ABOUT THE MAGAZINE
Spirit of Islam is a monthly magazine which is now in its seventh
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.
THE PROPHET WANTED PEACE
THE Prophet of Islam, Muhammad ibn Adbullah ibn Abdul
Muttalib, was born in Makkah in AD 570 and died in Madinah in
AD 632. The divine book revealed to him is known as the Quran,
while his teachings are preserved in the Hadith in the original Arabic. A
study of both shows that there are two basic Islamic principles: worship
of God and compassion to others.
The Prophet said, “A true Muslim is one from whose hands and tongue
people are safe.” This means a Muslim is a peaceful, harmless member
of society. This oft-recited invocation reflects his sentiments: “O God,
let us enter into the Home of Peace”. Living in peace himself, he longed
for a society where the culture of peace prevailed. The Prophet gave a
workable formula for peace in a multi-religious society: “For you, your
religion and for me, mine”. It simply meant: “Follow one faith and respect
all”.
The Prophet never engaged in war of his own volition. He would say:
“Don’t wage war against your opponents; always ask God for peace”. His
concept of peace and war was based on sulh khair, that is compromise and adjustment. Aggressive war, undeclared war, guerrilla war, proxy
war or any other war is prohibited in Islam. Only defensive war is
permitted. Moreover, only a state may go to war. No other organization
is permitted to do so. If Muslims were unable to elicit good conduct
from others, they had nevertheless to refrain from acting against
wrongdoers.
The Prophet thought it essential to
differentiate between an aggressor and an
enemy. A defensive war might be waged
against those who attack them. His followers
were not allowed to fight against passive
enemies. The problem of enmity had to be
solved through love and tolerance. In other
words, he wanted Muslims to learn the art of
peaceful enmity management.
An atmosphere
of peace enables
normal relations
to be established
between people.
Feelings of love and
friendship prevail.
In a favourable
atmosphere
constructive activities
flourish and the
existing resources
can be used for
development and
progress.
According to a Hadith, “God grants to gentleness
what He does not grant to harshness.” That is to
say, peaceful activism is distinctly superior to
violent activism. There is nothing mysterious
about the point made in this Hadith. This
is a simple and a well-known fact of life. In
a situation of war and violence, feelings of
hatred and enmity flare up between the
two sides and, in the process the existing
resources are destroyed. People from both sides get killed and the
entire society is pervaded with a jungle of negative feelings. It is quite
obvious that in such an atmosphere, no constructive and consolidated
work can be done. There is nothing to be achieved in war and violence
apart from death and destruction.
On the contrary, an atmosphere of peace enables normal relations to be
established between people. Feelings of love and friendship prevail. In a
favourable atmosphere constructive activities flourish and the existing
resources can be used for development and progress. A positive bent
of mind will prevail which will help developmental activities.
The greater ill-effect of war is that it limits opportunities whereas
the greatest benefit of peace is that it opens up opportunities to the
ultimate extent. War invariably results in further loss, while peace
invariably results in further gain. That is why Islam teaches us to avoid
war and confrontation at all costs and commands us to establish peace
to the greatest possible degree.
I want to narrate an incident relevant to the subject under discussion
here. I visited Jerusalem for the first time in August 1995. As you
know, Jerusalem is a well known place of conflict in the world. I was
walking around the Arab sector of the city. At one place I saw that some
Palestinian children were singing this Arabic song in chorus:
Let’s make war, let’s make war. For war is the way to success.
I went up to them and told them that it would be much better for them
to sing their song like this:
Let’s make peace, let’s make peace. For peace is the way to success.
The children smiled at this. One child about ten years of age got so
excited that he rushed to offer me an olive branch which is considered
to be a symbol of peace. Needless to say, I accepted it with gratitude.
It was indeed the response of nature represented by an innocent child.
It is my firm belief that nature loves peace and that if we appeal to
human nature the response no doubt will be greatly positive.
Maulana Wahiduddin Khan
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Follow Maulana at speakingtree.in
The suicide attack on the Central Reserve
Police Force personnel on February 14,
2019 was a dastardly act of cowardice. I
am a 94 year old man, I have spent my life
studying Islam and can say with conviction
that this kind of violent ideology, while
being a permanent threat to world peace,
has nothing to do with Islam.
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 ECONOMIC TEACHINGS
OF THE QURAN
ISLAM not only allows but encourages honest trade and commerce.
The Prophet is reported to have said that a truthful and trustworthy
trader shall (in the Hereafter) be among the company of the
Prophets and the truthful. There are a large number of verses in the
Quran relating to trade and commerce. We are reminded that amongst
God’s bounties are the beasts of burden created by God for carrying
men and material, and the ships which sail by His command carrying
men and merchandise. (
Legitimate trade is allowed even during the Hajj (
business activities do not divert them from prayers and charity are
praised (
bargain or means of amusement are reprimanded (
told that the love of God, the Prophet and the struggle for God’s cause
must have preference over trade.
All illicit ways of making money have been forbidden. For instance,
gambling and games of chance; bribery and corruption; hoarding and
profiteering; giving short measure or short weight; and usury.
The Prophet of Islam advised traders not to sell the grain purchased by
them until they had weighed it. Another saying is that it is open to the
buyer and the seller till they part, either to keep the bargain or cancel it; and that traders must tell the truth and spell out the good and bad
points of the goods offered for sale. If they do so, their trade shall be
blessed; but if they tell lies and conceal defects, they shall not receive
God’s blessings. The Prophet severely warned shopkeepers against
selling their goods on false oaths.
Economic activity in Islam is governed by what is economically, socially
and morally good. Economic activity that is destructive of man’s innate
goodness and harmful to the individual and society has been declared
unlawful or haram.
LABOUR AND ECONOMIC RISK
In Islam, gains from economic activity should
be based on two factors: labour and economic
risk. Income from betting or gambling, for
example, is therefore unlawful because it is
not acquired through work or labour. Such
income is called “unearned income”. Income
from lending money at a guaranteed rate of
interest is unlawful because it is not earned
through labour or economic risk. Income
from such activities as usury, gambling,
monopolistic trade practices, hoarding and
speculation is therefore regarded as unlawful
or haram. All the practices that are not based
on productive work can be shown to create
hardship and may even lead to social strain
and upheaval.
Economic activity in
Islam is governed by
what is economically,
socially and morally
good. Economic
activity that is
destructive of man’s
innate goodness
and harmful to the
individual and society
has been declared
unlawful or haram.
What is most severely condemned in particular is riba which is interest
or usury. This involves lending money on condition that you get back
not only the sum lent but an additional guaranteed sum—without any
work on your part and without any economic risk. Riba exploits the
needs of the borrower and may cause further economic hardship. The
lender thus becomes a parasite feeding on the needs of the borrower.
As such, riba lies at the root of much of the economic and political
instability in the world.
PRIVATE AND PUBLIC ENTERPRISE
Public finance as practiced in the early Islamic period was based on
the ethical and social philosophy of Islam. It did not depend on the
discretion of the ruler, rather it was based on guidance from Islamic
Shariah (law) and aimed at public interest. The general principles of public finance in Islam are derived from the verses of the Quran.
Although certain economic teachings are to be found in the scriptures,
the exact details of fiscal policies are not given. These were however
elaborated upon by the Prophet of Islam, and so the Sunnah (way of
the Prophet) is the second most important authority on public finance
in Islam.
The Quran says: ‘...of their wealth take alms’ (
of the Prophet clarifies how the dues collected from the wealthy are
to be distributed amongst the poor. The aim was to achieve a healthy
circulation of wealth in society. This task was entrusted to the state:
this may be considered an example of the earliest public enterprise
in Islam. The system of public financial enterprise at the time of the
Prophet was very simple as the Prophet himself did not own anything
of any great value, nor did the community give much importance to
wealth. At the time of the first four Caliphs, who were also Companions
of the Prophet, the public money collected consisted of alms (Zakat) or
certain taxes. All the funds were collected in the public treasury (bait
ul maal).
The money was used for specific purposes like the running of the
government and the welfare of society. However, a major part was
reserved for the support for orphans, widows, travellers, the sick and
destitute and for assistance in the marriage of orphan girls.
The second Caliph, Umar said: ‘Taxes are justified only when they are
collected in a just and legal way and they are spent justly and legally.’
Since Islam kept in view the totality of human activities, the state
assumed an active role in looking after the welfare of its members. Public
works and care for the subjects of the states were always considered
to be religious and moral obligations of the ruler. Abu Yusuf, a famous
jurist always maintained the need for such state policies to secure the
wellbeing of the people and increase the welfare of the subjects. Abu
Musa al-Ash’ari says: ‘The best of men in authority are those under
whom people prosper and the worst of them are those under whom
people encounter hardship.’
Al-Ghazali too includes fulfilment of the basic needs of members of
society as one of the social obligatory duties carried out by the state.
He states: ‘It is incumbent on the ruler to help the people when
they are facing scarcity, starvation and suffering especially during a
famine or when prices are high as people fail to earn a living in these
circumstances and it becomes difficult for them to make both ends
meet. The ruler should, in these circumstances feed the people and give them financial assistance from the treasury in order to improve
their lot.’
To sum up, the fulfilment of basic economic needs, the safety of
society, support in times of famine and similar disasters are the social
obligations of the state. In Islam the state enterprise is thus the public
enterprise established with the sole aim of serving humanity. It is
achieved through collection of dues and taxes by the state into the
state treasury and the utilization of these public funds for the good of
the whole society and all its members, on an equal basis according to
their needs. Islam does not lose sight of the human community in any
of its commandments as revealed in the Quran and expounded in the
teachings of the Prophet.
THE CONCEPT OF ZAKAT AND SADAQAH AND THEIR IMPORTANCE
Zakat is the fourth ‘pillar’ of Islam. Zakat means setting apart for God,
every year a certain portion of one’s savings and wealth (generally 2.5
percent) and spending it upon religious duties and on needy members
of the community. The fulfilment of this duty is, in fact, a kind of
reminder that all one has is in trust from God. Man should, therefore,
hold nothing back from God. To whatever one may amass in one’s
lifetime, one’s own personal contribution is insignificant. If the Supreme
Being, who is at work in the heavens and on the earth, refused to assist
man, there would be nothing that the latter
could accomplish single-handedly. He would
not be able to plant so much as a single seed
to make things grow. Nor could he set up any
industry, or carry out any other enterprise. If
God were to withdraw from us His material
blessings, all our plans would go awry, and all
our efforts would be brought to naught.
The second Caliph
Umar said: ‘Taxes are
justified only when
they are collected in
a just and legal way
and they are spent
justly and legally.’
Zakat is the practical recognition of this fact
through the expenditure of money for the
cause of God. Islam requires man to consider
his personal wealth as belonging to God and, therefore, to set apart
a portion for Him. No maximum limit has been prescribed, but a
minimum limit has been fixed. According to statutory Zakat, individuals
must spend a fixed minimum percentage of their wealth every year
in the way prescribed by God. While spending from this wealth, one
is not permitted to belittle the recipient or to make the recipient feel
obligated. This wealth must be given to the needy in the spirit of it
being as a trust from God that is being handed over to the genuine titleholders. The giver of Zakat should feed others so that he himself is
fed in the Hereafter, and he should give to others so that he himself is
not denied succour by God in the next world.
Zakat is a symbol of one’s duty to recognize the rights of others and
have sympathy with them in pain or sorrow. These sentiments should
become so deep-rooted that one should begin to regard one’s own
wealth as belonging, in part, to others. Moreover, one should render
service to others without expecting either recognition or recompense.
Each individual should protect the honour of others without hope of
any gain in return. He should be the well-wisher of not just friends
and relations, but of all members of society. Zakat, first and foremost,
makes it plain to people that their ‘possessions’ are gifts of God, and,
secondly, dissuades the servants of God
from living in society as unfeeling and selfish
creatures. Indeed, throughout their entire
lives, they must set aside some portion for
others.
The fulfillment of
basic economic
needs, the safety of
society, support in
times of famine and
similar disasters are
the social obligations
of the state.
We must serve our fellow human beings
only in the hope of receiving a reward from
God. We must give to others with the divine
assurance that we will be repaid in full in the
next world. In a society where there is no
exploitation, feelings of mutual hatred and
unconcern cannot flourish. A climate of mutual distrust and disorder is
simply not allowed to come into being; each person lives in peace with
another, and society becomes a model of harmony and prosperity.
On the legal plane, Zakat is an annual tax, or duty; in essence and spirit,
it is recognition on the part of man of the share which God, and other
men, have in his wealth. There are two forms of charity in Islam—
obligatory and voluntary. In addition to Zakat there is sadaqah. Zakat,
derived from the word zakah, means to purify. By giving up a portion of
the wealth in one’s possession, the remainder to be used by the almsgiver, is purified or legalised.
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 alms-giving can also compensate for any
shortcoming in the past payment of Zakat. Sadaqah is recommended
‘by night and by day, in secret and in public’ in order to seek God’s
pleasure (
edification. It purifies the soul of the evil of avarice, and is a reflection
of the generosity of God the All-Giving.
Inspired by the verses of the Quran and
the teachings 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
make personal donations.
Zakat is a symbol
of one’s duty to
recognize the rights
of others and have
sympathy with them
in pain or sorrow.
These sentiments
should become so
deep-rooted that
one should begin to
regard one’s own
wealth as belonging,
in part, to others.
Zakat is God’s due portion of what we own
and what we produce. There are many ways
of making a living in this world: one can work
on the land, in a factory, a shop or in an office.
But what part do we actually play in all this?
Our role is, in fact, minimal. Multiple forces
are at work in the universe and within us. All
these forces come together to enable us to
earn a livelihood. All this has been ordained
by the Lord of the Universe. That is why, once a year, one should
calculate one’s earnings, and put aside a portion for God. By doing so,
one acknowledges the fact that it is all from God.
Without His help, one could earn nothing. To spend for the cause of
God is to express a sublime attachment to the Lord. It shows a yearning
to empty oneself before Him. One should feel as one gives that one
is offering everything to God and seeking nothing for oneself. The
following verse shows the spirit in which a Muslim should help others:
‘We feed you for the sake of God alone, we seek neither
recompense nor thanks from you.’ (
There are eight categories of people, eligible to receive Zakat which
have been specified in this verse of the Quran:
'Alms are only for: the poor and the destitute, for those who
collect Zakat, for conciliating people’s hearts, for freeing
slaves, for those in debt, for spending for God’s cause, and for
travellers in need. It is a legal obligation enjoined by God. God is
all-knowing and wise.' (
Zakat funds are to be spent, according to the Quran, on the poor and
the destitute, the wayfarer, the bankrupt, the needy, those who newly
embrace Islam, captives, collectors of Zakat and in the cause of God.
The last category allows Zakat funds to be used for the general welfare
of the people—education, social work, etc. Zakat in spirit is an act of
worship, while in its external form, it is the carrying out of a social
service.
Zakat is thus not merely the payment of a tax, as it is generally
understood, but rather a matter of great religious significance. Its
importance is underscored by the fact that the Quran treats it on par
with (salat) prayer. The Quran frequently enjoins the believers, ‘to say
prayers and pay the Zakat’ and goes to the extent of saying that one
cannot attain righteousness unless one spends out of one’s wealth for
the love of God:
‘By no means shall you attain righteousness unless you give of
that which you love.’ (
Moreover, the Quran disapproves of people who make a show of their
alms-giving. (
Zakat is a test of the sincerity and unselfishness of the believer. For
there is no authority to force any Muslim to pay it. It is entirely up to the
conscience of the individual whether they pay or not. The willingness
to pay shows that one’s heart is free of the love of money. It shows that
one is prepared to use one’s money for the service of humanity.
The Prophet of Islam was always very concerned for the poor and the
needy. He went so far as to say:
‘He is not a believer who eats his fill while his neighbour
remains hungry by his side.’ (Muslim)
THE UTILIZATION OF ECONOMIC RESOURCES
Agriculture is essential and should be given priority in any community.
According to the Quran, God has spread out the earth and made it
fertile and therefore fit for cultivation. He sends the “fertilizing winds”
to drive the clouds and scatter the seeds and He sends down rain to
bring forth vegetation of all kinds. The many verses in which these
bounties and favours of God are mentioned all serve to encourage
people not only to thank God but to engage in farming.
There are many sayings of the Prophet which commend agricultural
production. The Prophet of Islam said:
‘When a person plants a tree or cultivates a crop, from which
birds or human beings eat it is accounted as a (rewardable)
charity for the one who plants’.
Stressing the importance of irrigation and land reclamation for
agricultural purposes, the Prophet also said:
‘Whoever brings dead land to life, for him there is a reward in
it, and whatever any creature seeking food eats of it, shall be
considered as charity from him.’
Agriculture is a vital activity which has benefits in this world and
rewards in the Hereafter. This was one occupation, which the Prophet
considered very dignified. Although many people do not look upon
farmers and shepherds with respect, the Prophet gave dignity to this
occupation when he said:
“God did not send a prophet without his having tended sheep.” “You
too, O Messenger of Allah?” asked his Companions. “Yes, I tended
sheep for wages for the people of Makkah.”
One should observe all the Islamic advice and regulations about the
proper care and treatment of animals: to provide for them all that their
kind require, not to burden them beyond what they can bear, not to
injure them and if they are used for food, to slaughter them in the most
kind and efficient manner.
INDUSTRIAL PRODUCTION
While agriculture is essential and highly encouraged as an occupation,
the Prophet saw that it was undesirable that people should confine
their economic efforts solely to agriculture and pastoral pursuits.
In addition to agriculture, Muslims needed to develop the industries,
crafts and skills needed to build a strong community.
The Quran mentions the opportunities and the needs for various types
of industrial production involving the use of iron, copper and other
minerals—resources which God has placed at the disposal of man.
'And We provided and revealed the use of iron, in which there
is great power and benefits for mankind...' (
It speaks, for example, of the value of shipbuilding and the vast
expanses of ocean, which can be explored in various ways for the
benefit of mankind.
In engaging in industrial production and the manufacture of goods, the
benefit of mankind and the environment in general must be given high
priority. Whatever is harmful, or is intended for a harmful purpose,
should not be manufactured or produced. Whatever is harmful to the
beliefs, good morals and life style of a society should likewise not be
produced.
TRADE
The Quran and the Hadith of the Prophet, urge Muslims to engage in
trade and commerce, and to undertake journeys for what the Quran
refers to as “seeking the bounty of God”.
All trade in Islam is allowed unless it involves injustice, cheating, making
exorbitant profits, or the promotion or selling of something which is
haram.
It is haram to do business in alcoholic drinks, intoxicants, harmful drugs,
or anything the consumption and use of which, Islam has prohibited.
One should not promote such products which are haram. Professions
involving the use or propagation of harmful knowledge are also not
allowed.
The Prophet, said:
'When God prohibits a thing, He prohibits (giving and receiving)
the price as well.'
Any healthy community or society needs a variety of professions to meet
its needs. Professions relating to man’s basic needs—food, clothing,
shelter, health care, education, and defence. It is the basic teaching of
Islam that in choosing one’s profession one should be driven by what is
essential for the humankind and not by what gives the individual huge
profits. All the commandments of God, the teachings of the Prophet
point towards the fact that one should involve oneself only in those
economic activities which are totally beneficial to humankind and shun
even the smallest economic activity which is harmful to humankind.
There is huge accountability regarding this aspect.
Dr. Farida Khanam
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INTERFAITH DIALOGUE
Building Bridges
WE are living in an age of information—the age of the
knowledge explosion. Today, everyone wants to know more
and more about everything, including religion. The result is
that, today, on the subject of religion, people are far better informed
than ever before.
At the same time, we are living in a world of differences—of multireligious, multi-cultural, multi-ethnic societies. To remove the
differences people fight amongst themselves not realizing that
differences cannot be removed. A reformer has rightly said that, nature
abhors uniformity. This means ‘difference’ is a part of nature and it
exists in every aspect of life including religion. What we need to do is
simply learn the ‘art of difference management’ rather than the art of
difference elimination. For, who has the power to remove differences?
How do we manage differences? In ancient times, people used to take
a confrontational course whenever differences arose. They knew only
one way to settle disputes, and that was war. But democracy put an
end to this way of settling matters and introduced the culture of peace.
We should also understand that difference
is not a curse, but rather a blessing. History
shows that difference of opinion leads to
dialogue, and dialogue results in intellectual
development, which is a boon for everyone
concerned. Difference of opinion also leads to
high thinking, which is the sole key to all kinds
of human progress.
In the realm of
religion, today,
differences are
managed only
through meaningful
and positive ‘interfaith dialogue’
between people
of world religions.
The aim of
dialogue is to seek
peaceful solutions
to controversial
matters, in spite of
differences.
In the realm of religion, today, differences
are managed only through meaningful and
positive ‘inter-faith dialogue’ between people
of world religions. The aim of dialogue is to
seek peaceful solutions to controversial
matters, in spite of differences. There may be
differences in religion and culture, but there
is absolutely no difference or discrimination
made between people in terms of respect and
honour.
The principle of dialogue is that the parties should present their
viewpoints supported by arguments, while remaining ever ready for
give and take—a pre-requisite of a successful dialogue—rather than
insist on all demands being unconditionally met.
Dialogue, or peaceful negotiation, is the path prescribed by Islam. Islam
is based on the principle of dawah, which is another name for peaceful
negotiation. Violence is totally forbidden in Islam. There is only one
exception to this ban and that is when it is engaged in self-defense. This
can take place only at the time of external invasion, and such action
is the prerogative of an established government. Non-governmental
organizations have no right to wage a war in the name of justice, or
even in self-defense.
The Prophet of Islam started his mission in AD 610. This mission was
to communicate his ideology to people by talking to them, listening to
their objections and trying to convince them of his viewpoint by means
of arguments. One of the initial Quranic verses revealed to him was
that the ideology given by God to the Prophet should be spread by him
among the people. The Prophet’s ideology was based on monotheism,
whereas his Arab contemporaries believed in polytheism. It was but
natural, therefore, that his mission should be subjected to bilateral
negotiation.
He would communicate his point to people, listen to their responses
and then give them further explanations. In this way his mission became
a practical demonstration of what we now term dialogue. To make this
dialogue fruitful, the Quran lays down certain meaningful guidelines:
"Call to the way of your Lord with wisdom and fair exhortation and
reason with them in a way that is best." (
This verse shows that your conversation with others should be carried
on in the best and most gracious way, that is any bickering with other
parties has to be avoided. After listening to their objections, the point
should be made in such a way as appeals to their minds. That is, it
should not end in mere debate, but should be result-oriented. The
conversation should not appear to be between rivals, but should take
a scientific course.
The Quran makes this quite explicit:
“Good and evil are not alike. Repel evil with that which is best,
then he between whom and you was enmity will become as if
he were a warm friend.” (
This verse of the Quran tells us that no one is an enemy. Everyone
is potentially a friend. This is so because everyone is born with the
same nature. From this Quranic principle, we learn that the beginning
of any dialogue should not be marked by any sign of frustration about
the possible outcome. The right approach is to display a hopeful
attitude and at the very outset to, suppress any tone which would
suggest low expectations of success.
In this regard, another verse of the Quran is as follows:
“Say: “O People of the Book! Come to common terms as
between us and you that we worship none but God.” (
We learn from this verse the subject of discussion, when a conversation
is being held between two parties. That is, the beginning of a dialogue
should not be started with a controversy. Instead, a common
ground should be sought on which the discussion should begin. The
sequence of the discussion, therefore, should be from agreement to
difference of opinion and then back to agreement.
In Islam, the formula for social peace, social harmony and inter-faith
dialogue is based on peaceful co-existence as has been given in the
following verse of the Quran:
“You have your religion and I have mine.” (
In other words, the principle of dialogue given by Islam is, 'Follow one
and respect all', or the method of ‘mutual respect’. As per the teachings
of Islam, while respecting others, we have to welcome differences
wholeheartedly without any reservation. It is hatred, which has to
be eliminated, and not difference of opinion. People may have their
differences in belief, religion, culture, etc., but while following their
religion, they have to have mutual respect for others and discover
a common bond between them, which shows them all to be human
beings.
When dialogue takes place between two parties on a controversial
subject, it is essential that an amicable atmosphere be maintained. If
media belonging to both the parties set about arousing animosity, and
people on both sides are engaged in spreading antagonistic feelings,
an unfavourable atmosphere will be created that will make no fruitful
dialogue possible.
It is a fact that the result of dialogue is not solely dependent upon the
atmosphere of the immediate surroundings, but depends rather upon
the external environment.
Another principle of dialogue can be drawn from the Hudaybiya Peace
Treaty. This treaty was signed only after long negotiations between
the Prophet of Islam and the Quraysh. It is a matter of historical
record that the conclusion of this treaty was possible because the
Prophet unilaterally accepted the conditions laid down by the Quraysh.
The principle of dialogue derived from this Sunnah (method) of the
Prophet is that both the parties should present their viewpoints
supported by arguments, while remaining ever ready for give and
take—a pre-requisite of a successful dialogue—rather than insisting on
all demands being unconditionally met.
In practical matters, Islam advocates flexibility to the ultimate possible
extent.
We learn from a number of examples throughout Islamic history that
Islam not only lays down principles of dialogue, but also gives practical
illustrations. In the Makkan period of his mission, the Prophet of Islam
repeatedly practiced the principle of dialogue. For instance, once the
Quraysh sent their leader, Utba ibn Rabiyya, as their representative
to the Prophet of Islam so that an atmosphere of peace might be
arrived at through negotiation on the subject of mutual differences.
The traditions tell us that Utba heard the
Prophet out patiently and with full attention;
and then conveyed what he had said to the
Quraysh. Similarly, at the invitation of his
uncle, Abu Talib, representatives of the
Quraysh gathered at the Prophet’s home
and held negotiations there peacefully on
controversial matters.
Islam advocates an
atmosphere where
peace, tolerance,
love and well-wishing
are the order of the
day—an atmosphere
where controversies
are resolved without
the use of violence.
This principle of peaceful negotiations can
also be witnessed in the negotiations held
at Hudaybiya between the Quraysh and the
Prophet of Islam that continued for about
two weeks, culminating in the treaty of Hudaybiya. This event, without
doubt, is a successful example of peaceful negotiation. Again, in the
presence of the Prophet of Islam, tripartite talks were held between
representatives of three religions—Islam, Judaism and Christianity, in
the Prophet’s mosque in Madinah. This historic event, which took place
in the sacred place of worship, shows the importance given to peaceful
dialogue in Islam. These examples, which are many in number, relate
to the golden age of the Prophet and his Companions. That is why;
the practice of dialogue in terms of bilateral negotiation enjoys the
position of an established principle in Islam.
Conclusion
It becomes clear from the above discussion that the method of Islam
is that of peaceful dialogue. The Quran tells us that the way of peace is
the best way. (
There is another verse, which tells us that the way of negotiation and
arbitration should be adopted in controversial matters. (
The Prophet said “Do not desire or seek confrontation with the
enemy, but rather ask for peace from God."
The objective of Islam is to bring about a divine revolution, to
invite people to the worship of God, to strive for a society in which
spiritual, ethical, and human values are cherished. Islam advocates
an atmosphere where peace, tolerance, love and well-wishing are the
order of the day, where controversies are resolved without the use of
violence. This is the desired world of Islam and such a world can be
established only through peaceful dialogue. The truth is that Islam is
based on monotheism, with regard to God; and on peaceful dialogue,
with regard to methodology. This is the essence of Islamic teaching. No
other way is possible in Islam.
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.
REALISM IS THE KEY TO PEACE
PEACE is a must for the survival of our civilization. Peace is a must
for all kinds of constructive work. As such, it is of the greatest
concern to everyone. Everyone wants a peaceful society, a peaceful
world. Yet, for the greater part of humanity, peace remains a distant
dream. Why so? Why this sad state of affairs? Why this contradiction
between ideal and practice? It is high time to go deeper into the matter.
It is the duty of all sincere people to inquire into the real cause of this
contradiction so that a viable peace formula may be evolved.
An in-depth study of this problem from the historical as well as the
Islamic perspective reveals two viewpoints in this matter: the concept
of peace as defined by social scientists and the concept of peace as
defined by the ideologists. The scientists’ concept of peace is based on
realities while the idealists’ concept of peace is based on utopianism. In
other words, on mere wishful thinking.
It is mainly the ideologists’ concept of peace which has created the
present crisis of peace throughout the world. The scientists’ formula
for peace is the only practicable one, for the idealists’ formula is merely
a formulation of people’s own wishes.
Academicians define peace as an absence of war. But the idealists
differ with this notion saying that the mere absence of war is nothing.
They hold that peace and justice should go hand in hand. To them the
only acceptable formula is that which restores justice in its ideal sense.
But the building of such a utopian world is simply impossible.
This concept of peace is seemingly beautiful. Because of this apparent
beauty, it has gained general popularity. The masses everywhere
are obsessed with the idealistic concept of peace. But one has to
differentiate between what is possible and what is impossible. There
is no other alternative. One has to be practical rather than idealistic if
one wants to achieve a positive result. The object of peace is only to
normalize the situation between two warring sides.
Peace is not aimed at satisfying the concerned parties in terms of rights
and justice. Rights and justice are totally different issues. Linking them
with peace is unnatural as well as impractical. These are goals to be
worked for separately and independently. Furthermore, in this world of
competition, no one can receive peace and justice in terms of his own
personal criteria. It is situations and circumstances which will dictate to
what extent we can achieve these goals.
In fact, in this world of competition, it is not
possible for anyone to receive perfect justice.
So one has to be content with practical justice
(pragmatic solutions). In depth studies have
found that those people who seek peace
with justice fail to achieve anything positive.
Moreover, during this futile exercise they lose
what they already had in their hand. Conversely,
those who delink justice from peace are always
successful in life. The study leads to the
conclusion that the scientific concept of peace
is the only correct and practicable concept.
Thus peace is not meant to establish justice.
The purpose of peace is only to normalise the
situation so that one may uninterruptedly avail
of the opportunities present at that time.
Peace is not aimed
at satisfying the
concerned parties in
terms of rights and
justice. Rights and
justice are totally
different issues.
Linking them with
peace is unnatural as
well as impractical.
These are goals
to be worked for
separately and
independently
To illustrate the point, there are two examples
from history, one from the early period of Islam and one from the
modern history of Japan. It is a well known fact that the Prophet of Islam
was repeatedly challenged by his opponents in ancient Arabia. There
were several instances of wars and violence. Then the Prophet managed
to finalize a peace treaty between the Muslims and their opponents. It
is known as Hudaybiya Peace Treaty in Islamic history. Now how was
this peace treaty finalized? If you examine historical records, you will
find that, in terms of justice being done, several problems arose. The
treaty could be concluded because the Prophet was able to delink the
question of justice from the question of peace. This delinking of the two issues gave him the success which is described in the Quran as a
clear victory. (
Now, why does the Quran describe this as a victory, when in fact, it
was the acceptance of all the conditions imposed by the Prophet's
opponents? The Quran called this a victory because, although the peace
treaty itself was devoid of justice, it instantly normalized the situation,
thus enabling the Prophet to avail of the opportunities present at the
time. What the Prophet lost in Hudaybiya, he gained on a far larger
scale throughout the whole of Arabia.
Take a look at the example of Japan. In World War II, Japan was defeated
by the United States of America Okinawa Island was occupied by the
American army after the conclusion of a peace treaty. Its terms were
dictated by America. Japan, willingly or unwillingly, accepted a treaty in
which justice was delinked from peace. But what was the result? Within
a period of forty years the entire scenario had changed. Japan did
lose the Okinawa Island, but it gained the entire USA (North American
continent) as its industrial market. And now it enjoys the status of a
world economic superpower.
Why is it that reason and religion both advocate the acceptance of
reality or unilateral adjustment in times of conflict? It is because in
every adverse situation a status quo exists between the two sides. If any
party opts for a change in the status quo the result will be breakdown.
Instead, by accepting the status quo it will find room for advancement
towards its goal.
The Quran says that of all courses, reconciliation is the best (
is, in matters of controversy, the best policy is peaceful settlement
rather than confrontation. This is because conciliation or peaceful
settlement gives one scope to make progress, whereas confrontation
arrests the onward journey to success.
Peace is a must not only for our advancement, but for our very survival.
But peace can be attained only by accepting two simple precepts. Make
all efforts to change what we can, and learn to live with the things
which we cannot change. In matters which we can change we should
be dedicated activists. In matters which we cannot change we should
become status quoists. Otherwise, peace for us will forever remain a
distant dream.
THE EXISTENCE OF GOD
Discover Your Helplessness
SINCE the past five hundred years, the scientific study of the universe
has been underway. Numerous great minds have been involved in
research and findings related to the universe. The final outcome
of these studies has revealed that the cosmos is so vast and expansive
that it is near impossible for the human mind to fully encompass it.
The most recent study estimates that human knowledge has been
able to fathom only five percent of the universe. With respect to this
five percent, a scientist has acknowledged that the more we discover
the more we come to understand that even
those phenomena we have discovered are yet
undiscovered. In other words, it can be said
that we are striving to know more and more
about less and less.
Creation lies within
space and time, while
the Creator exists
beyond space and
time. If the mind is
so confined as to be
unable to encompass
that which lies within
space and time, how
can it comprehend
that which goes
beyond the realm of
space and time?
Knowledge of creation is equivalent to
knowledge of the Creator. However,
experience shows that humans have been
able to discern only a meagre five percent
of the creation of this Creator. In this
scenario, for a person to demand that he be
provided absolute knowledge of the Creator
is undoubtedly unscientific. If humans have
not been able to acquire thorough knowledge
of creation, how can they have conclusive
knowledge about the Creator?
Creation lies within space and time, while the Creator exists beyond
space and time. If the mind is so confined as to be unable to encompass
that which lies within space and time, how can it comprehend that
which goes beyond the realm of space and time?
The truth is that in this world a person can discover God only at the
level of his helplessness and not at the level of absolute knowledge.
FROM THE SPIRITUAL TREE
There is a tree beside my house. I call
it the 'Spiritual Tree'. I derive spiritual
inspiration from it. A tree is an evergrowing being that was initially a seed
possessing the potential of becoming a
full-grown tree. A seed takes food from the
universe around it and then grows into a
tree. The same is true with spirituality,
the desire for which is intrinsic to, and an
integral part of, the very nature of every
human being. To realize this spirituality,
man must derive spiritual food from the
universe around him. A tree converts
carbon-dioxide into oxygen; a spiritual person is one who can take positive lessons
from negative situations. From this perspective, a tree is an embodiment of a
spiritual personality. —Maulana Wahiduddin Khan
THE REALITY OF TAZKIYA
AS stated in the first chapter of the Quran, one of the duties of
the Prophet vis-a-vis his contemporaries was “to teach them the
scripture and wisdom, and purify them.” (
teach them tazkiya.
It is necessary for every believer to purify himself. Without purification,
that calibre of personality, referred to in the Quran a God-oriented
personality, (
alone can lead man to Heaven. (
Tazkiya literally means growth, one example of which can be seen in
the tree. A tree is the result of the growth of a seed. When a seed finds
a favourable environment, it starts growing until it becomes a green,
verdant tree. The same is true of the purification of man. In this sense
tazkiya also confers intellectual development.
God has created man with great potential and this potential of the
human personality is actualized by tazkiya. In this sense it would be right
to call it the building of the human personality on a divine foundation.
When a person accepts faith he has, in fact started the journey of
tazkiya. Gradually, he becomes a purified soul, or an intellectually and spiritually developed personality. This is the man who will gain
entrance into the eternal Paradise of the Hereafter.
There is nothing mysterious about tazkiya. It is not at all related to any
mysterious inspiration from some supposedly saintly person. Tazkiya is
not an abstract concept. It is a known reality. It is the result of a struggle
on the part of the individual. It can be attained, through contemplation.
This entails pondering over or thinking about oneself and the universe,
and receiving intellectual sustenance for God realization. This is the
process which results in a purified personality.
CLARIFICATION OF A FALLACY
Matter of Prudence
THERE are certain verses in the Quran which convey injunctions
similar to the '...slay them wherever you find them.' (
to such verses, there are some who attempt to give the
impression that Islam is a religion of war and violence. This is totally
untrue. Such verses relate in a restricted sense, to those who have
unilaterally attacked the Muslims. The above verse does not convey
the general command of Islam.
The truth of the matter is that the Quran was not revealed instantly
in the complete from in which it exists today. It was revealed from
time to time, according to the circumstances, over a timespan of 23
years. If this is divided into years of war and peace, the period of peace
amounts to twenty years, while that of war amounts only to three years.
The revelations during these twenty peaceful years were the peaceful
teachings of Islam as are conveyed in the verses regarding realization
of God, worship, morality, justice, etc.
This division of commands is a natural one and is found in all religious
books. For instance, the Gita, the holy book of the Hindus pertains
to wisdom and moral values. Yet along with this is the exhortation of
Krishna to Arjun, encouraging him to fight.
(
Gita should wage wars all the time. Gandhiji,
after all, derived his philosophy of non-violence
from the same Gita. The exhortation to wage
war in the Gita applies only to exceptional
cases where circumstances leave no choice.
But for general day-to-day existence it gives
the same peaceful commands as derived
from it by Mahatma Gandhi.
Similarly, Jesus Christ said: “Do not think that
I came to bring peace on Earth. I did not come
to bring peace, but a sword.” (Matthew,
The commands,
being specific
to certain
circumstances,
had no general
application and were
meant to be followed
only in the short
term. They were not
meant to be valid
for all time to come.
That is why, the
permanent status of
the Prophet has been
termed a mercy for
all humankind.’
It would not be right to conclude that the
religion preached by Christ was one of war
and violence, for such utterances relate purely
to particular occasions. So far as general life
is concerned, Christ taught peaceful values, such as the building up of a good character, loving each other, helping
the poor and needy, etc.
The same is true of the Quran. When the Prophet of Islam emigrated
from Makkah to Madinah, the polytheist tribes were aggressive towards
him. But the Prophet always averted their attacks by the exercise of
patience and the strategy of avoidance. However on certain occasions
no other options existed, save that of retaliation. Therefore, he had
to engage in battle on certain occasions. It was these circumstances
which occasioned those revelations relating to war. These commands,
being specific to certain circumstances, had no general application and
were meant to be followed only in the short term. They were not meant
to be valid for all time to come. That is why, the permanent status of
the Prophet has been termed a, 'mercy for all humankind.’ (
Of the two kinds of memories, good
and bad, the former gives you energy,
while the latter ruins your life.
EXCOMMUNICATION FROM ISLAM
God’s Domain
THE Prophet said, “When a person calls his brother a disbeliever
(kafir), it applies to one of the two. If the addressee is not a
disbeliever, then the person who has made the claim will become
a disbeliever in God’s eyes.” (Sahih al-Bukhari)
Commenting on a similar saying of the Prophet in Sahih Muslim, Imam
al-Nawawi has stated: “It is the position of people of the truth (ahl alhaqq) that no person from among the people of the qiblah (direction of
the Kabah, the sacred house of God) shall ever be declared as kafir for
any sin.” (Sharh al-Nawawi) That is, a person who prays facing the Kabah
as qiblah will not be declared as kafir, or will not be excommunicated
from Islam, on any pretext.
The truth is that to declare any person as kafir or disbeliever is entirely
God’s domain, it is not upon any human being to do so. Belief in or
denial of religion can be truly ascertained
through a person’s intention, and only God
has true knowledge of one’s intentions. This is
why only God, and not any human being, can
pass a verdict on a person being a believer
or disbeliever. The sole responsibility of an
individual is that if he sees another person at
fault, he should earnestly persuade and advise
him about the right course and pray to God
for his guidance. To declare a person kafir, or
disbeliever, is to stray in God’s domain, for
which nobody has any right.
Belief in or denial of
religion can be truly
ascertained through
a person’s intention,
and only God has
true knowledge of
one’s intentions.
This is why only God,
and not any human
being, can pass a
verdict on a person
being a believer or
disbeliever.
A person who labels others kafir and
excommunicates them from religion is
actually proclaiming about himself that he
does not possess a fearful and submissive
heart. One who truly believes in God cannot
afford to issue statements about another person’s disbelief, as he
would be refrained by the apprehension that if the person whom he
has declared as kafir is not really so, then he would himself be seen as
such by God. No one who has genuine fear of God can ever afford to
take such risks.
WHO IS RESPONSIBLE FOR PRESENTDAY VIOLENCE IN THE NAME OF ISLAM
An Objective Analysis
WHO is to be held responsible for the present-day hatred and
violence in the name of Islam? The responsibility for this
does not lie with those Muslim youth who driven by acrimony
carry out violent activities. Rather the responsibility for such action is
to be borne by those so-called Islamic thinkers who, in the name of
bringing about an “Islamic revolution”, gave such a way of thinking to
Muslim youth whose result could be nothing but violence and hatred
in the name of Islam.
The method of Islam is that of dawah or
peaceful dissemination of Islamic teachings.
The way of politics is contrary to dawah. While
the basis of dawah is peace, politics is based
on confrontation with others. Present-day
Islamic thinkers gave a political interpretation
to Islam, as the result of which the Islamic
movement became a political movement.
This culminated into all those unpleasant
aspects—generally identified with politics—to
be associated with Islam as well.
Those engaged in
dawah consider
others as potentially
their friends. The
case of politics is
totally opposite to
this, as those who
are involved in
politics look at others
as their rivals or
opponents.
Those engaged in dawah consider others as
potentially their friends. The case of politics
is totally opposite to this, as those who are
involved in politics look at others as their rivals
or opponents. This is why dawah culture fosters mercy and compassion
between people, while political activism leads to the spread of hatred.
All kind of good finds its way in a society where people have mercy for
each other, while the culture of hatred breeds animosity and violence.
No virtue can ever be found alongside hatred.
ISLAMIC VIRTUES
To Emulate
FOR centuries the lives of the Prophet and his Companions
have served as models of a truly God-fearing existence for all
humankind, and will continue to do so. Hence God’s preservation
of this page of history with such exactitude that anyone, who is sincere
about learning from their example can know, even today, every detail
of how they lived and died. The following are a few of the examples
worth emulating.
The Quran is for Admonition, not just for Recital
Aishah, hearing of certain individuals who read the Quran all night,
reading it right through once, or even twice in a night, remarked, “What
is there in mere recitation?” "I used to stay up all night with the Prophet
and, in his recitations of the chapters entitled ‘Cow’, ‘Family of Imran’,
and ‘Women’, whenever he came to a verse which contained a warning,
he would pray to God and seek refuge with Him, and whenever he came
to a verse bearing good tidings, he would pray to God and express his
longing for what was mentioned in the verse".
Bear Hardship with Patience
Abu Bakr once recited this verse of the Quran before the Prophet: “He
that does evil shall be requited with it. There shall be none to protect
or help him.” (
us, since we shall have to pay for the evil that we do?” “May God forgive
you, Abu Bakr,” the Prophet said, “don’t you ever become ill, or feel
fatigue or distress? Aren’t you sometimes afflicted with hardship? Don’t
you fall into error now and then?” Abu Bakr said that he did indeed.
“This then is the requital of your sins in this world,” said the Prophet.
Encouraging Criticism
The Caliph Umar once came to the drinking place of the Bani Harithah
where he came upon Muhammad ibn Maslamah. “How do you find
me?” he asked Muhammad ibn Maslamah. “By God, I find you just as I
would like you to be and just as it would please any well-wisher to see
you. You are good at accumulating wealth, I see, but you keep your
hands clean of it yourself, distributing it equitably".
“But,” went on Muhammad ibn Maslamah, “If you adopt a crooked
course, we will straighten you, just as we straighten swords by placing them in a vice.” At these words, Umar, the second Muslim Caliph,
exclaimed: “Praise be to God, who has put me among a people who will
straighten me when I become crooked.”
Rising above Love and Hate
When the Prophet emigrated from Makkah to Madinah, the keys of the
House of God in Makkah were in the custody of one Uthman ibn Abu
Talhah, they having remained in the keeping of his family for several
generations. One day, the Prophet asked Uthman for the keys, but the
latter refused to hand them over, and spoke rudely to him. The Prophet
heard him out but all he said finally was: “Uthman, perhaps you will live
to see the day when I shall have these keys in my hands. I shall then be
in a position to give them unto whom I will.” “It will be a day of disgrace
and woe for the Quraysh when the keys of the Kabah are in the hands
of one such as you”, replied Uthman.
After the conquest of Makkah, God’s Messenger reigned supreme
there, and asked for the keys of the Kabah to be handed over to him.
When the keys were actually in his hands, his own cousin and son-inlaw, Ali ibn Abi Talib, arose and asked for them to be given to him. The
Prophet, however, did not respond, Instead, he summoned Uthman ibn
Talhah. When he stood before him, the Prophet handed him the keys,
saying, “Here are your keys, Uthman. This is a day of righteousness and
fulfillment of promises.”
Receiving Praise, not with Conceit, but with Humility
According to Naafi someone launching into extravagant eulogies to
Abdullah ibn Umar, addressed him as “most noble of men, son of the
most noble".“Neither am I the most noble of men, nor am I the son of
the most noble,” replied Ibn Umar. “I am just one of God’s servants;
in Him do I have hope, and Him do I fear. By God, you are bent on
destroying a man with such praise.”
An honest person cannot afford
to live as an indifferent member
of society
PEACE FOR THE SAKE OF PEACE
Realistic Goal
PEACE is the most discussed theme in the world. Every section of
society claims that it wants to establish peace. It is difficult to
find a single person who is an exception to this rule. But, why is it
that peace has remained only a subject for debate, and to this day has
failed to become a practical reality? This contradiction is very strange,
but it is a fact that no one can deny.
The reason is that people have bracketed other ideas along with peace,
which are not directly related to it. For example, people say they want
‘peace with justice’, or ‘peace with human rights’, or ‘peace with equal
sharing’, or ‘peace with a problem-free society’, etc. Such definitions of
peace are unrealistic, and hence they are not practically achievable.
Peace relates to ‘means’ and not to ‘ends’. All
peace does is open up opportunities. It is then
up to people to avail of these opportunities
to achieve their goals. Peace cannot present
a person with what he desires. It is for the
person himself to reach his goal through
planning and struggle.
According to the law
of nature, the only
right way to establish
peace is to go all out
to do so, without
associating any other
issue with it. Once
peace is established,
then it is everyone’s
own task to discover
opportunities and
avail of them through
realistic planning.
According to the law of nature, the only
right way to establish peace is to go all out
to do so, without associating any other issue
with it. Once peace is established, then it is
everyone’s own task to discover opportunities
and avail of them through realistic planning.
Rain cannot of itself grow fruits and vegetables.
According to the law of nature, rain is only
meant for the purpose of irrigation. It is for
the farmer to carry out irrigation by utilizing the rainwater and sowing
the seeds in the soil. This process will then yield the required end
products.
The same is true of peace. Peace is like rain. Peace only provides you
with the opportunities. It is up to people to avail of these opportunities
by wise planning. That is why ‘peace for the sake of peace’ is the right
formula. ‘Peace for the sake of justice’ or ‘peace for the sake of anything
else’ is unrealistic and, therefore, unachievable.
BETWEEN A GREATER AND LESSER EVIL
Pragmatism
FORGIVENESS does not mean retreating or adopting a passive
attitude. It is simply doing what is possible and ignoring what is
impossible. In such situations, people generally see what is right
and what is wrong. But this kind of thinking is not workable. You have
to see things in terms of their result. If the result of your initiative is
likely to be good, that is a good thing, but if the result is likely to be bad,
better not embark upon it.
In this life the choice is not always between right and wrong. The choice
is rather between the lesser evil and the greater evil. In every situation
things must be examined objectively. Try to discover which option is the
better one for you—better, not in terms of good and bad, but in terms of
lesser and greater evil. When the option is between these two opposites,
no wise person will opt for a course of action that will lead to the latter.
Opting for the lesser evil is not simply avoidance. It has two very clear
benefits: firstly, it saves you from further loss and secondly, you are
able to economize on your time and able to achieve your objectives by
re-planning your activities.
No situation is favourable in an absolute sense. It can only be so in a
limited sense. And a situation being unfavourable only means that one
way is closed to you while, at the same time , there are other ways open
to you. You can carry on your journey simply by changing your direction.
When you face such a situation, do not delay but re-assess your plans
and establish your priorities along new lines. Always remember that
although others can create hurdles in your life, no one has the power
to decide your destiny. Your destiny is in your own hands and by a
re-examination of the situation, you can reformulate your plans and
attain your objectives by following an alternative path. If you have to
face some loss, take it as being temporary. No loss is so drastic as to
be permanent.
Life is full of changes. At every moment there are changes in life. Loss
and gain are also subject to change. Situations, whether positive or
negative, are temporary in nature. So, when you face some unwanted
situation, do not despair. Just have faith that, sooner or later, the
problem will be resolved. An unfavourable situation, no matter what, is
nothing but a new challenge. Try to meet that challenge and very soon
you will find that it was truly a blessing in disguise for you. It was meant
to provide you with a stepping stone to better things.
THEME OF THE QURAN
Paradisiacal Personality
IF you read the Quran, you will find that it deals with all of the subjects
relating to human beings. But the basic theme of the Quran is the
creation plan of God. All other subjects touched on by the Quran
are related to this basic theme, directly or indirectly. God Almighty
created the universe, and, it is God Almighty who revealed this book
that is called The Quran. The primary purpose of the Quran is to reveal
that divine plan according to which the world was created and people
were settled in it.
This theme, which is central to the Quran, is thus described in chapter
sixty-seven, Al-Mulk (The Kingdom): “He created death and life so that
He might test you, and find out which of you is best in conduct.” (
The environment
of Paradise will be
free of all kinds of
negative states, for
negative factors
cannot be part of the
psychology of the
spiritual inhabitants
of Paradise.
Here the words “life” and “death” refer to
two different periods of humanity. The word
“life” represents the pre-death period and
the word “death” represents the second
period of life, which may be called the postdeath period. God Almighty created man as
an eternal being but he divided his life into
two periods—the before-death period and
the post-death period. The pre-death period
is very short, about hundred years, while the
post-death period has no such limit. It will
continue for all eternity.
According to the Quran, God Almighty created an ideal world that is
called Paradise. The present world—the planet earth—has all those
things that man needs or desires. But, in this world everything is
imperfect in its form. In Paradise, on the other hand, everything will
be perfect and ideal. Paradise will be free of every kind of limitation or
disadvantage. Moreover, Paradise is an eternal world. Paradise has a
beginning but it has no end.
God Almighty created man and woman, bestowed them with freedom
of choice and then settled them on the planet earth. Through His
prophets, God Almighty gave guidance to humanity. In every age the
prophets told the people of all nations about right and wrong. They
told them what was good and what was bad.
This was simply a matter of guidance: there was no compulsion
for people to follow it. People were asked to develop their thinking
in such a way as to bring about moral consciousness in themselves
and to lead a good life by their own choice. In this sense, everyone
is being tested. For this purpose God Almighty established a system
of complete recording. This recording system is managed by the
angels. It is so comprehensive that it can record the intentions, the
speech, the behaviour and the dealings of every single person. This
system is operative at all times, day and night. The purpose of all these
arrangements is to select the kind of men and women who deserve to
gain entry into eternal Paradise. At the time of Judgement Day, God
will appear with His angels and according to the angelic record He will
select those men and women who passed the test.
What are those qualities that are required for a person to be a deserving
candidate for Paradise? In a single word, it is spirituality. Paradise is a
spiritual world and only those men and women who have developed
spiritual qualities in their personality will be blessed with entry into
Paradise.
According to the Quranic description, “Paradise is the home of peace.”
(
it is free of all kinds of pollution. The inhabitants of Paradise will be
positive thinkers in the complete sense of the phrase. The environment
of Paradise will be free of all kinds of negative states, like anger,
malice, hate, revenge, wrong desires, jealousy, fighting, exploitation
and dishonesty, for these negative factors cannot be part of the
psychology of the spiritual inhabitants of Paradise. The Quran thus
serves as guidance for humankind towards becoming Paradisiacal
personalities.
POSITIVE AND NEGATIVE SPIRITUALITY
Different Results
THE definition of spirituality given in the dictionary is—the state
of being opposed to worldliness. This definition is partly true,
for unworldliness is not just for the sake of unworldliness. It is
for the sake of a higher goal. And that goal is to develop a spiritual way
of life.
There are two kinds of spirituality—negative spirituality and positive
spirituality. Negative spirituality means renouncing the material world,
or leaving society and settling in some jungle or on some mountain.
This kind of negative spirituality has no creative role. It suppresses all
the natural qualities of a human being, who then dies without having
made full use of his potential.
Quranic spirituality is spirituality of the
positive kind. It means living in the world and
trying to derive spiritual food from material
things as a matter of intellectual discipline. It
means to control rather than kill one’s desires.
The fact is that God
Almighty has created
man with great
potential. It is not
good to suppress
this potential. One
should rather avail of
this potential for the
sake of personality
development. It
means experiencing
all the good and all
the evils of society
and trying to live
with others without
reaction.
The fact is that God Almighty has created man
with great potential, It is not good to suppress
this potential. One should rather avail of
this potential for the sake of personality
development. It means experiencing all the
good and evils of society and trying to live
with others without reaction.
Positive spirituality can be termed creative
spirituality. For example, there is a verse in
the Quran which says with reference to the
believers that “they forgive people when
they are angry.” (
spirituality is based on the formula of anger
management rather than on trying to become
a person who has no feelings of anger. The formula for positive
spirituality can be summarized thus: turn your negative sentiment into
positive responses; make friends out of enemies.
The formula for positive spirituality is based on the principle of
simple living and high thinking. Simple living and high thinking are
complementary to each other. Simple living saves you from all kinds of distractions and high thinking saves you from being the victim of
negative experiences. Simple living and high thinking are a sine qua non
of the spiritual culture.
Positive spirituality is mentioned as follows in the Quran: “You are on
the sublime character.” (
is based on high thinking.
If you read the Quran, you will find that it lays great emphasis on
patience (
(
advocate passivity. But that is not so, for they embody great wisdom.
The Quran tries to build that kind of mind which is able to manage all
the affairs of life on the basis of spirituality. It is not passivity that is
advocated but skill in the proper management of life’s problems. The
purpose of this formula—indeed, the Quran’s greatest concern—is to
concentrate on high goals and one who wants to achieve high goals has
no option but to foster the aforementioned qualities. He has to try to
effectively manage all undesirable situations.
Otherwise, he will become preoccupied
by trivial issues and will fail to continue his
journey towards higher goals.
The Quran tries to
build that kind of
mind which is able
to manage all the
affairs of life on the
basis of spirituality.
It is not passivity
that is advocated but
skill in the proper
management of life’s
problems.
In the chapter Al-Shams (The Sun) of the
Quran, you will find these verses: “He who
purifies it will indeed be successful, and he
who corrupts it is sure to fail.” (
Quranic verses refer to the importance of
personality development, laying emphasis not
on its physical but on its spiritual aspects. It is
no exaggeration to say that this is the main
theme of the Quran, personality development
being its basic goal.
What is purification of the soul? It is to purify
your mind of all kinds of bias and negativity. In other words, it is to decondition your conditioning. This is the mind the Quran tries to build.
One who fails in this de-conditioning process will become a corrupt or
an unwanted personality in the divine scheme of things.
Man’s personality is like an onion. An onion has a central core, but
this core is covered by many layers. If you want to reach the core,
you have to remove all these covers or layers. The same is true of the
human being. A human personality is always subject to the process of
conditioning, which wraps it up in many layers.
The process of conditioning begins right from birth. Initially, it is an
unconscious process. The individual’s family, his institutions, his
society, and his community: all are sources of this conditioning. From
childhood up to adolescence, he is affected by this conditioning. Only
after reaching adulthood does he become able to understand this
problem consciously.
From here onwards begins what is called personality development. It
calls for an awakening of the mind and a conscious discovery of this
problem. At this stage, the individual must develop the capacity for
anti-self thinking. He must engage in introspection. He must try to decondition his previous conditioning with complete objectivity. This is
the most important task for every man and woman.
What is de-conditioning? It is a process of sorting out the ideas and
concepts you have stored in your mind, all of which you must view
with complete objectivity. You must overhaul your personality in a
dispassionate manner. You have to remove the negative thoughts in
your mind to turn your negativity into positivity.
A man asked the Prophet of Islam a very comprehensive question. He
said, “O Prophet, give me a master piece of advice by which I may be
able to manage all the affairs of my life.” The Prophet replied: “Don’t be
angry.” (Sahih al-Bukhari)
This means you must try to purify yourself of anger. Don’t allow anger
to become a part of your personality. It is only in this way that you can
truly develop your personality.
Repentance is an inner spirit, a
readiness to atone for every kind
of mistake.
A PURPOSEFUL LIFE
A Life Well Lived
MAN attains his highest distinction only when he leads a
purposeful life. Such a life characterizes the most advanced
stage of human development. This does not mean that by
taking up just any task, which is apparently significant, man’s life
becomes truly purposeful. A really purposeful life is one in which man
discovers his supreme status; a life in which his personality makes
manifest its unique distinctive quality.
An animal strives to obtain food; a bird flies in search of a better habitat
when the seasons change; a wasp busies itself building up its own home
from tiny particles of earth; a herd of deer takes measures to protect
itself from wild beasts of prey. All of these appear to be purposeful
actions. But when the phrase ‘a purposeful life’ is applied to man, then
it does not refer to efforts of this nature. Without doubt arranging
for one’s food, clothes and habitation are some of the tasks that man
has to perform in this world; but this is a level of purposefulness in
which men and animals, being concerned only with bare survival, are
equal. Its true application in relation to man can only be one in which
he appears in all his dignity. Man’s life becomes purposeful only when
it goes beyond common animalism and takes the form of superior
humanism.
Man’s true purpose
in life can only be
one, which reflects
the higher side of
his personality; one,
which projects him
as the superior being,
that he is.
God’s creations in this world fall into two
categories: animate and inanimate. Obviously,
animate objects enjoy a certain superiority
over inanimate objects. The former can be
divided into three classes: the vegetable, the
animal and the human. Modern scientific
research has shown that plants also possess
life, in that they nourish themselves, they
grow and they have feelings.
But animals and men surely represent a
higher form of life. In what way does man excel animals? Many theories
have been advanced in answer to this question over the ages, and
great minds are still studying it. But modern biologists have come to
the conclusion that it is man’s capacity for conceptual thought, which
distinguishes him from other life forms. Animals lack this quality,
whereas man is conscious of the fact that he is thinking. He consciously
forms a plan of action in his mind; in his everyday life his actions are determined by himself. Whereas this is not the case with animals.
Though many of their actions appear to be like those of men, they are
not the result of thought; they all stem from pure instinct. Animals
are simply led intuitively by their desires and their needs in a certain
direction. Their actions are governed by environmental stresses from
without and physical pressures from within.
It is in terms of this unique conceptual quality of man that we can
conceive of what his higher purpose in life should be. The latter can
only be one, which does not result from the pressures of desire or of
immediate exigencies. It must emanate from his own urge to worship
God.
Man’s true purpose in life can only be one, which reflects the higher
side of his personality; one, which projects him as the superior being,
that he is.
If one pauses at this stage to take note of what the Quran has to say,
one will find that it gives us clear guidance in this matter. Man’s purpose
in life has been explained in the Quran in the following words:
“I created humankind and the jinn that they
might worship Me. I demand no livelihood
of them, nor do I ask that they should feed
me. God alone is the Munificent Giver, the
Mighty One, the Invincible.” (
Man’s true purpose
in life can only be
to seek the pleasure
of God. When man
seeks the pleasure of
his Lord, his human
qualities find full
manifestation.
These verses specify man’s purpose in life
as worship. This is a purpose, which elicits
from man his uniqueness in its ultimate
form. It raises man to a much higher plane
than that of animals. Not a trace of animalism
contributes to the achievement of such a goal.
God does not demand of you a livelihood,
the verse states, rather He himself is responsible for your livelihood.
This means worship of God is a purpose, which is motivated neither
by inward desires nor outward influences. Rather it comes into being
through thought alone. Only when a person goes beyond his self and
his environment can he understand that there is a higher purpose on
which he should focus his life.
The motive force towards the fulfillment of this purpose is not the urge
to satisfy one’s needs or those of others. The worshipper seeks neither
to gratify his own desires nor those of the Being he worships. It is a
purpose which sets before man a goal far above all these things—a goal which does not follow internal needs or external pressures, but
results purely from conceptual thought.
When a person works, makes money, builds a house, makes an effort
to improve his standard of living, he appears to be engaged in efforts
towards some worthy end. But a life of this nature cannot be called a
purposeful life, for these activities do not demonstrate man’s unique
status. It might seem as if they are the result of deliberation, but if
one looks at the matter in depth, one will see that in fact the motive
force behind these actions is the same urge that motivates an animal
in various ways, in its concern for its own survival. It is the driving
force of one’s desires; the pressure of one’s needs, and the wish to
fulfill the demands of one’s self that underlie such a life. These are
the considerations which, in fact, guide a person in his search for his
livelihood.
Man realizes that there are certain material necessities without which
he cannot live. He requires food, clothes, a place to live; he requires a
reliable source of income to sustain himself throughout his life. He is
forced by these considerations to obtain such things. Then he sees that
those who have an abundance of these material things enjoy respect
and apparently possess every form of happiness and luxury in this
world. Thus he is driven on to do more than just seek a livelihood; he
desires to earn to a degree greatly in excess of his actual requirements.
In bustling markets, grandiose offices, and opulent buildings, he is
not really guided by deliberate thought. Rather, he is being guided
by inflated ideas of his own needs, desires, longings and ambitions
to achieve fame and high status in this world. For this reason these
activities cannot be considered as being directed towards the purpose
which sets man apart from the animal and lends him a higher distinction.
Man’s true purpose in life can only be to seek the pleasure of God.
When man seeks the pleasure of his Lord, his human qualities find full
manifestation. This is a purpose loftier than the one towards which an
animal directs its energies. It distinguishes man from animals. It is the
ultimate station of human dignity.
To determine the purpose of life is, in short, the effort to make life
meaningful. It must surely, therefore, be one which is in accordance
with man’s unique status; it must be one which leads man on the path
to success and progress in terms of his true nature.
REALITY OF LIFE
Accountability in the Hereafter
FOR most people, there is only one life—that of the world—and they
try to live it in a prestigious and comfortable way for afterwards,
neither man nor anything that concerns him, will remain.
Some do think about this matter, but only on a philosophical level.
They seek a theoretical explanation of the world. Such explanations are
interesting from a philosophical point of view, but they are of no basic
value to man. Theoretical discussions about whether a cosmic spirit
keeps the whole universe revolving for its own fulfillment, or whether
everything is part of some sublime being, do not raise any personal
issues for man. Some have a religious answer to the question, but their
solution is also of no import to man.
Some see life as a mysterious, recurring cycle, with man repeatedly
being born and dying; some claim that man will be rewarded and
punished in this world. These are some of the creeds presented by
people.
All such solutions to the problems of life differ from one another
considerably but in so much as none of them raises any serious
personal issue for man, they are all the same. They are either
explanations of events or a means of providing us with some sort of
spiritual satisfaction. They do not issue us any warning or stir us into
any action.
The Islamic perspective provided by the Prophet Muhammad is of an
entirely different nature. The Prophet in his solution to problems places
every individual in a precarious position from which the next step leads
either to an awful abyss of destruction or to a world of eternal bliss. It
requires every man to take a serious view of his situation.
The message taught by Prophet Muhammad, contains a great warning
for all humankind. He taught that after this world a vast world is
awaiting us, where every person will be judged and then punished or
rewarded according to his deeds. The props which man relies on in
this world will not support him there, for there will be no trading, no
friendship and no acceptable intercession.
The warning, which the Prophet delivered, to humankind makes each
person's existence a matter of personal importance. Everyone’s fate,
according to his teachings, hangs in the balance. Everyone has freedom
to either believe in his message and follow his guidance, in preparation for everlasting Paradise or ignore his teachings depriving oneself of
Paradise.
There are two things, which make this matter
even more worthy of our attention. Firstly,
considering material aggrandizement to be
all that is worthwhile in life without any proof
based on superficial attractions. Speaking in
philosophical terms with only analogies to
offer as evidence.
Secondly speaking without reliable historical
information. The criterion with which to judge
the past, is history, and history does not verify
the authenticity of such dogmas.
The Prophet Muhammad, born in the full light
of history presents his teachings which have
been recorded in the written form. The Quran
exists in its revealed form. So one is free to
put this through their scrutiny.
The Prophet warned us that we are confronted with a reality, which we
can never change; we have no choice but to face it. Death only transfers
us to another world; it does not obliterate us altogether. The Creator
has established an eternal scheme for success and failure, which no
one can alter or opt out of. We have to choose between Heaven and
Hell; we have no other choice.
If the meteorological department forecasts a hurricane, it is telling us
about an impending disaster in which those affected will have no say in
the matter; another power will control events. One can either escape
or expose oneself to destruction. So, when the earthquake of the Last
Day occurs we will be subject to judgement by our Creator. There is no
escape.
Either we have to live with
peace or we destroy ourselves
without peace.
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 AD 610 and 632. 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
Remember Our servant David, a man of strength who always turned
to Us, We made the mountains join him in glorifying Us at sunset
and sunrise; and the birds, too, in flocks, all turned to Him. We made
his kingdom strong, and bestowed upon him wisdom and sagacity in
judgement. (
David presents a good example of being a devout subject. God bestowed
him with extraordinary strength, yet he remained ever grateful to Him.
David used to sit in the foothills of the mountains and sing praises
of God. He praised with such devotion that it would turn the entire
environment spiritual.
God also blessed David with a very strong empire. The secret of this
strength was his wisdom (hikmah) and his decisiveness (fasl al-khitab)
which made him capable of taking right decisions at the right time.
These two attributes make a ruler efficient. His innate wisdom ensures
that he does not take any action which will bring more harm than good.
And his ability to distinguish between right and wrong ensures that his
decisions will always be based on justice.
Have you heard the story of the disputants who entered his chamber
by climbing over the wall? When they reached David, he took fright,
but they said, ‘Do not be afraid. We are two disputants, one of whom
has wronged the other: judge between us fairly—do not be unjust—
and guide us to the right path.,
‘This brother of mine has ninety- nine ewes and I have only one. He said,
“Let me have charge of it,” and got the better of me with his words.’
David said, ‘He has certainly wronged you by demanding that your ewe
be added to his ewes! Thus many partners wrong one another— [all] save those who believe [in God] and do righteous deeds: but how few
are they!’ And [suddenly] David understood that We were only putting
him to the test, and so he asked his Lord to forgive him his sins; he fell
to his knees, and turned to Him in repentance. (
It is said that David had fixed each of the three days for different
purposes—one day for holding court and deciding cases, a second day
for spending with his family and a third day for remaining in solitude
and praying to God. It happened once that on a day fixed for prayers,
as he sat engrossed in his devotion, two men who had jumped over the
wall of the palace, entered the room and stood beside him. This was
an extraordinary occurrence and, therefore, he was somewhat afraid.
But the two men allayed his fears and said that they were parties to a
dispute and begged him to settle it for them.
We forgave him his sins. His reward will be nearness to Us, a good
place to return to, We said, ‘David, We have given you mastery over
the land. Judge fairly between people. Do not follow your desires, lest
they divert you from God’s path: those who wander from His path will
have a severe punishment, because they ignore the Day of Reckoning.’
(
The two intruders presented their case before David. The case was
in allegorical language and bore a reference to some incident in the
life of David himself and was meant as an admonition to him. While
David gave his decision, he recounted the incident from his life, having
quickly understood the analogy. Realizing his mistake, he immediately
asked for forgiveness and prostrated himself before God.
David enjoyed tremendous power at that time, but he did not punish
or even scold the intruders. This is a sign of a true subject of God. He
is never unduly stubborn and when his attention is drawn towards his
shortcoming, he readily accepts it and rectifies it, even if the person
who pointed out the error does so in a rude manner.
A ruler always has two options before him—to decide cases according
to his own whims or in consonance with principles of justice. The ruler
who decides matters according to his own whims and desires, has in
fact gone astray, and will ultimately have to suffer the scourge of God.
But the ruler who decides cases by abiding by the principles of truth
and justice, is the one who is on the right path. God will reward him
immensely.
The divine injunction which is applicable to a ruler is equally applicable
to his subjects and must be followed by the common man in his
respective spheres of authority.
ASK MAULANA
Your Questions Answered
How should we manage our ego?
It is very easy. It is said that when a peacock sees its beautiful feathers,
it becomes proud, but when it sees its ugly legs, it becomes modest.
The same is true of man. In every human personality there are plus
points as well as minus points. Those who see their plus points become
egoists, while those who see their minus points become modest. So,
when a plus point comes to mind, turn your attention to the other side
of your personality which has some minus point. And you will suddenly
become a modest person. This is the easiest formula for maintaining
modesty, avoiding arrogance.
Is it necessary to exercise restraint over our desires? If yes, how can
we do this?
Our desires are unlimited, but our capacity is limited. Due to our
limitations, we cannot fulfill all our desires. So, it is realistic to control
our desires. If we fail to control our desires, we will fall into despair,
and certainly no one can afford to follow a path which leads nowhere
except to despair. It is a fact that controlling desires is a lesser evil and
despair is a greater evil. And no one would prefer to involve themselves
in a greater evil.
Restraining desires is often associated with the stifling of personality
development. Please comment.
This is a sheer fallacy. When unlimited desires cannot be fulfilled,
trying to fulfill all desires will lead to a negative and not to a positive
growth of the personality. Any scientific survey can disprove this kind
of formulation.
Does prayer help in developing one’s personality?
Yes. Prayer means trying to establish contact with the higher reality
and the higher reality is the source of all kinds of inspiration. So prayer,
if it is a true prayer, will certainly help to develop the personality of the
individual, be it a man or a woman.
What is the importance of ritual?
Ritual is the outer form of worship. When imbued with the inner spirit,
rituals are good but without that, rituals are of no avail. The body of
a human being is important, but without the inner spirit, the body is almost lifeless. By this example you can understand the significance of
rituals.
What is most dangerous for spiritual development?
In my experience, it is excessive concern for materialism. Material goods
are a necessity, but when you become greedy for material things, you
take the risk of losing your spirituality.
Can man ever be free of negative feelings such as fear and doubt?
No. Negative feelings are not evil. They also have their positive aspects.
A negative feeling is a kind of shocking experience which awakens your
mind; negative feelings motivate you to reassess your plans and your
mode of life. If you engage in introspection, a negative feeling becomes
a great teacher provided you do not allow your negative thoughts to
overpower you.
What is the difference between adjustment and compromise?
There is great difference between the two. Adjustment is a principle
of wisdom; it is the well-considered behaviour of a wise person; while
compromise is a form of expediency, designed merely to secure your
interests without following any principle.
We are often told that we should always remain hopeful. How different
is this state of positive hopefulness from having false hopes? How can
we differentiate between the two?
The difference between the two is very clear. True hope is based on
reality, while false hope is based on unreal romanticism. When you
examine the situation and adopt a well-considered position, you have
the right to be hopeful but when you ignore the realities and adopt the
posture of the ostrich, then you are entertaining false hopes.
One has attained a superior moral status
when one becomes indifferent to praise
or blame, and when, his opinion of others
does not depend upon whether they agree
or disagree with him.
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 )
