SCIENCE AND RELIGION
THOSE who conducted scientific research in the centuries
immediately preceding our own were not in any way opposed
to religion. When Sir Isaac Newton (1642–1727) discovered
the laws governing the revolution of heavenly bodies, he
wrote to a friend:
The continuous rotation of the planets is not only due to the
law of gravity; there must also be a divine arm in it.
When Charles Darwin (1809-1882) wrote his book, The Origin of Species,
he expressly acknowledged the existence of God. This is how he
concluded the book:
How magnificent is the concept that the Creator first created
some simple forms of life, and from them astonishingly simple
and wonderful species of life came into existence.
Then why was it that science turned against religion?
The real reason behind this was not, as William Draper1 (1811–1882)
and others have realized—any conflict between science and religion; it
was, in fact, a conflict between science and ancient theology, which had
been founded on Greek and Egyptian philosophy rather than on divine
religion. Exponents of religion mistakenly thought of it as a conflict
between science and religion; they therefore opposed science. The
result of this was that a contemporary force, which could have been
put to the use of religion, became religion’s rival from the very outset.
1. John William Draper (1811–1882) History of the Conflict between Religion and Science
PROPHETIC WISDOM
ONE of the qualities of the Prophet of Islam was his great vision, as
a result of which he urged his followers to adopt a wise approach
in all their dealings. A number of sayings on this subject have
appeared in books of Hadith. The Prophet’s entire life was
filled with examples of wisdom. While discharging his responsibilities, he
adopted the way of wisdom on all occasions and at all stages. We continue
to bring you examples from his life:
No Premature Action
After he received prophethood, the Prophet of Islam lived for thirteen
years in Makkah where the majority of the Makkans opposed him,
tormenting him in every possible way. Owing to his mission however,
about two-hundred men and women accepted Islam. These Muslims
would say to the Prophet again and again that they wanted to fight
against this oppression. But the Prophet always exhorted them to
exercise patience.
Despite injustice and oppression on the part of
the enemy, the way of patience and avoidance
of clashes should be adopted.
For instance, when Umar Farooq asked for the Prophet’s permission to
fight against the oppression of the Quraysh, the latter replied:
O Umar, we are small in number.
Seerat Ibn Kathir, 1: 441
During the last days in Makkah about two hundred people in Medina
embraced Islam. When these people learned that the Prophet and his
companions were being targeted for oppression, they too asked for the
Prophet’s permission to fight against the oppressors, but the Prophet
gave them the same reply:
Show patience, for I have not been given permission to do battle.
Despite being subjected to all kinds of injustice and oppression for a
period of fifteen years, the Prophet unilaterally adopted the path of
patience and tolerance. Then for the first time, on the occasion of the
battle of Badr, the Prophet went out along with his companions to
encounter the enemy. He took this step only when he had received God’s clear promise that He would send His angels to the aid of His
Messenger. (THE QURAN 8: 9)
The way of the Prophet was not to retaliate immediately against any act
of oppression. He felt that, despite injustice and oppression on the part
of the enemy, the way of patience and avoidance of clashes should be
adopted. Practical steps were to be taken only when it was certain that
they would yield the desired result.
Avoiding Confrontation
During the thirteen-year period in Makkah, the majority continued to
oppose the Prophet, while only a small number of people supported
him. When the Makkans found that mere opposition was not enough
to extirpate his mission from Makkah, they resolved to remove him
from their path by killing him. They unanimously decided that all the
leaders of Makkah should attack him together and thus put an end to
the movement of monotheism forever.
This was a very precarious situation. One option, which appeared to be
the only one, was for the Prophet, along with his companions, to meet
the enemy on the battlefield. But the Prophet saw this matter from
the point of view of the resultant effect. Since in those circumstances
armed confrontation was not going to yield the desired result, the
Prophet followed the principle of avoidance and migrated to Medina
from Makkah.
Practical steps were to be taken only when it was certain
that they would yield the desired results.
The way of the Prophet of Islam was not to follow a collision course
at a time of strife or controversy, but to move away from the point of
conflict. Such a course enables one to conserve one’s energies in order
to utilize them more fruitfully at a later stage.
Concession To Others
An enduring principle of Islam is that which is called ‘softening of the heart’.
It means to unite people by attempting to produce a soft corner in their
hearts. This end can be achieved only by making concessions to others,
giving due respect to their sentiments and not harming their interests.
This policy of sympathising with others is an important part of the Islamic movement. It is to be desired at all times in all human societies.
The Prophet of Islam followed this rule throughout his life. For instance,
when he came to Medina after emigration, many families of Jews and
idolaters settled there, along with the believers. On reaching there the
Prophet issued a statement known as the covenant of Medina. In this
the Prophet declared that each group would enjoy the freedom of their
culture and religion; that the controversial matters of all tribes would
be settled according to their respective tribal traditions; and that no
coercion would be resorted to in matters of religion and culture.
The way of the Prophet of Islam was not to follow a
collision course at a time of strife or controversy,
but to move away from the point of conflict.
The Prophet made special concessions to the Jews In many matters. By
doing so, the Prophet aimed at fraternizing with the Jews, in order that
they might be brought closer to his faith. (Tafsir al-Qurtubi,
The way of the Prophet was not to return opposition for opposition. It
was rather to make allowances in the face of opposition. His thinking
was not to bring people into his fold by means of suppression. On the
contrary, his way was to soften their hearts and bring them to his side
through affection and kindness.
Accepting The Status Quo
Whenever a controversy arises between two people or two groups,
a practical working arrangement ultimately becomes established. An
attempt to change this status quo in most cases results in futility or in
all-out strife. What normally happens is that the status quo continues.
If not, mutual retaliation results in further losses. In this pointless
engagement, precious opportunities are also wasted.
In such a controversial matter, the Prophet’s method was to accept the
status quo. The great benefit of this status-quoism is that it gives one
the respite to consolidate one’s energies. By removing oneself from
the scene of controversy, one may strengthen oneself so greatly that
a time will come when ultimately the balance of power will change
without any major confrontation.
The Prophet of Islam adopted this wise course on the occasion of the drawing up of the Treaty of Hudaybiya. When the Makkans heard
that their opponents had gathered at Hudaybiya, they too reached
there to stop the Muslims from going any further. The Prophet at
this juncture was on his way to Makkah to perform the rite of Umra
(minor pilgrimage). Thus a situation of deadlock came to be created
at Hudaybiya. The Prophet did not resort to breaking this deadlock in
order to move ahead. Instead he withdrew and came back to Medina.
It amounted to accepting the status quo already established between
the Prophet and the other party. This wisdom gave the Prophet an
opportunity for further consolidation, which became a reality within
a period of a mere two years. It was at that stage that the Prophet’s
victorious entry into Makkah became a possibility.
Ease In Difficulty
The Prophet of Islam was successful in taking over Makkah in 629 A.D.
Then he set off from Makkah for Taif, along with his companions. In
those days there were no well-laid roads in and around Makkah, and on
the journey they had to walk along a narrow path, which lay between
two hills.
The way of the Prophet was not to return opposition for
opposition. It was rather to make allowances
in the face of opposition.
When the Prophet reached that point, he asked his companions what
its name was. They replied that it was called Azzaiqa, meaning the
'narrow path.' The Prophet said:
No, it is rather a broad path.
Seerah ibn Hisham,
On this journey the Prophet was accompanied by ten-thousand of
his companions. If they had attempted to go along this path walking
several abreast, it would certainly have been difficult to do so, due to
its narrowness. But because they went along it in single file, despite its
being narrow, it was easy to do so. It was this practical wisdom, which
the Prophet pointed to in his reply. We find an important secret of life
in this incident: the necessity to adapt our strategy to circumstances.
This practice relates to all matters in life. By being adaptable all life’s
difficulties could be resolved.
The Policy Of Gradualness In Reform
Aisha, the Prophet’s wife, has been recorded as saying that:
The first verses of the Quran to be revealed;
those making mention of heaven and hell,
were short ones.
It was only when people became conditioned
to accept Islamic teaching that verses
dealing with what is lawful and unlawful,
began to be revealed.
And if injunctions like:
‘Do not drink wine,’ and ‘do not commit adultery,’
had been revealed first, people would have
refused to abandon these practices.
Fathul Bari, 8: 655
This tradition tells us of a very important policy of the Prophet. It is
the same practical wisdom, which is called gradualness. The reform of
human beings is a very difficult and complex task. Generally because
people have become accustomed to certain ideas and habits, they hold
them to be right and proper. That is why they do not readily accept
anything new. In such a situation the only way to reform people is to
follow the path of wisdom and do everything gradually.
The Prophet of Islam first of all influenced the mind-set of the people in
Arabia. And only when they had developed the ability to accept reforms,
did he introduce the commands of the Shariah (Islamic law) to them.
If the Prophet had attempted to impose the laws of Shariah upon
them, without striving for their intellectual purification—this being
against human nature—his efforts towards revolution in Arab society
could never have been crowned with success.
Small is beautiful
Small, individual changes can indeed bring big results.
TRY TRY AND TRY AGAIN
A YOUNG man, who was employed as an ordinary worker in a
small factory, soon learnt the entire art of the business and
set up his own factory. He initially invested only R5,000 in his
business, but then by dint of continuous hard work, over a
long period, his business progressively increased until he became the
owner of a big company. One day, narrating his life story to his friends,
he said: “Just as a young child grows into boyhood after fifteen years,
so does a business. I have not reached this stage in one day. It has been
a fifteen-year struggle.”
In truth every piece of work is accomplished in 'fifteen' years, be it of
an individual or a nation, be it a business or a social service. Those
who long for a recipe for instant success are, in fact, living in a fool’s
paradise. It is all very well to say that a hop, step and jump can take you
right to your destination. But as soon as one comes face to face with
reality, one realises that this is just an illusion.
The only condition of success is continuous effort.
Glenn Cunningham, an American distance runner and athlete, who
became champion of the one-mile race, witnessed the school in which
he was studying go up in flames. His own experience was terrible. His
feet were so badly burnt that he could not even move his legs. The
doctors lost all hope of his ever walking or running. They said that only
a miracle could save him. Surprisingly Glenn Cunningham’s incapacity
excited in him a new zeal and eagerness to walk and run. All his mental
faculties concentrated on his decision to walk.
So he began to experiment with different kinds of exercises till he hit
upon a novel idea. It was to drag himself along by holding on to the
handle of a moving plough. When his feet could even so much as rest
on the ground, he felt encouraged and intensified his efforts. Finally,
the miracle of which the doctors had so despaired took place. The
new technique was a tremendous success and ultimately, he could
not only walk, but could also run. Later, he entered for a race. He set
a new record and became a champion of the one-mile race, earning
the nickname ‘Kansas Flyer’. But this grand success was not achieved in a few days. He had to spend 'fifteen years' realizing his goal. Only
after a fifteen-year stint had it been possible for him to become a
racing champion.
In truth, no success is possible in this world without working for 'fifteen
years'. It is God alone who has the power to achieve instant success.
But God has not created this world on the basis of instant success.
Man must learn his lesson and should not fritter away his time in
futile efforts.
In truth, no success is possible in this world
without working for 'fifteen years'.
In this world of God, innumerable events are taking place; all of which
are based on eternal, immutable laws. Not even a blade of grass grows
here on the ground as a result of wishful thinking; not even an ant can
manage to live by ignoring the realities of life.
How is it possible then for man to change divine laws? The only
condition to succeed is continuous effort, that is, to make such
unflagging efforts, as are essential to achieve the desired objectives
in the world of God, according to the law of God. By following the
same principle we can achieve success in this world; and it is this
very principle which will bring us success in the next world.
Nihil Est Melius Quam Vita Diligentissima.
Nothing is better than a most diligent life.
SOME MAKE THEMSELVES OTHERS MAKE HISTORY
THERE are two types of people in this world—the self-making
type and the history-making type. The aim of those who are
self-making is to serve themselves; whereas history-making
people seek to serve humanity as a whole.
A Self-Making Person
The attention of a self-making person revolves around himself. He
hovers around those areas where his own self-interest is likely to be
served; where there is no profit to be gained for him, he does not care
to venture. His heart flutters with excitement when he is set to make
some gain, but if there is nothing to be gained, no excitement is aroused
within him. Personal gain is uppermost in his mind; he will sacrifice
everything in order to achieve it. He abides neither by promise nor
by principle. Free of the influence of both—moral exigencies and the
needs of humanity—he can put everything aside in pursuit of his own
ends. All other considerations fade into insignificance as he relentlessly
seeks to fulfil his selfish desires.
A History-Making Person
A history-making person is quite different. Emerging from his own
shell, he lives not for himself but for a higher purpose. What matters
to him is principle, not profit. He cares not whether he himself wins or
loses; what is of importance to him is that his ideal should be served.
It is as if he has detached himself from his own person and pinned his
flag to the needs of humanity as a whole.
What matters to a history-making person is
principle, not profit.
In order to become a history-making person there is one thing that
has to be done: one needs to stop being self-making. As soon as a
person effaces himself, he becomes capable of building for the future
of humanity. Such a person lays personal grievances to one side. He
does not differentiate between his own people and others. As his own
self-interest and ambitions evaporate before his eyes, he shows no
reaction, as if all this were not happening to him at all. Such a man lives a life of principles, not interest. He does not deviate from the path of
justice, even when it concerns his opponent or enemy. Living a cautious
life he remains patient in adversity. In times of personal disaster he
does not become full of hate, pride and egoism. He is strict with himself
and tolerant towards others. He has a realistic attitude, welcomes
failures and learns from them. He is thus able to progress in spite
of setbacks.
A history-making person is strict with himself
and tolerant towards others.
He realizes that he does not need to change the situation; rather,
he needs to change himself. He understands that any change in the
external world is not a solution, because each unwanted situation will
be replaced by yet another undesirable situation. He does not adopt
a pro-change strategy, but accepts the status quo by ignoring the
problems. He realizes that it is very easy to complain, but it is impossible
to change the situation. So he opts for the possible and leaves out what
is impossible. By adopting this formula he is able to become a master
of the situation.
It is people such as these who are not only destined to succeed in life
but also forge human history. They are the ones who, of their own free
will, are concerned about the rest of humanity. They have no rights to
be safeguarded; they have only responsibilities which they discharge,
whatever the cost to themselves.
Solution to Stress
There is only one true solution to the problem of stress
and that is to adopt the correct attitude to stress—
that of managing it instead of trying to eliminate it
or reacting negatively to it.
MORAL AND ETHICAL DEVELOPMENT IN SOCIETY
ALL the major religions have two different aspects to them
— theology and the moral scheme. Theology means the set
of beliefs or doctrinal base of a religion; in other words, the
inner contents of a religion. Whereas, the moral scheme of a
religion refers to its ethical system.
In terms of theology, there are differences between religions. For
example, some religions have the monistic concept of God, while other
religions believe in the monotheistic concept of God.
Differences lead to intellectual exchange
and intellectual development.
Differences of this kind have always been the subject of discussion
among theologians and no doubt, they will continue to be so in the
future. But like other intellectual discussions about differences, these
are basically confined to scholars, having nothing to do with the
common people. Most people can live out their daily lives without
concerning themselves with, or even without knowing about these
issues. These issues are the concern of a few individuals and not of the
majority of any society.
However, these differences are not simply matters about which
people are at odds with each other; they also have a positive role to
play. Differences invite discussions, lead to intellectual exchange and
necessitate knowing more and more about one’s own religion as well
as the religion of others. Thus, differences, in terms of results, leads
to intellectual development, enhancing the level of thinking. It leads to
overall development in religious disciplines. In fact, difference is not
an unwanted evil. On the contrary, it is a great good. Difference has a
positive role in religious studies.
The other aspect of any religion is its ethical system. That is, the
standard of moral conduct. In this area, there is little difference between
religions. Almost all the religions preach the same moral values to be
followed in the daily life of a man or a woman.
There are two main branches of religions: the Aryan religions and the Semitic religions. A study of both branches of religions shows that in
terms of moral teachings, there are great similarities between them,
and likewise with Islam. For example:
Mankind as one family
O mankind! Fear your Lord, who created you from a single soul.
He created its mate from it and from the two of them spread
countless men and women [throughout the earth].
THE QURAN 4: 1
It means that all men and women share a common ancestor. That is,
all men and women are brothers and sisters to one another. There is
complete commonality between different races and groups of people.
The Prophet of Islam declared:
Mankind is a divine family.
Hadith-Al Baihaqi 6: 2528
The Prophet of Islam used to rise early in the morning and say after his
morning prayer: “O God, I bear witness that all men and women are
sisters and brothers to each other.” (Hadith-Abu Daud 1508)
In terms of theology there are differences between
religions; however, almost all religions preach
similar moral values.
These references quoted from Islamic scriptures, are the same
teachings which you can find in other religions like Hinduism,
Judaism, and Christianity, etc. Common teachings of this kind in all
the religions provide the initial base of a good relationship between
all men and women. In a family, all its members live with a sense
of oneness, a sense which inculcates in family members the spirit
of unity and harmony.
This family culture is desirable on a global level among all nations and
races. This kind of universal relationship is endorsed by almost all the
religions. There may be some differences in belief, but in terms of social
life, every religious individual—irrespective of his personal traditions—
should live in society just as he is living in his family.
Love and Compassion
There is a famous saying of Jesus Christ:
Love your enemy.
NEW TESTAMENT, Luke 6: 35
It means: love all, including your enemy. Likewise, the same teaching
is to be found in the Quran. The Quran in one of its chapters gives this
guidance to its believers:
Good deeds and bad deeds are not equal. Do a good deed
in return for a bad deed and you will see that your enemy
has become your dearest friend.
THE QURAN,
In a family, all its members live with a sense of oneness,
which inculcates the spirit of unity and harmony.
Love or compassion is the greatest social value; it is the basis of all
moral teachings or moral requirements. And it is also a fact that this
teaching is found in every religion. If you study the various religions,
you will find that all of them try to promote a ‘culture of love’ in
society. To build a love-based society is the sole target of every religion.
Do unto others as you would have others do unto you
The Prophet of Islam once said:
Do with others what you want others to do with you.
Hadith–Sahih Muslim,
The same maxim is to be found in Judaism. Rabbi Hillel the Elder is
known to have said: “What is hateful (or hurtful) to you, do not do to
any other man.” (Talmud-Shabbat,
This is a universal teaching, which you can find in almost every religion,
in one verse or the other. This religious teaching gives us a very simple
criterion for living as a good member of society.
Everybody knows what is good for him and what is bad for him. Apply
this personal experience to all other members of society. If everyone
observes this formula of moral conduct, the whole of society will
emerge as a good society. This common religious rule is the simplest
for social construction.
Peace at any cost
The Quran lays great emphasis on peace. For example, there is a verse
in the Quran which says:
Peace is the best.
THE QURAN,
That is, in the case of controversy, adopt the peaceful rather than the
confrontational course of action. This concept has also been adopted
by other religions as their basic teaching. For example, let us take
Christianity. In one of the chapters of the New Testament, there is the
following verse:
Blessed are the peacemakers.
NEW TESTAMENT, Matthew 5: 9
It is a fact that peace is a common teaching of all the religions. It is also
a fact that peace is the summum bonum; peace is the greatest good
which leads to the building of a better society; without peace there
is no development. Peace provides the environment in which every
group can flourish without being harmful to others; peaceful living is
the most important part of moral living.
No religious institution can play the role of political
master. And no political master can play the role of
a religious institution.
Good Social Behaviour
Moral development is not simply a matter of individual conduct towards
others. It is profoundly related to the development of an individual’s
personality. When one engages in good social behaviour, one is in the
process of self-development. Good social behaviour is thus a great
aid to the building of one’s character. Good social behaviour means
positive behaviour; and positive behaviour inculcates positive thinking
in every man and woman. Good social behaviour makes one a good
human being.
Human society is based on a well-known maxim—give and take.
When you give something to others you create a situation in which
you certainly garner positive fruit in return. The relationship between
an individual and society is one of interchange; both the partners give
something to the other and receive something from others, so it is a
reciprocal relationship.
The establishment of a harmonious relationship between all the
members of society is a common requirement of all religions. No
religious activity can be carried out without normal social conditions.
It is, therefore, in the best interests of all religions for moral behaviour
to be recognized as the greatest means of normalizing the relationship
between different sections of a society and ensuring peaceable living
conditions. So, in view of this, every religion teaches its members to
adopt a good moral standard.
There are ample references in all religions that provide us with a good
base for building a better society through partnership. This is the
basic role of every religion. Without playing this role, religion becomes
irrelevant to humanity.
Love is the greatest social value;
the basis of all moral teachings and requirements.
The above commonalities amongst religions provide a base for the
development of a harmonious society. However, in order to administer
and regulate practical matters in society the role of a suitable political
administration cannot be denied.
Different roles of Religion and Political Administration
Religion and political administration are the two basic instruments
by which every society is regulated. Both have a very important role.
Religion being intended to build a moral base for society, it is the duty
of religious people to condition the minds of the people on a moral
basis. It is their duty to create an ethical atmosphere in society and to
promote human friendly behaviour among all the members of society.
Political rule has a basic regulatory function in the practical matters of
a nation. It is put in place to maintain peace and harmony among the
people and to ensure justice and check crimes. No religious institution
can play the role of political masters. And no political master—given the
limitations of political administration—can play the role of a religious
institution. Both the institutions have their specific roles and both
institutions are complementary to each other. It is the complementary
roles of the two institutions that ensures building of a better society.
FROM MAULANAS DESK
Maulana Wahiduddin Khan, born in 1925, in
Azamgarh, Uttar Pradesh, is an Islamic spiritual
scholar who is well-versed in both classical Islamic
learning and modern disciplines. The mission of his life
has been the establishment of worldwide peace. He has
received the Padma Bhushan, the Demiurgus Peace
International Award and Sayyidina Imam Al Hassan
Peace award for promoting peace in Muslim societies.
He has been called ’Islam’s spiritual ambassador to the
world’ and is recognized as one of its most influential
Muslims
. His books have been translated into sixteen
languages and are part of university curricula in six
countries. He is the founder of the Centre for Peace
and Spirituality based in New Delhi.
THE AGE OF NEO-GANDHISM
INDIA’s freedom struggle started in 1857. But it failed to achieve
its goal. Many years later Mahatma Gandhi emerged on India’s
political scene. He took charge of India’s freedom struggle in 1920.
And within less than thirty years, India had won its freedom.
Before 1947, the goal was ‘Quit India’. Then, after 1947, our leaders
adopted a new slogan: ‘Build India’. Although the wording of these
slogans was different, the sense was one and the same. Now more
than sixty years have elapsed, and that goal is still a distant dream.
India is still waiting for that future envisioned by the freedom fighters
who sacrificed their lives for a better India, who wanted—to quote
Mahatma Gandhi—'to wipe away tears from every eye'.
Almost all the leaders of post-independence India claim that they
are following the Gandhian path. Now the question is, why Gandhism,
which was successful in pre-independence India, seems to be a failure
in post-independence India?
The answer is that we need Neo-Gandhism rather than the old pattern
of Gandhism. Ousting the British from our country was the goal during
pre-Independence era. Now there is no such situation prevailing: the
target is our own nation rather than any foreign power.
Gandhism was based on peaceful struggle. At that time Gandhi opted
for mass mobilization, a technique he used against British power.
For this purpose he adopted such methods as hunger strikes, street
demonstrations, non-co-operation, civil disobedience, etc. This method
was a kind of mob activism. Our present leaders have also adopted
the same tactics. But the fact is that this kind of method has lost its
relevance in modern India. A commentator has rightly said that protest
activism generates more heat than light.
I am a Gandhian, I believe that Gandhism is relevant in modern India
also, but not on the old pattern. Now we have to apply Gandhism to
the new situation. This new application of Gandhism may be called
Neo-Gandhism.
Neo is a prefix, meaning an old idea in modern form. There are several
examples where scholars have used this prefix, that is, accepting
the old with some modifications, for example, Neo-Marxism, NeoPlatonism,
Neo-Darwinism, etc. Neo-Gandhism is the best word for
reviving Gandhism in the present Indian situation.
While the old pattern of the Gandhian method was based on mass
mobilization, Neo-Gandhism will be based on the re-engineering of
people’s minds. In the present situation, simply protesting will not work.
We need to evolve a new way of thinking. We have to try to establish a
duty-conscious society rather than a rights conscious society.
Since 1950 I have been successfully carrying out this very task. Here
I would like to give two examples; first, of the Muslim community of
India and second, of the people of Kashmir.
It is a well-known fact that after Independence there was great conflict
between Hindus and Muslims. Every day there were riots between
these two communities. Then through my mission, the Muslim mindset
changed. I gave them the message that mere reaction would not
work, you have to see things in a positive manner. Now, it is common
knowledge that communal riots in India have been minimized to
a considerable degree. This change is a direct result of our peace
mission. I have published many books aimed at this. Two examples
are 'Hindustani Musalman' (Urdu), and 'Indian Muslims: The Need for a
Positive Outlook' (English).
The other target of our mission was the Kashmiri people. We wanted to
change the mindset of the Kashmiri people, who were trying to change
the political status quo in Kashmir through militancy. However, we
constantly made them believe that this was an impossible game. We
have to accept the reality. One example of this method is set forth in
our book, which has been published in 'Subh-e-Kashmir' (Urdu), and in
'Dawn Over Kashmir' (English). Now, it is a well-established fact that the
Kashmiris have almost abandoned their previous way of thinking and,
by and large, there is peace in Kashmir. This change is a direct result
of our mission. If any violent incident occurs in Kashmir, it is due to
foreign elements.
This mission that I call Neo-Gandhism is applicable to all the people
of India. Its method is based on education and not on militancy. In
pre-independence India, the course resorted to was mob activism. This
should now be replaced by educational activism. This method seems
to be a long-term method. Such a goal can be achieved only through
long-term planning. Short-term planning will be of no avail.
Neo-Gandhism is not a departure from the Gandhian ideology. In fact,
it is reapplying the Gandhian ideology in a changing world. This kind of
reapplication is common to the history of all systems and ideologies.
In the pre-independence era, there were two parties: the Indian nation
and the British occupiers. This was a 'we-they' equation; so the basic
target of Gandhism was to oust the British from the Indian soil, which
happened successfully on August 15, 1947.
Now the situation is completely different. Now, there is no 'they'; all
are members of the Indian nation. The present situation is based on
a 'we-we' equation, and not a 'we-they' equation as it was in the past.
Maulana Wahiduddin Khan
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EXPERIENCING THE PRESENCE OF GOD
ONE of the three astronauts who travelled in the Apollo–
American spacecraft was Colonel James Irwin. He later
described the magic of that moment in August 1972, when
he set foot on the moon. It was an ecstatic experience he
said, to feel oneself in God’s presence, to feel so close to Him that His
greatness appeared before one’s eyes. Colonel Irwin did not look on
his voyage to the moon as a voyage of mere scientific discovery; it had
given him new spiritual life as well.
If we were to look with awe at this world, we would live
on earth as if we were in God’s presence.
Colonel Irwin’s experience was not a unique one. For, in truth, all that
God has created is so wonderful that one has only to gaze upon it to
become lost in the wonders of what He has fashioned. The face of the
Creator shines continually in the perfection of His creation.
But, by observing the world around us from an early age, we become
accustomed to it; we take it so much for granted that we fail to perceive
its uniqueness. Wind and water, trees and birds—all the wonders of
nature are a mirror of perfection, reflections of the Lord. But we are
too familiar with them to realize how extraordinary they are. Only in
unfamiliar circumstances, such as when a man sets foot on the moon,
does one wake up to the wonders of the world; only then does the
sighting the spectacles of creation arouse in one an awareness of the
presence of the Creator.
But we too can experience God’s presence, as Colonel Irwin did, just by
observing the world around us. The trouble is that people do not look
on the world with true wonderment, in the way someone on the moon
for the first time is awestruck by the spectacle that meets his eyes. If we
were to look with the same awe at this world, we would live on earth as
if we were in God’s presence; we would continually see Him, feel Him—
all around us—and act as if we knew that He was before our very eyes.
When we behold a magnificent machine for the first time, we
immediately become aware of the skill of its manufacturer. In the same way, if we observe the world, and ponder over the wonders it contains,
then the Creator Himself will appear before us; we will gaze on creation
and see in it the face of the Lord.
The moon was a new sight for Colonel Irwin. That is why, struck by its
magnificence, he was able to experience the presence of God on it. In
order to see God in His creation, we too have to look at everything—
not as old and familiar—but as new and exciting; we have to look at
things as if we are seeing them for the first time.
There is no greater discovery than the discovery of God, no greater
realization than to feel Him everywhere. When this realization is
achieved, then everything becomes a reflection of His glory. The
sunshine will portray His light, the trees, His beauty. One will feel His
gentle touch in the winds as they caress one’s body. As one prostrates
oneself before Him, it will be as though one has cast oneself at His feet.
God is, indeed, everywhere, but only those who are blessed with vision
can behold Him.
ISLAM AND HUMAN RIGHTS
by Dr. Farida Khanam
O people! Behold, we have created you from a male and a female;
and we have made you into tribes and sub-tribes, so that you
may recognize one another. The most honourable among you,
in the sight of God, is he who is the most righteous
among you. God is All-Knowing, All-Aware.
THE QURAN,
RIGHTS in Islam are divided into two categories. One concerns
divine rights (Huququllah) and the other, human rights (Huququl
Ibad). Though divine rights are superior to human rights, this
difference is only a matter of belief or doctrine.
In theory, divine rights and human rights are different; but in a
practical sense, both the rights: divine and human, are so interrelated
that sometimes it becomes impossible to separate one from the other.
In fact, it is the observance of divine rights that paves the way for
observance of human rights in the true sense of the word. For
instance, the first and foremost divine right is Tawheed, that is, to
declare the oneness of God, without associating anything with Him.
As the Quran says:
Say, “He is God, the One.
He is self-sufficient
He begets not, nor was He begotten.”
THE QURAN,
This belief of Tawheed helps man realize the fact that there is nothing
superior to, or greater than God. All creatures, including human beings,
irrespective of their external differences, are equal in dignity as well
as in responsibility before the one and only God. Anyone who abuses
or humiliates or ridicules others, abuses the Creator indirectly. Such
commandments abound in the Quran and Hadith and show that divine
rights and human rights are so interdependent that they become
complementary to one another.
It is as if God will not accept our obeisance to Him if we do not fulfil the
human rights prescribed in the Quran and Hadith.
For instance, the Prophet is reported to have said:
"By God, he is not a believer, by God, he is not a believer,
by God, he is not a believer."
When asked by the companions, "Who is he?", the Prophet replied,
“He whose neighbour is not safe from his mischievous deeds.”
Hadith-Abu Dawud
The differences between human beings seen as justification for
discrimination resulting in the violation of basic human rights are
considered in the Quran as signs of God:
And among His signs is the creation of the heavens and the earth,
and the diversity of your tongues and colours. In that surely are signs
for those who possess knowledge.
THE QURAN,
All the differences of race, community or tribe (THE QURAN 49: 13) are
just for mutual introduction (Ta’aruf) and not for discrimination. The
differences of race, community or tribe are not meant for discrimination
against one another. They exist rather, for the purpose of knowing and
appreciating one another.
Differences lead to intellectual exchange
and intellectual development.
It is astonishing to note that the Quran had declared fifteen hundred
years ago the biological unity of human beings, a fact which was
scientifically established only during the 20th century.
The fourth chapter of the Quran begins with this proclamation:
O mankind, be conscious of your Sustainer, who has created you out
of a single living soul and out of it created its mate. And out of the
two spread on the earth a multitude of men and women.
THE QURAN,
Human life in Islam is held in such high esteem that the killing of a
single human being is considered equivalent to the assassination
of the whole of mankind. And the protection of a single human life
is equivalent to protection of the whole of mankind. It is so stated in the Quran with reference to the murder of Abel by his elder brother
Cain, this being the first violation of human rights in human history.
(THE QURAN 5: 27-32)
Some scholars claim that Islam does not have any provision for human
rights in the modern sense, since it is theocentric, and therefore God is
regarded as the starting point of all thought and action. On the contrary,
the modern concept of human rights is anthropocentric, wherein man
forms the centre of everything. However, a thorough analysis shows
that this view is based on a misconception. Man’s primary duty in Islam
consists of obeying God wholeheartedly and unconditionally. All other
rights, including human rights, automatically stem from this primary
duty towards God.
It is the observance of divine rights that paves the way
for the observance of human rights.
We can say that, without this theocentric perspective, neither can the
fulfilment of human rights be ensured nor their violation avoided.
The preamble of the UN Charter of Human Rights (UDHR) calls on all
member nations to strive to construct a new world order, on a sounder
basis, ‘one in which the recognition of the inherent dignity and the
equal inalienable rights of all the members of the human family is the
foundation of freedom, justice and peace in the world’.1
It would be difficult to say that the UN or any other national or
international body or authority has actually established the required
world order on a sound basis. But in Islam as stated earlier, the
doctrine of Tawheed and unconditional obedience to God provide the
most powerful incentive for the observance of human rights and the
strongest deterrence as such against their violation.
Some Comparative Examples
Muslim scholars have thoroughly studied the topic of human rights.
For details the readers may refer to the following books:
Human Rights in Islam by Muhammad Zafarullah Khan
Islam and Human Rights by A.E. Mayer
Human Rights in Islam by Dr. Parveen Shaukat
However, it would be better to present some references from the
Quran, Hadith and Islamic history. This may show us a clearer picture
of human rights in the Islamic Shariah, both in theory and in practice.
Freedom of religion:
Religious freedom is the basic human right whose violation has caused
conflicts, wars and bloodshed in both ancient and modern societies.
The Quran therefore has declared for the first time in human history,
that ‘there shall be no coercion in matters of religion.’ (THE QURAN 2: 256).
In view of this prohibition of coercion, all Islamic jurists without any
exception hold that forcible conversion is under all circumstances
null and void. Any attempt to coerce a non-believer to accept Islam
is a grievous sin. According to this principle of ‘non-coercion’, it is not
permissible to exploit or manipulate personal weaknesses or calamities
(e.g. poverty, sickness, famine, etc.) for religious conversion. That is
why old and downtrodden non-Muslims were exempted from taxes
and given all monetary support by the Islamic state without ever being
asked to embrace Islam just for the advantages it would give them.
Protection of a single human life is equivalent to
protection of the whole of mankind.
Once, a Jewish widow came to the Caliph Umar asking for some financial
aid. Umar tried to persuade her to accept Islam. He promised to take
care of all her needs if she embraced Islam. But the lady refused. Umar
then gave her more than she had asked for. When she departed, Umar
raised his hands towards heaven and said:
O God, bear witness that I have not
exercised any coercion on this lady.
Tarikh Umar ibn Khattab, Ibn al-Jawzi
Justice and equality before the Law:
According to the Quran and Hadith, the establishment of justice is
one of the most essential goals in the sending of the prophets and in
revealing the divine scriptures. (THE QURAN,
The just are loved by God, (THE QURAN,
fire of Hell. (THE QURAN,
The Prophet once observed:
God does not bless a community in which the weak cannot take
from the strong what is rightfully theirs without fear of reprisal.
Hadith-Sunan, Ibn Majah
Deviation from the path of justice is not allowed, even when it concerns
one’s opponent or enemy (THE QURAN 5: 8). The ruler and the ruled, the
rich and the poor, black and white, should be treated equally before
law, without any discrimination or distinction of race, colour, sex,
language, religion, political affiliation, birth or other status. The
following incident illustrates how strictly this ideal was religiously
maintained in the early phase of Islam in accordance with Islamic
doctrines and commandments.
Any attempt to coerce a non-believer to accept Islam
is a grievous sin.
A woman by the name of Fatimah, belonging to the Banu Makhzum
tribe, once committed a theft. Her kinsfolk, fearing that she would be
punished, sent Usamah ibn Zayd to intercede with the Prophet on her
behalf. When the Prophet heard this pre-planned intercession, signs of
anger appeared on his face.
“Are you trying to sway me as to the limits laid down by God?” he
asked. Usamah ibn Zayd immediately admitted his mistake and begged
the Prophet to pray on his behalf for forgiveness. The Prophet then
delivered a sermon to those assembled there saying:
Communities of old came to grief and destruction because of
the disparity and leniency shown to those in high positions
when they committed such an offence. On the contrary,
any offender of humble origin or lowly status in society had
harsh punishment meted out to him. By God, if my own
daughter Fatimah were to steal, I would have her punished.
Hadith-Al-Bukhari, Muslim
Freedom of expression and dissent:
The principle of non-coercion mentioned above 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. The following examples may suffice to explain
to what extent this essential human right was observed in earlier
Muslim societies.
Once the 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 if I become crooked.
Kanz al-Ummal
When Muslims at Medina, with their increasing affluence, began to
settle huge dowers 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.
After the proclamation of this ordinance, when he came down from the
pulpit, a tall, flat-nosed 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.
She backed up her contention by reciting a relevant verse from
the Quran. Umar’s immediate reaction on hearing this was to say:
May God, forgive me, everyone knows better than Umar,
even this old lady.
Tirmidhi, Ahmad
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. The Prophet Muhammad declared not once, but on many
occasions that all were alike, all were brothers.
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 to their moral worth.
TRUST IS GOLDEN
WITH just a few hundred rupees capital, a man from Delhi
started a business. He used to buy scraps of cloth which
he would sell from door to door. When his business had
grown somewhat, he obtained permission to sit on the
pavement in front of a shop and sell his merchandise there.
This freelance cloth-merchant built up a good deal of trust with his
wholesaler, whom he impressed with his honesty and fair dealing. The
wholesaler began to grant cloth on loan to the vendor, who always
made an effort to settle his debt before the appointed date. This habit
made him even more trustworthy in the eyes of the wholesaler, who
granted him more and more cloth on loan. After just a few years, the
wholesaler was giving this street-vendor R150,000 worth of cloth on
loan, an amount which he would not have given anybody else except
on the basis of a considerable cash-down payment.
Trust is an invaluable asset
which can buy much more than money can.
Clearly, such a large amount of cloth could not be accommodated on
the street. The cloth-vendor now required a shop. He bought one, and
his business continued to grow, and before long he was among the
leading cloth-merchants of the old city.
It is a mistake to think of money as the greatest asset in life. The
greatest asset is trust. On the basis of trust one can buy anything. What
one lacks in other departments he can make up for in trust. Trust is an
invaluable asset which can buy much more than money can.
But the way to establish trust is not by repeating how trustworthy one
is. No, it is by acting in a trustworthy manner. The world is very severe
in this regard. Unless one proves one’s trustworthiness by impeccable
actions, one cannot expect to receive the benefit of the doubt. Only if
one consistently shows oneself worthy of trust over a long period, as
the cloth vendor showed himself in his dealings with the wholesale
merchant, will one be accorded trust in this world. <,/p>
DISADVANTAGE TURNED TO ADVANTAGE
MAHATMA Gandhi was very shy by nature. In his book, My
Experiments with Truth, he confesses that it was a long time
before he managed to shake off his shyness. While studying
in London, he joined a vegetarian society. At one of its
meetings he was asked to make a speech. He stood up, but was unable
to express himself. Finally he brought himself to voice a few words
of thanks and sat down. On another occasion, when he was invited
to express his ideas on vegetarian food, he set his thoughts down on
paper, but was not even able to read out what he himself has written.
Someone, however, taking pity on him, read out his discourse for him.
After passing his examination in law from London, he started his
practice in Bombay. Here again his shyness was a stumbling block.
When he appeared before the judge in his first case, he was so nervous
that he could not say anything. He had to tell his client that he would
not be able to pursue his case, and that he should choose another
lawyer for himself.
However, as Gandhiji writes, this apparent disadvantage turned to
his advantage:
My hesitancy in speech, which was once an annoyance, is now
a pleasure. Its greatest benefit has been that it has taught me the
economy of words. I have naturally formed the habit of restraining
my thoughts. And I can now give myself a certificate that a
thoughtless word hardly ever escaped my tongue or pen.
Mahatma Gandhi was well-known for his thoughtful and economical
manner of speech. But this outstanding trait only came from another
trait which few would consider outstanding. Initially his shyness
prevented him from speaking in public; later on it made him thoughtful
and economical when he spoke.
Gentleness
Gentleness is an attribute of successful people,
while haughtiness signals imminent failure.
CRITICISM AND DENIGRATION
THE way to deal with a statement of which one is critical is
not to make personal attacks upon the speaker, or add to,
subtract from, or distort the original statement, but to counter
it with some rational argument supported by an array of facts.
This is sound and correct criticism, and as such is not only permissible
but desirable.
On the other hand, rejecting a statement outright without referring
to it in its original form, and without presenting any cogent argument
against it, is an unfair and reprehensible practice. The Quran states
that God instructed His Prophet to say to his opponents:
I have received veritable proofs from my Lord, yet you deny Him.
THE QURAN 6: 57
This shows that a Prophet in this world stands on the bedrock of reason.
His is not an idle claim: he is supported by clear evidence.
The disbelievers, on the other hand, are recorded by the Quran as
saying, “Give no heed to this Quran. Interrupt its reading with booing
and laughter, so that you may gain the upper hand” (THE QURAN 41: 26).
Those who wish to reject a statement who cannot counter it with sound
arguments, not infrequently fall back on derision or ad homineum. That
is to say that they attempt to discredit the statement by shouting it
down and raising false or irrelevant objections to it. In every age, this is
what the Prophets have had to suffer at the hands of their opponents.
When an exponent of a fact, or facts, expresses himself in a cool
and reasoned way and his opponents adopt a derogatory or even
defamatory tone, this difference in approach is a sure indication
that the former is in the right and his opponents are in the wrong.
The Quran tells us that the language of the Prophets is the language
of reason, while it is the men of no faith who mouth the language
of disparagement.
SEEKING THE RIGHT ALTERNATIVES
ALUCKLESS passenger rushed panting into the station, just as
his train was steaming out. His watch—unaccountably slow
by ten minutes—had let him down. “Don’t worry, Babuji,”
sympathised a passing porter. "There will be another train
along in about a couple of hours. Why go away? Just wait here for it
on this same platform.” The passenger, keen to reach his destination,
decided to accept his advice, even if it meant waiting two, long tedious
hours. Just getting to where he wanted to go was too important to him
to think of expending time and energy, leaving and returning to the
station and perhaps missing his train once more. So he stayed right
where he was, and catch his train he did.
When we miss a train, there is always the comforting
knowledge that there is that next train coming along.
When we miss a train, there is always the comforting knowledge that
there is that next train coming along. That is the lesson that the platform
teaches. It is then up to us to make the correct decision about
our next move. But it is surprising how many people fail to grasp this
reality. They are inexplicably plunged into gloom and depression when
they fail initially to grasp an opportunity, and frequently adopt such
a pessimistic attitude that they fritter away their precious energies in
blaming others for their failures. How much better it would be if they
were to make a proper assessment of the situation, taking all possibilities
into account, and then seek new ways and means of achieving
their goals, even if it means a lengthy wait. This is simply a matter of
patience and determination. There is always that 'next train' for them
to catch. It is just a question of being properly alert to this possibility,
and being ready to avail of that God-given second opportunity.
Situations that require seeking the next opportunity after having
missed the first one will arise many a time, in different fields, and in
everyone’s life.
Suppose you work in an office, and for reasons which you fail to
comprehend, you are dismissed. In such a situation, if initial attempts
to clear your name and have yourself honourably reinstated come to naught, it is seldom worthwhile persisting in your efforts. It is far better
to remove oneself from the situation and try to break new ground
elsewhere. That way, you can sometimes do even better than before.
Things which are impossible to obtain by
direct confrontation can be achieved by the
patient fostering of mutual goodwill.
Often when someone does not pay you your dues, your first inclination
is to enter into legal battles with him, or wage a relentless psychological
war on him. Either course should be eschewed; for, the net result
is generally wasted time and money. Years can go by without your
receiving anything in return for a great deal of energy spent.
No, it is better to ignore the injustice done to you, and instead put
your trust in hard work to get what you want out of life. It is perfectly
possible that, through sheer diligence, you will succeed in achieving all
those things you wanted others to give you as a matter of right.
Most personal problems are the result of a limited outlook on life.
If people were to broaden their perspectives, they would soon
realize that there are many different ways of approaching the same
problem. It would, above all, become clear to them that things which
are impossible to obtain by direct confrontation, can be achieved
by the patient fostering of mutual goodwill. Where provocation and
retaliation have failed, patience and human concern will succeed.
Availing the next opportunity is the right alternative.
Diligence
Through sheer diligence, you will succeed in achieving
all those things you wanted others to give you
as a matter of right.
THE LESSON OF DEATH
FROM the moment a culprit hears his death sentence, he is as
good as dead. It makes no difference whether his execution is
to take place the very next day or weeks later. Life simply loses
all meaning. He falls silent and his smiles fade. Those hands,
which were so freely raised to strike the weak and vulnerable, fall limp
and lifeless by his sides.
Everyone alive today is to be 'hanged' tomorrow. But everyone is lost
in his today and blissfully unaware of his tomorrow. In this world,
everyone is in some sense a culprit, but few pay heed to the fact that
death can catch us unawares—it can even strike tomorrow.
Everyone is lost in his today and blissfully unaware
of his tomorrow.
Man lives in this world as an unthinking, pleasure-loving, materially
ambitious creature, who enjoys having friends and riches. He revels in
all this. Then a strange event takes place. Death comes unannounced,
without his leave. He stops in his tracks. His eyes become sightless. In
an instant he is bereft of all his worldly possessions—all that he holds
dear—and he is carried away to the solitude of the grave.
This event makes plain the reality. It wordlessly conveys man’s sudden
fall from power to powerlessness, from light to darkness, from material
repletion to nothingness. Before death he finds himself in a world
where his will is his own. After death he will be ushered into a world
where he will be forced to bow to the will of Another.
Were man to remember this reality, his life would be transformed. It
would then appear inane to oppress the poor, hapless individuals in
his clutches. He would realize that it is fruitless to oppress others if
tomorrow he would have to come under the control of Another. He
would feel ashamed of having indulged in the idea of his own greatness,
because greatness that does not endure is of no value.
THE HEREAFTER
THOSE huge masses of ice, which we know as icebergs, found
floating in the seas of the North and South poles, number
amongst the most deceptive and, therefore, most dangerous
phenomena to be found in nature.
Their deceptiveness lies in the fact that no matter how huge, or
wonderful in configuration, what we see of them amounts to only
one-tenth of their enormous bulk. What lies below the surface of
the ocean, spreading far and beyond the visible perimeter, poses
tremendous hazards to the unwary. In some ways, our lives are like
those floating mountains of ice.
The part we spend in this world—about a hundred years, or less—
is like the part of the iceberg, which is visible above the surface. We
can see it, touch it, and feel it. We can take its measure and deal with
it effectively.
But the part, which comes after death, is like the submerged part—
vast, unfathomable and fraught with peril. It is something which defies
the imagination, but which we must nevertheless try to comprehend,
for that is the part of human life which God has decreed should be
eternal and, as such, ineluctable.
Nothing that we can experience in this world will ever
match the extremes of agony and
the bliss of life after death.
We are all familiar with the facts of our origin and the course which
life takes from the womb until death. But at the end of our lifespan,
whether it terminates in youth or in old age, our familiarity with the
nature of things comes to an end. It has been surmised that death
means total and final annihilation. But this is not so.
Death is simply a means of consigning us to a new womb: to the
womb of the universe itself. From that point, we are ushered into
another world: the Hereafter. While the present, physical world as we
know it has a finite time-frame, the Hereafter stretches away from us
into infinity.
We fondly imagine that there is some parallel between the pleasures
and pains of this world and those of the next. But, in truth, nothing
that we can experience in this world will ever match the extremes of
agony and bliss of life after death. Those who merit punishment in
the Hereafter will be condemned to suffer the most horrific pain for
all time to come. But those who merit God’s blessings in the Hereafter
shall know the most wonderful joy and contentment.
Can we perceive the Hereafter?
It is because life in this world is intended to be a testing-ground that the
world of the Hereafter remains beyond our reach. But all around us, we
have innumerable signs which can help us, by analogy, to understand
and appreciate the nature of the world to come. Imagine a room which
ostensibly consists of four walls, furniture, a few material objects and
some human occupants. To all outward appearances, that is what the
room adds up to. But the moment we switch on the TV set, we are
introduced to a hitherto unsuspected world of colour, movement, and
highly vocal human activity.
The sole aim of our earthly existence
should be to strive for success in the life to come.
This world, with its scenery and very alive human beings had existed
all along. It only needed the flip of a switch to make us aware of it.
Similarly, our terrestrial existence is made up of a world within a world.
The world we know is concrete, visible, audible, and tangible.
The ‘other’ world, the world within it, or rather, beyond it, is not
however, one which can be apprehended through any of the normal
human senses; no switch can be turned on to make us understand
what it is really like. Only death can do this for us. And when we
reopen our eyes after death we find that what had formerly been
impalpable, and quite beyond human comprehension is now a stark,
overwhelming reality. It is then that we grasp what had hitherto
existed, but remained invisible.
Are we Accountable?
Once we have become clear in our minds that the after-life truly exists,
we realize that the sole aim of our earthly existence should be to strive
for success in the life to come; for, unlike the present ephemeral world, the Hereafter is eternal and real. What we understand by suffering and
solace in this world cannot be compared with the suffering and solace
of the Hereafter.
Many individuals lead immoral, even criminal existences because they
feel that we are free to do as we please in this world. Freedom we do
have, but it exists only so that God may distinguish between the good
and the evil, and determine who deserves a place of honour and dignity
in the Hereafter and who should be condemned to eternal disgrace.
While there is nothing to prevent the good and the evil from living
cheek by jowl in this world, they will be separated in the Hereafter like
the wheat from the chaff and will be judged according to their record
in this life. Some will be condemned to an eternal Hell of pain and
distress, while others will be blessed with eternal bliss and pleasure.
Each will get his just desserts.
This World and the Hereafter
Just as there are two sides to every life in this world, there are two
aspects of every act in relation to this world and the Hereafter. One
aspect of each act is our acceptance of it, as what it is seen to be in
this world. The other aspect is what results from this act, in terms of
the Hereafter.
It is because life in this world is intended to be
a testing-ground that the world of the
Hereafter remains beyond our reach.
Imam Ahmad narrates that the Caliph Umar once said: “No drink of
milk or honey is better than swallowing one’s anger.” In actuality, to
swallow, or overcome one’s anger is an extremely bitter experience,
but in the Hereafter the result of doing so is sweeter by far than milk
and honey. Today we reap the worldly fruits of our actions! Tomorrow,
in the Hereafter, we shall have to face up to the results of our deeds
and misdeeds.
Today, we can see only one aspect of our actions—that of immediate
pleasure or gain—but the Day of Resurrection will place us in a position
to see much more. Just as a person standing on top of a wall can look
down on both sides, so shall we be able to see both aspects of the truth. Not only shall we watch our entire history unreel before us like
a film, but also witness the consequences of our own worldly actions.
As the Quran says:
Then shall each soul know what it has sent forward (to the Hereafter)
and what it has kept back (in the world behind).
THE QURAN 82: 5
Whatever was done for worldly reasons will be left behind, unconsidered.
Only those actions which were carried out with the Hereafter in mind
will benefit us in the life to come.
The present world and the Hereafter are two sides of the same event.
The worldly side is trivial and temporary, while the Hereafter side is
substantive and permanent. It is to the latter side that we must face
up to after death. Here, one has complete freedom to live out one’s
worldly existence as one wills; in the life-to-come, one will have no
choice about the future course of one’s life. One will either be raised to
eternal glory, or cast down into the pit of eternal suffering.
Bearing Losses
Anyone who has divided his time
and his energy in many activities
cannot achieve a great goal.
A great goal necessarily
requires total dedication,
that is, working for a specific target
by making concerted effort.
One incurs losses at various fronts
due to this concentration on one goal,
but the secret of any great success
lies in bearing these losses.
THE WORD OF GOD
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 A.D. 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
My servants who believe, My earth is vast, so worship Me alone.
Every soul shall taste death and then to Us you shall return. We shall
lodge forever those who believe and do good works in the mansions
of Paradise beside which rivers flow. How excellent is the reward of
those who labour, and who are steadfast and put their trust in their
Lord.
How many creatures cannot fend for themselves! God provides for
them and for you. He is the All-Hearing, the All-Knowing.
Sometimes a change is necessary in the mode of performing a task.
This may require a change in the sphere of influence, in the way that
the Hudaybiyah Pact shifted the scene of action from the battlefield to
the field of missionary work. But more often it requires a major step,
like migration; for example, the migration of the Prophet from Makkah
to Medina.
In these verses the faithful living in Makkah were told that if the people
of Makkah were harassing them, they should leave Makkah, migrate
to some other place, and carry on God’s worship there. This shows
that the exercise of patience and trust means being steadfast in prayer
and not persisting in clashing with enemies. Had it been God’s will that
they should engage in hostilities under any circumstances, then the
instructions would have been to continue fighting with their opponents
and not, in any event, to move away.
If you ask them who it is that has created the heavens and the earth
and subjugated the sun and the moon, they will say, ‘God.’ How then are they turned away? God gives abundantly to whom He will and
sparingly to whom He pleases. God has full knowledge of all things.
And if you ask them who it is that sends down water from the sky and
revives the earth with it after its death, they will surely answer, ‘God.’
Then praise be to God. But most of them do not understand.
Creating the earth and the sky was such a major event that only
Almighty God could perform it. The movement of the sun and moon,
the falling of rain and the sprouting of greenery from the soil of the
earth are phenomena too great to have been brought into existence
by anybody other than God.
Those who indulge in polytheism do not themselves believe that they
have brought these great wonders into existence. In spite of this, many
people worship beings others than God in the hope that they will
increase their worldly blessings. However, when all powers are vested
in God, who else but He can exert influence on the distribution of the
daily sustenance?
The life of this world is nothing but sport and a diversion. It is the life
of the Hereafter which is the only true life, if they but knew it.
When they board a vessel, they call on God, sincere in their faith
for Him alone; but when He brings them safe to land, they begin to
ascribe partners to Him. And thus they may show utter ingratitude for
Our favours; let them enjoy themselves for a time. But they will soon
come to know.
The real reason for a man going astray is that he is so completely
engrossed in the glamour and problems of the world that he cannot
rise above them and think independently.
In order to arrive at the Truth, one has to raise oneself above external
and superficial appearances. Most people cannot do so, and that is
why they do not find the Truth.
In the world, time and again, man has experiences which remind him
of his helplessness. At that time all his conditioning falls away from
him, and the real and natural man in him is awakened. But as soon
as conditions return again to normal, he becomes as neglectful and arrogant as before. Among these crucial experiences is that of a voyage,
which is mentioned in the verse.
Man should know that the chance to exercise freedom is given to him
during this life for only a few days. After death, he will have to face a
completely new world with a completely different set of problems.
Have they not seen how We have granted them a safe sanctuary,
though all around them people are snatched away? Would they still
believe in falsehood, and deny the favour of God? Who does greater
wrong than he who invents a lie about God or rejects the truth when
it comes to him? Is Hell not the home for those who deny the truth?
We will surely guide in Our ways those who strive hard for Our cause,
God is surely with the righteous.
The Sacred House of Makkah, i.e. the Kabah, is a wonderful gift of
Almighty God. God fills the hearts of people with awe whenever they
see it, so that even the overbearing and arrogant drop their evil ways
on reaching there. This sanctity of the Kabah was one of the signs of
God’s power. It called for people to open their hearts to God. But what
the worshippers of falsehood did was to ascribe God’s attributes to
entities other than God and wrongly divert people’s instinct of devotion
towards them. But even worse, when the Prophet Muhammad advised
them to renounce the imaginary gods and bow down before the one
real God, they became hostile to him.
In such an atmosphere the loss suffered by the believers in the world
is more than made up for by the rewards bestowed on them by God.
Distancing themselves from material comforts, they come closer to the
state of spiritual experience. The outward glitter of things is no longer
in view, but the inner realities of things are laid bare to them.
God at all times
It is possible for man to contact God at any moment.
This concept gives one unshakable confidence
and a source of help in every situation.
ASK MAULANA
What is the Importance of a Promise?
In mutual dealings in social life, it often happens
that a person gives his word to another. There
is apparently no third person or group between
the two, yet there is always a third present and
that is God who is the supreme witness. That is
why every promise becomes a divine promise.
Therefore, man should be extremely sensitive
about giving his word. His conviction should
be that every commitment made between two
persons is under the watchful eyes of God, and
that he will be accountable for its fulfilment in
the court of God. This compels him to be highly responsible as regards
his promises. Whenever he gives his word to anyone he should make
it a point to keep it.
People who invariably fulfil their promises are predictable characters
in a society, and give their society that particular quality which exists
on a vast scale throughout the universe. Every part of this universe is
functioning with the most exact precision. For instance, we can learn
in advance about any star’s or planet’s rotation, and where it will be
moving after a hundred or even a thousand years. Similarly, we know
in advance what the boiling point of water will be. In this way the entire
universe evinces a predictable character.
Many other virtues come in the wake of the regular fulfilment of
promises. One of these is mutual trust. In a society where mutual trust
exists, there is no discord and dissension between people; there is
an atmosphere of confidence and peacefulness as there is no fear of
promises being broken.
Readiness to fulfil promises is a commendable trait, and it is spirituality
that makes man the possessor of this highest of human virtues.
What is Patience?
Patience is the exercise of restraint in trying situations. It is a virtue,
which enables the individual to proceed towards worthy goals,
undeterred by adverse circumstances or repeated provocations. If he allows himself to become upset by opposition, taunts or other kinds of
unpleasantness, he will never reach his goals. He will simply become
enmeshed in irrelevancies.
The only way to deal with the irksome side of daily living is to exercise
patience. Patience will ensure that whenever one has some bitter
experience, he will opt for the way of tolerance rather than that of
reaction to provocation. It will enable one to absorb shocks and to
continue undeterred on one’s onward journey.
Sabr or Patience, as well as being a practical solution to the problems
faced in the outside world, is also a means of positive character building.
One who fails to exercise patience gives free rein to negative thoughts
and feelings, and develops a personality, which is likewise negative;
while one who remains patient is so morally bolstered by his own
positive thoughts and feelings that he develops a positive personality.
Sabr is no retreat. Sabr only amounts to taking the initiative along
the path of wisdom and reason as opposed to the path of emotions.
Sabr gives one the strength to restrain one’s emotions in delicate
situations and rather to use one’s brains to find a course of action
along result-oriented lines.
The present world is fashioned in such a way that everyone is
necessarily confronted with unpleasant matters at one time or another.
Unbearable circumstances have to be borne somehow; harrowing
events have to be witnessed and all kinds of pain have to be suffered.
In such situations, succumbing to impatience leads to the kind of
unnecessary emotional involvement which is counter-productive, while
a demonstration of patience has a healing, beneficial effect, allowing
one to tread the path of discreet avoidance.
Success in the present world is destined only for those who adopt the
path of patience in adverse circumstances.
Please send your questions to
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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 )
