of Islam.
Pilgrimage to the House is a duty to God for anyone who is able to
undertake it. (
A true pilgrim cannot
afford to differentiate
between a Muslim
and a person of
another faith. He has
to be a well-wisher to
everyone.
The root meaning of the word Hajj is “to set
out” or “to make pilgrimage.” Canonically, it
has come to refer to a Muslim act of worship,
performed annually, in which the worshipper
circumambulates the House of God in
Makkah, stays awhile in the plain of Arafat
and performs other rites which together
constitute Hajj—the act of pilgrimage.
To be a member of that huge congregation
gathered from the four corners of the earth, on this sacred occasion and on the sacred spot, and to join with this
mass of humanity, in all humility, in the glorification of God, is to have
one’s consciousness impressed by full significance of the Islamic ideal.
It is to be privileged to participate in one of the most soul-inspiring
experiences that have ever been granted to human beings. To visit the
birthplace of Islam, to re-live those memories and to tread the sacred
ground of the Prophet’s struggle, during his mission to invite humanity
to God, is to have one’s soul kindled by celestial fire of peace with God
and His creatures.
Among all Muslim acts of worship, Hajj holds a prominent position. In
one Hadith, the Prophet called it the supreme act of worship. But it is
not just the rites of pilgrimage that constitute this importance; rather
it is the spirit in which Hajj is performed that is of significance. In other
words, it is not merely a matter of going to Makkah and returning.
There is much more to Hajj than that. Hajj has been prescribed so that
it may inspire us with new religious fervour. To return from Hajj with
one’s faith in God strengthened and rekindled—that is the hallmark of
a true pilgrim.
Islam is based on two fundamental truths: (a) the oneness of God and
(b) the brotherhood of Man, and is entirely free from any encumbrances
of theological dogma. Above everything else, it is a positive faith.
The lesson learnt
during Hajj has to
manifest in terms of
living peacefully in
unity with the rest of
the world.
The Hajj makes for unity among Muslims. If
there is anything that unifies the scattered
forces of Islam and imbues them with mutual
sympathy, it is the pilgrimage. It provides
them with a central point to which they rally
from all corners of the earth. It creates for
them annually an occasion to meet and know
one another, to exchange views and compare
experiences and unite their various efforts for
the common good. Distances are annihilated.
Differences of sect are set aside. Divergences of race and colour cease
to exist in this fraternity of faith that unites all Muslims in one great
brotherhood and makes them conscious of the glorious heritage that
is theirs.
This lesson of Hajj, which is aimed at inculcating unity among Muslims,
should be extended to entire humanity. Once a pilgrim returns after
performing Hajj, he is back into the world where he has to live alongside
other people who belong to different faiths and beliefs. Here, the
lesson learnt during Hajj has to manifest in terms of living peacefully in unity with the rest of the world. A true pilgrim cannot afford to
differentiate between a Muslim and a person of another faith. He has
to be a well-wisher to everyone. Whatever positive contribution he
makes should have its effects for everyone around him. His goodness
will not be confined to the people of his own community. In fact, he
will consider the entire mankind as one community. He joins with
the people of his community at the time of worship, but he certainly
includes the well-being of all of mankind in his prayers to God.
Maulana Wahiduddin Khan
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Patience & Wisdom
Some people go to extremes in
their opposition to others by
turning aggressive. But in this
world that God has made, your
opponents too, have the freedom
to act, just like you do.
The best way to respond to others
is to clear your own way ahead by
exercising patience and wisdom
instead of becoming agitated by
others and reacting angrily.
SCIENCE AND GODREALIZATION
Rational Explanation
IF on a trip away from the city, you chance to lift your head up and
look at the sky, you will see thousands of stars; beautiful, magnificent
and wonderful stars. If you observe them carefully for some time,
you will see that they are slowly moving across the sky. This apparent
movement of the stars across the sky is because of the earth’s rotation.
In fact, some stars seem to move faster than others. This is because of
the distance between the stars. This difference in apparent movement
is called parallax. In the case of stars, this is very helpful, since it helps
us measure the distance between us and the star in question.
Fourteen centuries ago however, little was known about the stars. The
earth was thought to be flat and the heavens a kind of vault resting on
the hilltops which provided a roof over the earth. Stars were considered
as close to one another as they appeared to be. It was generally believed
that the earth was stationary and that the sun revolved around it.
People believed that the universe had existed since eternity. Even the
greatest thinkers of the time believed in a static model of the universe.
At such a time, the Quran said:
Do not those who deny the truth see that the heavens and the earth
were joined together and that We then split them asunder? (
Up to about a hundred years ago, it was generally accepted that the
universe existed in infinite time. Only now, we find that modern studies
in astronomy have confirmed the truth of this verse in the Quran.
According to the prevailing and current scientific view of cosmology,
the universe had a distinct and singular beginning about 13.7 billion
years ago in what is commonly referred to as the Big Bang. This model
of the universe also describes how the universe expanded from a very
high density and high temperature state. It offered a comprehensive
explanation to various natural phenomena including the formation of
galaxies, stars and planets, our earth and the elements required to
sustain life.
The star nearest to us, apart from the sun, is called Proxima Centauri
and is about four light-years away from us (meaning light from that
star takes about four years to reach us) or about 40 million million
kilometres. In comparison, light from the sun takes only about eight
minutes to reach us. The stars seem to be spread across the entire sky
but are actually concentrated in one particular band, which we call the Milky Way galaxy. We now know that the Milky Way—our galaxy is not
the only galaxy. In 1924, the American astronomer Edwin Hubble found
many others, with huge areas of empty space in between them. But
these galaxies were so far away that they appeared not to move at all
and their distance from us could not be directly measured.
Scientific developments have enabled us to study and observe these
stars and galaxies which would not have been possible at the time when
the Quran was revealed. Another way to measure the distance of a star
or galaxy from us is by its brightness. The temperature of a star can
also be calculated by focusing a telescope on a particular distant star
and passing its light through a prism. This light splits up into different
colours—called the star’s spectrum. Different stars have different
spectra but a specific temperature shows a specific spectral pattern. If
we know the temperature of a star, and therefore its luminosity, and its
apparent brightness, its distance from us can be calculated.
As astronomers began to study these distant galaxies, they discovered
that the light from each galaxy showed the same spectral pattern. To
understand the implications of this, we must first understand that light
travels in waves. The size of the wave, called
wavelength, determines its colour. Visible
light consists of seven colours: red—which
has the longest wavelength and therefore the
largest waves, orange, yellow, green, blue,
indigo and violet—which has the shortest
wavelength and therefore the smallest waves.
Here is evidence of
the Quran having
its source in an
Omnipresent and
Eternal Mind—One
Which knows all in
their true forms and
Whose knowledge
has not been
conditioned by time
and circumstance.
Now, the spectral pattern of the galaxies
was all found to be slightly shifted to the red
side. Different stars emit light at different
wavelengths. If the stars were stationary,
the light we receive would be in the same
wavelength in which it was sent. But if the
stars were moving away from us, the light
would be being stretched as it was sent—
which means its wavelength would keep increasing—becoming red. If
all galaxies were being shifted to the red, it meant that they were all
moving away from us. This meant that the universe was expanding—
like how points marked on a balloon move further and further away
from each other as the balloon grows in size.
Fourteen centuries ago, the following verse was revealed to Prophet
Muhammed in the Quran:
And it is We who have built the universe, with Our creative power;
and truly, it is We who are steadily expanding it. (
With the advances made in the field of science and technology, the
range of human observation and experiment have vastly increased,
opening up great vistas of knowledge about the universe. In all spheres
of existence and in all disciplines of science, previously established
concepts were proved wrong by later research and were discarded.
This means no human work dating back 1500 years can claim total
accuracy, because all ‘facts’ must now be re-evaluated in the light of
recent information. But when one reads and understands the verses
in the Quran related to the universe, one can observe that it is free of
errors.
For a serious reader this can be an evidence of the Quran having had its
source in an Omnipresent and Eternal Mind—One Which knows all facts
in their true forms and Whose knowledge has not been conditioned by
time and circumstances.
Human Mind
The human mind has great potential
but it can only work in a peaceful
atmosphere. In the absence of the
peaceful environment for work,
the mind's capabilities will remain
unutilized—the process that unfolds
the potential of the mind will be left
uninitiated.
ONESIDED REPORTING
Unfair Practice
PEOPLE generally have the habit of stating only one half of the
story—they make mention of its latter half, but do not speak a
word about its first part. For example, a man was once hit by
another person. While recounting what happened with him, he simply
said that he was beaten up by someone. However, he did not reveal
what he had himself done which had provoked the other person to
react in anger.
Similarly, at one time a dispute occurred between two groups, which
led to instances of maltreatment and persecution of members of one
group by another. In all such incidents, it almost always happens that
one group, owing to its actions, provokes the other group into taking
retaliatory measures. This results into a riot. However, when it comes
to detailing the account of such events, it is
seen that people of the first group would
only relate the second half of the story. They
would blame the other group for carrying out
the rioting, but would never specify the action
they had originally taken which provoked the
second group to exact revenge.
One-sided manner of
reporting is ethically
incorrect and is of no
use when it comes
to finding a solution
to the problem or
dispute.
This tendency can be called incomplete or
one-sided reporting of events. Such kind
of reporting is very common in our society.
Every person has the habit of recounting an
incident in such a manner that only the involvement of the other person
is apparent, while they remain silent about their own involvement in
the matter. This manner of reporting is unjust and biased. Moreover,
speaking of events in this way is a sign of intellectual dishonesty as it
goes against the demands of justice and fairness. Looking at a situation
in this one-sided manner of reporting is ethically incorrect and is of no
use when it comes to finding a solution to the problem or dispute.
A person who gives an incomplete account of facts may be happy
himself, but as far as the world outside of him is concerned, this
attitude can have no positive consequence whatsoever.
THE SIGNIFICANCE OF HAJJ
For Personality Development
ACCORDING to a saying of the Prophet, when a believer returns
home after performing Hajj, he is as he was on the day on which
his mother gave birth to him (Sahih al-Bukhari). In other words,
such a person returns after Hajj as a newborn child. Here, a newborn
refers to the pure nature of a child.
The above saying can be understood in the light of another teaching
of the Prophet according to which every person is originally born on
nature, but then he gets conditioned in the environment he lives in.
Reflecting on the above words of the Prophet, we realize that if one
performs Hajj in its right spirit, one will return to one’s pure nature.
This returning to true nature is not something which happens in
a miraculous way. It is an intellectual concept and requires one’s
conscious involvement. It is known as de-conditioning. The worship of
Hajj will create awareness in the worshipper about the fact that every
one without any exception becomes conditioned due to the influence
of the environment in which they live. Therefore, one is in need of
de-conditioning oneself from all that is wrong and to return to one’s
God-given pure nature. Hajj is a worship
which facilitates one’s de-conditioning—it is
like a course which serves to do away with
a person’s environmental conditioning and
brings him back to his original nature.
Hajj is a worship
which facilitates
one’s de-conditioning
—it is like a course
which serves to do
away with a person’s
environmental
conditioning and
brings him back to
his original nature.
One who was initially a conditioned person,
after performing Hajj, can return to his pure
nature. However, only that person can avail
of these benefits of Hajj who performs it in its
true spirit. For a person who merely carries
out the rites of Hajj without being aware of
their spirit, the pilgrimage will be nothing
more than a kind of outing.
The Prophet had explained to his Companions that the various rites of
Hajj were a kind of symbolic repetition of the different phases of the
life of the Prophet Abraham. The entire life of the Prophet Abraham
was devoted to a mission. Every believer is required to adopt this life
pattern in personal life. For example, ihram—the attire of the pilgrim
comprising of two unstitched pieces of cloth is a symbol of simplicity.
The ritual of tawaf, which involves circumambulating the Kabah seven
times, indicates dedicating oneself for a purpose.
Tawaf is followed by saee that is, running or walking seven times between
the hills of Safa and Marwah, located near the Kabah. Saee encourages
one to direct one’s efforts and struggles towards drawing in nearness
to God the Creator. The pilgrim’s sacrifice of the animal is a way of
taking the pledge to lead a life of sacrifice. Stoning of the devil, known
as ramy al-jamarat, is symbolic of rejecting satanic influence on oneself.
Lastly, the pilgrims enter the plains of Arafat with the words ‘Labbayk!
Labbayk!’ (O God, here I come!). This is meant to remind one of the Day
of Resurrection when every human being will
have to stand before God for accountability.
According to Islam,
believers should
perform Hajj or
Umrah once in their
lifetime and then
vow to lead their
lives according to the
lessons learnt during
pilgrimage.
The Prophet had performed Hajj towards
the end of his life. On this occasion, all of the
Prophet’s Companions gathered in the plain of
Arafat, which is 20 kilometres east of Makkah.
Here the Prophet delivered a sermon while
being mounted on his camel. This sermon
is famously known as Khutbah Hajjatul Wida,
or ‘The Sermon of the Farewell Pilgrimage’.
At this juncture, the Prophet addressed his
contemporary believers thus: “God has sent
me for all mankind, so convey [my message] on my behalf.” When the
Prophet issued this call, the Companions went forward in whichever
directions their horses were facing, so that they could reach out to
those people who were still unaware of the message of God brought
by the Prophet. The efforts of the Companions helped in conveying the
teachings of Islam to the inhabited world of that time.
This history of the Companions of the Prophet gives us the lesson that
the end of Hajj marks the beginning of a new action. The point at which
the rites of Hajj come to an end is also the place from where another
‘Hajj’ begins on a much vaster scale, which is, conveying God’s message
to people.
Hajj is the greater pilgrimage, while Umrah is the lesser pilgrimage.
Umrah is a pilgrimage to Makkah that can be undertaken at any time
of the year, unlike Hajj which happens only once in a year. Islam does
not require Muslims to repeatedly perform Hajj or Umrah. According
to Islam, believers should perform Hajj or Umrah once in their lifetime
and then vow to lead their lives according to the lessons learnt during
pilgrimage. They must also resolve to dedicate their lives to conveying
this learning to all mankind.
DEVELOP A CREATIVE MIND
A Conscious Effort
THE well-known British philosopher Bertrand Russell (1872–1970)
says of himself in his autobiography: “When I survey my life, it
seems to me to be a useless one, devoted to impossible ideals.
My activities continue from force of habit, and in the company of others,
I forget the despair which underlies my daily pursuits and pleasure. But
when I am alone and idle, I cannot conceal from myself that my life has
no purpose, and that I know of no new purpose to which to devote my
remaining years.”
Bertrand Russell started his life as a star personality. But when he died
at the age of 97, his was a case of frustration. What was the reason
behind this tragedy? An analysis of the above statement gives us
the answer. One of Russell’s cherished goals was the establishment
of a ‘single supreme world government’ capable of enforcing peace.
According to him, the only thing that would redeem mankind was cooperation,
which could be achieved only through a world government.
Russell devoted his life to the achievement of this goal. However, he
failed utterly.
Failure in life is not final defeat. Failure means that a man has failed in
achieving the first choice, but he still has the second choice. Bertrand
Russell failed to discover the second choice. This was Russell’s real
failure.
Failure in life is
not final defeat.
Failure means that
a man has failed
in achieving the
first choice, but he
still has the second
choice.
It is said that Russell was a voracious reader.
However, according to his own confession,
his study was done out of habit. Habits are
current, unconscious pattern of behavior that
is acquired through frequent repetition. This
was Russell’s weakness. He studied a lot, but
he did so as a habit rather than by way of
conscious planning. If you do something as
a matter of conscious planning, it will make
your mind creative. But, if you do something
as a habit, then it will not develop creative
thinking. Doing something out of habit is the
same as an animal’s doing things by instinct. What is instinct for an
animal, is habit for human beings.
Doing something as a result of conscious planning develops a person’s
mind and leads to creative thinking. One who plans consciously is capable of engaging in introspection, reassessing his work and taking a
U-turn in his life. Then he can make a new choice for himself. A creative
mind is an active mind which is in a position to take new decisions
every moment.
The ideal that Bertrand Russell had set as his goal was not achievable.
Had Russell been a creative mind, he would have re-examined his goal
and made a new choice. This would have made his life meaningful once
again.
Experience shows that people generally lack creative thinking. The
reason for this is people mostly do not consciously plan their activities.
Instead they work out of habit. Even if they begin their work by
conscious planning, they slowly become habitual to it and start working
unconsciously. Such a person cannot take a new decision in life. He will
live as a prisoner of his habits, although what is right is for him to have
a living mind.
Man should do everything as a result of conscious planning. A conscious
plan will have the right goal and right goals will be fulfilled. When goals
are fulfilled there is no room for frustration. And in case the goal is not
right, his creative mind will take a new decision and reset his priorities.
Habit is a general term. It covers almost all human activities, from
becoming addicted to wine to being part of politics—everything comes
under its purview. Frustration is only for those who do things habitually.
Those who do things by way of conscious planning can never become
victims of frustration.
Power
In this world, one has power
only over oneself. No one has
any power over any other
individual.
SUPPORTING ROLE
A Law of Nature
WE learn from the Quran that when God created the first man,
Adam, He commanded the angels to prostrate themselves
before him. This self-prostration was not meant to be
interpreted as bowing down in worship. It only signified that man
would inhabit the earth and that the angels would then have to play a
supporting role for him.
While Noah was building the ark, God said to him: “Build the ark
under Our eyes and in accordance with Our revelation.” (
commandment did not relate solely to the ark, but rather to all
matters pertaining to man. Whenever man
does anything, he does so with the support
of the angels. Without this support, man can
achieve nothing. Modern civilization built by
man is undeniably a great feat, but there is
no doubt that it was done with the support of
the angels.
There is a difference
in capabilities
between men, so that
mutual cooperation
becomes a necessity
in any undertaking
It is this principle of nature which is desirable
to follow between man and man too. When
man performs any great feat, it is brought to
fruition by the support of a number of people.
According to the laws of nature, in this support system some play the
leading role while others play a supporting role. Regarding human
support, this principle has been mentioned in the Quran as follows:
We raise some of them above others in rank, so that they
may take one another into service. (
There is a difference in capabilities between men, so that mutual
cooperation becomes a necessity in any undertaking. Had all human
beings been bestowed with the same capabilities, cooperation would
not have been an imperative. People must understand this system of
nature and be willing to play their role according to their God-given
capabilities.
HELL AND HEAVEN
A Most Serious Matter
I have not seen anything as dreadful as the Fire whose evader is asleep
and anything as desirable as Paradise whose seeker is asleep.
(Prophet Muhammad)
WHY is it that people do not flee from something so undesirable
as Hell? And why is it that they do not make something so
desirable as Heaven their aim and destination? It is because
of being neglectful. This neglect is because of people’s tendency to
concern themselves only with what they can see externally. As a result
of this, their minds are not awakened. They remain ignorant of realities
they ought to be aware of.
In terms of the reality of life, human beings
ought to think, first and foremost, of what is
the way to lead a successful life according to
God’s creation plan. There is no other way to
make one’s life successful.
In terms of the reality
of life, human beings
ought to think, first
and foremost, of
what is the way to
lead a successful life
according to God’s
creation plan.
According to God’s creation plan, a successful
person is he who, after the completion of his
time here in this world, is declared eligible
for Paradise in the Hereafter. In contrast,
failure is when someone finishes his term in
this world and arrives in the Hereafter only
to find the angels of Hell ready to arrest him.
This is the greatest issue facing mankind. No person can afford to be
unconcerned about it. This is the reality referred to in the above-cited
Hadith.
A successful Life
The key to a successful life in this
world is to be beneficial to others.
THE PROPHETS LIFE WAS AN OPEN BOOK
True Character
ACCORDING to the Quran, the Prophet of Islam lived an exemplary
life. Different aspects of the prophetic character are described
in the Quran, one of which is alluded to in the chapter Yunus
(Jonah). The translation of the relevant verse is as follows:
Say, ‘If God had so wished, I would not have recited it to you,
nor would He have brought it to your knowledge. Indeed, I
have spent a whole lifetime among you before it came to me.
How can you not use your reason?’ (
According to this Quranic verse, the Prophet’s life was an open book.
His character was known to everyone in minute detail. No chapter of
his life’s book was hidden from his contemporaries. He was accessible
to everyone at all times. He was available to answer people’s questions.
His life was as transparent as glass. Even his enemies could not say of
him that there was any contradiction between his private life and his
public life.
Leading a blameless
life and having
sterling qualities
makes one
predictable and
encourages others
to accept one as a
trustworthy person.
This was not simply a personal matter. It
had great social value. Leading a blameless
life and having sterling qualities makes one
predictable and encourages others to accept
one as a trustworthy person. It was due to
such a character, the Prophet projected such
a noble image in Makkah that people gave
him the very exceptional title of al-sadiq
al-amin, that is, truthful and trustworthy.
It was this flawless character of the Prophet
that prevented anyone in ancient Arabia from
saying: “O Prophet, you are telling a lie, we
cannot believe that your claim of being a Prophet of God is true.” When
he proclaimed that God had appointed him as a prophet, no one was
able to deny his claim. This miracle of his acceptance was wrought
purely by the sublimity of his character. Almost all those who had a
close relationship with him, and were well-informed about his life,
accepted him as a prophet at the very first instance, either publicly or
privately.
Once a Makkan leader met the Prophet and told him that the Makkans
had reservations about what he had to say about divine revelations,
because they had never witnessed an angel of God coming to him to
reveal the word of God. But he added: “O Muhammad, we do not say
that you are telling a lie. So far as your integrity is concerned, we have no
doubt about it.”
You are known to
your neighbours by
your character and
not by anything else.
The Prophet is a role model for everyone who
believes in his prophethood. Character of this
calibre establishes one’s identity in the eyes of
both God and the people. But such a character
is not the sole privilege of a prophet. Every
single believer can have such a character and
is certainly expected to emulate the character
of the Prophet.
The Prophet’s veracity was almost a byword in Makkah. The following
is a portion of a dialogue between the Christian Emperor Heraclius and
Abu Sufyan, an opponent of the Prophet at that time:
Emperor Heraclius: “Did you suspect him of lying before he said what he
said?”
Abu Sufyan: “No.”
Emperor Heraclius: “And does he break his pledges?”
Abu Sufyan: “No.”
Emperor Heraclius: “If he does not lie to man, then how will he lie to God
Almighty?”
This dialogue shows the sheer strength of a person’s character. Indeed,
you are known to your neighbours by your character and not by
anything else.
This World
This world is merciless when it comes
to accepting useless excuses, no
matter how beautifully you might seek
to embellish them.
MOTIVATION IS GREATER THAN FAVOUR
Per Ardua ad Astra
ACCORDING to a survey, out of the world’s hundred richest people
today,
have no college degree and 36 are children of poor parents, but
some billionaires had neither a degree nor wealthy parents.
In other words, super-achievers are not born, they are self-made
people. It is not external favour that makes one a super-achiever,
but one’s own struggle. Super-achievement is not achieved through
inheritance, but is a self-acquired success.
It is a fact that no one is a born billionaire, but it is also a fact that
everyone is a potential billionaire. It is the unfolding of one’s own
potential that makes one a billionaire or super-achiever. Nature does
not discriminate between one person and another. Nature’s gifts come
to everyone on an equal basis. It is the receiver himself who either
utilizes them or fails to do so.
The so-called deprived persons are in fact privileged persons. Their
state of deprivation serves as an inner motivation. When they see
others are progressing, it creates a strong incentive in their minds. It is
this incentive that makes man a superman. It inculcates in him a strong
urge to be successful.
Their state of deprivation brings about a kind of brainstorming which
enhances their inner spirit. They enter the world of competition working
to their full capacity. They develop the spirit of do or die. It is this great
spirit that leads them to great success.
There is a saying that ‘a person was born with a silver spoon in his
mouth’. This kind of birth creates a kind of contentment in the concerned
person, and contentment is the killer of motivation. While one who was
born in a poor family without a silver or golden spoon, develops a kind
of discontent. And it is a psychological fact that discontent activates
one’s mind and triggers a fire within one to do hard work.
You can seldom find a family that started its history with a treasure
of gold and diamonds. For every family, the treasure of gold is a
phenomenon of the future, not of the present. Every family initially
started its history from rags, and not from riches. The story of rags to
riches is not the story of some exceptional persons, but is common to all. In fact, the story of rags to riches is the story of every successful
family or successful person.
There are numerous examples of people rising to a high position
through their own struggle, while their children turned out to be dull.
The reason is very simple. The father started his life with the spirit
of discontent, while his children started their lives with the spirit of
contentment. It was this reason that was responsible for the difference
between father and sons.
A person who is born into a poor family and
achieves success by way of struggle achieves
an additional thing which is more important
than wealth—that is, intellectual development.
His circumstances automatically develop an
intellectual struggle in his mind. This struggle
unfolds his inner capacity, and consequently
he emerges as an intellectually developed
person.
Nature does not
discriminate between
one person and
another. Nature’s
gifts come to
everyone on an
equal basis. It is the
receiver himself who
either utilizes them
or fails to do so.
One who is born in a state of affluence might
become intellectually dwarfed, while one who
is born in poor circumstances might emerge as an intellectual giant.
The laws of nature are greater than everything else. They are eternal:
they cannot be changed. The law of nature in this regard tells that it is
not ease but effort, not facility but difficulty that makes men.
Secret of Reform
God has placed the secret of
reform and progress in the silent
transformation of individuals,
you cannot hope to progress by
stirring up agitation and strife.
RATIONAL CHOICE AND EMOTIONAL CHOICE
Between Peace & Problems
LIFE is a game of choices. Every moment you have to opt for some
choice, either on a rational level or on an emotional level. The
rational choice always leads to success, while the emotional
choice leads to problems, if not total failure. Opting for the rational
choice endows one with peace of mind, while the emotional choice is
bound to give rise to second thoughts later in life.
This is due to the law of nature. The law of nature is based on realities;
it is not based on anyone’s emotions. When a person goes through a
situation and takes a decision on a rational basis, he instantly receives
the support of the law of nature. However, if a person decides on
the basis of his emotions, he does not get the support of the law of
nature. It is this difference that creates problems. This law of nature is
mentioned in the Quran in these words:
You may dislike something although it is good for you,
or like something although it is bad for you:
God knows but you do not. (
The Quran also applies this principle to the issue of marriage. There is
a very relevant verse in the Quran in this regard:
If you dislike them, it may be that you dislike something which
God might make a source of abundant good. (
Marriage leads
to lifetime
companionship.
Therefore, it is
necessary for both
partners to be
very serious in this
matter.
As soon as one decides to get married, one
faces the moment of either making a rational
choice or an emotional choice. Marriage
leads to lifetime companionship. Therefore,
it is necessary for both partners to be very
serious in this matter. They must take into
consideration the long-term benefits, rather
than short-term gains. Both should make
a rational decision and not an emotional
decision.
There is, however, a problem. The time
for marriage always comes when both partners are in their age of
immaturity and have little experience of real life. At this stage, they are
not in a position to take a decision on purely objective basis.
Then what should be done? The Quran gives a very practical criterion
for making a decision in this matter. One who keeps in mind this
practical criterion will ensure that their married life is a success. Those
who fail to follow this criterion take the risk of turning their marriage
into a problematic marriage.
The Quranic criterion in this regard is: Don’t follow your desires, follow
your reason. Those who are governed by their desire only see the
appearance, or take things at face-value. But, being governed by reason
makes one reach the depth of the matter.
Reason follows reality and decides by seeing
the future rather than the present. Due to this
difference, an emotional judgment creates
problems, while a rational judgment always
leads to success.
Making an emotional
choice in marriage
may give one
temporary pleasure,
but in the long run it
is bound to turn into
a life of problems.
For example, if at the time of marriage one
focuses only on the outward appearance
and chooses a fashionable spouse, then it
might bring with it a culture of entertainment,
shopping, and fashionable living. This choice causes a shift of focus by
giving importance to superficial activities such as excessive expenditure
on materialistic things, engaging in entertainment and dissipation, and
leading a fashionable lifestyle.
In contrast to the above, if one’s choice is based on the merits of the
individual, the focus at home will be quite different. Importance will
be given to serious discussion, intellectual development, simple living,
right use of money and energy and concentrating on deeper aspects of
things rather than on their superficial aspects. The difference between
these two different choices is bound to create two kinds of future.
The first choice may lead to a life full of unending problems. On the
contrary, the second choice might lead to a successful life.
Making an emotional choice in marriage may give one temporary
pleasure, but in the long run it is bound to turn into a life of problems.
Whereas a rational choice in this regard may seem to be a hard choice
in the beginning, however in the long run it will result in a good life for
both the partners.
An emotional choice in marriage promotes materialism at home, on
the other hand, a rational choice in marriage promotes a healthy
environment and fosters constructive activities at home, as both
partners embark on building a bright future for themselves and their
children.
THE COMFORT ZONE
No Challenge Zone
ONE’S comfort zone is a situation in which one feels safe or at
ease. This phenomenon is very common. Almost every person
experiences this at sometime or the other. But a comfort zone
is not based on reality. It is only a psychological state which may be
interpreted as a comfort zone.
For example, before marriage, one lives with their biological relatives.
These gradually become comfort zones for them. But, after marriage,
they have to live in a relationship arising outside of blood ties. This
becomes, unconsciously if not consciously, a non-comfort zone for
both of them. But there is no real reason for this to be so, for it is only
the perception from the psychological point of view. If the man and
woman understand this fact, they will regard their situation as an issue
of management and not of reaction.
A comfort zone may
have everything, but
staying in it cannot
stimulate intellectual
development. Living
in a comfort zone
does not give you
the ability to face
challenges.
The same is true of companies. Often when
employees stay in one place over a long
period of time, their place of work becomes
their comfort zone and they do not feel
inclined to move out of it. But again, this is
purely a psychological state, and there is no
real reason for them to have this feeling.
Your comfort zone may seem comfortable
to you, but it is only a result of your way of
thinking. If you change your conditioned
thinking, every ‘zone’ will become a comfort
zone for you.The so-called comfort zone
is a challenge-free zone. Within it, there is
apparently peace, but because of the absence of challenges, you cease
to have new experiences. Thus you are unable to develop intellectually
or engage in creative thinking. There is the danger in this state of affairs
of your becoming a victim of intellectual dwarfism.
On the contrary, if you give no importance to being in a comfort zone
and are prepared to face any new zone, the result will be that you
will have new experiences every time and shall have to face different
challenges at every turn. By facing these new situations, you will
develop the ability to think creatively.
A comfort zone may have everything, but staying in it cannot stimulate
intellectual development. Living in a comfort zone does not give you
the ability to face challenges. A comfort zone is only a beautiful name
for a non-creative zone.
The Scottish writer Samuel Smiles has said in his book Self- Help:
It is not ease but effort, not facility but
difficulty that makes man.
Difficulties make a person energetic. Where there is no difficulty, a
person gradually ends up becoming dull.
It is not good, however, to jump out of your comfort zone simply out of
ambition. This may prove to be a misadventure. But if circumstances
require a change, do not be reluctant to accept it. Rather, admit it as a
circumstantial gift. Facing changes with courage and wisdom inevitably
pays off.
A comfort zone is a self-created world. You create this world under the
influence of your emotions and not by applying your rational faculty. It
is a fact that all the successes of history are the outcome not of emotion
but of reason.
Culture of Violence
The greatest disadvantage of the culture
of violence is that those who engage in
it begin to live on the defensive—to the
extent that they believe that they are living
under siege. A mindset of this kind hampers
creative thinking and leads to stagnation.
This loss is so huge that there is no
justification for continuing to perpetrate
violence, even for a single moment.
FROM THE SPIRITUAL TREE
There is a tree beside my house. I call
it the 'Spiritual Tree'. I derive spiritual
inspiration from it. A tree is an evergrowing
being that was initially a seed
possessing the potential of becoming a
full-grown tree. A seed takes food from the
universe around it and then grows into a
tree. The same is true with spirituality,
the desire for which is intrinsic to, and an
integral part of, the very nature of, every
human being. To realize this spirituality,
Man must derive spiritual food from the
universe around him. A tree converts
carbon-dioxide into oxygen; a spiritual person is one who can take positive lessons
from negative situations. From this perspective, a tree is an embodiment of a
spiritual personality. —Maulana Wahiduddin Khan
THE NEXT WORLD
ASCENE of the Day of Judgment has been described in the
Quran thus: “On the Day when the truth shall be laid bare, they
will be called upon to prostrate themselves, but they will not be
able to do so.” (
that all those facts which are hidden in the present world will come
to light on the Day of Judgment. These facts or truths are veiled in
this world because our life here is meant for testing us. According to
Abdullah ibn Abbas, this verse of the Quran informs us about the Day
when every matter shall become plainly evident and all of one’s deeds
will be disclosed.
A person who adopts a religious life solely for the purpose of showing
off to others or for the sake of one’s personal interest is guilty of false
religiosity. However, in this world this fact about him remains hidden
from others. This is why here a person who is not truly religious
receives the same respect as should be accorded to the one who is
sincere in following religion. But such fakery and pretence cannot be
passed off as truth in the world to come after death. In the next world,
such people will find themselves utterly helpless.
Similarly, those who speak deceitful words to acquire acceptance among
people will find no words to utter in the life to come. This is because
in the Hereafter only sincere and truthful speech will be given value.
People who, in this world, achieve fame on the basis of material wealth
will be humbled in the next world, as there only spiritual attainment
will be of significance. All other non-spiritual
achievements will be divested of glory. Those,
who today are in the habit of gathering
crowds around them by raising slogans about
non-issues will realize after death that they
are without any supporter. On the Day of
Judgment, people will pay attention to only
those issues which have importance in the
true sense of the word.
The present world is
such that a person is
able to amass great
wealth by dishonest
means, but in the
world to come only
uprightness and
honesty will make a
person competent for
anything.
In this world, people often disregard the truth
to reach great heights, but in the world
Hereafter only those who acknowledged the
truth will be bestowed positions of eminence.
The present world is such that a person is
able to amass great wealth by dishonest means, but in the world to
come only uprightness and honesty will make a person competent for
anything.
People, in the present world, work hard to please others to achieve
their own interests. But on the Day of Judgment, only that person will
be held deserving of rewards who had made effort in this world to
please God.
Provocation
If someone seeks to provoke you,
you should not allow yourself to
get provoked. If someone conspires
against you, you should render
the conspiracy ineffective through
wisdom and silent positive action.
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.
PEACE IN THE QURAN
THE Quran is undoubtedly a book of peace. It is not a book of
war and violence. This can be judged from the fact that all of
the Quran’s pronouncements are directly or indirectly related to
peace. Its opening invocation is: “In the name of God, the Most Gracious,
the Most Merciful”, and this verse has been repeated in the Quran no
less than 114 times. This is an indication that the greatest attribute of
the Supreme Being who sent this book to mankind is mercy. Indeed,
the theme of this entire holy book is God’s all-embracing compassion.
The greater part of the scriptures, directly or indirectly, strongly
advocates peace. Of the 6,
forty verses, that is, less than one percent of the book, which deal with
the injunction to wage war, and that too only in self-defence.
Those who accept the Quran as the Book of God will be regarded as true
believers only when they follow its admonitions and become peaceloving
in the full sense of the word. Under no circumstances, should they
launch themselves on violent courses of action. In order to conduct an
objective study of this subject, it is necessary to differentiate between
Islam and Muslims. Muslim action should not necessarily be seen as
deriving from the teachings of Islam. In effect, Muslim practices ought
to be judged by the criteria of Islam—which is an ideology—rather than
Islam be judged by Muslim practices. Those who have abandoned the
teachings of Islam can have no claim to be Islamic in their conduct,
even if by their own rights they regard themselves as champions of
Islam. Muslims are Muslims only when they follow the basic teachings
of their religion.
Peace is God’s Name
The Quran puts on record the many names or attributes of God, one
of them being As-Salam, that is, Peace. God loves peace and security so
much that He chose Peace as one of His names. That is to say, that God
Himself is the embodiment of peace.
Al-Qurtubi, has explained this verse in these words:
God is the Being from Whom all people feel safe and secure.
From Whom people have the experience only of peace, not of
violence.
God has set the highest conceivable standards. When God’s dealings
with human beings are based on peace and security, then man should
also deal with other human beings in a peaceable manner, and not
with harshness or violence.
No Extremism
In the fourth chapter of the Quran the following injunction has been
given:
Do not go to extremes in your religion. (
The same point has been made in a Hadith. The Prophet of Islam
observed:
You should restrain yourselves from committing excesses
(ghulu) in religion, for it was due to their having gone to
extremes in religion that the previous communities were
destroyed. (Al-Nasai, Ibn Majah, Musnad Ahmad)
Muslim practices
ought to be judged
by the criteria of
Islam—which is an
ideology—rather
than Islam be judged
by Muslim practices.
Ghulu means extremism. The way of extremism
is wrong, whatever the circumstances, for it
goes against the spirit of religion. Indeed, it
is proneness to extremism which at times
culminates in war and violence. Those who
have extremist tendencies remain dissatisfied
with the path of moderation, since this strikes
them as being far from the ideal. That is why
they so easily incline towards violence, and
are ever ready to open hostilities in the name
of achieving their objectives.
Moderation, which is the opposite of extremism, is closely interlinked
with peace. When people possess the virtue of moderation, they necessarily think in terms of peace and will engage in their struggle in
a peaceful manner. Where there is moderation there is peace, and vice
versa.
In stark contrast to this, an extremist attitude very soon leads to
confrontation and violence. Extremism and violence are obviously
interconnected. That is why extremism is held in religion to be
abhorrent. It would not be wrong to say that violence is another name
for extremism and that moderation is to refrain from extremism.
Killing One Human Being is Like Killing all Mankind
The Quran states:
Whoever kills a human being, except as a punishment for
murder or for spreading corruption in the land, shall be
regarded as having killed all mankind. (
Murder is a horrendous act. The killing of a human being is permissible
only when the danger he poses to social peace has no other remedy.
Killing a single person without proven
justification is equal to killing all human
beings. The difference between the two is only
one of degree and not in nature. Killing one
human being is just as horrendous as killing all
human beings. Such a killing, without proper
sanction, appears to be a simple matter. But
such an act breaks all traditions of respect for
life.
God’s dealings with
human beings are
based on peace and
security, then man
should also deal
with other human
beings in a peaceable
manner, and not
with harshness or
violence.
The above verse of the Quran shows the great
importance of peace and security in Islam. If
someone is unjustly killed, Islam demands
that the whole of society should become
so greatly agitated over this offence that it
should work united towards restoring a state of peace and security.
It should be treated as a matter of the greatest urgency, as if all of
humanity were under attack.
Extinguishing the Fire of Violence
The Quran states:
Whenever they kindle the fire of war, God puts it out. (
This verse of the Quran shows the creation plan of the Creator for
this world—a plan based on the principle of peace. This means that whenever one of two opposing sides is intent on fuelling the fire of
war, the other should attempt to extinguish it by resorting to some
peaceful strategy, so that violence may be prevented from spreading.
It should never happen that if one side indulges in violence, the other
follows suit. The proper and most desirable
way of leading one’s life in this world is not
to counter bombs with bombs, but rather to
defuse them. And this should be done at the
very outset. If we are imbued with the true
spirit of Quranic teaching, we should realize
that countering a bomb with another bomb
is the way of Satan. On the contrary, the way
approved of by God is to neutralize the bomb.
Moderation, which
is the opposite of
extremism, is closely
interlinked with
peace. When people
possess the virtue
of moderation, they
necessarily think in
terms of peace and
will engage in their
struggle in a peaceful
manner.
It is but natural for any given society to have to
face distasteful situations. No group of human
beings can ever be totally free from untoward
happenings in their midst. This being so, the
actual solution to the problem lies not in
putting an end to the unpleasantness itself,
but rather in refraining from aggravating
matters, which inevitably happens if one kind
of unpleasantness is met with another. By refraining from violence,
the baneful influence of social friction can be checked from spreading.
There is no other possible solution.
War only for Defence
The Quran states:
Permission to fight is granted to those who are attacked
because they have been wronged. (
This is not just a Quranic injunction aimed at Islamic believers, but
rather a statement of international law. The above verse clearly states
that war is permissible only when, in order to counter open aggression,
it is waged in self-defence. All other forms of war come under the
heading of aggression. And aggressors have no lawful place in this
world. According to this verse, there is no justification for any war other
than a defensive one, when one is compelled to do.
According to the Quran, even defensive war can be fought only after a
formal declaration of war has been made, and only by an established
government. Non-governmental organisations (NGOs) have no right
to wage war on any pretext. In view of these teachings, we can safely conclude that according to the laws of war stated in the Quran, all
wars, except for a defensive war which has become unavoidable, are
unlawful. For instance, guerrilla war, proxy war, undeclared war and
aggressive war, are all undoubtedly unlawful in Islam.
War, in fact, is a bestial act. There is nothing human about it. Indeed,
according to known and specific principles of Islam, peace is the rule,
while war is only a rare exception.
Peace is something that can be opted for in all circumstances, whereas
the decision to wage war should be taken only in times of emergencies
for the purpose of defence, when it becomes inevitable, and that too
at a time when all peaceful strategies for avoiding confrontation have
failed.
Peaceful Persuasion, not Coercion
On the subject of jihad, the Quran addresses the believers thus:
Do great jihad with the help of the Quran. (
As we know, the Quran is a book, an
ideological book. It is not a gun or a sword.
Therefore, jihad by means of the Quran can
only mean conveying the ideas of the Quran
to the people. This implies that we should
struggle peacefully to make the ideas of the
Quran understandable by presenting them in
the form of logical arguments.
Jihad in Islam entails
only the kind of
peaceful struggle
which has nothing to
do with violence. The
Arabic word jihad is
derived from the root
juhd which means
to strive, to struggle,
that is, to exert
oneself to the utmost
to achieve one’s goal.
The above-mentioned verse makes it clear
that what is called jihad in Islam entails
only the kind of peaceful struggle which has
nothing to do with violence. The Arabic word
jihad is derived from the root juhd which
means to strive, to struggle, that is, to exert
oneself to the utmost to achieve one’s goal.
This is the original meaning of jihad in Arabic.
This verse shows that peaceful effort is vastly superior to violent effort.
Whenever one opts for the violent method, the sphere of one’s efforts
becomes very limited. In resorting to violence, only the sword and the
gun are of avail, whereas by peaceful methods, all kinds of things may
be utilized to achieve our objective. Even a pen of the scholar can serve
a great purpose.
Adhering to the Truth with Patience and Perseverance
The Quran tells us that the kind of people who can save themselves
from loss and achieve a successful life are those “who exhort each
other to justice and to fortitude.” (
It is unfortunate that one who adheres to the path of truth himself,
or calls upon people to accept the truth is almost invariably rejected
by the people. The resistance he has to face is very great. At such
times what the lover of truth should do is exercise great patience. He
should bear with fortitude all hardships, without trying to hold others
responsible for it.
Patience is another name for the nonaggressive
method. One who stands up for
the truth ought not to counter violence with
violence. He must unilaterally adhere to
peaceful ways.
Truth and violence
cannot exist
together. One who
wants to opt for truth
will have to abandon
violence. Violence,
whatever the pretext
or justification, is still
violence.
Truth and violence cannot exist together.
One who wants to opt for truth will have to
abandon violence. Violence, whatever the
pretext or justification, is still violence. All
forms of violence are equally pernicious, and
no elaborate justification of violence can nullify
or diminish its destructive consequences. The
ultimate weakness of violence is that it begets the very thing it seeks to
destroy. Instead of diminishing evil, it multiplies it.
Perpetrating violence in the name of truth is the negation of truth.
Those who engage in violence in the name of truth only prove that
their case is not that of truth. A lover of truth can never be a lover
of violence. One who loves violence is certainly not a lover of truth,
whether or not he regards himself as a champion of the truth.
Adopting the Course of Reconciliation
During the times of the Prophet of Islam, as a result of the aggression
of his opponents among the Quraysh, a state of war prevailed between
the Quraysh and the Muslims. One of the commandments given in the
Quran on this occasion was:
Then if they should be inclined to make peace, make peace
with them, and put your trust in God. Surely, it is He who is All
Hearing and All Knowing. Should they seek to deceive you,
God is enough for you. (
This verse of the Quran shows that peace is desirable in Islam to the
greatest possible extent. Even if peace can be established only by
incurring risks, this course should unhesitatingly be embarked upon in
the way enjoined by the Quran. If reconciliatory offers are made by the
antagonists in the course of the war, they should be accepted without
delay. Even supposing that there is the fear
of some deception in the making of the offer
of peace, this offer should nevertheless be
accepted in the hopes that God will always
be on the side of the peace lovers and not on
that of the deceivers.
The ultimate
weakness of violence
is that it begets the
very thing it seeks to
destroy. Instead of
diminishing evil, it
multiplies it.
Another reality that emerges is that, in this
world, peace can be established only by
those who have great courage. In the present
world, problems inevitably arise between
different groups, for no human situation is
ever absolutely ideal. Everyone at some point
in his life is faced with injustice and the misappropriation of what
belongs to him by right. In these situations, only such individuals can
establish peace who can rise above all considerations and disdain all
pretexts to engage in violent retaliation. Only the truly courageous can
establish peace in this world. Those who are lacking in courage will
continue to fight, and will thus never allow the history of the world to be
re-written in terms of blessed peace.
No Corruption on this Earth
In the following verse, the Quran alludes to a particular kind of
character, the self-styled reformer:
When they are told, Do not cause corruption in the land,
they say, We are only promoters of peace. (
This refers to those who claim to be engaged in reform work, but whose
method is of the wrong kind, for their actions result in corruption and
perversion. Here the word ‘corruption’ (fasad) means that their activities
result in clash and confrontation with others, so that mutual hatred is
generated. In the process morality is undermined and a negative mindset
prevails. All these factors are referred to as spreading corruption
on the earth, for they all destroy social peace, and ultimately, members
of society are eternally at loggerheads with each other.
This teaching of the Quran shows that it is not enough for an action
to have a good goal to be right. The kind of side effects produced by activities launched in the name of reform must also be examined. If
these activities themselves produce tension and conflict—in spite
of their goal being the laudable one of reformation—they would be
regarded as spreading corruption. The doers will be deemed criminals
and not reformers or servants of humanity.
No reform work is truly such, unless it is confined to the sphere of
peace and humanitarianism. Any work, even if it is carried out in the
name of reform, is to be condemned if it disturbs the peace, or worse,
results in the loss of lives or the destruction of property. The task of
reform should result in reform. If it results in social upheaval (fasad)
then this reform movement is in itself a form of societal perversion,
irrespective of whatever fine words we may find to describe it.
The Greater Provision
A principle of life has been thus stated in the Quran:
Do not regard with envy the worldly benefits We have given
some of them, for with these We seek only to test them. The
provision of your Lord is better and more lasting. (
The truth is that there are two very different ways of living one’s life.
The first is entirely directed towards the material world. One who seeks
success in terms of worldly wealth and honour will find that there is no
end to his ambition. For if he sets purely worldly goals before him, he
will always find that there are people around
him who have more than he has. There is
no escaping these disparities. Therefore,
one who lives for material things suffers a
perpetual sense of deprivation. This produces
feelings of discontent and jealousy, which
surface again and again in the form of rivalry,
revenge and the accompanying violence.
Only the truly
courageous can
establish peace in
this world. Those
who are lacking in
courage will continue
to fight, and will
thus never allow the
history of the world
to be re-written in
terms of blessed
peace.
The second way for the individual is to lead
his life with a sense of achievement. Such
a person will be content with himself. This
feeling of achievement will prevent him from
nurturing hatred against others or engaging in
violence. Who are those who are blessed with
this feeling? In the words of the Quran, they
are those who are the recipients of God’s provision. God’s provision
means the conviction of having discovered the truth: that they have
been blessed by their Creator is more precious than all the world’s treasures of gold and silver. Each individual should, therefore, lead
his life with a keen awareness that the source of his intellectual and
spiritual nourishment is the entire universe.
One who becomes a recipient of God’s provision in this world rises so
high that material things like wealth and power become insignificant to
him. This psychology of its own turns him into a peace-loving person.
Hatred and violence appear to him so meaningless that he has no time
for such negative emotions or for making plans to engage in violence.
One who has found something greater can never seriously pursue
something smaller. He would therefore never engage in violence.
The Prompt Silencing of Complaints
The complaining mentality is an aggressive one, which stifles positive
thinking. It is the resultant negative thought which is undoubtedly
the root cause of all evil. In most cases, it gives rise to the permanent
sense of grievance, real or imaginary, which
underlies any violence which takes place.
The truth is that
all the teachings of
Islam are based,
directly or indirectly,
on the principle
of peace. While all
Islamic objectives
may be achieved in a
peaceful atmosphere,
there are no Islamic
objectives which
may be achieved in a
violent atmosphere.
The creation plan in this present world has
been devised in such a manner that there
is no escape from grievances. This being
so, the moment the thought of complaining
first takes shape in the mind, it should be
immediately dismissed. The complaint, if
constantly recalled or revived, becomes so
entrenched in the memory that it can never
be thrust aside. In such a situation, wisdom
lies in nipping complaints in the bud. Failing
this, complaining will gradually become
a permanent part of one’s psyche, and
then one’s thinking will acquire a negative
character. Others will appear as enemies.
Given a chance, the complainant will not then
hesitate to engage in violence against the targets of his complaints,
even if he himself suffers in consequence.
What is the formula for putting an end to complaints at the very outset?
It is to give serious thought to the following verse of the Quran:
Whatever misfortune befalls you is of your own doing. (
This means whenever we have any cause for complaint against anyone,
we should direct it first at ourselves. We should try to explain it in such a way that the blame falls upon us. When we come to understand that
we, rather than others, have made some mistake, we shall then set
about rectifying our own shortcomings, than wasting time in making
protests and complaints against some supposed enemy.
A Mercy for Mankind
The Quran has the following to say of the Prophet of Islam:
We have sent you forth as a mercy to all mankind. (
The advent of the Prophet of Islam made manifest God’s mercy for
all mankind. Through him God communicated those principles of life
by opting for which man may inhabit the abode of eternal peace and
security (Dar-as-Salaam) (
revealed as would turn human society into a peaceful society. For
the first time in history, the Prophet of Islam presented a complete
ideology based on the concept of peace. He gave us the principle for
the building of a healthy life, by shunning hatred and violence. Through
him a revolution was set in motion, which made it possible to construct
a peaceful society by avoiding war and confrontation.
Although the Prophet of Islam was compelled to wage several battles,
they were so brief that we might describe them as skirmishes rather
than full-scale war. It would be quite correct to say that the Prophet of
Islam initiated a revolution which, although very great in its scope and
repercussions, was nevertheless almost bloodless. He gave peace the
status of a complete ideology or system of life. He impressed it upon
his followers that violence was the way of destruction, while peace was
the way of construction. He held patience to be the greatest form of
worship, implying as it does adherence to the path of peace in the full
sense of the word. He held disturbing the peaceful system of nature to
be the greatest crime (fasad).
The Prophet enjoined believers to greet one another by saying Assalamu
Alaykum (peace be on you). This shows that mutual relationships should
be based on peace and security. The Prophet told the believers that
success in the Hereafter should be the target of the human struggle. In
this way he dispelled the notion that worldly progress should be one’s
aim in life, for that is what ultimately results in all kinds of confrontation
and violence. His principle for better living was to make oneself useful
to others, and if that was not possible, then at least not to harm others;
no one should be regarded as an enemy; even the enemy must be
given fair treatment, for only then would the realization come that
one’s enemy was potentially one’s friend: the ‘enemy’ always has it in
him to be a friend.
Self-evident Proof
It is no exaggeration to say that Islam and violence are contradictory
to each other. The concept of Islamic violence is so obviously
unfounded that, prima facie, it stands rejected. The fact that violence
is not sustainable in the present world is enough to demonstrate that
violence as a principle is quite alien to the scheme of things in Islam.
Islam claims to be an eternal religion and, as such, it cannot afford
to have a principle in its scheme which at any time could be found
unsustainable. Any attempt to bracket violence with Islam amounts to
casting doubt upon the universal message of the Islamic religion.
A phrase like ‘Islamic violence’ is the same kind of contradiction in terms
as ‘pacifistic terrorism’. The truth is that all the teachings of Islam are
based, directly or indirectly, on the principle of peace. While all Islamic
objectives may be achieved in a peaceful atmosphere, there are no
Islamic objectives which may be achieved in a violent atmosphere.
DISCRIMINATION IS ALIEN TO THE QURAN
Differences are Healthy
DISCRIMINATION of any kind is quite alien to the scheme of
things in the Quran. In the chapter Al-Hujurat (The Apartments),
the Quran declares that all men and women are equal before
God. The translation of the relevant verse is as follows:
Mankind! We have created you from a male and female, and
made you into peoples and tribes, so that you might come to
know each other. The noblest of you in God’s sight is the one
who fears God most. God is all-knowing and all-aware. (
There are obvious differences between people in terms of colour, race,
economic status, etc., but according to the Quran, the difference is
simply a difference: it cannot be used as a basis for discrimination.
God Almighty created man with different attributes, difference being a
part of creation. Differences exist for practical rather than theoretical
reasons. Their main purpose is to enable people to recognize and
distinguish one from another.
In other words, differences among people are a healthy sign. It is due
to these differences that we recognize each other and carry out our
dealings on this basis. If there were to be complete uniformity—with all
human beings cast in exactly the same mould—then it would be very
difficult to live in society in a normal manner.
It is a fact that difference is a part of nature. But if we were to take
difference in the sense of discrimination, that would be an unhealthy
sign and would disturb the normalcy of society. So we have to learn
the art of difference management, rather than look upon differences
in any negative sense.
Then there are other benefits of difference, due to which people take
up a variety of jobs, entering different fields of activity. Difference
provides the basis for the division of labour, a principle which is very
important for the comprehensive development of any society.
According to the divine scheme, honour is based on merit and not
on any kind of external features. The Prophet of Islam once said that,
before God, red and white, black and brown, were all equal. He said:
Behold, God has removed from you the arrogance of pagan
ignorance (jahiliyyah) with its boast of ancestral glories.
Man is but a God-conscious believer or an unfortunate sinner.
All people are children of Adam, and Adam was created
out of dust.
There may be differences in colour or physical features, but man is
what he is in his inner being and, in this sense, everyone has the same
potential. Everyone is born with the same inner qualities, so one who
discovers himself and tries to turn his potential into a reality is the one
who will be successful.
Everyone is born
with the same inner
qualities, so one who
discovers himself
and tries to turn
his potential into a
reality is the one who
will be successful.
You are not what others think you are: you
are what you prove yourself to be. Everyone
has the capacity to become a self-made man.
Everyone has the capacity to dispel others’
misunderstandings about him, and the Creator
expects you to make use of this capacity. God
has not shown any discrimination between
different people. It is people themselves who
give others the chance to discriminate against
them.
Introspection
The troubles that people face
at the hands of others are
intended to make them engage in
introspection. But false leaders
quickly convert them into an
excuse for condemning others.
THE MODERN SCIENCE OF THEOLOGY
Based on Rationality
MODERN theological science is a substantiation of religious
dogmas with due regard for contemporary intellect; or a
presentation of Islamic teachings according to modern rational
methods. First of all, we must ascertain exactly what this contemporary
intellect is. Contemporary intellect is synonymous with scientific
intellect, or that intellect which emphasizes the importance of the
essential nature of things. The scientific revolution has had a profound
effect on human thought due to the reason that scientific theories are
required to be based on experiment and observation rather than on
hypothesis and analogy.
The scientific
revolution has had
a profound effect on
human thought due
to the reason that
scientific theories are
required to be based
on experiment and
observation rather
than on hypothesis
and analogy.
The upheaval of the present age has occurred
because of the discovery of the realities of
nature. All things, from the bicycle to the
aeroplane, from light bulbs to huge factories,
operate on the basis of these natural realities.
This is the revolution which has, in fact, stolen
the limelight in our modern age, for it has
affected every department of human life, and
has likewise altered modes of speech. For
thousands of years man was engaged in a
futile attempt to turn iron into gold by means
of highly secret formulas. Now, thanks to the
discovery of natural realities iron is converted
into machines more precious than gold. Since
the progress of modern man has been due to
his discovery of realities, he is bound to attribute importance only to
that theory which is supported by these realities.
This difference between the modern and ancient intellect may be
understood by means of a simple example. Some fifty years ago
such terms as “family prescription”, “hereditary cure”, “royally mixed
medicine” etc., used to carry great weight with physicians. If any of
these terms were used with respect to any medicines, it meant that
it contained hidden properties. Nowadays, however, these terms
have no value. Today’s doctor will not use this outdated terminology
when explaining the efficacy of a certain medicine. Rather he will
point out that this product has been prepared scientifically and
that its advantages have been ascertained by means of established evidence and experiments, the validity of which can always be tested
by repetition.
The very phrase “family cure” implies that its medicinal properties are
not open to general investigation and that the connection between
illness and cure has not been ascertained by any specific experiments.
Rather its acceptability is attributable to its wide usage over a long
period of time. Today’s customer seeks that product which has been
manufactured on scientific lines. Likewise it is only those ideas whose
truth is verified by natural realities that he is ready to accept.
CONQUERING DEATH
Preparation only Possibility
LOUIS XI (1423-1483), the king of France, ruled the country for a
period of 23 years, from 1461-83. His reign had been a long one,
but death was the last word that he would allow to be uttered
in his presence. He did not want to die. During the last days of his life
he went into seclusion in an enclosed fort where only selected people
could enter. Around the fort a deep trench was dug so that no one
could gain access to it. All twenty-four hours, forty archers remained
on duty, and forty horsemen patrolled the fort day and night. Whoever
was seen making any unauthorized effort to enter the fort was arrested
and executed on the spot. All kinds of luxuries were provided inside the
fort so that the king would never become melancholic.
Louis XI was so eager to live as long as possible that he had given orders
that the word ‘death’ should never be uttered before him. An expert
doctor attended on him round the clock. This doctor drew a monthly
salary of 10,000 gold crowns. In those days in Europe no military officer
earned such a salary, even with several years of experience.
However, none of these precautions saved the king from weakness and
old age. During his final days, he became so weak that he could hardly
pick up his food and put it in his mouth by himself. But his will to live
was indomitable. When he was told that tortoises lived for 500 years
due to their possessing some life-giving properties, he dispatched three
ships to Germany and Italy to bring them for him, in huge quantities.
These tortoises were then kept in a big pond near him so that they
might pass on the gift of life to him.
Finally, paralysis attacked him on 30th August 1483; death at last
conquered him. The last words uttered by him were: “I am not as ill as
you people suppose.”
All his efforts went in vain. Finally the king of France had learnt that no
one could conquer death.
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 AD. It is a book
that brings glad tidings to mankind, along with divine admonition, and
stresses the importance of man’s discovery of the Truth on a spiritual and
intellectual level.
Translated from Arabic and commentary by Maulana Wahiduddin Khan
We have not sent the Quran down to you to distress you, but only as
an exhortation for him who fears God; it is a revelation from Him who
has created the earth and the high heavens, the All Merciful settled on
the throne. To Him belongs whatever is in the heavens and whatever
is on the earth, and whatever lies in between them, and all that lies
under the ground. (
The Quran is a reminder of the call to the Truth, but its full impact is
felt only when the caller himself is fully dedicated to the cause of God,
having sacrificed his own interests thereto. If he is to bring people to
the right path, he must be seen to put others’ welfare before his own,
even if this brings him toil and trouble.
But no matter how perfect the presentation of the call to the Truth
may be, only those will receive guidance from it who are capable of
recognizing and appreciating the truth, and for whom the reasoned
argument alone is enough to open their eyes. The August Being, who
created the universe, has Himself revealed the Quran. Therefore, there
is no contradiction between the Quran and nature. The Quran is a
reminder of the truth. But its impact can only be commensurate with
the ability—already innate in human nature—to recognize the truth.
Whether you speak aloud [or in a low voice], He hears all, for He knows
your secrets and what is even more hidden. God, there is no deity but
Him. His are the most excellent names. (
In this world, on the one hand, there are those whose creed is to
compromise on their principles for the sake of their worldly interests
and, on the other hand, there are the few who call people to the Truth
and whose creed is based on remaining inconsonance with God. The
first group readily finds in its surroundings friends and supporters, and does not feel isolated. In contrast to this, those who give the call
to the Truth stand apart, but on the firm foundation of God who is
beyond the vision of mortal eyes.
Time and again the preacher becomes uneasy due to the disturbing
nature of the prevailing conditions. Often he turns towards his God
with prayers in his heart, and sometimes the words of prayer escape
from his lips loud and clear in articulate form. To all appearances it
seems that in this populous world, he is all alone and that there is
nobody who is his friend or supporter.
But this is a matter of outward appearance. In reality, the preacher who
gives a call to the Truth, stands on the firmest ground, because he calls
for the support of God, who is aware not only of the prayers uttered
in solitude but also of the whispering of the heart; such a preacher
seeks to make that Being (God) his supporter who possesses all the
imaginable and unimaginable powers that are required for giving any
one assistance.
ASK MAULANA
Your Questions Answered
Q&A on Anti-Muslim Sentiments
What do you think are the reasons for the
growing anti-Muslim sentiments?
The answer to this question can be found by
studying a verse in the Quran. In this verse, the
Quran says: “And beware of an affliction that will
not smite exclusively those among you who have
done wrong.” (
If we study this Quranic verse and objectively apply it to the present
situation of Muslims, we realize that what is happening in the world
today is not due to “anti-Muslim sentiment”. Rather it is a reaction to
Muslims’ own negative activities.
Muslims say that instances of terrorism are perpetrated only by
some Muslims, and not the whole Muslim community. This claim of
Muslims could be right, but another serious aspect of this matter is
that Muslims to this day have not unequivocally disowned Muslim
terrorism. I don’t know of a single person in the entire Muslim world
who openly condemns Muslims’ negative activities. If any person does
speak on this topic, he would speak with twists. For example, some
would say, ‘It is true that Muslims are involved in terrorist activities,
but this action of theirs is a reaction: they are reacting to others’
discriminatory behaviour towards them.’ This kind of condemnation is
certainly not condemnation. Rather, it is akin to indirectly justifying the
violent actions of Muslims.
Objective analysis tells us that such instances that you cite are certainly
not discrimination. Rather, they are a result of Muslims’ own doubtful
behaviour. Muslims are themselves responsible for this discrimination.
According to a Hadith, the Prophet said: “Save yourself from being
regarded as objectionable.” Because Muslims do not outrightly disown
the actions of those Muslims who are engaged in wrong actions, the
entire community will face ‘discrimination’. If Muslims were to clearly
condemn the actions of those who are doing wrong, then, only those
specific persons who are guilty of the wrong would face the above kind
of response, which is termed ‘discrimination’ or ‘anti-Muslim sentiment’.
Some Muslims may respond to displays of anti-Muslim sentiment
by protesting against them and denouncing what they say is
discrimination against them. What do you think of this approach to
countering or overcoming anti-Muslim sentiments?
These cases are due to the law of nature. The solution to them is not
that countries pass anti-Muslim discrimination laws. There are only
two options before Muslims. First, they should declare that they are
not a single community. Rather, the case of every individual Muslim is
separate and distinct. Thus, if anything happens with a Muslim, Muslims
as a whole should not make it their own case but should look at it only
as the case of a particular person. However, if Muslims cannot take this
option and do consider themselves as a single community or ummah,
they should condemn, in clear terms, those among them who engage
in negative activities. If they do not condemn these persons, then the
rest of the world would surely infer from the wrong actions of these
particular Muslims that the entire Muslim community is responsible,
because Muslims themselves say that all Muslims are members of a
single ummah or community.
Such instances of discrimination as you have cited in your question
happen on a regular basis with secular persons, but the rest of the
secular world does not look at it as a matter of the “secular community”.
In the secular world, each person is looked upon as distinct. There is no
“secular ummah”. So, when such cases happen with secular persons, the
sentiments of secular people do not get hurt, because secular people
do not regard themselves as a single community. They regard this as a
problem pertaining to those specific individuals. But when such cases
happen with Muslims, the sentiments of the entire Muslim community
get hurt. What happens with one Muslim affects the whole of the
Muslim community. This is why when one Muslim performs a wrong
action, the world begins to doubt other Muslims too. In order to avoid
this, either Muslims should very strongly condemn those individual
Muslims among them who are doing wrong, or, if not this, they should
abandon the concept of the ummah: that is, every Muslim’s case is his
own and what he does has nothing to do with other Muslims.
How effective do you think this approach that many Muslims
advocate—of protesting against what is termed ‘Islamophobia’—
might be in changing the hearts and minds of people who may have
negative views of Muslims?
This approach of Muslims cannot change others’ views about Muslims.
The only way to change this situation is that Muslims should reform
themselves. Demanding others to change cannot at all be of any use
in this regard.
If you don’t think the above approach is effective in this regard, what
alternate approach do you think Muslims should adopt to help others
change their opinions about Muslims and Islam?
The starting-point in this matter is that all those who are representatives
of Muslims should openly disown Muslims’ terrorist activities. They
should prevent Muslims from engaging in terrorism, and if this is not
possible for them, then they should clearly condemn these actions by
Muslims.
What is the right approach to improve relations between Muslims and
others in the present circumstances of violence perpetrated in the
name of Islam?
The only way to change the perception of people about Islam is for
the representatives of Muslims to condemn the wrong actions of those
Muslims who are resorting to violence. For example, all ulema should
collectively issue a fatwa unconditionally denouncing all the negative
activities of Muslims.
Reaction
Instant reaction to problematic
situations serves only to add new
problems to the existing ones.
Reaction unleashes an unending
chain of action and reaction. The
results of such a behaviour is
disastrous.
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 )
