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.
BE AWARE OF YOUR UNAWARENESS
PEOPLE are generally obsessed with the notion: ‘I am right, you
are wrong’. Some reformers have discovered a compromising
principle; they say: ‘I am right, you are also right’. Both these
formulas are impractical, and will not yield any positive result.
Life is full of differences. Even between two persons or two members
of a family there are differences; in terms of taste, temperament, way
of thinking, etc. In such a situation we have to find a positive method,
by which we can turn our negative experiences into a positive result,
and convert our problems into opportunities for development.
What is this formula? This formula is based on learning. Make difference
a point of discussion. By discussion, I don’t mean debate. The purpose
of debate is to establish superiority. This is not discussion. The purpose
of discussion—on the other hand—is mutual learning; taking something
and giving something. This kind of discussion is highly fruitful for every
person. It promotes good relationship between different members of
society. Discussion inculcates in people the spirit of love and brings an
end to hatred.
Here, let me give you an example. One of my articles was published in
the 'Speaking Tree' column of The Times of India on June 8, 2013. The topic
of the article was U Turn—A Principle of Life. In this article, I gave some
examples from recent history, but all these examples were related to
secular people. One Muslim became very angry after reading the article.
He said: “Our Prophet is a complete example. You being a Muslim,
why have you adopted the example of secular people?” I pacified
the man by saying that Islam does not believe in fanaticism or 'weand-they'
concept. There is a good saying of the Prophet in this
regard: “Al-hikma zallah al-momin aina wajadaha fahuwa ahaqqu biha”
(Wisdom is the lost property of a believer; wherever he finds it, he
should take it as his own–Al-Tirmidhi). This Muslim man was unaware
of this Hadith. He heard this Hadith, and after thinking for a while
said: “Today you have helped me increase my knowledge.”
This is a good example of discussion. Differences in life are a blessing.
If there is no difference of opinion, there will not be any discussion
and life will become robotic. It is not good to eliminate differences of
opinion amongst ourselves. In such a society the saying ‘If everyone
thinks alike no one thinks very much’ will prove to be true. Sometimes
you believe that “I know”, while it may be that you don’t know.
There is every possibility that your thinking is based on inadequate
information. Whilst living in your own intellectual cell, you may wrongly
believe that you are living in reality. It is better to come out of your
cell rather than living in it forever.
Do not be angered by a different opinion from another person. Instead
of taking it negatively, make it a point of discussion. If your discussion
is a scientific, rational one, it will certainly lead to a useful learning
experience. Caliph Umar was the second Caliph in Islamic history.
About him it is said: “Kana yataallama min kulli ahad” (He was able to
learn from everyone). How was he able to learn from everyone? This
was through positive discussion. If you present your point with sincerity,
and are also ready to accept reality—as it emerges after discussion—
then your discussion is a blessing.
To think that you are right, is okay. The only thing which is not okay,
is for you to think that you are always right and others are always
wrong. This kind of thinking makes you a fanatic and inculcates in
you an unrealistic approach. You will be bound to live in bias, and
living in bias is like living in an intellectual prison. This kind of living
is harmful not for others, but for your own self.
Be aware of your unawareness
— this is the greatest key to intellectual development.
Maulana Wahiduddin Khan
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1. The World’s 500 Most Influential Muslims 2012, Royal Islamic Strategic Studies Centre, Jordan.
GIVING AS GOD WILLS
MAN's life and property are gifts of God. He owes everything
he possesses to God alone. The only way to give thanks
for these innumerable gifts is to dispose of them as God
wishes. Such expenditure of one’s wealth is symbolic of
one’s complete trust in God.
Man owes whatever he earns in this world to the fact that God has
given him hands and feet to use for this purpose. He has endowed man
with eyes and a tongue with which to see and speak. He has blessed
him with an intellect which enables him to think and plan.
At the same time God has made the world subordinate to man. If
the world and that which it contains had not been placed at man’s
disposal, his physical and mental capabilities alone would never have
enabled him to derive any benefit from the world around him. If the
wheat grain had not grown in the form of a crop but had stayed lying
on the ground like a pebble, it would have become impossible for
man to harvest grain from the land. If the powers of nature had not
performed their specific functions, electricity could not have been
produced, and vehicles would not have been made to move.
The only way to give thanks for the innumerable gifts
of God is to dispose of them as God wishes.
Whatever man earns in this world is a direct favour from God. In return,
man should spend his earnings in a way which would meet with God’s
approval. He should use his money to help the poor and spend of the
wealth which God has granted him in the ways God has specified.
Real charity is that which is given for God’s sake alone, not for fame,
self-esteem or worldly reward. Wealth saves one from worldly hardship;
that which is given away for God’s sake saves one from hardships of
the life after death.
THE INNER REALITY OF FASTING
THE month of Ramazan is approaching—the month in which
the Quran was revealed. The Quran makes special mention
of its revelation in the month of Ramazan, while making it
obligatory upon it's followers. This indicates that there is a
close link between Ramazan and the Quran. In the words of the Quran:
In the month of Ramazan the Quran was revealed, a book
of guidance for mankind, with clear proofs and criteria
distinguishing right from wrong. Therefore whoever
of you is present in that month let him fast.
But he who is ill or on a journey shall fast
a similar number of days later on.
THE QURAN 2: 185
The revelation of the Quran started in 610 A.D., in the month of Ramazan
according to the lunar calendar. The first revelation was made to the
Prophet when he was in the cave of Hira, and it continued for the next
The guidance given in the Quran is the best blessing
to mankind from God, because it shows man
the path to ultimate success.
The guidance given in the Quran is the best blessing to mankind from
God, because it shows man the path to ultimate success. It tells man
how to conduct himself so that in his eternal life he can gain entry into
paradise. Paradise is the goal of man. Fasting is the path to it.
The month of Ramazan is an annual reminder of this blessing. The
celebration of the revelation of the Quran is not observed in the usual
way but by abstinence and being thankful to the Almighty. Fasting in
this month is acknowledgment of the divine blessings. It is like saying,
‘O Lord I have heard and I accept it.’
The term Roza (fasting) is of Persian origin. In Arabic, it is known as
Sawn meaning abstinence. Therefore, fasting is an exercise aimed
at controlling our desires. In other words, it is the Art of Desire Management. Therefore, Roza literally means that every believer, in
spite of being filled with desires, leads his life not by following his own
whims and doing whatever he feels is correct—be it taking revenge,
robbing, cheating indulging in corrupt practices, getting angry or
being selfish—because all of these are actually desires; but by leading
a life whereby these desires are wilfully managed. The essence of
fasting thus is to eschew all evil ways throughout the year. The true
fast is that from which one learns a lesson.
Also, this is a month during which the Quran should be read and
understood. The Quran is specially recited in this month. At night the
Quran is also recited during the Tarawih1
prayer. This month has been
made special so that the blessings of God may be counted even more.
When the Quran is read during the month of its revelation, it reminds
us of the time when divine light from heaven fell upon the earth. Man
remembers this and calls out, "O Lord, fill my heart with Your divine
light and make me among those who are near you". When he reads
about Hell and Paradise, his inner self cries out, 'O Lord, save me from
Hell, and let me enter Paradise'.
The Quran is a reward to His servants from God.
And fasting is acknowledgment of the reward.
In this way the Quran becomes a guiding force in man’s life. He earns
his livelihood according to its dictates. He bathes in the ocean of its
life to cleanse his soul.
The Quran is a reward to His servants from God. And fasting is
acknowledgment of the reward. Through fasting man makes himself
worthy of being thankful to God. He obeys the command of God
and thus revels in the supremacy of God. Having gone through a
month’s fasting, he creates an ability in himself to lead a life of piety as
ordained in the Quran.
According to the Quran, there are two purposes of fasting:
To make one cautious in life.
To make one thankful to God.
THE QURAN,
Food and drink are man’s most basic necessities. When he is consumed by hunger and thirst, he understands how weak he really is; he realizes
how much he is in need of God’s succour. In the evenings, after a whole
day of fasting, people eat and drink their fill: that is when their hearts
are flooded with a sense of gratitude to God for His having made
complete provision for their needs. That is when they praise God and
offer up their thanks to Him. This feeling of dependence on God’s
bounty also makes them adopt a properly cautious attitude to life.
The Prophet is reported as saying that God rewards good deeds from
tenfold to 700-fold. His reward for fasting, which is especially for Him,
will be countless. In another Hadith2
he is reported as saying, “There
are many who fast and receive nothing in return, but hunger and thirst”.
What is the difference between one fast and another, while in
appearance both are alike? In actual fact, the appearance is not all
that there is to it. The act serves only as a symbol of the essence. One
who observes fasting in its essence as well as in its outward form will
deserve the promised reward. On the other hand, one who attaches
importance to symbols alone, will have nothing to his credit when
he comes before God. Fasting of the latter type is of no value in the
eyes of God, since the true value of something which is symbolic in its
nature, is always determined by the will to virtue which it represents.
The greater significance of fasting lies in its
symbolism of an inner spiritual eagerness
to make all kinds of sacrifices.
But there is much more to fasting than the caution and gratitude
induced by the purely outward, physical forms of abstention. Its
greater significance lies in its symbolism of an inner, spiritual
eagerness to make all kinds of sacrifices. Obviously, one who refrains
from taking food and water on specific days, but who goes throughout
his life without any qualms about telling lies, persecuting his
fellowmen, thwarting justice, and so on, has missed the whole point
of the fast of Ramazan. He has concerned himself all along with
outward forms and not with inner realities. Such a man cannot expect
to find favour in the eyes of his fellowmen and will certainly incur
the wrath of God, his Maker.
One who fasts in all sincerity takes care to cast his entire life in one consistent mould. In all of his affairs, he applies the constraints
laid down by God. He checks himself from abusing others, stays his
hand from persecution, and halts in his steps towards injustice. As
the Prophet said, “Such a man can be likened to a tied-up horse which
can go only as far as its rope permits: in that way, he cannot transgress.”
Fasting is an Exercise in Self-Discipline
During the month of Ramazan, the believer of his own free will, abstains
from food and drink in the day time. It is only after sunset that he
satisfies his hunger and quenches his thirst. In this way, he builds up
his self-control. By practising restraint for one month in a year, he is
able to lead a life of self-discipline in all matters for the rest of the year.
Apart from man, there are in the universe innumerable other things,
all of which—having no free will of their own—adhere strictly to God’s
law. Man, however, is not in the same category as these things, for
God has given him the freedom to choose the path he will tread.
Notwithstanding this divine gift of freedom of will, it is still the desire
of the Almighty that man should, by his own choice, tread the path
of obedience.
By practicing restraint for one month in a year,
man is able to lead a life of self-discipline
in all matters for the rest of the year.
It is therefore to condition him to follow the path of restraint that
the rule of fasting has been laid down. No mere annual ritual, fasting
is a form of training undergone every ninth month of the lunar year.
It is not just a matter of temporarily enduring hunger and thirst; it is
a lesson in the permanent practice of patience and tolerance
throughout life.
While on a fast, a man may have food and water before him but,
despite his hunger and thirst, he will make no move to eat or drink.
He exercises self-control. God desires that he should also exercise the
same restraint whenever he has the opportunity to display his ego
and his arrogance. He must not fall upon unjust ways just because the
bait is tempting and all doors have been opened for him. If man is to
earn God’s favour, he must eschew the path forbidden by Him, and
set his feet firmly on the path of modesty and humility.
The path followed perforce by the universe has to be adopted by man
of his own free will. That is why it is desirable that he should lead a life
of self-imposed curbs. The unflinching self-restraint, which prevents
him from eating or drinking while on a fast, is the virtue which will
guarantee moral behaviour throughout his life.
Moral Piety
In the Hadith, Ramazan is called 'the month of patience' (Mishkat AlMasabih,
1: 613). This month is meant to serve as a training course which
will enable the individual to lead a successful life in this world by
keeping his negative feelings under control. Negative feelings, it must
be remembered, present the greatest obstacle to human progress.
Fasting is the pious way to solve this biggest of human problems.
Fasting creates an ability in man to lead a life of piety.
As the Hadith says:
There is a Zakat for all things,
and the Zakat of the body is fasting.
Mishkat Al-Masabih, 1: 639
Here, the expression Zakat is used in the sense of purification. There
is, indeed, a way of purifying everything. Just as bathing purifies the
body, so fasting purifies the soul.
According to another Hadith, the Prophet Muhammad observed:
Whenever one of you is invited to a meal
while he is on a fast,
he should inform his host that he is fasting.
Mishkat Al-Masabih, 1: 651
Yet another tradition of the Prophet gives this very sound advice:
Whenever one of you is on a fast,
he should be soft in his demeanour.
In the event of being abused or provoked,
he should simply say that he is on a fast.
Mishkat Al-Masabih, 1: 611
Leading a life of restraint for a whole month produces a transformation
in one’s thinking. It enables one to offer a positive response even to another’s negative behaviour. Even strong abuse and other types
of provocation will not goad the fasting believer into retaliating in a
similar manner. Rather than sink to that level, he will simply explain
that he is on a fast. His own heart tells him that by observing a fast he
has pledged himself to piety and in view of that, he cannot contemplate
any evil action.
In this way, fasting inculcates in man the necessity to abstain at all
costs from anti-social activities, and from all ungentlemanly words and
deeds. He is thus brought to a life of moral restraint in this world.
A Month of Sympathy and Compassion
According to a tradition, the Prophet Muhammad observed:
The month of fasting is the month of compassion.
Mishkat Al-Masabih, 1: 613
That is, it is a month in which people are helped and shown compassion.
This is the human aspect of fasting. That is why the Prophet and his
followers used to be generous in giving alms to the poor and needy
during this period. No one who asked for anything was ever turned
away without his needs being met.
One very significant thing about the month of fasting is that it affords a
personal experience of the nature of hunger and thirst. Rich and poor
alike go through this trial. And it is not a temporary, one-day rigour;
it amounts to a special training course which one has to go through,
without a break, for a whole month.
The unflinching self-restraint, which prevents him from
eating or drinking while on a fast, is the virtue which
will guarantee moral behaviour throughout his life.
In this way, through fasting, one experiences what it is like to be in
need. One finds out what hunger and thirst are like. The well-off who,
in normal circumstances, are never obliged to suffer the pangs of
hunger and thirst undergo this experience personally in the month of
Ramazan. In this way, fasting brings everyone to the same level. The
rich, for a time, descend to the level of existence which is the normal
lot of the poor. Ramazan, as a training course, awakens the sense of
humanity in all human beings. People are then able to share their feelings and have the urge to do the utmost to assist their fellowmen
in distress. In this way, fasting for the month of Ramazan produces a
general awareness of the necessity to extend a helping hand to others.
This consciousness lasts for many months until, on the completion of
the year, another month of Ramazan is before us once again to renew
and refresh our humane inclinations.
The rationale behind fasting for a month is made clear by psychological
studies. It tells us that for a habit to be inculcated, thirty days are
required. It is not an overnight miracle but a lengthy process. The
practice becomes a part of the personality only when it is observed
every day for at least thirty days; and it is only then, that it may
continue for rest of the year. Fasting is, therefore, a form of training to
create the capacity in a man to become the most devoted worshipper.
It makes him most grateful to God creating in him a fear of displeasing
God. The very hardship of fasting carries a man from the material world
to the plain of spirituality.
Leading a life of restraint for a whole month produces a
transformation in one’s thinking. It enables one to offer a
positive response even to another’s negative behaviour.
Therefore, Ramazan is a month of spiritual activism when devotees try
to awaken their spirituality. It is a scheme to improve human beings.
Fasting is for personality and intellectual development. This is done
by desire management, experiencing helplessness, and connecting to
God with true prayers. Fasting produces an atmosphere of generosity,
well-wishing and compassion—an atmosphere in which people’s
needs in society may be happily fulfilled. It is a means by which society
may be turned into a truly human brotherhood. This eventually
becomes a way of life for the whole year.
Keep secrets
Disclosure of other's faults or secrets shows a mindless
callousness which breeds nothing but ill-will.
PRACTICABLE FORMULA
AN educated practicing Hindu once said: “All religions are true
in their own right. Neither is any religion more true nor is any
religion less true.” He said that, “it is religious concepts that
can establish peace in the world.”
This idea is quite common amongst people of different religions.
However, a logical analysis will show that this concept is unnatural
as well as irrational. In matters of worldly affairs man cannot hold
everything to be equally right. For instance, no one says that both
geocentric theory and heliocentric theory are right. Everyone holds
one theory right and the other wrong. So, why should we adopt as an
exception, this incomprehensible practice in the matters of religion?
For you, your religion; for me, mine.
THE QURAN 109: 6
The Mughal Emperor Akbar, propounded a syncretic faith ‘Deen-e-Ilahi’
that united the different religions of his subjects. He tried to use
the powers of his empire to promote the religion like he did for
the use of his currency, but was unsuccessful. Dr. Bhagwan Das,
Indian theosophist (1869–1958), after thirty years of study and
research, wrote an Encyclopaedia titled Essential Unity of All Religions
to establish this theory, but it too turned out to be a failure.
Mahatma Gandhi tried to use the force of his popularity to perpetrate
a similar concept, but also failed in this bid. All his life he continued
to utter the words ‘Ram Rahim ek hai’ (Ram and Rahim are one). But the
last words on his lips at the time of his assassination were: ‘Hei Ram’
instead of ‘Hei Ram, Hei Rahim’.
The right approach to this matter is the one enshrined in the Quran.
That is, “For you, your religion; for me, mine.” There are also several
traditions in this regard, in the Hadith. All these teachings can be
summed up in these words: ‘Follow one and respect all.’
THE PROBLEM OF EVIL
THOSE who want to interpret human history in the light of
predetermined law as is done in the physical world, cannot
but meet with failure. While the physical world may be
explainable within the framework of pre-determinism, and
the laws of nature, the events of the human world are simply not
amenable to interpretation in terms of any such law.
Others want to interpret the events of the human world in the context
of freedom. But they are not satisfied either, with their interpretation.
This is because in the case of human freedom, the suffering experienced
in this world has no valid understandable explanation. The failure
of both these interpretations is due to the fact that they attempt to
explain the whole in the light of a part—which is not at all possible.
The truth is that the right principle by which to interpret human history
is neither that of pre-determinism nor of freedom. According to Islam,
there is only one correct principle to interpret human history and
that is the principle of 'test'. Man has been placed in the present world
for the purpose of being tested. On the outcome of this test will depend
the eternal future of all mankind.
That person is most precious who leads his life in this
world in such a manner that, despite facing all sorts
of temptations, he succeeds in overcoming them.
Favourable circumstances were a sine qua non for this test in the
world. Pre-determinism, to a certain extent, had to be a feature of
these circumstances—as a guarantee against any obstacle coming in
the way of carrying out man’s trial. On the other hand, the element
of freedom was also essential in order that the intentions and actions
of each individual could be properly judged. For, man can be granted
the credit for a good deed only on the condition that, despite having
the opportunity to indulge in bad deeds, he chooses of his own free
will to act virtuously.
If in this world everything had been totally predetermined, the element
of trial would have been absent. However the granting of freedom did involve the risk of some people misusing their freedom; and misuse
it, they did. This gave rise to the problem of human suffering which
results from evil; yet this suffering, or evil, is a very small price to pay
for a very precious thing.
The only principle to interpret human history is
the principle of ‘test’.
According to Islam, that person is most precious who leads his life
in this world in such a manner that, despite facing all sorts of
temptations, he succeeds in overcoming them. Despite having the
power to misuse his freedom, he refrains from doing so. Despite the
possibility of leading an unprincipled life, he chooses of his own free
will to be a man of principle. To identify such individuals, it is essential
that an atmosphere of freedom prevail in the world. This is not possible
under any other system.
Words Can Be False Friends
Words, because of their easy accessibility,
can be a great source of misconception in this world.
Equipped with fine words and carried away by slogans,
one can be deluded into thinking that one
is on the right path.
But words alone cannot prove
whether or not one’s stand is a right one.
Success in the next world will be for those
who, having made a critical appraisal of words,
hold on to the truth and reality behind them,
rather than placing their trust uncritically
in hollow, meaningless words.
FASTING LEADS TO MORAL DISCIPLINE
ACCORDING to Abu Huraira, the Prophet once observed: "When
any one of you is fasting, he should refrain from all indecencies.
He should not raise his voice. If anyone fights with him or
abuses him, he should not retaliate, but simply say that he
is fasting."
This tradition tells us that fasting does not entail merely abstaining
from food and drink, but demands rather that man should renounce
all evil. If he is to shun his evil ways, he should not shout at people or
allow himself to be provoked by each and every irritating circumstance.
This shows that fasting is not just a ritual, but aims rather at producing
the true spirit within a man; which may change his thinking and his
temperament, thus bringing about a transformation in his character. It
is perfectly possible, by fasting, to change one's entire personality so
that it becomes spiritual in nature.
The individual who fasts in the real spirit will not just
give up eating and drinking, but will also
abstain from immoral behaviour.
True fasting makes a person sincere to the ultimate extent. Every aspect
of his personality is coloured by his seriousness. He is not upset in
the slightest by the gravest of provocations. No amount of provocation
deflects him from the right path and he becomes a peaceful member of
society. He turns into a truly modest—instead of an arrogant—person
and does not create problems for others.
The individual who fasts in the real spirit will not just give up eating
and drinking, but will also abstain from immoral behaviour. His fasting
will have no meaning if, when he changes the timings of his regular
intake of food and drink, he does nothing to change an immoderate
way of life.
TOTAL INVOLVEMENT
ELIAS Howe (1819–1867) was born in Massachusetts, U.S.A.
He died at the young age of 48. Although his life was short,
his contribution to the world of clothes—that of the sewing
machine—will always be remembered.
The sewing machine invented by Elias Howe was at first utilized, not
for sewing clothes, but for stitching shoes. The main breakthrough was
the development of a lock-stitch by a shuttle carrying a lower thread,
and a needle carrying an upper thread which passed through a hole
situated at the tip of the needle. For thousands of years, people had
been accustomed to making a hole at the base of the needle. So,
following their lead, Elias Howe made the needle of his machine with
a hole at the base, instead of at the tip, as is now the practice. The
placement of an eyelet, simple as it may seem to us now, remained
a big hurdle for its inventor for quite some time. It was only a dream
which finally brought about the desired solution.
As he was racking his brain to perfect his machine, Howe dreamt that
he had been captured by a primitive tribe and was ordered to produce
an operational sewing machine within twenty-four hours, failing which
he would be speared to death. He tried hard, but could not accomplish
it. When the deadline was up, the tribesmen surrounded him and
raised their spears to kill him. Scared, yet still concentrating, he
observed that each spear had an eyelet at the tip. He kept on gazing
at the eyelet and then woke up with a start: the solution was right
before him. For the machine to work, the placement of the hole had
to be neither in the middle nor at the base, but at the tip. His lucky
dream helped him, in 1845, to produce a sewing machine that
would complete 250 stitches a minute.
What is a dream? It is the result of complete involvement. What
we think about during the day, we dream about at night. Howe
succeeded in inventing a machine only because he had engrossed
himself in it to such an extent that he came to dream about it. Such
is the case with any undertaking, whether one wants to invent a
machine, or bring about a revolution in human life. One achieves
success in one’s aim only after complete involvement; only when the
thing one has set one’s mind on becomes a part of the subconscious
existence that it is reflected in one’s dreams.
SOCIAL WELFARE IN ISLAM
ALL human beings, according to Islam, have been created by
one and the same God; and for this reason, they belong
to one great brotherhood. All being descendants of the
same progenitors, they should naturally be each other’s
well-wishers and should willingly come to one another’s assistance,
like members of the same large family. Charity, an important way of
bringing justice to society, has been preached by every religion of
the world. And justice being the essence of religion, Islam has made
charity obligatory and binding upon all those who embrace the
faith, laying the greatest emphasis on the support of the needy and
destitute members of society. It is thus a sacred duty of the affluent
to give part of their wealth to fulfil the needs of deprived members
of the community.
Charity is an important way of bringing justice to society.
A society can flourish only when its members do not spend all their
wealth on the satisfaction of their own desires, but reserve a portion
of it for parents, relatives, neighbours, the poor and the needy. As the
saying goes: Charity begins at home. A true believer, after meeting
the needs of his family, is thus always prepared to assist other people
in need of his help.
Charity, in its broadest sense, has been called Sadaqa in Islam. Such
great importance is attached to charity that the month of Ramazan
has been fixed for individuals to be trained in the practice of charity.
It has therefore been made into an institution in order to give it
permanence and regularity. The law of Zakat, i.e. to take from the
wealthy and give to the poor, rotates wealth in such a way as to balance
social inequality.
There are two forms of charity in Islam—obligatory and voluntary,
which are respectively called Zakat and Sadaqa. Zakat, from the verb
Zakat, which signifies 'to thrive'; 'to be wholesome'; 'to be pure'; means
purification. Giving up a portion of one’s wealth, which is in excess of
what one needs for one’s own sustenance, is a purifying process which
legitimizes the use of the remainder by the donor.
Deducting Zakat from one’s earning is a material acknowledgment
of the fact that the actual giver is God. And since the giver is God,
the recipient is duty-bound to spend it in His cause. In spirit, Zakat
is an act of worship, while in its external form, it is the carrying out
of a social service. Zakat is thus not just the payment of a tax, but is
of great religious significance. Its importance is underscored by the
fact that the Quran treats it on par with Salat (prayer).
There are many Hadith that stress the importance of giving Sadaqa in
the holy month of Ramazan. Therefore, in this month of fasting, almost
all those who can afford it, help poor people in one way or another.
The Quran frequently enjoins believers ‘to perform the worship and
pay the Zakat', and even goes to the extent of saying that 'one cannot
attain righteousness unless one spends out of one’s wealth for the love
of God'. It also says:
“By no means shall you attain righteousness
unless you give of that which you love.”
THE QURAN 3: 92
Since charity is purely for the sake of God, it has value only if something
good and valuable is given. It should be lawfully earned or acquired
by the giver. It should include such things as are of use and value to
others. So the test of charity lies in giving away not just things that we
have discarded, but things that we greatly value. What God demands
is unselfishness. It may be in any form—personal efforts, talents,
skills, learning, property or possessions. Charity is, in the words of the
Prophet, 'to place a thing in the palm of God'. It is therefore obvious
that placing worthless things in the hand of God is a dishonour to Him.
The law of Zakat (to take from the wealthy and
give to the poor) rotates wealth in such a way
as to balance social inequality.
But the demand of Islam that all its followers should spend their wealth
freely for the common good of society cannot be met solely by the
payment of the obligatory levy of Zakat. There must also be additional
almsgiving on a voluntary basis. This is referred to in Islamic literature
as sadaqat-al-tatawwu (the alms of spontaneity). The only difference
between Sadaqa and Zakat is that the former is voluntary, while the
latter is obligatory, and collected by the government as a compulsory levy. The rate and exemption limit (Nisab) for Zakat are fixed, while
the amount of other, Sadaqat, is entirely dependent upon the will of
the giver. The term Sadaqat, as applied to alms, is an indication of the
sincerity of the almsgiver’s religious belief.
The term Sadaqat is also, in certain cases, used in a very broad sense
to cover all kinds of charity, and should be interpreted according to
the context. From the root Sadaqa, 'to speak the truth; to be true',
it literally means righteousness. Ibn Arabi explains it as a 'voluntary
act of worship, a choice made by one’s own free will. If this is not the
case, then it is not voluntary Sadaqa. For man makes it obligatory upon
himself as God makes mercy obligatory upon Himself towards those
who repent.'
Giving up a portion of one’s wealth is a purifying process
which legitimizes the use of the remainder by the donor.
The scope of charity as defined in the Quran is so vast that even a poor
person who has nothing tangible to give can offer Sadaqa in the form of
a smile, or by offering a glass of water to a thirsty person, or by uttering
a kindly word. Good conduct is frequently referred to in the Hadith as
Sadaqa. Even planting something from which a human being, a bird
or an animal may later eat also counts as Sadaqa. In this extended
sense, acts of loving kindness and even greeting one another with a
cheerful expression are regarded as Sadaqa. In short, every good deed
is Sadaqa.
According to a Hadith, the Prophet observed: “In one’s wealth there is
a due (to God and His men) besides Zakat". Ali, the fourth Caliph, has
explained this Hadith thus: “God has ordained that the rich are to pay
out of their wealth to an extent sufficient for the needs of the poor, so
that if they do not find food and clothing, or any other need remains
to be fulfilled, it would be because the rich are not doing their duty,
and for this God will take them to task on the Day of Judgement." And,
according to Abdullah ibn Umar, the great religious scholar of the first
phase of Islam, “If the Zakat levy is insufficient to meet the needs of
the poor, then it is the duty of the rich of every town to put the poor
on their feet.”
The Quran, in fact, refers to the haq, i.e. the right of the poor to be
given assistance; so that what the wealthy man is asked to give is not just charity, but that which, as a matter of right, should come back to
the poor who, by their labour, are creators of the national wealth.
There are many verses in the Quran, and many traditions of the
Prophet, which make it quite clear that there is a due besides
Zakat, and that even when the wealthy have paid this tax, they have
still not fully discharged their duties. Abu Zar Ghifari, one of the
Prophet’s companions, reported that the Prophet said that losers are
those who, having an excess of riches, just squander their wealth,
heedless of the fact that they can be saved only if they spend
generously for a good cause (Bukhari and Muslim).
Charity is a material acknowledgement of the fact that
the actual giver is God.
Since Zakat and Sadaqa are not only moral obligations to society, but
acts performed by believers to seek God’s pleasure, a high standard is
set for the manner of their accomplishment. Abdullah Yousuf Ali writes
of charity in his commentary of the Quran: 'It must be in the way of God.
No reward must be expected for it in this world. It must not be followed
by references to, or reminders of, the acts of charity. Still less should
any annoyance or injury be caused to the recipient, e.g. by boasting
that the giver brought relief to the person in his hour of need.' Thus the
spirit of kindness and well-wishing is the essence of charity. The giver is
not to expect any reward from the recipient, as there awaits for him an
abundant reward from God—material, moral and spiritual—whatever
God thinks is best to confer upon His servant.
The Quran admonishes us not to spend “to be seen of men” (THE QURAN
not spending at all. In the next verse, God gives us a beautiful parable
to illustrate what true charity is like. It is like a field with good soil in
an elevated position. It catches good showers of rain and the moisture
penetrates the soil. With these favourable conditions, its output
increases enormously. Similarly, a man of true charity is spiritually
healthy. He is best placed to attract God’s bounties. The Quran goes
on to give four parables (THE QURAN 2: 261-266) which explain the truly
spiritual nature of charity and how it bears on the whole of our lives.
Yet, there are some people who think that acts of charity would ruin them.
Abdullah Yusuf Ali comments on such doubts: “No kind or generous act ever ruined anyone.” And we have never heard of anyone who, due to
his generosity to good causes, has been impoverished. This is because
the generous alms-giver has God’s promise that He will shower him
with greater bounties (THE QURAN 2: 268). On the other hand, false
generosity, that is, extravagant expenditure for show or selfindulgence
can and does lead people to ruin. The Quran makes the
point that publicity should never be the motive for an act of charity
(THE QURAN 2: 271). We must remember that we can seek God’s
pleasure only if our motives are pure.
The test of charity lies in giving away not just things that
we have discarded, but things that we greatly value.
The Quran states, “Charity is for those in need”(THE QURAN 2: 273). This
is a general condition to help people in need; whether they are good
or bad, on the right path or not, Muslims or non-Muslims. We are not
supposed to sit in judgement on these matters. It is worth reiterating
here that the chief motive in charity should be God’s pleasure and
our own spiritual good. This verse was revealed in the first instance in
Medina, but is of general application. The concept of charity in Islam
is thus linked with justice, and is not limited to the redressal of
grievances. It implies, apart from the removal of handicaps, the
recognition of the right that every human being has to attain the
fullness of life.
Inspired by the traditions of the Prophet, the spirit of helping others to
earn God’s pleasure has been best reflected in Muslim society in the
field of education. Following the dictum: “The greatest charity is for a
Muslim to learn something and then teach it to others” (Ahmad), Muslims
in large numbers have devoted themselves to the enlightenment of
others in the field of education, generation after generation. They did
this individually and also by establishing primary schools and colleges.
These educational institutions, set up in the house of the teacher or in
separate buildings, generally levied no charges for instruction. Wealthy
people helped in the running of these madrasas, not only through Zakat
but also by making them endowments (wakf) of their properties, the
income from which met the needs of these schools. Orphans and poor
people were given stipends in addition to board and lodging.
Wakf is a permanent form of charity which is called sadaqa jaria. It
covers, in addition to giving an education to the needy, such good works as helping someone to recover from some disease by monetary
assistance; looking after orphans and the destitute, and giving
scholarships to students. This being an institution is the reason for so
many centres of social welfare having continued to exist among the
Muslim community. However, there are no statistical records of the
work of individuals in this field.
The chief motive in charity should be God’s pleasure
and our own spiritual good.
Inspired by the verses of the Quran and the traditions and practices
of the Prophet and his companions, the giving of Sadaqa to individuals
or institutions remains a widespread practice among Muslims. The
Prophet, the most generous of men, used to give with his own hand.
When asked for anything, he never refused. If he had nothing to give,
he would borrow from one of his companions and repay him later.
The Prophet’s wives were also renowned for their almsgiving. Of them,
Zaynab-bin-Jahsh was the most generous. The Prophet used to call her
“the longest in arm”. She was also known, on account of her almsgiving,
as the “mother of the poor.” Whenever anyone uttered any words of
blessing for her, she would return the blessing along with some alms.
Then we have the shining examples of generosity set by the pious
Caliphs. Once when the Prophet urged them to give Sadaqa, Umar bin
al Khattab brought the half of what he owned, only to discover that he
had once again been outdone by Abu Bakr who had given away all that
he possessed.
There is a very interesting example of the generosity of Usman, the
third Caliph. During the Caliphate of Abu Bakr, people were in great
distress due to a drought. The Caliph told them to remain patient, for
God would soon relieve them. Before long, Usman’s caravan arrived
with its merchandise from Syria. There were one-thousand camels,
all of them loaded with wheat and foodstuffs from Syria. When the
news got around, all the great traders of Medina rapidly converged on
Usman’s house. When he emerged to meet them, they expressed their
urgent desire to purchase the foodstuffs, so that they could pass them
to those who needed them in Medina.
Ushering them inside, he asked them how much profit they were
prepared to give him on this merchandise. “Twelve dirhams on every ten dirhams worth.” They replied. “But I can get a better price.” Said
Usman. “Then we’ll give you fourteen.” Usman again said that he could
get a better price, whereupon they put their price up to fifteen dirhams.
But Usman stood firm. Bewildered by his attitude, they asked him
who could give him a better price, considering that all the merchants
of Medina were already assembled there. “I can get ten dirhams for
every dirham worth,” he told them, then asked if any one of them
could give a better price than that. No one spoke up. Then, Usman
recited the verse of the Quran which says that those who do good
will be rewarded ten-fold (THE QURAN 6: 60). He explained to them
that he intended to give away all the wheat and other foodstuffs to
the needy people of Medina.
The constant giving of little is said to please God
more than the occasional giving of much.
According to the teachings of Islam, the giving of Sadaqa serves a
number of functions. Sadaqa, first and foremost, acts as expiation
for sins. Believers are asked to give Sadaqa immediately following
any transgression. Voluntary almsgiving can also compensate for any
shortcoming in the past payment of Zakat. Sadaqa also gives protection
against all kinds of evils, wards off affliction in this world, questioning
in the grave, and punishment on Judgement Day.
It is, therefore, recommended to give Sadaqa, by night and by day,
in secret and in public to seek God’s pleasure (THE QURAN 2: 274). The
constant giving of little is said to please God more than the occasional
giving of much. Sadaqa is also a means of moral edification. It purifies
the soul of the evil of avarice, and is a reflection of the generosity of
God, the All-giving.
We conclude with a Hadith, which sums up the essence of charity:
“Every good act is charity. Your smiling to your brother is charity; an
exhortation of your fellowmen to virtuous deeds is equal to almsgiving;
your putting a wanderer on the right road is charity; your assisting
the blind is charity; your removing stones, and thorns, and other
obstructions from the road is charity; your giving water to the thirsty
is charity. A man’s true wealth as regards the Hereafter is the good
he does in this world to his fellowmen. When he dies, people will
ask, “What property has he left behind him?” But the angels will ask,
“What good deeds has he sent before him?”
RELIGION AND SECULARISM
PEOPLE generally believe that religion and secularism are
quite opposed to each other—religion is anti-secularism and
secularism is anti-religion. However a deeper study shows
that this kind of thinking is completely unfounded. Instead,
secularism is a great blessing for religion. One can understand this
fact simply by applying the well-known saying: “It is in comparison that
we understand”.
History tells us that during previous centuries, religion was always
under attack; it is a recent phenomenon that religious people enjoy
freedom. In previous centuries, religious people were like a deprived
class, but now religion is flourishing everywhere in the world. What is
the reason for this change?
Secularism tries to better the material world, and religion
tries to create a better member of the society.
It is due to modern secularism. Secularism is the dominant thinking of
the modern age. And it is due to this secularism that religion is finding
greater acceptance in modern society.
The fact is that the previous age was an age of persecution—persecution
of political opponents; persecution of women; persecution of slaves;
and, of course, religion was included in this list of persecution.
Then, after the advent of modern science, secular thinking emerged;
gradually it became the dominant thinking of the present world. If
the previous age was an age of persecution, the present age is an age
of secularism.
Secularism has brought a great intellectual revolution. Secularism is
a kind of compromise that is based on practical realities. Secularism
is not a religion; it is simply a practical adjustment between different
groups of society.
According to the Encyclopaedia of Religion and Ethics, secularism is a
policy of non-interference in religious matters. A secular scheme
in political administration implies that all common issues, like infra-structure, irrigation, city planning, etc., will be managed by the state;
and all other ‘non-political fields’, are open to one and all. Religious
people may enjoy complete freedom in fields such as moral reform,
spirituality, and education—especially informal education.
Secularism has brought about a
great intellectual revolution.
This secular scheme is highly appreciable and practiced happily by
many religious people. Administration of a multi-cultural and multireligious
society is a great responsibility. It is good that all these
responsibilities are given to secular departments; so one is free to
avail the opportunities present in modern times in other fields.
One American author has provided a wrong proposition by using
the phrase ‘clash of civilization’ as a theory where people’s religious
identities will be the primary source of conflict in the world. This
proposition is unrealistic. A better proposition is ‘adjustment of
civilizations’. So is the case of religion and secularism. There is no
clash between religion and secularism; in fact, both, religion and
secularism, are complimentary to each other. Secularism tries to
better the material world, and religion tries to create a better
member of the society. So, both can coexist without any clash.
Mental Equilibrium
When negatively affected by
another’s unpalatable behaviour,
your mental equilibrium is upset.
On the other hand, emotionally untouched
by such behaviour, your mind will fully retain
its equilibrium and, without wasting a single moment,
you will continue to perform your work in the normal way.
A FOOLS PARADISE
WHAT a shock it will be for man to realize that his activities
on earth have amounted to nothing. People take pride
in asserting themselves, but they would do better to
discover their humility and abject helplessness in the
presence of God. They seek to justify their errors, but they would do
better to admit them. They have been given tongues with which to
praise God, but they praise human beings instead.
They have been endowed with the emotions of love and fear to offer
to God, but they prefer to offer them to other objects. Hoarding wealth
is their greatest aim in life, whereas it should be to give their wealth in
God’s cause.
True virtue lies in being kind to the weak, but they ignore the weak
and hail the mighty. They prefer to engage in noisy, worthless pursuits,
but they would do better to delve into the silent world of meanings.
Individual progress lies in being able to criticize themselves, but they
never cease to criticize others.
They were expected to consider worldly wealth as worthless, but they
have striven after it relentlessly, as if it were the source of all goodness.
Only those are in the right, who measure up
to the standard set by God.
Today people recognize only the cruelties and injustice perpetrated by
others. What will become of them when they learn of the cruelties and
injustice perpetrated by themselves?
People have taken shelter in objects other than God, and think that
they have gained a firm footing in life. But what will become of them
when they find that there is no real refuge, save in God?
People justify themselves by means of words. What will become of
them when they learn that there is no substance to their words?
By accumulating worldly amenities, they feel sure that they have all
they need to succeed in both the worlds. What a shock they will receive
when they learn that death has obliterated all in its wake! People unendingly compile lists of others’ wrongdoings. What will become
of them when they learn that all mistakes they have made have been
observed by the angels of God, and that they will be confronted with
the entire list on the day of reckoning?
People consider that the problems of this life are the real problems.
What will be their state when they learn that the real problem is that
of accountability after death and leading on to an eternal life, far from
this ephemeral life?
True virtue lies in being kind to the weak.
People have set up their own standards about what is right and what
is wrong and, when they measure up to their self-devised standards,
they think they are in the right. How shocked they will be when they
learn that only those were in the right, who lived up to the standard set
by God!
People think that they are fortunate when they are welcomed by a host
of people. But what will happen when they will find that only those are
fortunate, who are to be welcomed by God and his angels?
Man is living in a fool’s paradise of his own making, but the resurrection
will shatter all his dreams. Then, only those who take refuge in God’s
mercy will be saved.
Self-control
Not descending to intolerant behaviour,
in spite of facing unpleasant situations,
is a clear proof of self-control.
One who has this ability becomes
so strengthened by it that
no one can defeat him.
RAMAZAN THE MONTH OF PEACE
A GROUP of people subscribe to the notion that Ramazan is
the month of Furqan; that is, the month of victory. According
to their way of thinking, victory becomes certain if Jihad, in
the sense of war (qital), is waged in the month of Ramazan.
That is why, over the last few years, some battles were waged against
supposed enemies in the month of Ramazan, but such wars have always
ended in the destruction and defeat of the aggressors themselves.
In spite of this obvious reality they have not changed their opinion or
reconsidered their stand. It is strange indeed that they are still talking
of war.
Now the question arises, as to what is the basis or source for regarding
the month of Ramazan as the month of victory. In fact the battle of Badr
took place during the life of the Prophet in the month of Ramazan, in
2 A.H., on the 17th day of the month. In this war the Prophet and his
companions emerged victorious. This was why the month of Ramazan
came to be regarded as the month of victory.
The month of Ramazan is the month of awakening one’s
inner nature, rather than of involving oneself
in external conflicts and controversies.
But this is as baseless as anything could be. The occurrence of the
battle of Badr was not a matter of choice for the Prophet of Islam.
The Battle of Badr was a defensive war. It was fought in the month of
Ramazan only because the enemy had marched towards Medina at the
place called Badr, to attack Medina in this month. This was a unilateral
action on the part of the other party (opponents). It was because of
their armed aggression that the defensive war at Badr had taken place.
One proof of it is that: in the initial history of Islam some other battles
besides Badr also took place, for instance, the battle of Uhud and
Hunain. None of these battles were fought in the month of Ramazan.
Had it been the choice of the Prophet of Islam, these battles would also
have taken place in the month of Ramazan. This is clear proof that the
month of Ramazan has nothing to do with war and fighting.
The truth is that war is never the choice of the believers. War can
be waged in Islam only in defence, to counter the armed aggression
of the opponents. And it is more than clear that it is the aggressor
who fixes the date according to his choice, leaving no option open to
the defender.
According to a tradition, the Prophet observed:
Do not wish for confrontation with the enemy;
instead, ask for peace from God.
Sahih al-Bukhari
This observation of the Prophet tells us the basic principle of Islam with
regard to war. Peace in Islam is the rule, and war an exception. In Islam,
war is an act of compulsion rather than an option. The situation of war
is not created by the believers. It is, in actual fact, the other party which
is responsible for compelling the believers to go to war in defence.
The month of Ramazan is called the month of patience. It is the month
of training in self-control; of placing curbs on one’s desire; of refraining
from being provoked in spite of provocation; of producing spirituality
in one by bearing the pangs of hunger and thirst; and striving to come
closer to God by remembering Him more—by means of prayer and
the reading of the Quran. This closeness to God is possible only when
man withdraws from the human world and brings himself closer to the
spiritual world of God.
Ramazan is the month of training in self-control; of
refraining from being provoked in spite of provocation
and striving to come closer to God.
Keeping these realities in view it would be very appropriate to say
that Ramazan is the month of peace, rather than a month of war. The
month of Ramazan is for awakening one’s inner nature, rather than for
involving oneself in external conflicts and controversies. The month of
Ramazan is for engrossing oneself in thoughts of God, rather than in
embroiling oneself in the thoughts of this world.
According to a tradition—once, at the sighting of the new moon of
Ramazan, Prophet Muhammad observed:
O God, let the moon of the month of Ramazan bring
a month of peace and security for all of us.
At-Tirmizi, Ad-Darmi, Musnad Ahmad.
This Hadith shows the feelings with which the Prophet of Islam
welcomed the month of Ramazan. These words of the Prophet provide
a certain proof that the month of Ramazan has nothing to do with war
and fighting. Rather, it aims at building a society in which peace and
goodwill flourish.
While giving the command of fasting in the month of Ramazan, the
Quran says:
So that you may guard yourselves.
THE QURAN 2: 183
That is, fasting has been prescribed to enable people follow the right
path; to receive training for a life of righteousness.
Taqwa, or guarding oneself, finds explanation in a Hadith. Umar Farooq,
the second Caliph once asked Ubayy ibn Kaab, a senior companion, as
to what Taqwa was? He replied, “O, Leader of the believers, have you
ever taken a path with thorny bushes?” He said, "Yes." Ubayy ibn Kaab
asked as to what he did then? “I gathered my clothes and walked my
way.” Ubayy ibn Kaab said. It is this cautious attitude which is called
Taqwa (Al Qurtubi p.
The month of Ramazan is the month of Taqwa. In the light of this saying
by the companion it would be wholly appropriate to say that the month
of Ramazan is the month of guarding oneself against the thorns. In such
a case, how strange it would be to conceive of the month of Ramazan as
the month of entangling oneself in thorns.
In the end
The ultimate reckoning should make us
examine our lives with the greatest earnestness.
EIDULFITR
THE word Eid in Arabic means 'returning at regular intervals'
and refers to the two annual Islamic religious celebrations.
The fact that they occur in a regular cycle is important, for it
gives a repeated opportunity for renewal, to forgive enemies,
and contact people one has not seen for a long time.
Although there are several special times in the Islamic calendar, there
are really only two religious festivals. These are Eid-ul-Fitr and Eid-ulAdha.
Eid-ul-Fitr concludes Sawm, the ritual fasting period of Ramazan,
the fourth great pillar of Islam. Eid-ul-Fitr which marks the end of
Ramazan is a day of thanksgiving and jubilation, as it signifies the
successful completion of the sacred month of Ramazan, the time of
earnest labour spent in fasting, prayers and study of the Quran. It is
the loftiest achievement of moral exercises, which is celebrated with
the greatest of zeal on the day of Eid-ul-Fitr.
It is with this spirit of thanksgiving that Eid-ul-Fitr is observed all
over the Muslim world, by offering prayers to God, and rejoicing on
the accomplishment of an act of dedication and submission to the
Almighty. The Muslims pay obeisance to the Lord in congregation—
displaying the real spirit of brotherhood, equality and fraternity
through congregational prayers and feasts.
Real happiness lies in sharing the bounties that
God has given us with others.
An atmosphere of festivity and celebration can be found in all Muslim
localities all over the world. There is no dearth of delights and merriment
that accompanies any human celebrations. The poor and rich alike are
attired in their best clothes, houses are cleaned and decorated, and
greeting cards and gifts are exchanged. Delicious meals are cooked,
and friends and relatives are invited. It is also an occasion when friends
from different communities share this joyous occasion. They have
meals together and take part in one another's happiness.
Man is a social animal and he needs to interact with fellow human
beings. Festivities and celebrations exist in all societies of the world.
Likewise, for the Muslim community, this is a great occasion to interact with one another. This festival brings people together fulfilling a basic
need of human nature. Due to one's own priorities, often one does
not have the time to socialize in this fast-paced world. The celebration
of Eid thus acts as an excuse to break and stay away from these
routine engagements and merge with humanity, in order to sustain
unity and cohesiveness.
One of the main reasons for celebrating Eid is that happiness can be
spread among all mankind. By sharing happiness with one another we
can certainly make this world a better place to live in. This will definitely
foster a feeling of brotherhood and promote love for all mankind
irrespective of caste or creed. Thus Eid symbolizes a new basis for
human unity as well.
By sharing happiness with one another we can certainly
make this world a better place to live.
It should also not be forgotten that real happiness lies in sharing with
others the bounties that God has given us. We should not forget those
who are afflicted with poverty, ignorance, disease and other misfortune.
That is why charity has been held obligatory before the Eid prayers.
The needs of fellow human beings should never be ignored. For, the
real essence of Eid lies in spreading happiness and love all around us,
which can be fulfilled only when we help the poor and the needy. It is
incumbent on us to give alms (sadqa fitr), on this festival. Alms should
be given well before the Eid day so that the poor may take part in the
celebrations as well.
The occasion of this festival provides, above all, a valuable opportunity
to extend the hand of friendship to people from other communities,
and remove misunderstandings often prevalent in society. Muslims
should come out of their seclusion and forge friendship, in order
that this misunderstanding—which clearly stems from a narrow
perception—is effectively brought to an end.
Eid provides a God-given opportunity for interaction between different
communities. By sharing our happiness with them we can go a long
way in easing the tension existing between Muslims and non-Muslims.
The establishment of cordial relations among different communities
will definitely result in prosperity of the community and the nation
at large.
THE CONCEPT OF TOMORROW
IN the universe known to us, man is the only creature who possesses
superior intelligence. No other creature, so far as we know, is so
abundantly endowed with this faculty. Animals, apparently very
much like ourselves in certain ways, exist nevertheless on a lower
plane, because all their actions are governed by instinct. Instinct, in a
broad sense, may be defined as unconscious intelligence. Conscious
intelligence—the wellspring of moral choice—is the hallmark of homo
sapiens: no other species can lay claim to it.
Modern research has shown that the human brain has infinite
potential: it contains approximately 100 billion nerve cells or neurons,
each having about 10,000 connections with its neighbours. This means
that man is born with unlimited capacities. It has been found that
the average person utilizes less than 10% of their brain's capability.
Experience shows that everyone departs from this world with an acute
sense of having failed to achieve what he/she most desired.
Fulfilment is the deepest aspiration of a human being. But seldom does
anyone attain this objective before death. This is a tragedy which falls
to the lot of the majority of men and women in this life.
Man requires a far superior world and far greater
longevity for his total fulfilment.
In this world, there are innumerable creatures other than man. They
are born and they die like human beings. But unlike man, they are never
faced with the problem of discontentment. The word ‘tragedy’ exists
only in the human lexicon. Nowhere does it figure in that of animals.
We can find the answer to this contradiction if we compare man with
animals. A comparative study of man and animals shows that the
concept of tomorrow—an exceptional one—is entertained exclusively
by man. If it is man’s nature to want to extend his today into tomorrow,
it is because he hopes that what he failed to find today, he will
find tomorrow.
The case of animals is quite different. The study of animals shows that they have no concept of tomorrow. They live only in 'their today' and
also die in 'their today'. A number of animal activities which seem to
be based on a certain consciousness of tomorrow—for instance, the
gathering of food by ants for the future—are governed by an innately
perceived threat of extinction, rather than by any consciousness of
tomorrow or the future.
When we ponder upon the unique quality of foresight in man, we find
that his urge to find fulfilment is relative to tomorrow: that is, he sees
his fulfilment as achievable in the future. The biological span of today
is very brief. That is why nature has provided for human fulfilment in
the life-span of tomorrow.
There are two stages of human life, one pre-death and the other postdeath.
The pre-death stage is temporary, while the post-death stage
is eternal. This division has been purposefully made. Its objective is to
enable man to find in the next stage of life—tomorrow—whatever he
has not been able to find today.
As mentioned above, the human brain has such an immense potential
that man’s physical age—about 100 years—is totally inadequate for its
realization. Even if our age were to be greatly extended, the conditions
on earth are so full of constraints that man’s unlimited mind would
never be able to utilize its full potential.
The life span before death is like a training period, and
the present world is, as it were, man’s training ground.
When we look at this reality we are compelled to believe that man
requires a far superior world and far greater longevity for his total
fulfilment. In the present situation, the potential of the human mind
must always fall short of being used to its fullest extent.
To explain life in terms of this reality, let us draw a parallel between
human life and an iceberg. We are aware of only the very tiny part of
the iceberg which appears above the surface of the ocean, while the
larger part lies hidden beneath the waters. In exactly the same way
we are also aware of only that tiny part of life which occurs in the first
stage before death, while the remainder—the infinitely extended part
—lies hidden from us, in the ultimate stage of life after death. Without
the element of belief, it is difficult to explain human life, and when an analogy is the only possible means of elucidating an observation, it
must necessarily be equated with academic proof: of that particular
concept being the true one. That is, it is the correct scientific stand.
Keeping these realities in view, when we explain human life, we have to
portray the present world as a temporary abode, rather than as man’s
eternal destination.
Fulfilment is the deepest aspiration of the human being.
But seldom does anyone attain this objective
before he dies.
The life span before death is like a training period, and the present world
is, as it were, man’s training ground. Here, ideally, he should receive
very thorough moral conditioning during what is only a temporary stay,
and then move on to the next eternal world. Every man is necessarily
faced with death. What is death? Death is, in fact, a bridge. It acts as
a mode of transference from temporal life to eternal life. And it is in
the Hereafter that he shall find an opportunity to utilize the full potential
of his mind and achieve the happiness induced by total fulfilment.
However, in the second stage of life, the true achievers will only be
those who had been receptive to the necessary training in the first
stage. Those who arrive there without such training will be deprived of
any further opportunity to exploit their own potential. Their case, in the
world of the Hereafter, will be identical to that of one who remained
deprived of fulfilment in the world he left behind, because of his own
unwillingness to subject himself to moral conditioning. This deprivation
will be, without doubt, a punishment. A harsher punishment is difficult
to imagine.
If man lives only in his 'today' and dies in his 'today', it is as if he has
lived and died the life of an animal. The real man is one who reaches
his ‘tomorrow’ by living out his ‘today’ in a state of moral rectitude. He
is one who, after having reached the limit of this worldly life span, dies
after having made full preparation for his tomorrow. Indeed, it is only
one such as he, who is worthy of being called a successful person.
FASTING AND FEASTING
THE Prophet is reported to have said: 'The fasting person
has two delights: one at the time of breaking the fast and
the other at the time of meeting with his Lord God most
High' (Hadith-Sahih Muslim).
Fasting, and the breaking of the fast; both are different experiences in
their own right.
The reality of this life can be known through the experience of fasting.
Eating, drinking and certain other specific activities are prohibited
during the fast for a temporary period throughout the day. Similar
prohibitions are imposed upon the true believer throughout his life.
He has to abstain from all that has been forbidden by God and live life
as a ‘fasting’ person.
The very purpose of life is the ‘testing’ of man. Fasting is a semblance
of this test. This worldly life is only to do good deeds as enjoined by
God, to follow the path He has shown and refrain from all that He has
prohibited. For this conscientious life the promise of God is boundless
rewards in the Hereafter; rewards which are not exposed in this worldly
life. Fasting thus gives an awareness of the patience and struggle of
this life.
In contrast to fasting, Iftar (breaking the fast), presents a semblance
of life Hereafter. In the same spirit, the whole month of Ramazan
resembles the conditioned life of this world. Likewise, Eid-ul-Fitr, the
day of feasting, also gives us a faint taste and semblance of the life
Hereafter.
The day of the festival brings an end to the prohibitions and restrictions
placed during the period of fasting. Eid reminds us of the joys and
pleasures of the Hereafter for a believer who has successfully passed
this worldly test.
A true believer, having undergone the period of fasting in a most
sincere way, gets the feeling of the Hereafter as soon as the month
of Ramazan is finished and the celebrations for Eid are under way. He
feels as if he is being entertained as a guest by God Himself. From the depths of his being, his heart cries out:
Oh God, as you have helped me carry out the injunctions
of fasting and at the culmination of the month
have bestowed on me the joys of Eid,
accept this life of mine as one
spent in fasting and bestow on
me the delights of Paradise.
Write me down amongst the list of persons
who have been bestowed the life
of Paradise by opening
thy gates of mercy.
As fasting does not imply mere hunger and thirst, the day of the
festival does not imply mere feasting and celebration. It should rather
strengthen in us the right perspective of the ephemeral nature of this
worldly life and the imminent delights of the life Hereafter that are
sure to follow.
This should be truly manifested in the thankfulness we present to
the Creator by offering prayers and also by giving more in charity to
the needy. As the period of fasting was spent in self-preparation and
spiritual development, the day of Eid should inculcate in the believer a
new spirit and a renewed sense of zeal and determination towards the
journey to the life Hereafter.
The message of Eid fosters the rekindling of our faith and the opening
of new vistas and an entirely fresh and innovative approach to the
struggles of life which would culminate by the grace of God with the
rewards of everlasting Paradise.
Sincerity
Acceptance of something is not dependent upon knowledge alone;
one has also to be sincere about it.
THE WORD OF GOD
THE Quran is the book of God. It has been preserved in its
entirety since its revelation to the Prophet of Islam between
610 and 632 A.D. It is a book that brings glad tidings to mankind,
along with divine admonition, and stresses the importance of
man’s discovery of the Truth on a spiritual and intellectual level.
Translated from Arabic and commentary
by Maulana Wahiduddin Khan
THE DAY OF RESURRECTION
In the name of God, the Most Gracious, the Most Merciful
By the Day of Resurrection, and by the self-reproaching soul! Does man
think that We cannot (resurrect him and) bring his bones together
again? Indeed, We have the power to restore his very finger tips! Yet
man wants to deny what is ahead of him: he asks, ‘When is this Day of
Resurrection to be?’
But (on that Day), when mortal sight is confounded, and the moon is
eclipsed, when the sun and the moon are brought together, on that
Day man will ask, ‘Where can I escape?’ But there is nowhere to take
refuge: on that Day, to your Lord alone is the recourse. On that Day,
man will be told of all that he has sent before and what he has left
behind. Indeed, man shall be a witness against himself, in spite of all
the excuses he may offer.
Man has the innate capacity to distinguish between good and evil. By
his very nature, he wants anyone indulging in evil to be punished and,
anyone doing righteous deeds to be rewarded. It is this consciousness
which is called in the Quran the self-reproaching soul or an-nafs allawwamah.
This faculty bears testimony at the psychological level,
to the reality of the world of the Hereafter. If, in spite of this inner
testimony, an individual does not fulfil its demands, it means that he
negates what he has already accepted.
[Prophet], do not move your tongue too fast in your attempt to learn
this revelation: We Our self shall see to its collection and recital. When We have recited it, followed its words attentively; and then, it will be
for Us to make its meaning clear.
When revelations (wahi) were made to the Prophet Muhammad, he
used to make haste to receive them. Here, he has been asked not to
do this. It is further stated that he should pay full attention to that
part of the Quran which had already been revealed and which had
already been addressed to him and should not concern himself with
that portion which had not till then been revealed and had not been
addressed to him.
This shows that an individual should pay the fullest attention only to
that portion of the Quran for which he is accountable at that moment.
To make a point of seeking out that portion of the Quran for which he
has not yet been made accountable, is being over-hasty and is entirely
against Quranic wisdom.
Truly, you love immediate gain and neglect the Hereafter. Some faces
will be radiant on that Day, looking towards their Lord; and some
faces will on that Day be gloomy, dreading some great affliction. But
when [man’s soul] reaches the throat, and when it is asked: ‘Could any
magician save him now?’; and he knows that it is the time of parting;
when his legs are brought together [when affliction is combined with
affliction]; on that Day he will be driven towards your Lord!
There is only one reason for neglect of the Hereafter and that is the
desire to obtain an immediate reward for all one’s striving (kalla bal
tuhibbuna’l ‘ajilah). In relation to the Hereafter, the result of one’s
actions seems infinitely remote. Therefore, man disregards it. But in
relation to this world, instant gratification appears to be a distinct
possibility, so man rushes towards it.
It is obvious that ultimately death overtakes every human being and
nullifies all successes. Yet nobody learns a lesson from this, until he
himself faces death—which takes away all opportunities for learning
lessons.
He neither believed nor prayed, but rejected the Truth and turned
away! Then he went off to his people, swaggering. Woe to you, [O man!],
yes, woe to you. Again, woe to you, [O man!], yes, woe to you! Does
man, then, think that he is to be left to himself, to go about at will?
Was he not once a drop of ejaculated semen, which then became a leech-like clot; then God shaped and fashioned him in due proportion,
fashioning out of him the two sexes, the male and the female? Then is
He not able to bring the dead back to life?
In the beginning, a human being enters the womb of his mother in
the form of a drop. Then he develops and takes the shape of a leech
(alaqa). He further develops, and his limbs and features acquire their
typical characteristics. Then he emerges, as a male or female. All these
wonderful changes take place without any effort on the part of human
beings. So, for a system of nature which brings about such wonders
every day, the creation of a new world after the present world should
not be difficult. The fact is that the real impediment in the way of
acceptance of Truth is egotism or conceit, and not any dearth of
arguments or reasoning.
ASK MAULANA
How should one respond in case of differences?
Differences are a part of life. A divergence of
views and behaviour arises between people
for a variety of reasons. And differences can
occur between anyone. It can occur between
two sincere people too. But even if differences
cannot be prevented, that is no reason for any
individual to indulge in negative behaviour.
It should be borne in mind that despite
differences, positive behaviour is both: a
possibility and a necessity.
Regarding a person as always being wrong about everything—just
because he holds different opinions—and calling him a hypocrite,
ill-intentioned and insincere, are entirely un-Islamic reactions. The
true believer looks at the issue of difference as a matter of intentions,
and limits any ensuing dissension to the sphere of its origin. He never
allows matters to escalate.
Severing relationships due to differences is not in accordance with
the spirit of Islam. Mutual relationships should be maintained, while
continuing serious discussion of contentious issues. Not greeting the
person with whom one has differences, or refusing to meet such a
person, is highly improper.
In this present world everything is designed to put man to the test.
Differences also serve this purpose. Man ought to be extremely cautious,
particularly at moments of contention. He should continuously strive
to be tolerant; lest he show some improper reaction, which would be
displeasing to God.
Remaining impartial in the face of differences is indeed a difficult task.
But its reward too is great. Every right act is treated as an act of worship
in Islam; it is therefore an act of superior worship when—in spite of
controversies—one keeps one’s heart free of enmity and vengefulness,
and adheres strictly to the path of justice.
The emergence of difference is not in itself a bad thing. What is bad is
that, at the time of differences arising, the individuals concerned do not
rise to the occasion. They fail miserably in the divine test. Remaining within the confines of decency is a virtue, and crossing the boundaries
at such moments is an immoral act of the worst degree.
What is our duty to our parents?
The Quran has this to say regarding parents:
At several places the Quran exhorts us to be on our best behaviour
with parents; to pay their dues, and, even when scolded by them, to
refrain from angry retorts; we should never be found lacking in loving
them or in serving them. That is to say: we should at all times conduct
ourselves with the utmost propriety, regardless of how our parents
treat us.
According to a Hadith, a man approached the Prophet and asked, “O
Prophet, who is more deserving of my good behaviour?” The Prophet
said, “Your mother.” The man then asked, “Who after that?” The Prophet
again said, “Your mother.” The man again repeated the question and the
Prophet again said, “Your mother.” When the man asked the Prophet a
fourth time, the Prophet replied “Your father.” (Sahih Muslim 16: 102)
There are many traditions which tell us that, after God, it is to parents
that one has obligations, more than to anyone else. One reason for
this is, in this world, individuals receive the maximum benefits from
parents. As such, it is incumbent upon a person when he grows up, to
serve his parents to the best of his ability. He should be of assistance
in their old age as they had assisted him in his childhood.
Another reason is that: serving parents enables a person to become a
servant of humanity at large, to look at all human beings with love; to
honour them and to pay them their dues.
Please send your questions to
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Maulana Wahiduddin Khan (1925-2021) was an Islamic scholar, spiritual guide, and an Ambassador of Peace. He authored over 200 books and recorded thousands of lectures giving the rational interpretation of Islamic concepts, prophetic wisdom, and the spiritual meaning of the Quran in the contemporary style. His English translation, The Quran, is widely appreciated as simple, clear and in contemporary style. He founded Centre for Peace and Spirituality (CPS) International in 2001 to re-engineer minds towards God-oriented living and present Islam as it is, based on the principles of peace, spirituality, and co-existence. Maulana breathed his last on 21 April, 2021 in New Delhi, India. His legacy is being carried forward through the CPS International Network.
What God most earnestly desires from human beings is worship. The Quran says: “I have not created jinn and mankind except to worship Me.” ( 51:56 )
