Maulana Wahiduddin Khan (1925-2021) was an Islamic scholar, spiritual guide, and an Ambassador of Peace. He authored over 200 books and recorded thousands of lectures giving the rational interpretation of Islamic concepts, prophetic wisdom, and the spiritual meaning of the Quran in the contemporary style. His English translation, The Quran, is widely appreciated as simple, clear and in contemporary style. He founded Centre for Peace and Spirituality (CPS) International in 2001 to re-engineer minds towards God-oriented living and present Islam as it is, based on the principles of peace, spirituality, and co-existence. Maulana breathed his last on 21 April, 2021 in New Delhi, India. His legacy is being carried forward through the CPS International Network.
The End
ASK MAULANA
Your Questions Answered
Is it possible for a person to fast in the month of Ramazan in the best
of form but miss out on its spirit totally?
Roza (fasting) has a spirit and a form. Both are equally necessary, but
without the inner spirit there is no value of fasting. A teaching of the
Prophet clearly tells us that a person who keeps fasts without observing
its spirit, his fasting will be considered insignificant in God’s eyes, as it
will be merely hunger and thirst. (Sahih al-Bukhari)
Apart from God’s rewards in the Hereafter, what are the immediate
benefits of fasting in this world?
The immediate benefit is that by keeping fasts a person is enlisted
by angels as a grateful servant of God. According to a teaching of the
Prophet God says: “O people, all of you are hungry except the one
whom I feed.” (Sahih Muslim). This is indeed a reality because if the food
we eat does not grow and be nourished by soil, we humans cannot
gain it for consumption by any other means. This is why if a person
keeps fasts in the month of Ramazan, he proves himself deserving of
receiving the food grown in the soil for the rest of the year as well.
Otherwise he will be deemed a usurper.
What are the things I should do to ensure that the benefits of fasting
continue throughout the year?
The way to this is that one must fast in the month of Ramazan in terms
of form, but must adhere to its spirit through the whole of the year.
The spirit of fasting is to be grateful to God (QURAN 2: 185). That is, a
person must continuously acknowledge the food, drink and other lifesustaining
commodities that one draws from nature created by God.
One must discover this fact and sincerely acknowledge the Creator for
His innumerable bounties not only for the year but also for the whole
of his life. This is the way to keeping alive the benefits and training
gained during the month of Ramazan.
In what way does a believer who fasts in the month of Ramazan—in
both the best of form and spirit—contribute positively to society?
Contributing to society is possible for a believer by universalization of
the spirit of fasting. Every person in this world who eats and drinks
should acknowledge the act of eating and drinking as exceptional—as
if God Almighty were directly sending down these blessings to him.
One must make the spirit of fasting a universal realization for oneself.
That is, the profound feeling of God being the Giver and one’s own
self being the 'taker' should incite one to become a ‘giver’ member of
society. That is, one should strive to give to others what one is receiving
from the Creator.
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
THE HYPOCRITES
In the name of God, the Most Gracious, the Most Merciful
When the hypocrites come to you, they say, ‘We bear witness that you
are indeed the Messenger of God.’ God knows that you are indeed
His Messenger, but God bears witness that the hypocrites are surely
liars, they use their oaths as a cover and thus they bar others from
God’s way: what they have been doing is truly evil that is because they
believed and then rejected their faith: their hearts are sealed up, so
that they are devoid of understanding. (
It is a sign of hypocrisy in an individual if he indulges in tall talk and
resorts to swearing oaths to reassure others of the truth of his words.
A sincere man is subdued out of fear of God. He speaks more from
his heart than from his tongue. A hypocrite is eager for men to hear
his voice, while a sincere man is eager for God to hear his voice.
When a man embraces the faith, he makes a sincere vow. Thereafter,
different practical occasions arise in life when he is required to act
according to his vow. Now, one who, on such occasions, hears the
voice of his heart and fulfils the requirements of his vow, has in
effect revived and confirmed his vow of faith. On the contrary, one
who hears his inner voice, ignores it and acts in breach of his vow, will
gradually become less and less conscious of his vow and will eventually
become completely insensitive about his vow of faith. This, in fact, is
the meaning of ‘their hearts are sealed up’.
When you see them, their outward appearance pleases you; when they
speak, you listen to what they say. But they are like propped up blocks of timber. They think that every shout is directed against them. They
are the [real] enemies, so beware of them. The curse of God be upon
them! How they turn away! When they are told, ‘Come! The Messenger
of God will ask forgiveness for you!’ they turn their heads away and
you see them walking away arrogantly.
It makes no difference whether you ask forgiveness for them or not.
God will not forgive them: God does not guide such rebellious people.
(
A hypocrite protects his interests by his compromising and selfinterested
approach. He does not involve himself in considerations of
right or wrong. However, he maintains good relations with everybody,
and when he speaks, he dwells upon the interests of his hearers.
Therefore, everybody finds something agreeable in his conversation.
But these apparently ‘fresh green trees’ consist in reality of ‘dry sticks.’
In the hypocrite’s eyes, worldly interest is much more important
than any religious interest. Such people, in spite of being vociferous
claimants of Faith, are totally deprived of God’s guidance.
They are the ones who say, ‘Give nothing to those who follow God’s
Messenger, until they abandon him;’ but the treasures of the heavens
and the earth belong to God, though the hypocrites do not understand
this [and] they say, ‘Indeed, when we return to Madinah, [we] the
ones most worthy of honour, will surely drive out from there the
contemptible ones!’ [referring to poor Muslims]. However, all honour
belongs to God, and to His Messenger and those who believe [in God]:
but of this the hypocrites are not aware. (
In old Madinah, there were two groups of Muslims—one, the Migrants
(al-Muhajirun) and the other, the Helpers (al-Ansar)—the local hosts at
Madinah. The former had come to Madinah on being displaced from
their native place, Makkah. Their best apparent supports were the local
Muslims of Madinah, the Helpers. In the eyes of world-loving people,
the Migrants seemed, therefore, to be people without honour in
comparison with the Helpers who were respectable people. This was
felt so keenly that on one occasion, ‘Abdullah ibn Ubayy clearly stated,
‘What is the status of these Migrants? If we expel them from our place,
they will not find refuge anywhere in the world.’
Such words are uttered by those who are unaware of the reality that
whatever is there in this world, belongs to God. He gives to whomever
He wishes and takes away from whomever He wishes.
O believers! Do not let your wealth or your children distract you from
remembrance of God. Those who do so will be the losers. And spend
out of what We have provided you with before death comes to one of
you and he says, ‘My Lord! If only You would grant me respite for a
little while, then I would give alms and be among the righteous.’ But
God will not grant a reprieve to a soul when its appointed time has
come; God is well-aware of what you do. (
The biggest problem for a man is the inevitability of the Hereafter. But
the consideration of riches and children make a man unmindful of it.
Man should know that riches and children are not the final goal but
the blessings which are given to him so that he may utilize them for
God’s work. He should therefore use them to improve his life in the
Hereafter. But man, in his stupidity, takes them to be his goal. When
such people come face to face with their eventual final fate, they will
experience only frustration and regret.
EIDULFITR
Bringing People Together
ACCORDING to the Islamic tradition, there are two festivals
observed by Muslims every year—Eid-ul-Fitr just after Ramazan
and Eid-ul-Azha in the month of Haj. Eid-ul-Fitr literally means
‘festival of breaking the fast’. Like other festivals, Eid-ul-Fitr is a symbol
of an important article of faith. It reminds one of an Islamic belief in the
form of social practice.
Eid-ul-Fitr may be a Muslim festival, but Muslims, like other communities,
live in a society, in a neighbourhood. This makes Eid-ul-Fitr automatically
a social festival. Therefore, Muslims meet not only with their religious
brothers, but also with neighbours of other denominations and with
their colleagues at work or in business. It is this social aspect of Eid-ulFitr
that has led to the practice of Eid Milan.
Muslims observe Eid Milan (get together
on Eid day) by inviting their neighbours and
others to spend some time with them. In this
sense Eid-ul-Fitr promotes social harmony.
If Eid-ul-Fitr is
observed in its
true spirit, it will
energize the whole
community, bringing
people together
in harmony and
gratitude.
Like other festivals, Eid-ul-Fitr cannot be
observed in isolation. It is but natural that the
festival begins as a Muslim tradition but, in
practice, it turns into a social festival. During
their preparation of Eid, they are bound to
meet their fellow brethren. Then when they
leave their homes to go to mosques, they
again meet other members of society. Thus, every activity of Eid-ul-Fitr
automatically turns into a social activity. In this sense the observation
turns into a human festival rather than a Muslim festival, sometimes
directly and sometimes indirectly.
Eid-ul-Fitr has a form, but at the same time there is a spirit inherent in all
the festivity. In terms of form it may seem to be a limited festival, but in
terms of spirit it is a universal festival. If Eid-ul-Fitr is observed in its true
spirit, it will energize the whole community, bringing people together in
harmony and gratitude. Eid-ul-Fitr therefore truly means Eid-ul-Insaan
or a festival of humankind.
A DOOR NOT A GRAVE
Look Beyond
THERE is a great lesson in a scene at the graveyard for those who
contemplate. At the death of a young man, the Imam (prayer
leader) led the funeral prayer. He conducted the whole prayer
very quickly and thereafter people put on their shoes immediately as
though in a great hurry to finish the formality of attending the funeral
prayer and getting back to their activities. After the funeral prayers
were said, the body was taken for burial to the adjacent graveyard. A
few people accompanied the body to the grave.
The graveyard was close by and the grave was still being dug. People
stood around in groups. Some were relating stories of oppression.
Some complained about the severity of the weather. Someone offered
his knowledge about the prices of things. Others were discussing the
political leadership in the country. In other words, people were talking
about different topics of interest.
The above behaviour was so opposite to the way as taught by the
Prophet. At such times, the Prophet used to say the following
supplication:
“Peace be upon you, O dwellers of these graves! May God forgive
you and us. You have preceded us, and we are following your
trail.” (At-Tirmidhi)
A grave actually should remind us of the
verses from the Quran and sayings of the
Prophet that talk about death, the Day of
Judgement, Heaven and Hell. It should make
us aware that it is an open door that we are
standing in front of, and that, through it, we
are witnessing sights of the other world with
our own eyes. It should make our hearts
restless. But unfortunately these feelings are
not aroused in people. They are beset by their
own problems.
A grave actually
should remind us of
the verses from the
Quran and sayings
of the Prophet that
talk about death, the
Day of Judgement,
Heaven and Hell.
However, the real problems are not the ones in which people are
entangled. Rather, the real problem is the one that will appear after
death. If only people gave a thought to what they might have to face
after their death! A person leaves this temporary world and heads towards his eternal home. The grave therefore is not really a grave,
but rather, a door that has been opened for the deceased to enter the
other world. Passing through this door, one has to cross over to the
other side.
The grave therefore
is not really a grave,
but rather, a door
that has been opened
for the deceased
to enter the other
world. Passing
through this door,
one has to cross over
to the other side.
Whenever someone dies, it is a very special
moment. It is as if at that moment, the door
leading out to the other world, which is hidden
from us, is opened for a short while. If one
possesses eyes that can truly see, one can
clearly view through this door the other world
where all of us, one day or the other, have to
go. But the sights of the present world have
so bedazzled people that even when they
stand before this open door they see nothing
of what is on the other side. Even though they
stand so close to reality, they remain totally
unaware.
LAILATUL QADR THE NIGHT OF DESTINY
A Long Arduous Search
In the name of God, the Most Gracious, the Most Merciful
We sent it [Quran] down on the Night of Destiny. And what will make you
comprehend what the Night of Destiny is? The Night of Destiny is better
than a thousand months; on that night, the angels and the Spirit come
down by the permission of their Lord with His decrees for all matters; it is
all peace till the break of dawn. (QURAN 97: 1-5)
THE ‘Night of Destiny’ falls towards the end of the
month of Ramazan. The Prophet’s wife Aisha, asked Prophet
Muhammad what she should do if she finds the Night. Prophet
Muhammad said she should pray:
O God! Certainly You are the One who grants forgiveness for
sins. You love to forgive, so forgive me. (Al Bukhari)
The act of seeking forgiveness is so significant because by doing so, a
believer realizes the smallness of his being and the greatness of God.
He realizes that God alone has the power to forgive, and none else.
Common belief is that the Night of Destiny can be found in the
final phase of Ramazan. This is wishful thinking! Similar to scientific
discoveries, finding is the result of a long and arduous process of
seeking.
To belittle scientific discoveries, some say these are serendipitous
occurrences. But such accidents happen only to scientists! ‘Finding’
is an outcome of long preparation and search. A scientist spends
years studying the subject and researching it, and after a long,
gruelling effort, he makes that one discovery! Similarly, in order to
find the Night of Destiny one must prepare the mind. This involves
years of effort and dua (supplication), at the end of which a believer
is able to realize his insignificance and the supreme greatness of God.
The prayer that Prophet Muhammad advised Aisha represents the
gist of life. Muslims think that staying awake an entire night would
ensure finding the Night of Destiny. This is a far-fetched idea. A believer
has to spend a lifetime to attain a prepared mind and then hope his
prayer will be accepted by God.
According to another Hadith report, Prophet was in etkaaf (seclusion
practiced in the final phase of Ramazan), then he came out of Masjid
an-Nabawi (Prophet’s mosque in Madinah) but went back again. He
later told his companions that an angel
had come to pass on the knowledge about
the Night of Destiny. When the Prophet came
out to inform the believers, he saw two of his
people fighting amongst each other. Instantly,
the knowledge of the Night was taken away
from the Prophet’s mind. This incident has a
great lesson for the believers! The fight was
not an armed battle; the two believers were
merely arguing, but even fighting with words
is enough to have the divine knowledge taken
away. Those who adopt the path of suicide
bombing and violence can never become the
recipients of divine blessings.
To receive the
blessings or
knowledge from God,
a believer must be a
positive personality
in the ultimate
sense of the word.
Else the blessings
may be showered,
but not on him!
Positivity is the most
important trait
that makes a man
worthy of receiving
God’s blessings.
To receive the blessings or knowledge from
God, a believer must be a positive personality
in the ultimate sense of the word. Else the
blessings may be showered, but not on him!
Positivity is the most important trait that
makes a man worthy of receiving God’s blessings. A positive mind will
not engage in conflicts and would remain free of revenge, hatred, lust
and negative thoughts. (Al Bukhari)
LESSONS FROM NATURE
Building a Positive Personality
NATURE is a storehouse of learning for those who wish to learn. If
we do not take it for granted and learn to look at it consciously
as our teacher we will benefit tremendously from the silent
language that it speaks.
What does a tree’s eloquent silence tell us? It conveys to us that after
autumn, there is spring. The tree creates no noise, no problems, and no
unwanted situations. It gives shade, a pleasant sight, oxygen, beautiful
flowers and fruits. It provides a place for birds which adds to the beauty
of the world. The tree is a message to man to adopt the same culture
and to become a fitting ornament of the garden of the universe.
What does a river convey? In the river, fresh water is being added
to the existing water at every moment. This everyday phenomenon
is responsible for the freshness of the river water. In the absence of
this continuous flow of newly-added water,
the river will lose its freshness; it will not be
able to maintain its health-giving, nay lifegiving
properties. Man should adopt the
same culture in terms of adding knowledge
and wisdom at every moment of his life. This
will prevent him from continuing to follow
the wrong ways generation after generation
which are obstacles to development and
progress.
If we learn to look at
nature consciously
as a teacher, we will
benefit tremendously
from the silent
language that it
speaks.
Ants coming up on a heap of sugar and a
heap of salt would take the sugar and ignore the salt. For the human
who observes this, the silent message is to ignore what is undesirable
and adopt what is desirable. It is the honeybee’s culture to fly out from
its hive every day and reach places where flowers are available for it.
It extracts nectar from the flower and returns to its abode. It pays no
heed to anything else. Where there are flowers, there are also thorns;
but the honeybee does not waste its time by complaining about the
thorns. It simply concentrates on the flower and extracts what it wants.
The symbolic lesson for man from this is, “Live like a honeybee”. Extract
what is good for you and leave what is unwanted. Do not waste your
time in complaints and protests.
We have to develop in our personality what may be called the capacity
for conversion; and who could be a better example of it than a cow.
Man feeds grass to the cows and the cows convert it into milk returning
it to man. Similarly, man should develop this culture of conversion—
converting anger into forgiveness, problems into challenges, feeling of
deprivation into a feeling of motivation, and the list can be endless.
When there is a severe storm, large birds with strong wings fly upwards
and save themselves from becoming victims of the storm. On the basis
of this behaviour of the birds there is a common phrase, ‘big birds of
the storm’. During negative situations, the
behaviour of high thinking people will be
akin to the behaviour of the ‘big birds of the
storm’. They are those who will fly high above
the situation and remain positive. They will
stay peaceful and think of creative ideas to
tackle their challenges.
Convert your anger
into forgiveness,
problems into
challenges,
deprivation into
motivation, feeling
of not being born
with a ‘silver spoon’
into the feeling of
being born with an
‘incentive spoon’.
While we understand that there is a lot of
learning that can be acquired from observing
nature, we also need to understand that the
behaviour of nature is by instinct, but man
has to consciously, and of his own free will
adopt these lessons. What is there to stop
him from doing so? He is richly endowed with
intelligence and power of reasoning. Value these gifts bestowed by
God and make use of them fully.
FASTINGORIENTED LIFE
Control Your Life
RAMAZAN being a month to be trained in inculcating spirituality,
every ritual connected to fasting has a spiritual aspect. Fasting
is not just an annual custom. It is a living creative process. It is
related to the entire life of a human being, the aim of which is to make
man’s life a fasting-oriented life.
Fasting puts a curb on desires. In one Hadith, this is referred to as
‘renouncing one’s desires’. Food and water are essential needs of man.
Sleep and rest are also needs of man. During the month of fasting there
are restrictions to these essential needs by compulsion. This training
inculcates in man the capability to restrain his desires willingly so that
he consciously leads a disciplined life.
Symbolically speaking, the position of fasting in human life is akin to
the brakes in an engine. Brakes keep the engine of a vehicle in control
so that the journey can be completed successfully. If there is no brake
in the engine, the vehicle will not be able to function effectively.
The same is the case of fasting in the life of
a believer. Man should accord the place of
brakes to fasting in his life so that he may
travel successfully on the path of God. The
fasting of that person is true for whom fasting
is like applying brakes on the things forbidden
by God.
Man should accord
the place of brakes
to fasting in his
life so that he may
travel successfully
on the path of God.
The fasting of that
person is true for
whom fasting is like
applying brakes on
the things forbidden
by God.
Just like the symbolism of fasting in our
worldly life, the breaking of the fast presents a
semblance of the life Hereafter. The breaking
of the fast brings an end for a few hours to
the restrictions placed during the day, and
the day of the festival of Eid, brings an end
to the prohibitions and restrictions placed
during the entire month. Eid-ul-Fitr, the day
of the festival, also gives us a faint taste and
semblance of the life Hereafter. It reminds us of the joys and pleasures
of the Hereafter promised to a believer who has successfully passed
this worldly test.
A true believer,
having undergone the
period of fasting in a
most sincere manner,
gets the feeling of
the Hereafter as
soon as the month of
Ramazan is over and
the celebrations for
Eid are underway
A true believer, having undergone the period of fasting in a most
sincere manner, gets the feeling of the Hereafter as soon as the month of Ramazan is over and the celebrations for
Eid are underway. He feels as if he is being
entertained as a guest by God Himself. From
the depths of his being, his heart cries out:
‘O God, as You have helped me carry out the
injunctions of fasting and at the culmination
of the month, have bestowed on me the joys
of Eid, accept this life of mine as one spent
in fasting and bestow on me the delights
of Paradise. Include me amongst the list of
persons who have been bestowed the life of
Paradise by opening Thy gates of mercy!’
The message of Eid fosters the rekindling
of our faith and the opening of new vistas and an entirely fresh and
innovative approach to the struggles of life which would culminate by
the grace of God with the rewards of everlasting Paradise.
TOWARDS GLOBAL PEACE
We often talk of peace in the context of war. But this is
a very narrow and restricted notion of peace. Peace is
deeply linked with the entirety of human life. Peace is
a complete ideology in itself. Peace is the only religion
for both—man and the universe. It is the master-key
that opens the doors to every success. Peace creates a
favourable atmosphere for success in every endeavour.
Without peace, no positive action—small or big—is possible.
THE CULTURE OF RADICALIZATION
AND TERRORISM
IN previous ages, the culture of terrorism was not widespread
and weapons were produced in limited numbers, generally only
for monarchs who deployed them in battle. The terror culture is
a recent phenomenon. It has become prevalent only since the major
upswing in the armaments industry which has turned weapons into
readily available commodities.
A recent survey reveals that those who produce deadly weapons for the
purpose of killing people experience deep frustration towards the end
of their lives. All of them question themselves as to why they engaged
in an evil of such proportions. However, this
question remains unanswered. The Russian
arms designer, Mikhail Kalashnikov (1919-
2013) is a notable example of this. He was
best known for having developed the AK-47
assault rifle which was named after him. The
Kalashnikov, or AK-47, is one of the world’s
most familiar and widely used weapons.
It is thought that more than 100 million
Kalashnikov rifles have been sold worldwide.
Terrorism is an
unnatural act.
Neither reason nor
conscience can ever
sanction it. But often
a person, swept away
by emotion, ends up
perpetrating terrorist
acts.
Six months before his death, Kalashnikov
wrote a letter expressing his anxiety to
the leader of the Russian Orthodox Church, Patriarch Kirill. It was
published by the Russian daily newspaper Izvestia in January 2014.
In it, Kalashnikov stated that he was suffering “unbearable spiritual
pain” about whether he was responsible for the deaths caused by the
weapons he created. “I keep having the same unsolved question: if
my rifle claimed people’s lives, then can it be that I, a Christian and
an Orthodox believer, was to blame for their deaths?” he asked. “The
longer I live” he continued, “the more this question drills itself into my
brain and the more I wonder why the Lord allowed man to have the
devilish desires of envy, greed and aggression.”
This is true also of terrorists. Terrorism begins with hate and ends with
repentance. If the suicide bombers were questioned after carrying out
their attacks, they would acknowledge that they had committed a very
heinous crime. But, unfortunately, we never
have the chance to speak to them.
The terror culture is a
recent phenomenon.
It has become
prevalent only since
the major upswing
in the armaments
industry which has
turned weapons into
readily available
commodities.
However, there are some examples of
perpetrators of terrorist acts who were not
themselves killed and who suffered pangs
of remorse. One such example is that of
Lee Boyd Malvo; a Jamaican-American
convicted murderer who along with John
Allen Muhammad, committed murders in
connections with the Beltway sniper attacks
in the Washington Metropolitan Area over a
three-week period in October 2002. Malvo
said in a letter to CNN that he was still
‘grappling with shame, guilt, remorse and
my own healing, if that will ever be possible’. And a social worker who
worked extensively with him said he drew self-portraits that often
showed him with a tear running down his cheek.
Terrorism always ends in repentance. Terrorism thus has a selfdeterrent
characteristic—that is, after engaging in a terrorist act, the
extremist immediately realizes that he had erred. For this reason,
terrorism should have come to an end. But not all would-be terrorists
think in this way; very few of them desist from violence in order to lead
a peaceful life.
Terrorism is still rife because extremists do not reflect on the act they
are about to commit. If they realized beforehand what the result of
their violent activities would be, they would never follow this course of
action. Rather, they would throw away their guns and bombs and lead
a peaceful life.
Terrorism is an unnatural act. Neither reason nor conscience can
ever sanction it. But often a person, swept away by emotion, ends up
perpetrating terrorist acts. In this regard, education both formal and
informal—would serve as a deterrent factor. Even if there are terrorists
who are educated, they are so only in the technical or professional
sense; they are deficient in learning in the broader sense of the word.
Let us understand the phenomena of radicalization which is nurturing
terrorists in Muslim society. Present-day Muslim militancy derives
neither from the Quran nor from the Sunnah. It is basically a product of
the Muslim media that has formed the mindset of present-day Muslims.
Muslim militancy and suicide bombing are mainly the consequence of
Muslim media. The Muslim press has developed into a kind of protesting
type of journalism. Now the electronic media is being used by Muslims
towards the same end. Muslim militancy is entirely the upshot of the
Muslim community’s anger, disillusionment and negative thinking as
portrayed and promoted by Muslim media.
It is said that the greatest menace of present
times is the radicalization of Muslim youth.
But the question is: What is the source of this
radicalization? The source of this culture is
the use by Muslims of the internet and social
networking as an extended form of Muslim
media. Muslims have easy access to an
international network—the internet and are
using it on a vast scale. Thus they have filled
their websites on the internet with reports
which show that Muslims are an imperiled
community. This outreach of the social media
is there in everyone’s pocket in the form of
mobile devices.
Terrorism always
ends in repentance.
Terrorism thus has
a self-deterrent
characteristic—that
is, after engaging
in a terrorist act,
the extremist
immediately realizes
that he had erred.
Muslims today have coined a new term, that is, Islamophobia. This
refers to the danger wrongly perceived by the West that Islam presents
to non-Muslims. However, this is not actually the case. Muslims have
adopted the culture of violence in the name of Islam. In this sense,
the West is right to consider Muslims to be dangerous. The right word
would be “Muslimophobia”. Yet Islam, in itself, is a great blessing from
God for the whole of humanity.
In view of the present situation, the question is, is there a silver lining?
To save young Muslims from this negative culture, an extensive
campaign is required to awaken Muslim minds in such a way that they may analyze information on websites on their own and develop the
ability to differentiate between truth and falsehood.
Muslim reformers should focus on Muslim youth. In the early, formative
years, a person is relatively free from conditioning and is thus in a
position to view things objectively and examine events in an unbiased
manner. Our efforts should begin by trying to inculcate positive thinking
in Muslims while they are still very young.
The new generation of Muslims is our hope, especially those who are
availing of modern education. Modern education helps in their deconditioning.
They are able to see the world in a more objective way
and are developing the ability to understand things in a more realistic
manner. It is these Muslim youths who are our hope for the future.
It is important to have greater recourse to education than to guns if
present-day terrorism is to be countered. It is a fact that peace in terms
of its result is more effective than violence. ‘Peace through education’
is a solution to this problem. The most effective way of bringing about
peace is only one—and that is, to educate
people’s minds along peaceful lines. Education
refers to both formal and informal and is the
need of the hour on a mass scale.
Muslim militancy is
entirely the upshot
of the Muslim
community's anger,
disillusionment and
negative thinking
as portrayed and
promoted by Muslim
media.
Another solution is to establish a large
institution with the name Universal Peace
Centre on a global level. All the Muslim
countries, organizations and Muslim
individuals with resources should become
members of this centre. The Universal Peace
Centre should be set up with the common
support of all Muslims. It should be structured
in accordance with international standards
and should be completely non-political, non-communal and noncommercial.
The sole purpose of this centre should be to promote
peace and replace the culture of violence with the culture of peace all
over the world. At present, Muslims number more than one billion and
are spread out all over the world. All kinds of rich natural resources are
available in Muslim countries. The best use of these resources would
be to utilize them for the cause of peace.
THE SPIRIT OF RAMAZAN
Spiritual Training
RAMAZAN is a month of supplication, contemplation, sympathy
and training in humility. How does fasting lead us towards these
virtues?
Fasting, by its very nature, is an act of patience. Patience and forbearance
are what lead a person to the state of the heart which enables him to
experience the feeling of nearness to God. It is only then that words
worthy of divine acceptance come to one’s lips. Patience is the ground
on which the blessed tree of supplication or dua is grown. It is not
just a verbal act. In its essence, it is an act of the heart. This shows
the relation between fasting and supplication. Fasting increases the
spiritual capability of a man’s heart and when this capability increases,
the words which ensue are genuine, heartfelt and more precious. Real
fasting is that which induces real dua.
Patience and
forbearance are what
lead a person to the
state of the heart
which enables him
to experience the
feeling of nearness
to God.
During Ramazan, a dramatic change comes
over the believers. They are seen sitting inside
mosques, reciting the Quran, immersed in
prayer and the remembrance of God. They
become more detached and contemplative.
This detachment and staying away from
distractions creates a good environment
for moral rectification. It paves the way for
introspection and self-correction.
Humility refers to man acknowledging his
helplessness vis-à-vis God’s greatness. The
feeling of helplessness is not simply a feeling but rather the greatest
motivational force in the life of a person. It relates to God, but when
this feeling is produced in man in the real sense, it finds expression in
human relations. One who becomes truly modest before God finds this
same spirit making him modest before human beings.
The height of spirituality is a person’s realization of his own helplessness
and the supreme power of God. The biggest obstacle to a person’s
spiritual growth is his own ego and false pride which lead to his being
distanced from God. The sole concern of a spiritually pure person is
earning God’s pleasure.
As far as sympathy is concerned, fasting teaches a man what basic
human requirements are. It makes him aware of hunger and thirst.
This understanding makes him aware of the difficulties of his fellow
beings and inculcates in him a sense of sympathy thereby making him
share his bounties with those who are in need. This sharing will not
just be in the form of giving away a portion of what he has but in being
sensitive towards safeguarding himself from usurping others rightful
share directly or indirectly and in the conservation of natural resources.
The height of
spirituality is a
person's realization
of his own
helplessness and the
supreme power
of God.
Ramazan is thus a process of rejuvenation
of a believer. He can look forward to
applying the lessons learnt during Ramazan
to everyday life. A person who fasts in the
true spirit can count on drawing upon the
reservoir of fortitude that he has built up and
on the power of supplication. He responds
with patience and gratefulness, humility and
sympathy towards his fellow beings when he
is faced with challenging situations.
TRANSLATING THE QURAN
Understanding Your Creator
SHAIKH SADI SHIRAZI (d. 1291) was a famous Persian poet. In his
acclaimed book Gulistan, he mentions that once while he was on
a journey he met a man. He wanted to talk with him but could not
do so. This was because he was a Turk and did not know any language
other than Turkish.
‘The language of my friend is Turkish,’ Shaikh Sadi wrote, ‘and I don’t
know Turkish.’
This story has interesting parallels with the relationship between
people and the Quran today. By their very nature, human beings are
seekers of Truth. They want to discover their Creator. The language of
the book of the Creator is Arabic, but many people do not know Arabic.
This demands that the Quran be translated into every language of the
world and in an easily understandable manner, and that it be made
available to people who do not know Arabic.
Because of the importance of this work, it
should be done on a priority basis. In the
present-day, this is the first and foremost
responsibility of the Muslim community. No
other action can be an alternative to this.
The language of the
book of the Creator
is Arabic, but many
people do not know
Arabic. This demands
that the Quran be
translated into every
language of the world
and in an easily
understandable
manner.
Unleashing self-styled jihad against so called
‘oppression’, creating a big hue and cry in
the name of ‘Islamic rule’, community work,
enforcement of Islamic law and other such
things that present-day Muslims are so busy
with, are all as far as this duty is concerned
irrelevant.
Discovery of God
The discovery of super-human activity in the
universe makes one realize the handiwork
of a Supreme Creator. Everything becomes a
reflection of His glory.
FROM THE SPIRITUAL TREE
There is a tree beside my house. I call
it the 'Spiritual Tree'. I derive spiritual
inspiration from it. A tree is an evergrowing
being that was initially a seed
possessing the potential of becoming a
full-grown tree. A seed takes food from the
universe around it and then grows into a
tree. The same is true with spirituality,
the desire for which is intrinsic to, and an
integral part of, the very nature of every
human being. To realize this spirituality,
Man must derive spiritual food from the
universe around him. A tree converts
carbon-dioxide into oxygen; a spiritual person is one who can take positive lessons
from negative situations. From this perspective, a tree is an embodiment of a
spiritual personality. —Maulana Wahiduddin Khan
THE PRICE OF REALIZATION
A HIGH level of God-realization is actually the greatest asset a
person can have. It is, in fact, high realization which makes it
possible for man to be different from other creatures. Achieving
a high level of realization is just as possible as achieving anything else.
The only condition is that one should pay its price. Without paying
the necessary price, no one gets anything in this world and the same
applies to realization.
What is the price of a high level of realization? It is simply to make it the
primary concern in your life and regard all other things as secondary.
Those who are not ready to pay this price will not be able to reach a
level of high realization regardless of how many good deeds they do.
Man finds himself torn between two demands; the demands of faith
and the demands of the world. On such occasions, if man ignores the
demands of faith and bows to worldly pressures, even if he does this
only once, such an attitude becomes the cause for his ruin. In this way,
Satan gets the chance to stop man’s journey of realization and push
him backwards. This is the reality which has been mentioned thus in
the Quran:
When any evil suggestion from Satan touches
those who fear God, they are instantly alerted
and become watchful; but the followers of
devils are led relentlessly into error by them.
They never desist. (
Without paying the
necessary price, no
one gets anything
in this world and
the same applies to
realization.
The reality is that, the journey of realization
is a continuous journey. Even if man stops for
just a single day, his journey of realization will
be retarded for many years.
MIRACLE OF MEMORY
Reasons to be Grateful
WHEN you want to express an idea, your mind instantly sets in
motion a complex intellectual machine. It recalls the desired
idea, extracts it from the tangled maze of facts and events in
your memory, selects the appropriate words, orders them according to
the rules of grammar, and then activates your tongue to speak or your
fingers to write. In this way, numerous actions and interactions take
place within the mind at an incredibly high speed. Almost all the senses
contribute to this process.
The fact is that your mind is filled with countless ideas, but if you have
to express even one of them in the English language, you must first
select the appropriate words from the jungle of a quarter of a million
words which make up the language, after which you must put things in
the correct order with unbelievable speed, and only then are you able
to utter or write down a meaningful linguistic sequence. This process is
unimaginably complex, with numerous known and unknown processes
going on in your mind at lightning speed. It is the interaction of these
factors which results in meaningful speech or writing.
How does this take place? Recent research shows that there is an
incredibly complex system in our mind, which is dependent upon the
memory—a miraculous phenomenon of nature. According to Neal
Bernard, an Adjunct Associate Professor of Medicine at the George
Washington University of School of Medicine, in Washington D.C, “a
memory is made by linking two or more of the 100 billion nerve cells
in your brain, called neurons, then solidifying the connection so that
you can use it later”. Brianne Bettcher, a neuropsychology fellow at the
University of California, San Francisco, Memory and Aging Centre says,
“your brain continues to develop neurons and build new connections to
strengthen memory as you age, a phenomenon called neuroplasticity.”
We humans remember to talk of great miracles but fail to acknowledge
the miracle of memory itself bestowed by God upon each one of us.
If one were to recognize this miracle as a personal miracle, we will
develop such a thrilling sense of gratitude that we would be ashamed
of holding on to complaints and negative thoughts in our memory.
We will then want to live with feelings of eternal thankfulness to
God which in other words means that we will be peaceful and
positive.
THE SPIRIT OF LEARNING
Realize Your Potential
GOD created man with great potential and at the same time, He
has given him complete freedom of choice. It is this freedom
that divides people into two categories—those who misuse
their freedom and the others who use it properly. The potential that
man has is bestowed directly by the Creator, but it is the duty of man
himself to turn this potential into a reality. Herein lies the destiny of
man. People then, are necessarily of two categories: the failures and
the successful ones.
Being a failure or being successful is not a matter of destiny. It is in
the hands of the individual. The crux of the divine scheme is that man
should apply his reason and common sense, and follow his conscience;
he should discover the laws of nature and study the divine scriptures
revealed to the prophets. He should find out his purpose in life and
God Almighty’s design regarding his creation.
After taking into account all these facts, he
should plan and build his future.
Learning begins with
unlearning the wrong
things in which he is
conditioned by the
social environment.
The most important tool in the process of the
application of reasoning, discovering laws of
nature and finding out one’s purpose in life
and in persevering in the goals, is learning.
Learning begins with unlearning the wrong
things in which he is conditioned by the social
environment. It is a known fact that every human being gets conditioned
by the society he belongs to. All that is wrong in that particular society
becomes a part of the thinking of the person. It becomes a person’s
duty to examine his mindset when he reaches maturity. They should
discover the norms that are in accordance with the good nature
they are created with. This process can be called the de-conditioning
of conditioned minds. It is this de-conditioning from which one’s
intellectual journey begins. Without undergoing the process of deconditioning
one is bound to live by one’s own suppositions.
In our struggle to find the reality of life, education is of the greatest
importance. The first message given by God to the Prophet was about
learning. This guidance from the Quran revolutionized the minds of the
Prophet and his Companions and they did their best to avail of every
opportunity to acquire learning and education. In fact, learning is basic
to all our hopes and aspirations; the greater the learning, the greater
the progress in life.
Another message from the teachings of the Quran, which is of a major
concern, is to inculcate in every human being the art of contemplation
so that one can learn a lesson from every event—mentioned in the
Quran and also events from human history and our daily lives. In
relation to a historical event, the Quran says:
There are certainly signs in that for those who can learn a lesson. (
Natural phenomena as well as historical events have great lessons for
those who contemplate deeply about them. The Quran, in referring to
them, promotes the development of the thinking habit, so that readers
may gain from them intellectually. The individual must keep his mind
alive whenever he reads a book, when he observes a scene or when he
is confronted by a historical or natural event. He must properly activate
his mental faculties in order to derive the right
lessons from them. He must endeavour to
turn his experiences into meaningful lessons.
Natural phenomena
as well as historical
events have great
lessons for those who
contemplate deeply
about them.
Man has the capacity for conceptual thought.
He can penetrate into the deeper aspect of
things, and then learn from them hidden
lessons. It is in man’s own interest to keep
his mind alive, so that he may not lose any
opportunity to learn the right lessons from
the events of life.
The teachings of the Quran further highlight another way of learning,
which is by discussion and dialogue. The arena of knowledge and
wisdom is so vast that it cannot be encompassed by any single mind. The
only thing that can help us increase our knowledge is the development
of an insatiable intellectual thirst for learning from different quarters
on a continuous basis.
Knowledge is like a great ocean; faced with its immensity, no one
can be self-sufficient. The process of seeking knowledge has to be a
mutual venture, in the course of which everyone gains something from
everyone else. There are several ways of acquiring knowledge, one of
them being through discussion or dialogue. This should take the form
of an intellectual exchange and not in terms of debating. Discussion
to be fruitful, requires objectivity, and should be carried out with the
learning spirit.
Books are a great source of knowledge. Simply reading will not be
of much benefit. One should read them with the understanding that
one is establishing contact and consulting with the other thinkers and scholars. It is like a global discussion. A library is like a global conference
room. Learning thus is a lifelong process. It has a beginning, but no
end.
In addition to books from which we can learn from, in the comfort
of our home or library or an educational institute; the Quran talks
about travel as a great source of learning. This does not mean that
one has to travel especially for this purpose. It
simply means that one should keep the mind
open for learning during one’s travel for any
purpose. Travelling is a part of life. Whether
our journey is for business or for any other
purpose one should develop a keenness to
see things in the light of experience and draw
lessons from observation.
Travel is a great
source of universal
wisdom. It is a
realistic means of
broadening our
horizons, for after
every journey one
will have learnt
additional lessons
and will return with
increased knowledge
When one travels, one goes through
different experiences—some pleasant,
some unpleasant. One gets to witness the
culture of different places, different natural
scenes, historical monuments, etc. From all
of these one can derive great lessons and
understanding of our life on earth. Travel is a
great source of universal wisdom. It is a realistic means of broadening
our horizons, for after every journey one will have learnt additional
lessons and will return with increased knowledge. The mind will have
expanded as never before. The Prophet of Islam said that, wisdom is the
lost treasure of a believer and that one should acquire it from wherever
possible. This shows the true spirit of learning. Every individual should
become imbued with this spirit.
Difference of Opinion is a Mercy
Intellectual critique engenders analysis, further
study and open exchange on the issues. This
brings to the fore new dimensions of issues
and promotes creative thinking and, thus,
leading to the intellectual development
of the participants.
BENEFITS OF TOLERANCE
Peaceful Society
Tolerance is a law of nature stamped on the hearts of all men.
NOTHING could be truer than this statement by Voltaire;
tolerance is, indeed, a permanent law of nature. But it is not
something which has to be externally imposed, for the human
desire for tolerance is limitless. Just as truth and honesty are virtues,
so is tolerance a virtue. And just as no one ever needs to ask for how
long one should remain truthful and honest, so should one think of
tolerance as having an eternal value. The way of tolerance should be
unquestioningly adopted at all times as possessing superior merit.
A man who is intolerant is not showing high character in the full sense
of the expression. To become enraged at dissension is surely a sign of
weakness. Of course, there are many who do not want to recognize the
principle of tolerance as being eternal, for, in conditions of adversity,
the temptation to retaliate becomes too strong. The feelings of anger
which accompany negative reaction must somehow be vented, and
those who think and act in this way are keen to retain the illusion that,
in hitting back, they are not doing anything unlawful.
Such thinking is quite wrong. In reality, when a man is disturbed at
anything which goes against his will, tolerance as a priority becomes
paramount. Many men strive to become supermen. But the true
superman is one who, in really trying situations, can demonstrate his
super-tolerance. Situations of disagreements or differences does not
give us the licence to be intolerant. Rather, such occasions call for
greater tolerance than in normal circumstances. In everyday matters,
where there is none of the stress and strain of opposition, no one has
difficulty in being tolerant. It is only in extraordinary situations, fraught
with conflict, that the truly tolerant man will prove his mettle.
The ability to be tolerant of the actions, beliefs and opinions of others
is a major factor in promoting world peace. Racism and religious
fanaticism in many countries has led to many forms of discrimination
and the intimidation of those who hold contrary views. Violence against
and intimidation of authors, journalists and others who exercise their
freedom of expression, are also present along with political movements
which seek to make particular groups responsible for social ills such as
crime and unemployment. Intolerance is one of the greatest challenges
of the 21st century. Intolerance is both an ethnic and political problem.
It is a rejection of the differences between individuals and between cultures. When intolerance becomes organized or institutionalized, it
destroys democratic principles and poses a threat to world peace.
One of the stark realities of life is that divergence of views does exist
between people, and that it impinges at all levels. Be it at the level of a
family or a society, a community or a country, differences are bound to
exist everywhere. Now the question is how best unity can be forged or
harmony brought about in the face of human differences.
Some people hold that the removal of all differences is the sine qua non
for bringing about unity. But, this view is untenable, for the simple reason
that, it is not practicable. You may not like the thorns which essentially
accompany roses, but it is not possible for you to pluck out all the
thorns and destroy them completely. For, if you pluck out one, another
will grow in its place. Even if you run a bulldozer over all rosebushes,
new plants will grow in their place bearing roses which are ineluctably
accompanied by thorns. In the present scheme of things, roses can be
had only by tolerating the existence of thorns.
Similarly, a peaceful society can be created
only by creating and fostering the spirit of
tolerance towards diversities. In this world,
unity is achievable only by learning to unite in
spite of differences, rather than insisting on
unity without differences. Total eradication
of differences is an impossibility. The secret
of attaining peace in life is tolerance of
'disturbance of the peace'.
A man who is
intolerant is not
showing high
character in the
full sense of the
expression. To
become enraged at
dissension is surely a
sign of weakness.
There is nothing wrong in diversity of opinions.
In fact, this is a positive quality which has
many advantages. The beauty of the garden of life is actually enhanced
if the flower of unity is accompanied by the thorn of diversity.
An advantage flowing from this attitude is that it builds character.
If you are well-mannered towards those whose views are similar to
yours, you may be said to exhibit a fairly good character. But, if you
behave properly with those holding divergent views from you or who
criticize you, then you deserve to be credited with having an excellent
character.
In the same way, a society whose members hold identical views and
never have any controversial discussions, will soon find itself in the
doldrums. The intellectual development of the members of this society
will be frozen, because personal upliftment takes place only where the
interaction of divergent thinking provides the requisite mental stimuli.
It is only after running the intellectual gauntlet that a developed
personality emerges. If, in a human society, this process ceases to
operate, the development of character will come to a standstill.
Nobody in this world is perfect. If a man is endowed with some good
qualities, he may be lacking in others. This is one of the reasons for
differences cropping up between people. But, for life as a whole, this
disparateness is actually a great blessing: the good points of one man
may compensate for the shortcomings of
another, just as one set of talents in one man
may complement a different set in another.
If people could only learn to tolerate others’
differences, their very forbearance would
become a great enabling factor in collective
human development.
Just as no one ever
needs to ask for
how long one should
remain truthful and
honest, so should one
think of tolerance
as having an eternal
value.
After 1947, when the first government of
independent India was formed, two important
leaders were included in it. One was Pandit
Jawaharlal Nehru and the other was Sardar
Vallabhbhai Patel. Pandit Nehru’s westernized
ideas were in great contrast to the orientalism of Sardar Patel. And this
caused frequent differences of opinion between these two leaders. But
this proved to be a boon for the nation, because with Pandit Nehru’s
abilities compensating for the differences of Sardar Patel, and vice
versa, the end result was one of an efficacious complementarity. The
above is a good example of the difference between the respective
natures and opinions of individuals essential for human development
in general.
The habit of tolerance prevents a man from wasting his time and
talent on unnecessary matters. When negatively affected by another’s
unpalatable behaviour, your mental equilibrium is upset, whereas
when emotionally untouched by such behaviour, your mind will fully
retain its equilibrium and, without wasting a single moment, you
will continue to carry out your duties in the normal way. The policy
of tolerance or forbearance enhances your efficacy, while intolerant
behaviour reduces it.
Tolerance is not an act of compulsion. It is a positive principle of
life, expressing the noble side of a man’s character. The existence of
tolerant human beings in a society is just like the blooming of flowers
in a garden.
BEING USEFUL TO SOCIETY
Receiving in Giving
IN the chapter Al-Ra’d (The Thunder), the Quran narrates a parable
illustrating the law of nature, that only those who prove to be ‘giver’
members of society will be able to establish themselves in life. The
following is the translation of the verse:
He sends downs water from the sky that fills riverbeds to overflowing,
each according to its measure. The torrent carries along swelling foam,
akin to what rises from smelted ore from which man makes ornaments
and tools. God thus depicts truth and falsehood. The scum is cast away,
but whatever is of use to man remains behind. God thus speaks in
parables. (
Only those who
prove useful to
others will find a
place in society. The
individual who has
lost his capacity to
benefit others has no
respectable place in
this world.
In our world, material events symbolize moral
realities. What is required of man, is being
demonstrated by the rest of the world at the
material level as in the two events of nature
which have been described in the above verse
of the Quran. One symbol used is that of
rainfall, with its water flowing into the rivers
and streams. At that time a great deal of
foam surfaces on it. Another symbol is that
of precious minerals being heated in order to
purify them, their impurities appearing in the
shape of scum which, being useless for man
is discarded. The main point which emerges is
that the water and minerals which are useful
to man remain intact and the foam and scum
is discarded.
These are material events through which nature shows symbolically
what principles it has laid down for the success or failure of life. One
principle is that, in this world, only those who prove useful to others
will find a place in society. The individual who has lost his capacity to
benefit others has no respectable place in this world. The same is true
of communities and groups.
Let us discuss further about what one should refrain from doing in
society and what one should consciously do when living in society.
Self-Control: Self-control is integral to social ethics. If you are alone
on an island, there is no need for any control as the absence of others, leaves you free to do whatever you want to do. However, when you are
living in society, you have to give leeway to others. Self-control leads
to a better society, while lack of self-control leads to the destruction of
peace.
Identifying a friend in a stranger: All human beings have common
ancestors—Adam and Eve. This makes the whole of humanity a single
family. It is only distance that makes a person a stranger. Be a true
friend to others and you will realize that they will treat you in the same
way. The only condition is that you should be selfless and sincere in
extending the hand of friendship. Develop genuine love for others in
your heart and then others cannot but love you in return.
Do not provoke: Refrain from hurting the ego of another person and
you will also be safe from his retaliation. One who sedulously adheres
to this principle will not face violence from others. Violence breeds
violence and peace breeds peace.
Build a reputation which is based on your actual deeds. Reputation
represents your external personality while a sense of honour is your
own inner perception of yourself. The sense
of honour is like self-praise, that is, believing
certain things about yourself without taking
into account what others think about you. For
instance, a superiority complex about yourself
is living in a sense of honour. Being a modest
member of society and considering yourself
equal to the others, is the real virtue which
builds a reputation of being a good member
of society.
The higher aim
should be to live as
a ‘giver’ member of
society or the least
you should aim for is
to be a no-problem
person in society.
The higher aim should be to live as a ‘giver’
member of society or the least you should aim for is to be a no-problem
person in society. If you do not adopt any of these two ways then you
are ‘the foam’ or ‘the scum’ in the parable given in the above Quranic
verse.
Spirituality is a State of Mind
Discovery plus contemplation is spirituality. For this
one needs to prepare one’s mind to be objective
and train oneself not to take offence.
SHOCKS AND SHOCK ABSORBERS
Personality Development
HUMAN life is such that one time or another one suffers a shock.
Shock, instead of being a negative phenomenon, can be a great
educator. If looked at with this perspective, it sets off such a
process of brainstorming that a whole new mindset takes shape and as
a consequence a new human personality emerges.
But shocks, great or small, generally tend to make people negative
and they miss out on the lessons from them. Shock is not an accident;
it is the language of nature. If one saves oneself from becoming
negative after suffering a shock, one’s creativity will surface to face
the experience with positivity. It will stimulate the mind and unfold
its hidden potential. It will help one to take
better decisions by bringing one from a state
of total derailment to getting right back on
track. In other words, it makes one realistic in
one’s approach.
If one saves oneself
from becoming
negative after
suffering a shock,
one's creativity will
surface to face the
experience with
positivity.
Shock is the greatest positive factor in one’s
life provided one responds positively to it.
History is replete with instances of people
who received shocks, but were able to face
them with a positive mind. These shocks
then proved as a booster for their upliftment.
According to the law of nature, life is not a
smooth journey; it is a journey through shocks. One has no option
but to accept this as a reality. Indeed, the course nature takes is
determined by shocks and challenges. Anyone who seeks to make
himself successful should understand this reality and consider the
shocks as stepping stones in life.
One can draw inspiration from a thing like a shock absorber fitted in
a vehicle. Vehicles while moving up and down over the bumps on the
road surface take the entire brunt of the bumps while the passenger is
saved from the rough movement. This is because of the mechanism of
the shock absorbers that the rough movement remains confined to the
wheels and does not reach the passenger. This is the actual method
of how one can remain positive in spite of facing a shock. The human
equivalent of a shock absorber in a vehicle is ‘spirituality’.
A spiritual person is one who has an in built ‘shock absorber’. Such
a person will be able to experience any undesirable event he faces without any disturbance either to his emotions or to his thinking
processes. In a world which is constantly administering shocks of one
kind or another, he can live in a state of perfect equanimity.
The course nature
takes is determined
by shocks and
challenges. Anyone
who seeks to make
himself successful
should understand
this reality and
consider the shocks
as stepping stones
in life.
Spirituality in simple terms refers to
positive thinking and looking at events of
life as challenges and opportunities for the
development of a noble personality. The
greatest enemy of spirituality is the attitude
of complaining. Unpleasant experiences
which seem shocking are not an evil. They
help one to think realistically. They enhance
one’s ability to make correct judgements
and increase one’s creativity. They make one
sympathetic towards those who have adopted
a way of proceeding that is unfavourable
from one's point of view. This is the positive
outcome of all shocking experiences.
THE GOAL OF RAMAZAN
Spirituality and Mission
ACCORDING to Islamic teachings, Ramazan—the ninth month
of the lunar calendar—is the month of fasting. In this month,
believers refrain from food and drink for a limited period each
day—from dawn till sunset. They can eat and drink during the night.
This practice continues for one month.
It is very important to know that the Quran began to be revealed during
this month. The Quran makes a special mention of this:
The month of Ramazan is the month when the Quran was sent down as
guidance for mankind with clear proofs of guidance and the criterion
by which to distinguish right from wrong. (
Believers are
exhorted to read the
Quran more in this
month so that they
may reflect upon
it, understand its
deeper meaning and
make it a guiding
force in their lives.
Therefore the believers are exhorted to read
the Quran more in this month so that they
may reflect upon it, understand its deeper
meaning and make it a guiding force in their
lives. Fasting prepares a person for the study
of the Quran by making him sincere. When a
person studies the Quran with a well-prepared
mind, he can understand the teachings of the
Quran in greater depth and their call towards
spirituality.
The equivalent of spirituality in the Quran
is Rabbaniyat, that is, a God-oriented life.
This expresses what the Quran means when
it refers to spirituality. Spirituality, according to the Quran, is that
mental state in which God-oriented thinking develops in the individual.
Such thinking reflects in his overall personality; his behaviour with
others becomes infused with divine hues. Thus Ramazan provides a
framework within which devotees may improve themselves. Ramazan
then becomes a month of spiritual activism.
The fasting person repeatedly reads in the Quran that God is the
Sustainer, that is, while man is the taker, God is the giver. Everything
that a person receives in this world, right from his existence and the
oxygen he inhales for respiration to the sunlight necessary for his
survival, everything is God’s gift. When a person starts to think in this
way, he experiences a tremendous change within. He begins living in
society as a giver-member. He becomes a creative member of society.
During the month of Ramazan he should become more of a student of
the Quran and do serious study and discover those principles by which
he may develop his personality and become a positive thinker and a
spiritual person in the full sense.
A man of mission
is a unique person.
He has little time
for anything other
than his mission.
He eschews all such
activities as are
irrelevant to his
mission, and fasting
symbolizes this
very spirit.
According to Islamic ideology, a believer
is a man of mission. A man of mission is a
unique person. He has little time for anything
other than his mission. He eschews all such
activities as are irrelevant to his mission, and
fasting symbolizes this very spirit.
The Arabic equivalent of fasting is sawm,
which means abstinence. Abstinence is the
gist of fasting. When one involves himself
in a mission he abstains from all diversions.
He has no time, except for fulfilling his bare
necessities. This is the mission culture.
Abstaining from food and water for a limited
period is a symbolic training. This practice
prepares one to lead a life of dedication to one’s mission. The mission
is to be a spiritual person and to share this spirituality with others.
Fasting during the month of Ramazan reminds a faithful person that if
the acts of abstinence were to reach the extent of refraining from food
and water for a temporary period, then he would be ready to do so for
a higher purpose. Although this training is for a temporary period, it
enables him to lead his whole life in accordance with this spirit.
For a faithful person, living for the divine cause is his mission. All other
things become secondary for him. This kind of focused life is a great
source of spirituality. A person, who controls his material life and
devotes himself for a higher cause, also inculcates in himself what is
called spirituality. In terms of external form, he refrains from material
things, but in terms of inner content, he inculcates spirituality in his
personality.
Preparation of the Mind
Preparation means to engage in
self-training on positive lines.
THE INNER DIAMOND
Unpolished
DIAMONDS are the most expensive mineral in the world. They are
made of pure carbon. They contain the same basic elements as
coal. It takes a very long time for a natural diamond to form.
When a diamond is extracted from the earth, it is in the form of an
ore. But after it is cut and polished, it turns into an expensive jewel.
In turning a raw diamond into the final product, between 35 to 60 per
cent of it is removed.
Like a diamond,
a human being is
born in the form
of a potential. It is
for him to convert
this potential into
actuality
What holds true for a diamond, holds true for
a human being too. Like a diamond, a human
being is born in the form of a potential. It is
for him to convert this potential into actuality;
He who knows this secret and works on
trying to convert his potential into actuality;
to transform his possibilities into a reality,
he alone can be called ‘a diamond of a man’.
If he does not do this, it’s like dumping an
unpolished diamond into the dustbin!
All of us have a potential character hidden
within us. This is something that has been gifted to us by nature. This
character cannot develop by itself, on its own. Instead, we need to work
on developing it. It is a task that we have to do ourselves. This is our
real test.
We need to discover this inner character that nature has given us. It is
like an unpolished diamond. And then, with proper and wise planning,
we need to work on turning this unpolished diamond into a shining
jewel. If we fail in this, we will have failed in this life—and in the next
one, too.
Reaching the Gates of Truth
Our Creator has interwoven consciousness of
truth in our nature. We need to follow simple
living and high thinking, shun distraction
and we will reach the gates of truth.
FROM THE EDITORIAL DIRECTOR
Dr. Farida Khanam has been a professor at the Department of Islamic Studies at
Jamia Millia Islamia in New Delhi. A Study of World's Major Religions, A Simple Guide
to Sufism are two of the books amongst many others, of which she is the author. She
has also translated many books on Islam authored by Maulana Wahiduddin Khan.
Currently, the chairperson of Centre for Peace and Spirituality (CPS International),
an organization founded by her father Maulana Wahiduddin Khan, she is a regular
contributor of articles to journals, newspapers and magazines. Dr. Khanam has
edited Maulana’s English translation of the Quran and has also translated his Urdu
commentary of the Quran into English. Under Maulana Wahiduddin Khan Peace
Foundation, along with the CPS team, she is designing a series of courses on peacebuilding,
countering extremism and conflict resolution.
THE QURAN
THE Quran, addressed to humankind, tells us of God’s scheme
for human existence—man is placed on earth for the purpose
of being tested. The freedom he is given here is not as a matter
of right, but as a matter of trial. On the outcome of this test, rests
the eternal fate of man. The Quran asserts that human beings are
eternal creatures, yet only an extremely small part of their lifespan has
been assigned to this present world, the remainder is ordained for the
Hereafter. As we learn from the Quran, all the revealed books were
sent by God so that man might be informed of the nature and purpose
of his life.
The teachings of the Quran can be summed up under two basic
headings:
1. Believing in one God and worshipping Him alone.
2. Regarding all human beings as equal and according them equal
rights.
The Quran was revealed as circumstances demanded and not in a
purely theoretical way. It enshrines only the basic teachings of Islam.
The detailed application of these teachings is to be found in the sayings
and actions of the Prophet Muhammad.
The most repeated invocation in the Quran is “In the name of God, the
most Beneficent, the most Merciful”. The occurrence of this invocation
piece of work must have a beginning. It is the Quran’s desire that when
one initiates any undertaking one should begin by uttering the name of
God. One is thus always reminded of God’s attributes of benevolence
and compassion.
The Quran is a medium sized book as far as its volume is concerned. It
comprises of 114 chapters or surahs. The Quran is a revealed book: it is
not authored by a human being. It is the actual word of God in human
language. The Quran began to be revealed to the Prophet Muhammad,
through the angel Gabriel, in 610 AD, while the Prophet was sitting
in seclusion in the cave of Hira at the top of the Mountain of Light,
two miles from Makkah. The Quran was not revealed in book form
at one point of time. Its various parts were revealed as the occasion
demanded. It was later compiled in Madinah during the last days of the
Prophet. The entire revelation was completed over a period of 23 years.
The last passage was revealed to the Prophet while he was addressing
a gathering at Mount Arafat after performing
his last Hajj in 622 AD.
The Quran asserts
that human beings
are eternal creatures,
yet only an extremely
small part of their
lifespan has been
assigned to this
present world,
the remainder is
ordained for the
Hereafter.
Since the Quran came into existence prior
to the era of the press, it could be preserved
in only two ways: either by committing the
entire text to memory or by writing it on
paper or other materials. That is why there
have always been a large number of hafiz
(those who committed the entire Quran to
memory), in every age right from the moment
of revelation of the Quran to the present day.
The earliest written copies of the Quran are
still available in different museums, one of
these being in Tashkent.
When any part of the Quran was revealed to the Prophet, he used to
recite it to his Companions. Since the verses of the Quran were recited
during prayer the Companions had to memorize them in order to recite
them in their daily prayers.
In this way the memorization and the transcription of the Quran both
started from the very first day of revelation. Whenever a revelation was
received, the Prophet would call one of his scriber Companions and
dictated the verses to him. After dictation the Prophet would ask the scriber to read out to him what had been put in writing. This was done
in order to correct any mistakes committed while writing.
This was the beginning of the compilation of the Quran. The next stage
after the transcription was to memorize the text. The Prophet himself
asked the Companions to memorize the revealed verses and repeat the
same in their prayers. Thus the message of the Quran was transmitted
by oral tradition and written medium even during the lifetime of the
Prophet. Among his Companions were a select group of about half
a dozen katib-e-wahy—transcribers of the revelations. A few of these
scribes were always present in the Prophet’s company, and whenever
any part of the Quran was revealed, the Prophet would recite it to
them. Thereupon, at the exact moment of revelation, they would not
only commit it to memory, but would write it down on any available
material, such as paper, bones, leather or animal skin. In former times,
when the accepted way of disseminating the subject matter of a book
was to memorize it, then recite it, it was quite exceptional that the
Quran should have been both memorized and preserved in writing.
This was like having a double checking system, whereby memorized
words and written words could be constantly checked against each
other.
The Quran is a
revealed book: it is
not authored by a
human being. It is the
actual word of God in
human language.
The second point concerns the arrangement
of the verses and chapters of the Quran.
When the Quran was revealed in parts, at
different times according to the demand of
circumstances, how did it come to be arranged
in its present form? We find the answer in
the books of Hadith. It has been proved from
authentic traditions that the angel Gabriel,
who conveyed the revelations of God to the
Prophet, had himself arranged these verses.
According to the traditions, each year during the month of Ramazan,
the angel Gabriel came to the Prophet and recited before him all the
Quranic verses revealed till that time, in the order in which they exist
today. And after listening to the recitation by the angel Gabriel, the
Prophet repeated the verses in the order in which he had heard them.
This dual process has been termed al-Irza—mutual presentation—in
the books of Hadith. (Fathul Bari)
It is also established in these books that in the last year of the Prophet’s
life, when the revelations had been completed, Gabriel came to the
Prophet and recited the entire Quran in the existing order twice, and similarly the Prophet also recited to Gabriel the entire Quran twice.
This final presentation is called al-Arz al-Akhirah in the books of Hadith.
(Fathul Bari)
In this way, when the Quran was fully arranged by the help of angel
Gabriel, the Prophet recited it to his Companions on different occasions
in the order with which we are familiar today. The Quran was thus
preserved in its present order in the memory of tens of thousands of
the Companions during the lifetime of the Prophet himself.
In 632 AD, when the Prophet died at the age of 63 years, the Quran
existed in two forms: one, in the memory of the several thousand
Companions, since they repeated the Quran daily on different
occasions, having learned it by rote in what is now its present order;
two, in writing—on pieces of paper and other materials used for writing
in those days. These scriptures were preserved by the Companions.
Although not in their present order, all the parts of the Quran existed
at that time in written form.
It is the Quran's
desire that when
one initiates any
undertaking one
should begin by
uttering the name
of God. One is thus
always reminded
of God's attributes
of benevolence and
compassion.
After the death of the Prophet, Abu Bakr
Siddiq was appointed the first Caliph. It was
during his caliphate that the compilation of
the Quran was carried out. Zaid Ibn Thabit, the
Prophet’s foremost scribe, and an authority
on the Quran was entrusted with this task. His
work was more a process of collection than of
compilation. The scattered bits and pieces of
the Quran in written form were collected by
him, not so that they could be assembled and
bound in one volume, but so that they could
be used to verify the authenticity of the Quran
as memorized by countless individuals and
passed on in oral tradition. Once this exact
correspondence between the oral and written forms of the Quran had
been established beyond any doubt, Zaid proceeded to put the verses
of the Quran down on paper in their correct order. The volume he
produced was then handed over to the Caliph, and this remained in the
custody of the Prophet’s wife Hafsa. The third Caliph Uthman arranged
for several copies of this text to be sent to all the states and placed in
central mosques where people could prepare further copies.
The message of
the Quran was
transmitted by oral
tradition and written
medium even during
the lifetime of the
Prophet.
In this way, the message of the Quran spread further and further, both
through oral tradition and handwritten copies until the age of the press
dawned. When printing press was established in Muslim countries,the beautiful calligraphy of the scriptures
was reproduced after its content had been
certified by memorizers of the Quran. Thus,
once again with the help of memorized
versions and written texts, authentic copies
were prepared; then with the publication
of these copies on a large scale, the Quran
spread all over the world. It is an irrefutable
fact that any copy of the Quran found in any
part of the world at any time will be exactly
the same as that handed down to the Muslims by the Prophet in his last
days, arranged in the form still extant today.
Dr. Farida Khanam
hub@the spiritofislam.org
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.
U-TURN—A PRINCIPLE OF LIFE
ONCE I was travelling in a part of India with which my driver was
unfamiliar. He made a wrong turn at one point but drove on for
five miles before he realized he was on the wrong road. He had
to stop the car then and make a U-turn to get back on the right road
and soon, we safely reached our destination.
This kind of U-turn is not only a part of road culture, it is a principle of
life. Every person, every community, every nation at some point needs
to make a U-turn. Failing this, the result could be unbearable.
For example, the Tatas established a car factory in West Bengal to
produce the Nano car in 2007. Very soon they discovered that West
Bengal was not favourable for their industry, so they dismantled their
factory and re-established it in Gujarat. Now Nano cars are successfully
running in every city of India. This success was the direct result of Tatas
adopting the U-turn policy.
The same is applicable to nations. One such example is the course
adopted by the United Kingdom after the Second World War. The British leaders, especially those who were associated with the Fabian
Society, felt that they were now unable to control India and other
British colonies and proceeded to adopt a policy of decolonization. As
we know, Churchill emerged as a hero in WWII, but he was defeated in
the 1945 elections. The reason for this was a desire for post-war reform
amongst the British population and the man who had led Britain in war
was not seen as the man to lead the nation in peace.
There are numerous examples in history of the success of those who
adopted the policy of U-turn and the failure of those who did not.
In this world, nothing is certain, neither for individuals nor for nations.
So, every individual or group of people ought to adopt this policy. When
they find that their journey is taking them down a blind alley, they need
to revise their policy, they must reassess the whole matter, and if it
appears that they were heading in the wrong direction, they should
change course without any further ado.
India is also a good example of this kind of policy. After independence,
India adopted the socialist model for its economy, but the result was
hardly encouraging. Then in 1991, India introduced a new policy in
its economic planning. In 2013 Indian authorities brought about such
great changes in economic policies as may be described as a paradigm
shift.
The U-turn policy is a law of nature. No one is able to see the unseen.
No one can foresee all that is going to happen in the future. This makes
the journey of life a jump into uncertainty. A wise man is one who can
reassess himself, reset his priorities and re-plan his projects, moulding
himself according to changing circumstances. Don’t try to fight against
realities. Simply accept them. When you cannot change reality, change
yourself.
Sometimes it appears that the U-turn policy will lead to some loss, but
any such loss is the lesser evil, while going against reality is to opt for
the greater evil. The U-turn policy is only another name for what may
be called acceptance of reality and adjustment to the changing times.
The U-turn policy is the policy of the wise: it ensures success, while
not adopting it is risking failure. Success and failure are both in your
hands.
Maulana Wahiduddin Khan
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Follow Maulana at speakingtree.in
ABOUT THE MAGAZINE
Spirit of Islam is a monthly magazine which is now in its sixth year
of publication. The aim of this journal is to present Islam in the
contemporary idiom, while at the same time the contents are
of universal appeal and of interest to a wider circle of spiritual
seekers. It is our desire to help Muslims rediscover Islam, focusing
on its message of peace and spirituality as derived from the Quran
and the teachings of the Prophet, and in general we strive towards
religious understanding for bringing about greater harmony.
Another purpose of this magazine is to assist its readers to deal
with life’s challenges, deriving positivity even from negative
occurrences, gaining in spirituality and developing themselves
intellectually so that they may contribute constructively to society.
The magazine’s regular readers will appreciate that the entire
thrust of its articles is directed to the individual—a collection of
intellectually prepared individuals being the sole foundation on
which a peaceful and harmonious society can be built.
As the subtitle indicates, Spirit of Islam is working towards
enlightening people on the subject of global peace and regularly
addresses relevant contemporary issues. The articles on peace
based on the teachings of the Prophet of Islam offer us an
ideology of peace—principles which lay down how peace may be
established between conflicting groups, controversies resolved and
conflicts defused. We believe that violence begins in the mind
and so an effective ideology of peace needs to be presented to
counter its influence.
We hope and pray that God helps us in this noble endeavour
and grants us His special blessings!
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 )
