ADJUSTMENT WITH PEOPLE
Healthy Relationships
THERE are many people who are excellent at managing work.
They are intelligent and successful. But, the same people are
failures when it comes to managing relationships, whether it is
with their parents, siblings, spouses or with their children. What is the
reason for this failure? Why doesn’t their intelligence or qualification
help them to manage their relationships wisely?
The answer to this lies in understanding and accepting that the skills
required for healthy relationships are totally different from the skills
required for success in work and learning. A person who works with
the machines has to have two types of skills, one is about the machine
and the other is about professional interaction with colleagues—
managers and junior colleagues. Both are equally important. Whereas,
developing and maintaining healthy relationships—both with family
and in professional life—requires skills in the art of life management.
The art of life management refers to two things—one is to understand
oneself and the other is to be aware of the world around us.
Understanding oneself refers to knowing one's capabilities; and being
aware of the world around us refers to knowing about human nature
and the creation plan of God for humankind.
With this knowledge, one may plan one's life in a realistic manner
and make improvements whenever and wherever required. To have
successful relationships one should give precedence to using reason
over emotions. Even in blood relationships, rational management
is important. Rational management has to be cultivated through
conscious efforts.
Every human being is endowed with certain uniqueness. This difference
irself is not evil. There is great benefit hidden in it. Differences should
be seen as representing different capabilities. If everyone had uniform
capabilities they would be able to achieve little. Accepting others’
uniqueness as beneficial is the first skill in cultivating good human
relationships.
At the very foundation of human life another basic skill to be
continuously nurtured is the skill of living a purposeful life. Strange as
it may sound, it is very important. Without a purpose, humankind will
not have any motivation to avoid unnecessary conflicts with others.
Purpose gives direction and a plan which includes maintaining good relationships with people who we deal with so that any unpleasantness
with others does not become an obstacle to the achievement of one's
goals.
Setbacks in relationships are often caused by "unnatural expectations",
and these must be avoided. We have to pay the price of anything we
seek in this world. For example: If you want to enjoy certain comforts,
you have to work for it. If you want to make good use of a gadget, you
have to pay in terms of doing whatever it calls for maintenance. This is
the law of nature. Anyone who only wants something but is not ready
to pay the price has an unnatural desire which will never be fulfilled.
Another unnatural desire common amongst people is to wish that they
have or had a perfect spouse, perfect children, or a father like their
friend has etc. Such thinking is unrealistic; no one is perfect or ideal.
No one is an embodiment of all good qualities. It is a law of nature that
if one has some particular good qualities, he will be lacking in others. It
is the tendency of man to look at the negative aspects of people rather
than their positive aspects. This is a destructive tendency which comes
in the way of good relationships. However, if we focus more on the
positive aspects rather than the negative ones, we can develop healthy
relationships.
Try as we may, disagreements are bound to happen. These disagreements
can sometimes escalate into serious discord. One should diffuse such
situations. Anger being the major reason for relationships going sour,
it should be quickly brought under control. Anger begets hatred and
hatred eventually leads to evil. In any relationship ninety percent of the
trouble starts due to anger.
Anger is a natural phenomenon. The only solution to anger is to control
it. Anger in itself is not an evil. It is evil when one fails to control it and
it spoils the lives of others. Uncontrolled anger leads to rage which is
a temporary provocation and an undesirable reaction. It is like a fire
which flares up for a short duration and then dies down on its own if it
is given no further fuel. If people realized this, anger would not result
in any serious disharmony.
The above understanding leads us to the question of how to control
anger. The good news is that it can be done. The law of nature regarding
anger is that it gets activated only for thirty seconds and if it is checked,
it gets defused like a balloon. Therefore if a person checks his anger
and does not allow it to flare up, the negative feeling will ebb away
naturally, without there being any negative outcome.
It is necessary for both the parties involved to understand this natural
law which can be termed as 'the 30 second formula’. The Creator has
placed necessary safeguards within nature itself. The only thing we
should do is to learn these things provided by nature and apply them
in our lives. The way of nature is silent communication. Those who can
understand this language of silence will be able to listen to the voice of
nature and benefit from it.
Adopting "wait and watch" policy is another skill which can help us with
our relationships. The policy of waiting refers to waiting for a better
future: waiting for tomorrow to bring something we have not received
today. This is undoubtedly a matter of great wisdom, as it is possible
that you may receive tomorrow what you have not received today.
People often make the mistake of desiring others to come up to their
expectations immediately or instantly. They ignore the need for time. It
is not possible in this world to find today what you are not destined to
find until tomorrow. It is only after waiting that one receives what one
is waiting for. This is another law of nature, and no law is greater in this
world than the law of nature.
To sum up, one can say that to live in harmony with people one should
adopt a realistic approach, look at things in a broad perspective , accept
the uniqueness of each one including ours and understand human
nature and most important of all live in accordance with it ourselves
which means being 'complex free souls'.
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.
PAKISTAN’S NEW PM AND THE
PROPHET’S DELINKING POLICY
IMRAN KHAN’S party has emerged victorious in the recently
concluded parliamentary elections in Pakistan. I listened to his
victory speech and prayed for the fulfilment of his good intentions
to build a positive future for Pakistan and fulfil the vision of its founder
for their country’s development.
In his speech, the Prime Minister-elect observed that his inspiration
derives from the first state of Madinah established by the Prophet of
Islam. Taking Madinah as a reference point marks a right beginning.
As a nonagenarian witnessing this development, I would like to offer
some words of advice. I have extensively studied the life of the Prophet
Muhammad. I discovered that one of the most crucial lessons from the
Prophet’s life is that the key to ensuring success of any endeavour is to
make the right beginning. Prophet Muhammad started his mission in
Makkah in the seventh century. At that time, he had opportunities as
well as problems and he opted for what can be termed as the ‘delinking
policy’. This right beginning was the secret of his success.
As a part of this policy, he placed controversial matters on the negotiation table and at the same time, strove to avail of all the opportunities that
presented themselves in the field of non-controversial issues. This
delinking policy of the Prophet was based on superior wisdom. Due
to this, he found great opportunities to make progress in the newly
established state of Madinah.
In contrast however, after the establishment of Pakistan, instead of
following such a delinking policy, its leaders attached prime importance
to the acquisition of lands which they thought had been lost for various
reasons.
History testifies to the fact that the delinking policy of the Prophet
proved to be highly successful, both in principle and in practice. Its
greatest benefit is that it affords the opportunity to undertake replanning
and focus on nation building. After the Second World War,
many countries adopted this policy and experienced great success
with it. Germany and Japan made tremendous progress in the field of
education and scientific development.
The need of the hour is for Pakistan to adopt such a delinking policy.
As pointed out by the Prime Minister Imran Khan, trade is the most
promising field to ensure the progress of a country. Due to prevailing
universal norms, the field of trade is fully open between India and
Pakistan and it is an opportunity which must be availed of. The two
countries must set all controversial issues aside and work towards
building strong trade relations. Such a delinking policy will certainly
ensure progress for both nations.
India and Pakistan have, in equal measure, inherited the subcontinent’s
historical traditions. In fact, the similarities between the two nations
are so numerous that it would be no exaggeration to say that there
is already a pre-existing basis for a delinking policy between the two.
Now, it should be availed of in an organized manner.
India and Pakistan can work together towards the development of
their respective nations. Many avenues are open to forge a healthy
alliance between the two nations in the field of education, healthcare
technology and the media, for instance.
Being immediate neighbours, India and Pakistan cannot afford to
remain antagonists; rather, they should strive to forge cordial relations
in all possible spheres in order to lead the two nations onward, along a
parallel path of development.
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 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 CONCEPT OF
SPIRITUALITY IN ISLAM
SPIRITUALITY as a philosophy has a long history of five thousand
years. In ancient Greece there were great philosophers like Plato
and Aristotle whose thinking was spiritual in character. According
to the Encyclopaedia Britannica, spiritualism is the philosophy of higher
reality, which has been defined by different philosophers in different
words such as, “immaterial reality”, “a universal mind”, “a supreme
being”, “spiritual cosmic force”, “infinite personal God”, etc.
Spirituality, being a subjective discipline, it cannot be described in
objective terms. Every person is composed of two things—body and
spirit. The body is related to objective science while the spirit is related
to subjective science.
There are two different concepts of spirituality: God-oriented
spirituality which is based on the concept of God Almighty, and manoriented
spirituality, which is based on man’s soul itself being the
treasure-house of spirituality. As for the former concept, spirituality
results in God-realization while in the latter, spirituality results from
self-realization.
The concept of self-realization is based on the assumption that
the treasure of spirituality exists within man himself. And through
meditation man can peep into his inner self and discover spirituality.
However this concept of man-oriented spirituality is not corroborated by Islam. According to Islam, man has no such spiritual treasure
house existing independently. For man is a taker-creature. He receives
everything from his Creator.
The concept of spirituality in Islam is based on the principle of Godrealization.
God is the treasure house of all virtues. And when man’s
contact with God is established, in the world of his feelings, at the
psychological level, an unseen, inner revolution is brought about which
is called spirituality. In this matter the relationship between God and
man can be likened to an electric bulb and the power house. When the
wire from the bulb is connected to the power house, electric current
flows and the place is lit up. In this way, light is the result of the wire’s
connection to the power house of God.
Human nature is like an inflammable element. When an inflammable
element like petrol comes near fire, it is ignited. Similarly, human
nature is awakened when it comes in contact with God.
This finds expression in the Quran in these words:
God is the light of the heavens and the earth. The metaphor
of His light is that of a niche in which there is a lamp, the lamp
inside a glass, the glass like a brilliant star, lit by a blessed tree,
an olive, neither of the east nor of the west, whose oil would
well-nigh glow forth even though fire did not touch it. Light upon
light! God guides to His light whom He wills. And God sets forth
parables to men, and God has knowledge of all things. (
This is a compound simile. ‘Light’ here means the guidance of Almighty,
‘niche’ means the human heart and ‘lamp’ denotes the capability to
receive divine inspiration. Glass and oil elaborate upon this receptivity.
‘Glass’ shows that this receptivity has been lodged in the human
heart, protected from outside influences, and 'oil' indicates that this
receptivity is very strong and is eagerly waiting to receive inspiration.
This verse makes it clear that, on the one hand, is God, the source of
inspiration, and on the other, is the consciousness of spirituality (Godconsciousness)
with which man is born. In this way when these two
things come together, Islamic spirituality comes into existence. This is
indeed another name for the awakening of God-consciousness. When
it reaches its highest stage the believer’s realization of God comes to
that point where he begins to feel consciously in his worship that he is
seeing God and that if he is not seeing God, God is seeing him. If the
first type of experience is called direct spiritual experience, the secondtype
may be termed indirect spiritual experience.
As the Quran tells us, “Prostrate yourself and draw near.” (
God is always close to us—closer than the life blood in the jugular vein
(
Similarly, according to this Hadith, ‘Worship God as if you are seeing
Him’ (Sahih al-Bukhari), when man engages himself in true devotion, he
is linked with God at a sensory or psychological level. He comes close
to God. Through an invisible cord he comes in contact with God; God’s
light passes through him. His entire existence comes to be pervaded
by this indescribable feeling, which is called spiritual experience. This
has been termed as Rabbaniat in the Quran (Be people of the Lord.)
(
who has placed God at the centre of his attention. When an individual
attains spirituality, his state becomes like a lamp lit all of a sudden.
He undergoes spiritual experiences. His heart becomes an ocean of
spiritual waves. He appears to live in this world, but he has found
another far superior world for himself.
These spiritual experiences cannot be explained in words. Everything
in the universe seems to convey to him a divine message. The leaves
of the tree become a thrilling experience. A waft of air gives him a
message of truth. He can hear divine music in the waves of the sea and
the chirping of the birds.
Due to his high state of receptivity, he reaches the stage where the
wavelength of God and man become one. And he is enabled, in the
words of the Prophet: “to see with God’s eye, to speak with God’s
tongue, to walk with God’s foot, to hear with the ear of God.”
Then all limitations vanish and his day and night are spent in God’s
neighbourhood. All this can be felt, not described in words. This can
be explained with the example of a child who has limitless love for his
mother. He knows it himself in the full sense but cannot fully describe
it in words. The same is true of spirituality.
When a person is linked with the source of spirituality, he undergoes
such spiritual experiences as he himself fully understands, but has
difficulty in conveying to others. He may describe some external signs
but he cannot describe the inner reality.
Although it is difficult to describe the inner reality of spirituality, its
method of attainment can be described to a certain extent and followed
by others.
First of all, man has to free his mind from confusion. It is difficult for
a confused mind to undergo spiritual experiences. The basic reason for confused thinking is that man is not able to differentiate between
the real and the superficial, the relevant and the irrelevant, rational
thinking and superstition, logical and illogical statements. One who
thinks thus will always remain in a state of mental confusion. He will
never be able to find the straight path. As a result, his spiritual journey
will never be started.
On the path of spirituality one cannot be one’s own guide. And one
certainly needs a guide. This guide is the Quran. It is an authentic and
carefully preserved book of God. That is why the Quran can be trusted
as a guide by the spiritual traveller. After making the Quran one’s guide,
one can set out on the right track on one's spiritual journey.
This spiritual journey demands a change in lifestyle. The lifestyle for a
spiritual traveller may be put briefly in these words: ‘Simple living and
high thinking.’ Simple living means limiting one’s worldly requirements
to the minimum, assiduously avoiding comfort and luxury. That is
why the Sufis used to wear coarse clothes
as a symbol of the simple life. It helps the
traveller in his spiritual journey. High thinking
means that his thoughts are not embroiled
in material things. By engaging one’s mind in
higher realities, one becomes a recipient of
divine inspiration. This inspiration of divine
light comes to his mind uninterruptedly,
igniting his whole existence.
The Quran attaches great importance to
reflection and serious thought. There are a
number of verses in the Quran that indicate
that innumerable signs of God are extant in
the heavens and the earth. The observance
of God’s signs is the greatest source of
spirituality.
The concept of
spirituality in Islam
is based on the
principle of Godrealization.
God is
the treasure house of
all virtues. And when
man’s contact with
God is established,
in the world of his
feelings, at the
psychological level,
an unseen, inner
revolution is brought
about which is called
spirituality
Spirituality called Rabbaniat in the Quran,
involves focussing the mind on higher, nonmaterial
realities. Materialism is the opposite,
indeed, the anathema of spirituality. For attaining a spiritual state
one has to rise above material things, and focus his attention on nonmaterial
things. Those who succeed in this are the spiritual or godly
servants of God. As the Quran says:
Be godly servants of God. (
The truly spiritual person does not enjoy material comforts and
luxuries. He feels no desire to acquire them. They have no attraction
for him, for he is engrossed in the higher realities of spiritual life. This
spiritual experience that comes to him from reflecting upon the signs
of God is far superior to what one experiences in leading a worldly life.
The greatest source of pleasure for him is the remembrance of God. It
is this reality, which finds expression in this verse of the Quran:
It is only in the remembrance of God that
hearts are comforted. (
Here comfort means peace of mind that stems from God Almighty.
For, true and lasting comfort can be achieved only through the Perfect
Being. One who discovers the secret of living on an elevated plane of
spirituality, has discovered a life of limitlessness. Thus if materialism is
to live a life of limitations, spirituality is to live in limitlessness.
We learn from the Quran that the universe has been fashioned by
God in a way that it may become a source of spiritual inspiration for
man. According to the Quran, it is the quality of Tawassum (
enables one to find inspiration in the universe. Tawassum is the ability
to understand the signs of nature. That is, to
observe the phenomena of the universe in
order to draw lessons from them and receive
spiritual nourishment from physical events.
This spiritual journey
demands a change in
lifestyle. This lifestyle
for a spiritual
traveller may be
put briefly in these
words: ‘Simple living
and high thinking.’
That is to say, a truly religious person is able to
convert physical events into spiritual lessons.
He derives spiritual nourishment from
material things. The Quran has described
how godly people continuously derive such
sustenance from their environment, thus
maintaining their intellectual and spiritual
well-being. This is elaborated upon in the Quran as follows:
In the creation of the heavens and the earth, and in the succession
of night and day, there are signs for men of understanding;
those that remember God when standing, sitting, and lying
down, and reflect on the creation of the heavens and the earth
(saying): ‘Lord, You have not created these in vain. Glory be to
You! Save us from the torment of the fire, Lord. (
Meditation is essential for developing our spirituality. Meditation is a
high kind of contemplation. It is not a state of silence, but a deep kind of thinking process. It takes us from the seen world to the unseen,
from darkness to light, from chaos to conviction, from limitation to
limitlessness, from words to meaning. It is like a door through which
one enters another world. In short, from the human world we reach
the divine world.
The concept of meditation in Islam is based on two things, at-tafakkur
wat-tadabbur (thinking and contemplation) (
a senior Companion of the Prophet, after his death a man came to
his wife and asked her what was the most important form of worship
performed by Abu Darda. She replied: “He would spend the whole day
thinking, thinking, thinking”. According to this, Islamic meditation is a
thinking process rather than the cessation of intellectual activity. The
Quran further tells us that this intellectual process has two different
directions—al-anfus and al-afaq. Al-anfus literally means soul, that is,
inner world; afaq literally means universe, that is, external world.
So when a believer sees the universe functioning in a perfect manner
and he finds that all the events in this vast universe always proceed
towards a meaningful result, he realizes that man’s life too must have
a meaningful end. This makes him exclaim:
O our Lord! You have not created all this without purpose.
Glory be to you! Give us salvation in the life to come. (
Thus the universe is a manifestation of God’s attributes. Hence, it is a
source of spiritual nourishment for those who want to lead a divine life
on earth. For them, the whole universe becomes an important means
of reaching spiritual perfection. This spiritual development continues
throughout their earthly life till a time comes when they attain that
degree of spirituality which the Quran calls the ‘Rabbani soul’. It is,
souls such as these, who, in the life Hereafter, will inhabit Paradise.
Our most compassionate Lord will say:
Dwell in Paradise; you shall have no fear, nor shall you grieve. (
There is nothing mysterious about spirituality in Islam. It is rather the
direct result of the kind of intellectual development that takes place
when a believer ponders over the Creator and His creation: he gains
something in the process that may be termed spirituality. The source,
therefore, of Islamic spirituality is observation and reflection, rather
than any sort of mysterious exercises.
We learn from the Quran that in the very creation of the universe, the
signs of God lie hidden all around us. One who has developed keen awareness when he reflects upon the things of the world is able to
see the Creator in His creatures. The meaning of the creation of the
universe is laid bare before him. Ultimately, the universe becomes a
permanent source of spiritual inspiration. He is continuously nourished
by it during his worldly experience.
A believer is not supposed to shun his normal life in order to lead
a life of observation and contemplation. Islam does not advocate
withdrawing from the world. He has to live in this world and participate
in its activities. What is desired from him is that while fulfilling all his
duties, his heart should not be attached to worldly affairs. In this way
he continues to gain spiritually.
A noted scientist has said that only a prepared mind can make a
scientific discovery. The same can be said of meditation. Here also a
prepared soul alone can benefit from it. First of all tazkia, purification
of the soul, has to be done through meditation. Tazkia aims at clearing
one’s heart of all kinds of negative sentiments, otherwise meditation
will not work. There is a very interesting story which illustrates this
point.
A milkman came to Gautam Buddha and
asked him to give him Gyan, i.e. the realization
of truth. Gautam Buddha asked: “Would you
like milk to be put in an unclean container?”
The milkman said: “No. First of all we must
clean the container and only then can we put
milk in it.”
A truly spiritual
person is able to
convert physical
events into spiritual
lessons. He derives
spiritual nourishment
from material things.
Gautam Buddha then said: “The same is true
of realization. Realization can be put only in a
clean container. First of all, you have to cleanse your heart and mind of
all kinds of moral pollution. Only after this cleaning process will you be
able to receive the truth.”
The preparation during the pre-meditation period is very important.
Anyone who desires to benefit from meditation will have to complete
this pre-meditation course based on simple living and high thinking.
Jesus Christ said: “Man cannot live by bread alone”. It means that
physical food cannot provide complete fulfilment to man. Man
requires something more. This something more is spirituality. If food
is needed for the nourishment of the body, spirituality is needed
for the nourishment of the soul. Both are required for the complete
development of the human personality.
The human body is nourished by material food as is known to all of us.
But the question arises as to how our soul receives its nourishment.
The position of the soul can be likened to ore, and the position of
spirituality can be likened to steel. Then how is this ore developed into
spirituality? High thinking alone provides the answer to this question.
This means thinking by rising above the mundane.
Meditation in Islam aims at bringing man closer to God. When man
worships God, when he remembers Him, when his heart is turned
towards Him with full concentration, when he
makes a request or a plea, he establishes a
rapport with his Maker. In the words of the
Hadith, at that particular moment he comes
to whisper with his Lord. He has the tangible
feeling that he is pouring his heart out to God
and that God in turn is answering his call.
Spirituality in
Islam is the direct
result of the kind
of intellectual
development that
takes place when a
believer ponders over
the Creator and His
creation. The source
of Islamic spirituality
is observation and
reflection.
When this communion is established between
God and man, man can feel himself becoming
imbued with a special kind of peace. His
eyes are moist with tears. He starts receiving
inspiration from God.
According to a Hadith the Prophet Muhammad
said the highest form of worship is to pray as
if you were seeing God. We learn from this
Hadith the true sign of a superior form of
worship. The true sign is for man to sense the presence of God during
worship, and feel that he has come close to God. That is when he can
experience the refreshing, cooling effect of God’s love and blessings for
man. It is this feeling of closeness to God which is the highest form of
spiritual experience. In chapter 96, the Quran says:
Do Sajdah (prostration) and come nearer to God. (
This Sajdah is the highest form of meditation. Sajdah is a form of
unification of soul and body. According to this Quranic verse, Sajdah is
the meeting point between God and man.
Sajdah is the sign of submission or surrender, for it is only in a state of
submission or surrender that we can meet God Almighty. Sajdah is the
final position of submission for acquiring a place very close to God.
Dr. Farida Khanam
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PROBLEMS A SOURCE OF SELFDEVELOPMENT
Avail the Opportunities
EVERYONE faces different kinds of problems in life, be they rich
or poor, learned or illiterate. According to the Quran, these
problems are part of creation rather than an aspect of evil or
form of suffering. The chapter Al-Balad (The City) of the Quran clearly
states this fact:
We have created man into a life of toil and trial. (
Why did God Almighty create problems or challenges? In the world of
nature everything is beautiful and problem-free. The question then
arises why were problems created for man to deal with? Why is man
an exception to the rule of nature? What is the wisdom behind this
scheme of creation?
This factor is a great blessing for man. It is meant to give man a special
status that was not given to other creatures in this world. That is, he
has been given the opportunity for self-development. Other creatures’
lives are pre-determined in every respect. They have no options of any
kind. They are as they were created. But man has total freedom. Man
can make his own choices.
In human life, troubles are like stepping-stones. Man was created with
great intellectual potential, but this potential is in a dormant state.
In such a situation, problems are challenges; they awaken our mind,
activate our nature, and serve as an incentive to turn our potential into
reality.
Glaciers melt, but they melt according to the laws of nature; rivers flow,
but they flow according to the shape of the earth; stars and planets
move, but their orbits are pre-determined by the law of nature; trees
grow, but their growth is also pre-determined. However, the case of
human beings is quite different. Every person is a self-made person.
Certainly, they were born under the laws of nature, but after birth, the
development of their personality lies in their own hands.
Man has the capacity to think for himself. He has the ability for selfplanning
and self-development. He has the power to create his destiny
by his own endeavours.
This freedom sometimes creates problems for man, but these problems
are the price of his freedom. And then, as a condition of this freedom, man is expected to be responsible for his actions. Accountability is a
strict requirement for the humankind.
Man can exercise his freedom but he cannot change the course of
nature. Those who follow the course of nature meet with success, while
those who deviate from it will suffer. This suffering is nothing but a
consequence of one’s own wrong choice.
Now the question is, how should one face a problem? The answer is
that one should follow divine guidance. Man is free, but he is free only
as regards his own actions. He has no power to create a new world
according to his own desires. So man must exercise his freedom within
the framework of nature. He must understand
divine guidance and must apply it to his own
life. The rest of the world is also following this
course, but is doing so under compulsion. It is
only man who has been given the privilege of
following divine guidance by his own choice.
We have a good example from the Prophet’s
life.
Man must exercise
his freedom within
the framework of
nature. He must
understand divine
guidance and apply
it to his own life. The
rest of the world is
following this course
under compulsion.
It is only man who
has been given the
privilege of following
divine guidance by
his own choice.
The Prophet of Islam started his mission in
the first quarter of the seventh century in
Arabia—an age of religious persecution. The
Prophet’s mission was based on the oneness
of God, while the people of that time were
polytheists. So they became hostile to the
Prophet and in consequence the Prophet and
his Companions became victims of various
kinds of problems.
It was obviously an unfavourable situation for
the Prophet and his Companions. At this critical juncture, God revealed
a meaningful piece of guidance which is recorded in chapter ninety
four of the Quran. This divine guidance is as follows:
So, surely with every hardship there is ease; surely with every
hardship there is ease. (
In this Quranic verse the same phrase is repeated twice. From this
repetition, the Prophet drew a very meaningful inference. That is,
according to the law of nature, the situation of ease is double that of the
situation of difficulty. So he formulated this principle: “Two situations
of ease will surely prevail over one of difficulty.”
The fact is that in every situation there are problems, but at the same
time there are opportunities. This is a law of nature. But it is also a
law of nature that the quantum of opportunities will be more than
the quantum of problems. This being so, the best course to adopt
is to ignore the problems and divert one’s energy to availing of the
opportunities.
Complaint or protest against problems is of no value. Problems are not
created by some person: they are a part of the creation plan of God. No
one has the power to change the course of nature. We have no option
but to accept this natural course. The above Quranic formula is the
only formula which is feasible to follow in our world.
So when you face a problem, don’t be negative. Be normal. Don’t
be disturbed. Don’t allow tension to develop in your mind. Simply
assess the situation and, by avoiding the problem, try to discover
the opportunities. Believe with complete conviction that there are
enormous opportunities waiting for you—either hidden or open. So,
set about discovering them, using all your mental powers and energy.
In such a situation, lodging complaints and making protests are nothing
but a waste of time. Developing anxiety is only the result of your own
failure to understand the law of nature. So, be
a realist and ensure your success.
All difficult situations have their problems,
but at the same time there are always certain
opportunities in-built in these situations.
If you start your task by harping on your
problems or obstacles, then it is like putting
the cart before the horse. In this world there
is only one starting point, and that is based on
opportunities and certainly not on problems.
Leaving the problem pending is not inaction. It
is, in fact, based on deep wisdom. By adopting
this method you can save yourself from futile
confrontation and can devote all your energy
to achieving your goals.
In every situation
there are problems,
but at the same
time there are
opportunities.
This is a law of
nature. But it is
also a law of nature
that the quantum
of opportunities
will be more than
the quantum of
problems.
Choosing to start with a problem is an act of
emotional reaction, while launching out from the basis of opportunities
shows great wisdom. It means: Start from what is possible today and
you will attain, by tomorrow, what is apparently impossible. This
principle is based on practical wisdom, and practical wisdom is the only
workable principle in this world.
THE VALUE OF SILENCE
Silence is Golden
ONE of the values on which the Quran lays emphasis is silence.
But it is not silence just for the sake of silence. Quranic silence
is for contemplation, to understand more and more and to
enhance learning. It is a culture of silence in the complete sense of the
word. There is a relevant verse in the chapter Al-A‘raf (The Heights), the
translation of which is as follows:
When the Quran is read, listen to it with attention, and hold
your peace, so that you may receive mercy. (
This means when the Quran is recited, you should remain silent and
listen to it with total attention. This verse gives us a general principle
with a particular reference, that is, when you read or listen to or observe
something, keep complete silence and try to understand, focusing all
your attention on it. This kind of habit is essential if the spirit of learning
is to be inculcated.
The Quran tries to develop one’s thinking capacity, it tries to build a
mind that can understand things in the deeper sense and analyze them
with objectivity. The art of silence is necessary to be able to accomplish
all these things.
There is a saying: “When I am speaking, I am not listening, and when I
am not listening, I am not learning.” This saying has the same meaning
as is expressed in the aforementioned verse of the Quran.
Silence is not simply refraining from speech. It is more than that. When
the human mind, with its unlimited capacity, stops speaking, it instantly
starts thinking. The mind is a super-computer, switched on at the time
of birth and continuing to function eternally. It can never be switched
off. Thinking is a continuous process of the mind. The word ‘rest’ is not
to be found in the human lexicon where the mind is concerned.
What is thinking? It is to reflect, it is to consider, it is to activate and
utilize one's intellectual capacity. Bringing the intellectual faculties into
play enables one to arrive at meaningful conclusions. The mind is the
most elevated part of a human being and thinking is its supreme role.
It is said that man is a thinking animal. So thinking is the most important
process which occurs in a human being. All the great discoveries have
been the result of thinking.
Thinking is not an occasional activity of the mind: it is a continuous
process, and it happens not only in the daytime, but also when you are
asleep at night. The only difference at that time is that it is transferred
from the conscious to the sub-conscious mind.
The issue of silence can be better understood with the following
example. According to the nature of mind, speaking means to stop
the process of thinking, whereas when you are silent you are allowing
your mind to carry on its thinking processes without any interruption.
Just as a speed breaker on the road reduces the speed of the passing
vehicles, human speech breaks man’s continuous journey of thought.
Silence is a positive habit, it helps you to learn more and develop your
personality unhindered.
After having understood the importance of silence it is equally
important to learn the right use of speech. In this context the Quran
has the following guidance. In chapter Al-Nisa (Women) it is mentioned:
There is no good in most of their secret talk, except in the case
of those who enjoin charity and kindness, or reconciliation
between people. If anyone does that, seeking the pleasure of
God, We will give him an immense reward. (
This Quranic verse sets the standard for secret as well as open talk,
namely, soundness and utility. One can only live up to this standard
by being sincere in what one says and speaking only after analyzing
the matter at hand. What one says should
stem from a positive mind. According to this
verse, a person must refrain from futile talk.
He should never indulge in talking just for the
sake of talking.
The Quran tries
to develop one’s
thinking capacity, it
tries to build a mind
that can understand
things in the deeper
sense and analyze
them with objectivity.
The art of silence is
necessary to be able
to accomplish all
these things.
Now, the question is what is the best manner
of speaking? And what content of one’s speech
may be regarded as worthwhile? The Quranic
criterion for proper social interaction is based
on three principles. All three principles are
described in the above verse of the Quran,
which can be set forth as follows:
Charity, that is, speaking with the true giving
spirit.
Kindness, that is, speaking with the spirit of well-wishing towards others.
Conciliation, that is, speaking in such a way as to create an atmosphere
of harmony among people.
This is what constitutes well thought-out speech and is the only
legitimate use of one’s tongue. Such a speech is useful to both the
speaker as well as the listener. For the speaker’s part, it conveys sincerity
and positivity, while for the listener it is also fruitful in all respects.
The tongue is a very important organ of a human being; but it is like
a double-edged sword. It has plus points as well as minus points. The
right use of the tongue can produce a healthy atmosphere in society.
Conversely, the wrong use of the tongue is so baneful that it may
destroy the whole social fabric. The right use of the tongue can create
the spirit of love among people, while the
wrong use of the tongue will create hatred
and intolerance in society.
Make your speech
the result of positive
thinking, rather than
an abrupt expression
of ill-considered
ideas. Speak with
charity, kindness and
conciliation, or else
remain silent.
The tongue is a great blessing for humankind.
No creature other than man possesses such
an asset. Meaningful speech is a very rare
phenomenon in the universe. It is only human
beings who have this unique capacity. No
other creation can enter into a meaningful
conversation. In terms of use, this unique
blessing can be described in two different
ways—healthy use of the tongue and an
unhealthy use of the tongue. One who uses his tongue along healthy
lines will receive a double reward. This will help develop his personality
and then he will receive more and more blessings from the Creator.
Therefore, make your speech the result of positive thinking, rather
than an abrupt expression of ill-considered ideas. Speak with charity,
kindness and conciliation, or else remain silent.
Reality
Look at things from the point of
reality and not from the point of
personal desires and whims.
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
SERVICE TO MAN
All the teachings of Islam are based on two basic principles—worship
of God and service to man. Without putting both of these principles
into practice, there can be no true fulfilment of one’s religious duties.
In its followers, Islam inculcates the spirit of love and respect for
all human beings. By serving human beings on the one hand they
please their God, and on the other they achieve spiritual progress for
themselves.
According to a Hadith, you should be merciful to people on earth and
God on high will be merciful to you. In this way Islam links personal
salvation to serving others. One can receive
God’s reward in the Hereafter only if one has
done something to alleviate the sufferings of
humankind.
All the teachings
of Islam are based
on two basic
principles—worship
of God and service
to man. Without
putting both of
these principles into
practice, there can be
no true fulfilment of
one’s religious duties.
According to another Hadith, on Doomsday
God will say to a person, “I was ill, but you did
not come to nurse Me.” The man will reply,
“God, You being the Lord of the universe, how
can You be ill?” God will answer, “Such and
such servant of Mine was ill. Had you gone
there, you would have found Me there with
him.” Then God will say to another person,
“I was hungry, but you did not feed Me.” The person will reply, “God, You are the Lord of the worlds, how could You
go hungry?” God will say, “Such and such of my servant came to you,
but you did not feed him. Had you done so, you would have found Me
with him.” Then God will say to yet another man, “I was thirsty, and you
did not give Me water to drink.” That person will also say, “God, You are
the Lord of the worlds, how could You be thirsty?” God will say, “Such
and such servant of Mine came to you, but you did not give him water
to drink. Had you offered him water, you would have found Me there
with him.”
From this, we learn the Islamic principle that if
someone wants to find God, he shall first have
to make himself deserving of this by helping
the poor and the needy. This act becomes a
means of spiritual progress for him. And there
is no doubt that it is only those people who
have elevated themselves spiritually, who will
find God.
Islam inculcates the
spirit of love and
respect for all human
beings. By serving
human beings on the
one hand they please
their God, and on the
other they achieve
spiritual progress for
themselves.
This culture of mercy and compassion
approved of by God is not limited to human
beings, but extends also to the animal world.
We must be equally sympathetic to animals.
The Hadith gives us many guidelines on how
to look after animals and treat them with fairness. There are duties
laid down by God. One who is cruel to animals risks depriving himself
of God’s mercy.
ASSISTING OTHERS
One of the noble feelings that a believer should possess is the urge or
desire to come to the assistance of others. He should fulfil their needs
without expecting any return.
Coming to the assistance of others is, in essence, an acknowledgement
of the blessings, which God has showered upon him. It is that person,
who helps others who has something more than others. For example,
one who has eyes comes to the assistance of one who has not been
blessed with the precious gift of sight; an able-bodied person will give
physical help to the disabled; a wealthy person will give donations to
the poor; the man with resources will come to the aid of one who lacks
them.
On all such occasions when one man helps out another by virtue of
those blessings which God has given him, he is in fact showing his gratitude to God for these favours. He is
saying within himself, ‘O God, whatever I have
is all given by You. Now I am spending it in
Your path, I pray to You for more blessings
and mercy for both of us (the helper and the
receiver).’
By assisting one's fellow being, one is not only
helping another but is actually raising his own
moral status. Making use of one’s possessions
only for oneself is to live on a level which does
not befit a human being.
The proper attitude
for man is not to
keep to one’s self
but to embrace the
whole of humankind.
He should lead his
life as a well wisher
to all, ready to help
everyone, accepting
others’ rights over his
own possessions.
The proper attitude in accordance with
his status is not to keep to one’s self but to
embrace the whole of humankind. He should lead his life as a well
wisher to all, ready to help everyone, accepting others’ rights over his
own possessions.
After the worship of God there is no task nobler than helping other
fellow beings.
A LESSON FROM HISTORY
The Divine Mission
THE Caliphate of Mu’awiyah has been made the subject of
severe criticism. Some say that Mu’awiyah was the first ruler to
introduce kingship into Islam. But, regardless of this criticism, it
should be noted that the two-decade long rule of Mu’awiyah gives us
an important lesson. Any sincere effort to deter Muslims from internal
strife and conflict, even if it is at the cost of introducing monarchy to a
political institution, will always bring fruitful results in favour of Islam.
Internal conflict leads Muslims to make destructive use of their Islamic
spirit, yet, once distracted from the path of factional feuds, their zeal
finds an active outlet in the efforts of spreading Islam.
The call to God is a
sacred mission. This
mission basically
entails conveying
the message of God
peacefully. It is a
prophetic mission.
Factional conflicts among Muslims are highly
deplorable. An attempt, therefore, to save
Muslims from internal strife encourages
them to eschew unlawful acts and harnesses
their Islamic spirit to the peaceful conveying
of the message of Islam. The energy or
collective force that might otherwise be used
in destructive activities is then devoted to
the progress and consolidation of Islam. The
target of Muslims’ reform and the inculcation
of the exalted qualities of a noble Islamic
character, from which they had earlier been diverted by factional feuds,
is automatically achieved.
Had the Muslims crusading spirit been directed to the external sphere
as in its earlier days, world history today would have been quite
different.
The call to God is a sacred mission. This mission basically entails
conveying the message of God peacefully. It is a prophetic mission.
Conveying the message of God or Dawah work gives the proponent the
opportunity to devote himself to outside activities. For the fulfilment of
his task, he turns his zeal outwards. Externally targeted, the crusading
spirit is then optimally exercised.
The accomplishment of the mission of calling people to God by Muslims
brings divine grace to them, and develops in the community all those
exalted qualities that are considered to be the key to unity.
The history of Islam presents ample proof of the above mentioned
facts. The period of thirty years after the death of the Prophet, when
Muslims were engaged in the task of propagating Islam in the outer
sphere, was marked by complete unity in Muslim ranks. But with the
beginning of internal conflicts in the last days of Caliph Uthman, the
process of the spread of Islam was stopped for ten years. However,
the task of propagating Islam was resumed by Muslims when internal
conflict came to an end as a result of the voluntary withdrawal of
Hasan ibn Ali from the caliphate, and it continued on course for the
next twenty years. Again, it was permanently disrupted due to conflict
between Banu Umayyah and Banu Hashim on the issue of political
reform after Amir Mu’awiyah’s death in 680 AD.
Muslims are now paying the penalty for
having given up the cause of spreading Islam,
due to their unceasing internal conflict over
the centuries. These conflicts are ostensibly
taking place in the name of Islam, but in fact
nothing is more un-Islamic in the world of
God than this lamentable disunity.
The call to God is basically the title of the
Islamic mission to convey the message of God.
In the general sense, call to Islam entails the
popularization of the purely basic teachings
of the religion for religious harmony.
The accomplishment
of the mission of
calling people to God
by Muslims brings
divine grace to them,
and develops in the
community all those
exalted qualities that
are considered to be
the key to unity.
It is an accepted fact that there is no contradiction in the fundamentals
of religion. On the contrary, there are considerable differences among
the people of various sects on juristic issues, which are peripheral to
religion. Therefore, whenever Islam draws the public attention, the
basic aspects, which are unanimously agreed upon, are given due
prominence, while the controversial aspects are kept in the background.
It is a natural principle that whenever a community devotes itself to the
cause of calling people to God, it is blessed with unity and solidarity.
People’s attention, in such circumstances, is centred upon the basic
and widely accepted precepts. To raise peripheral issues would mean
creating differences among them. Whenever people devote their
energies to promoting the basic teachings of Islam, there is inevitably
a closer understanding among them. This approach eliminates conflict
and paves the way for unity. To sum up, the introduction of peripheral
and lesser issues leads to confrontation, whereas adherence to basic
issues creates an environment favourable to integration.
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
SILENCE AND GOD REALIZATION
THE Prophet of Islam usually observed silence. (Musnad Ahmad).
Many sayings have been recorded regarding silence in the books
of Hadith. For example:
‘Hold fast to silence.’ (Ad-Darimi)
‘A believer is one who either speaks good or remains silent.’ (Musnad
Ahmad).
‘Anyone who observed silence, saved himself.’ (Musnad Ahmad).
‘My silence should be silent contemplation.’ (Jami-al-Usul).
Observing silence is not only to remain quiet but it means to
contemplate. When a believer observes silence, he will ponder on his
Lord, this is Ma’rifat. Silence is the door to Ma’rifat. True silence leads
man to true Ma’rifat.
Silence provides man the opportunity to save himself from distractions.
He adds explanations to his experiences and observations. He converts
ordinary facts into meaningful facts. He travels from the outer world to
the inner world. He establishes his contact with God and His angels at
the psychological level. All these factors strengthen realization in man.
Contemplation is the source of God realization and without silence, the
process of contemplation is not possible at all. Silence makes a person
close to God. It provides the opportunity for a person to achieve the
provision of God realization from the entire universe and this journey
continues non-stop.
SATAN THE TRENDSETTER OF HISTORY
Blame Culture
ACCORDING to the story of creation given in the Quran, Satan
disobeyed God’s command and was thus punished by Him. In
this case, Satan was clearly wrong but he put the blame on God
Almighty. He said: “O my Lord, because you have put me in the wrong
I will make the path of error seem alluring to them on earth and shall
mislead them all.” (
According to this Quranic verse, Satan was wrong but he tried to lay the
blame on the Creator for his wrongdoing. Moreover, he said that he
would mislead the whole of humanity and that everyone would follow
his path. It is very strange that the whole of human history became a
victim of this satanic design with only some exceptions that remained.
The blame culture
is undoubtedly a
satanic culture. It is
very strange that
Satan misled almost
all humankind
including many
Muslims who claim
to be followers of the
Quran.
Present day Muslims are no exception. Almost
all the Muslim leaders and spokespersons
have adopted the same culture. During
the colonial period, these Muslim leaders
tried blaming the colonial powers for all
their backwardness in the modern age. This
was the culture during the first half of the
twentieth century. Since the second half of
the twentieth century onwards and to this
day, almost all Muslims’ spokespersons
are engaged in blaming others for Muslim
problems: some are blaming America, while
others are blaming Israel, the Hindus and
others. ‘Blame others’ is a culture so widespread among Muslims that
it is difficult to find an exception in this regard.
This culture is undoubtedly a satanic culture. It is very strange that
Satan misled almost all humankind including those Muslims who claim
to be followers of the Quran.
UNITY DESPITE DIVERSITY
Towards National Integration
TO call people to God in today’s world is to represent God. Those
who perform this service are destined to be the best rewarded
in the life Hereafter, for no other task in this world is of such
magnitude. But, for the call to be effective, there should be unity
amongst the callers. Now, there have always been differences between
human beings. Even when people are united, it does not mean that
there are no differences at all. In fact, unity results from integration,
not without differences but despite differences.
The Companions of the Prophet evinced an
exemplary unity that enabled them to bring
about a great revolution throughout the
world. However, their unity was not of the
sort that recognized no differences. There
were, indeed, considerable differences among
them, both on religious and worldly matters.
But, in spite of all such personal differences,
they were united on the central cause of
presenting Islam.
“Unity in diversity,”
the watchword of
national integration,
implies in practice
the greatest sacrifice
a human being
can make. This
sacrifice requires
the vast generosity
that induces the
individual to tolerate
a loss for the good of
his fellow beings.
“Unity in diversity,” the watchword of
national integration, implies in practice the
greatest sacrifice a human being can make.
This sacrifice requires the vast generosity
that induces the individual to tolerate a loss
for the good of his fellow beings. It calls for
the courage to recognize the excellence of others, despite personal
differences. It demands that one be selfless enough to bow to men of
higher qualities and capabilities, and that one be exalted enough in
character to submit to the opinion of others. Voluntary self-sacrifice
goes hand in hand with good-heartedness. It means offering the best
seat to another, standing aside while others forge ahead, and remaining
in obscurity so that others may stand in the limelight. Such individual
sacrifice is the bedrock of collective unity.
The most frequent reason for the differences between the members of
any given society is the lack of a great common purpose. The moment
a great goal emerges before them, they will themselves withdraw from
petty disputes and will thus achieve the greatness of an overarching
unity.
WORDS OF THE PROPHET
Prophetic Guidance
THE following are a few teachings of the Prophet taken from the
Hadith literature, an Islamic source second only to the Quran in
religious importance. The sayings of the Prophet Muhammad
have been handed down to posterity both in oral and in written form,
the foundations of which were laid by the Prophet’s Companions, some
of whom were also his scribes. Eternal in essence, they are of value not
only to Muslims, but to humanity at large.
When the Prophet Muhammad, was asked by ‘Amr ibn ‘Abasah what
was meant by faith, he replied, ‘Self-restraint and gentleness.’ (Hadith
of Muslim)
A man without trust is a man without faith. And a man who does not
fulfil his promises is a man without faith. (Hadith of Ahmad Ibn Hanbal)
Greed and faith can never co-exist in the human heart. (Hadith of AnNasa’i)
God loves those believers who labour to earn a living through lawful
means. (Hadith of At-Tabarani)
On the Day of Judgement, what will weigh most heavily in favour of
the believer will be his good morals. God abhors those who indulge in
shameless talk and use indecent language. (Hadith of At-Tlrmidhi)
Avoid falling under suspicion. For suspicion does the worst damage. Do
not inquire into the lives of others. Do not pry. Do not exaggerate what
others say. Bear each other no malice, and do not hurt each other’s
interests. And, by being brothers to each other become the servants of
God. (Hadith of Muslim)
A merchant who hoards goods in order to raise their price is a sinner.
(Hadith of Muslim)
Pay the labourer his wages even before his sweat dries up. (Hadith of
Ibn Majah)
If a man commits something to your care, be sure to return it to him.
Never betray anyone’s trust, not even if the person concerned has
failed to stand by his commitments to you. (Hadith of At-Tirmidhi)
When a man tells you something in confidence, you must not betray his
trust. (Hadith of Abu Dawud)
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 DIFFERENCE BETWEEN PEACE
AND VIOLENCE
PEACE is the result of planned action, while violence is purely an
aggressive response to any kind of provocation. The peace-loving
person first thinks and then acts. The violent person first acts and
then thinks. There is hope in peaceful action from start to finish. In
violent action, however, there are false hopes to begin with, which are
soon followed by frustration.
The peace-loving person stands for truth, while the violent person
stands for falsehood. The way of peace runs an even course from
beginning to end, while the path of violence is strewn with obstacles. In
peace, construction is all, while with violence,
destruction is all. A peace-loving person
lives with love in his heart for others, while
a violent person is consumed with hatred for
others. The peaceful course ends in success,
while the violent course ends in frustration
and regret.
A peace-loving
person lives with
love in his heart
for others, while
a violent person
is consumed with
hatred for others.
The peaceful course
ends in success, while
the violent course
ends in frustration
and regret.
In having recourse to peaceful methods,
there is nothing to be lost and everything to
be gained. Violent methods, on the contrary,
bring no gains, only losses. The way of peace
is the way of humanity, while the way of
violence is the way of animality. While an act
of peace is well within the ambit of the law,
the act of violence is utterly lawless.
A peace-loving person ignores problems and avails of opportunities,
while a violent person leaves opportunities untapped and remains
locked in a futile struggle with problems. While an act of peace causes
the orchard of love and well-wishing to blossom, an act of violence
sows the seeds for a whole jungle of enmity and hatred. The culture of
peace is, in short, the culture of goodness, while the culture of violence
is the culture of evil.
In peace, God’s rights as well as human rights are honoured. Where
violence reigns, human rights as well God’s rights are violated. If peace
is paradise, violence is hell.
Where the opposite courses of peace and war are open to man, peace
is the true choice for him. War is only a proof that he has made the
wrong choice. That is a test in which he has failed. The truth is that war
and violence are in no way valid options for any individual, community
or nation.
Although many allurements exist in this world, they are there purely
to put man to the test. They are not something desirable for man.
For instance, alcohol is available, but it does not exist for man’s
consumption. It is there rather for man to refrain from indulging in it
and thus prove his ability to distinguish between good and bad. It is a
temptation, in the avoidance of which he shows that he is prudent and
a man of principles. The same is true of war. Although the way of war
is open to all, the noblest line of conduct is to refrain from opting for it.
The conditions prevailing in ancient times allowed for war in selfdefence.
But this permission to go to war conformed to the law of
necessity. Now, in the present situation, this need no longer exists,
therefore there should be a general ban on war.
THE DIFFERENCE BETWEEN THE AGRICULTURAL AGE AND THE
INDUSTRIAL AGE
As regards war, all religions and all ethical systems are agreed upon
one principle, and that is, no matter how great the justification for
waging war, i.e. even in an entirely lawful war, non-combatants must
not be assailed or killed. The attacking of non-combatants is totally
unacceptable.
Now let us look at how this principle is carried into effect in wartime.
This kind of condition, i.e. the attacking only of combatants, could
be fulfilled only in the agricultural age. Today, owing to scientific and
technological developments, war is waged with explosive weapons
which do widespread damage. When a bomb is dropped over an inhabited area, it cannot do otherwise than kill a large number of noncombatants
along with the combatants. In reality, therefore, it is wellnigh
impossible to meet this condition.
This shows that, in practice, man has only two options in present times:
either he refrains from war on the grounds that the observance of
humanitarian provisos is impracticable. Or else he commits the crime
of hurling himself headlong into war, callously ignoring all humane
considerations.
When we delve deeper into the matter, we discover another important
truth. We now find that in present times, on the one hand, circumstances
are such as do not allow us to meet all the desirable conditions of
waging war, while, on the other hand, such resources have been made
available by the industrial revolution as permit us to achieve our goals
by purely peaceful means. Indeed, we may expect to win far greater
victories today by peaceful means than could
have been done in ancient times by waging
war. It must be conceded that war, as fought
in former ages, has been rendered a futile
exercise by the modern industrial revolution.
When we keep this reality before us, we can
safely conclude that violent war was the
product of the circumstances prevailing in
the agricultural age. In the industrial age,
this kind of war, due to its counterproductive
results, has been in principle rejected. With
the end of the agricultural age, the way of violent struggle has at least
theoretically come to an end. Now, in the present circumstances,
the peaceful method is the only method. Now no excuse can justify
violence or war.
If any constructive
work is to be
achieved in life, it
must be through
peaceful efforts.
Violence can only
destroy life. It cannot
build it.
The difference between peace and violence is aptly illustrated by the
building of a bird’s nest. A nest can be constructed only by peaceful
effort. Violence can only destroy it, not build it. The same is true of
human life. If any constructive work is to be achieved in life, it must be
through peaceful efforts. Violence can only destroy life. It cannot build
it.
THE PRICE OF PEACE
Everything has its price—even peace. No individual or group can have
peace unless it is willing to pay for it in due measure. And that means
showing willingness to suffer loss.
According to the law that governs the system of the present world,
on the principle of “no risk no gain”, it is necessary for people to
incur losses of different kinds. At times, they are unfairly challenged
by others, they fall a prey to economic difficulties, they suffer losses
of land and wealth, they meet with an accident or are deprived of
certain benefits that should have been theirs by right etc. Unpleasant
experiences of this kind, by the very law of nature, are undergone at
one time or another in this world, by individuals, communities and
nations. In such situations, if people are not willing to suffer any loss,
the result will be violence. But if they are willing to make sacrifices, this
will result in peace.
Opting for the way of patience and tolerance does not mean treading
the path of defeat or retreat. It is, in fact, a future-oriented plan. It
amounts to a voluntary acceptance of reality. This means even after
losing something, one has always to remember that one is still in
possession of many other things by utilizing which one can build anew.
The benefit of patience and tolerance is that, even after suffering losses,
the bereft one does not lose his balance. In spite of temporary defeat, he
never loses the ability to think cool-mindedly
and, by making a realistic assessment of his
situation, plans his life anew. By forgetting
what is lost, he reorganizes his work on
the basis of whatever he still possesses.
Frustration yields pride of place to planning
and he sets himself to starting his life’s
journey all over again.
The power of peace is
far greater than the
power of violence.
One who, failing to
recognize this truth,
adopts a violent
course of action in
order to achieve his
goals, demonstrates
his own foolishness.
For peace is the way
of the wise, while
violence is the way of
the foolish.
One reliable feature of our world is that
here the night is always followed by the
morning. This world is full of possibilities
and opportunities. Here, after losing one
opportunity, man will find another. Here, if he
finds one door closed to him, he will soon find
many other doors open to him. In this way,
there is always the possibility that, after the
failure of one set of plans, he may work on
another set and build his life afresh.
The truth is that in this world each piece of bad news is followed by good
news. Each adverse incident gives man the good tidings that we should
not fall a victim to frustration or lose heart. Rather we should muster
enough courage to seek out new opportunities. Nature’s system tells us in advance that our deprivation is not going to last forever. Soon we
will be able to build a better world for ourselves. Soon our defeat will
prove to be a victorious beginning.
Those who are unable to bear losses patiently tend to lapse into
negative thinking. In this way, their life becomes a burden to themselves
and to others. On the contrary, those who have patience and courage,
build a new edifice on the ruins of the past. After the night comes the
dawn, so that in its light they may continue their journey without a
break. However, this noble end awaits only those who refrain from
violence and engage themselves in peaceful activities, regardless of the
circumstances.
PEACE—A GREAT POWER
The power of peace is far greater than the power of violence. One who,
failing to recognize this truth, adopts a violent course of action in order
to achieve his goals, demonstrates his own foolishness. For peace is
the way of the wise, while violence is the way of the foolish.
Peace and war are not just two equal modes of achievement in the
simple sense of the phrase. Rather they reflect two different standards
of humanity. One who adopts the path of peace raises the level of
humanity, while one who adopts the path of violence decidedly lowers
it.
In moments of crisis, when the individual opts for the way of peace, he
cultivates positive thinking. He raises his moral standards. He goes from
strength to strength in the improvement of his own character. Indeed,
he gives a practical proof of his being a human being. On the contrary,
when a man opts for the path of violence to solve his problems, he
slides down the slippery slope towards perdition. He makes it all too
clear that he is suspect as a human being.
Inclinations towards peace or violence serve as indicators of the true
character of the human being. If the former proves the humanity of the
individual, the latter proves his animality, despite his appearing to be
a human being.
Peaceable behaviour is indicative of self-control. Self-control is
undoubtedly a very great strength: it saves man from engaging in
negative activities like violence. One who does not have the power
of self-control will be enraged at times of provocation and will hurl
himself into violent activities. Controlling one’s anger is the way of the
peaceful person, while losing one’s self-control when provoked is the
way of the violent person.
RECONCILIATION IS THE BEST
In any controversy, one way to attempt to settle matters is for both
parties to enter into violent confrontation. The better way to settle
disputes is to effect a reconciliation at the very outset. Reconciliation is
like a safety valve in any situation where there are conflicting interests
and where tempers can become explosive. So at times of provocation,
the best course to adopt is a conciliatory rather than a confrontational
one. That is a law of nature.
However, it rarely happens that the reconciliation effected are exactly
according to the desires of both the parties. In the majority of cases,
reconciliation is possible only on a unilateral basis. That is, one party
has to suppress its own inclinations and show a willingness to put an
end to the dispute in accordance with other party’s wishes.
Why is this kind of unilateral reconciliation better? The main benefit is
that without wasting one’s energy and time in unnecessary wrangling,
one is able to carry on a constructive course of action, whereas a state
of confrontation puts a full stop to all such activity.
History shows that any success on the part of an individual or a
community has been achieved by adopting the conciliatory method.
The path of clash and confrontation has never led to any genuine
success in this world. Reconciliation is vital, because it gives man the
opportunity to utilize available opportunities to the fullest extent,
whereas confrontation leads to his entire energies being channelized
into planning the destruction of others. The work of construction,
therefore, is never engaged in, although the secret of true success lies
in construction and consolidation rather than in destroying supposed
enemies.
Many people justify violence by saying that they have been the victims
of plots and conspiracies and so must put an end to this by fighting.
This excuse is quite baseless. What is generally regarded as a plot is,
in actual fact, a manifestation of that plan of nature which has been
established in the present world as a natural law.
In the present world, the actual problem for a community is not that
it has enemies plotting against it. The actual problem is that it has
failed to purge itself of the weaknesses that provide others with the
opportunity to exploit it. An established state of peace is a safeguard
against this kind of exploitation. Violence means rendering oneself
insecure by breaking the defence line.
SOCIETY
Mutual Respect
THE teachings of Islam on the subject of multi-religious society
amounts to an easily applicable formula for mutual respect. It
teaches that all believers, whatever their elected religion, must
have due reverence for the religions adhered to by others.
What establishes the need for such a formula is the edifice of religion
being founded on the total conviction that it is the whole truth. To have
any followers at all, a religion must carry that conviction. It is in the
nature of things. But religious conviction alone is not a broad enough
base on which to form a just society, particularly if that conviction is
publicly expressed by different groups through the widely differing
practices of different faiths. In the multi-religious context, it also
takes broadmindedness, compassion and fellow feeling. Only when
in possession of these virtues can members of society display their
acceptance in their dealings with others, which will ensure a lasting
peace.
The principle of mutual respect is a natural
one and is to be found in all areas of civilized
living. One of the major demands made by
Islam is that this natural principle be upheld
and acted upon by the adherents of different
religions, so that societal structures may be
strengthened by stable and enduring human
relationships.
One of the major
demands made by
Islam is that the
natural principle of
mutual respect be
upheld and acted
upon by all, so that
societal structures
may be strengthened
by stable and
enduring human
relationships.
For the greater part of his life, the Prophet
of Islam lived in a society where adherents
of other religions existed side by side with
believers in Islam. The Prophet’s behaviour
towards the former was invariably that of
respect and acceptance.
At a time when the majority of the denizens of Makkah were of different
beliefs, his conduct consistently conveyed his high moral character.
On the one hand, he communicated to them the message of tawhid
(oneness of God) with love and kindness and, on the other, fulfilled all
of their human rights. That is why the people of Makkah irrespective
of their beliefs had such great confidence in him—to the point of
entrusting their belongings to his care. This they continued to do right
up to the last days of his stay in Makkah.
After the attainment of his prophethood, he lived in Makkah for a
period of thirteen years, later migrating to Madinah, where he lived for
ten years until his death. For about half of this period in Madinah, he
was living among people belonging to different religions. The Prophet
devised a constitution for these people, known in history as Sahifa-eMadinah
(Madinah Charter).
This charter expressly mentioned that issues concerning the different
groups domiciled in Madinah would be decided on the basis of their
own religious traditions—those of Muslims according to their Islamic
traditions, and those of polytheists and Jews according to their
respective traditions. This principle of Islam was intended to apply at
all places where Muslims lived along with adherents of other religions.
This sunnah or practice of the Prophet, for a pluralistic society carries
the same moral authority as other of his practices.
Islam recognizes no difference between
Muslims and people of other faiths from the
ethical standpoint. The rights granted to a
Muslim are exactly the same as those granted
to others.
Islam recognizes no
difference between
Muslims and people
of other faiths
from the ethical
standpoint. The
rights granted to a
Muslim are exactly
the same as those
granted to others.
A saying in Sahih al-Bukhari gives us a telling
example of how this principle should in
practice be followed. According to this report
when the Prophet was in Madinah, he saw a
funeral procession passing along a street. The
Prophet was seated at that time. On seeing
it, the Prophet stood up in deference to the
deceased person. One of his Companions
said: “O God’s messenger, it was the funeral of a Jew (not a Muslim).”
The Prophet replied: “Was he not a human being?”
This tells us that every human being is worthy of respect. There might
be differences between people in religion, culture and traditions but
it is incumbent upon everyone to accord equal respect to others as
all men and women are creatures of one and the same God. All are
descendants of Adam and Eve.
Everyone has certainly the right to adopt one religion according to
their beliefs. But with that choice comes the ineluctable responsibility
of giving respect in full measure to adherents of other faiths and, in the
light of those faiths, giving them what is ethically their due.
SUCCESS THROUGH SUPERIOR SOLUTIONS
Brainstorming
THINKING is an incomprehensibly strange art of our world.
A number of books have been written on this subject which, as
well as adding to human knowledge, have increased our sense
of wonder. The following are the titles of some of these books: Towards
a Theory of Thinking, Dr. Rapaport (1951), The Psychology of Thinking,
W.E. Vinacke (1952), Thinking, F.C. Bartlett (1958), Productive Thinking,
Max Wertheimer (1959).
The research on which these books are based
has brought to light much new information on
the brain. One fact which has emerged is that
a very important process takes place within
the human mind which the psychologists call
‘brain-storming’.
A process called brainstorming has been
offered as a method of facilitating the
production of new solutions to problems.
These unrestricted suggestions increase
the probability that at least some superior
solutions will emerge. (Encyclopaedia
Britannica, 19/357)
Researchers tell us
that when a human
being is facing a
crisis situation,
latent capabilities
are aroused which
enable him to engage
in this process of
brainstorming. This
in turn enables him
to discover a superior
solution to the
problem.
Researchers tell us that when a human being
is facing a crisis situation, latent capabilities
are aroused which enable him to engage in
this process of brainstorming. This in turn enables him to discover a
superior solution to the problem facing him. Success then follows as
surely as night follows day.
This is one of God’s great mysteries—how He has made our difficulties
the ladders to our success
HOW STRANGE
Death, the Greatest Teacher
HOW strange it is that with someone’s death, a throbbing life is
blotted out all of a sudden! A smiling face is extinguished in a
second, as if it were even more valueless than a bit of dust!
A soul, with all its hopes and dreams, is suddenly removed completely
from sight, as if its hopes and dreams had no reality at all! Life is
enormously meaningful, but death appears to make it meaningless.
No matter how free human beings seem to be, they are utterly helpless
in the face of death!
Every day, innumerable people enter through the door of death. Every
day, hundreds of thousands of people set off from their homes but on
the way to their destination they are caught by God’s angels, who take
them to the stage of the Hereafter, instead of to where they wanted to
go.
Every person has built in their mind an entire world full of hopes and
desires. They imagine they are advancing towards the world of their
hopes; that they are walking in the direction of the ‘tomorrow’ of their
dreams. But very soon they realize that they are heading, not to the
world of hopes, but, rather, to the world of God, towards the Hereafter.
People are simply unaware of where they are heading and where they
will arrive.
People generally give their all for the sake of their children. But before
they can see and rejoice in their children’s future, death drags them off
to their own future—the eternal Hereafter—for which they had made
no preparation at all. People build magnificent houses, hoping to live
there in comfort, but even before they can enter their dream-houses,
death grabs them away. People struggle to become as economically
rich as possible, thinking that this will carry them to the pinnacle of
honour and progress, but very soon they learn that what awaits them
is just a cold, silent grave.
For human beings, their desires and dreams are very dear, but
death snatches all these in a trice! If we were to remain aware of our
impending death, we would never go astray. The secret of a successful
life is to agree to live within one’s limits, and for this purpose, death is
the greatest teacher.
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
S’aad; By the Quran, full of admonition! Those who deny the truth
are steeped in arrogance and hostility. How many generations have
We destroyed before them! And they cried out when it was too late to
escape. (
The Quran calls upon people to accept the realities that already exist
in human nature. No statement of the Quran has so far been found to
be against facts, which is sufficient to prove the veracity of the Quran.
If people still do not accept the Quran, their rejection is certainly not
based on arguments, but stems from the fear that they may lose their
sense of self-importance if they accept a greater Truth.
The Quran is the continuation of that call to the oneness of God which
was propagated by various prophets throughout history. In every
age, those who rejected this call were destroyed. The non-believers of
the present age should learn a lesson from the fate suffered by nonbelievers
of the past.
They are surprised that a warner should come to them from among
themselves. They say, ‘This is a magician, a great liar. Does he make
all the deities out to be one God? This is indeed a strange thing. ’Their
leaders departed, saying, ‘Walk away! Hold fast to your deities. This
is clearly a conspiracy. We have not heard of any such thing in the old
religion. This is nothing but a fabrication. Was the message sent only
to him out of all of us?’ In fact, they doubt My warning; in fact, they
have not yet tasted My punishment. (
The Prophet Muhammad is a great name today, because subsequent
history has glorified him. But when, in the seventh century AD, he announced his prophethood, it was difficult for people to believe that
this ordinary-looking-person was chosen to receive God’s revelations.
It is crucial to understand that once history has taken shape, even a
blind man can recognize a prophet, but before history takes shape
immense sincerity is required to acknowledge a prophet.
The exceptionally different style of the Quran used to stun its
opponents, but the ordinary image of the bearer of the Quran would
cast them into doubt. Bent on rejecting him, these people used to
denigrate the Prophet in various ways, they called him a magician or
a liar. They could not reconcile themselves to the possibility of their
great men being in the wrong as against an ordinary man.
‘Hold fast to your deities’. These words refer to the paucity of argument
of those who oppose the Quran. Finding themselves helpless they try
to keep their people away from the powerful effect of the Quran with
the help of age-old traditions.
Do they possess the treasures of the mercy of your Lord, the Mighty,
the Great Bestower? Have they control over heavens and earth and
whatever [lies] between them? Then let them climb up to heaven by
ropes: this host too, among other hosts, is bound to suffer defeat.
Before them the people of Noah denied the truth, as did the ‘Ad and
Pharaoh of the Stakes, and the tribe of Thamud, and the people of Lot,
and the dwellers of the Wood—these were the confederates. There
was not one of them but treated their messengers as liars, so My
punishment rightly overtook them: they have only to wait for one
single blast [of punishment]: it shall not be delayed by one whit. They
say: ‘Our Lord! Hasten on for us our fate before the Day of Reckoning.’
(
God’s blessing of guidance is not meted out in such a way that one who
is favoured with worldly greatness is also granted God’s guidance. If
worldly greatness were enough to make people great in the eyes of
God, it would have become possible for them to confer God’s grace
on anybody they liked, while withholding blessings from all others. But
the fact is that God bestows His grace by His own standards and not
by those laid down by human beings on the basis of appearances.
Those who rejected the Prophet used to say, ‘Bring upon us God’s
punishment with which you are threatening us.’ The non-believers
were so audacious because they believed that they were not going
to face God’s punishment. The previous communities had also
considered themselves safe and behaved insolently with their
prophets, but all of them were destroyed.
ASK MAULANA
Your Questions Answered
Does Islam need a liberal interpretation?
It is often said that in present times Islam is in need of a liberal
interpretation. The question is when Islam in itself is liberal, why does
it need a liberal interpretation?
The original Islam, which was presented by the Prophet and followed
by the Companions, does not have any aspect that needs to be
liberalized. It neither consisted of extensive rituals or customs, nor did
it sanction extremism. The need for liberalization is for the practices
and innovations of present-day Muslims that are considered to be Islam
whereas the original Islam has nothing to do with these innovations.
Today, the term ‘liberal’ is used to convey non-extremism. The Quran
alludes to this principle in the following verse, “Do not become
extremists in matters of religion.” According to a Hadith, the Prophet
Muhammad said, “Do not be an extremist in religion.” Extremism
therefore is prima facie shunned in Islam.
In present times, many who claim to be Muslims have become
extremists. Because there is unawareness in general about what
original Islam was and how it was practiced by the Companions of the
Prophet.
What does a liberal interpretation of Islam mean? It means to find
an interpretation of Islam that gives importance to peace, does not
obstruct freedom, allows tolerance and shuns intolerance. But the
original Islam already has all of these attributes. What we see today
among certain Muslims is later-day innovation. In the full sense of the
word, Islam is a religion of peace, tolerance, compassion and justice.
The need therefore is to revive Islam and not to come up with a new
interpretation.
Why is acknowledgment important?
A glass of water is such a blessing that if all the people in the world
come together and spend all their money, even then a glass of water
cannot be created. The supply of water to mankind shall continue only
if the One who is supplying continues to supply, otherwise not.
Media extensively features reports that allude to the next world war
which would be on the issue of water unlike the previous world wars
which were fought for land. The issues of water shortage and water pollution are on the rise. With 95% of water resources polluted already,
water resources are fast depleting. The water resources that exist are
the only ones that exist. We cannot create more by ourselves.
While a human being cannot even create a glass of water, there are
millions of other things that have been bestowed to him by a Benefactor!
To acknowledge and be grateful for these blessings is the highest duty
of an individual. Religion serves as a reminder of this fact.
If you do not acknowledge a glass of water, you have no right to drink
it. Availing of blessings like food, water, air or sunlight has a price, that
is, acknowledgement of the Giver. Those who do not perform this duty
should remember that they cannot evade accountability.
How should one deal with the crises in life?
Once the Prophet was travelling from Makkah to Taif with 12,000
people. They reached a valley which had a narrow pass and the issue
was how it should be crossed. The Prophet gave a solution and told his
Companions to change their formation from wide across to narrow or
inline.
When a new situation emerges, one should think and reassess the
matter. A human being possesses pre-crisis thinking which fails at the
time of crisis, therefore he is required to develop a post-crisis thinking
to deal with the emerging situation.
When the Prophet’s opponents in Makkah eventually decided to kill
him, the Prophet had two options; either confront his opponents
stating that Makkah was also his homeland and he had the right to live
in it and as a consequence die fighting for the cause. The other option
was to leave Makkah and migrate to another city. The Prophet chose
the latter option, thereby demonstrating how one should develop postcrisis
thinking to resolve a situation of crisis.
How does thinking about death transform a person?
People in the present-day are being caught up in the culture of ‘right
here, right now’ and are unable to think about death. If a person is able
to do so, a new thinking would emerge in him and he would strive to
prepare himself for the eternal world of the life Hereafter. Death would
become a reminder to him of the life to come. He would be cautious
about his words, thoughts and dealings with people. His concern would
be the development of a sublime character so that in the Hereafter he
can be selected as an inhabitant of the noble abode of Paradise. He
would rise above the superficialities of the present world and become
acquainted with the higher truths of life.
Death is not the end of life but a door, on either side of which there
exists a world. One side has an incomplete and temporary world, while
the other side has a complete and permanent world. On one side,
there is a world filled with problems and on the other side, there is
a problem-free world. Unfortunately, people take death only in the
negative sense, which brings despair and hopelessness. The positive
concept of death has a very high meaning—one that gives you a ray of
hope and courage.
What is the position of freedom of expression in Islam?
Islam lays great emphasis on freedom of expression. Blasphemy in
Islam is a subject of intellectual discussion rather than a subject of
physical punishment.
Before the advent of Islam, holding beliefs different from that of the
establishment was considered a punishable act. People used to be
punished on matters of belief just as they would be if they committed
a social crime. This old practice of religious persecution was abolished
by Islam. In Islam the culture of dissent and freedom of expression
is given utmost importance. The concept of blasphemy therefore is
completely alien to the original teachings of Islam.
Some Muslims advocate the theory that freedom of expression is good,
but that no one has the right to hurt the religious sentiments of others.
This theory is quite illogical. Freedom is not a self-acquired right. It
is God, who, because of His scheme of putting man to the test, has
given him total freedom. Then the modern secular concept of freedom
is that everyone is free, provided he does not inflict physical harm
on others. In such a situation, the above kind of demand by Muslims
is tantamount to abolishing two things: first, it abolished the divine
scheme of granting freedom to everyone, and second, it abolishes the
modern secular norm. Muslims’ demand that others should not have
the freedom to hurt their religious sentiment is thus invalid, as it can
never be achieved.
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 )
