THE SUPERIORITY OF TRUTH
Truth is Supreme
ONCE an ‘alim (religious scholar) criticized his Shaikh (spiritual
guide) having a difference of opinion with him. Someone
pointed out to the ‘alim that it was not proper for him to differ
with his mentor. The ‘alim replied, “The Shaikh is dear to me, but the
truth is dearer to me than the Shaikh.”
This incident tells us what the proper attitude should be in matters
of differences of opinion and criticism. That is, each person must be
accorded the respect and honour due to him. The human and ethical
rights of everyone should be duly honoured. But when it is a matter of
the truth, the truth will be held superior to everything. That is to say,
if the issue is man versus man, personalities will be considered more
important, but when the issue is man versus
truth, the truth is important, in the absolute
sense, while man’s importance is relative.
Human behaviour is subordinate to ethics.
But when it comes to truth, ethics itself will
become subordinate to truth. It is because
there is nothing greater in this world than
truth. Truth is important because it is God’s
representative on earth. The appearance of
truth is like the appearance of God. When
God appears before one what else will be
more important in comparison?
There is nothing
greater in this world
than truth. Truth is
God’s representative
on earth.
This does not mean that one who claims to be the champion of truth
will wield unlimited power over others. In this matter, the truth will be
considered supreme, and not the person who claims to be the upholder
of truth. In actual fact, the claimant of truth will be judged by the same
standard as he employs for judging others. Anyone who does not
come up to the standard of truth is to be condemned. The best course
of action for such a person is to willingly accept the decree of truth
against himself. Truth represents God in this world. That individual is
blessed before whom when truth reveals itself and on recognizing it,
he bows before it.
DONT LIVE IN SUSPICION
The Good Life
SUSPICION means believing something to be bad without there
being any substantial evidence. In the social sense allowing
suspicion to become a habit can have a disastrous effect on any
society and in moral terms, suspicion is a sin. In both cases it is to be
completely avoided.
One of the divine commandments given in the Quran is that of avoiding
suspicion. In the chapter Al-Hujurat (The Apartments), the Quran gives
important guidance:
Believers, avoid much suspicion. Indeed,
some suspicion is a sin. (
The Prophet said: “Do not be suspicious of your fellow men.” Suspicion
is tantamount to a lie. When you suspect another person of some
wrongdoing and you have no irrefutable evidence in support of your
suspicion, you are committing falsehood. In other words, you are
telling a lie.
Man being a social being, collective living is must for humankind in
this world. Collective living is always based on mutual trust. Without
mutual trust, no healthy society can be established. In a society where
people are subject to misgivings and everyone becomes suspicious of
everyone else, there can be no mutual trust.
The habit of suspicion is like smoking. It not only ruins the health of
the individual who has this bad habit, but it also pollutes the whole of
the social atmosphere. Suspicion is just like moral pollution. Just as air
pollution is harmful for everyone so also is this kind of moral pollution.
It is, in fact, like spiritual pollution.
All those living in society where the majority of its members are of a
suspicious cast of mind, are bound to inhale its morally polluted air.
Everyone is bound to suffer from bad health in terms of morality. So
suspicion is not an individual, but rather a social evil.
In such a society, everyone becomes unpredictable, causing mutual
trust to disappear. And an absence of mutual trust leads to many other
problems. For example, in such a society, no one will dare to support
any other person and then there can be no development of the culture
of friendship.
There will be no unity and solidarity in such a society. This being so, its
members will lose their self-confidence and will not venture to launch
any large-scale projects. This is because such projects need collective
efforts, and collective efforts are not possible in a society where people
live in an atmosphere of suspicion.
Suspicion is not a solitary evil; it leads to many
other evils. Suspicion is like a poisonous weed
which rapidly multiplies in a jungle of moral
evils. Suspicion has no plus points. On all
counts it has only negative points. Anyone
who wants to inculcate sound thinking in his
mind must avoid suspicion at all costs.
Anyone who wants
to inculcate sound
thinking in his mind
must avoid suspicion
at all costs.
When the individual develops the habit of
suspicion, it gradually becomes his second
nature. He starts suspecting everything, he
loses conviction and he feels that every person except himself is a
suspicious person. He does not realize that suspicion is the result of
confused thinking and that having a suspicious nature is very dangerous
for himself as well as for other individuals.
Suspicion is a kind of confusion, and confusion is like poison to the
mind. It is quite in order to form opinions about others, but it is
completely wrong to form opinions about others based on suspicion.
Peace leads to progress
and development
War depends entirely on the aggressive use of
weaponry and can only be a source of destruction.
On the contrary, peace, based on education and
positive planning, inevitably leads to progress
and development.
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!
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.
ASPIRING FOR MORE AND
SETTLING FOR LESS
IN the present world, there are many people who have become
habituated to a number of addictions like alcohol, tobacco and
psychotropic drugs. It is well known that these habits are very bad
for health; yet, people are unable to give up these habits that eventually
become addictions.
I have often met such people and, curious to know why they were
entrapped in this unhealthy habit, asked a person the reason. He
smiled and said to me, “Ye mere liye ek bhulawa habit hai” (This is how I
try to forget my frustrations). He told me he knew full well that this was
a harmful habit but still, he said, he did it to lessen his pain.
I studied several people to understand why they live in frustration and
pain. There is no other reason for this, except that of having unrealistic
goals. As people grow older and seek material progress, they often
fail, because of their own ambition, and their inability to distinguish
between what is realistic and what is unrealistic in the workplace. A
realistic job is always doable; an unrealistic job is quite the reverse.
When they take up an unrealistic job and find, throughout the rest of their lives, that its targets are never achievable, they live in a state of
perpetual anxiety. Faced with the demands of day-to-day life, neither
are they able to leave their jobs nor be comfortable at it. The result is
frustration.
There is a way out. Adopt a unique formula, aspiring for more and settling
for less. One is ambitious by nature and therefore feels compelled to
aim for unachievable goals. At the same time, one should reason and
become aware of their inherent weaknesses and accept the fact that
no one has the power to ideally achieve all the
things that they want. Therefore, a successful
person is one who adopts the formula of
desiring more but remaining satisfied with
less.
If you are living in contentment, then you will
be happy. But if you are discontented with
what you have achieved, you are bound to
live in a state of unhappiness. If you become
aware of this fact, you will easily be able to
fulfil your ambitions and instantly achieve happiness. Happiness is an
internal phenomenon; it is not an external achievement.
Jawaharlal Nehru completed his studies in law from Allahabad
University following which he practised in the Allahabad High Court.
He first wanted to make his career in the field of law but he was not
successful. He then took the second option of politics and became
successful as a politician.
In this world, there are always several options and if one option does
not work, one should take another and try it out. Of course, it is not
as easy as it sounds, especially for the less privileged, but the right
attitude may help one deal better with life’s challenges.
Every person should realize that the world in which they are to lead
their life is full of options. All one needs to do is refuse to succumb
to despair and embark immediately on an alternative option even if
that option was never the first choice. That is the secret of success.
Don’t give up, plan once again, try something new and look ahead with
hope.
Maulana Wahiduddin Khan
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Follow Maulana at speakingtree.in
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 has designed a series of courses on
peace-building, countering extremism and conflict resolution.
THE STATUS OF WOMAN IN ISLAM
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]. Fear God, in whose name
you appeal to one another, and be mindful of your obligations
in respect of ties of kinship. God is always watching over you.
(THE QURAN 4: 1)
THIS verse of the Quran tells us that God has created man and
woman from the same soul, that is, from the same substance.
The entire human race has come from Adam and Eve—the first
man and the first woman. Looked at in this way, human beings on this
earth are blood brothers and blood sisters.
A study of the Quran and Hadith tells us that in Islam a woman enjoys
the same status as that of a man. The Quran says:
You are members, one of another. (
There is no difference between the two as regards status, rights and
blessings both in this world and in the Hereafter.
Another verse of the Quran reads:
It is He who created you from a single soul and made from him
his mate so that he might find comfort in her. (
This verse stresses the aspect of commonness between man and
woman, that is, both are a source of comfort to one another.
The word ‘comfort’ relates to all the activities of life, meaning thereby
that God has created men and women in such a way that they assist
one another in all matters of life, in order to traverse life’s journey
peacefully and successfully.
There is another verse in the Quran which tells us that men and women
have equal status in God’s eye. None is superior to the other.
I will not let the deeds of any doer among you go to waste, be
he male or female. You are members, one of another. (
Abdullah Yusuf Ali, the well-known commentator on the Quran, remarks
in his commentary on this verse:
“In Islam the equal status of the sexes is not only recognized but
insisted on. If sex distinction, which is a distinction in nature,
does not count in spiritual matters, artificial distinctions, such
as rank, wealth, position, race, colour, birth, etc., would count
even less.”
Thus it will be the very same virtues in thought, word and deed which
will be prerequisites for both sexes to enter Paradise. If the qualities
of piety, humility, honesty, patience and compassion are demanded of
men, they are in like measure demanded of women as well.
There is a Hadith which also explains that “women are the other half of
men.” That is, they are equal halves of one another.
The Quran says that men are in charge of, that is, ‘maintainers’ of
women (
over women. Being maintainers of women has never been intended
as a form of discriminatory treatment. It rather concerns the practical
management of the home, for which the man is held responsible.
However, this does not mean that a woman will never be allowed
to shoulder these responsibilities. If she finds that she can bear this
burden, no objection will be raised from any quarter.
Hijab in Islam
Now the question arises as to the concept of veil in Islam. Nasiruddin
al-Albani, a famous scholar, has written a book titled Hijab al-Mar’ah al
Muslimah fil Kitab was Sunnah. The author has discussed the subject in
the light of the Quran and Hadith. He says that whenever a woman steps
out of her home it is incumbent upon her to cover herself completely so as not to show any apart of her body except the face and the hands.
According to his findings the following rules of Hijab must be observed
by a woman:
The whole body, except for the exempted parts should be covered.
Any veil which in itself becomes an attraction is to be avoided.
Garments should not be transparent.
Dress should not be tight-fitting accentuating the body.
The first rule of Hijab has been derived from the following verse of the
Quran.
Say to believing women that they should lower their gaze and
remain chaste and not reveal their adornments save what is
normally apparent thereof.... (
Allama Nasiruddin al-Albani interprets the wording “to cover their
adornments except such as are normally displayed”, to mean that the
hands and face are exempt from covering.
He has drawn extensively from the Hadith in support of his argument.
After studying the interpretations in connection with the Quranic
verses (
the Quran and the Hadith that though it is preferable for a woman to
cover her face, it is not compulsory for her to do so.”
“It would be better if women followed this practice, but there is no
harm if they do not.” He concludes his argument with these words: “The
garment should cover the entire body of a woman except the face and
hands, and should not become an attraction in itself. Neither should it
be thin or tight. It should not accentuate the body.”
This exemption of face, hands and feet, derived from verse 31 of
chapter 24 is extremely important. This shows that Islam does not
intend to stop women from going out to receive education or to work
but rather desires them to observe the Islamic culture known as Hijab.
Hijab requires a dress which properly covers the body, for a woman is
obliged to observe the rules of modesty.
Another vital matter concerning women is education. A study of the
life of the Prophet of Islam tells us that education is as essential for
women as it is for men. The actual goal of education from the Islamic
point of view is to make a person aware. And without doubt it is only
aware men and women who can conduct the practical matters of life
smoothly.
We find an example in this connection in the life of the Prophet of Islam
in relation to his wife Aisha. There are many reports that tell us that
the Prophet’s conversations with Aisha were aimed at educating her.
Aisha says that when the Prophet of Islam would get up at night after
a few hours, in that peaceful atmosphere he would converse with her
for a long time. (Sahih al-Bukhari, Sahih Muslim). This course of informal
education continued uninterrupted, for Aisha used to accompany the
Prophet even on his journeys.
This informal education was so important for Aisha that she became
the most distinguished personality so far as religious knowledge was
concerned. She survived the Prophet for a full fifty years. Throughout
this period she remained a very valuable source for the acquisition of
religious knowledge. Her house served as a school of religious learning.
In the early period of Islam―regarded as model for all believers―we
have a number of examples that show that women used to take part in
practical matters. For instance Khadija, the Prophet’s wife, conducted
business, and Fatimah, the Prophet’s daughter helped with giving first
aid to the wounded in battle. Asma, Abu Bakr’s daughter, looked after
her camels and date orchard, etc.
Modern civilization believes in equality, which means there is no
difference between the two genders. But Islam regards this equality as
unnatural. In the light of Islamic teachings men and women both are,
without doubt, equal. In God’s eyes, both have equal rights and duties.
Owing to their biological structure, however, they are different from
one another. That is to say, they are equal but different.
The characteristics of true believers, both men and women, are referred
to in the Quran in these words:
Those.... who are devout, sincere, patient, humble, charitable
and chaste, who fast and are ever mindful of God—on these
both men and women, God will bestow forgiveness and a rich
reward. (
These are the attributes which both men and women must cultivate if
they want to become God’s favoured servants. These are the qualities
that form the basis of Islam, and are the true means of salvation in the
Hereafter.
Dr. Farida Khanam
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PRINCIPLES FOR SUCCESS
A Superior Life
PSYCHOLOGISTS have estimated that man puts to use only ten
percent of the abilities with which he is born. Professor William
James of Harvard University has very aptly observed, “What we
ought to be, we are not ready to be.” In spite of the innate qualities
nature has endowed us with, the successes which should have been
ours in this world keep eluding us for the simple reason that we quite
unthinkingly consent to lead inferior lives.
It is most important that we should consciously seek out the principles
which will lead us towards a superior life and get a share in the success.
A few of these principles are elucidated here.
Learn the Difference between Motion and Direction
Not knowing the difference between motion and direction is a road
block to success. One intrinsic quality of activity is movement. When
you are walking, driving or riding a bicycle, you are moving but in
what direction? Are you moving towards
your destination, or away from it? The actual
motion in both cases seems to be no different
in quality. The difference between the two is
that the former brings you ever nearer to your
destination, while the latter takes you farther
and farther away from it—leaving you where?
Nowhere, at least nowhere worth going. It is
direction that is all important. Even if we only
get on to the slow-moving bullock cart or a
cycle rickshaw, we shall do better than a jet
plane which has no sense of direction.
Starting out in the
right direction is
the first important
principle of success.
Both in our private lives and social existence it is imperative that we
take stock of our means and resources and then set off in the right
direction, if sooner or later, we are to reach our destination.
Often people launch themselves on careers without giving due thought
to their actual capacities and whether they have any real potential
which can be developed. Starting out in the right direction is the first
important principle of success.
Start From Small Beginnings
This is another important principle one should accept wholeheartedly to climb the ladder of success. Progress can seldom be made by
leaps and bounds. The climb is up the ladder one step after another,
you cannot make a success of your life by the lift expecting it to do
everything for you. There are no buttons which you can just push and
then automatically reach your goals. You can only make progress step
by step.
Accept the Law of Nature
There is a price to be paid for every end in life; without paying that
price, nothing can be achieved. In this world one has to sink before
one can rise; one has to resign oneself to loss before one can gain; to
backwardness before one can advance; one has to be able to accept
defeat before one can claim victory. The world in which man lives
has been created by God, not by man himself. This may appear to be
a simple fact, but it is one that man usually forgets in his everyday
life. Since we are living in God’s world, we have no alternative but to
understand His laws, and follow them. There is no other way we can
make a place for ourselves in the world.
Those who wish to advance and be successful in life without passing
through the necessary stages, will have to build another world for
themselves—one which satisfies their own requirements; for in the
world that God has created, their dreams can never come true.
Thus anyone who wants success to come their way in this world will
first have to make themselves deserving of it. They must know their
strengths and weaknesses and circumstances. They must organize
and channelize their energies properly. They must enter the field fully
equipped in every respect, then others cannot fail to recognize their
true value. They must be like the tree which forces its way up through
the undergrowth to take its place in the sun.
Imaginary Problems
If the problem concerns the future, it is a nonexistent
problem, simply based on fear. Why
bother about something which has not yet
happened? Maybe it never will.
GIVE NATURE A CHANCE
An Achievable Target
AN educated person who used to consider himself a social activist
worked in the field for decades. He suddenly stopped social
work completely and when asked about the reason behind his
decision, he replied that he used to think he was a social activist, but in
reality all this while, he had only been a social critique. He realized that
he had been wasting his time in negative speech and writing instead of
giving anything positive to the world.
This remark is not only applicable to the above social activist, but
holds true for all those whose work is targeted at the system. The
reason is that they set their goal as reformation of the system―for
example, eradicating injustices and disparities. However, when they
are not successful in achieving their goals, they lay the blame on the
government or authorities. They begin to write and speak against the
system, and at times even resort to violence.
Success in life is
associated with what
Arnold Toynbee has
referred to as the
‘challenge-response
mechanism’. In the
face of challenges,
a person’s mind
automatically tries to
find a solution.
All these people have set themselves
unachievable targets as their goals—for
instance, the elimination of inequalities,
which is not possible in this world. Since
they cannot achieve their target, such people
remain permanently negative.
Deeper analysis shows that what these people
regard as social justice or economic parity
cannot be attained in its ideal sense. Trying
to set this as one’s target is akin to making
an unachievable objective as one’s aim. This
causes people to become negative, intolerant
and even violent.
The root cause for this state of affairs is a lack of understanding of the
law of nature. There are certain phenomena which arise due to the law
of nature. If people consider these phenomena a result of the system,
then they develop radical thinking leading to clashing with the system
and causing the initiation of an unending conflict. But if these issues
are attributed to nature, they would be managed normally.
The truth is that the present world is based on challenge and
competition. Success in life is associated with what British historian
Arnold Toynbee has referred to as the ‘challenge-response mechanism’.
In the face of challenges, a person’s mind automatically tries to find a
solution. Here, the matter is man versus nature. When faced with a
challenge, a person would make effort for peaceful management of
the situation and thus succeed. However, if a person attributes the
problems or challenges to the system or an authority, he would clash
with them and even perpetrate violence to vent his anger.
When certain reformers study human life they observe some unwanted
phenomenon, for which they coin words such as ‘discrimination’,
‘injustice’, ‘victimization’ etc. Such people should consider those
persons who were able to make progress against all odds, for example
Dr. B.R. Ambedkar (1891-1956) who started
his life in abject poverty, but later on emerged
as the principal architect of the Constitution
of India. Similarly, Dr. APJ Abdul Kalam had
humble beginnings but went on to hold the
highest office of the country.
A life full of
challenges is not due
to any particular
system, rather it is
the way the world
has been made.
When a person finds himself among the
deprived classes of society, a law of nature
begins to play a very important role in his
life. He develops the incentive to achieve all
that which he could not gain through the
circumstances in which he was born. Had he blamed his circumstances
on the system, then instead of working for his self-development he
would have become negative towards the system.
A life full of challenges is not due to any particular system, rather it is
the way the world has been made. In such a situation if we struggle to
fight with the system, our actions go against the very creation plan of
God. Thus the matter does not remain ‘man versus man’ but becomes
‘man versus God’. This is why in this situation, peaceful management
alone can be effective on the path to success.
Adjust to the Divine Plan
A person has only two choices—either he
should adjust to the divine plan and be
successful or go against it and be ready to
face failure.
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.
PROPHET OF PEACE
DUE to the intolerance and violent extremism of small groups
of people who call themselves ‘Muslims’, Islam is currently
widely perceived to be a religion of violence, with objectives
that appear to be achievable only through terrorism. This, however, is
untrue.
Islam is not the name given to the behaviour or the actions of a
particular group of people who call themselves ‘Muslims’. Islam is a
system of beliefs and ethics, and people who say that they hold those
beliefs and value those ethics are called Muslims. It follows, then, that
the behaviour of Muslims must be judged by the principles of Islam
and not vice versa. Islam cannot be evaluated based on the actions of
Muslims.
If individuals calling themselves ‘Muslims’ adopt terrorism or violence,
then the responsibility for their actions lies with them, not with the
religion they profess. In spite of their professed Islamic agenda, the
actions of such people cannot be deemed Islamic. Islam is not the
name given to the behaviour or the actions of a particular group of
people who call themselves Muslims. Islam is the name of the revealed
religion professed by the Prophet Muhammad, and exemplified in his
life. The Prophet Muhammad was a prophet of peace, not a prophet of
violence. In the Quran, he is called a ‘mercy to humankind’.
Ali ibn Abi Talib was the son-in-law of the Prophet of Islam. When a boy
was born in his household, Ali named him Harab, meaning war. Arab tribes were frequently at war and took pride in names that displayed a
warrior like nature. When the Prophet heard about the boy’s name, he
asked Ali to change the name to Hasan, meaning goodness. From this
incident we can get an idea of the personality of the Prophet of Islam.
His was a peace-loving personality in the complete sense. His peaceloving
nature was so heightened that he did not even like to hear the
word Harab which had connotations of violence. Whereas Harab was a
symbolic name for violence, Hasan was a name that symbolized peace.
The Prophet of Islam believed in cultivating a peaceful character.
Zaid ibn Muhalhil, a poet from Najd, was born before the Prophet.
He was also a skilled swordsman and horse rider, because of which
he was known as Zaid-ul-Khail. Khail means horse, and in those days,
horses were associated with cavalry. When
Zaid embraced Islam, the Prophet did not
like his title and changed it from Zaid-ul-Khail
to Zaid-ul-Khair. Khail was a symbolic name
associated with battles and violence. Khair,
on the other hand, was symbolic of peace and
goodness.
The Prophet of
Islam believed in
cultivating a peaceful
character. The
Prophet conveyed
God’s guidance to
humankind in a
peaceful manner.
The Prophet changed the direction of Zaid’s
character by changing his name. He instructed
him to be a professor of goodness, giving the
gifts of peace and prosperity to people instead
of being a harbinger of death and violence.
He wanted his followers to do good works for the people, giving them
the message of peace and prosperity and not of death and destruction.
From these examples we can understand that peace was the guiding
principle of the Prophet’s character. The battles that took place during
his life were only incidental and under exceptional circumstances,
rather than being the main features of his life. However, most of the
Prophet’s biographers have painted an altogether different picture
of him. Instead of presenting him as a prophet of peace they have
portrayed him as a prophet of violence.
The battles which were fought during the Prophet’s time were related
to the culture then prevailing amongst the Arab tribes.
The Prophet Muhammad was born in the Banu Hashim clan of the
Quraysh tribe of Arabia. At that time, Arabia was divided into many
different tribes, each with several clans, all vying for domination. Fights
between tribes and clans over trivial issues were common. Due to this culture, there were skirmishes between the Prophet’s followers and
their opponents. Most of the incidents that have been presented by the
biographers of the Prophet as battles can be better classified as minor
skirmishes instead.
The Prophet Muhammad was born in the year 570 AD in Makkah and
attained prophethood at the age of forty in the year 610 AD. He began
his mission of conveying God’s guidance to humankind in a peaceful
manner. There was never any act of violence by the Prophet against
those who objected to his teachings or oppressed him and his followers
during the entire thirteen years of his life as a prophet in Makkah.
While he was in Makkah, his teachings were always those of patience,
tolerance and avoidance.
One of his Companions, Ammar, of the
family of Yasir, was tortured by the Prophet’s
opponents, but the Prophet said, “O Yasir’s
family, forbear with patience, surely your
compensation is Paradise.” (Seerah ibn Kathir)
The behaviour
of Muslims must
be judged by the
principles of Islam
and not vice versa.
Islam cannot be
evaluated based
on the actions of
Muslims.
Another of his Companions, Khabbab ibn
Arth, complained to the Prophet about
the oppression by the Quraysh. When the
Prophet heard this, he said, “This is nothing;
messengers before us have suffered much
more for having upheld the message of tawhid
(oneness of God).” (Sahih al-Bukhari)
The Prophet and his followers had to face the hardships of a three-year
social boycott by their tribe, and they spent this time in tolerating and
patiently enduring their difficulties. His opponents plotted to kill him,
so he quietly escaped from Makkah with a few of his Companions to
Madinah. He gave the same advice to his followers.
Even in Madinah his opponents did not leave the Prophet and his
followers in peace. They did everything possible to make life miserable
for them. The Quran says: “Will you not fight against those who have
broken their oaths and conspired to banish the Messenger? They were
the first to attack you. Do you fear them? Surely God is more deserving
of your fear, if you are true believers.” (
The outcome of these hostilities were the battles of Badr and Uhud.
Even after this when the Prophet got to know that his opponents were
marching towards Madinah with an army of 10,000, he employed a
strategy of avoidance by creating a trench outside Madinah due to
which an armed conflict was averted.
The Prophet was on a divine mission to present God’s message to
humankind. Any mission of communication can only be successful when
the circumstances are harmonious and peaceful. In an atmosphere of
violence and warfare, no mission, however strong, can be successful. In
such a situation, even minor differences can instantaneously escalate
to violent conflict and war. For an atmosphere of peace, though, a
price has to be paid, and that was in the form of perseverance in the
face of all obstacles; in ignoring the problems whilst availing of the
opportunities.
The Prophet’s opponents were constantly provoking him and his
followers to engage with them in battle over small issues, but the
Prophet and his Companions always chose the divine teachings of
patience and forbearance to circumvent conflict.
…..Whenever they kindle the fire of war, God puts it out… (THE QURAN 5: 64)
In the 6th year in Madinah, the Prophet entered into a 10-year peace
treaty called the Treaty of Hudaybiya with his opponents by accepting
all of their conditions. Two years later, when the Makkans were forced
to surrender to the Muslims, his opponents were brought before the
Prophet. These people had troubled the
Prophet and his Companions for many years,
having forced them to leave their homes and
properties in Makkah. They had committed
many atrocities on him and his people. They
were established war criminals and captives.
According to the prevailing tribal custom, the
punishment for such crimes was death. The
Prophet, however, did not even allow them
to be insulted and, instead, announced a
general pardon in the following words: “Go,
you are free”.
Any mission of
communication
can only be
successful when
the circumstances
are harmonious
and peaceful. In
an atmosphere of
violence and warfare,
no mission, however
strong, can be
successful.
If we were to objectively study the entire 23
years of Muhammad’s prophetic life, it would
be absolutely clear that Muhammad was a
prophet of peace, not a prophet of violence.
If we compare the Prophet’s battles with other battles in history, we
will find that the mission of the Prophet was a non-violent mission; and
the battles that happened were defensive in nature and only happened
under exceptional circumstances.
The number of people killed in these battles was very few when
compared to the casualties of many other battles in history. Sorting in order of the number of casualties or by the duration of battles in
history, the armed conflicts that the Prophet Muhammad and his
people were forced to engage in, do not even figure in the records.
Before the Prophet's birth, there was an ongoing conflict between two
major tribes of Madinah, the Aws and the Khazraj. It is said that this
war continued for 120 years and thousands of people perished in these
battles, the prominent one of which was known by the name of Battle
of Buath. (Ibn Ishaq)
As a comparison here are some details of some of the famous battles
in the history of humankind1.
In comparison to the above sampling of battles from history, the
defensive battles fought by the Prophet were those at Badr, Uhud and
Hunain. The combined total duration of actual fighting was equivalent
to only 1½ days2. The total number of casualties in all these battles was
1,018.
Because of a lack of objective understanding of the Prophet's life,
Muslim biographers have misrepresented the facts by ignoring the
prevailing customs and culture of the time. Due to this, their writings
about the Prophet's life show a war-like pattern. On the other hand,
non-Muslim biographers of the Prophet have adopted a different
approach. These people have largely ignored the main events of the
Prophet’s life choosing to focus on a few, exceptional incidents that they have used as the basis of a picture of the Prophet’s life they have
painted, that portrays him as a warrior prophet.
They have also been unable to see the Prophet's life as different from
Muslim culture, which has led them to assume that terrorism in the
name of Islam is an outcome of the teachings of the Prophet of Islam.
The true modest personality of the Prophet appeared to many of his
biographers as deficient in some way or the other. This image of the
Prophet appeared to them as falling short of the standards of leaders
of other peoples of the time, who were great conquerors and warriors.
Hence these biographers tried to present a certain image of their
Prophet, which, in their eyes was a superior image. This is the reason
why, when we read the biographies of the Prophet we find that the
Prophet is portrayed as a warrior prophet rather than a prophet of
peace. The misleading image we get is that the Prophet relied on the
power of the sword rather than the power of peace; that the Prophet
believed in subduing and conquering his opponents rather than
winning their hearts.
However, this picture of the Prophet is totally baseless and selfassumed.
In truth, the Prophet’s was a peace-loving personality.
The example of the Prophet was not one of overpowering people by
fighting with them; rather it was by winning the people over with love
and compassion and giving them life. The Quran says:
Believers, obey God and His Messenger when he calls you to
that which gives you life. (
It is obvious from an understanding of the Quran that the mission of
the Prophet was different from that of emperors and kings. A king’s
purpose is to conquer and rule over people. Hence, the way of a king
is one of conquests and wars. Without subduing people by force, a
king will be unable to achieve his goal. On the other hand, the mission
of a prophet is not to rule over people, but to change their minds and
hearts towards spirituality; to teach them God-oriented living, making
them divine personalities so that they can be successful in this world
and the Hereafter; to make them peaceful personalities so that God
will give them a place in His eternal ‘Home of Peace’.
From the above analysis it should be obvious that the Prophet
Muhammad was a prophet of peace, and not a prophet of violence.
THE PHARAOH OF MOSES
Quranic Prediction
But we will this day deliver you with your body so that you may be
a sign to those who come after you. And most surely the majority of
the people are heedless of our signs. (THE QURAN 10: 92)
THIS passage from the Quran revealed in the seventh century,
has reference to the death of Pharaoh near the Red Sea, while in
pursuit of Moses and the Israelites, and indicates that his body
was not lost in the sea, but cast ashore, and afterwards embalmed and
that this should, in due course be made known to generations to come.
The Bible makes no mention of it, nor do we find anything about it in
any book of history. Amongst the ancient Egyptian mummies that have
been discovered is the body of the Pharaoh, Merneptah son of Ramses
II, who has been identified with the Pharaoh of Moses. As early as the
seventh century AD, the Quran had asserted that the Pharaoh’s body
was preserved as a sign for man, but it was only in the 19th century that
the body’s discovery gave concrete proof of this prediction.
Those who seek among modern data for proof of the veracity of the
Holy Scriptures, will find a magnificent illustration of the above verse
of the Quran dealing with the Pharaoh’s body by visiting the Royal
Mummies Room of the Egyptian Museum, Cairo.
Align Your Cogwheel with Nature’s
A cogwheel is a toothed wheel that works with
another cogwheel to facilitate movement.
Likewise life runs with the help of two cog
wheels: one is yours and the other is nature's.
For life to move on unhindered we have to align
our cogwheel with that of nature's.
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 SIMPLE FORMULA OF MA’ARIFAT
I recognized my Lord by failing to execute my will.
― Ali ibn bin Abi Talib, the fourth Caliph of Islam.
THIS is a simple formula of Ma’arifat or God realization. All human
beings undergo such experiences daily when they realize that
whatever they desired was not achieved. Sometimes this is a
small experience and, sometimes a bigger one. Every such experience
reminds man of his limitations. Such experience tells man that he can
desire, but to achieve his desire is not in his control. Whenever any of
a man’s plans is unaccomplished, it reminds him of this reality that he
has his limits.
Whenever man reaches his boundary, he should realize that
immediately after this, the boundary of God starts; whether it is a small
experience, for example, letting something fall from one’s hand, or else
a bigger experience, like a plan or idea not being fulfilled according to
one’s desire. If a man is intellectually awakened, he will discover God
on every such occasion, and it will become a source of Ma’arifat or God
realization for him.
This is the simple way in which man can
derive food for Ma’arifat or God realization
on all occasions. Whether one is educated or
uneducated, rich or poor, owner or employee,
one undergoes such experiences every day.
If a man is
intellectually
awakened, he will
discover God on
every occasion, and it
will become a source
of Ma’arifat or God
realization for him.
If a man awakens his mind, and he has the
potential for contemplation, he will derive
provision for Ma’arifat or God realization
from every moment in his daily life. The
fountain of Ma’arifat or God realization will
flow continuously in his heart and mind.
FAILURE OF THE PHILOSOPHICAL SEARCH
ALL philosophers are impelled by the search for truth. Down the
centuries, all of them have sought to find or discover the truth
through the path of knowledge. But experience shows that
every philosopher has failed in his search.
The well-known English philosopher Bertrand Russell was no exception
in this regard. Despite spending many years searching for the truth, he
was unsuccessful. In this, he was no different from other philosophers.
Yet, very few other philosophers acknowledged this failure of theirs. In
contrast, Bertrand Russell honestly admitted his inability to find what
he had spent much of his life seeking. In his autobiography, he wrote:
“When I survey my life, it seems to me to be a useless one, devoted to
impossible ideals […] My activities continue from force of habit, and in
the company of others I forget the despair which underlies my daily
pursuits and pleasure. But when I am alone and idle, I cannot conceal
from myself that my life has no purpose, and that I know of no new
purpose to which to devote my remaining years. I find myself involved
in a vast mist of solitude, both emotional and metaphysical, from which
I can find no issue.”
Making Difficulties Stepping
Stones of Life
It is a fact that ease and facility are
constant obstacles to intellectual
development, while effort and difficulties
are stepping stones to the sharpening of
the intellect.
FORGIVENESS
What is its Value?
ALMOST every day of our lives, we inescapably meet with some
kind of bad experience, great or small, with people. One has two
options; either to ignore it or try to take some counter measures.
The first option is a form of forgiveness, while the other amounts to
seeking revenge. Which is the better option? We must decide by looking
at the outcome, for that will be the determining factor.
Forgiveness is certainly the better option, for it is based on a proven
formula of saving yourself from even worse experiences. For example,
forgiveness saves you from unworthy distractions, saves your precious
time, and saves you from creating even more problems. It is an instant
solution to any problem. On the contrary, taking revenge is bound to
complicate the matter, for that means making everything go from bad
to worse. Where forgiveness can buy time, taking revenge just wastes
time without there being any benefit.
In such a situation, people are generally too prone to place the onus for
the predicament entirely upon others. But this is an unwise reaction.
The better plan is to examine one’s own role in the affair. In other
words, if you have had some sad experience, don’t focus on the other
person. Think about your own self and adopt a course of action which
is better for you. Many times in our lives, we are faced with two kinds of
choices; anti-other thinking and pro-self thinking. Anti-other thinking
makes you descend to a low level, whereas
pro-self thinking elevates you to a higher
plane of human behaviour.
Forgiveness is an
instant solution to
any problem. On
the contrary, taking
revenge is bound
to complicate the
matter.
If forgiveness is a full stop, revenge is
punctuated by commas. Forgiveness means
ending an unwanted situation, while taking
revenge means endlessly extending it.
Forgiveness maintains your positive thinking
uninterruptedly, while revenge fosters
negativity. And negative thinking can lead to
all kinds of evil actions.
Some would argue that forgiveness does not always work, and that
it is better to adopt the tit-for-tat policy. But tit for tat is not a real
solution; it does not end the problem, it only leads to a chain of action
and reaction. Forgiveness puts an end to the problem once and for all, while a tit-for-tat policy only aggravates and prolongs it. There are
those who will argue that the policy of forgiveness will only encourage
others to indulge in further wrongdoing against us. But this is a flimsy
supposition and moreover, runs counter to the law of nature.
Psychological studies show that every human being is born with an ego
and a conscience. If you follow the tit-for-tat policy, it arouses the ego
of the other person, whereas if you follow the policy of forgiveness,
it will activate the other person’s conscience. And it is a fact that, in
controversial matters, the conscience always plays a positive role.
The culture of forgiveness helps in the
building of a better society—a society where
positive values flourish, where the spirit
of co-operation prevails, where disparate
groups join together and turn themselves
into a peaceful society. The outcome of
vengefulness is quite the reverse. The revenge
culture creates an environment of mistrust, in
which everyone takes others as their rivals. In
the final analysis, it rules out the growth of a
healthy society.
The culture of
forgiveness helps
in the building of
a better society—a
society where
positive values
flourish, where the
spirit of co-operation
prevails.
Sooner or later, everyone is bound to do
something wrong. But then the well-known saying “to err is human”
should be borne in mind. This being so, taking revenge means making
not just one mistake, but making mistake after mistake. On the contrary,
forgiveness means undoing wrongs with rights. It is better to concede
that, if to err is human, to forgive is even more human. Indeed it is this
concept which is expressed in the well-known saying: “To err is human,
but to forgive is divine.”
Free your mind
from prejudice
When one is free of prejudice
and predilection, one becomes a
super-planner.
GOD ALMIGHTY
The One and Only
THERE are several kinds of beliefs about God. The concept of God
in Islam is outlined here. The concept of God handed down to
man by the Prophet is one of pure monotheism that is, “There
is no god but one God”. This prophetic concept has been briefly set
forth in a short chapter of the Quran: “Say: He is God, the One, The
Self-sufficient One. He does not give birth, nor was He born, and there
is nothing like Him.” (
He is eternal and beyond time and space. He alone is the Creator and
Sustainer of all things. Allah is the Arabic name.
Another passage in the Quran reads: “God: there is no deity save Him,
the Living, the Eternal One. Neither slumber nor sleep overtakes Him.
To Him belong whatsoever is in the heavens and whatsoever is on
earth. Who can intercede with Him except by His permission? He knows
all that is before them and all that is behind them. They can grasp only
that part of His knowledge which He wills. His throne extends over the
heavens and the earth; and their upholding does not weary Him. He is
the Sublime, the Almighty One!” (
“It is He who splits the grain and the date stone. He brings forth the
living from the dead, and the dead from the living. He splits the sky into
dawn. He has made the night for repose and the sun and the moon for
reckoning. Such is the ordinance of God, the Mighty, the Wise. It is He
who has created for you the stars, so that you may be guided by them
in the darkness by land and sea. It is He who sends down water from
the sky.” (
The following are a selection of a few more verses from different
chapters of the Quran which describe God:
It is God who is your protector; He is the best supporter. He is aware of your
inner most thought. He is forgiving and forbearing. It is God who gives life
and causes death. He sees all that you do. God is sufficient for us, He is the
best guardian. His bounty is infinite. God has the power to will anything.
The kingdom of heavens and earth belong to God. He is always watching
over us. He is sufficient as a Reckoner. All Knowing and Wise. He wishes to
lighten your burdens. He wishes to explain things to you and guide you to
the ways of those who have gone before you and to turn towards you in
mercy. He is a witness to all things. God has full knowledge of what is in the
human hearts.
All praise is due to Him in this world and the Hereafter. His is the
Judgement and to Him we shall be returned. He is independent of all
His creation.
“Say: He is God,
the One, The Selfsufficient
One. He
does not give birth,
nor was He born,
and there is nothing
like Him.”
We know those of God’s attributes which He
has mentioned to us in the Quran. He is the
Compassionate, the Merciful, The Sovereign,
the Holy, All Peace, the Giver of peace,
the Protector, the Irresistible, the Superb,
the Maker, the Shaper, the Forgiving, the
Dominant, All-Giving, the All-Providing, the
Opener, the Seizer, the Expander, the Abaser,
the Exalter, the Honourer, the Humiliator, the
All-Hearing, the All-Seeing, the Judge, the Just,
the Subtle, the All-Aware, the All-Clement, the
All-Glorious, the Appreciative, the Sublime, the Great, the Guardian,
the Reckoner, the Majestic, the Generous, the Watchful, the One Who
Answers All, the All-Embracing, the Wise, the Loving, the Glorious,
the Resurrector, the Truth, the Trustee, the All-Strong, the Firm, the
Praiseworthy, the Originator, the Restorer, the Finder, the Noble, the
Everlasting Refuge, the Powerful, the Prevailing, the Promoter, the
Detainer, the First, the Last, the Evident, the Hidden, the All-Exalted, the
Beneficent, the Acceptor of repentance, the Avenger, the Forgiving, the
Gentle, the Lord of the Kingdom, the Lord of majesty and generosity,
the Gatherer, the Enricher, †he Withholder, the Afflictor, the Light, the
Guide, the Innovative Creator, the Forbearing and the Everlasting.
Successful crisis
management results in peace
The result of successful crisis management
is peace, whereas failure in crisis
management leads to war and violence.
LOSERS CAN BE GAINERS
Benefits of Patience
AN elderly holy man living in a small town in northern India, once
had the misfortune to witness the constant harassment of an
outsider who had come there to take up residence. Just because
he belonged to another community, he was subjected to all kinds
of unfair treatment. When matters escalated, it became a point of
communal prestige. Not wishing their untoward behaviour to be seen
by others as such, the townspeople began to twist the story so that
the whole blame would fall upon the outsider, while they themselves
appeared entirely innocent.
However when the holy man was asked about what had really happened,
he simply told the truth, that the townspeople were the wrongdoers
and that the outsider was their victim.
At this, all the townspeople became enraged at the holy man, but he
uttered no word of reproof, and carried on with his daily routine as if
nothing had happened. Finally, one of the townspeople came to him
one day and asked him why he was maintaining such a strict silence
when so much was being said against him.
He wanted to know if he was not worried at
the infamy that was being heaped upon him.
The holy man replied that there was no just
cause for worry. “If I am quite content, it is
because these people are distributing my sins
amongst themselves. They are, in fact, taking
the burden of my sins upon their own selves.
Thus enabling me to enter into the next world,
free of all burdens.”
The blessing of
compensation will
await only those who
remain patient under
oppression for the
sake of God.
Later, he narrated a Hadith in which—according
to Abu Hurayrah—the Prophet once asked: “Do you know who is poor?”
His Companions replied that the poor amongst them was the one who
had no money and no possessions. Then the Prophet said: “The poor
man in my community (ummah) is one who comes on Doomsday with
his prayers, fasts and zakat, but who, despite all his seeming piety,
had abused people, made false accusations, appropriated other’s
belongings, and acted like a tyrant. Then all his virtues will be given
to those he had oppressed. And when all his virtues have been used
up without his account having been cleared—there still being some of
the oppressed who have to be compensated by his virtues—then the sins of the oppressed will be transferred to him, whereupon he will be
thrown into hellfire."
This Hadith is a stern warning to all those who treat others with cruelty,
who commit acts of misappropriation and usurpation, and who indulge
in calumny and defamation. Even the virtues of such individuals will
not stand them in good stead on the Day of Judgement. And if, on that
day, they can give no evidence of having performed good deeds, they
will be fated to bear the burden of others’ sins along with their own.
Conversely, this Hadith gives consolation to the oppressed. Those who
have been treated unjustly may live in the expectation that their sins
will be transferred to their oppressors, while they themselves, rid of all
that burden, will be allowed to enter Heaven. But it should be borne
in mind that this blessing will await only those who remained patient
under oppression for the sake of God.
Two Strengths
‘Strong’ refers to physical strength and
‘honest’ refers to spiritual strength: both
are equally important. One who has these
two qualities can be described as a wellequipped
person.
AN INTELLECTUAL TRANSFORMATION
Rational Outlook
WHEN an individual belonging to one religious group joins
another religious group after converting to that religion, in
religious terminology that is called proselytism. But this is a
limited concept of conversion, which needs to be viewed in a broader
perspective.
The religious view of conversion relates only to religious tradition. In
this respect it is relatively limited in its spectrum. The rational outlook,
on the contrary, is much broader in scope, being based on the eternal
principles of nature itself. Although it would be proper to say that, in the
religious context, conversion for human beings is a matter of choice,
in the rational sense, this is not so. It is an eternal principle of life, in
exactly the same way as the laws of nature have the status of being
immutable. We are compelled to accept the principle of conversion,
just as we are compelled to accept the morning following the evening,
or one season coming after another.
ISLAM AND CONVERSION
Conversion in Islamic thought is not synonymous with proselytism in
the formal sense. It is an event, which takes place in a person’s life
as a result of an intellectual revolution or spiritual transformation. It
is not simply leaving one religious tradition for another. The Islamic
ideal of conversion is for the individual to discover the truth after an
exhaustive search for it and then by his own choice, abandon one
religion for another. The study of the Quran invites its readers towards
transformation in thinking, and not a change of religion in the simple
sense.
In the first phase of Islam, some Arab bedouins had accepted Islam just
by reciting the kalima, the creed of Islam, while they had not undergone
any change in character at a deeper level. The Quran admonished them
in strong terms: “The Arabs of the desert say ‘We believe.’ Say, ‘You have
not believed yet’; but rather say, ‘We have accepted Islam’, for the true
faith has not yet entered into your hearts.”(
that conversion according to Islam means a thorough transformation
of the person and not just a change of religion in the everyday sense.
The Quran refuses to give its seal of approval to conversions, which are
mere formalities and outlines the character of those who transform
truly in the following manner:
“When they listen to that which was revealed to the Messenger, you
will see their eyes filled with tears as they recognize its truth. They say:
‘Lord, we believe. Count us among Your witnesses. Why should we not
believe in God and in the truth that has come down to us? Why should
we not hope for admission among the righteous?” (
Similarly, the Quran speaks of true believers “as those whose hearts
tremble with awe at the mention of God, and whose faith grows
stronger as they listen to His revelations. They are those who put their
trust in their Lord, who pray regularly, and give in alms out of what We
have provided for them. Such are the true believers. They have a high
standing with their Lord, His forgiveness and an honourable provision
made for them.” (
This shows that religious conversion in fact is the result of a realization.
When the individual’s search for truth finds a convincing answer, it
is such a profound experience that his heart is intensely moved. His
eyes are filled with tears. His whole existence is moulded in the cast
of truth. It is then that he emerges a new and altogether different
person, having undergone a transformation.
Those who enter the fold of Islam after being
influenced by their study of the Quran have
been thus described in the Quran: “Is then he
who knows that what has been revealed to
you by your Lord as the truth, like him who
is blind? Truly, none will take heed but the
wise.” (
Religious conversion
in fact is the result
of a realization.
When the individual’s
search for truth finds
a convincing answer,
it is such a profound
experience that his
heart is intensely
moved.
According to this verse, the real conversion
is one, which has taken place when the
convert is aware that he has entered the
phase of gnosis and has left behind the phase
of ignorance. This same reality has been
expressed in different ways in the Quran, for instance, by the simile
of the earth. When the rains come, the fertile earth blooms, becoming
green with vegetation. “Good soil yields fruit by God’s leave. But poor
and scant are the fruits, which spring from barren soil. Thus we show
our signs to those who render thanks.” (
Then there is the parable of the tree: “Do you not see how God compares
a good word to a good tree whose root is firm with its branches in the sky, yielding its fruit all the time by God’s leave? God gives parables to
men so that they may become mindful. But an evil word is like an evil
tree torn out of the earth, and has no stability. God will strengthen the
faithful with His steadfast word, both in this life and in the Hereafter.
He leaves the wrongdoers in error. God accomplishes what He pleases.”
(
These verses from the Quran tell us the difference between one who
has found the truth and one who has failed to do so. The latter is like
the shrub growing on the upper surface of the soil; it is short lived,
either vanishing on its own or being pulled out, and is of no use to
humankind. The former resembles a profitable, fruitful tree planting
its roots deep down into the earth. It seems that it is for the earth and
the earth is for it. Receiving sustenance from the earth as well as the
atmosphere, it benefits people in many ways. Rooted as it is in the
earth, it has a desirable and meaningful existence.
CONVERSION—A UNIVERSAL PRINCIPLE
Another aspect of conversion, pointed out repeatedly in the Quran,
is that it is not confined solely to religion. It is rather a universal
principle, by which all kinds of progress have been set in motion.
The present universe was originally composed of condensed matter,
then it underwent a process of internal change, by which it began
expanding until this vast universe, with which we are now familiar, was
formed (
barren, then it is transformed by the rain so
that, “it begins to stir and swell, putting forth
every kind of radiant bloom” (
some apparently unformed matter passes
through well-defined stages in the womb,
until it assumes the form of a complete living
creature—this goes for both humans as well
as animals. Then, grass and grains enter the
cow’s belly and, by a certain natural system
undergo a transformation, until the grass and
grains are converted into milk, a precious
food for man. (
By citing such natural phenomena, the Quran demonstrates how this
world has been established on the universal principle of conversion.
Here all kinds of progress are instigated through the process of
transformation. For instance, the combination of two gases resulting
in water, iron being transformed into steel, chemical combinations of various kinds producing useful products, etc. All these are examples
of conversion in its broader sense. The same kind of conversion is at
work in the world of human thought. There is an ongoing interchange
of ideas in this world. Through this process one school of thought
gives way to another better school of thought. For instance, for several
hundred years the geocentric theory of the earth dominated world
thought. Then as a result of intellectual advances it began to erode,
until finally it was rejected by the academic world, being replaced by
the heliocentric theory, this having stood the test of observation.
Conversion in the world of thought is called religious conversion,
which is only a small part of the vaster scheme of nature. The truth
is that conversion is a universal law established by nature itself, on
the basis of which all the material progress of the modern world has
been taking place. Just as the physical growth of living beings (humans
and animals) has depended wholly on this
principle of conversion, so also has all the
progress made in the world of thought over
thousands of years. That is, theories have
become established truths when proven by
available facts.
Religion is deeply
related to conviction
and conviction in
turn is related to
discovery. There is no
conviction without
discovery and there
is no religion without
conviction.
In this world no meaningful development
can take shape without going through this
process of conversion. This is especially true
of the acceptance of religion, which is another
name for recognition of spiritual truth. Only
that religion can become one’s own, which
has been discovered as a result of personal struggle. Religion is deeply
related to conviction and conviction in turn is related to discovery.
There is no conviction without discovery and there is no religion without
conviction. The true follower of a religion is not one who is simply born
into it. Finding religion must be a matter of conviction and is possible
only after a long period of self-analysis. Then the would-be adherent
should feel that he is rediscovering something of which he is already
in possession.
THE REALITY OF CONVERSION
Conversion does not mean just saying some formal words, changing
one’s name and leaving one cultural group to join another. It entails
not just an outward change of religion, but a profound alteration of the
mindset after passing through many stages of soul-searching and selfanalysis.
Conversion, in essence, is the emergence of a new individual— one of the most significant events of human history, for it is only with
the proliferation of such spiritually reformed personalities that any
given society will attain true moral uplift, and reach the highest levels
of achievement.
Conversion is not just
an outward change
of religion, but a
profound alteration
of the mindset after
passing through
many stages of soulsearching
and selfanalysis.
Conversion, in reality, is an event resulting
from a sense of discovery. After making a
great discovery, one does not remain as
before. One becomes a new man. Only a truly
revolutionary change of this kind merits the
name of conversion. When it does take place,
it stems from personal decision-making,
and not from greed or external pressures. It
causes those lacking in awareness to become
intellectually receptive; the dormant come
fully alive in all their senses; the morally
“blind” gain a code of ethics; the non-curious
develop a questing spirit; those living in a circumscribed environment
suddenly enter a world without limits, where they can breathe freely;
creatures existing at the purely physical level rise above it and begin
really to live on a higher conceptual plane; the aimless wanderer,
becoming spiritually focused, learns the secret of leading a purposeful
life.
Religious conversion is only a small part of this whole process. When
the dialogue or conversion process is set in motion, it cannot have
limits set to it. It is not possible to allow one kind of conversion and to
prohibit another. Being a stormy process, it is boundless.
To sum up, conversion is a universal and inescapable law of nature.
A study of psychology and history tells us that, in order to give a new
impetus to an individual or a group and to bring about a moral and
intellectual revolution, what is most effective is the sense of discovery.
This feeling of having discovered some truth, which was as yet unknown,
awakens all the dormant powers of the individual. This feeling turns
an ordinary man into a superman. It is such supermen who cross the
ocean, who scale mountains, and who by their heroic character cause
history to enter a new age.
Today, human history is once again facing a deadlock. History is once
again in need of people who pass through this experience of discovery.
For it is such people, charged with new spiritual power, who will give a
strong push to human history to enter a new and a better age.
ISLAM A SCHEME OF SPIRITUAL DEVELOPMENT
The dictionary meaning of spirituality: The quality of being concerned with the
human spirit or soul as opposed to material or physical things. The Quranic
term for spirituality is Rabbaniyat. It is the elevation of the human condition
to a plane on which the mind is focused on the higher, non-material realities
of a godly existence. The Prophet said: “God plants wisdom in the heart of one
who shows disinclination for the world.” To be a spiritual person one should
understand the principles of life which Islam expects from its believers. In the
following article we bring you a bouquet from the garden of Islamic principles.
PRINCIPLES OF ISLAM
PEACE
A believer is necessarily a lover of peace. In his mind, faith and a desire
for peace are so closely interlinked that, regardless of circumstances,
he will strive to the utmost for the maintenance of peace. He will bear
the loss of anything else, but the loss of peace he will not endure. The
life that the true believer desires in this world can be lived only in the
propitious atmosphere which flowers in conditions of peace. Conditions
of unrest breed a negative atmosphere which to him is abhorrent.
But if peace is to be maintained, it calls for a certain kind of sacrifice.
That is, when conditions become disturbed, the believer must overlook
both the misdeeds leading up to this situation and the identity of
the wrong doers. He must suffer all the harm and injustice done to
him without making any attempt either to retaliate, or to bring the
miscreants to book, so that a state of peace continues to prevail. The
believer has to be willing to pay this price, so that his pursuance of
constructive ends proceeds unhampered.
The believer is like a flower in the garden of nature. Just as a hot wind will
shrivel up a bloom and cause it to die, so will constant friction distract
the believer from achieving positive goals. And just as a cool breeze
will enable the flower to retain its beauty for its natural lifespan, so will
a peaceful atmosphere enable the believer to fulfil the obligations of
divine worship in a spirit of great serenity. Peace is thus central to the
life of the believer.
Islam is a religion of peace. And peace is a universal law of nature. That
is because God loves the condition of peace, and disapproves of any
state of unrest. God’s predilection for peace is enough reason for the
believer also to love peace. In no circumstances will the true believer
ever tolerate the disruption of peace.
FEAR OF GOD
Fear of God, or taqwa, means leading a life of caution and restraint in
this world. Umar Farooq, the second Caliph once asked a Companion
of the Prophet what taqwa was. He replied, “O leader of the believers,
have you ever crossed a path which has thorny shrubs on both sides?”
The Companion then asked another question, “What did you do on
such an occasion?” Umar Farooq replied, “I gathered my clothes close
to me and moved ahead cautiously”. The Companion said, “This is the
meaning of taqwa.”
The present world is a testing ground. Here, various kinds of thorns
have been scattered for the purpose of testing man, such as negativity,
false issues raised by non-serious people and the lure of worldly things.
Besides these, there are many unpleasant occurrences which disturb
people’s minds and lead them away from the path of virtue.
All these things are like thorny shrubs lining both sides of the path of
life. At any moment it is feared that man may embroil himself in these
thorns and then instead of going forward, remain entrapped in these
snares of life.
In such a state of affairs the wise man is one who travels the paths
of life by ‘gathering up his clothes’ to avoid becoming entangled in
these unpleasant snares. In this way, he is able to continue his journey
unhampered. Yet at all times he must remain conscious of the fact that
he must protect himself. He has to adopt the path of avoidance, not of
entanglement.
Man has been created with an upright nature. If no hindrance comes in
the way, then every man will, on his own, take the right course. That is
why, the utmost precaution must be taken against allowing unnatural
obstacles to come in the way.
Then, guided by this upright nature, man will continue to walk along
the right path until he meets his Lord.
DEATH
The Inevitable
OF all the stages through which a person will have to pass, death
is the most certain. Yet, it is something that few people bother
to seriously think about, leave alone prepare for. Everyone who
is alive now will be dead sometime in the future. One day, the eyes of
those who now see will fade and their tongues will freeze into silence.
Every human being will one day be leaving this world, never to return,
and will enter a world which he will never leave.
Death is commonly defined as the end of life in an organism. Upon
death, apparently all biological and other related activities of a living
being stop, including the mind and the senses. Research suggests that
about 150,000 people die every day around the world.
Dictionaries often define death as ‘the
permanent cessation of life’. This definition
reflects a negative understanding of death. It
seems to suggest that death is the complete
extinguishing of a being after having been
alive on earth for a short while. It is as if
when one dies, one ceases to exist forever.
In contrast to this, religion presents a positive
understanding of death. It teaches us that
death is not the end of life. Rather, it marks
the beginning of a new phase of our life.
We often see or read or hear about people dying. We should take this
as a very valuable learning experience. Someone else’s death should
lead us to be mindful of our own impending death. It should provoke
us to remember that we, too, will have to meet the same fate, some
day or the other. It should remind us to suitably prepare for our own
death, which is on its way. Death is the end of the pre-death period of
life for the deceased, while for those who are still alive in this world
it is a reminder of their own impending death. When a person dies, it
appears that someone who could speak has now fallen silent. But his
silence is in itself a loud announcement to those who remain in this
world. It calls out to us: “What had to happen with me has now taken
place! It will happen with you, too! And so, prepare yourself for it!”
Offering funeral prayers on the occasion of someone’s burial is not a
mere ritual. Rather, it is a reminder of a very serious reality—of the fact that just as the person who has died has encountered death, one day,
we, too, will meet the same fate. To say funeral prayers in congregation
is actually a reminder of this fact.
A truly meaningful funeral prayer is one in which someone else’s death
provokes you to remember your own impending death. It leads you
to realize that whatever has happened with the deceased is bound to
happen with you as well. If this is how you think when you see a dead
person, when you attend a funeral prayer you will feel that you are
praying at your own funeral. We should be constantly aware of death.
We must think of it often. A person who is so heedless that someone
else’s death does not provoke him to think of his own impending death
is a cold, unfeeling stone. To remember death often is an attribute of
a truly sensitive person. Not to remember death is a sign of extreme
insensitivity.
Be patient and wise to manage
crisis successfully
Crisis management calls for patience
and wise planning. One who possesses
these qualities will certainly be able to
manage any crisis, however grave it
might be.
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 humankind, 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
In the name of God, the Most Gracious, the Most Merciful
Believers, do not push yourselves forward in the presence of God and
His Messenger. Fear God—God hears all and knows all. (
To hold one’s opinion superior to that of the Prophet is forbidden.
During the life of the Prophet Muhammad, this attitude on the part of
an addressee took the shape of indulgence in verbosity at his meetings,
the object being to excel the Prophet’s discourse. Subsequently, this
meant the forming of opinions in disregard of the guiding principles
laid down by God and His Prophet.
This sort of lapse occurs because man forgets that God is keeping a
watch over him. If he came to know that his utterances reached God
before they reached other human beings, he would prefer to remain
silent rather than talk.
Believers, do not raise your voices above the voice of the Prophet,
and do not speak as loudly when speaking to him as you do when
speaking to one another, lest your actions come to nothing without
your realizing it. Those who lower their voices in the presence of God’s
Messenger are men whose hearts God has tested for piety—they shall
have forgiveness and a great reward—those who call out to you from
outside your apartments are lacking in understanding. If they waited
patiently until you came out to see them, it would be better for them.
But God is forgiving and merciful. (
The Bedouin tribes from the areas surrounding Madinah were not
mature in understanding. When they used to come to the meetings
of the Prophet Muhammad, they did not address him as ‘O Prophet ofGod’, but rather as ‘O Muhammad.’ Their manner of speech was not
modest or humble, but overbearing. Such behaviour was prohibited. A
Prophet is God’s representative in this world. Rudeness to him of this
nature amounts to rude behaviour towards God, which renders a man
absolutely worthless.
After the demise of the Prophet Muhammad, the guidance brought
by him stands in his place. Now this divine guidance necessitates
obedience just as obedience to the Prophet personally was required
during his lifetime.
Fear of God makes a man serious. If fear of God really enters a man’s
heart, he will come to know automatically, as a matter of instinct,
all those realities of which others remain unaware in spite of being
informed of them.
Believers, if an evil-doer brings you news, ascertain the correctness
of the report fully, lest you unwittingly harm others, and then regret
what you have done, and know that the Messenger of God is among
you. If he were to obey you in many things, you would suffer for
it. However, God has endeared the faith to you, and beautified it
in your hearts, and has made denial of the truth, wickedness, and
disobedience hateful to you. People such as these are rightly guided
through God’s bounty and favour; God is all knowing, and wise. (
If anyone provides information about another which takes the form of
allegations against the latter, ready acceptance of this news on simply
hearing it is absolutely against the precautions imposed by the Faith. It
is essential on the part of the hearer of the news to make the necessary
investigation about it, and whatever opinion he forms should be after
impartial inquiry and not before.
It frequently happens that when information of this kind is received,
there are immediate suggestions of taking punitive action. This is a
case of gross irresponsibility. Nobody should form any opinion about
such news before investigation; nor should others suggest direct action
without a thorough probe.
Those who tread the path of righteousness and guidance develop
an entirely different temperament from those who do not. They are
averse to levelling allegations against others. They prefer to remain
silent rather than talk about a supposed misdemeanour which is as yet
uninvestigated. Being of such a nature is an indication of their having
been blessed with a share in God’s Graces. The Faith that has really
permeated their lives now is being acknowledged in verbal form.
ASK MAULANA
Your Questions Answered
What is the greater significance of Hajj?
The Prophet was once asked by his Companions about the animal
sacrifice performed during Hajj. The Prophet replied: “This was the way
of your forefather Abraham.” (Mishkat)
The Prophet Abraham has been mentioned in a verse in the Quran:
“Strive for the cause of God as it behooves you to strive for it. He has
chosen you and lain on you no burden in the matter of your religion,
the faith of Abraham, your forefather.” (
This verse implores believers to strive and do jihad and follow the
footsteps of Abraham. God has chosen the believers for this task.
But what kind of jihad did Abraham undertake? There is no proof
whatsoever to establish that Abraham used sword or fought battles
against others. Jihad in this case, refers to the practical struggle
undertaken by the Prophet Abraham on the path of dawah work, or
conveying the message of God to people. Abraham initially did dawah
among the people of Ur, a city in ancient Iraq where he was born. When
people there did not respond to his message, he travelled to Syria,
Egypt, Palestine and Makkah for the sake of conveying the message
to people in these regions. Thus Prophet Abraham’s life was entirely
devoted to God’s cause—he was one who made universal planning
for the sake of dawah. When people in one region did not accept his
message, he travelled wherever he possibly could in order to continue
the divine mission.
This is the true message and learning we gain from Hajj; when we
perform the rites of Hajj, we must pledge to follow the path of the
Prophet Abraham in the sense of his utmost devotion to the task of
dawah.
What is Hajj-e-badal?
According to an Islamic teaching, when a person dies, he is completely
cut off from this world; the only thing that survives is his intention
(niyyah), which remains alive even after death. For example, when a
person who wished to perform Hajj passes away before doing so, his
heirs can appoint another person to perform Hajj on the behalf of the
deceased. This is referred to as Hajj-e-badal. Such an act is rewardable
for both—the one who performs Hajj and also the deceased who
intended to perform it.
Unfortunately, people have a very limited understanding of this Islamic
teaching. And, it must be understood that no teaching of Islam has a
limited purview.
For example, suppose a person desired to be part of the Al-Quran
Mission. That is, he wished to spend his lifetime in God’s mission,
however, he passed away before being able to devote himself to God’s
cause. Then the fulfilment of the deceased person’s intention now
devolves upon his heirs. This case made me realize that instead of
the common practice of performing Quran recitation (Quran khwani)
after the death of a person, the task one should engage in is Quran
distribution. This would be no ordinary matter, because not only those
who distribute the Quran, but also the departed soul, would become
eligible for God’s high reward. Doing so would amount to fulfilling the
intention of the deceased to become part of the divine mission.
What can we learn from the Prophet Muhammad’s last Hajj (Hajjat
al-Wida)?
The focus of the Prophet’s Last Sermon (Khutbah al-Hajjat al-Wida) was
to instill in his Companions the spirit to undertake planning for dawah
work. Human beings need guidance to make their lives successful in
this world and the Hereafter. Prophets and messengers were sent by
God for the purpose of guiding people on the path of spirituality and
wisdom. The Prophet’s Last Sermon marked the end of an era and the
beginning of a new one; The culture of fighting and bloodshed, which
was prevalent in the tribal age, was to be completely abandoned. Now,
a new era was to begin in which believers were to strive to impart the
message of God to people. During his final Hajj, the Prophet while
addressing his Companions said:
“O People! No prophet or messenger will come after me and no new
faith will be born. All those who are listening to me should pass on my
words to those who are not present.” (Ibn Hisham)
Therefore, those who return from performance of Hajj must be imbued
with the spirit to act on this prophetic advice and should henceforth
make it their goal to devote their lives to God’s cause so that they can
fulfil the prophetic mission of having the word of God reach every
home on the planet.
The problem of stampede during Hajj is often reported in the media.
What is the solution?
Several pilgrims at Makkah have died in stampedes. These incidents
tell us of our lack of planning. The reason for these kinds of stampedes is that there is a wrong notion prevalent among people. During Hajj,
pilgrims have to perform the rite of stoning, that is, to hit a certain
stone with pebbles. This rite is known as rami al-jamar. The stone they
are required to hit represents Satan and hitting it with their pebbles
signifies their pledge not to come under satanic influences. Therefore,
this rite is performed to consciously instill in oneself the spirit of
not letting oneself be influenced by satanic promptings and remain
steadfast on God’s path.
Pilgrims think that unless they physically hit the stone with their pebbles,
their rite will not be complete. But this is a wrong notion. One does not
need to actually hit the stone with the pebble, stoning from a distance
too is enough, as it is symbolic stoning and not real stoning. Stampedes
occur when pilgrims rush to actually hit the stone with the pebbles in
their hands. Pilgrims need to understand the underlying spirit of the
rite of rami al-jamar and realize that a symbolic but conscious stoning
is sufficient to complete the rite.
Which aspect of Hajj highlights the concept of Ijtihad?
Ijtihad means to reapply the teachings of Islam to a new situation. In
today’s age, the principle of ijtihad is a necessity. Ijtihad is a principle to
be followed in every age. It was used even at the time of the Prophet.
For example, the Quran says: “Call humankind to the Pilgrimage. They
will come to you, on foot, and on every kind of lean camel, by every
distant track” (
to Makkah on camelback. In today’s times, this command cannot be
followed literally, and is taken to mean: ‘Use the available means of
transportation for the Hajj.’ This is why we see today Muslims travelling
to Makkah from around the globe by modern means of conveyance;
nobody comes on camel. This is an example of reapplying the above
Quranic verse to modern-day situations.
In life, situations and circumstances always change and thus there is
a need to re-study and re-apply the original teachings of Islam, rather
than following religious teachings literally.
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 )
