ENVIRONMENTAL ACTIVISM THE ISLAMIC WAY
Seek the Gardens of Paradise
ACCORDING to Islam, the virtuous are to be rewarded by God in
the after-life by being admitted “to gardens watered by running
streams” and lodged in “pleasant mansions in the Gardens
of Eternity.” (61: 20). The very fact that Paradise is represented in the
Quran as a beautiful garden shows the importance attached by Islam
to vegetation: indeed, frequent mention is made in the Scriptures of
green and growing things as being a blessing from God to mankind.
Referring to the initial stage of creation, the Quran states that "and the
earth which He spread out, after that bringing forth from it its water and
its pasture land."(
there any similar vegetation, which explains why it is that living things,
including man, exist only on this earth and on no other celestial body.
In another verse, which is more admonitory in tone, man is enjoined
to “reflect on the food he eats. We let the rain pour down in torrents
and then We cleaved the earth asunder. We make the grain grow out
of it, and grape vines and vegetables, and
olive trees and date palms and burgeoning
enclosed gardens and fruits and fodder as
provision for you and for your cattle to enjoy.”
(
It was ever the
desire of Islam that
man should make
his surroundings
verdant, even if in
the next instant his
handiwork were to
be destroyed by an
earthquake.
This shows that God has made vegetation a
special food for both men and animals, from
which they receive all the nutrients essential
for the sustenance of life. The different fruits
and vegetables have also been endowed
with prophylactic and curative properties,
and perhaps to show that life is more than
mere biological existence, each food item
has its own distinctive flavour to appeal to the human palate. Honey
is specifically cited as a valued foodstuff produced from plants. Its
therapeutic qualities are also emphasized in the verse, which says,
“therein lies healing for mankind.” (
from ancient times to the present day, have been produced from
plants. The healing powers of plants are indeed so great that even that
great carnivore, the tiger, will resort to eating grass when it falls ill.
People are urged in the scriptures to engage in farming and gardening
to provide both physical and spiritual sustenance for themselves, but—
despite their Creator’s largesse—are cautioned against waste. After
asserting that “it is He who has produced gardens, both trellised and
untrellised, and date palms and field crops, all varying in taste, and the
olive and the pomegranate” and exhorting mankind to “eat their fruits
when they bear fruit”, goes on to admonish: “Do not waste anything. He
does not love the wasteful.” (
Perhaps the most telling references to plant life made in the Quran
and Hadith fall within the realm of the metaphor. The Prophet has
been recorded as saying: “The believer is like
a gentle plant. When the winds blow, it does
not show haughtiness: instead, it sways to
and fro with the wind, and when the winds
are not blowing, it reverts to its position once
again.” This simile is intended to show how
the true believer, the worshipper of God, lives
among others. He displays no arrogance,
holding that adjustment is better than clashes
and confrontation. He follows the principle of
persuasion and avoids the path of violence.
Just as the tree
benefits mankind
by its offerings of
shade, fruit, flowers
and a loveliness to
gladden the eye, so
should human beings
live in society, giving
comfort and bringing
joy to their fellow
men.
In the Quran, the creation most favoured in
God’s eyes, the believer, has been likened to
a tree. Just as the tree benefits mankind by
its offerings of shade, fruit, flowers and a
loveliness to gladden the eye, so should human beings live in society,
giving comfort and bringing joy to their fellow men. Just as the tree
affords the coolness of its shade to God’s creatures, so should God’s
servants give respite and relief to all those around them.
Again, the tree is used in verse 24 of the 14th chapter in the Quran, to
symbolize the expression of good intentions towards others. “Do you
not see how God compares a good word to a good tree? Its root is firm
and its branches are in the sky, it yields its fruit each season with its
Lord’s permission, God makes such comparisons for people, in order
that they may take heed.” Conversely, the verse explains, “But an evil
word is like an evil tree torn out of the earth; it has no foothold.”
Such traditions show what great importance—both physical and
metaphysical—is attached to vegetation in Islam. To emphasize this
point, the Prophet once observed: “If you have a plant in your hand,
and you can see Doomsday approach, even then, without any further delay, you should embed it in the soil.” It was ever the desire of
Islam that man should make his surroundings verdant, even if in the
next instant his handiwork were to be destroyed by an earthquake.
Perhaps the insight of the Prophet on this subject, which has as great a
resonance in modern times as it had 14 centuries ago, is contained in
his observation that he who plants a tree, whose fruits will eventually
be eaten by birds and human beings, performs an act of charity.
CLEANLINESS IN ISLAM
Mirror of Reality
ISLAM, as we learn from the Quran and Hadith, is a religion of nature.
Islam and nature being indeed each other’s counterparts. Nature
loves cleanliness and abhors pollution: that is why this highly
desirable feature of human existence—cleanliness—is one of the basic
tenets of the Islamic faith.
What is the nature of the Islamic faith? It is to lead a life in total
consonance with the will of God. And such a life can have its beginnings
only in a condition of exemplary personal hygiene.
According to a Hadith, the keeping of oneself clean is one half of faith;
this indicates the emphasis laid upon hygiene in Islamic practice. The
cleanliness factor is thus a major segment of the very essence of Islam.
This is clearly in evidence at the appointed times of worship—the most
sublime form of worship being salat (namaz) or prayer which is engaged
in five times a day. Each time the hour of
prayer arrives the first thing the good Muslim
must do is perform his ablution. Ablution
(wudu) entails the washing of all the exposed
parts of the body. As a cleansing process,
wudu is the equivalent of a half-bath. In this
way, the devout Muslim takes a half-bath five
times daily.
In the first phase of Islam, it was common
practice for Muslims to take a bath daily before
the fajr (dawn) prayers. Bathing thus, became
a regular daily feature of every Muslim’s life.
The servant of Uthman, the third Caliph, tells of how the Caliph used
unfailingly to take a bath once or twice daily. If Muslims have always
attached great importance to cleanliness, it is because of the explicit
commands on this subject in the Quran.
When the Quran began to be revealed, one of its signal injunctions
was: “Cleanse your garments and keep away from all pollution.” (
The cleanliness of clothes is a necessary concomitant of the purity of
the body. Without that, the body is not one hundred per cent clean.
Indeed, as much stress is laid on cleanliness as on the avoidance of wearing showy apparel. In Islam, the devotee is required, ideally to
worship in clothes which are simple, and above all, clean.
In the realm of spiritual development, one of the principal elements
is purification through penitence. As the Quran says “God loves those
who turn to Him in repentance and purify themselves.” (
Just as repentance frees body and soul of worldly moral duress, so does
water remove impurities from body and clothing. Islam accordingly,
exhorts one to turn in remembrance to God, thus purifying the soul.
The mosque, the focal point of Islamic life,
is called in a Hadith the “home of the pious
people.”
As the Quran puts it: “There you shall find
men who would keep pure. God loves those
who purify themselves” (
therefore, to clean the mosque, ridding it of
noise and dust, just as Abraham and Ishmael
were enjoined “to cleanse our House (the
Kabah) for those who walk around it, who
meditate in it, and who kneel and prostrate
themselves.” (
Just as repentance
frees body and soul
of worldly moral
duress, so does water
remove impurities
from body and
clothing.
Following the examples of the sanitising of the mosque, Muslims are
urged to keep their bodies pure by ablution and bathing, their clothes
clean by regular washing and their houses and their surrounding
spotless. These practices are incumbent upon every Muslim.
According to a Hadith, the Prophet Muhammad said, “God is pure
and loves purity,” which means that cleanliness and purity are on the
highest scale of cardinal virtues. What God loves is undoubtedly of
supreme value. Every Muslim must, in consequence, lead a life marked
by cleanliness and purity in order to earn the approval of his Creator.
Peace of Mind
Peace of mind can be attained by making all efforts to
change what we can, and learning to live with the things
which we cannot change.
UNIVERSALITY OF THE QURAN
Global Personality of Believer
A STUDY of the Quran shows that its aim is to produce a universal
approach in human beings. Universality means high thinking
and an unbiased and unconditioned approach. We find an
example of this quality in the Quran. It addresses us thus: ‘O man,’
and ‘O mankind’. This shows that the approach of the Quran is based
on universality. The very first chapter of the Quran begins with these
words: “Praise be to God, the Lord and Sustainer of all mankind.”
Similarly, the Quran introduces God as the ‘Lord of the worlds’, and not
just the Lord of the Muslims or the Lord of the Arabs. He is also called
‘the Lord of the East and the West.’ (
Similarly, the Quran cites the Prophet of Islam as a messenger sent for
all mankind and not just for the Arabs. The Quran says: “We have sent
you forth as a mercy to all mankind.” (
This universality of Quranic revelation brings about a universal
approach in its believers. In another place the Quran says: “Blessed be
He who has revealed the criterion [the Quran] to His servant that he
may warn all mankind.” (
This universal approach can be seen in all the
teachings of Islam. For instance, at the end
of salath the faithful turn their heads towards
the right and left and utter these words of
greeting: ‘Assalam-o-Alaikum wa rahmatullah’
which means, ‘May peace and blessings of God
be upon you.’ This is meant for all mankind
inhabiting the lands towards the east and the
west, the north and the south. This is, in fact,
a universal greeting.
This universality of
Quranic revelation
brings about
universal approach
in its believers.
Universality means
high thinking and
an unbiased and
unconditioned
approach.
In this way one of the aims of salath (prayers) is
to instill in believers, feelings of well-wishing
for the whole world. The whole world should
share in one’s prayers. This is a lesson in universal thinking, which is
daily given to the believers. Similarly, Hajj, one of the five pillars of
Islam takes the form of a universal gathering. Muslims belonging to all
the nations of the world meet one another on this occasion. It is in fact
an annual attempt to produce universality in believers.
One who adopts
the Quranic way
will start thinking
at the universal
level. His personality
will be linked with
the entire human
brotherhood. In spite
of being located in a
particular region, he
becomes a citizen of
the universe.
Conveying this universal divine message to all
the nations of the world (dawah) is another
important teaching of the Prophet. As a
requirement of Islam this turns every believer
into a universal ambassador for dawah
activity. Coming out of the limited sphere of
one’s self, one is made to think at the level of
all humanity. As a result, an activity like that
of dawah produces universal thinking among
the faithful. The responsibility of dawah takes
the believer out of the local sphere and turns
him into a global personality.
The truth is that universality is an inseparable
part of Quranic thinking. One who adopts the
Quranic way will start thinking at the universal
level. His personality will be linked with the entire human brotherhood.
In spite of being located in a particular region, he becomes a citizen
of the universe as far as his thinking is concerned. In this respect,
it can rightly be said that Islam or the Quran promotes universal
citizenship.
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
Everything in the heavens and on the earth belongs to God and so He
will requite those who do evil in accordance with their deeds and will
reward those left with that which is best, for those who do good. (
The universe with its extremely stable system makes manifest the fact
that its Creator and Lord is extremely powerful. This suffices to make it
clear that He will sooner or later seize hold of man and when He does
so, there will be no escaping His grasp.
As for those who refrain from committing grave sins and indecent
acts, though they may commit minor offences, your Lord is unstinting
in His forgiveness. (
Man has been created with human weaknesses. So, it is not required
that he be as pure as the angels. Almighty God has given full guidance
to man as to what he should do and what he should not. However, man
may be pardoned in the case of lesser offences (lamam), i.e. indulging
in some mischief because of fleeting emotion, on the condition that
he should immediately realize his lapse and, being ashamed of it, seek
pardon of his Lord.
He knows you when He brings you out of the earth, and when you were
embryos in the wombs of your mothers; so do not make claims to be
pure. He knows best who is truly righteous.
Have you [Prophet] considered the man who turned away, who at first
gave a little, then later held back? Has he knowledge of the unseen,
so that he sees? (
There are many who become inclined towards the Truth, but only to
a certain extent. Then the compulsions of their interests become too strong for them and they revert to their original position. In order to
justify and explain their wrong behaviour, such people devise different
types of engaging ‘beliefs’. But this only increases their guilt because
this amounts to adding insult to injury.
Has he not been made acquainted with what was written in the
scriptures of Moses? And with Abraham who kept his word: that no
soul shall bear the burden of another; and that man shall have only
that for which he strives; and that [the fruit of] his striving shall soon
be seen; and in the end he will be repaid for it in full; that all things in
the end shall return to God; (
The sum and substance of the reality revealed by Almighty God through
His prophets is that every man has to receive the reward befitting his
deeds. Nobody can save himself from the fate attending his deeds
and nobody else can be his saviour. There is nobody more foolish in
this world of God than those who are not affected by this prophetic
warning.
That it is He who brings laughter and tears; that it is He who causes
death and gives life; and that He Himself created the two sexes:
male and female, from an ejected drop of sperm; and that He will
bring about the Second Creation; that it is He who gives wealth and
possessions; that He is the Lord of Sirius. (
Every event in this world arises from supernatural causes and nobody
but God is capable of causing them to occur. Happiness and sorrow,
life and death, the procreative system, riches and poverty—all these
are the feats of a superpower. Ancient man used to consider the stars
as the determining factors in life, while in the present age natural law
is considered to govern all happenings. But the fact is that there is a
Cause over and above these causes and factors and that is God, the
Lord of the universe. Then, how is it legitimate for a man to make
anything other than Him the centre of his attention?
Past & Future
Re-assess the past, replan
the future.
ASK MAULANA
Your Questions Answered
How were Prophet Muhammad and Prophet Abraham interrelated?
Prophet Abraham was born in Ninevah (Iraq). His sons, Prophet Ismail
(Ishmael) and Prophet Ishaaq (Isaac) were ancestors to two streams of
Prophets. Prophet Ishaaq was the forefather of the line starting from
Prophet Jacob till Prophet Jesus. Prophet Muhammad belonged to the
Quraysh tribe, which traced its origin to Prophet Ismail.
The years of gap between the age of Abraham and the age of Prophet
Muhammad is over two thousand. But all the prophets from Ismail and
Ishaaq to Muhammad (including Jesus and Moses) share a common
lineage going back to Prophet Abraham. This is why Judaism, Christianity
and Islam are called Abrahamic religions.
Except Prophet Muhammad, which were the other prophets who took
political positions?
In the modern sense of ‘politics’, Prophet Muhammad did not occupy
any political position. He was only the chief of a tribal system. It was
Prophet Dawud (David) and Prophet Sulaiman (Solomon) who held
positions of heads of state during their prophethood.
Even in the case of Prophet Yusuf (Joseph), he was only in charge of
the food and agricultural ‘ministry’ whereas the Hyksos king prevailed
upon the law. It is clearly outlined in the Quran and Torah that Prophet
Yusuf did not have the system of law under him:
He could not have detained his brother under the King’s law (
Why do Muslims only respect Prophet Muhammad?
A believing Muslim is bound to respect all Prophets. He cannot
differentiate between the messengers of God.
God has sent a prophet or messenger to every group and community of
people in this world. All the messengers of God enjoy an equal status.
In the chapter entitled Al-Baqarah (The Heifer), the Quran says: "We do
not differentiate between any of His messengers. We hear and obey.
Grant us Your forgiveness, Lord, to You we shall all return!” (
The Prophet is recorded to have said, “Do not give me superiority over
other Prophets." (Sahih al Bukhari)
This Quranic verse and the Hadith relates directly to the messengers or the prophets of God, but it also has a broader application, according to
which everyone is worthy of respect, regardless of his creed or culture.
Such belief promotes a culture of equal respect among mankind.
Difference in belief is necessarily subject to discussion, but it is not a
reason for discrimination. If your belief system is different from that of
others, you have every right to engage in discussion and dialogue on
the subject, but in the process you have no right to show disrespect
to others. This holds true even if you feel that your personal ideology
enshrines the supreme truth. The culture of discrimination is, after all,
quite alien to a divine religion.
What was the character of Prophet Muhammad really like?
The Prophet of Islam, Muhammad ibn Abdullah, was born in Arabia on
his childhood gave indications of the sublime and dynamic personality
that was to emerge. As he grew up, the nobility of his personality,
soft-spoken and genial disposition made him a benevolent member
of the society. A perfectly balanced personality—tolerant, truthful,
perspicacious and magnanimous—he presented the highest example
of human nobility. According to Daud ibn Husayn, he became known
as the most chivalrous among his people, tolerant and forbearing,
truthful and trustworthy, always an epitome of good behaviour. He
would stay aloof from all quarrels and quibbles and never indulged
in foul utterances, abuse or invective. People even left their valuables
in his custody, for they knew that he would never betray them. His
unimpeachable trustworthiness won for him the title of “al-Amin,” an
unfailing trustee and of “al-Sadiq”, the truthful.
As a Prophet, he was an embodiment of virtues a true believer must
imbibe and uphold. A Prophet is a well-wisher for mankind and the
entire life of Prophet Muhammad is a testament to this fact. He never
discriminated among people on the basis of their colour, creed or social
status; in the heydays of slavery, he advocated freedom of slaves; in
an environment full of resentment and staunch opposition, he always
adopted a forgiving approach, never avenging any wrong done to him.
His experience at Taif is an example where the leaders of the Thaqif
tribe had refused to extend their support to his mission and their street
urchins pelted stones at the Prophet till the cover of night made him
invisible. Despite being humiliated, injured and wearied, the Prophet
did not resort to cursing the tribe of Taif; rather he prayed for their
guidance (Sahih al Bukhari). His wife Aisha said about the Prophet
Muhammad, “He would not follow an evil with an evil, rather he would
pardon and forgive.” (Ahmad)
He preached, “A Muslim does not want for others what he does not want
for himself.” He once was asked by the people to curse an aggressor
and he replied “I have not been sent as the invoker of curse, but I have
been sent as mercy.” (Sahih Muslim)
Prophet Muhammad taught the believers to become conscientious
members of society. He advised that, “A Muslim is the one from whose
tongue and hand the people are safe.” (Sunan An-Nasai)
He encouraged caring and supporting the sick, feeding the hungry,
being kind, and no-problem persons for the neighbours, refraining
from using offensive names and caring for the animals. He encouraged
responsible living and judicious utilization of natural resources like
water even if we have limitless access to them. Once the Prophet
passed by a Companion when he was performing ablutions and said
to him, “What is this extravagance?” The companion asked, “Can there
be extravagance in ablutions as well?” Prophet replied, “Yes, even if you
are on the bank of a flowing river!” (Sunan ibn Majah)
Prophet Muhammad exemplified peace and tolerance throughout his
life. Once, on being asked for a master advice, he replied ‘Don’t be
angry’. He said that the strongest among us is the one who can control
his anger. He propagated the pursuit of the easier choice of peace and
tolerance as against following intolerance or violence.
During the course of his lifetime, there were certain defensive
skirmishes that took place. Even during these, Prophet Muhammad
strictly prohibited ill treatment of non-combatants and the prisoners
of war. For example, the Prophet did not approve of any ill treatment
of the prisoners of war that were taken after the Battle of Badr. He
instructed Muslims to share equal food with the prisoners (Majma ul
Zawaid) and declared that any prisoner who could teach ten children in
Madinah to read and write shall be set free (Musnad Ahmad). It is also
worth noting that in future battles, no prisoners of war were taken in
by the Muslims.
Prophet Muhammad taught believers to be virtuous and compassionate
towards fellow human beings. He preached selfless service and
development of piety and modesty amongst individuals. He said “A
Muslim is soft, simple and lenient”. He cautioned Muslims from falling
into extremism, “Those who go to extremes are doomed.” (Muslim)
In an American publication entitled ‘The 100’, the author mentions the
one hundred people whom he believes to have exerted the greatest
influence on human history. The author, Dr. Michael Hart, was born into a Christian family, and received a scientific education. But at the
top of his roll of honour he has placed Prophet Muhammad. There
was one person, he believes, whose achievements excelled all others:
that person was the Prophet Muhammad. No one else has had such
an impact on the history of man. “He was the only man in history,”
he writes, “who was supremely successful on both the religious and
secular levels.” Just as to the American, Michael Hart, he is the most
outstanding figure of human history, to the English historian, Thomas
Carlyle, he is “the hero of the Prophets.”
FROM MAULANAS DESK
Maulana Wahiduddin Khan, born in 1925, in
Azamgarh, Uttar Pradesh, is an Islamic spiritual
scholar who is well-versed in both classical Islamic
learning and modern disciplines. The mission of his life
has been the establishment of worldwide peace. He has
received the Padma Bhushan, the Demiurgus Peace
International Award and Sayyidina Imam Al Hassan
Peace award for promoting peace in Muslim societies.
He has been called ’Islam’s spiritual ambassador to the
world’ and is recognized as one of its most influential
Muslims1
. His books have been translated into sixteen
languages and are part of university curricula in six
countries. He is the founder of the Centre for Peace
and Spirituality based in New Delhi.
ERROR OF THE POLITICAL
INTERPRETATION OF ISLAM
MARXISM is referred to as an ‘economic interpretation’ of
history. This is because in Karl Marx’s understanding of life,
the economic factor dominates everything else. In the same
way a few scholars projected Islam in such a way that every aspect
of it seemed to acquire a political hue. Accordingly, one can term this
ideology as a political interpretation of deen or the religion of Islam.
Life is a collection of various parts or aspects. These parts are separate
from each other but yet are interlinked. They can also be ranked or
placed at different levels.
Ordinarily, they are three broad ways in which we can discuss or
describe these aspects:
We can describe a particular aspect in its relation to the totality in
exactly the same way as it is in reality or as it appears to be. This is a
legalistic sort of description.
We can stress a particular aspect which is the major subject of discussion
in a given context.
We can make a particular aspect the basis of the interpretation of the
totality of a phenomenon. Here, this particular aspect is presented as
representing the phenomenon as a whole or as its central point. I have
used the term ‘interpretation’ in this sense.
Let me now clarify this point about these three broad ways that one
can describe the different parts of a phenomenon by examining the
term ‘economy’.
One way to talk about the economy is to say that human beings are
made up of body and soul, and that the human body has certain needs
that require to be satisfied through economic activity, just as the soul
also needs certain things for its nourishment. This is a way of talking
about an aspect of a phenomenon in terms of its relation to the whole.
A second way of talking about the economy
is to say that life depends on the economy,
and that without the existence of appropriate
economic means or resources, life is difficult,
if not impossible. This is a way of talking about
an aspect of a phenomenon by stressing its
particular importance.
The scholars
who have given
the political
interpretation of
Islam expressed their
understanding of
deen of Islam based
on a single central
factor—politics.
A third way of talking about the economy is
to claim that economic conditions are the
real driving-force of, or power behind history;
that it is the economy that determines every
aspect of life; and that every human feeling,
all forms of knowledge, and all human institutions are shaped by
the prevailing economic conditions. This is a way of talking about an
aspect of a phenomenon to be the sole basis of understanding the
phenomenon as a whole.
The first of these examples is illustrative of the legalistic sort of
description. The second is an instance of a way of addressing an issue
in order to stress its particular importance while at the same time not
making it out to be the fundamentally determining factor. The third
is an example of making a particular aspect or factor the basis of
interpreting a phenomenon in its totality.
What we have been discussing here applies to religion as well. Deen or
religion of Islam has various parts or aspects or dimensions, and there
are different ways of explaining and describing them.
Talking about them in terms of fiqh or jurisprudence is akin to the first
method of description referred to above.
Missionaries and social reformers typically use the second method of
description.
As for the third method which is talking about it by taking one aspect
as the sole basis of understanding it as a whole. The scholars who have
contributed to the political interpretation of Islam are an example of this
third approach. They expressed their understanding of deen of Islam in
such a manner, that it can be called, in the sense I am using the word,
a particular interpretation of deen based on a single central factor—
politics. In brief their understanding of deen
can be said to be a ‘political interpretation of
Islam’.
I am aware that no single word can fully
represent a complex phenomenon, but
the picture of deen that emerges from their
writings can be said to approximate what I
term as a political interpretation of deen. In
their writings the political aspect appears as
the focal point of the totality of deen. From
this perspective, the reality of belief and
prophethood cannot be understood without
taking politics into account. Nor can the true significance of worship be
comprehended apart from its supposed political underpinnings. Nor,
too, according to this perspective, can one progress on the spiritual
path. It is as if without politics, the religion of Islam is utterly empty and
totally incomprehensible.
The unrealistic and unnatural interpretation of any truth always passes
through a historical process and results in total failure for those who
follow it. Today, we witness the worst manifestation of following such
an ideology in the form of terrorism.
Maulana Wahiduddin Khan
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Loss & Gain
Often we have to lose in order to gain.
INTELLECTUAL FREEDOM IN ISLAM
Acceptance of Truth
MAN has been granted total intellectual freedom in Islam.
Islam with its message of freedom of expression brought a
revolution in human history to all human beings. Earlier in all
periods of human history, the system of absolutism prevailed in the
world. That is why man was denied intellectual freedom. Intellectual
freedom is no simple matter. The truth is that the secret of all human
progress lies hidden in intellectual freedom.
According to Islam the first benefit of this intellectual freedom is that
man receives that highest good which is called ‘fear of God’ in the Quran
(
freedom and, of one’s own freewill, without
any external pressure from God. So long as
there is no atmosphere of total freedom, none
can experience the indescribable pleasure of
spiritual experience which is called fear of
God in the Unseen. Hence it is impossible
(without freedom) to grant anyone credit for
the highest of human actions.
Freedom of expression is the thing which
saves one from hypocrisy. Man is a thinking
creature. His mind necessarily thinks and
forms opinions. In such a situation if curbs
are placed on freedom of expression, people’s
thinking cannot be stopped, the only thing that
will take place is that their thinking will not
come to their lips and pens. Any institution,
nation, state which places curbs on freedom
of expression will be ultimately brimming with hypocrites. In such an
atmosphere sincere people can never be produced.
In this way intellectual freedom is directly related to creativity. A society
having intellectual freedom breeds creative people whereas a society
which curbs intellectual freedom will necessarily stagnate and as a
result the produce of creative mind and its growth and development
will forever be stopped.
The proper stand in the matter of disagreement and criticism is
that people shed off their unnecessary sensitivity in the matter of discussion instead of attempting to put a stop to the act of criticism
and disagreement itself. This is the demand of Islam as well as the
demand of nature.
The attribute of true believers described in the Hadith is: ‘Whenever a
truth is presented to them, they accept it.’ (Musnad Ahmad). Here by
truth is meant a matter of truth. In other words a believer is one who
has full capacity of accepting truth. Whenever a truth is brought before
him, whenever any error of his is pointed out to him, no personal
complex comes in the way of his accepting
the truth.
The highest point of this attribute is that man
is always prepared, rather he eagerly waits for
someone to point out to him any shortcoming
of his, so that he may immediately accept
and correct it. He is almost greedy of his own
reform and rectification. It is this attribute
of a believer which has been expressed by
Umar Faruq in these words: ‘May God bless
the man who sends me the gift of my own
shortcoming’.
Acceptance of the
truth is the greatest
act of worship. It
is an act for which
man has to make the
greatest of sacrifice.
This is the sacrifice
of one’s prestige;
of losing one’s
greatness.
Acceptance of the truth is the greatest act of
worship. It is an act for which man has to make the greatest of sacrifice.
This is the sacrifice of one’s prestige; of losing one’s greatness. To lose
one’s sense of greatness for the sake of truth is an occasion when man
earns his entry into Heaven by paying its price.
When does one receive the blessing of having performed this great
form of worship? This opportunity comes to man only when there is
full freedom of speech. When one can criticise another without any
obstacle when such an atmosphere prevails in society where people
can speak freely and frankly, and the listeners listen to them without
raising any objection.
Freedom of speech provides that conducive atmosphere in which great
virtues flourish. It is in such an atmosphere that those situations are
created when a person is given the credit of the pronouncement of
truth and another rewarded for the acceptance of the truth.
MONOTHEISM ONENESS OF GOD
The Creator, Sustainer and Cherisher
MONOTHEISM or Tawheed is the essence of Islam. Tawheed
means oneness of God. It is a fundamental doctrine of Islam
referring to the oneness of God in all its meanings. Thus the
declaration that ‘there is no God but only one God’ is called Tawheed.
God is not an abstract concept. He exists by Himself. He is a living
and powerful God with perfect attributes. God alone is the Creator
and Sustainer of the universe including human beings. There is no one
worthy of worship other than God. No act in the nature of worship
is lawful unless directed towards God. He is the one who fulfils our
needs. He is always near us; He cares for us and we owe our existence
to Him alone.
There is nothing remotely like Him. The Quran thus enjoins us:
Say, He is God, the one, God the Absolute. He begets not, nor
is He begotten; And there is none like Him. The Quran (
It is God alone who is behind the functioning of the entire universe. The
following verse from the Quran state very clearly the concept of God:
God there is no deity save Him, the Living, the Eternal One.
Neither slumber nor sleep overtakes Him. To Him belong
whatsoever is in the heavens and whatsoever is in the earth.
Who can intercede with Him except by His permission? He
knows all that is before them and all that is behind them.
They can grasp only that part of His knowledge which He
wills. His throne extends over the heavens and the earth;
and their upholding does not weary Him. He is the Sublime,
the Almighty One! (
Monotheism is to believe in the fact that all
power lies in the hand of one God alone;. He
is the only possessor of all powers. Nothing
can rival Him as a source of power or love. In
Islam no mediating power of any kind exists
between the Creator and His creation.
He is the one who
fulfils our needs. He
is always near us; He
cares for us and we
owe our existence to
Him alone.
Belief in Tawheed makes a person humble
and modest instead of being proud and
arrogant. This is because belief in one Great
God implies that man is His humble servant and that modesty alone befits him. Believers
know that they must submit to God, on whom
they depend entirely. Submission to one God
results in individual freedom and dignity,
for, all human beings become equal and all
deserve our respect.
Belief in one Great
God implies that man
is His humble servant
and that modesty
alone befits him.
Further belief in one Creator gives a sense of
oneness with all creation. It gives the believers
confidence; for, they trust in God and believe
that nothing can happen unless God wills it. Life and death are entirely
in His hands. They remain content because they believe that power,
wealth and success come from God alone. He gives them to whom He
wants and takes them away from whom He wants. Tawheed thus brings
about a unique blend of submission to God with human dignity and
freedom.
JESUS IN THE QURAN
The Messiah
A MAJOR portion of the Quran is dedicated to the exemplary
lives of the prophets. Jesus—one such prophet—is frequently
mentioned in the Quran as “The Messiah,” “A Mercy,” “Prophet,”
“Messenger,” “Word from God,” “Spirit,” “A Sign,” “One brought near
(to God),” “Upright,” “Servant,” “Eminent,” “Blessed,” “A Witness,” and
“A Parable.”
As such, he is honoured everywhere by Muslims. Mary, the mother of
Jesus, described as “one exalted above all womankind,” has a whole
chapter of the Quran (19) named after her, which tells of the miraculous
birth of Jesus. The narration begins with an angel announcing the birth
of a holy son to Mary, who, being a chaste woman, was quite distraught
at this news. But the angel reassured her that this was the will of God,
that it was not a difficult thing for Him and that it was a sign and a
blessing to all mankind.
When Mary gave birth to Jesus and brought him to her people, they
all pointed their fingers at her. But she was told by God to remain
silent and to point to the baby. As the people were wondering how
they could talk to a child in the cradle, the baby Jesus performed his
first miracle by saying these fine words: “I am
God’s servant. He has given me the Book and
made me a prophet; He has made me blessed
wherever I may be, and He has enjoined upon
me prayer and almsgiving throughout my life.
He has made me dutiful toward my mother,
and He has not made me arrogant or wicked.
Blessed was I on the day I was born, and
blessed I shall be on the day I die and the day
I am raised to life again.” (
Jesus is frequently
mentioned in
the Quran and is
honoured everywhere
by Muslims.
When Jesus attained manhood, God bestowed upon him “scriptures
and wisdom, along with the Torah and the Gospel.” He was also given
the power to perform a number of miracles, such as creating a bird out
of clay; giving sight to the blind; healing a leper and raising the dead to
life; he also had the wisdom to inform people what they ate and stored
up in their houses.
The Quran also mentions the day when his disciples demanded that he
bring down from the sky a table spread with good things. Jesus prayed for this, but warned them of God’s wrath, if they disbelieved in Him
afterwards, His prayer was then answered and his disciples happily
had their feast.
The Quran further clarifies that his creation was no different from that
of the first human being: “Jesus in the sight of God is like Adam. He
created him from dust, then said to him, ‘Be!’ and he was.” (
The Quran also mentions the People of the Book, especially the
Christians with great fondness: “The nearest in affection to the faithful
are those who say, ‘We are Christians’. That is because there are priests
and monks among them; and because they are free from pride.” (
The Quran goes on to say: “Of the People of the Book there are some
who stand by their covenant; they recite the
word of God during the night and prostrate
themselves before Him, who believe in God
and the Last Day, who enjoin justice and
forbid evil and vie with each other in good
works. These are righteous men.” (
The Quran clarifies
that his creation
was no different
from that of the
first human being:
“Jesus is like Adam in
the sight of God. He
created him of dust
and then said to him:
‘Be’ and he was.”
The Quran welcomes them to a common
faith, saying: “People of the Book, let us come
to a word common to us that we shall worship
none but God and that we shall associate no
partner with Him and that none of us shall
take others, besides God, for lords.” (
Staying Cool
Often man finds himself amidst
highly trying situations. It seems
impossible to go on. There is
only one way out—that is by
not letting oneself be inwardly
affected by one’s outward
situation, and by staying cool.
AVOIDANCE OF CONFLICT
Obstacles to Growth
AVOIDANCE of conflict is an important principle in life. Such
avoidance is important in all matters of human existence.
Without adopting this principle, no one can satisfactorily achieve
anything in this world.
To properly perform
our work, it is
necessary for us to
fully concentrate
on our work, totally
ignoring the worldly
problems we face. We
must be fully focused
must recognize that
the avoidance of
friction is of great
importance in life.
The truth is that in the present world, every
individual, as well as all nations, have the full
freedom of action as granted by God Himself.
Everyone has the opportunity to make use of
his freedom as he thinks fit and it is due to
the use of this freedom that differences arise
between people. It has to be accepted that, in
social life, differences are inevitable, and are
an ineradicable feature of normal living.
One who has a mission or a goal in life must
understand that while carrying out of his goals,
he should not allow differences to escalate
into conflict and should do so positively. It is
essential to observe this principle if he wants
to achieve his goals.
To properly perform our work, it is necessary for us to fully concentrate
on our work, totally ignoring the worldly problems we face. We must
be fully focused and recognize that the avoidance of friction is of great
importance in life. We should stay away from conflict.
Differences—A test
In this present world everything is designed to put
man to the test. Differences also serve this purpose.
Man ought to be extremely cautious, particularly
at moments of contention. He should continuously
strive to be tolerant lest he show some improper
reaction, which would be displeasing to God.
RIGHT APPROACH TO LIFE
Acceptance of the Creation Plan of God
ACCORDING to the Creation Plan of God, human beings are
placed in situations where they have to face hardships from
time to time at every moment throughout their lives as part of
their test. Difficulty and sadness are integral parts of the creation plan
of the Creator. No man has the power to extricate himself from this
life of trial and tribulation. This arrangement is to remind man of the
fact that the present world has not been made as a place of luxury and
comfort, but rather as a period of trial and as such will help determine
whether he is eligible for eternal life in Paradise.
In spite of tremendous development in the present world, adverse
conditions are still in evidence. But people, owing to their lack of
awareness of God’s creation plan, do not understand why this is
prevalent. So, they continue to react negatively to situations and by
giving such a response, prove themselves—in the eyes of God—to be
failures in the examination He has set for them.
It is situations such as these that are the tests for man. Giving negative
responses to negative situations leads to failing the test. On the
contrary, giving positive responses to such situations leads to passing
the test. In short, a soul of Paradise is one who has opted for the way
of forgiveness in moments of anger; who has converted sentiments of
jealousy into those of well-wishing, who has
converted negativity into positivity, who has
converted hatred into love, who has diffused
tensions, instead of causing them to mount:
above all, who has converted material loss into
non-material gain, by opting for the course of
introspection, when beset by complaints and
grievances.
Difficulty and
sadness are integral
parts of the creation
plan of the Creator.
No man has the
power to extricate
himself from this
life of trial and
tribulation.
Stress is another major problem faced by
people everywhere. Many institutions have
been established which claim to be able
to eliminate stress. Anyone who, in their
endeavor to de-stress people asks them to stop their thinking process,
are only bringing on them a kind of temporary anaesthesia. This is,
however, not a real solution to the problem of stress. There is only
one practical solution to this problem and that is to adopt the correct attitude to stress—that of managing stress instead of trying to eliminate
or react negatively to it. In this way we will pass our test.
It has been generally observed that those who suffer in their lives
engross themselves in social service thinking: “Let no other suffer what
I have suffered”. Social service, although a praiseworthy task, is against
the creation plan of God as it is impossible to free the world of suffering.
Unpleasantness has been put into this world
for man to learn the right lessons from it. The
true lesson taught by unpleasant experiences
is that man remembers the next world of
Paradise. His approach thus becomes: “Let
me not suffer in the Hereafter what I have
suffered in this world.”
A soul of Paradise
is one who has
opted for the way
of forgiveness in
moments of anger;
who has converted
sentiments of
jealousy into those of
well-wishing, who has
converted negativity
into positivity, who
has converted hatred
into love.
Seen in the light of the creation plan, the
root of all human problems is that the
unenlightened want to make their Paradise
in this world prior to death, whereas under
the natural laws, the situation here on earth
makes this impossible. According to God’s
creation plan, man has to be content in this
limited world before death, so that he may be
sure that in the eternal world after death he
has Paradise in store for him. The right and
proper thing for man to do is therefore to acknowledge and accept this
law of creation, and plan his life accordingly. His sole aim in this world
should be to make himself acceptable in the eyes of God, so that he
may be held eligible for admission into Paradise in the eternal world
after death.
Successful is the one who has realized the eternal world of Paradise in
this temporary world; who has discovered in the failures of the present
world, the secret to eternal success in the next eternal world.
How should we live in this world?
In this world everyone suffers frustration and failure. The reason is that
everyone wants to find his desired world in this world itself, whereas this
present limited and ephemeral world is not created for this purpose.
That is why, despite all efforts, one fails to find one’s dream world in
this life. This world, in actual fact is not Paradise; it just makes paradise
understandable to us. By nature, the world is an imperfect and limited
model. It however gives us some glimpses of ‘perfect’ things that give us an introduction to Paradise. If our eternal life is a journey, it is just
a waiting room and not the final destination of the journey. But man
often mistakes it for his destination, and his life thus becomes one of
missed opportunities.
The present world is a passageway and not the destination. It is the
place for preparation, and not for reaping the harvest. The present
world is full of limitations. It does not have the means to fulfill the
unlimited desires of man. It has all the means of subsistence at the
animal level, but does not have the spiritual
necessities of the higher level for man.
During this limited life-span on earth, what
man needs to do, first and foremost, is to seek
the Creator and Sustainer of this universe.
Having seen a glimpse of Paradise on earth,
he should become its seeker in his heart of
hearts. Intellectually, spiritually and morally
he should make himself deserving of an
abode in the extreme refinement of Paradise.
He should devote this present life–span to
preparation for an unlimited life in the Hereafter.
The present world is
a passageway and
not the destination.
It is the place for
preparation, and
not for reaping the
harvest.
Every person born in this world is like an ‘ore’, which has to be refined
and fashioned into steel, in order that they may become a part of the
consummate world of the Hereafter. Every living being has to awaken
their consciousness to the ultimate extent. Human beings are born
at the animalistic level. They have to elevate themselves through
intellectual and spiritual development. Those human beings who are
not able to attain to the human level will be failures in the Hereafter.
Those who succeed in reaching that high level of humanity will find a
place in the orchard of happiness in the world to come, which is called
Paradise.
Life’s Building
Building one’s life is not just like
building a child’s play house. It is a
matter of putting down roots, and
toiling patiently ever upwards.
TRIALS AND TRIBULATIONS IN LIFE
Discover Yourself
When a believer calls out to God and if that believer is beloved
to God, then God commands Angel Gabriel not to make haste in
fulfilling the desire of the believer because it pleases God to hear
his voice calling out to his Lord. (Prophet Muhammad)
IN this Hadith, the word ‘voice’ encompasses all forms of communion
of the believer when he beseeches his Lord. These are the words
of the believer who is defenceless in the face of the trials and
tribulations that he must endure as a part of the creation plan of God.
These trials make his heart tremble in helplessness. All he can think of
is God as his saviour and protector. With this experience, he discovers
his own ultimate helplessness and the infinite power of Almighty God.
These trials and tribulations bring about an upheaval in his soul.
In such situations, the words that arise on
the tongue of the believer are unique. They
illustrate a new discovery of the glory of
God. At that moment, the universe becomes
envious of such a believer. When he beseeches
his Lord in such a manner, the heavens and
the earth are humbled. It is a creative, unique
and superior form of invoking God.
Trials and
tribulations for
a believer are a
divine experience.
They enhance the
sensitivity of a
believer.
Trials and tribulations for a believer are
a divine experience. They enhance the
sensitivity of a believer. At such times, it is
not the formal duas (supplications) and oft-repeated recitations that
appear on his tongue, rather these are original and new supplications
imploring God to his succour. At such times, he calls out to his Lord
with such exceptional words that he himself had not known before.
When this knowledge becomes an experience and when feelings take
on expression, the words that emanate from a believers tongue are so
magnificent that God Himself loves to hear them.
Modesty
Modesty is the way to success.
WE HAVE THE ABILITY TO BOUNCE BACK
Continue on our Journey
RESILIENCE is a law of nature. It means the ability to recover quickly
from illness, change or misfortune. It can be found everywhere—
in the physical world, the plant world, the animal world and the
human world.
Resilience in Physics means the ability to return to the original form
after being bent, compressed or stretched. The same is true of the
plant world and the animal world. Every creature inherently possesses
the power of resilience.
Man has the lion’s share in this gift of nature. Dr. Bruce McEwen, Head
of Laboratory of Neuroendocrinology at the Rockfeller University has
researched this subject and has concluded: “The human brain is very
resilient. Give it a chance and it will make every effort to repair itself”.
We are living in a world of challenge and
competition. Due to this, every day we
experience something unpleasant. Every
day we suffer some kind of damage both
intellectually and materially. This is a problem
for every person. Such problems are a part
of nature. But nature has also provided the
remedy for this problem, and that is, the
power of resilience.
A simple
demonstration of
resilience is your
remaining silent
when you become
angry. Remain silent
and the mind will
pacify everything
within a minute.
The only thing that is required is an eightlettered
mantra, that is, patience. When you
suffer some kind of damage either internally
or externally, keep your patience. This is what
Dr. McEwen has called giving the mind a chance. If you give this chance
to your mind, it will soon release a strong energy which will provide you
the help required in any untoward situation. For example, in the case
of anger, the mind will readily manage it; in the case of material loss, it
will enlighten you as to how to do new planning; in the case of tension,
it will provide you the formula to forget, and within minutes you will
become tension-free.
We are living in a
world of challenge
and competition. Due
to this, every day we
experience something
unpleasant. Such
problems are a part
of nature. But nature
has also provided
the remedy for this
problem, and that
is, the power of
resilience. The only
thing required is
patience.
The formula of resilience is also applicable to the problems of nations.
One such example is the recent history of Japan. Japan was the first to suffer the dire effects of the nuclear bomb.
During the Second World War, the Allied
powers dropped two atomic bombs that would
have ruined Japan. But the Japanese leaders,
followed the formula of resilience. They were
able to re-plan their national targets and the
result was miraculous; after just thirty years,
Japan emerged as an economic superpower.
Studies show that our mind has enormous
potential, perhaps unlimited potential. And
that potential is tapped by the power of
resilience. In a normal situation, this potential
remains dormant. When one has any kind of
unusual experience, the brain becomes active
and starts unfolding its hidden energy. And
if it is given a chance, it will certainly recover
all the losses. The only condition is that you
should not disturb its natural process or stop
it by some unnatural activity.
A simple demonstration of resilience is your remaining silent when you
become angry. Remain silent and the mind will pacify everything within
a minute. Very soon your mind will make you normal. On the contrary,
if you become provoked and react negatively, your anger will persist,
and will very soon turn into malice and even violence.
Increasing in faith
Just as the scientist discovers something
new in the world of creation every day, so
a believer should always be making new
discoveries about his Creator—discoveries
that increase him in faith.
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.
ISLAM ADVOCATES PEACE
ISLAM aims to build a peaceful society at all cost. It is because
higher human objectives cannot be achieved in the absence of
peaceful circumstances. The spiritual as well as moral progress of
the individual is possible only in a peaceful atmosphere. Hence the
atmosphere of peace is essential for the building of good society.
Academic research too is possible only in peaceful circumstances.
The task of the propagation of truth too can be performed only in a
peaceful atmosphere.
That is why one of the teachings of Islam is ‘reconciliation is the best’
(
cost of unilateral sacrifice and patience. An event of the first phase of
Islamic history provides us with an example of this unilateralism. This
is known as Sulh Hudaybiya (Hudaybiya Treaty). This was in actual fact
a no-war pact, which was secured by accepting all the demands of the
rival group.
Peace is basic to
all religions. Let us
all strive then to
establish peace in
the world, for that is
the bedrock on which
all human progress
rests.
To bring about an atmosphere of peace
within society, Islam has given a number of
commandments. For instance, the Prophet of
Islam observed, ‘A believer is one from whom
people feel secure as regards their lives and
property (At-Tirmizi). Another Hadith has this
to say: By God, he is not a believer from whose
nuisance his neighbour is not safe. (Sahih-alBukhari)
Islam aims at making all individuals peace-loving to the ultimate extent.
That is why we are enjoined to greet one another by saying ‘Assalam-oAlaikum’
that is, peace be upon you. According to another saying of the
Prophet, the best Islam is to greet everyone you come across, whether
or not you are acquainted with the person. (Fathul-Bari)
The frequent reiteration of this phrase ‘peace be upon you’ is in
actual fact an external manifestation of the desire for peace within.
Islam wishes to inculcate such a feeling within every individual that he
should become a true lover of peace, to the
point that this feeling starts welling up in his
heart, finding expression whenever he meets
a person.
The spiritual as well
as moral progress
of the individual
is possible only
in a peaceful
atmosphere. Hence
the atmosphere of
peace is essential for
the building of good
society.
Islam is a peace-loving religion from beginning
to end. And it is but natural that it should be
so, as all the best results it aims to achieve,
can be achieved only when an atmosphere
of peace is maintained at both national and
international level.
This path of peace is followed by the entire
universe. It is known in science as the law
of nature, which is imposed upon it by God.
Whereas man has to adopt this path of peace
of his own free will. This has been expressed in the Quran in these
words: “Do they seek a religion other than the religion of God, when
everything in the heavens and the earth has submitted to Him, willingly
or unwillingly? To Him they shall all return.” (
When peace is the religion of the entire universe, it should, therefore,
be the religion of man too, so that, in the words of Jesus Christ, ‘the will
of the Lord may be done on earth as it is in heaven’. (Matthew 6: 10)
In a similar vein, the Quran tells us that: “The sun cannot overtake the
moon, nor can the night outpace the day: each floats in [its own] orbit.”
(
When God created the heavens and the earth, He so ordered things
that each part might perform its function peacefully without clashing
with any other part. For billions of years, therefore, the entire universe
has been fulfilling its function in total harmony with His divine plan.
Peace is no external commodity to be artificially imposed upon man.
Peace is inherent in nature itself. The system of nature set up by God
already rests on the basis of peace. If this system is not disrupted, it will continue to stay the course set for it by the Almighty. It is true that the
only condition to maintain the human system on the path of peace is
to keep it free from the elements of corruption. That is why the Quran
states:
Do not corrupt the land after it has been set in order. (
In order to preserve peace established by nature, two important
injunctions have been laid down by Islam. One at the individual level,
stresses the exercise of patience, and the other, at the social level,
forbids taking the offensive.
Negative reaction on the part of the individual is the greatest factor
responsible for disrupting peace in daily life. It repeatedly happens
that in social life one experiences bitterness
on account of others. On such occasions,
if one reacts negatively, the matter would
escalate to the point of a head-on collision.
That is why Islam repeatedly enjoins us to
tread the path of patience. The Quran says:
“Surely the patient will be requited in full
without measure.” (
Islam aims at making
all individuals peaceloving
to the ultimate
extent. That is why
we are enjoined to
greet one another
by saying ‘Assalamo-Alaikum’
that is,
peace be upon you.
The reason for the rewards for patience being
so great is that patience is the key factor in
maintaining the desired system of God. In the
words of the Quran the patient man is the
helper of God. (
The other injunction, designed to maintain peace in human society is to
forbid the waging of an offensive war. No one in Islam enjoys the right
to wage war against another. There are no grounds on which this could
be considered justifiable. (
There is only one kind of war permitted in Islam and that is a defensive
war. If a nation by deviating from the principles of nature wages war
against another nation, then, a defensive war, with certain conditions,
may be waged by the country under attack.
To sum up, Islam is a religion of peace. The Arabic root of Islam is ‘silm’
which means peace. The Quran states: ‘…Gods calls to the home of
peace’ (
establish a society of peace in this world.
Peace is basic to all religions. Let us all strive then to establish peace in
the world, for that is the bedrock on which all human progress rests.
FREEDOM OF EXPRESSION AND DISSENT IN ISLAM
Purification
THE principle of non-coercion mentioned in the Quran (
has not been confined to religious freedom alone. Rather, it
has been extensively elaborated upon and widely applied to
all social, cultural, and political spheres of society. This has led to the
development of a new culture in which individuals enjoy freedom of
expression, dissent and criticism without any fear or restriction. Two
examples may suffice to explain to what extent this essential human
right was observed in earlier Muslim societies.
Once Caliph Umar came to a well of the Banu Harithah where he met
an outspoken person named Muhammad ibn Maslama. “How do you
find me?” he asked Muhammad “By God, I find you just as I would
like you to be and just as it would please any well-wisher to see you.
You are good at accumulating money, I see, but you keep your hands
clean of it yourself, distributing it equitably to others.” “But,” went
on Muhammad ibn Maslama, “If you adopt a crooked course, we will
straighten you, just as we straighten swords by placing them in a vice.”
At these aggressively critical words, Umar, the second Muslim Caliph,
exclaimed:
Praise be to God, who has put me among a people who will
straighten me when I become crooked. (Kanz al-Ummal)
With the advent of
Islam in the seventh
century, however, it
was declared for the
benefit of mankind
that all greatness
was the exclusive
prerogative of God,
and that in the eyes
of God, all human
beings were equal.
In another example when Muslims at
Madinah, with their increasing affluence,
began to settle huge dowers (mahr) on their
daughters, Umar, in his capacity as Caliph,
ordered that no one should demand or pay a
dower that exceeded four hundred dirhams,
and that anything in excess of this amount
would be confiscated and deposited in the
public treasury. (Baitul-Mal)
After the proclamation of this ordinance,
when he came down from the pulpit, a tall,
old woman stood up and confidently said:
"The Quran has set no restrictions on this matter: Umar has no right to set an upper limit to the dowers.”
To back up her contention, she loudly recited this verse of the Quran:
If you decide to replace one wife with another, do not take any part of
her dower back: even if you have given her a treasure. (
Umar’s immediate reaction on hearing this was to say:
“A woman has quarreled with Umar and has bested him.”
According to another account, Umar said:
“May God forgive me, everyone knows better than Umar, even this old
lady.” (Tirmidhi/Ahmad)
With the advent of Islam in the seventh century, it was declared for the
benefit of mankind that all greatness was the exclusive prerogative of
God, and that in the eyes of God, all human beings were equal. The
Prophet Muhammad declared not once, but
on many occasions that all were alike, all were
brothers.
Islam put an end
to discrimination
between human
beings on the basis of
race, colour, status,
etc. People were
assigned a high or
low status according
only to their moral
worth.
The Prophet not only stated the truth but also
made it a reality by bringing about a total
revolution based on the idea of human equality.
On achieving political domination in Arabia, he
was able to put this theory into practice in his
capacity as ruler of a state. In this way, Islam
put an end to discrimination between human
beings on the basis of race, colour, status, etc.
People were assigned a high or low status
according only to their moral worth.
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
PRAYER FROM THE HEART
ANY person who has become conscious of the existence and
presence of God has experienced the most important and heartshaking
of experiences. Suddenly, the world and that individual’s
place in it takes on a completely different aspect and meaning. In fact,
maybe for the first time, that individual realizes that the universe and
his place in it actually have a meaning.
So many people wander through their journey of earthly life without
discovering what that meaning is—they are born, grow, eat and drink,
mate, age and die, without ever realizing that their physical components
of atoms are as minute and insignificant as those of one tiny ant lost on
a huge planet; but these atoms are only the temporary belongings of a
soul which inhabits a vastly different plane of existence.
The realm of al-Ghayb, that which is unseen and unknown to us within
the limitations of our human lives, is vast indeed. A believer becomes
a believer when some inkling of that reality enters his conscious mind.
This awareness may steal in gently as the invisible air we breathe, or it
may break through our envelope of ignorance like a flash of lightning.
The person may never have thought about God at all, or realized that
the faith of others was relevant; or that person may have prayed routinely and out of familiar duty for years. The moment of realization,
if it comes, is different for each individual.
But once it comes, life has changed forever for that individual. It is
not only the overwhelming realization that there really is a God, an
Almighty and Supreme Being, but that the power and ‘heart’ of this
Being created and now maintains all that exists, encompasses the
entire vastness of all the universes, and yet at the same time is aware
not only of each person as an individual, but of each ant, and of each
microbe that may live within the body of that ant.
When believers pray using the physical movements of their bodies,
they are acknowledging certain things. Firstly, as they stand quietly
before God, shutting out ‘the world’ they are realizing their absolute
helplessness and insignificance in the light of their Creator’s presence,
and they are overwhelmed with the need to ask forgiveness for their
shortcomings that took place in those moments when they were not
aware. Then, in humility, they bow as they
draw closer to consciousness of that Great
Being’s almightiness and power. Then as they
feel the divine love and compassion flood
their souls, they kneel with their faces on the
earth, and love Him in response.
Prayer is an
acknowledgment
of our absolute
dependence on God
on one hand, in
contrast to God's
absolute power on
the other.
Prayer is an acknowledgment of our absolute
dependence on God on one hand, in contrast
to God’s absolute power on the other. The act
of prayer puts us in our true place, and also
acknowledges God’s rightful station.
Prayer, then, is not the wishful thinking or illusions of the pious but
is actually acceptance of things as they are; in prayer, consciousness
is the ultimate degree of realism; and the apprehension of reality, in
turn, is the most excellent of all actions. For, in this world, where we
have been given a choice between belief and disbelief, there is nothing
greater than acceptance of the true nature of things which lies beyond
the consciousness of those who are merely living on the animal level.
Although He is the Great Almighty Lord of all that is, God declares of
Himself in the Quran that He is One Who hears all prayers and is so
close to us that He uses the image of running in our own bloodstream,
closer to us than our own jugular vein. He urges us over and over again
to pray to Him, to place our trust in Him, to turn over the motivation of
our lives to Him, that we may prosper both in this world and in the life
to come.
NO HALF MEASURES
Secret of Success
A NOTED western writer after studying the lives of great men,
attempted to pinpoint the special qualities that were common
to all of them. He came to the conclusion that all of the men he
had studied had been filled with curiosity and discontent. Curiosity had
kept them in hot pursuit of things, ideas and ideals which had at first
eluded them, and discontent had never allowed them to indulge in the
thought that they had reached the final peak of achievement. These
qualities had proved to be the mainspring of their inspiration.
A similar comment is made by Mrs. Anita
Straket, a mathematics adviser from Wiltshire,
in an educational report she had compiled for
the school’s council. Evaluating certain traits
in talented children, she says, “Pupils who are
impatient with anything that is second best
are probably gifted.”
Curiosity had kept
them in hot pursuit
of things, ideas and
ideals which had at
first eluded them,
and discontent had
never allowed them
to indulge in the
thought that they
had reached the final
peak of achievement.
A demanding temperament of this kind
compels one to go on seeking absolute truth.
It prevents one from being content with
half-truths and paltry successes, and one is
continually spurred on to higher and greater
things. Such a temperament demands that
duties should be carried out in an ideal way
and indeed, anyone so inclined can never
know happiness unless and until things have been done in the best
possible way. A man endowed with such a temperament will never
stop until the highest good has been achieved. There can be no half
measures for him and he will never be content with things of lesser
value.
Progress
You can make progress only step by step.
You have to go up by the stairs and not the
lift. There are no buttons you can push and
automatically reach your goals.
MARY THE MOTHER OF JESUS
Exalted amongst Women
MARY or Maryam was the mother of Jesus Christ. It is noteworthy
that the Quran mentions about Mary several times, whereas it
does not do so for any other woman by name. By this fact,
we can estimate the eminence of Mary in Islam. Here below is the
translation of the references to Mary in the Quran.
Remember when the wife of ‘Imran said, ‘My Lord, I have dedicated
what is in my womb entirely to Your service. So accept this from me. You
are the One who hears and knows all.’ When she gave birth, she said,
‘My Lord, I have given birth to a girl’ God knew very well what she had
given birth to: a male is not like a female ‘I have named her Mary and
placed her and her children in Your protection from the rejected Satan.’
Her Lord graciously accepted her and made her grow in goodness and
entrusted her to the care of Zachariah. Every time Zachariah visited her
in her chamber he found some provision with
her. He asked, ‘Mary, where did this provision
come from?’ She replied, ‘This is from God.
God provides for whoever He wills without
measure.’ (
Quran mentions
about Mary several
times, whereas it
does not do so for
any other woman by
name. By this fact,
we can estimate the
eminence of Mary
in Islam.
What was this provision that God provided
for? It was the provision of wisdom and
the knowledge of realities of life. Mary had
dedicated her life to the service of God, so God
had opened for her the doors to the treasures
of wisdom and truth. The Quran further says:
The angels said, ‘Mary, God has selected you
and purified you. He has selected you over
[all] the women of your time. O Mary! Remain truly devout to your
Sustainer, and prostrate yourself in worship, and bow down with those
who bow down [before Him].’ This is an account of the unseen, which
We reveal to you. You were not with them when they drew lots as to
which of them should be Mary’s guardian and you were not with them
when they disputed with one another. When the angels said, ‘O Mary,
your Lord gives you good news of a Word from Him. His name is the
Messiah, Jesus, son of Mary, honoured in this world and in the next
and one of those who are granted nearness to God. And he shall speak
to men in his cradle, and as a grown man, and shall be one of the
righteous.’ ‘Lord,’ she said, ‘how can I have a child when no man has touched me?’ [The angel] replied, ‘Thus it is: God creates what He wills:
when He wills a thing He need only say, “Be,” and it is. (
In a similar manner, the Quran says:
Recount in the Book how Mary withdrew from her people to an eastern
place and kept herself in seclusion from them. We sent her Our angel,
who presented himself to her as a full-grown human being.
When she saw him, she said, ‘I seek refuge in the compassionate
God from you; [do not come near] if you fear the Lord.’ ‘I am only the
messenger of your Lord,’ he replied.
‘I shall bestow upon you the gift of a son endowed with purity.’ She
said, ‘How can I have a son when no man has touched me; and neither
have I been unchaste?’ [The angel] replied, ‘So shall it be; your Lord
says, “This is easy for Me; and We shall make him a sign to people and
a blessing, from Us. This has been decreed.” (
So she conceived him and withdrew with him to a distant place. The
pains of labour drove her to the trunk of a date-palm. She said, ‘Oh, if
only I had died before this and passed into oblivion!’
But a voice called out to her from below, ‘Do
not despair. Your Lord has provided a brook
that runs at your feet, and if you shake the
trunk of this palm-tree, it will drop fresh ripe
dates on you. Eat and drink and rejoice. And if
you see any human being say, “I have vowed a
fast [of silence] to the Gracious God, and will
not speak with any human being today." (19:
God chose such a
woman to be the
mother of Christ. A
mother, who would
have no husband and
who’s son would have
no father.
Carrying her child, she brought him to her
people. They said, ‘O Mary, you have indeed
done something terrible! Sister of Aaron, your father was not an evil
man, nor was your mother an unchaste woman!’
She pointed to the child. They said, ‘How shall we talk to someone
who is a child in the cradle?’ [But] he said, ‘I am God’s servant. He has
given me the Book and made me a prophet; He has made me blessed
wherever I may be, and has enjoined upon me prayer and almsgiving
throughout my life. He has made me dutiful toward my mother, and He
has not made me arrogant or wicked. Blessed was I on the day I was
born, and blessed I shall be on the day I die and on the day I am raised
to life again.’ (
The Quran further says:
We made the son of Mary and his mother a sign and gave them shelter
on a peaceful hillside watered by a fresh spring. (
And likewise:
[God gave another example in the story of] Mary, ‘Imran’s daughter,
who preserved her chastity and We breathed Our spirit into her; she
testified to the words of her Lord and His Scriptures, and was truly
devout. (
Mary or Maryam is a word derived from the Aramaic language meaning
exalted. Mary the mother of Christ was born in a Jewish family. God
dealt with her miraculously in every respect. Her birth was answer
to a special prayer made by a righteous woman. Her upbringing and
learning were done in the Jewish temples. From childhood itself, she
was consigned in service to the temple.
During her days in the temple, because of her
spiritual life and her knowledge of realities,
she was known by all as a pious and saintly
woman. It was impossible to have any doubts
on her chastity.
Mary had dedicated
her life to the service
of God, so God had
opened the doors
to the treasures of
wisdom and truth.
God chose such a woman to be the mother of
Christ. A mother, who would have no husband
and whose son would have no father. She
conceived by a direct commandment of God
and after the full term of her pregnancy, she gave birth to a pure and
healthy child. For a chaste woman such as Mary, it was an extremely
sensitive issue for her to be a mother of such a child who would have
no father. Because of this very sensitivity, God sent His angels to
Mary who reassured her and saved her from grief due to this matter.
Together with this, God made miraculous arrangements to provide
food and drink for her in her retreat, outside the city.
GODORIENTED LIFE
True Focus for Man
THE earth is the sun’s satellite. It constantly orbits around the
sun. It takes one year to complete such a revolution. This
movement of the earth around the sun is essential for the
healthy functioning of life on earth. If the earth did not revolve around
the sun, its existence would have no meaning, and life would come to
an end.
This is a practical example of how we should lead our lives in this world.
This example is indeed a physical demonstration that shows how man
must revolve around God, just as the earth revolves around the sun. It
means that all of man’s activities should be focused on God.
The earth revolves as compelled to by the laws of nature. But man,
of his own free will, should surrender to God. He should build a life,
which is based on the concept of God. This consciousness is the real
ascension of man. In this consciousness lies the secret of all success.
Discovery of God
The God-oriented life begins with the discovery of God. When
individuals, whether men or women, discover God, it means that
they have found the truth. And this truth pervades their whole being.
This feeling of having discovered the truth becomes such a thrilling
experience that it fills them with everlasting conviction. This everlasting
conviction removes all frustrations from their lives. Therefore, losses
are no longer such, for, in spite of them, they never lose the feeling that
their greatest asset, i.e. God, is still with them.
Man experiences this realization by pondering upon God’s creations.
The truth is that the universe is an expression of God’s attributes. In
this respect, the universe is a complete introduction to God. God is
visible in His creations, just as a human being sees his own reflection in
the mirror, without having any doubts about it.
The vastness of space tells man that God, its Creator, is boundless. The
observation of the sun and the stars shows us that God is all light. The
heights of the mountains show us the greatness of God. The waves
of the sea and the flow of the river tell us that God is a storehouse
of boundless blessings. We see God’s bounties in the greenery of the
trees. Man’s existence becomes a proof of God’s existence. In the waft
of air he experiences a divine touch. In the chirping of the birds, he
hears God’s songs.
Remembrance of God
The God-oriented life for man starts by his remembering God. He
begins to feel the presence of God. Everything serves to remind
him of God. God’s remembrance is never absent from his heart and
mind. His mornings and evenings are spent as if he is living in God’s
neighbourhood. Just as rain replenishes the crops, so does he remain
ever immersed in the remembrance of God.
God: A Source of Spiritual Awakening
God is a spiritual focus for man. One whose heart is attached to
God undergoes spiritual experiences at every moment. Belief in God
becomes a source of spiritual development for him. Filled with the love
of God, he does not need anything further. God becomes a vast ocean
for him to continue to swim in without ever experiencing any limit. In
the form of spiritual awakening, he receives such great wealth that he
does not feel the need for anything else. For one who discovers God,
the entire universe becomes an open book of God. Every leaf of a tree
becomes a page of the divine book. When he
sees the sun, he feels as if God is lighting His
heavenly torch so that he may read His book
clearly. The universe becomes, as it were, a
supernal university and he its student.
Finding God is to find his centre of love. Man
by birth is a seeker of a Supreme Being who is
far above him, who is free from all limitations
and who may form the centre of his feelings,
in short, a Being after finding whom the
grown man becomes as satisfied as a child
after being held in the embrace of his mother.
The earth revolves
around the sun as
compelled to by the
laws of nature. But
man, of his own free
will, should surrender
to God.
This discovery of God saves one from regarding something other than
God as God and mistakenly and unrealistically thinking it to be the
answer to the urge inherent in his nature. The discovery of God is to
fulfil his or her real urge to find God. And the failure to discover God
means failing to find man’s greatest need. One who fails to find God is
compelled by his natural urge to give the place of God to something
other than God. This place is sometimes accorded to a certain human
being, sometimes to a certain animal, to a phenomenon of nature, to
a certain material power, to a supposed concept and sometimes just
to the self.
Even if one fails to discover God, or becomes a denier of God, it is not
in one's power to stifle the urge in one’s nature to find God. That is
why those who have not found God inevitably come to hold something
other than God as God. And this supposed God is always some creature
or the other of God. By nature, it is possible for man not to accept the
real God as God, but it is not possible for them to prevent themselves
from granting the status of divinity to something or someone in their
lives. Making God one’s object of worship raises man’s position. On
the contrary, regarding something other than God as God amounts to
descending from the level of humanity.
God is indispensable to man. His life is incomplete without God. A
philosopher has aptly remarked that had there been no God, we
would have had to invent one. Fortunately, God exists in reality. We
can believe in God with conviction, not as a
supposition, but as a fact. And we can accord
Him the place He deserves in our lives.
The universe
is a complete
introduction to God.
God is visible in His
creations, just as a
human being sees
his own reflection in
the mirror, without
having any doubts
about it.
Accountability to God
It is essential that man should have within his
reach, a super formula for life’s management.
God provides just such a formula—a complete
principle for life’s management.
Human beings are not like machines
controlled by a mechanical system, nor are
they like animals who are governed by their
instincts. Human beings enjoy freedom.
They take decisions about their actions of
their own free will. Now the question arises as to how to keep man
on the right course, how to make him consistently disciplined in his
behaviour. History shows the ineffectiveness of all worldly measures
in this connection, whether social pressures, enforcement of the law of
the land or the appeals of reformers.
Experience shows that the pressure of society is limited, if not totally
ineffective. There are so many loopholes in law that it is not difficult for
wrongdoers to find a way out. The reformers’ bid to reform people are
nothing but appeals and appeals alone cannot bring about a revolution
in human life.
The truth is that for the attainment of disciplined behaviour, it is essential
for one to be convinced of the existence of a power far superior to himself, a Being who is aware of man’s activities at every moment; who
can reward and punish man, and from whom it is impossible to escape.
There can be only one being of this nature and that is God. Belief in
God functions at two levels at the same time. On the one hand, man
finds in God a guardian who is aware of all his activities and who has
unlimited power to chastise him. It is not possible for man to escape
God’s chastisement. Belief in God compels man to steadfastly adopt a
proper attitude in all situations, privately as well as publicly. Only then
can he save himself from the wrath of God. Another point is that belief
in God is a storehouse of limitless hope. Man can lead his life in this
world with the conviction that if he incurs any loss because of treading
the path of truth, or if he suffers from any other adversity, he will be
able to endure it. For if he adheres to the path of truth, God will grant
him a reward in the form of eternal Paradise, and there can be no
reward greater than this.
It is not possible for man on his own to bind
himself to moral values or adhere to justice.
This is possible only when he is convinced of
the fact that he is under a super power—a
super power who observes justice to the
extent of perfection; for whom it is fully
possible to guide man to the true path and
also punish those who deviate from this true
path.
The concept of a
living and powerful
God is necessarily
accompanied by
the concept of
accountability.
And the concept
of accountability
guarantees right
thinking and right
actions on the
part of man.
This present, limited world is totally inadequate
for punishing a criminal. Similarly, this world
is also inadequate for granting great rewards
for one’s good deeds. The concept of God tells
us that God can create a far better world free
from all the limitations of the present world,
where reward and punishment both can be satisfactorily awarded.
The concept of a living and powerful God is necessarily accompanied
by the concept of accountability. And the concept of accountability
guarantees right thinking and right actions on the part of man. It makes
man cautious by reminding him of God’s chastisement. Moreover, this
gives him the conviction of receiving God’s reward if he adheres to the
right path at all costs and in all situations. The concept of God provides
man with an ideology in which loss is turned to gain and in which
adversity brings with it good tidings. It is therefore submission to God
that is the only way of life for both man and the universe.
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 )
